(continued from previous part)
However, this path is as sharp and perilous as "the edge of a razor" (kṣurasya dhārā niśitā duratyayā). Even the slightest deviation from strict adherence to the guidance of the guru (gurv-ānugatya) can lead to falling from the path. As the desire for material gain (lābha), adoration (pūjā), and prestige (pratiṣṭhā), along with deceitful practices (kūṭanīti), increases, the bhakti-latā (creeper of devotion) becomes stagnant, as described by the principle — "stabdha haiyā mūla śākhā bāḍite nā pāya" ["Becoming stunned, neither the root nor the branches of the creeper can grow"].
In this treacherous field, only a kṛṣṇānurāgī (one who is deeply attached to Kṛṣṇa) and a kṛṣṇa-preṣṭha (a devotee who is dear to Kṛṣṇa) sādhaka can be our sole protector. According to the principle "yādṛśī bhāvanā yasya siddhir bhavati tādṛśī" ["as is one’s desire, so will be their attainment"], if one’s heart is intensely eager for the association of a sādhaka who is expert in bhajana (bhajanavijña-sādhu), then the Lord will surely manifest such a pure devotee in their life for guidance and association.
Conversely, if one’s heart lacks a sincere longing for Kṛṣṇa-bhajana and the company of such Kṛṣṇa-centered sādhus, they will be misled by the temporary, dazzling appearances of individuals who may outwardly bear the name of a sādhu. This illusion leads to deviation from the path of devotion and ultimately falling from the path of bhakti. By following paths contrary to the pure mood of Vraja, one inevitably invites self-destruction.
The verse “dharmaḥ tu sākṣāt bhagavat-praṇītam” from the Śrīmad Bhāgavatam reveals the profound truth that dharma is directly ordained by the Supreme Personality of Godhead. Ignorance of this essential secret of bhāgavata-dharma, even in individuals endowed with remarkable intellectual prowess, leads their minds astray. It fosters apathy toward eternal dharma (sad-dharma), the intrinsic spiritual dharma (cid-dharma), or the natural dharma of the self (ātma-dharma), and consequently transforms them into citizens of a "secular state" devoid of dharmic consciousness.
True, eternal dharma (nitya-dharma), which is grounded in absolute reality, can never be practiced with neutrality or indifference. Neither does its adherence admit any scope for narrow-mindedness or lack of magnanimity. The Supreme Lord is eternal, absolute, and immutable (nitya, satya, śāśvata, and sanātana), and the jīva (individual soul) is also an eternal, absolute, and immutable entity, thus an eternal and inseparable relationship exists between the two. While the Lord is vibhu-cit (the infinite consciousness), the jīva is aṇu-cit (the infinitesimal consciousness) which manifests from His potency according to His will. Although there is a distinction between their infinitude and finitude, their oneness as conscious entities establishes the relationship between the Lord and the jīva as one of acintya-bhedābheda — inconceivable simultaneous oneness and difference. This simultaneous distinction and non-distinction is beyond human comprehension and is exclusively accessible through scriptural knowledge. Thus, it has been conclusively established as the philosophical foundation of the Śrī Gauḍīya tradition. The absence of awareness of this relationship results in numerous conflicting interpretations and perceptions of dharma. As stated in the scriptures, “evaṁ prakṛti-vaicitryād bhidyante matayo nṛṇām” [“Due to the diverse influences of nature, human opinions are divided”], diverse philosophical disagreements arise from the variegated influences of the three modes of material nature — sattva (goodness), rajas (passion), and tamas (ignorance). Consequently, conflict among these differing views becomes inevitable.
However, in the universal religion of love propagated by Śrīman Mahāprabhu, there is no scope for such conflict. Therefore, within a "secular" state, reliance on Mahāprabhu’s teachings alone can resolve all disputes and conflicts, thereby establishing genuine peace in the world. Apart from genuine sādhus who are established in the eternal, absolute, and sanātana-dharma, no other entity or group of conflicting opinions can harmonize these divergent philosophies and establish real peace on earth. Just as Kṛṣṇa, as the avatārī (source of all incarnations) and sarva-aṁśī (the complete whole), encompasses and reconciles all contradictory attributes within Himself, similarly, a devotee who is exclusively devoted to Him (ekānta-anurakta bhakta) embodies a grand living reconciliation of all conflicting doctrines. Thus, only through reliance on such a devotee can genuine neutrality and universal harmony be realized.
In the maṅgalācaraṇa śloka (invocatory verse) of the Śrīmad Bhāgavatam, it is affirmed that only a nirmatsara sādhu (a saintly person free from envy) is qualified to comprehend and embody the eternal, absolute, and transcendental religion that is devoid of all forms of deceit and is the ultimate and supreme reality. The hallmark of mātsarya (envy) is the inability to tolerate the happiness of others (para-sukhāsahiṣṇutā) or being troubled by others’ prosperity (para-śrī-kātaratā). A person afflicted with such envy lacks the ability to distinguish between the self (ātman) and non-self (anātman). This absence of discernment leads to the creation of numerous conflicting doctrines and ideologies, which, in turn, give rise to strife and disharmony in the world.
