Defeating Misconceptions
A smarta and brahmana bruha (black spot in the name of a brahmana) named Virender Duttaya has published some offensive statements against bhakti on the Internet. His statements are as follows:
1. The mahamantra-'Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare
Rama Hare Rama Rama Rama Hare Hare'- is not a bonafide mantra because it does not begin with 'Om'.
2. Jagad Guru Nitya-lila-pravista Om Visnupada Sri Srimad
Bhaktisiddhanta Sarasvati Gosvami Prabhupada's Sonya's is not bonafide because he did not receive the renounced order from a sannyasi. Instead, he accepted sannyasa from a picture of Srila Gaurakisora dasa Babaji Maharaja. Furthermore, Srila Gaurakisora dasa Babaji Maharaja did not have the right to give sannyasa.
3. Sri Dhama Vrindavana is on the Eastern side of Yamuna, not on the Western side where Bamsivata is located. The present Vrindavana has been established in recent history.
4. The original Mayapur, Sri Caitanya Mahaprabhu's birthplace, is on other side of the Ganga. Sri Caitanya Mahaprabhu took birth on the western side of the Ganga, where the present town of Navadvipa is situated.
5. The name of Sri Radha is not mentioned anywhere in Srimad Bhagavatam.
6. Sri Advaita Acarya has referred to SriCaitanyaMahaprabhu as a bogus madman in Sri Caitanya Caritamrta, Antya-lila 19.20,21.
Refutation of the Above Statements:
After deliberating on all the points made by Mr. Duttaya, we are
presenting this paper for the benefit of the Vaisnava community. We
already understand that all his misconceptions are completely
absurd, faulty, mentally concocted, against the sastra and
offensive. Yet, we are submitting proper answers based on sastra,
just to benefit the innocent public. We know that there is no more
hope for Mr. Duttaya to be corrected because of his commitment to
Vaisnava aparadha, Nama aparadha, and Bhagavat aparadha. He will
surely be punished for his misdeeds in a specially designated region
of the hellish planets.
Let us first understand what should be accepted as evidence for
proving transcendental subject matter. In accordance with Veda,
Upanisad, Purana, the Bhagavat, Mahabharata and such scriptures, the
statements of the sastra which are coming down through the
authorized channel of guru-parampara are called 'amnaya'. Only such
statements are accepted as pramana, reliable evidence. The
statements of Srimad Bhagavatam are especially immaculate. The
statements, thoughts and principles given by the great sages who are
completely free from the four defects, namely illusion, imperfect
senses, cheating, and mistakes, are to be taken as absolute truths
devoid of all faults. We can fully depend on these instructions
without any hesitation or suspicion. Conversely, a person who does
not have even basic qualities as underlined in the sastra, who is
jaraj santan (the son of a prostitute), whose father is unknown;
whose guru is not known (the siksa and diksa gurus are the fathers
of their disciples), who is a fool, insane and fallen, can only
utter a nuisance.
The speakers of the Vedas, Srimad Bhagavatam, and Sri Caitanya
Caritamrta are completely free from the four defects. They are
coming in the bonafide lineage-from Brahma, Narada, and Vyasa, who
are themselves above any material contamination. Is Mr. Duttaya
coming in any such line? If not, then his utterance is like the
croaking of a frog-meaningless and useless-and should simply be
ignored.
Undoubtedly, without a second thought, Sri Brahmaji is accepted as
Jagad-guru. He is the first Guru of the entire world. The catuhsana
(the four kumaras) and Devarsi Narada are His manas-putras and
disciples. His bonafide disciple is Sri Krsna Dvepayana Vedavyasa.
Sri Sukadeva Goswami is the son and bonafide disciple of Srila
Vedavyasa, whose writings are all fully authentic, and scientific,
and free from the four defects. Not even one syllable of his
compositions is without meaning and logic. Similarly, the four
Vaisnava acaryas, namely Sri Madhvacarya, Sri Ramanujacarya, Sri
Visnusvami and Sri Nimbaditya, and also the prominent acaryas in
their line up to the present time, are to be considered as the
authentic sources of realized Vedic knowledge. Because Mr. Duttaya
does not have a connection with any of these disciplic successions,
he is not a bonafide person. He is not free from the four defects
and he is not in touch with the above-mentioned authoritative
sources of Vedic knowledge. He is certainly a jaraj santan, for no
other person can speak as he does. No other person would dare to
commit such an offense at the lotus feet of Vaishnavas or Bhagavan.
In Padma Purana and other sastras the heinous act of criticizing the
Vaishnavas has been referred to as both the most abominable offence
and unforgivable sin. It is stated in Jaiva dharma, "satam nindam
parama aparadha vitunute".
Mr. Duttaya seems to have no connection with sat sastras or
sad-guru. He never took the opportunity to study sastra under the
guidance of Vaishnavas, or listen to the instructions of
Mahapurusas, great self-realized souls.
It is said in sastra,
"yaha bhagavata pada vaisnavera sthane
ekanta asraya kara caitanya-carane"
(Cc. Antya 5.131)
"If you want to understand Srimad Bhagavatam, you must approach a
self-realized Vaisnava and hear from him. You can do this when you
have completely taken shelter of the lotus feet of Sri Caitanya
Mahaprabhu"
One should study Srimad Bhagavatam under the guidance of Vaishnavas.
It is also stated,
"aham vedmi suko vetti
vyaso vetti na vetti va
bhaktya bhagavatam grahyam
na buddhya na ca tikaya"
(Cc. Madhya 24.313)
"(Lord Siva said,) 'I may know; Sukadeva Gosvami, the son of
Vyasadeva, may know; and Vyasadeva may know or may not know the
Srimad Bhagavatam. On the whole, the Srimad Bhagavatam, the spotless
Purana, can be learned only through devotional service, not by
material intelligence, speculative methods or imaginary
commentaries.'"
One cannot understand the purport of Srimad Bhagavatam by the
exercise of one's own intelligence, nor by studying the
commentaries. Only by taking shelter of the lotus feet of pure
self-realized souls can one truly understand the mysteries of Srimad
Bhagavatam. Otherwise one is bound to misunderstand its meaning.
Elsewhere is said: "bhagawat pade keo mare keo tare". This means
that those who study Srimad Bhagavatam under the guidance of
Vaishnavas become liberated, and others, who are not under such
guidance, do not become liberated.
Has Mr. Duttaya studied Srimad Bhagvatam and other Vedic scriptures
about spiritual subject-matters under the guidance of realized
devotees? Certainly not. His fruitless hard work is simply an
exercise of grammar, studied under atheistic, faithless, so-called
professors.
Now, regarding his first point about the Hare Krsna maha mantra:
Refutation 1:
The maha mantra, 'Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare
Rama Hare Rama Rama Rama Hare Hare', is a bonafide Vedic mantra. One
of the oldest descriptions of this mantra is found in Kalisantaranya
Upanisad. There it is written exactly: 'Hare Krsna Hare Krsna Krsna
Krsna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare'.
