One ISKCON's Western Guru's Vyasa-puja

 

आज का सन्देश – Today’s message –

“कृष्णभक्ति होती है शास्त्रो का सिद्धान्त सही रूप में जानने से । कोरी भावुकता से कृष्णभक्ति नही होती ।“

“Kṛṣna-bhakti is executed by knowing the factual conclusion of the scriptures. It’s not accomplished by mere sentimentalism.”

“सङ्कुचित चित्त अध्यात्मपथारूढ व्यक्ति का महानतम शत्रु है । वह अशास्त्रीया/अयौक्तिकी भावुकता को प्रसव करता है – फिर चाहे वो उग्रता की ओर लुढके या नही ।“

“Closed mind is the biggest enemy of a soul aspiring for spiritual progress. It breeds irrationally sentimental fanaticism irrespective of whether it turns into violence or not.”

“कीसी पथभ्रष्ट को सही दिशा दीखाने के लिये धर्मध्वजी पाखण्डीयो एवं सिद्धान्त को प्रदुषित करनेवालो का विरोध भी करना पडे और इसको यदि ‘अपराध’ वा ‘निन्दा’ कहा जाये दुष्टो/अज्ञानियो के द्वारा – तो उससे रत्तीभर भी अन्तर नही पडता है सद्धर्म के प्रचारको को!”

“If the act of showing right direction to a spiritually misguided would translate into aggressively confronting the religious imposters and fabricators of the true siddhānta and if such an act of opposition is labelled as ‘offense’ or ‘criticism’ by the unscrupulous miscreants/idiots – by their such outcry, not even a bit of difference is created on the propagators of the ‘truth’!”

“दुर्जनो के दुष्ट प्रयासो से जितना अन्दरूनी नुकसान नही हुआ है सनातन धर्म का, उतना हुआ है सज्जनो के मौनव्रत से!”

“The internal damage (to Sanātana Dharma) which has not been caused by the mischievous efforts of the miscreants – has, rather been caused by the so-called ‘silence’ of those righteous.”

“पारमार्थिकपथारुढो का एकमात्र लक्ष्य ‘परमतम-सत्यरूपी-निःश्रेयस’ की प्राप्ति करना है – फिर चाहे इसके लिये ‘गुरु’, ‘संस्थान’, ‘सम्प्रदाय’, ‘साम्प्रदायिक ग्रन्थ’ – इत्यादियो की ही बलि क्यो न देनी पडे! क्योकि जब हम अध्यात्मपथ पर चले थे, तब हमारा लक्ष्य केवल परमसत्य की प्राप्ति करना था – गुरु, सम्प्रदाय, संस्थानादि तो बहुत बाद में आये! अतएव मूल लक्ष्य ‘सत्यानुसन्धान’ से कभी न भटके साधक!”

“The ultimate sole goal of spiritualists is to obtain the ultimate paramount auspiciousness – for that even if the sacrifice of ‘guru’, ‘institution/organization’, ‘sectarian books’ etc. is to be given! Because, when we had mounted the spiritual path, our sole objective was to obtain the ultimate truth – factors like guru, sampradāya and institution came much later! Hence, the root goal is the search after truth and a seeker should never go astray from it!”
भक्तिरसवेदान्तपीठाधीश्वरा: आचार्यश्री: वा गुरुपादा:
Bhakti-rasa-vedānta-pīṭhādhīśvara Ācārya Śrī aka Gurupāda

**********************************************************

मूल गौड़ीय वैष्णव परम्परा में वर्णाश्रम को जाति आधारित माना गया है । केवल गौड़ीय मठ एवं इस्कॉन जैसे नए अपधर्मी संस्थानों ने इस विचार को छोड़ कर आर्यसमाजी विचारो को अपनाया है वर्णाश्रम के सन्दर्भ में!

 

Āryasamāja is a heretic institution found by Maharṣi Dayānanda Sarasvatī of Gujarat after 1850s. Its spread was mostly in East Punjab (Indian Punjab), Haryana and portions of West Punjab (today’s Pakistan’s Punjab Province).

 

 

१) श्री जीव गोस्वामीपाद ने याजनवल्क्य स्मृति के आधार पर यह सिद्ध किया है की जन्मतः ही विप्र ब्राह्मण होता है! अन्य पूर्वाचार्यो का भी यही मत है । प्रमाण (श्रीमद्भागवत के दशम स्कन्ध की वैष्णवतोषणी टीका में) –

 

“जन्मना ब्राह्मणो ज्ञेयः संस्काराद्द्विज उच्यते । विद्यया याति विप्रत्वं त्रिभिः श्रोत्रिय शब्दभाक् ।।“

 

अनुवाद – “जन्म से ब्राह्मण जानना चाहिये एवं संस्कार से वह द्विज बनता है तथा विद्या से वह विप्रत्व का लाभ करता है । इन तीनो की जिसमे एकत्र स्थिति हो वह श्रोत्रिय कहलाता है ।“

 

भक्तिरसवेदान्तपीठाधीश्वर आचार्य श्री की टीप्पणी – “स्पष्ट है एवं कीसी भी अन्य व्याख्या की कोई आवश्यकता ही नही है!”

 

The statement of Yajnavalkya-smrti (also found in Manu-smrti) quoted by Srila Jiva Gosvami in his Vaisnava-tosani Commentary on the 10th Canto of SB which states:

 

“janmanā brāhmao jñeya saskāraād dvija ucyate / vidyayā yāti vipratva tribhi śrotriya śabda-bhāk//”

 

“A person born in a brāhmana family is addressed as brahmana by birthright. After he accepts the sacred thread ceremony he is called dvija or twice born. By studying the scriptures he becomes a vipra, or wise brahmana. Only when he has met all three qualifications is he addressed as srotriya brahmana, or the qualified performer of all purificatory functions.”

 

 

 

२) श्रीगोपालभट्ट गोस्वामिपाद की सत्क्रियासारदीपिका (१६ खण्ड) –

 

“गर्भाष्टमेऽष्टमे वाऽब्दे ब्राह्मणस्योपनयनं कर्त्तव्यम् । तत्र तदसम्भवे षोडशवर्षपर्य्यन्तमुपनयनाधिकारः अतः परम् सावित्रीपतितो ब्राह्मणो नोपनेतव्य इति ।“

 

अनुवाद – “अष्टम वर्ष में अथवा गर्भ से लेकर अष्टम वर्ष तक (जो कि सामान्य सप्तम वर्ष होता है) ब्राह्मण का उपनयन करणीय है । वह नही होनेपर उसको सोलहवे वर्ष तक किया जा सकता है, उसके पश्चात् ब्राह्मण का उपनयन नही हो सकता ।“

 

भक्तिरसवेदान्तपीठाधीश्वर आचार्य श्री की टीप्पणी – “यदि यहा पर कोई ऐसा तर्क करे कि किसी भी जाति में जन्मा व्यक्ति उपनयन के पश्चात् ब्राह्मण होता है, तो उपर उल्लिखित जो गोपालट्ट गोस्वमीपाद की जो शर्त है कि ‘ब्राह्मण का उपनयन होना चाहिये’ वह मिथ्या वचन सिद्ध होगा! अरे तुम्हारे मत में यदि ब्राह्मणत्व का लाभ उपनयन के बाद होता है, तो ‘ब्राह्मण’ का उपनयन करना – ऐसा कहना तो बिलकुल ही युक्तिसङ्गत नही है! अतः गोपालभट्ट गोस्वामी का मत भी जन्मतः ब्राह्मण आदि का निर्धारण ही सिद्ध करता है ।“

 

Srila Gopalabhatta Goswami also accepts the ascertaining of varnas through their very birth as follows in the 16th section of his SKSD –

(i) “garbhāṣṭame aṣtame vā ‘bde brāhmaṇasyopanayaṁ kartavyam. tatra tadasambhave ṣoḍaśa-varṣa-paryyantamupanayanādhikāraḥ ataḥ-paraṁ sāvitrī-patito brāhmaṇo nopanetavya iti.” – S.K.S.D.