Certainly, the transcendental realm of consciousness is full of variegatedness, yet this diversity is harmonious. Even if apparent disunity may seem evident to superficial vision, there is no conflict, as the underlying spiritual reality is always characterized by universal harmony within the absolute non-dual knowledge (advaya-jñāna). However, such harmony cannot exist between the realms of consciousness (cit) and matter (acit). Attempts to reconcile these two opposing realities lead to inevitable discord and calamities in the material world. For instance, just as darkness, which obstructs the vision of the Sun, cannot coexist harmoniously with sunlight, only its destruction is possible through the sunrise. The presence of sunlight alone eradicates darkness and brings welfare to the world. Similarly, nirmatsaratā (freedom from envy) can never coexist with matsaratā (envy). Instead, the victory of nirmatsaratā lies in dispelling matsaratā. When envy is eradicated, the banner of nirmatsaratā triumphantly flies high, and supreme peace is established in the world.
In the Śrīmad Bhāgavatam, while activities such as karma (ritualistic actions) and jñāna (knowledge) may appear distinct to superficial vision, they are ultimately harmonized in their alignment with devotion to Śrī Hari. Whether it is karma performed solely for the pleasure of Śrī Hari (Śrī-Hari-toṣaṇa-para karma), or knowledge concerning with — the relationship with Śrī Hari (śambandha-jñāna), the process of attaining that relationship (abhidheya-jñāna) and the end goal i.e. activities after establishing that relationship (prayojana-jñāna), or devotion that focuses on pleasing the senses of Śrī Hari, all these aspects are intrinsically united in a grand, transcendental harmony. For Śrīman Mahāprabhu, the Śrīmad Bhāgavatam is the sole authoritative scripture. It forms both the subject matter of His conduct and the essence of His preaching. Only by embracing the pure, unadulterated principles of the Śrīmad Bhāgavatam can true peace be established in the world. In our publication, Śrī Caitanya Vāṇī, these principles will be explored and discussed in various ways. As all living beings are fundamentally rooted in the non-dual Absolute Truth, the greater the manifestation of sambandha-jñāna between the individual souls and the Supreme Truth, the more refined will be the comprehension of abhidheya and prayojana. This refinement will, in turn, facilitate the establishment of genuine harmony and friendship within the world of living beings.
The term ‘Bhāgavata’ refers to two aspects: the Bhāgavata scripture and the Bhakta Bhāgavata (the devotee who embodies the teachings of the Bhāgavata). As stated:
yāha bhāgavata paḍa vaiṣṇavera sthāne ।
ekānta āśraya kara caitanya-caraṇe ॥
caitanyera bhakta-gaṇera nitya kara saṅga ।
tabe ta’ jāniyā siddhānta samudra taraṅga ॥
["Study the Bhāgavata under the guidance of a Vaiṣṇava, take exclusive shelter of Lord Caitanya’s lotus feet, and always associate with His devotees. Only then will you truly understand the waves of the ocean of transcendental conclusions."]
Additionally, it is said:
siddhānta baliyā citte nā kara ālasa ।
ihā haite kṛṣṇe lāge sudṛḍha mānasa ॥
["Do not become lazy in studying transcendental conclusions; doing so strengthens one’s resolute mind toward Kṛṣṇa."]
The truly nirmatsara (free from envy) sādhus who serve the teachings of Śrī Kṛṣṇa Caitanya are the authentic knowers of the secrets of Bhāgavata-dharma. By hearing Bhāgavata-dharma from them, one can attain the true import of the Bhāgavata, leading to eternal well-being. Through the grace of Śrī Caitanya-vāṇī (the name of the magazine; alternatively it can mean the instructions of Śrī Caitanya Mahāprabhu), one gains realization of the transcendental nature of Śrī Caitanya Mahāprabhu’s form. This in turn reveals the transcendental glory of His Śrīdhāma (sacred abode) and the inner sanctum of His Īśodyāna (the name of the place of origin of Śrī Caitanya Gauḍīya Maṭha; alternatively it can mean the divine playground). As stated, “śabda-brahma paraṁ-brahma mamobhe śāśvatī tanū” ["The transcendental sound and the Supreme Brahman are both My eternal forms"]. Both śabda-brahma (transcendental sound) and paraṁ-brahma (the Supreme Truth) are eternal manifestations of Śrī Caitanya.
In the shelter of the śabda-brahma i.e. Śrī Caitanya-vāṇī, the form of the vācya (the subject matter about which something is being discussed; the Supreme Brahman) is realized. Consequently, one attains the fortune of tasting the ever-new sweetness of the holy names, forms, qualities, and pastimes of Śrī Caitanya, which are filled with an eternal, ever-renewing charm and transcendental bliss. The illusion of material happiness is dispelled, and the arising of transcendental nityānanda (Lord Nityānanda; eternal bliss) reveals the eternal, līlā-filled form of Śrī Caitanya as the pūrṇa-candra (full moon). This eternal manifestation of His divine līlā becomes a subject of realization.
May the Caitanya-vāṇī, spoken through the mouths of great souls, always resound in victory and glory!