Kalisantaranya Upanisad is an authentic part of the Vedas, and thus
it is apauruseya. It is neither written by any ordinary mundane
person nor any great mundane person. It has been directly or
indirectly spoken by Krsna Himself, and therefore it is devoid of
the four defects. In addition, this mahamantra is also mentioned in
Krsna Yamala, Brahma Vaivarta, Brahma Samhita, and other scriptures
as well. The Mahamantra has been described everywhere in the
following manner: First comes 'Hare' then 'Krsna', then again 'Hare'
then again 'Krsna' then 'Krsna Krsna', then 'Hare Hare'. Again
'Hare' then 'Rama', again 'Hare', then 'Rama', then 'Rama Rama', and
then 'Hare Hare'. In this way, each word has been explained in the
above sequence.
Mr. Duttaya is probably unaware of the difference between mantra and
mahamantra. A mantra can only be chanted by a person who has
accepted Visnu-diksa - formal initiation from a bonafide guru coming
in the parampara. Also, a mantra can never be uttered loudly;
otherwise its potency will vanish. What is a mantra? When the Holy
Names of Lord are added with the seed 'Om' or 'Klim' in the
beginning, and 'Svaha' or 'Namah' in the end, then that Name of the
Lord is called a mantra. The mantra cannot be chanted by everyone.
It cannot be chanted at all times, in all circumstances or in the
midst of everyone. It should be chanted confidentially, within one's
mind, and in a place which is away from common people.
On the other hand, the mahamantra is a calling-out to the Lord. This
calling-out is without consideration of our own situation or that of
the Lord's. Before chanting a mantra we must prepare ourselves. We
must be clean, and we must perform acamana and other processes of
purification. This is not true with the Hare Krsna Mahamantra.
The Name is Krsna Himself:
"nama-cintamani krsna
caitanya-rasa-vigraha
purna-suddha-nitya-mukta
abhinnatvad nama-naminau"
"Because Krsna is absolute, there is no difference between His Name
and Himself. As Krsna is full and complete, similarly Krsna's name
is also full and complete. It is suddha, not material. It is also
nitya. As Krsna is eternal, His Name is also eternal. The Holy Name
and the Lord are abhinna, identical."
This mahamantra can be chanted in the mind, loudly, alone, together
with others, in all circumstances, everywhere, in a clean or unclean
state, while sleeping, lying down, walking, talking, and at all
times. That is why, wherever the mahamantra is described, no
additions like Om in the beginning or Svaha in the end have been
recommended in any scripture. Om cannot be added to the mahamantra.
'Hare' means one who takes away. Hare takes away all sins,
ignorance, and darkness.
In Sri Bhajana Rahasya it is stated:
"Pratham yam sadhana vijnapya bhagavat-tattvam
cid ghanananda vigraham haraty avidyam
tat karyam ato harir iti smrtah
harati sri krsna manah krsnahlada svarupini
ato harety anenaiva sri radha parikirtita
anandaika sukha svami syamah kamala locanah
gokulanandano nanda-nandanah krsna iryate
vaidagdhi sara-sarvasavam murti liladhidaivatam
radhikam ramya-nityam rama ity abhidhiyate" (34)
Mr. Duttaya is correct when he says that Hare is an address.
However, his definition of the word Krsna is not correct. According
to him, the meaning of Krsna is darkness and ignorance. This
misunderstanding is the result of his grammatical exercise, which
accepts only the external meaning of a word and is against the
principles of sastra. One should take the meaning of the statements
of the Vedas and other scriptures by following in the line of the
Vedas-the Vedic line-the line of guru-parampara. Only by this method
one can touch the real and main purport of the Vedic statements. By
mental speculation one will take the external or secondary meaning
as the main meaning.
In his explanation, the words up to 'hari harti papani' is all
right. However, the word Hare has another important meaning. That
meaning has been given by the great saints who, quoting from various
Puranas such as Agni Purana, have realized the mahamantra and have
thus revealed the confidential meaning in their transcendental
writings. For example, Srila Jiva Goswami has explained the
mahamantra in his Sandarbhas: "hari harati manah krsnah aradhyati
krsnah krsnen aradhita radha iti abhidhiyate". One of the Names of
Srimati Radhika is Hara. Because She steals the mind of Krsna by Her
wonderful and sweet loving moods, Krsnen aradhita, She is worshipped
by Krsna, or, She worships Krsna. Thus, from Hara comes Hare, which
is an address to Srimati Radhika.
Secondly, the main meaning of the word Krsna is Sri Krsna, the son
of Sri Nanda Maharaja, who is the Supreme Personality of Godhead
Himself. Lord Caitanya explains this to Sri Vallabhacarya in Sri
Caitanya Caritamrta, and the same is confirmed in Srimad Bhagavatam:
"ete camsa-kalah pumsah
krsnas tu bhagavan svayam
indrari-vyakulam lokam
mrdayanti yuge yuge"
(S.B. 1.3.28)
"All of the above-mentioned incarnations are either plenary portions
or portions of the plenary portions of the Lord, but Lord Sri Krsna
is the original Personality of Godhead. All of them appear on
planets whenever there is a disturbance created by the atheists. The
Lord incarnates to protect the theists."
Elsewhere in the Bhagvatam it is stated:
"aho bhagyam aho bhagyam
nanda-gopa-vrajauksam
yan-mitram paramanandam
purnam brahma sanatanam"
(Cc Madhya 6.149)
"How greatly fortunate are Nanda Maharaja, the cowherd men, and all
the inhabitants of Vrajabhumi! There is no limit to their fortune
because the Absolute Truth, the source of transcendental bliss, the
eternal Supreme Brahman, has become their friend."
Here Sri Krsna is referred to as the eternal Purna Brahma, the
complete Supreme Absolute Truth. According to 'vyutpatigat artha'
(the meaning derived from Sanskrit grammar rules), the word Krsna
comes from the verbal root 'Krs', which means all-attractive. 'Sna'
means 'nivrti vachak', negating all unwanted things like
unhappiness, suffering, and sorrow, and thus giving complete
transcendental bliss. Thus, Sri Krsna means He who attracts all
living entities with His complete sweetness, mercy, beauty and love;
and He awards them complete bliss. The word Krsna, therefore, means
one who attracts the jivas by giving them eternal, complete
transcendental bliss. He alone is known as the eternal Absolute
Truth.
Refutation 2:
Jagad-guru Nitya-lila Pravistha Om Visnupada Sri Srimad
Bhaktisiddhanta Saraswati Prabhupada is the Mahapurusa, the great
soul, who preached the Holy Name of Krsna and the message of pure
devotional service throughout the entire world. He accepted tridandi
sannyasa according the principles of the Vedas following in the
footsteps of previous acaryas such as Sri Madhvacarya, Sri
Ramanujacarya, and Sri Nimbadityacarya. Sri Ramanujacarya accepted
initiation from his departed spiritual master. When Sri Yamunacarya
manifested his disappearance pastime and his transcendental body was
being carried by his disciples for the final ceremonies, Sri
Ramanujacarya came upon them and requested the disciples to allow
him the darshan of his divine master. When the chaddar (blanket) was
removed from the transcendental body of Sri Yamunacarya, Sri
Ramanujacarya noticed that three fingers were folded. At that time
he took three vows. First, "I will write the Vaisnava commentary on
Vedanta"; second, "I will preach the message of suddha-bhakti all
over India"; and third, "I will compose literature explaining the
Vaisnava etiquettes". As soon as he took these vows, Sri
Yamunacarya's folded fingers opened. Then, right then and there, Sri
Ramanujacarya accepted tridandi sannyasa in front of Sri
Yamunacarya's transcendental body.