 

Rendition–

“From the eighth of the conception or in the eighth year after birth, a brāhmaṇa’s upanayanam is to be executed. If that is not possible, the eligibility to undergo upanayanam continues up till the age of sixteenth. After that period, a brāhmaṇa who has fallen down from the status of acquiring brahma-gāyatrī should not be given upanayanam.”

 

 

३) आश्वलायन गृह्यसूत्र (वेद के ब्राह्मण भाग का अंश) १.२० कहता है – “अष्टमे वर्षे ब्राह्मणमुपनयेद् गर्भाष्टमे वैकादशे क्षत्रियं द्वादशे वैश्यम् ।“

 

अनुवाद – “अष्टम वर्ष में ब्राह्मण का उपनयन हो अथवा गर्भ से अष्टम वर्ष में हो । क्षत्रिय का ग्यारहवे वर्ष में एवं वैश्य का बारहवे में ।“

 

aṣṭame varṣe brāhmaṇamupanayed garbhāṣṭame vaikādaśe kṣatriyaṁ dvādaśe vaiśyam.”  – Taken from Āśvalāyana-gṛhya Sūtra 1.20

 

Rendition —

“In the eighth year i.e. in the eighth year after conception, a brāhmaṇa should be initiated (into the upanayanam) In the eleventh year, a kṣatriya and in the twelfth year, a vaiśya should undergo (the upanayanam).” – A.G.S. 1.20

 

 

भक्तिरसवेदान्तपीठाधीश्वर आचार्य श्री की टीप्पणी – “जाति आधारित वर्णाश्रम स्पष्ट एवं कीसी अन्य टीपप्णी की आवश्यकता नही । शूद्र का तो उपनयन होता ही नही है! प्रमाण – भागवतपुराण  १.४.२५ – “स्त्रीशूद्रद्विजबन्धूनां त्रयी न श्रुतिगोचरा” अर्थात् – “स्त्री, शूद्र एवं द्विजबन्धुओ का (उपनयन न होने से) – वेदाध्ययन में कोई अधिकार नही ।“

 

 

४) मनुस्मृति २.३६-४० – “गर्भाष्टमेऽब्दे कुर्वीत ब्राह्मणस्योपनयनम् । गर्भादेकादशे राज्ञो गर्भात्तु द्वादशे विशः ।।

ब्रह्मवर्चसकामस्य कार्यं विप्रस्य पञ्चमे । राज्ञो राज्ञो बलार्थिनः षष्ठे वैश्यस्येहार्थिनोऽष्टमे ।।

अषोडशाद्ब्राह्मणस्य सावित्री नातिवर्तते । अद्वाविंशत्क्षत्रबन्धोराचातुरविंशतेर्विशः ।।

अत ऊर्ध्वं त्रयोऽप्येते यथाकालमसंस्कृता: । सावित्रीपतिता व्रात्या भावन्त्यार्यविगर्हिताः ।।

“नैतेरपूतैरविधिवदापद्यपि हि कर्हिचित् । ब्रह्मान्यौनान्श्च संबन्धानाचरेद्ब्राह्मणः सह  ।।“

 

Manusmṛti 2.36-40 –

 

garbhāśtāme ‘bde kurvīta brāhmaṇasyopanāyanam / garbhādekādaśe rājño garbhāttu dvādaśe viśaḥ //

brahma-varcasa-kāmasya kāryaṁ viprasya pañcame / rajño balārthinaḥ ṣaṣṭhe vaiśyasyehārthino ‘aṣṭame //

āśoḍaṣād brāhmaṇasya sāvitrī-nātivartate / ādvāviṁśāt-kṣatrabandhorācaturviṁśaterviśaḥ //

ata ūrdhvaṁ trayo ‘pyete yathā-kālamasaṁskṛtāḥ / sāvitrī-patitā-vrātyā bhavantyārya-vigarhitāḥ //

naiterapūtairvidhivadāpadyapi hi karhicit / brahmānyaunañśca sambhandhānācared brāhmaṇaḥ saha //

 

Translation –“In the eighth year after conception*, one should perform the initiation (upanayana) of a Brāhmaṇa, in the eleventh after conception (that) of a Kṣatriya, but in the twelfth that of a Vaiśya. (The initiation) of a Brāhmaṇa who desires proficiency in sacred learning should take place in the fifth (year after conception), (that) of a Kṣatriya who wishes to become powerful in the sixth, (and that) of a Vaiśya who longs for (success in his) business in the eighth. The (time for the) Sāvitrī (initiation) of a Brāhmaṇa does not pass until the completion of the sixteenth year (after conception), of a Kṣatriya until the completion of the twenty-second, and of a Vaiśya until the completion of the twenty-fourth. After those (periods men of) these three (castes) who have not received the sacrament at the proper time, become Vratyas (outcasts), excluded from the Sāvitrī (initiation) and despised by the Āryans. With such men, if they have not been purified according to the rule, let no Brāhmaṇa ever, even in times of distress, form a connexion either through the Veda or by marriage.” Taken from Manu Samhita  2.36-40.

 

 

५) Prabhupāda: And that is already there. Gua-karma-vibhāgaśa [Bg. 4.13]. Thus, the, in Vedic astrology, jāta-karma, they will say that “This child is a śūdra, this child is a brāhmaa, this child is a katriya.” By the birth, by the constellation of the stars, it will be done. It is already being done. And in the medical laboratory, the blood has been tested, brāhmaṇa, śūdra, vaiśya, there is different blood. Yes. The blood infusion. So if the different blood is infused, it does not act. So one doctor, in India, he was permanently keeping different bloods for different persons. So there is some meaning in the caste system. (Morning Walk: June 6, 1974, Geneva)

 

६) Although Pṛṣadhra had committed the sin unknowingly, his family priest, Vasiṣṭha, cursed him, saying, “In your next life you shall not be able to become a kṣatriya. Instead, you shall take birth as a śūdra because of killing the cow.” (SB 9.2.9)

[He was ksatriya in that particular life. So he could not be cursed to become sudra in the same life. Also, the words “take birth as a śūdra” denote that varna is decided by birth.]

 

By his very birth, a brāhmaṇa is the best of all living beings in this world, and he becomes even more exalted when he is endowed with austerity, learning and self-satisfaction, what to speak of devotion to Me. (SB 10.86.53)

 

Also, in his commentary to the SB verse 10.8.6,

 

tvaḿ hi brahma-vidāḿ śreṣṭhaḥ

saḿskārān kartum arhasi

bālayor anayor nṝṇāḿ

janmanā brāhmaṇo guruḥ

 

Sri Baladeva Vidyabhusana comments – “nrnam janmana jatyaiva brahmano guruh kim punar jnanadina iti arthah” – “Indeed, by their birth right or caste, a born brahmana is said to be the guru of all human beings, what to speak of if he is well versed in the Vedic knowledge”.

 

 

 

Jiva Goswämi in his Krama-Sandarbha – “janmanä janma mätrenaiva kià punar jnänädinetyarthaù – “What more can be said, the meaning here is that not only due to his knowledge, but also by his birthright, a brahmana is the Spiritual Master of everyone.”

