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Why certain customs of Gauḍīya Vaiṣṇava Sampradāya are unprecedented and do not find direct mention in śrutis/smṛtis etc.? (English, Sanskrit and Hindi combined) / क्यों गौडीयवैष्णवसम्प्रदाय की उपासना पद्धति की बहुत बातें पूर्ववर्त्ती श्रुति/स्मृति/पुराणादि ग्रन्थों में ज्यों की त्यों उल्लिखित नहीं हैं?

 

 

 

The following testimonies of Caitanya Upaniṣad 1.5-9, Bhaviṣya Purāṇa 3.4.10.34, Garuḍa Mahāpurāṇa, Mahābhārata’s Viṣṇusahasranāma 75 & 92, SB 11.5.32 and SB 10.8.13 – “karākarābhyāṁ  parama…caitanyākhya para tattva…”, “anarpita-carīṁ cirāt..sadā sphuratu no hdaya-kandare śacī-nandana”, “yo reme vraja-ballavī ramayate…caitanya-rūpa prabhu”, “suvara-varo hemāṅgo..sannyāsa-kt..”, “kṛṣna-vara tviṣākṛṣṇa..” and “āsan varṇāḥ…tathā pīta..” – clearly permit the ‘unprecedented way of the mode of worship enunciated by the Gauḍīyas / Caitanyaites’ as authentic. How?

 

The Bhaviṣyapurāṇa 3.4.10.34 verse clearly states that Śrī Gaurasundara appeared to distribute such an unprecedented contribution – which was not done in the present kalpa or the present day of Brahmā. Now, an ‘unprecedented’ or ‘anarpita-cara’ sampradāya is never expected to ditto follow all the customs prevalent before its start (i.e. before the commencement of the Gauḍīya Vaiṣṇavism). Therefore, many unprecedented and unforeseen mantrams revealed in the manuals of Gāuḍiya Vaiṣṇava Sampradāya like Satkriyāsāradīpikā, Saṁskāra-dīpikā, Gaura-govindārcana-smaraṇa-paddhatiḥ etc. (compiled by Śrīla Gopālabhaṭṭa Gosvāmipāda and Śrīla Gopālaguru Gosvāmipāda in 16th Century CE) – are not required any previous mention in any book existing previous to the start of Caitanyaite lineage (including Vedas, Purāṇas etc.) – though the six-syllable Gaura-mantra has been clearly mentioned in āgama-śāstra like in the third chapter of the Ūrdhvāmnāya-saṁhitā entitled as ‘Gaura-mantra-uddhāra-nāma’, in Īśāna-saṁhitā, in Viśva-sāra-tantram and in Ananta-saṁhitā, too. But, apart from the Gaura-mantra, all other bīja-mantras and their gāyatrīs revealed by the Gauḍīya Ācāryas within past 500 years are ‘unprecedented’ and this ‘unprecedented’ stature of these mantras is fully given green signal by the ‘anarpita-carīṁ cirāt’ verse of Bhavisya-purāṇa 3.4.10.34 cited again by Śrīla Rūpa Gosvāmipāda (Rūpa-mañjarī sakhī) in his classical 16th Century work Śrī-vidagdha-mādhava-nāṭakam 1.1, in Caitanya-caritāmṛta 1.1.4 by Śrīla Kṛṣnadāsa Kaviṛaja Gosvāmipāda (Kastūrī-mañjarī sakhī in nitya-vraja-līlā) and by many other Gauḍīya Ācāryas including Śrīla Rasikottaṁsa of 17th Century in his Prema-pattanam.

 

Moreover, the nitya-siddha-pāradas or the eternal pastime associates of Śrī Caitanyadeva are much higher in rank than the ordinary sages like Cyavana, Aṅgirā, Bhṛgu, Viśvāmitra etc. How? Because, when the former are eternal participants of the Vraja-līlā where even Brahmā, Nārada, Uddhava, Śiva and Lakṣmī (Śiva, Brahmā and Uddhava are present in Vraja either as sādhakas or as ketra-pāla etc., but not as legitimately allowed participants of Vrajalīlā by Yogamāya Vṛndādevī.) are not permitted to enter (many clear evidences to support this in the scriptures like Śrīmad-bhāagavatam’s famous ‘nāya śriyo ‘ga u nitānta-rate prasāda…’ verse etc.), the latter are just conditioned souls progressive on the path of liberation and will attain mukti only when the Caturmukha Brahmā obtains moka after the completion of his 100 years of life-span. So, the nitya-siddha-parikara of Gaurasundara cannot be made comparable with the ṛṣis and maharis who are not yet liberated. A big sign of rascaldom, if some unscrupulous doesn’t digest this point.

 

It is noteworthy that in Kaliyuga, the worship of Śrī Hari needs to be done primarily according to the Vaiṣṇava-āgama or the tantra and not much according to the Vedas. This fact has been substantiated in the ‘nānā-tantra-vidhānena kalāvapi tathā śru…..kṛṣnavara tviṣā-kṛṣna’ Śrīmad-bhāgavata-mahāpurāṇa 11.5.31-32 verses. Hence, the explicit mention of Gaurasundara / Caitanyadeva in the āgama-śāstra should not create any surprise.