The transcendental body of liberated souls, their Deity made of
metal, stone, wood, or clay, and even their picture, is as powerful
as themselves. Failing to have full faith in this matter leads to
serious offences. If a very qualified disciple accepts sannyasa in
front of any of the above manifestations, that sannyasa is to be
considered authentic, and there are many other examples of such
cases in sastras. Following in the footsteps of Sri Ramanujacarya,
Srila Bhaktisiddhanta Saraswati Gosvami Prabhupada took tridandi
sannyasa in front of the picture of Srila Gaurakisora dasa Babaji
Maharaja. His portrait is as potent as himself, and that is why his
sannyasa initiation is bonafide. In Muktiko Upanisad, the process of
accepting sannyasa is mentioned as above. One can accept sannyasa
from one's Guru, or by himself, in the front of the Guru's picture.
Another point is that the sannyasa samskara is one of the vidhi
regulations within the varnasrama system, whereas paramahamsa
mahapurusas are above the rules and regulations of the Vedas. If a
paramahamsa mahapurausa can give paramahamsa vesa, the dress of the
paramahamsa, then why can he not give sannyasa vesa, which is much
lower? Sannyasa vesa is within the system in varnasrama. A PHD
professor is obviously capable of teaching "A B C D" as well, but
because of his higher engagements he appoints other, inferior
persons to do that. This delegation doesn't mean that he is not
capable of teaching "A B C D". Srila Bhaktisiddhanta Sarasvati
Thakura is the crown-jewel of paramahamsas. Yet, in order to bestow
his causeless mercy upon the conditioned souls, while being situated
in the paramahamsa stage, he kindly accepted the lower position of
sannyasa. As a sannyasi, he propagated the message of harinama
sankirtana and suddha-bhakti all over the world in an unprecedented
way, and inspired others to also do this. Only blind owls cannot see
the reality. These considerations cannot enter the offensive and
polluted mind of Mr. Duttaya. The preaching of Srila Saraswati
Thakura intolerably pierces, like a trident, the heart of Mr.
Duttaya. Being thus confused and bewildered, he is now speaking
nonsense-as a person does at the time of death.
Refutation 3:
Mr. Duttaya's understanding is that Vrindaban is on the other
(Eastern) side of Yamuna and is now lost. This is another symptom of
his madness.
In the Brahma Purana, Adi Purana, Padma Purana, Vamana Purana and
Varaha Purana, it is clearly stated that the forest of Vrindaban was
always situated on the Southwest side of Yamuna - as it is at the
present time. When Nanda Baba, along with all his associates, cows,
calves and so on, and also his children, Krsna and Baladeva, came to
Vrindaban from Gokula, he crossed the river Yamuna. This is clearly
explained in the sastras. Then, along with his entourage, he resided
in Chatikara or Shaktikara. In this very Vrindavana, the places
named Vamsivata, Gopisvara Mahadeva, Dhira-samira, Kaliya-daha,
Seva-kunja, Nikunjavan, Sringaravat, Praskandan Tirtha, Imlitala and
many other places, are situated at the same spots as mentioned in
Srimad Bhagavatam and other Puranas. None of the Vaisnava acarayas
have accepted that Vrindavana is situated on the East or North side
of Yamuna. All the ancient epics, such as parikrama books about
Vrindavana Dhama, Agama (all the Vedas) and especially
Bhaktiratnakara and Vrajavilasa Stava, describe this same thing.
"madhu, tala, kumuda, bahula, kamay ara
khadira, sri vrndavana-yamuna epara
sri bhadra, bhandari, bilva, loha, mahavana
yamuna upar- emanojna kanan"
(Sri Bhaktiratnakar 5/394-97)
The conclusion is that Vrindaban was never on the other side of
Yamuna, and at the present time it is also not on that side.
Refutation 4:
In a confused state of mind Mr. Duttaya thinks that Sri Mayapur, the
birthplace of Lord Sri Caitanya, is on the Western side of the
Ganges where, in the present Island of Koladvipa, the town of
Navadvipa is situated. However, in Sri Caitanya Bhagavat,
Bhaktiratnakara, and also in the ancient maps of Navadvipa preserved
in the Indian library of London which were brought from England by
Srila Bhaktivinode Thakura, Sri Mayapur Dhama is located on the East
side of the Ganges. If ancient Mayapur was located on the West side,
than how shall we understand Sri Caitanya Mahaprabhu's crossing the
Ganges to take sanyass in Kantak Nagara, which is situated on the
West side? Navadvipa town and Katwa are located on the same side of
the Ganges. If it was on the other side, there would have been no
need for Sri Caitanya Mahaprabhu to cross the River Ganges. That
bank of the Ganges, known as Nirdaya Ghat, is still proving by its
presence that Sri Caitanya Mahaprabhu crossed the Ganges to go to
Katwa.
Candarshekhara Bhavan, the samadhi of Chand Kazi, Murarigupta kapat,
and Balalsena ka kila (the fort of King Balasena), were then and are
now situated on the Eastern side of the Ganges, in the vicinity of
Sri Mayapur. According to the ancient maps, the present Nabadwip
town is located in Koladvipa, also known as Kulia Pahar, or Kulia
Nagara. After taking sannyasa, on His way to Vrindavana from Puri,
Sri Caitanya Mahaprabhu was hiding in Kulia Nagara for a few days,
which is also called Aparadha Bhanjan Kulia Pat. Now also, in the
ancient records of government settlements in the maps, that place is
referred to as kekara ka matt, or Ramcandrapura - not Mayapur.
Refutation 5:
It seems that athiest and serious offender at the lotus feet of Sri
Hari, Guru, and Vaishnava, Mr. Duttaya, has never read Srimad
Bhagavatam. And, if has read it, then he has done so only to
criticize or find faults - just as an ant tries to find holes in
walls which are made of jewel and pearls. He should know that there
is not a single verse in Srimad Bhagavatam which does not have the
name of Srimati Radha, either directly or indirectly.
In Srimad Bhagavatam it is stated: "Radhasa ransyate svadhamni
namah." This means, "May that Lord Sri Krsna, along with Sri Radha,
be victorious. He is always absorbed in enjoying amorous pastimes
with Sri Radha in His eternal abode." Elsewhere in Bhagavatam it is
stated: "anayaradhito nunam bhagavan haririswara." In this verse
also, the word Radha is mentioned. Why is the name of Sri Radha not
mentioned openly or directly in Srimad Bhagavatam? It is because Sri
Radha is the Guru of Sri Sukadeva Goswami. First of all, if he
utters Her Name, then "sanmasikao murcha bhavet". He will enter into
samadhi for six months. In that case how would he have been able to
deliver the entire discourse of Srimad Bhagavatam in seven days?
Purposefully, therefore, he did not utter Her name. Secondly,
according to normal etiquette, one should not disclose the name of
one's worshipable Lord unless ordered to do so. He was ordered by
Srimati Radhika not to disclose Her name in Srimad Bhagavatam.
