Суд над Бхагавад-гитой / Attempt to ban Bhagavad-gita

In any case, neither the genuinely pure-hearted gosthy-
anandis nor the bona fide, high-minded, internally inclined
bhajananandis ever purposefully act for their egocentric
personal benefit. Their only aim is to make others happy – for
Ka’s satisfaction ultimatelyKrishna, which is the very basis
of their own fulfillment. By the satisfaction of Krishna through
any program of loving service, the entire creation is benefited,


in the same way that by watering the root of a tree, all leaves,
flowers, and fruits are automatically nourished. The presence of
merely one pure devotee of either standing in this world can
sustain the entire planet. However, for a sadhaka, particularly in
Kali-yuga, no sort of internal bhajana or asta-kaliya-lila-manasa-
seva can ever secure the superlative result without the
practitioner at regular intervals functioning to help uplift the
populace by loudly broadcasting the sankirtana of the Holy
Names of Radha and Krishna. After all, hari-nama-sankirtana
does happen to be the yuga-dharma for this current age. It is
seen that although certainly situated as topmost paramahamsa-
bhajananandis, the Six Gosvamis of Vrindavana, headed by Shri
Rupa, faultlessly epitomized this principle both by their regular
performance of Krishna-kirtana and by their efforts to elucidate
the principles of vraja-bhakti-bhajana in their many writings that
have effectively served to propagate the truths about unalloyed
devotion down through the generations. Indeed, one would do
well to notice that though the Gosvamis always absorbed
themselves internally in the search for Radha and Krishna
through feelings of separation (viraha-bhajana) and in fact did
not actually distinguish themselves as gosthy-anandi itinerant
preachers, still, they externally benedicted the people of this
world by the fruits of their resolute ananda-maya-bhajana. The
incomparable, unswerving life of concentrated bhajana fortitude
exemplified by the Gosvamis and their followers in and of itself
stands ever monumental in the hearts of the anuragi Vaishnavas
and perennially serves as a pre-eminent paragon for the world
at large, conspicuously expressing the greatest good to all
faithful aspirants on the path of inwardly progressive antaranga-
bhakti-bhajana for all time to come.

Ultimately, both real bhajanananda and real gosthy-ananda
spontaneously spring from the ananda-maya platform under the
influence of the Lord’s hladini-shakti or svarupa-shakti, as per the
evolvement of bhava and prema when one transcends the
influence of the three modes of material nature. Anything short
of that, however boastful, could hardly be more than a
semblance of the real thing with relatively little efficacy on any
front. Hence, a consummate gosthy-anandi of any stature always


stands on the solid underpinnings of advanced internal bhajana.
Moreover, the transcendentally situated niskincana ananda-
maya-bhajana-kari, even though veiling himself from the worldly
purview, ever enhances the world by dint of his very presence
in all purity.

Innumerable neophyte “preachers” out on the most
congested streets of the most important cities in the world,
clangorously bellowing the semblance of hari-nama-sankirtana
either on the offensive stage (pratibimba-namabhasa) or the
clearing stage (chaya-namabhasa), could hardly accomplish for
the spiritual welfare of the conditioned souls what could be
achieved by the lips of even one reclusive forest-dwelling
shuddha-nama-bhajananandi. Admittedly, aparadha-nama can
offer the putrid fruit of karmic sense gratification (bhukti) within
the cycle of repeated birth and death. Chaya-namabhasa can
also at best free the heart from material contamination (anartha-
nivritti), augmenting one’s chances for liberation from material
existence (mukti), up to granting residence in Vaikuntha-loka.
Even so, neither aparadha-nama nor abhasa-nama chanted by
the millions could ever in a billion years impregnate the heart of
anyone with shuddha-bhakti-shakti, enkindling the jiva’s dormant
vraja-prema, as would a single recitation of shuddha-nama.

Nama-aparadhis, who generally favor the bhogya-darshana
of Shri Guru, are more or less parasites within the institutional
“body” of the spiritual master. They have not actually evolved
to the status of spiritually functional constituents. Though
donning kanthi-mala and Vaishnava tilaka, worshiping the deity,
professing loyalty to Shri Guru, paying lip-service to the
philosophy of full surrender, holding lofty ecclesial or priestly
positions, and having ample opportunity for spiritually elevating
sadhu-sanga, they in fact remorselessly behave rather like kali-
celas or kaitava-bhaktas (typically categorized as pratibimba-
bhaktabhasa), with little scope for much tangible spiritual
advancement on account of their unrelenting gross and subtle
exploitative tendencies. Indeed, their fanfare of devotional
fervor may be comparable, at best, to cracking nuts with a
shalagrama-shila.