 

क) उक्तञ्च श्रीअनन्तसंहितायां श्रीभगवता – “अवतीर्णो भविष्यामि कलौ निजजनैः सह । शचीगर्भे नवद्वीपे स्वर्धुनीपरिवारिते ।।”

 

ख) अपि तु विश्वसारतन्त्रे – “गङ्गायाः दक्षिणे भागे नवद्वीपे मनोरमे । फाल्गुन्यां पौर्णमास्यां वै निशायां गौरविग्रह: ।।” अपि च

 

ग) ऊर्ध्वाम्नायसंहितायां श्रीभगवद्वाक्यं – “कृष्णं वदिष्यन्ति जनाः कंसारार्त्तिसुरास्तथा । पौर्णमास्यां फाल्गुनस्य फाल्गुनीऋक्षयोगतः ।। जनिष्ये गौररूपेण शचीगर्भे पुरन्दरात् । वैवस्वतेऽन्तरे ब्रह्मन् गङ्गातीरे सुपुण्यदे ।।…कलौ पुरन्दरात् शच्यां गौररूपो विभुः स्मृतः ।  महाप्रभुरितिख्यातः सर्वलोकैकपावनः ।।”

 

घ) श्रीव्यास उवाच – “केन रूपेण भगवान् पूजितः स्यात् सुखावहः । घोरे कलियुगे प्राप्ते तन्मे वद दयानिधे ।।” श्रीनारद उवाच – “कृष्णरूपेण भगवान् कलौ पापप्रणाशकृत् । गौररूपेण भगवान् भावितः पूजितस्तथा ।।” श्रीव्यास उवाच – “केन मन्त्रेण भगवान् गौराङ्ग: परिपूजितः । सुखावहः स्याल्लोकानां तन्मे ब्रूहि महामुने ।।” श्रीनारद उवाच – “अहो गूढतमः प्रश्नो भवता परिकीर्त्तितः । मन्त्रं वक्ष्यामि ते ब्रह्मन् महापुण्यप्रदं शुभम् ।।..‘ॐ गौरायः नमः’ इत्येष: मन्त्रो लोकेषु पूजितः । मायारमानङ्गबीजैर्वाग्बीजेन च पूजितः ।।”… “एवं बहुविधा ब्रह्मन् मन्त्रास्ते परिकीर्त्तिताः ।…गङ्गातीरे कुरुक्षेत्रे नवद्वीपे विशेषतः । वृन्दावने च मन्त्रोऽयं साधितः सिद्धिमाप्नुयात् ।।” – इत्यादीनि श्रीऊर्ध्वाम्नायसंहितायां गौरमन्त्रोधारनाम तृतीयोऽध्यायः ।

 

ङ) अथ ईशानसंहितायां श्रीपार्वतीं प्रति श्रीमहादेववाक्यम् – “अपरं शृणु चार्वङ्गि मन्त्रराजमिमं प्रिये । आदौ मायां समुच्चार्य गौरचन्द्रं ततो वदेत् । भक्तियोगेन गौराङ्गं पूजयेत् प्रिये ।।” – इत्यादीनि ।

 

निष्कर्ष –

 

अतः उपरोक्त प्रमाणों से यह सिद्ध होता है कि श्रीकृष्णचैतन्यमहाप्रभु / गौरसुन्दर साक्षात् श्रीव्रजेन्द्रनन्दन श्यामसुन्दर है एवं उपरोद्धृत ऊर्ध्वाम्नायसंहिता के वाक्य “एवं बहुविधा ब्रह्मन् मन्त्रास्ते परिकीर्त्तिता:” से यह सङ्केत भी प्राप्त हो जाता है कि परवर्ती काल में श्रीगोपालगुरुगोस्वामिपाद जैसे गौडीयसम्प्रदाय के उपासनापद्धति के आचार्यो ने निज ग्रन्थों में जो गौरसुन्दर व तत्परिकर आदियों के बीजमन्त्र/गायत्री आदि प्रकाशित किये हैं जगत् के इतिहास में प्रथम वार, वह समस्त भी शास्त्रानुमोदित है ‘बहुविधा..मन्त्राः..’ इस शास्त्रीय प्रमाण के द्वारा! तथा यह तथ्य भी भविष्यपुराण ३.४.१०.३४ के उपरोद्धृत “अनर्पितचरीं चिरात् करुणयावतीर्णः कलौ समर्पयितुमुन्नतोज्ज्वलरसां स्वभक्तिश्रियम् । हरिः पुरटसुन्दरद्युतिकदम्बसन्दीपित: सदा स्फुरतु हृदयकन्दरे शचीनन्दन: ।।” – द्वारा पुष्ट हो जाता है कि गौडीयों की उपासना पद्धति की बहुत सारी अभूत्पूर्व बातें – साक्षात् शास्त्र के द्वारा ही प्रमाणित है क्योंकि शास्त्र ही इस अभूत्पूर्वता को प्रमाणित करता है ‘अनर्पितचरीं’ शब्दों के द्वारा!

 

 

सूत्रम् / Link – https://goo.gl/fYaQtk

— Bhaktirasavedānta-pīṭhādhīśvara Ācārya-śrī Gurupādāḥ /  भक्तिरसवेदान्तपीठाधीश्वरा: आचार्यश्रीः गुरुपादाः

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