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Title: Uncompromising Enemy of Untruth
User: Damodara Svarupa dasa Date: 2005-03-05 11:44:36
Uncompromising Enemy of Untruth -- By Swami Gaurangapada
From the Great Favor, a Harmonist article, by Shrila Bhaktisiddhanta Sarasvati Thakura Prabhupada:
"A chanter of the Kirtan of Hari is necessarily the uncompromising enemy of wordliness and hypocrisy. As chanter of the Kirtan of Hari, it is the constant function to dispell all misconceptions by the preaching of the truth in the most unambiguous form without any respect of person, place or time. That form is to be adopted which is least likely to be misunderstood. It is his bounden duty to oppose clearly and frankly any person who tries to deceive and harm himself and other people by
misrepresenting the Truth due to malice or bonafide misunderstanding. This will be possible if the chanter of Kirtan is always prepared to submit to be trodden by thoughtless people if any discomfort to himself will enable him to do good to his persecutors by chanting the Truth in the most unambiguous manner. If he is unwilling or afraid of considerations of self-respect or personal discomfort to chant the Kirtan under all circumstances he is unfit to be a preacher of the Absolute Truth. Humility implies perfect submission to the Truth and no sympathy for untruth. A person who entertains any partiality for untruth is unfit to chant the kirtan of Hari. Any clinging to untruth is opposed to the principle of humility born of absolute submission to the truth.
Those who serve the Truth at all time, by means of all their faculties, and have no hankering for the trivialities of this world, are always necessarily free from malice born of competing worldliness and are, therefore, fit to admonish those who are actively engaged in harming themselves and others by the method of opposing or misrepresenting the Truth in order to attain rewards of such policy in the shape of a
perpetuation of the state of misery and ignorance. The method which is employed by the servant of the good preceptor for preventing such misrepresentation of the truth is a part and parcel of the truth itself.
It may not always be pleasing to the diseased susceptibilities of deluded minds and may even be denounced by them as a malicious act with which they are only too familiar, but the words of truth from the lips of a loyal and humble servant of Hari possess such beneficent power that all effort to suppress or obstruct them only serves to vindicate to impartial minds the necessity of complete submission to the Absolute Truth as the only cure of the disease of wordliness. Humility that is employed in the unambiguous service of the Truth is necessarily and qualitatively different from its perverted prototype which is practised by the cunning people of this world for gaining their worldly ends. The professors of pseudo-humility have reason to be afraid of the preachings of the servants of Hari -- one of whose duties is to expose the enormous possibility of mischief that is possessed by the forms of so-called spiritual conduct -- when they are taken to task for serving the untruth.
Shrila Saccidananda Bhaktivinoda Thakura quotes:
Patrikara Uddesya, Sajjana Tosani:
"In the name of bhakti in many places people are engaged in illicit or anti-bhakti activities in the name of practicing bhakti. If does not expose those issues (cases) very clearly, then pure-bhakti will never be victorious or be established."
Bheka-dharana, Sajjana Tosani.
"One should compulsorily engage in endeavouring to trying to uplift the Vaishnava-dharma from the mud of contamination and trying to free it from all kinds of dauratmya (wrong ideas and practices)."
Vaishnava-ninda, Sajjana Tosani 5/5:
samuddesya sahita je paradosera alocana, taha sastre nindita haya nai.
samuddesya-tina prakara; ye vyaktira papa laiya alocana kara jaya,
tahate yadi tahara kalyana uddista haya, tabe sei alocana subha.
jagatera mangala-sadhanera janya yadi papira papa alocana kara jaya,
tabe taha subha karyera madhye ganita.
"The deliberation (alocana) on the faults of others with the right motive (samuddesya) is not considered as criticism as per the scriptures. The right motive is any of these three kinds: If the deliberation is done on someone's sinful or faulty activities with the motive of benefitting the person concerned then that kind of deliberation is auspicious. If deliberation on other's faults is done to benefit or protect the interests of human society in general, then that kind of deliberation is counted amongst auspicious activities done for the benefit of everyone."
sisya gurudevake vaishnava nirdesa karite prarthana karile gurudeva
sisyera u jagatera mangala-kamanara asadacaridigake avaishnava baliya
sadhu-vaisnavera nirdesa kariya thakena. sadhu vaisnavera pada asraya
karibara abhipraye asat dharmadhvaji lokake parityaga karate sadhu-ninda
va vaishnavaparadha haya na.