Another important point is that Srimad Bhagavatam is written in
'paroksavad', that is, it contains indirect meanings. In this manner
the thoughts are more deep and full of rasa, as we see in the first
verse of Srimad Bhagavatam:
"om namo bhagavate vasudevaya
janmady asya yato 'nvayad itaratas carthesv abhijnah svarat
tene brahma hrda ya adi-kavaye muhyanti yat surayah
tejo-vari-mrdam yatha vinimayo yatra tri-sargo 'mrsa
dhamna svena sada nirasta-kuhakam satyam param dhimahi"
(S.B. 1.1.1.)
Here the source of adya rasa, or sringar rasa, is glorified. Adya
rasa is emanating from Srimati Radhika alone. She is the main cause
of rasa. The third verse of Srimad Bhagavatam states:
"nigama-kalpa-taror galitam phalam
suka-mukhad amrta-drave-samyutam
pibata bhagavatam rasam alayam
muhuraho rasika bhuvi bhavukah"
(S.B. 1.1.3)
Srimad Bhagavatam is full of rasa - full of transcendental mellow
relationships. But this is only possible because Sri Krsna is
together with Sri Radha.
"kacin madhukaram dristva
dyanti krsna-sangamam
priya-prasthapitam dyuta
kalpayitvedam abravit"
(S.B. 10.47.11)
"One of the gopis, while meditating on Her previous association with
Krsna, saw a honeybee before Her and imagined it to be a messenger
sent by Her beloved. Thus She spoke as follows."
Our great acaryas, who were all liberated souls, have commented that
the word 'kacin' refers to Srimati Radhika.
"Sa ca mene tadatmanam
varistham sarva-yositam
hitva gopih kamayana
mam asau bhajate priyah"
(SB. 10.30.36)
"As the gopis wandered about, their minds completely bewildered,
they pointed out various signs of Krsna's pastimes. The particular
gopi whom Krsna had led into a secluded forest when He had abandoned
all the other young girls began to think Herself the best of women.
"My beloved has rejected all the other gopis, "She thought, "even
though they are driven by Cupid himself. He has chosen to
reciprocate with Me alone."
"evam uktah priyam aha
skandham aruhyatam iti
tatas cantardadhe krsnah
sa vadhur anvatapyata"
(S.B. 10..30.38).
"When Srimati Radharani petitioned Krsna in this way, Krsna said,
'Just get up upon My shoulders.' As soon as Srimati Radharani began
to do so, He disappeared. Srimati Radharani then began to grieve
over Her request and Krsna's disappearance."
The meaning of this verse is, "that gopi became mad in the
separation of Sri Krsna." Here, in an indirect manner, the words 'sa
vadhu' refer to Srimati Radhika. Srimat Lilasuka, Bilvamangala,
Hanuman Citasuka, Sridhara Swami, Vamsidhara, Sri Sanatana Gosvami,
Sri Jiva Gosvami and Srila Visvanatha Cakarvarti Thakura, who are
all liberated souls, have explained these meanings in their
commentaries after realizing the pastimes in their trance.
Mr. Duttaya has no realization of the transcendental realm, and thus
he has no qualification or authority whatsoever to speak on such
highly elevated topics.
Refutation 6:
Continuing his offensive behavior, Mr. Duttaya finally committed the
most serious offense by saying that in Sri Caitanya Caritamrita Sri
Adwaita Acarya himself called Sri Caitanya Mahaprabhu a bogus
madman. On one hand, even hearing such talks is an offense. Yet, for
the benefit, and to alert, the common people, we are giving some
clarification in this regard.
Sri Sacinandan Gaurahari is Sri Nandanandan Krsna Himself, always
deeply absorbed in the love of Sri Radha. Having accepted the
sentiments of Sri Radha, His transcendental ecstasies are
manifestations of the highest quality of pure and transcendental
love, felt in a great mood of separation for Sri Krsna. His madness
is not like the crazy madness of Mr. Duttaya.
It is stated in Srimad Bhagavatam:
"evamvratah sva-priya-nama-kirtya
jatanurago druta-citta uccaih
hasaty atho roditi rauti gayanty
unmadavan nrtyati loka-bahyah"
(S.B. 11.2.40)
"Even a simple devotee forgets his bodily status because of deep
absorption in the Names of Lord. Sometimes he dances, sometimes he
rolls on the ground, sometimes he cries, sometimes he laughs, and
sometimes he sings. These ecstatic symptoms are known as the
anubhavas, sattvika, vyabhicari and sancari bhavas of the highest
type of pure love for the Personality of Godhead."
Due to accepting the mood of Srimati Radhika, these symptoms are
naturally seen in Sri Caitanya Mahaprabhu. When Sri Adwaita Acarya
saw that the purpose for which he had called Sri Caitanya Mahaprabhu
was now fulfilled, he sent a message through Sri Jagadananda Pandit
in a concealed manner, as a secret, to Sri Caitanya Mahaprabhu -
"baulake kahiha, - loka ha-ila baula
baulake kahiha, - hate na vikaya caula"
(Cc Antya 19.20)
"Please inform Sri Caitanya Mahaprabhu, who is acting like a madman,
that everyone here has become mad like Him. Inform Him also that in
the marketplace rice is no longer in demand."
"baulake kahiha, -- kaye nahika aula
baulake hakika, -- iha kahiyache baula"
(Cc Antya 19.21)
"Those now mad in ecstatic love are no longer interested in the
material world. Tell Sri Caitanya Mahaprabhu that Advaita Prabhu,
who has also become a madman in ecstatic love, has spoken these
words."
The meaning is: "Now the 'rice' of love has been is distributed
throughout the entire world. Therefore it is no longer selling in
the shops. In other words, the task of distributing love is over.
Now Mahaprabhu should wind up His shop." When even Lord Brahma
cannot understand the words of Sri Adwaita Acarya who is Visnu
Himself, how than can ordinary, faithless, animal-like fools
understand the deep meaning of His words?
In the same Caitanya-Caritamrita this madness has been explained:
"unmada-pralapa-cesta kare ratri-dine
radha-bhavavese viraha bade anuksane"
(Cc Antya 19.31)
"As His feelings of separation in the ecstasy of Srimati Radharani
increased at every moment, the Lord's activities, both day and
night, were now wild, insane performances."
"acambite sphure krsnera mathura-gamana
udghurna-dasa haila unmada-laksana"
(Cc Antya 19.32)
"Suddenly there awoke within Sri Caitanya Mahaprabhu the scene of
Lord Krsna's departure to Mathura, and He began exhibiting the
symptom of ecstatic madness known as udghurna."
Because of transcendental love, Sri Caitanya Mahaprabhu's 'madness'
became even more intense. Day and night He was intensely absorbed in the mood of Srimati Radhika, feeling the highest kind of
asta-satvika ecstasies in separation of Sri Krsna. In this verse
Adwaita Acarya is also addressing himself as mad in the love of Sri
Caitanya Mahaprabhu, just as Mahaprabhu is mad in the love of Sri
Krsna. Those fools who understand that because he said so, he and
Mahaprabhu are both mad, are themselves mad.
These are brief responses to Mr. Duttaya's accusations against
bhakti and Bhagavan, and this presentation is a brief account of
reality as described in sastra and by the acaryas in our disciplic
succession. It is by their mercy that we are able to take up the
path of bhakti, which no mundane scholar can comprehend.