 

VCT comments here – “tena ubhaya guna yuktatvat tvameva daivajno mantravit ca kartum arhasi iti arthah. Nanu etad guruna karaniyam iti cet tatraha.” – “The meaning here is, because a sincere brahmana has both high birth and Guru succession, and knowledge of mantras and devotion to Krsna, he should be indeed accepted as a Spiritual Master.”

 

The famous verse quoted both in HBV and in Samskara Dipika (10) “yatha kancanatam yati…..dvijatvam jayate nrnam”– “Using the bell metal and gold example, the twice born status is generated for all human beings..” – does not mean that even those born outside the 3 varnas exactly become dvijas. Rather, they become like dvijas. This is evident as follows. Gopalabhatta Gosvami immediately quotes a verse from puranas to explain the real meaning of the “yatha kancanatm yati ….” Verse. He quotes (SD 11)– “ antyaja api tad-rastre sankha-cakradi-dharinah / samprapya vaisnavim diksam diksita iva samvabhuh” – “Even the outcastes in that country (Utkala or Orissa) were adorned with the signs (tapta-mudra) of conchshell and disc etc. After receiving vaisnava diksa, they turned like the brahmanas (diksita iva samvabhuh).” So, there is a difference in “They turned into brahmanas” and “They turned like the brahmanas”. Hence, the “dvijatvam jayate nrnam” has to be interpreted in accordance with all this.  Also, in the immediate next karika-sloka, GBG says (SD 12) – “tapah srutisca yonisca trayam brahmana-karanam” or “The austerity, knowledge, and birth – all three combined are the cause for actual brahmanahood”.

 

Srila Jiva comments on SB 3.33.6 as follows – “tatra yogyatāyām labdhārambho bhavatītyartha. tad-anantara janmany eva dvijatvam prāpya tad ādya adhikāri syād iti bhāva.”

 

Translation – “This verse means that by chanting the holy name of the Lord a dog-eater begins to acquire purity. If he is desirous to perform the Vedic rites, even if he is pure, he must take another birth in the house of a brahmana to do so.”

 

Vijayadhvaja Tirth of Madhva Sampradaya on SB 3.33.6

 

“yan-namadheya iti. svadah sva-bhaksakah savanaya soma-lata-vahananaya yajna karanaya ity arthah. kalpate samartho bhavati”

 

“A dog-eater, by chanting the holy name of the Lord etc becomes purified and qualified to help in the performance of sacrifice by carrying (soma-lata-vahananaya yajna-karanaya) carrying wood (samidha) and leaves (soma-lata) for the sacrifice, but he cannot perform the sacrifice.”

 

Sridhar Swami on SB 3.33.6:

 

“yan-namadheyasya sravanam anukirtanam ca tasmat kvacit kadacit api svanam atti iti svadah svapacah so ‘pi savanaa soma-yagaya kalpate yogyo bhavati. anena pujyatvam laksyate.”

 

“Very rarely sometimes (kvacit-kadacit), by the hearing and chanting in the mood of following (i.e. in a humble mood – not thinking that I am have become a Brahmin – ‘anukirtanam’), the dog eater becomes eligible to perform the Soma Yaga. By this, it is indicated, that such a dog-eater becomes respectable.”

 

VCT comments on SB 3.33.6 as follows –

 

‘śvapaco ‘pi sadyas tat-kṣaṇa eva savanāya soma-yāgāya kalpate yogyo bhavati soma-yāga-kartā brāhmaṇa iva pūjyo bhavati iti.’

 

Translation – “By chanting the holy name of the Lord a dog-eater immediately becomes purified’ means he becomes respectable like what a brahmana who performs sacrifices not that he becomes the same as a brahmana”

 

Srila Jiva also comments on SB 3.33.6 as follows – “tatra yogyatāyām labdhārambho bhavatītyarthaḥ. tad-anantara janmany eva dvijatvam prāpya tad ādya adhikāri syād iti bhāvaḥ.”

 

Translation – “This verse means that by chanting the holy name of the Lord a dog-eater begins to acquire purity. If he is desirous to perform the Vedic rites, even if he is pure, he must take another birth in the house of a brahmana to do so.”

 

VCT again comments on SB 3.33.6 as follows –

 

“savanāya soma-yāgāya kapate yogyo bhavati soma-yāga-kartā brāhmaṇa iva pūjyo bhavati iti.”

 

Translation – “After adopting a pure life style, one becomes qualified to receive equal respect as the brahmana who is authrorized to perform the Vedic ceremonies.”

 

Srila Rupa Goswami says in BRS 1.1.22 –

 

“durjātir eva savanāyogyatve kāraṇaṁ matam / durjāty ārambhakaṁ pāpaṁ yat syāt prārabdham eva tat //”

 

Translation – “The only reason to remain unauthorized to initiate, install deities, or perform any sacrifices is a devotee’s taking a low birth. This low birth is the symptom of his past acquired sinful deeds.”

 

Srila Jiva Goswami, states in his Durgama-Sangamani as follows –

 

“brāhmaṇa kumārāṇām śaukre janmani durjātitva abhāve ‘pi savana aogyatvāya puṇya viśeṣa-maya sāvitra janma sāpekṣatvāt, tataś ca savana ayogyatv apratikūla durjāty ārambhakaṁ prārabhdham api gatam eva, kintu śīṣṭācāra abhāvat sāvitraṁ janma nāsti iti braḥmaṇa kumārāṇām savana yogyatv abhāvacchedaka puṇya-viśeṣamaya sāvitra janma apekṣāvad asya janmāntara apekṣā vartata iti bhāvaḥ. ataḥ pramāṇa vākye ‘pi s “savanāya kalpate” (SB verse) sambhāvito bhavati, na tu tadaiva adhikārisyāt iti abhipretam.”

 

Translation – “Even though born in a brahmana dynasty and are not of low birth, still they remain unqualified to perform any purificatory ceremonies like initiation or fire sacrifices. They have to wait until their purificatory thread ceremony of brahmana initiation to perform such services. Similarly, those born in untouchable low class families (both antyaja and melccha/yavanas) have their impurities removed by initiation into bhakti-yoga (this is what is meant by “dvijatvam-jayate-nrnam…” verse). However, due to spiritual regulation, just as a brahmana’s son has to wait for his thread ceremony (brahmana’s initiation), the low born devotee, although initiated, has to take another birth to perform such purificatory functions. Regardless of the scriptural statement, “A low born becomes purified by embracing spiritual life”, means he is considered pure, but not entitled to perform purificatory ceremonies like initiation, sacrifices, and deity installation.”

 

The meaning of ‘sadyah’ (as seen in SB 3.33.6) or ‘immediately’ or ‘instantly’ is in regards to a dog-eater’s ability for the performance of a yajna. ‘Immediately’ or ‘sadyah’ is analogous to the example of a needle piercing lotus leaves in a gradual sequence and does not refer to the present life of a dog-eater. This has been explained by JG in his commentary to BRS.

 

 

VCT also writes in his Bhakti-sāra-pradarśinī on BRS 1.1.22 as follows –

 

“yogyatvam atra yāga adhikāritva svarūpam eva, na ca tādṛśa śvapacasya yāga-adhikāratve sa katham yogaṁ na karoti iti vācyam”

 

“A low-born out-caste, when initiated, becomes like a purified person, but this does not mean he is able to perform purificatory ceremonies such as initiation or deity installation etc.”