"When the disciple prayerfully inquires from the spiritual master about the identity of true Vaishnavas, the guru may point out persons who are dressed as Vaishnavas but are not following the Vaishnava principles (sadacara), and name them as `avaishnavas'. This action on the part of the guru is for the benefit of the disciple (because if the disciple unknowingly associates with these pretenders then his spiritual life is ruined) and for the benefit of the whole world (when the pretenders are identified, the sanctity of the pure Vaishnava-dharma is protected in the world). The bonafide guru does not do so because of envy or malice towards any individual but he acts for the benefit of everyone. Thus it is not `sadhu-ninda' (criticism of devotees) or `vaishnava-aparadha' (offense to the devotees) to instruct others to reject the association of those pretenders (dharmadhvajis) who have taken shelter of the exalted position of Vaishnavas but are engaged in performing activities against the Vedic scriptures."
Shrila Prabhupada states Cc Madhya 1.220:
"A jealous person in the dress of a Vaishnava is not at all happy to see the success of another Vaishnava in receiving the Lord's mercy. Unfortunately, in this Age of Kali there are many mundane persons in the dress of Vaishnavas, and Shrila Bhaktivinoda Thakura has described them as disciples of Kali. He says, kali-cela. He indicates that there is another Vaishnava, a pseudo Vaishnava with tilaka on his nose and kanthi beads around his neck. Such a pseudo Vaishnava associates with money and women and is jealous of successful Vaishnavas. Although passing for a Vaishnava, his only business is earning money in the dress of a Vaishnava. Bhaktivinoda Thakura therefore says that such a pseudo Vaishnava is not a Vaishnava at all but a disciple of Kali-yuga.
A disciple of Kali cannot become an acarya by the decision of some high court. Mundane votes have no jurisdiction to elect a Vaishnava acarya. A Vaishnava acarya is self-effulgent, and there is no need for any court judgment. A false acarya may try to override a Vaishnava by a high-court decision, but Bhaktivinoda Thakura says that he is nothing but a disciple of Kali-yuga."
Cc Madhya 1.218:
"The spiritual master initiates the disciple to deliver him, and if the disciple executes the order of the spiritual master and does not offend other Vaishnavas, his path is clear. Consequently Shri Chaitanya Mahaprabhu requested all the Vaishnavas present to show mercy toward the two brothers, Rupa and Sanatana, who had just been initiated by the Lord. When a Vaishnava sees that another Vaishnava is a recipient of the Lord's mercy, he becomes very happy. Vaishnavas are not envious. If a Vaishnava, by the mercy of the Lord, is empowered by Him to distribute the Lord's holy name all over the world, other Vaishnavas become very joyful-that is, if they are truly Vaishnavas. One who is envious of the success of a Vaishnava is certainly not a Vaishnava himself but is an ordinary, mundane man. Envy and jealousy are manifested by mundane people, not by Vaishnavas. Why should a Vaishnava be envious of another Vaishnava who is successful in spreading the holy name of the Lord? An actual Vaishnava is very pleased to accept another Vaishnava who is bestowing the Lord's mercy. A mundane person in the dress of a Vaishnava should not be respected but rejected. This is enjoined in the sastra (upeksa). The word upeksa means neglect. One should neglect an envious person. A preacher's duty is to love the Supreme Personality of Godhead, make friendships with Vaishnavas, show mercy to the innocent and reject or neglect those who are envious or jealous. There are many jealous people in the dress of Vaishnavas in this Krishna consciousness movement, and they should be completely neglected. There is no need to serve a jealous person who is in the dress of a Vaishnava. When Narottama dasa Thakura says chadiya vaishnava seva nistara peyeche keba, he is indicating an actual Vaishnava, not an envious or jealous person in the dress of a Vaishnava."
Please NEVER FORGET the following verse by Shrila Sacchidananda
kali-jive aparadha asankhya durvara, nityananda-gauranga nama vina tara
"The offenses and sins of the living entities in Kali-yuga are unlimited and absolutely insurmountable. That is why the souls can never ever be delivered from the cycle of birth and death without the very regular chanting of the most merciful Holy Names of Nityananda-Gauranga which do not consider any offenses (whereas in the Holy Name of Krishna there is the consideration of the ten formidable offenses as listed in the Padma Purana which are almost impossible to overcome for even the purest
person in Kali-yuga.