1. The mahamantra-'Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare
Rama Hare Rama Rama Rama Hare Hare'- is not a bonafide mantra because it does not begin with 'Om'.
2. Jagad Guru Nitya-lila-pravista Om Visnupada Sri Srimad
Bhaktisiddhanta Sarasvati Gosvami Prabhupada's Sonya's is not bonafide because he did not receive the renounced order from a sannyasi. Instead, he accepted sannyasa from a picture of Srila Gaurakisora dasa Babaji Maharaja. Furthermore, Srila Gaurakisora dasa Babaji Maharaja did not have the right to give sannyasa.
3. Sri Dhama Vrindavana is on the Eastern side of Yamuna, not on the Western side where Bamsivata is located. The present Vrindavana has been established in recent history.
4. The original Mayapur, Sri Caitanya Mahaprabhu's birthplace, is on other side of the Ganga. Sri Caitanya Mahaprabhu took birth on the western side of the Ganga, where the present town of Navadvipa is situated.
5. The name of Sri Radha is not mentioned anywhere in Srimad Bhagavatam.
6. Sri Advaita Acarya has referred to SriCaitanyaMahaprabhu as a bogus madman in Sri Caitanya Caritamrta, Antya-lila 19.20,21.
Refutation of the Above Statements:
After deliberating on all the points made by Mr. Duttaya, we are
presenting this paper for the benefit of the Vaisnava community. We
already understand that all his misconceptions are completely
absurd, faulty, mentally concocted, against the sastra and
offensive. Yet, we are submitting proper answers based on sastra,
just to benefit the innocent public. We know that there is no more
hope for Mr. Duttaya to be corrected because of his commitment to
Vaisnava aparadha, Nama aparadha, and Bhagavat aparadha. He will
surely be punished for his misdeeds in a specially designated region
of the hellish planets.
Let us first understand what should be accepted as evidence for
proving transcendental subject matter. In accordance with Veda,
Upanisad, Purana, the Bhagavat, Mahabharata and such scriptures, the
statements of the sastra which are coming down through the
authorized channel of guru-parampara are called 'amnaya'. Only such
statements are accepted as pramana, reliable evidence. The
statements of Srimad Bhagavatam are especially immaculate. The
statements, thoughts and principles given by the great sages who are
completely free from the four defects, namely illusion, imperfect
senses, cheating, and mistakes, are to be taken as absolute truths
devoid of all faults. We can fully depend on these instructions
without any hesitation or suspicion. Conversely, a person who does
not have even basic qualities as underlined in the sastra, who is
jaraj santan (the son of a prostitute), whose father is unknown;
whose guru is not known (the siksa and diksa gurus are the fathers
of their disciples), who is a fool, insane and fallen, can only
utter a nuisance.
The speakers of the Vedas, Srimad Bhagavatam, and Sri Caitanya
Caritamrta are completely free from the four defects. They are
coming in the bonafide lineage-from Brahma, Narada, and Vyasa, who
are themselves above any material contamination. Is Mr. Duttaya
coming in any such line? If not, then his utterance is like the
croaking of a frog-meaningless and useless-and should simply be
ignored.
Undoubtedly, without a second thought, Sri Brahmaji is accepted as
Jagad-guru. He is the first Guru of the entire world. The catuhsana
(the four kumaras) and Devarsi Narada are His manas-putras and
disciples. His bonafide disciple is Sri Krsna Dvepayana Vedavyasa.
Sri Sukadeva Goswami is the son and bonafide disciple of Srila
Vedavyasa, whose writings are all fully authentic, and scientific,
and free from the four defects. Not even one syllable of his
compositions is without meaning and logic. Similarly, the four
Vaisnava acaryas, namely Sri Madhvacarya, Sri Ramanujacarya, Sri
Visnusvami and Sri Nimbaditya, and also the prominent acaryas in
their line up to the present time, are to be considered as the
authentic sources of realized Vedic knowledge. Because Mr. Duttaya
does not have a connection with any of these disciplic successions,
he is not a bonafide person. He is not free from the four defects
and he is not in touch with the above-mentioned authoritative
sources of Vedic knowledge. He is certainly a jaraj santan, for no
other person can speak as he does. No other person would dare to
commit such an offense at the lotus feet of Vaishnavas or Bhagavan.
In Padma Purana and other sastras the heinous act of criticizing the
Vaishnavas has been referred to as both the most abominable offence
and unforgivable sin. It is stated in Jaiva dharma, "satam nindam
parama aparadha vitunute".
Mr. Duttaya seems to have no connection with sat sastras or
sad-guru. He never took the opportunity to study sastra under the
guidance of Vaishnavas, or listen to the instructions of
Mahapurusas, great self-realized souls.
It is said in sastra,
"yaha bhagavata pada vaisnavera sthane
ekanta asraya kara caitanya-carane"
(Cc. Antya 5.131)
"If you want to understand Srimad Bhagavatam, you must approach a
self-realized Vaisnava and hear from him. You can do this when you
have completely taken shelter of the lotus feet of Sri Caitanya
Mahaprabhu"
One should study Srimad Bhagavatam under the guidance of Vaishnavas.
It is also stated,
"aham vedmi suko vetti
vyaso vetti na vetti va
bhaktya bhagavatam grahyam
na buddhya na ca tikaya"
(Cc. Madhya 24.313)
"(Lord Siva said,) 'I may know; Sukadeva Gosvami, the son of
Vyasadeva, may know; and Vyasadeva may know or may not know the
Srimad Bhagavatam. On the whole, the Srimad Bhagavatam, the spotless
Purana, can be learned only through devotional service, not by
material intelligence, speculative methods or imaginary
commentaries.'"
One cannot understand the purport of Srimad Bhagavatam by the
exercise of one's own intelligence, nor by studying the
commentaries. Only by taking shelter of the lotus feet of pure
self-realized souls can one truly understand the mysteries of Srimad
Bhagavatam. Otherwise one is bound to misunderstand its meaning.
Elsewhere is said: "bhagawat pade keo mare keo tare". This means
that those who study Srimad Bhagavatam under the guidance of
Vaishnavas become liberated, and others, who are not under such
guidance, do not become liberated.
Has Mr. Duttaya studied Srimad Bhagvatam and other Vedic scriptures
about spiritual subject-matters under the guidance of realized
devotees? Certainly not. His fruitless hard work is simply an
exercise of grammar, studied under atheistic, faithless, so-called
professors.
Now, regarding his first point about the Hare Krsna maha mantra:
Refutation 1:
The maha mantra, 'Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare
Rama Hare Rama Rama Rama Hare Hare', is a bonafide Vedic mantra. One
of the oldest descriptions of this mantra is found in Kalisantaranya
Upanisad. There it is written exactly: 'Hare Krsna Hare Krsna Krsna
Krsna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare'.