 

The famous verse quoted both in HBV and in Samskara Dipika (10) “yatha kancanatam yati…..dvijatvam jayate nrnam” – “Using the bell metal and gold example, the twice born status is generated for all human beings..” – does not mean that even those born outside the 3 varnas exactly become dvijas. Rather, they become like dvijas. This is evident as follows. Gopalabhatta Gosvami immediately quotes a verse from puranas to explain the real meaning of the “yatha kancanatm yati ….” Verse. He quotes (SD 11)– “ antyaja api tad-rastre sankha-cakradi-dharinah / samprapya vaisnavim diksam diksita iva samvabhuh” – “Even the outcastes in that country (Utkala or Orissa) were adorned with the signs (tapta-mudra) of conchshell and disc etc. After receiving vaisnava diksa, they turned like the brahmanas (diksita iva samvabhuh).” So, there is a difference in “They turned into brahmanas” and “They turned like the brahmanas”. Hence, the “dvijatvam jayate nrnam” has to be interpreted in accordance with all this. Also, in the immediate next karika-sloka, GBG says (SD 12) – “tapah srutisca yonisca trayam brahmana-karanam” or “The austerity, knowledge, and birth – all three combined are the cause for actual brahmanahood”.

 

७) It is said in the śāstras like Viṣṇu-mahā-purāṇa as follows –

 

samana-paurusham ceto bhavi vipreshu vai kalau |
kshira-pradana-sambandhi bhavi goshu ca gauravam ||23||

“In the Kali age all people will consider themselves as equal with the Brahmanas ; and cows will be held in reverence only because they supply milk.”

Sridhara Svami’s Commentary :

 

samana-paurusham asmasu vipreshu ca purushatvam samanam | tad asmatto vipreshu ko viseshah ? ity anadara-yuktam cittam sudrader bhavishyatity arthah | samana-parusham iti pathe sa-garva-nishthuram ca ceta iti | kshira- iti | mahishyadishv iva kshira-pradanato goshu satkaro bhavishyati ||23||

“(Sudras will think) that the purushatva (ability) of both us and the vipras is the same. (That is, there is no specialty in vipras). What is the speciality that the vipras have that we do not have. In this way, they will be disrespectful. That is the meaning. In reading samana-parusham, it means their minds will be full of arrogance and harshness (towards vipras). Just like buffalos, there will be proper treatment to Go only if they will give milk.” (6.1.23)

bhaiksha-vrata-parah sudrah pravrajyalingino’dhamah |
pashanda-samsrayam vrittim asrayishyanti satkritah ||6.1.37||

“Sudras, seeking a subsistence by begging and assuming outward symbols of parivrajakas will become the impure followers of impious and heretical doctrines.” (6.1.37)

kim devaih kim dvijair vedaih kim saucenambu-janmana |
ity evam vipra vakshyanti pashandopahata janah ||6.1.51||

Rascals will ask : “Of what authority are the Vedas? What are the celestials or Brahmanas? What need there is of purification with water ?” (6.1.51)

 

८) Bhagavad-Gita also confirms the same fact further. Pay attention to BG 18.41 and 4.13

 

brāhmaṇa-kṣatriya-viśā

śūdrāāḿ ca parantapa

karmāṇi pravibhaktāni

svabhāva-prabhavair guṇaiḥ (BG 18.41)

 

Translation – O afflicter of enemies, the activities of the brahmanas, ksatriyas, vaisyas and sudras have been designated precisely according to the gunas arising from birth.

 

So, Bhagavad gītā 18.41 says – svabhāva pūrva-janma-saskāra.

 

  1. Srīdhara Swami comments on this verse – “svabhāva means the cultivation from the previous birth“.

 

  1. While commenting on the same verse, Vishvanatha Cakravarty says, svabhāvenotpattyaiva prabhavanti prādurbhavanti ye guṇāḥ(Sārārtha Varṣiṇī 18.41) – the guṇas of the four varṇas appear due to svabhāva or birth.

 

  1. Baladeva Vidyabhushana says in his (Gitabhushnana 18.41) – svabhāva prāktana-saskāras – ‘svabhāva means cultivation from previous birth’

 

So, 18.41 says varna is according to svabhāva. All the ācāryas translate svabhāva as birth. So it is birth that decides the varna.

 

Now I am quoting 4.13 that is wrongly used to prove that brahmanatva does not come by birth.

 

cātur-varṇyaḿ mayā sṛṣṭaḿ

guṇa-karma-vibhāgaśaḥ

tasya kartāram api mā

viddhy akartāram avyayam

 

Translation – The four varnas were created by me according to distinctions of quality (guna) and work (karma). But though I made the system for their enjoyment, know that I did not make the system.

 

BG 4.13 says that varna is decided by guna and karma. BG 18.41 says that guna arises from birth. So varna is decided by birth. It you refer to the story of Matanga as stated in Mahabharata, it will be understood that even karmas here refer to the karmas performed in the past lives, not present.

 

It is mentioned in all the dharma-sastras, smrtis, itihäsa and puränas that one is born a brähmana.  This is accepted by all the äcäryas who have explained this in their commentaries.

 

janmanaiva mahābhāgo brāhmao nāma jāyate namasya sarvabhūtānām atithi prastāgrabhuk (Mahābhārata-anuśāsana-parvan.35.1)

 

“Bhīṣma said, ‘O blessed king, Brāhmaṇa is called so by birth alone and becomes an object of adoration with all creatures and are entitled, as guests, to eat the first portion of all cooked food.”

 

Here, Śrī-Nīlakaṇṭha Acarya (the only acarya to comment on whole Mahabharata) has commented as follows: “janmanaiva saàskära abhävo’pi brähmaëo namasya eva. prasåtam praçritam pakvamannam tat svägre bhoktum arhatiprasåtägrabhuk.”

 

Translation: Just by birth, even if he is without any samskäras, still a brähmana is worshippable. Prasåtam means cooked rice. He is fit to receive the first offering of the cooked rice. That is the meaning of prasåtägrabhuk.

 

It is also said:

 

brähmaëyaà täta duñpräpaà varëaiù kñaträdibhis tribhiù paraà hi sarvabhütänäà sthänam etad yudhiñöhira bahvés tu saàsaran yonér jäyamänaù punaù punaù paryäye täta kasmiàç cid brähmaëo näma jäyate

 

“Bhisma said, the status of a Brähmana, O Yudhisthira, is incapable of acquisition by a person belonging to any of the three other varnas such as ksatriyas. That status is the highest with respect to all creatures. Travelling through innumerable orders of existence, by undergoing repeated births, one at last, in some birth, becomes born as a Brähmana. (Mahäbhärata-anuçäsana-parvan.35.1)

 

In Meru-tantra, the definition of a full-fledged ideal brahmana is given –

 

brahma-viryam brahma-ksetre samskarat brahma-sambhavah / brahmana-acaranad brahma-vidyabhir brahmano bhavet //”

 

Translation

 

“A factual brahmana is conceived by a brahmana woman from a brahmana man, and gets fully trained with brahminical qualities during various samskaras (like garbhadhana and upanayanam). By thus displaying behavior befitting a brahmana and by obtaining the ‘brahma-vidya’ (knowledge about Absolute Truth), he becomes an ideal ‘brahmana’.”

 

There are many other proofs from the bonafide scriptures like Apastambha-Dharma-Sutra, Atreya Smrti etc. I won’t quote them as it will only lengthen this essay.

**********************************************************

“Nowadays, if any person has an exceptional institutionalized support and backing, his missionary preaching will have great ‘outward’ effects.”

