This article ‘Vikrīḍitaṁ vraja-vadhūbhir’ was originally written by an unknown author under the editorship of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda and first published in the 8th volume of Dainika Nadīyā Prakāśa on 29th October 1933 under the title, ‘Rasa Yātrā.’ The article explains the dangers of hearing higher topics for the conditioned jīvas and how Śukadeva Gosvāmī has himself warned about this.
Within this manifest līlā of vipralambha, He veiled the dark-hued (śyāma-varṇa) form of His union-imbued (saṁbhoga-mayī) Krishna-mūrti with the golden radiance (campakābha) of Rādhikā. Thus, to the initial perception of the saṁbhoga-oriented observer, this “sannyāsī”-like Krishna appears as the embodiment of renounced enjoyment—a paradigm of relinquished union.
One who is given unreserved mercy by Śrī Gurudeva, whom Gurudeva does not want to deceive, is considered to be a disciple who is worthy of chastising and instructing. He does not cheat his most beloved disciple by offering all sorts of eulogies like, “You are so good,” “I am a dog in your house” or by giving members of the seminal succession (śaukra-vaṁśa) plenty of wealth, clothes, jewellery and rasagūlas to enjoy.
Based on and expanded from “Śrī Śrīmad Bhaktisiddhānta Sarasvati Gosvāmī Prabhupāda” (Gaudīya 9.440-41), which was a list of sixty-five items authored by “Śrī-Caitanya-mathāśrita-sevaka-vṛnda” (the body of servants in the shelter of Śrī Caitanya Matha). It was compiled as it appears below by Śrīmad Bhakti Kusuma Śramana Mahārāja (formerly named Śrī Kṛṣṇa-kānti Brahmacārī), after the tirobhāva of Śrīla Sarasvati Ṭhākura.
Gauḍīya Goṣṭhī Pati Śrī Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda said that—”To consider a nondevotee a devotee, and false bhakti as bhakti, is simply self-deception. Until one is fortunate enough to serve and respect devotees, he will continue to desire to fabricate that nondevotees are devotees. Can a crow become a peacock simply by wearing peacock feathers? Can a blue jackal become the king of animals? How long can cheating remain covered? The truth will certainly be revealed.”
O Divine Lord of Vraja, you who are the beloved life and soul of Vṛṣabhānu-nandinī (Śrīmatī Rādhārāṇī), and who eternally reside in the transcendental temple of Your supreme pastimes, We, the most fallen and destitute souls, take shelter at Your lotus feet. Now that our beloved Gurudeva who is intimate servant of Rādhārāṇī (vṛṣabhānu-nandinī-dayitā) and a radiant embodiment of Your compassion, went (vraja) into the eternal embrace of his beloved divine couple (nija-nātha-mandiram), We pray that his mercy continues to flow upon us who is the shelter of the surrendered, I offer my deepest obeisances, time and again.
Śrīla Bhaktisiddhānta Saraswati Ṭhākura Prabhūpāda ( Translated for first time in English dated 17.12.2024 from Bhāgvata Patrikā Year 18_1972 -73 _issue_12, and Weekly Gaudīya Patrīka). Dedicated in the name of Gauḍīya Goṣṭhī Pati Śrī Śrīla Bhakti Siddhānta Sarasvatī...
More than thirteen years have passed since the mahendra-kṣaṇa—the supreme moment—when the words of my śrī-gurupāda-padma first entered the cavities of my ears. From that very instant, I have been ceaselessly pondering the true essence of the word sevā. Sevā is the engagement of oneself solely in the satisfaction of the senses of the Supreme Transcendental Sovereign, Śrī Kṛṣṇa, the Adhokṣaja and Parātpara Para-Tattva. It is devoid of the slightest pretense, deceit, or disguise of self-sense gratification. The most piercing strike against the desire for self-indulgence, and simultaneously, the inspiration to embrace the free and fervent inclination to serve the senses of Kṛṣṇa—this potent(viryavati) and virile speech(vani)—I found in no so-called spiritual guides or preceptors.