Kalisantaranya Upanisad is an authentic part of the Vedas, and thus
it is apauruseya. It is neither written by any ordinary mundane
person nor any great mundane person. It has been directly or
indirectly spoken by Krsna Himself, and therefore it is devoid of
the four defects. In addition, this mahamantra is also mentioned in
Krsna Yamala, Brahma Vaivarta, Brahma Samhita, and other scriptures
as well. The Mahamantra has been described everywhere in the
following manner: First comes 'Hare' then 'Krsna', then again 'Hare'
then again 'Krsna' then 'Krsna Krsna', then 'Hare Hare'. Again
'Hare' then 'Rama', again 'Hare', then 'Rama', then 'Rama Rama', and
then 'Hare Hare'. In this way, each word has been explained in the
above sequence.
Mr. Duttaya is probably unaware of the difference between mantra and
mahamantra. A mantra can only be chanted by a person who has
accepted Visnu-diksa - formal initiation from a bonafide guru coming
in the parampara. Also, a mantra can never be uttered loudly;
otherwise its potency will vanish. What is a mantra? When the Holy
Names of Lord are added with the seed 'Om' or 'Klim' in the
beginning, and 'Svaha' or 'Namah' in the end, then that Name of the
Lord is called a mantra. The mantra cannot be chanted by everyone.
It cannot be chanted at all times, in all circumstances or in the
midst of everyone. It should be chanted confidentially, within one's
mind, and in a place which is away from common people.
On the other hand, the mahamantra is a calling-out to the Lord. This
calling-out is without consideration of our own situation or that of
the Lord's. Before chanting a mantra we must prepare ourselves. We
must be clean, and we must perform acamana and other processes of
purification. This is not true with the Hare Krsna Mahamantra.
The Name is Krsna Himself:
"nama-cintamani krsna
caitanya-rasa-vigraha
purna-suddha-nitya-mukta
abhinnatvad nama-naminau"
"Because Krsna is absolute, there is no difference between His Name
and Himself. As Krsna is full and complete, similarly Krsna's name
is also full and complete. It is suddha, not material. It is also
nitya. As Krsna is eternal, His Name is also eternal. The Holy Name
and the Lord are abhinna, identical."
This mahamantra can be chanted in the mind, loudly, alone, together
with others, in all circumstances, everywhere, in a clean or unclean
state, while sleeping, lying down, walking, talking, and at all
times. That is why, wherever the mahamantra is described, no
additions like Om in the beginning or Svaha in the end have been
recommended in any scripture. Om cannot be added to the mahamantra.
'Hare' means one who takes away. Hare takes away all sins,
ignorance, and darkness.
In Sri Bhajana Rahasya it is stated:
"Pratham yam sadhana vijnapya bhagavat-tattvam
cid ghanananda vigraham haraty avidyam
tat karyam ato harir iti smrtah
harati sri krsna manah krsnahlada svarupini
ato harety anenaiva sri radha parikirtita
anandaika sukha svami syamah kamala locanah
gokulanandano nanda-nandanah krsna iryate
vaidagdhi sara-sarvasavam murti liladhidaivatam
radhikam ramya-nityam rama ity abhidhiyate" (34)
Mr. Duttaya is correct when he says that Hare is an address.
However, his definition of the word Krsna is not correct. According
to him, the meaning of Krsna is darkness and ignorance. This
misunderstanding is the result of his grammatical exercise, which
accepts only the external meaning of a word and is against the
principles of sastra. One should take the meaning of the statements
of the Vedas and other scriptures by following in the line of the
Vedas-the Vedic line-the line of guru-parampara. Only by this method
one can touch the real and main purport of the Vedic statements. By
mental speculation one will take the external or secondary meaning
as the main meaning.
In his explanation, the words up to 'hari harti papani' is all
right. However, the word Hare has another important meaning. That
meaning has been given by the great saints who, quoting from various
Puranas such as Agni Purana, have realized the mahamantra and have
thus revealed the confidential meaning in their transcendental
writings. For example, Srila Jiva Goswami has explained the
mahamantra in his Sandarbhas: "hari harati manah krsnah aradhyati
krsnah krsnen aradhita radha iti abhidhiyate". One of the Names of
Srimati Radhika is Hara. Because She steals the mind of Krsna by Her
wonderful and sweet loving moods, Krsnen aradhita, She is worshipped
by Krsna, or, She worships Krsna. Thus, from Hara comes Hare, which
is an address to Srimati Radhika.
Secondly, the main meaning of the word Krsna is Sri Krsna, the son
of Sri Nanda Maharaja, who is the Supreme Personality of Godhead
Himself. Lord Caitanya explains this to Sri Vallabhacarya in Sri
Caitanya Caritamrta, and the same is confirmed in Srimad Bhagavatam:
"ete camsa-kalah pumsah
krsnas tu bhagavan svayam
indrari-vyakulam lokam
mrdayanti yuge yuge"
(S.B. 1.3.28)
"All of the above-mentioned incarnations are either plenary portions
or portions of the plenary portions of the Lord, but Lord Sri Krsna
is the original Personality of Godhead. All of them appear on
planets whenever there is a disturbance created by the atheists. The
Lord incarnates to protect the theists."
Elsewhere in the Bhagvatam it is stated:
"aho bhagyam aho bhagyam
nanda-gopa-vrajauksam
yan-mitram paramanandam
purnam brahma sanatanam"
(Cc Madhya 6.149)
"How greatly fortunate are Nanda Maharaja, the cowherd men, and all
the inhabitants of Vrajabhumi! There is no limit to their fortune
because the Absolute Truth, the source of transcendental bliss, the
eternal Supreme Brahman, has become their friend."
Here Sri Krsna is referred to as the eternal Purna Brahma, the
complete Supreme Absolute Truth. According to 'vyutpatigat artha'
(the meaning derived from Sanskrit grammar rules), the word Krsna
comes from the verbal root 'Krs', which means all-attractive. 'Sna'
means 'nivrti vachak', negating all unwanted things like
unhappiness, suffering, and sorrow, and thus giving complete
transcendental bliss. Thus, Sri Krsna means He who attracts all
living entities with His complete sweetness, mercy, beauty and love;
and He awards them complete bliss. The word Krsna, therefore, means
one who attracts the jivas by giving them eternal, complete
transcendental bliss. He alone is known as the eternal Absolute
Truth.
Refutation 2:
Jagad-guru Nitya-lila Pravistha Om Visnupada Sri Srimad
Bhaktisiddhanta Saraswati Prabhupada is the Mahapurusa, the great
soul, who preached the Holy Name of Krsna and the message of pure
devotional service throughout the entire world. He accepted tridandi
sannyasa according the principles of the Vedas following in the
footsteps of previous acaryas such as Sri Madhvacarya, Sri
Ramanujacarya, and Sri Nimbadityacarya. Sri Ramanujacarya accepted
initiation from his departed spiritual master. When Sri Yamunacarya
manifested his disappearance pastime and his transcendental body was
being carried by his disciples for the final ceremonies, Sri
Ramanujacarya came upon them and requested the disciples to allow
him the darshan of his divine master. When the chaddar (blanket) was
removed from the transcendental body of Sri Yamunacarya, Sri
Ramanujacarya noticed that three fingers were folded. At that time
he took three vows. First, "I will write the Vaisnava commentary on
Vedanta"; second, "I will preach the message of suddha-bhakti all
over India"; and third, "I will compose literature explaining the
Vaisnava etiquettes". As soon as he took these vows, Sri
Yamunacarya's folded fingers opened. Then, right then and there, Sri
Ramanujacarya accepted tridandi sannyasa in front of Sri
Yamunacarya's transcendental body.