Individuals who have yet to surpass the stage of chanting
chaya-namabhasa, even though earnestly struggling to clear
away offenses against the Holy Name along with their
concomitant repercussions, are comparable to the shadow of a
devotee (chaya-bhaktabhasa) or bhakta-praya, the mere likeness
of a devotee. The chaya-bhaktas, though potentially nearing the
threshold of pure devotion, are not thus far to be accepted as
pure devotees in the true sense. Though affiliated with
sampradayic society through bhagavata or pancaratrika
initiation and having recourse to graceful, spiritually powerful
sadhu-sanga and pure devotional scriptures, all such said
unqualified neophytes could have, at best, but a semblance of
shuddha-bhakti. Quite often, due to imprecise perception,
unwarranted attachment to narrow comprehension of the
acarya’s instructions, confusion, or sheer juvenile speculative
notions about what they imagine to be the reality of Krishna
consciousness, they disastrously obscure, adulterate, or even
obliterate the essential substance of spiritual life. Espousing
rampant, wide-ranging institutionally integrated erroneous
dogmas while clinging to barely-understood institutionalized
ritualistic formulas and formalities, they in due course
imprudently project or spread a relatively distorted semblance
of the pure devotional atmosphere upon the milieux of a bona
fide spiritual establishment. Thus generating a vitiated
semblance of the acarya’s sampradaya, such unskillful persons
knowingly or unknowingly form a virtual impasse for those
inadequately acquainted with the Gaudiya siddhanta, fatefully
hindering the latter’s hopes of gaining even a glimpse of what
would truly constitute ultimate paramarthika attainment.

One who chants shuddha-nama is actually a shuddha-
bhakta in the real sense. And the simple truth is that only a
shuddha-bhakta, whether gosthy-anandi or bhajananandi, can do
much substantial good for anyone. Without chanting shuddha-
nama, who can honestly claim to be having nama-ruci? Without
chanting shuddha-nama, who can responsibly claim to be doing
any kind of empowered jiva-daya? Without chanting shuddha-
nama, who can sensibly claim that Vaishnava-seva has been
truly accomplished?


Furthermore, one might consider this point: those who are
actually pandita or learned in all the scriptural conclusions see
all living entities with equal vision. One who loves Krishna loves
everyone – cares for everyone – not only humans. Mahaprabhu,
Lord Gauranga, expressed this when He asked Thakura
Haridasa about the deliverance of earless beings like snakes,
trees, and stones. There are innumerable microbes floating in
just one cubic inch of air. There would naturally be so many
trees, creepers, insects, lizards, rodents, birds, and other
creatures within or around our shuddha-nama bhajananandi’s
bhajana-kutira – how many souls would be residing within his
very body? The extent to which these countless souls would
benefit by circumstantially associating with his pure-hearted
supplication of shuddha-nama would be inestimable. The
contextual implication would be that if we were to generously
extend the concept of gosthi (family) to those other than human
beings, then it would not be wrong to also consider the
genuinely pure-hearted bhajananandi a gosthy-anandi. He at
least inadvertently, if not consciously, does the highest good to
the greater “family” within his sphere of influence by
instrumentally serving to prompt the advent of Shri Hari-nama
Prabhu, who mercifully dances within his heart, on his tongue,
and in the atmosphere about him. Any sound vibration
produced anywhere on this planet is believed to encircle the
Earth seven times before dissolution. This makes it possible for
his chanting to purify the ethereal atmosphere of the whole
world. The result would be all the more powerful if he would be
living in Vrindavana, where the purificatory benefits mount a
thousand fold. No man is an island.

