Committal of offence to a Mahabhagavat is so serious that those who knowingly or unknowingly corroborate in this will receive the serious and harmful consequence. Evidence of this is found in Sri Chaitanya Charitamrita, Antya lila, 3rd Chapter. One condemned brahmin Ramchandra Khan sent a harlot to the forest of Benapol to tarnish the holy character of Namacharya Haridas Thakur. That harlot was rescued by the grace of Haridas Thakur. Sri Nityananda Prabhu was enraged for that abominable heinous act of Ramchandra Khan and punished him and all persons related to him, whether directly or indirectly connected.
jati-dhana-jana khanera sakala la-ila
bahu-dina paryanta grama ujada rahila
mahantera apamana ye desa-grame haya
eka janara dose saba desa ujadaya
Sri Chaitanya Charitamrita, Antya, 3/162-163
“The family dignity, wealth and manpower of Ramchandra Khan, everything was ruined. For a long time that village remained depopulated. Hostile action inflicted upon a true saint in any country or any village will be disastrous. For the committal of fault of one person, the whole area will suffer.”
When a person affected by leprosy, due to his offence to Srivas Pandit, approached Sriman Mahaprabhu and surrendered to His Lotus Feet, Mahaprabhu directed that leper to go to Srivas Pandit to forgive him for the offence.
kanta phute jei mukhe, sei mukhe jaya
paye kanta phutile ki skandhe bahiraya
ei kahilaun tora nistara-upaya
srivasa pandita ksamile se dukha jaye
yateka anartha haya vaisnava nindaya
apane kahile ei srivaikuìtharaya
tathapiha vaisnavere ninde yei jana
ta’ra sasta ache sri caitanya-narayana
Sri Chaitanya Bhagavat, Antya, 4/380-381, 386-387
Mahaprabhu’s personal instruction: “When a thorn penetrates into a point in the feet, it will come out from that very point. Can a thorn pricking into the foot come out from the shoulder? I say, this is the only way to get rescue. If Srivas Pandit forgives you, this suffering will be removed. The Supreme Lord of Vaikuntha Himself has stated everything about the evil consequence of vilification of Vaishnavas. If anybody reproaches a Vaishnava in spite of this, his chastener will be Sri Chaitanya-Narayana.”
Being asked by a repentant Brahmin, Sri Chaitanya Mahaprabhu prescribed a complete and lasting expiation to him, in all respects of the offence committed to Vaishnavas: one should always and uninterruptedly sing the glories of Vishnu and the Vaishnavas, thereby totally giving up Their vilification:—
suna dvija, visa kariye mukhe bhaksana
sei mukhe kari yabe amrta grahana
visa haya jirna, deha hayata amara
amrta-prabhave ebe suna se uttara
je mukhe karila tumi vaisnava-nindana
sei mukhe kara’ tumi vaisnava-vandana
krsna-yasa-parananda-amrte tomara
ninda-visa jata saba kariba samhara
Sri Chaitanya Bhagavat, Antya, 3/449-450, 453-455
“O Dvija, hear Me! When embrosia is taken in by a mouth that has swallowed poison, the poison is consumed and the body becomes immortal. Similarly, when by the mouth that vilified the Vaishnavas you sing their glories, all venoms of vilification will be destroyed by the influence of the transcendental bliss and fame of Krishna.”
Sri Devananda Pandit of Kulia received deliverance for committal of offence to Srivas Pandit by the ascendancy of his complete dedication to the service of Sri Vakresvar Pandit.
In the case of apparent wrangles and differences of opinions amongst Vaishnavas, when outside persons enter into their wrangles, thereby vilifying Vaishnavas supporting one side and opposing the other side and vice-versa, both will be certainly destroyed.
vaisnave vaisnave je dekhaha galagali
paramarthe nahe, ithe krsna kutuhali
styabhama-rukminiye gala-gali jena
paramartha eka tana, dekhi bhinna hena
ei mata vaisnave vaisnave bhinna nai
bhinna karayena raìga caitanyagosai
ethe jei eka vaisnavera paksa haya
anya vaisnavera ninde, sei jaya ksaya
Sri Chaitanya Bhagavat, Antya, 4/388-390
“The observance of any reviling amongst Vaishnavas has no actual existence. By their quarrelling Krishna is curiously delighted. Whatever is seen as altercation between Satyabhama and Rukmini is for satisfaction of Krishna, but apparently it is seen different. In this way there is no difference between Vaishnavas. Sri Chaitanya Mahaprabhu makes this difference to taste joyful fun. By seeing these joyful pastimes, if anybody takes the side of one Vaishnava and reproaches another, he will be ruined.”
Srila Rupa Goswami has directed us in the beginning of his Bhakti Rasamrita Sindhu to practise ten forms of devotion out of sixty-four kinds. Of these ten prohibitions, he has indicated the tenth prohibition thus: Krsna tadbhakta vidvesa-vinindadya-sahisnuta krsnasya tadbhaktanam ca vidvesa vinindadinam sahisnuta asahana-svabhavatvam. The meaning of this is that we should not tolerate vilification towards Krishna and Krishna Bhakta. Srila Bhaktivinode Thakur has also stressed this in the twentieth chapter of his Jaiva Dharma.