The transcendental body of liberated souls, their Deity made of
metal, stone, wood, or clay, and even their picture, is as powerful
as themselves. Failing to have full faith in this matter leads to
serious offences. If a very qualified disciple accepts sannyasa in
front of any of the above manifestations, that sannyasa is to be
considered authentic, and there are many other examples of such
cases in sastras. Following in the footsteps of Sri Ramanujacarya,
Srila Bhaktisiddhanta Saraswati Gosvami Prabhupada took tridandi
sannyasa in front of the picture of Srila Gaurakisora dasa Babaji
Maharaja. His portrait is as potent as himself, and that is why his
sannyasa initiation is bonafide. In Muktiko Upanisad, the process of
accepting sannyasa is mentioned as above. One can accept sannyasa
from one's Guru, or by himself, in the front of the Guru's picture.
Another point is that the sannyasa samskara is one of the vidhi
regulations within the varnasrama system, whereas paramahamsa
mahapurusas are above the rules and regulations of the Vedas. If a
paramahamsa mahapurausa can give paramahamsa vesa, the dress of the
paramahamsa, then why can he not give sannyasa vesa, which is much
lower? Sannyasa vesa is within the system in varnasrama. A PHD
professor is obviously capable of teaching "A B C D" as well, but
because of his higher engagements he appoints other, inferior
persons to do that. This delegation doesn't mean that he is not
capable of teaching "A B C D". Srila Bhaktisiddhanta Sarasvati
Thakura is the crown-jewel of paramahamsas. Yet, in order to bestow
his causeless mercy upon the conditioned souls, while being situated
in the paramahamsa stage, he kindly accepted the lower position of
sannyasa. As a sannyasi, he propagated the message of harinama
sankirtana and suddha-bhakti all over the world in an unprecedented
way, and inspired others to also do this. Only blind owls cannot see
the reality. These considerations cannot enter the offensive and
polluted mind of Mr. Duttaya. The preaching of Srila Saraswati
Thakura intolerably pierces, like a trident, the heart of Mr.
Duttaya. Being thus confused and bewildered, he is now speaking
nonsense-as a person does at the time of death.
Refutation 3:
Mr. Duttaya's understanding is that Vrindaban is on the other
(Eastern) side of Yamuna and is now lost. This is another symptom of
his madness.
In the Brahma Purana, Adi Purana, Padma Purana, Vamana Purana and
Varaha Purana, it is clearly stated that the forest of Vrindaban was
always situated on the Southwest side of Yamuna - as it is at the
present time. When Nanda Baba, along with all his associates, cows,
calves and so on, and also his children, Krsna and Baladeva, came to
Vrindaban from Gokula, he crossed the river Yamuna. This is clearly
explained in the sastras. Then, along with his entourage, he resided
in Chatikara or Shaktikara. In this very Vrindavana, the places
named Vamsivata, Gopisvara Mahadeva, Dhira-samira, Kaliya-daha,
Seva-kunja, Nikunjavan, Sringaravat, Praskandan Tirtha, Imlitala and
many other places, are situated at the same spots as mentioned in
Srimad Bhagavatam and other Puranas. None of the Vaisnava acarayas
have accepted that Vrindavana is situated on the East or North side
of Yamuna. All the ancient epics, such as parikrama books about
Vrindavana Dhama, Agama (all the Vedas) and especially
Bhaktiratnakara and Vrajavilasa Stava, describe this same thing.
"madhu, tala, kumuda, bahula, kamay ara
khadira, sri vrndavana-yamuna epara
sri bhadra, bhandari, bilva, loha, mahavana
yamuna upar- emanojna kanan"
(Sri Bhaktiratnakar 5/394-97)
The conclusion is that Vrindaban was never on the other side of
Yamuna, and at the present time it is also not on that side.
Refutation 4:
In a confused state of mind Mr. Duttaya thinks that Sri Mayapur, the
birthplace of Lord Sri Caitanya, is on the Western side of the
Ganges where, in the present Island of Koladvipa, the town of
Navadvipa is situated. However, in Sri Caitanya Bhagavat,
Bhaktiratnakara, and also in the ancient maps of Navadvipa preserved
in the Indian library of London which were brought from England by
Srila Bhaktivinode Thakura, Sri Mayapur Dhama is located on the East
side of the Ganges. If ancient Mayapur was located on the West side,
than how shall we understand Sri Caitanya Mahaprabhu's crossing the
Ganges to take sanyass in Kantak Nagara, which is situated on the
West side? Navadvipa town and Katwa are located on the same side of
the Ganges. If it was on the other side, there would have been no
need for Sri Caitanya Mahaprabhu to cross the River Ganges. That
bank of the Ganges, known as Nirdaya Ghat, is still proving by its
presence that Sri Caitanya Mahaprabhu crossed the Ganges to go to
Katwa.
Candarshekhara Bhavan, the samadhi of Chand Kazi, Murarigupta kapat,
and Balalsena ka kila (the fort of King Balasena), were then and are
now situated on the Eastern side of the Ganges, in the vicinity of
Sri Mayapur. According to the ancient maps, the present Nabadwip
town is located in Koladvipa, also known as Kulia Pahar, or Kulia
Nagara. After taking sannyasa, on His way to Vrindavana from Puri,
Sri Caitanya Mahaprabhu was hiding in Kulia Nagara for a few days,
which is also called Aparadha Bhanjan Kulia Pat. Now also, in the
ancient records of government settlements in the maps, that place is
referred to as kekara ka matt, or Ramcandrapura - not Mayapur.
Refutation 5:
It seems that athiest and serious offender at the lotus feet of Sri
Hari, Guru, and Vaishnava, Mr. Duttaya, has never read Srimad
Bhagavatam. And, if has read it, then he has done so only to
criticize or find faults - just as an ant tries to find holes in
walls which are made of jewel and pearls. He should know that there
is not a single verse in Srimad Bhagavatam which does not have the
name of Srimati Radha, either directly or indirectly.
In Srimad Bhagavatam it is stated: "Radhasa ransyate svadhamni
namah." This means, "May that Lord Sri Krsna, along with Sri Radha,
be victorious. He is always absorbed in enjoying amorous pastimes
with Sri Radha in His eternal abode." Elsewhere in Bhagavatam it is
stated: "anayaradhito nunam bhagavan haririswara." In this verse
also, the word Radha is mentioned. Why is the name of Sri Radha not
mentioned openly or directly in Srimad Bhagavatam? It is because Sri
Radha is the Guru of Sri Sukadeva Goswami. First of all, if he
utters Her Name, then "sanmasikao murcha bhavet". He will enter into
samadhi for six months. In that case how would he have been able to
deliver the entire discourse of Srimad Bhagavatam in seven days?
Purposefully, therefore, he did not utter Her name. Secondly,
according to normal etiquette, one should not disclose the name of
one's worshipable Lord unless ordered to do so. He was ordered by
Srimati Radhika not to disclose Her name in Srimad Bhagavatam.