From another perspective, it may be inferred that even
though the nirjana-bhajananandi outwardly appears to take the
nirjana position, apparently neglecting to expand the “family” of
devotees in this dimension, he could hardly be nirjana in the
absolute sense in that he, in the course of his inner-dimensional
absorption, remains ever associated with the constituent vraja-
jana members of Krishna’s eternal “family” through the agency
of manasa-seva. He is never actually really alone. Because he
selflessly serves to favorably expand the bliss (ananda) of


Krishna’s “family” (gosthi) of eternal associates, he may surely,
in the fullest sense, also be honored as gosthy-anandi. The
purport is that until one at least approaches the stage of
realizing one’s eternal ananda-maya relationship with the
Supreme Absolute Reality in one of the five primary
transcendental vraja-rasas, no one should out of envy, spite, or
feelings of superiority toward others proudly or self-righteously
proclaim oneself to be either gosthy-anandi or bhajananandi,
much less dare to denounce one or the other on the basis of
perverse lopsided religio-institutional bias or immature,
subjectively predisposed shallow superstition. It is better, as a
matter of common decency, to humbly try to chant the Holy
Name with all self-effacement while endeavoring to
progressively qualify oneself to unobtrusively assist the Lord
and His devotees in whatever small way possible, as inspired by
one’s indwelling monitor guru and confirmed by His various
external representatives.

Bearing all this in mind, it might be argued from one angle
or another that the only major consideration in this connection
is the satisfaction of guru and Krishna – that if preaching,
primarily through the medium of transcendental book
distribution, is what satisfies them, then one need not look
beyond the vigorous execution of that activity alone to achieve
ultimate transcendence. Then again, it might be argued that if
one is engaged in the activity of transcendental book
distribution, one is Krishna conscious. Okay, fine. However, one
might perspicaciously ask, “How Krishna conscious?” How
“Krishna conscious” does “Krishna conscious” have to be before
“Krishna conscious” could be considered “Krishna conscious”
enough to be fully “Krishna conscious”? To what extent could a
new bhakta be perfectly “Krishna conscious”? It is declared that
anyone who follows the four disciplinary restraints – no illicit
sex, no intoxication, no meat-eating, and no gambling – and
chants a minimum of sixteen rounds of hari-nama-japa daily is
qualified to make disciples all over the world. Yahoo! Fantastic!
So then, if it is just a matter of outward animation, new bhaktas
also follow the four regulative principles and chant a minimum
of sixteen rounds even without having been initiated. Even


robots can do that! Maybe they should also be allowed to
initiate disciples all over the world. Why only the institutionally
rubber-stamped “gurus”? Robots could also be programmed to
distribute books, or offer aratrikas, or clang a pair of karatalas
for that matter. Let us ask ourselves a crucial question – Is it
what we do, or the actual level of consciousness behind what
we do, that is ultimately important?

We would do well to remember that neither guru nor
Krishna really need our patrams (leaves) or puspams (flowers).
They are pleased by bhakti alone. And just as bhakti is realized
by degrees, so also is guru’s satisfaction, which is an evolvable
thing, answering to the quality of Krishna consciousness more
so than to the quantified outward display of “devotional
service.” Though apparently aroused by the disciple’s external
actions, guru’s pleasure, marked by profuse blessings for further
progress in Krishna consciousness, must indeed be based upon
the qualitative dynamics of the disciple’s internal service
attitude to be real, solid, and spiritually legitimate. In fact, it
may be reasonably established that the resolute desperation to
discover the details of one’s internal constitutional identity as an
eternal resident of Vraja in itself affirms the initial sign of Shri
Guru’s profound benedictions upon a disciple. If such ardent
solicitude is lacking, one might do well to wonder to what extent
Shri Guru’s satisfaction has actually been invoked.

Some less-than-philosophically-astute individuals attempt
to purposefully popularize as institutional dogma a fallacious
understanding that by externally serving Lord Caitanya
Mahaprabhu’s sankirtana movement in vaidhi bhakti alone one
will automatically pop up somehow or other in vraja-lila after
the end of the present life – an unverifiable post-dated check.
They insist that one need not currently concern oneself in the
least with the cultivation of any internal program of raganuga-
sadhana. “Just blindly put your duty-bound nose to the vaidhi
bhakti grindstone. Don’t think; just do! Ma shucah!” This sort of
crafty conclusion, manipulatively framed to camouflage the
spiritual inadequacies or incompetence of a movement’s post-
founder embryonic leadership, may serve to conveniently
dodge or altogether evade deeper queries about the much-


anticipated here-and-now practical application of esoteric
Rupanuga Gaudiya Vaisnavism – at least temporarily. But it
hardly does justice to the subject; moreover, it commits a
manner of violence against the progressive quest of a sincere
candidate who perhaps actually deserves promotion to higher-
level, internal Krishna conscious pursuits.