 

“आधुनिक काल में यदि किसी व्यक्ति को संस्थान का आपवादिक समर्थन व बल प्राप्त है, तो उसके उग्र प्रचार कार्य का ‘बाह्य’ प्रभाव जबरदस्त होगा ।”

 

Reference to the above quote –

 

Certain statements of Bhaktirasāmṛtasindhu of Śrīla Rūpa Gosvāmipāda –

 

 

Evidence – 1)

 

dhana-śiyādibhir dvārair yā bhaktir upapādyate |

vidūratvād uttamatā-hānyā tasyās ca nāgatā ||

 

– BRS 1.2.259 & BRS 1.2.113 and its commentaries clarify that the bhakti which is established on the grounds of wealth and followers – is not to be considered part of uttamā-bhakti (it cannot be considered sādhana-bhakti and when it is not sādhana-bhakti, it cannot give rise to bhāva or prema, irrespective of vaidhī or rāgānugā types; it can, however be considered to be the gateway or dvāra-svarūpa for acquiring the sukti needed to gain the prathama-sādhu-saga needed for obtaining the pāramārthikī-śraddhā or the bhakti-latā-bīja).

 

Note – Wealth (and followers etc.) is required for preaching because even dharma is dependent on lakṣmī, but wealth should not be made the basis of preaching. Rather, the basis of preaching should be ‘śāstra-jñāna’ (scriptural knowledge) and ‘bhagavad-anubhūti’ (realization of the Lord). Wealth is only an outward instrumental and not the basis of preaching spirituality.

 

If the followers or disciples made are ineligible to be included within the sampradāya and are taken resort of – and if  wealth is made the primary instrument for the propagation of sampradāya instead of the actual spiritual knowledge and spiritual qualification, then the ‘uttamā-bhakti’ is certainly unmanifest.

Gist of Viśvanātha Cakravarttī’s comments on BRS 1.2.259 – “Among the aṅgas of bhakti, wealth and the other items are generally not needed for hearing and chanting. The excellence of bhakti is destroyed when it depends on wealth and followers. For instance, in deity worship. One person may feel that he cannot perform all the services for the deity by himself and thus depend on followers. However, this danger is not present in all agas of bhakti.”

 

Evidence 2  – (Jīva Gosvāmī’s comments on BRS 1.2.113) –

 

śrī-jīva: śiyān naivānubadhnīyād ity ādiko yadyapi sannyāsi-dharmas tathāpi nivttānām apy aneā bhaktānā upayujyata iti bhāva. etac cānadhikarī-śiyādy-apekayā | śrī-nāradādau tac-chravaāt | tat-tat-sampradāya-nāśa-prasagāc ca | anyathā jñāna-śāhyāpatte | ataeva nānubadhnīyād iti sva-sva-sampradāya-vddhy-artham anadhikārio ’pi na saghyād ity artha | bahūn iti bhagavad-bahirmukhān anyās tv ity artha | ārambhān ity api tadvat ||113||

 

Translation – “Though the topic under discussion in the Bhāgavatam is sannyāsa-dharma, and therefore the three rules apply to a renounced person, the rules are also applicable to other devotees. In any case,  this rule means that one should not accept unqualified disciples. This is because we see examples of Nārada and others taking disciples, though they were renounced. If the rule was literally followed, and no disciples were made, then the sampradāya would be destroyed because there would be no lineage. Consequently, there would be an appearance of false knowledge.  Thus, the rule that a devotee should not be attached to making disciples actually means the devotee should not accept unqualified disciples in order to increase the numbers in one’s sampradāya.

 

The injunction that one should not study many scriptures means that one should not study scriptures other than Vaiṣṇava scriptures—scriptures opposed to Bhāgavatam.  (But, sometimes scholarly preachers are required to study and know the opposing beliefs also; but for general sādhakas, it is not required). The injunction about big projects should be similarly interpreted. (Big projects pleasing to the Lord can be undertaken).”

 

Evidence 3 – (from Mukundadāsa Gosvāmī’s comments on BRS 1.2.113) –

 

śiya-karaa tu jāta-ratīnām eva vihitatvāc ca |

 

– BRS 1.2.113 and its commentaries by Jīva Gosvāmī and Viśvanātha Cakravarttī clarify that an inclusion of the ineligible candidates as disciples and followers into the sampradāya – does never expand the sampradāya (since, it cannot expand the sampradāya in Jīva Gosvāmī’s and Viśvanātha Cakravarttī’s view, it also cannot be considered preaching in real sense) and furthermore, becomes the cause of the very destruction of the sampradaya. In Mukundadāsa Gosvāmī’s comments on the same verse, it is highlighted that only the bhaktas on the level of bhāva-bhakti or jāta-ratiavasthā should be allowed to make disciples or dependents (as per the technical distinction between bhagāvata and ācārya concepts according to the 238th sub-section of Bhakti-sandarbha of Jīva Gosvāmī).

**********************************************************

एक महत्त्वपूर्णा सूचना –

 

“यदि कोई व्यक्ति या संस्थान पूर्णतः वा आंशिक रूप से अपने ‘साध्य’ (आत्यन्तिक लक्ष्य), ‘साधन’ (उपाय जो कि उपेय वा साध्य तक पहुँचाये), ‘स्व-स्वरूप-इतिहास’ (अपनी आत्मिकी सत्ता की मूल इतिहास के विषय में) व ‘गन्तव्यस्थानम्’ (अपने अन्तिम प्राप्तव्य स्थान या गति) – इन सब सन्दर्भों में भ्रान्त है, तब वह अपने आश्रित अनुयायी वर्ग को कदापि पुरातन गौडीय वैष्णव आचार्यों के द्वारा निर्धारित ध्येय की ओर अग्रसर नही कर सकता ।”

 

 

 

An important message –

 

“If a person or an organization is in complete or even partial oblivion about his/its ‘sādhya’ (the ultimate objective), ‘sādhana’ (the means leading to that objective), ‘sva-svarūpa-itihāsa’ (the history of his ontological spiritual origin and existence) and ‘gantavya-sthānam’ (his ultimate destination venue) – he cannot lead his/its dependents to the actual final goal set by the classical Gauḍīya Vaiṣṇava ācāryas.”

 

–               Bhaktirasavedāntapīṭhādhīśvara Ācārya Śrī RKDS ‘ĀV’ Gurupāda of BRVF

 

आवश्यक विमर्शयोग्य बिन्दु —

 

“शास्त्रीय निर्देशों की अवहेलना करके अथवा उन शास्त्रवाक्यों से अपरिचित रहकर धर्म व अध्यात्म का प्रचार करना कोई दुष्कर कार्य नहीं। अपितु प्राचीन परम्पराओ का निर्वहन करके शास्त्रीय मूल्यों की स्थापना करते हुए प्रचार करना वास्तव में ही पग पग पर चुनौती भरा अभियान है। प्रायः इस कलियुग में अशास्त्रीय धर्मप्रचार ही अधिक बाह्य विस्तार को प्राप्त करता है जनबल व धनबल को आकर्षित कर पा सकने के कारण। शास्त्रीय आदर्शों का पुनरुत्थान ही वास्तविकी क्रान्ति है। न कि स्वेच्छाचारिता या उछ्रींखलता।”

 

— भक्तिरसवेदान्तपीठाधीश्वर आचार्य श्री गुरुपाद

भ.र.वे.प्र. के जनसम्पर्काधिकारी के माध्यम से

 

 

 

A significant point of contemplation —

 

“To propagate religious spirituality by transgressing the scriptural dictum or by remaining unaware of such scriptural knowledge is not a tough task to be executed. However, to preach by maintaining the classical conventions by procuring scriptural values is, certainly, a task of extreme challenge cum difficulty faced at every step of treading. Generally, in this Kaliyuga, religious/spiritual propaganda in non-alignment with the scriptures and age-old norms obtains a greatly external expansion due to easily attracting the popular and financial resources. Factual revolution is that by which scriptural ideology finds rejuvenating boost. Its (factual preaching) never the haphazard whimsical ideology and perverted acts.”