Another important point is that Srimad Bhagavatam is written in
'paroksavad', that is, it contains indirect meanings. In this manner
the thoughts are more deep and full of rasa, as we see in the first
verse of Srimad Bhagavatam:
"om namo bhagavate vasudevaya
janmady asya yato 'nvayad itaratas carthesv abhijnah svarat
tene brahma hrda ya adi-kavaye muhyanti yat surayah
tejo-vari-mrdam yatha vinimayo yatra tri-sargo 'mrsa
dhamna svena sada nirasta-kuhakam satyam param dhimahi"
(S.B. 1.1.1.)
Here the source of adya rasa, or sringar rasa, is glorified. Adya
rasa is emanating from Srimati Radhika alone. She is the main cause
of rasa. The third verse of Srimad Bhagavatam states:
"nigama-kalpa-taror galitam phalam
suka-mukhad amrta-drave-samyutam
pibata bhagavatam rasam alayam
muhuraho rasika bhuvi bhavukah"
(S.B. 1.1.3)
Srimad Bhagavatam is full of rasa - full of transcendental mellow
relationships. But this is only possible because Sri Krsna is
together with Sri Radha.
"kacin madhukaram dristva
dyanti krsna-sangamam
priya-prasthapitam dyuta
kalpayitvedam abravit"
(S.B. 10.47.11)
"One of the gopis, while meditating on Her previous association with
Krsna, saw a honeybee before Her and imagined it to be a messenger
sent by Her beloved. Thus She spoke as follows."
Our great acaryas, who were all liberated souls, have commented that
the word 'kacin' refers to Srimati Radhika.
"Sa ca mene tadatmanam
varistham sarva-yositam
hitva gopih kamayana
mam asau bhajate priyah"
(SB. 10.30.36)
"As the gopis wandered about, their minds completely bewildered,
they pointed out various signs of Krsna's pastimes. The particular
gopi whom Krsna had led into a secluded forest when He had abandoned
all the other young girls began to think Herself the best of women.
"My beloved has rejected all the other gopis, "She thought, "even
though they are driven by Cupid himself. He has chosen to
reciprocate with Me alone."
"evam uktah priyam aha
skandham aruhyatam iti
tatas cantardadhe krsnah
sa vadhur anvatapyata"
(S.B. 10..30.38).
"When Srimati Radharani petitioned Krsna in this way, Krsna said,
'Just get up upon My shoulders.' As soon as Srimati Radharani began
to do so, He disappeared. Srimati Radharani then began to grieve
over Her request and Krsna's disappearance."
The meaning of this verse is, "that gopi became mad in the
separation of Sri Krsna." Here, in an indirect manner, the words 'sa
vadhu' refer to Srimati Radhika. Srimat Lilasuka, Bilvamangala,
Hanuman Citasuka, Sridhara Swami, Vamsidhara, Sri Sanatana Gosvami,
Sri Jiva Gosvami and Srila Visvanatha Cakarvarti Thakura, who are
all liberated souls, have explained these meanings in their
commentaries after realizing the pastimes in their trance.
Mr. Duttaya has no realization of the transcendental realm, and thus
he has no qualification or authority whatsoever to speak on such
highly elevated topics.
Refutation 6:
Continuing his offensive behavior, Mr. Duttaya finally committed the
most serious offense by saying that in Sri Caitanya Caritamrita Sri
Adwaita Acarya himself called Sri Caitanya Mahaprabhu a bogus
madman. On one hand, even hearing such talks is an offense. Yet, for
the benefit, and to alert, the common people, we are giving some
clarification in this regard.
Sri Sacinandan Gaurahari is Sri Nandanandan Krsna Himself, always
deeply absorbed in the love of Sri Radha. Having accepted the
sentiments of Sri Radha, His transcendental ecstasies are
manifestations of the highest quality of pure and transcendental
love, felt in a great mood of separation for Sri Krsna. His madness
is not like the crazy madness of Mr. Duttaya.
It is stated in Srimad Bhagavatam:
"evamvratah sva-priya-nama-kirtya
jatanurago druta-citta uccaih
hasaty atho roditi rauti gayanty
unmadavan nrtyati loka-bahyah"
(S.B. 11.2.40)
"Even a simple devotee forgets his bodily status because of deep
absorption in the Names of Lord. Sometimes he dances, sometimes he
rolls on the ground, sometimes he cries, sometimes he laughs, and
sometimes he sings. These ecstatic symptoms are known as the
anubhavas, sattvika, vyabhicari and sancari bhavas of the highest
type of pure love for the Personality of Godhead."
Due to accepting the mood of Srimati Radhika, these symptoms are
naturally seen in Sri Caitanya Mahaprabhu. When Sri Adwaita Acarya
saw that the purpose for which he had called Sri Caitanya Mahaprabhu
was now fulfilled, he sent a message through Sri Jagadananda Pandit
in a concealed manner, as a secret, to Sri Caitanya Mahaprabhu -
"baulake kahiha, - loka ha-ila baula
baulake kahiha, - hate na vikaya caula"
(Cc Antya 19.20)
"Please inform Sri Caitanya Mahaprabhu, who is acting like a madman,
that everyone here has become mad like Him. Inform Him also that in
the marketplace rice is no longer in demand."
"baulake kahiha, -- kaye nahika aula
baulake hakika, -- iha kahiyache baula"
(Cc Antya 19.21)
"Those now mad in ecstatic love are no longer interested in the
material world. Tell Sri Caitanya Mahaprabhu that Advaita Prabhu,
who has also become a madman in ecstatic love, has spoken these
words."
The meaning is: "Now the 'rice' of love has been is distributed
throughout the entire world. Therefore it is no longer selling in
the shops. In other words, the task of distributing love is over.
Now Mahaprabhu should wind up His shop." When even Lord Brahma
cannot understand the words of Sri Adwaita Acarya who is Visnu
Himself, how than can ordinary, faithless, animal-like fools
understand the deep meaning of His words?
In the same Caitanya-Caritamrita this madness has been explained:
"unmada-pralapa-cesta kare ratri-dine
radha-bhavavese viraha bade anuksane"
(Cc Antya 19.31)
"As His feelings of separation in the ecstasy of Srimati Radharani
increased at every moment, the Lord's activities, both day and
night, were now wild, insane performances."
"acambite sphure krsnera mathura-gamana
udghurna-dasa haila unmada-laksana"
(Cc Antya 19.32)
"Suddenly there awoke within Sri Caitanya Mahaprabhu the scene of
Lord Krsna's departure to Mathura, and He began exhibiting the
symptom of ecstatic madness known as udghurna."
Because of transcendental love, Sri Caitanya Mahaprabhu's 'madness'
became even more intense. Day and night He was intensely absorbed in the mood of Srimati Radhika, feeling the highest kind of
asta-satvika ecstasies in separation of Sri Krsna. In this verse
Adwaita Acarya is also addressing himself as mad in the love of Sri
Caitanya Mahaprabhu, just as Mahaprabhu is mad in the love of Sri
Krsna. Those fools who understand that because he said so, he and
Mahaprabhu are both mad, are themselves mad.
These are brief responses to Mr. Duttaya's accusations against
bhakti and Bhagavan, and this presentation is a brief account of
reality as described in sastra and by the acaryas in our disciplic
succession. It is by their mercy that we are able to take up the
path of bhakti, which no mundane scholar can comprehend.
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