The following statement was once made by Srila Bhaktisiddhanta Goswami Prabhupad: “If a person of inferior status speaks about a higher subject matter beyond his jurisdiction, a sensible person will always laugh at it without giving it any importance—this assertion is absolutely true. Therefore, if the editors of Sri Gaudiya and Nadia-prakash remain silent and take no action in spite of seeing a person’s tendency to disrespect Vaishnava-Gurus, it will be a great setback for the aforesaid editors from their faithful service that the Gurus delegated to them. Every Bhagavat or Vaishnava is extremely tolerant, but one can never forgive such harmful evil person who is disregarding one’s Gurus. For this reason, our eternal Gurudeva Srila Narottam Thakur has sung in a very loud voice: Krodha bhakta dveshijane, “Use anger to those who are hostile to devotees.” It is proper to engage anger to those who are envious of devotees. We know as servants of the Vaishnavas that to tolerate disregard to the Guru is not only a sin, but an offence that leads to spiritual fall. If by this the whole world goes against us, we shall be ready even to tolerate that.”
*Premabhakti-candrika (2)
‘kama’ krsnakarmarpane, ‘krodha’ bhaktadvesi jane,
‘lobha’ sadhu-saìga harikatha
‘moha’ ista labha bine, ‘mada’ krsna gunagane
niyukta kariba yatha tatha
There are six cardinal passions that are counted as the vices of human beings. Srila Narottam Thakur advised application of these vices for the service of Supreme Lord Sri Krishna to conquer their ill influence, except for envy or malice. Let there be strong desire to devote all actions for the service of Sri Krishna. Anger is to be applied against the persons hostile to devotees, greed should be for association of bonafide sadhus and to hear hari-katha, infatuation should not be for loss of worldly wealth or relation, but should be for not being able to get the highest objective: krishna-prema. Madness (mada) or extreme desire should be for singing the glories of Sri Krishna. Foes will become friends when they are engaged for the service of Sri Krishna.
At the beginning of this article, the subject— Vaishnava Aparadh has been discussed elaborately. But if discussion of scriptural instructions and messages of Mahabhagavat Vaishnavas only end in academic discussions for advising others and not for practising these in their own lives, they will not bestow actual benefit. Example is better than precept. The teachings will be beneficial when those are acted upon. Only by practising actual eternal benefit can be imparted. It is due to want of ideal persons to practise the teachings that anti-devotional evil thoughts are spreading. Thus Supreme Lord Sri Krishna, accepting the Form and mode of worship of the highest pure devotee Srimati Radharani, appeared as Sri Chaitanya Mahaprabhu to preach through His personal example.
apani karimu bhakta-bhava aìgikare
apani acari’ bhakti Sikhaimu sabar
apane na kaile dharma Sikhana na yaya
ei ta’ siddhanta gita-bhagavate gaya
Sri Chaitanya Charitamrita, Adi, 3/20-21
“I shall accept the mood of a devotee and shall teach devotion to all by practice. Without practice, righteousness cannot be taught. This devotional conclusion is proclaimed in the Gita and the Bhagavat.”
Prahlad Maharaj and Ambarish Maharaj, even remaining as household devotees, have shown the ideal of Mahabhagavat Vaishnavas. All the 26 principal characteristics of Mahabhagavat devotees are completely manifested in them. External wearing of the dress of a sadhu does not indicate a sadhu if reverse qualities are observed in him. Preaching without practical life has no value. In writing the preface of Jaiva Dharma, Srila Saraswati Goswami Thakur has narrated 26 special characteristics of the Mahabhagavat Srila Bhaktivinode Thakur. Of these, one special characteristic is Akritadroha— non-envious behaviour. In spite of harassment and hostile behaviour inflicted on him, he did not counteract those misbehaviours. Those who are always engrossed in the deep thought of Sri Hari, Who is endowed with the absolute perfection of tranquillity and steadiness, how is it possible for them to be restless or to have the aptitude to retaliate? By the fruit, the cause can be ascertained. A genuine sadhu does not give importance to harassment inflicted upon him— he thinks he is reaping the fruits of his own actions. He does not blame anybody for his own distress. On the other hand, if any harm is unknowingly done to any other person by him, he regrets and repents for this. Sri Krishna has said in the Bhagavad Gita (2/47)—
‘Karmany evadhikaras te ma phalesu kadacana’
“Conditioned souls are entitled to do any action, but they have got no hold over the fruits.”
The Supreme Lord is the regulator of the fruits of actions. When the Lord is the regulator of the fruits of actions, it is out of extreme ignorance that enslaved jivas altercate and quarrel for the bad consequence of their evil actions and blame others. I vividly remember when I first joined Sree Gaudiya Math Institution, that the Annual Meeting of Sri Navadvip Dham Pracharini Sabha was held at Sri Yogapitha, Srimandir, Sri Mayapur, on Gaur-Purnima Tithi. At that time, as per direction of our Guruvarga, one Vaishnava was engaged to sing the glories of another. I think this system of engaging one neophyte beginner to sing the glories of another Vaishnava is to be introduced again for achieving gradual development in Shuddha Bhakti.
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