 

— Bhaktirasavedantapithadhisvara Acarya Sri Gurupada

via PRO of BRVF

 

आज का सन्देश —

“भ्रामक अपसिद्धान्तो व भ्रम को प्रसारित करने वाले आध्यात्मिक संस्थान व धर्मप्रचारकों की भी आवश्यकता है ताकि उपनिषदों के वचन – ‘नायमात्मा प्रवचनेन लभ्यो… यमेवैष वृणुते तेन लभ्य: तस्यैष आत्मा विवृणुते स्वाम्’ व ‘क्षुरस्य धारा निशिता दुरत्यया दुर्गं पथस्तत्कवयो वदन्ति’, श्रीमद्भगवद्गीता के वचन – ‘बहूनां जन्मनामन्ते….वासुदेव: सर्वमिति स महात्मा सुदुर्लभ:’ तथा श्रीमद्भागवत के वचन – ‘मुक्तानामपि सिद्धानां….सुदुर्लभ: प्रशान्तात्मा कोटिश्वपि महामुने’ + ‘..मुक्तिम् ददाति कर्हिचित्स्म न भक्तियोगम्’ (बहुत जन्मों के अनन्तर व अतिसुदुर्लभता से भगवच्चरणो की प्राप्ति सम्भव है ।) की सार्थकता प्रमाणित हो सकें । वास्तव में शास्त्रों के परिप्रेक्ष्य में सत्य विचारधारा का प्रसारण करना ही वास्तव में धर्मप्रचार है, अन्य सब कार्य तो केवल प्रचाराभास या विकृत प्रचार हैं ।”

— भक्तिरसवेदान्तपीठाधीश्वर आचार्य श्री गुरुपाद
Today’s message —

“So that the following dictum of Upanisads – ‘nayamatma pravacanena labhyo…yamavaisa vrnute tena labhyah tasyaisa atma vivrnute tanum svam’ & ‘ksurasya dhara nisita duratyaya durgam pathas tat kavayo vadanti’, that of of Srimadbhagavadgita – ‘bahunam janmanamante….sa mahatma sudurlabhah’ and those of Srimadbhagavatam – ‘muktanamapi siddhanam…sudurlabhah prasantatma kotisvapi mahamune’ + ‘…muktim dadati karhicit sma na bhaktiyogam’ (After many births and very rarely a selected person actually obtains God.) – can come true, deviant religious organizations and illegitimate spiritual leaders are needed who can propagate a deviant philosophy cum spiritual illusion not in alignment with scriptures. In reality, only the propagation of a correct ideology in a scriptural perspective is considered factual spiritual preaching. All rest is either the semblance or a perversion.”

— Bhaktirasavedantapithadhisvara Acarya Sri Gurupada

 

आज का सन्देश —

“कोई भी धार्मिक व आध्यात्मिक सम्प्रदाय तभी तक सुचारू रूप से दार्शनिक धरातल पर प्रसिद्ध बना रहता है कि जब तक उस सम्प्रदाय में समय समय पर आने वाले नवीनरहस्योद्घाटन में दक्ष (सम्प्रदाय के पूर्वस्थापित सिद्धान्तों वा मूलशास्त्रों में संकेतित, कल्पनाप्रसूत नहीं) दार्शनिक विद्वान आचार्यो की सातत्यमती श्रृंखला का अभाव प्रतीत नहीं होने लगता। जिस समय वो अभाव प्रतीत होने लगे व साम्प्रदायिक विद्वान केवल शुक विहंगम की भाँति पूर्ववर्ती तथ्यों के ही मुहुर्मुहुः रटन में निजपाण्डित्य का प्रदर्शन समझने लगे, तब यह ज्ञात हो जाना चाहिए कि अब वें दिन दूर नहीं कि अमुक सम्प्रदाय सर्प के द्वारा परित्यक्ता कंचुकी के सदृश मात्र होकर अवस्थान करता रह जाएगा ।”

— भक्तिरसवेदान्तपीठाधीश्वर आचार्य श्री गुरुपाद
(आणंद, गुजरात, भारत)

Today’s message —

“Any religious and spiritual lineage can be potent enough to retain its classical glory within the domain of philosophy only till the period it continues to breed an array of scholarly theologians adept in the art of unveiling novicely noticed confidentially intricate unprecedented conclusions (of course, found on the implications given in the ideologies of previous mentors and by the faint indications depicted in the original Vedic scriptures; not concocted). As soon as an absence of such innovative theologians is marked by a progenited influx of reiterators befitting a trained parrot, the symptoms of the philosophical senility of that Sampradaya do commence, thenceforward. Such a scenario is analogous to the remnant discarded coil of a snake.”

— Bhaktirasavedantapithadhisvara Acarya Sri Gurupada
(Anand, Gujarat, Bharata)

**********************************************************
 

**********************************************************

 

इस्काँन संस्था के वे महत्त्वपूर्ण सैद्धान्तिक दोष जो कि उसे पारम्परिक गौडीय वैष्णव सिद्धान्त के प्रतिकूल प्रमाणित करते है —

 

 

क) उपर्युक्त अपधर्मी संस्थान के नेतालोग सोचते हैं कि रागानुगा-भक्ति, सिद्ध-देह, रस-तत्त्व, तथा मंजरी-भाव  — इनकी गौडीय वैष्णव सिद्धांतों के मत्त्वपूर्ण पहलू के रूप में तनिक भी आवश्यक्ता नही है। इसके अलावा, वे मानते हैं कि इन विषयों पर कोई भी चर्चा सभी के लिये अप्रासंगिकी तथा अहितकारिणी है। पर हाय! इन बिन्दुओं को बाहर निकालना अथवा उपेक्षित करना, सम्पूर्ण सम्प्रदाय को असम्बद्ध तथा चैतन्य चरितामृत १.१.४ एवं विदग्ध-माधव-नाटकम् १.१ में दर्शाये हुए श्री चैतन्य महाप्रभु के अद्वितीय योगदान को उपेक्षित करना होगा। उपर्युक्त अपधर्मी संस्थान में ऐसा भी माना जाता है कि केवल वैधी-भक्ति के अभ्यास से ही श्री कृष्ण को व्रज-लीला में प्राप्त किया जा सकता है, तथा रागानुगा-भक्ति एकमात्र घटक नहीं है और वस्तुतः वैकल्पिक होने के कारण अनावश्यक है – यह सब ऐसा कुछ है कि जो पूर्वाचार्यों द्वारा प्रस्थापित सिद्धांतों के पूर्णतः विपरीत है। देखिये: श्री.भा. १०.४७.६०, चै.च. १.३.१५-१७. चै.च. २.२४.८७, चै.च. २.२२.१५६-१५७, चै.च. २.२२.१५८ अथवा भ.र.सि. १.२.२९५, चै.च. २.२२.१५९, चै.च. २.२२.१६० अथवा भ.र.सि. १.२.२९४ तथा चै.च. २.२२.१६१-१६६ । अतः यह सिद्ध होता है कि ऐसे अपधर्मी ‘साधना’ के वास्तविक पथ से अवगत ही नहीं हैं जो गौडीय वैष्णवों के लक्ष्य तक ले जाता है। इस अवस्था को साधन-संबंधि-भ्रम’ कहा जाता है।

 

ख) उपर्युक्त अपधर्मी संस्थान के नेतालोग सोचते हैं कि गोलोक-धाम ही सर्वोच्च/उच्चतम गंतव्य है, किंतु अहो! गौडीय गोस्वामिप्रणीत ग्रन्थों यथा लघु-भगवतामृत इत्यादि के अनुसार भौम-व्रज अथवा गोकुल-वृंदावन ही शुद्ध-माधुर्यमयी-रागानुगा-भक्ति के साधकों का शाश्वत गंतव्य है। गोलोक-धाम निम्बार्क सम्प्रदाय के अनुयायीयों का अभिलाषित गंतव्य है, जो श्रीश्रीराधा-कृष्ण को वैधी-भक्ति मार्ग से स्वकीय भाव में पूजते हैं। ल.भा. १.५.४९७-५४० देखिये। अतः यह सिद्ध होता है कि ये अपधर्मी निश्चित ही भ्रम में हैं अपने अंतिम गंतव्य स्थल के विषय में। इस अवस्था को ‘साध्य-संबंधी-भ्रम’ कहते हैं।

 

ग) उपर्युक्त संस्थान से हमारे पृथक होने का तीसरा कारण यह है कि उस परम्परा विरोधी संस्थान के वर्तमान GBC बद्ध-जीवों के सीधे श्री कृष्ण की नित्य-लीला से पतन की परिकल्पना का समर्थन करते हैं तथा उसे स्वीकृति देते हैं, साथ ही यह प्रचार भी करते हैं कि सारे बद्ध जीव अनादि काल से ह्लादिनी-वृत्ति-स्वरूप-कृष्ण-प्रेम-युक्त हैं- धारणायें जो शास्त्रों, पूर्वाचार्यों, तथा मूल पैतृक संस्थान जैसे कि गौडीय मठ एवं अन्य सभी प्रामाणिक वैष्णव सम्प्रदायों को कदापि स्वीकृत नहीं। उपर्युक्त संस्थान के वरिष्ठ अधिकारियों के द्वारा परिगृहीत यह सिद्धांत शांकर-मतावलम्बियों के प्रतिबिम्ब वाद तथा ‘परिच्छेद वाद’ के सिद्धांतों की श्रेणी में ही आता है, जिसकी कड़ी निंदा श्रील जीव गोस्वामी ने अपने तत्त्वसंदर्भ में की है। अतः उस परम्परा विरोधी संस्थान के वर्त्तमान GBC की बद्ध-जीवों के सीधे श्री कृष्ण की नित्य-लीला से पतन की परिकल्पना तथा अनादि काल से उनका कृष्ण-प्रेम युक्त होना, यह वास्तव में मायावादी सिद्धांतों के समर्थन का प्रतीक है। श्रील विश्वनाथ चक्रवर्ती ठाकुर की ‘माधुर्य कादम्बिनी’ से यह सिद्ध होता है कि यदि कोई व्यक्ति कृष्ण-प्रेम को प्राप्त है, वह कभी भी भौतिक संसार में गिर नहीं सकता अथवा पतन को प्राप्त नही हो सकता। यदि उसका पतन होता भी है, तब उसे वैसा ही अवास्तविक पतन मानना होगा जैसा कि जय, विजय या चित्रकेतुइत्यादि का हुआ। अतः यह सिद्ध होता है कि ऐसे अपधर्मी जो मूल सिद्धांतों को विकृत, विपरीत तौर से प्रतिपादित करते हैं, वे न केवल मायावादियों को प्रतिबिम्बित करते हैं, बल्कि वे भक्तिदेवी (श्री कृष्ण भगवान की अंतरंगा शक्ति) की महिमा को भी घटाते हैं,तथा मायादेवी (श्री कृष्ण भगवान की बहिरंगा शक्ति) का वर्चस्व स्थापित करते हैं। इतना ही नहीं. वे अपने स्वरूप तथा इतिहास को लेकर भी पुर्णतः हैरानी में हैं। इस अवस्था को स्व-स्वरूप-भ्रम’ कहते हैं।

 

 

भक्तिरसवेदान्तपीठाधीश्वर आचार्य श्री गुरुपाद

 

 

 

 

 

Philosophical deviance in the ISKCON organization which verifies its contradictory beliefs to the conventional Gaudiya Vaisnava philosophy.

 

 

  1. a) The heretic leadership of that institution thinks that topics concerning raganuga-bhakti, siddha-deha, rasa-tattva, and manjari-bhava are not needed as the core aspects of the Gaudiya Vaisnava philosophy. Moreover, it considers any discussion on these topics as irrelevant and even detrimental for all. But alas, taking them out would make the whole Sampradaya irrelevant and the unique contribution of Caitanya Mahaprabhu as seen in CC 1.1.4 and Vidagdha-madhava-natakam 1.1 – fully ignored. It also considers that only by the practice of vaidhi-bhakti alone, one can attain Krsna in Vraja-lila and that raganuga-bhakti is not the sole factor and not really required – something in clear violation with the purvacaryassiddhanta. Vide SB 10.47.60, CC 1.3.15-17, CC 2.24.87, CC 2.22.156-157, CC 2.22.158 or BRS 1.2.295, CC 2.22.159, CC 2.22.160 or BRS 1.2.294 & CC 2.22.161-166. Hence, it is proved that such heretics are not aware of the actual path or ‘sadhana’ leading to the objective of Gaudiya Vaisnavas. This is called ‘sadhana-sambandhi-bhrama’.

 

  1. b) The heretic leadership of that institution thinks that Golokadhama is the supreme destination. But, alas, according to the Gaudiya Gosvami literature like Laghu-bhagavatamrta etc. Bhauma Vraja or Gokula Vrndavana is the eternal destination for the sadhakas of the suddha-madhurya-mayi-raganuga-bhakti. Golokadhama is the aspired destination of Nimbarkis who worship Radha and Krsna through vaidhi-bhakti and with the mood of ‘svakiya’. Vide LB 1.5.497-540. Hence, it is proved that such heretics are certainly in confusion about their final destination place! This is called ‘sadhya-sambandhi-bhrama’!

 

  1. c) Third reason of separation is that the current Governing Body Commission of that heterodox institution is accepting the baddha-jivas’ fall down theory directly from the nitya-lila of Krsna and also propagates that all baddha-jivas are containing the ‘hladini-vrtti-svarupa-krsna-prema‘ from time without beginning – notions which are not acceptable according to sastras, purvacaryas, and even parent institutions like Gaudiya Mutt and all other bona fide vaisnava sampradayas. Present theory accepted by the top leadership of that organization is almost on par with the criticism of the pratibimba-vada and pariccheda-vada theories of the Sankarite Mayavadi philosophy heavily criticized by Srila Jiva Gosvami in his Tattva-Sandarbha. Hence, the present theory of those heretics on jivas containing krsna-prema from anadi-kala and their fall-down from the nitya-lila of Sri Hari – is supporting the Mayavada theory in allusion. VCT’s Madhurya Kadambini proves that anybody having ‘bhagavat-prema’ cannot actually fall down in the material world. If he falls, it can only be considered equivalent to the not actual fall down of Jaya, Vijaya and Citraketu. Hence, it is proved that heretics propounding opposite to the actual siddhanta are not only resembling Mayavadis, but are also offenders unto the Lotus Feet of Bhakti Maharani – for they are minimizing the glories of Bhaktidevi (the internal potency of Krsna) and establishing the glories of Maya to be greater! Moreover, they are in total perplexity about their own svarupa and itihasa (i.e. identity and history). This is called ‘sva-svarupa-bhrama’.

 

 

Bhaktirasavedantapithadhisvara Acarya Sri Gurupada

 

**********************************************************

 

देखो कैसे हमने भारत एवं भारतीयो को २०० वर्ष गुलाम बनाये रखा आर्थिक एवं राजनैतिक रूप से! पर उस समय हम उन भारतवर्षवासियो के दिलों पर राज करने में असफल ही रहे क्योकि हम उन्हें सांस्कृतिक, शैक्षणिक एवं धार्मिक रूप से अपना दास नहीं बना पाये! पर अब हम गोमांसभक्षी यवन व म्लेच्छ परिवारो में जन्मे हुए मूलतः यहूदी एवं ख्रिस्ती यूनानी व विलायती फ़िरंगी लोग उन जन्मजात सनातनधर्मावलम्बी परिवारों में जन्मे हुए आर्यो (हिंदुओं) को अपनी चरणधोवन पिलवाकर ही मानेंगे और इस बार हमें बहुत खुशी होगी क्योकि इस बार हम उन्हीके सनातनधर्म में घुस कर उन्हींको अपना धार्मिक/आध्यात्मिक/सामाजिक गुलाम बनाकर तथा उनके दिलोँ पर राज कर बहुत ही गौरवान्वित महसूस करेंगे! आये तो थे हम अपने उद्धार के लिए इस सनातन धर्म की शरण में, पर अब तो राज (आचार्यपद को धारण) करने की ही सोच है! गोमांसभक्षण, मदिरापान एवं आये दिन व्यभिचार रूपी गंदी नाली से निकल कर आये तो थे हम अपने कल्याण के लिए इस सनातनधर्म में, पर अब तो हम कुछ ऐसा ही मान रहे हैं कि उत्पत्ति व अन्त से रहित कहा जाने वाला ‘सनातन’ धर्म हमारे एहसान के नीचे दब गया है और यदि हम न होते, तो आदि व अन्त से रहित यह धर्म कभी का समाप्त हो गया होता! (भले ही यह सत्ययुग से अबतक निर्बाध गति से चला आ रहा हो)। और तो और, अब हम अय्यर, आय्येङ्गार व नाम्बूद्री जैसे अत्युच्च दाक्षिणात्य ब्राह्मणकुलो में जन्मे हुए लोगो को भी तब तक शूद्र मानेंगे कि जबतक वे हमारे हाथो से उपनयन संस्कार ग्रहण नहीं करते! क्योकि भले ही आर्यवर्णोत्पन्ना स्त्रीयो को, शूद्रो को तथा द्विजबन्धुओ का वैदिक संस्कारो में अधिकार न हो श्रीभागवत १.४.२५ के आधार पर, पर हम मलेच्छकुलजातो का तो जन्मसिद्ध अधिकार हैं क्योकि हम एवं और वे आर्य – दोनों ही तो जन्मतः शूद्र है न! कैसे? क्योकि उन जन्मतः गोमांस का भक्षण न करने वाले आर्यो का एवं हम सांस्कृतिकरूपेण गोमांसभक्षीकुलजात यवनों का पूर्वजन्मकृत कर्मा एक जैसा जो है न! अरे वाह! तभी तो हमारे गालोँ पर ये लड्डू फूट रहे हैं! श्रीसनातनगोस्वामिपाद के हरिभक्तिविलासोद्धृत दीक्षागुरुविषयक विशेष लक्षण जो पुराने एवं ‘outdated’ हो चुके हैं न!

 

Self is Bharatiya! Religion is Bharatiya! Scriptures are Bharatiya! The language of those scriptures i.e. Sanskrit is Bharatiya! Sampradaya, purvacaryas and Bhagavan are Bharatiya, as well! Philosophical system is, too, Bharatiya! But, gurudeva is a non-Bharatiya occidental foreigner! Wow! What a combination! Great!

 

“खुद स्वदेशी! धर्म भी स्वदेशी! शास्त्र भी स्वदेशी! उन शास्त्रों की भाषा संस्कृत भी स्वदेशी! सम्प्रदाय, पूर्वाचार्य और भगवान् भी स्वदेशी! दार्शनिक सिद्धांत भी स्वदेशी! पर गुरु विदेशी! क्या विडम्बना है!”

 

“Is there a lack of genuine sadhus, tapasvis, rsis, munis, gurus, svamis, jnanis, gosvamis, panditas, maharajas, prabhus, shastris, kathavachakas, dharmagurus, saints, mahantas and acharyas on this sacred land of Bharata (Indian subcontinent) and has this sacredland of Bharata stopped breeding such genuine saintly personalities that only occidentals are to be taken spiritual asylum of? Has this punyabhumi (pious land), bhagavadavatara-bhumi (land of God’s incarnations) and rishi-maharshi-prasavini-bhumi (one that begets great sages and mentors) of Bharata become like a barren woman in spiritual context? Today, are oriental saints and spiritualists numbering more than 30 lakhs – have all become spiritually impotent and irrelevant? Is this why Bharata, Sanatanadharma and Bharatiyas need to take shelter of occidentals in order to again establish themselves again as ‘vishvagurus’ or the universal masters? Is this why the demigods of paradise yearn to get birth on the Indian soil?”

 

Bhaktirasavedantapithadhisvara Acarya Sri Gurupada of BRVF

 

महाभारत के वनपर्व का प्रसङ्ग —

“जब गन्धर्वकन्या को अपमानित करके उसका अपहरण किया दुर्योधन ने और जब वह गन्धर्वराज के द्वारा बंदी बना लिया गया, उस समय धर्मराज युधिष्ठिर ने भीमार्जुनादि अन्य पाण्डवानुजो को दुर्योधन की सहायता के लिए भेजा जबकि दुर्योधन का कृत्य सर्वथा अनुचित था। उस समय धर्मराज युधिष्ठिर यह युक्ति देते है कि – यद्यपि दुर्योधन का एक स्त्री का अपमान करना मर्यादा का लंघन है तथापि मूलरूप से तो मर्यादा का लंघन गंधर्वो ने किया है अपने गन्धर्वलोक को त्याग के पृथ्वीलोक पर डेरा जमाकर यहाँ के विभिन्न नदीसरोवरादि स्थानो पर कब्जा करके पृथ्वीलोकवासी मानवो के प्रवेश को वहाँ पर रोक कर । अतएव यद्यपि दुर्योधन का कार्य अत्यंत निंदनीय है, तथापि समय की माँग यह है कि समस्त पृथ्वीलोकवासी एकजुट होकर पहले गंधर्वो को अपनी मर्यादा में रखे और उसके पश्चात् दुर्योधन के कृत्य पर विचार किया जाए ।– इस घटना के स्पष्ट सङ्केत का उपयोग अधुना सनातनधर्म में व्याप्त म्लेच्छ व यवनकुलजात ‘आचार्यपदापहरणकारी’ महानुभावो के लिए है । भद्रमस्तु ।”

One thought on “वास्तविक व अवास्तविक धर्मप्रचार का अन्तर। Difference between the factual and false religious preaching.

  1. दंडवत प्रणाम गुरूवर्य… आपका बहोत बहोत धन्यवाद सत्यता एंव अध्यात्मिक जानकारी देने के लिए..आपकी हर एक बात सहजता से समझ मे आती है….ओर सभी प्रकार की शंका एंव भ्रम दुर करती है

    Liked by 1 person

Leave a Reply

Please log in using one of these methods to post your comment:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out / Change )

Twitter picture

You are commenting using your Twitter account. Log Out / Change )

Facebook photo

You are commenting using your Facebook account. Log Out / Change )

Google+ photo

You are commenting using your Google+ account. Log Out / Change )

Connecting to %s