Even after witnessing the extraordinary transformation and conduct of the cosmic progenitor, Lord Brahmā, who humbled himself before Śrī Bhagavān, the conditioned souls, ensnared in the ever deceptive grasp of māyā (constantly evolving illusion) which makes impossible possible, remain blinded by their own misconceptions. Despite the divine dialogue between the Lord and His devotee, Śrī Bhagavān’s nectarean teachings in the Śrīmad Bhagavad-gītā, these souls measure it with their own limited, material intellect. They refuse to accept and follow the authoritative commentaries penned by ancient sages and mahājanas (great realized souls) as conclusive. Instead, with a misplaced sense of self-importance, they concoct interpretations of their own, vying to establish themselves as original commentators. In doing so, they not only reject the legacy of the great spiritual luminaries but also distort the Gītā’s essential message.Worse yet, such individuals, while reciting teachings Śrī Bhagvān–who resides in everyone —become divided in their conclusions. Some elevate karma (action) as supreme, others extol yoga (discipline), while still others venerate jñāna (knowledge). Failing to grasp the eternal and intrinsic nature of bhakti (devotion), they relegate it to a subordinate position. They declare that only the purity of karma or the culmination of jñāna qualifies as bhakti. By marginalizing the path of devotion, they foster endless debate and division among themselves.
In Sri Gaudiya Matha, the brahmacaris, sannyasis etc. are all bhiksus. I ask them to go out and beg. I alone have accepted the responsibility for this activity and in this work I will not bypass any house. Therefore I constantly send our men from door to door everywhere for bhiksa. For our preaching of the Holy Name of Krsna, for the sake of benefiting this world, we will approach everyone and accept something from them to use in Krsna’s service. Simply to collect money and convert it into stool and urine is the occupation of monkeys, not of the Gaudiya Matha. It is necessary to engage billions of Vaisnavas — such a service is assigned to me.
Sri Caitanyadeva gave the order to people throughout India, “Advise everyone, whomever you encounter: worship Krsna!” Thus He told them to make endeavours for God from whatever position they occupied, no matter where or when they lived or who they were.
Now, to carry out His commandment, there is no other course than to cultivate what we have learned at the lotus feet of our Sri Gurudeva. The only work for a worshipper of God is to see that His worship increases more and more. Our prayer should ever be that our attachment to Krsna may increase more and more. We do not want power and pelf. Nay, we do not even want cessation of further births.
We want serious people, who have the true ability to search, to understand and to believe. Initially, all kinds of neurotic characters probably must turn up at your lectures – the faster they drop off the better. Bhakti is for those who are atmically disordered, for those who are in want of knowledge of the atma and the Paramatma, because they cannot serve Bhagavan, for those who understand that all kinds of exploitation are nothing but delusion – not for those who are mentally disordered and people who first should consult a psychiatrist to become decent, normal people, so that they later could long for bhakti. […]
Ramananda Raya then said, jnane prayasam udapasya namanta eva: “It is a very difficult thing to cross the charm of knowledge.” We think, “I want to understand everything first, and then I shall act.” Calculation and an underlying suspicion is there. Before we act, we want to know everything fully; only then will we risk our capital. The ego, the “I” is very strong, and he wants to have an account of his loss and gain. He thinks, “I am the master. The key is in my hand, I want to test everything, I want to know it all. I know what is good for me.” So, we think ourselves masters, not servants, and from the position of a master we make our inquiry.
Anyone who out of deceitful purpose professes adherence to the Gauḍīya Maṭha, harbouring an intention to misuse the divine, transcendental knowledge of initiation, cannot possibly have any relation to the Gauḍīya Maṭha, and indeed he has none. The relation of these people to the reality of the Gauḍīya Maṭha is the same as that of a group of actors to the reality they are representing in a play. Gilt cannot replace gold, nor can the pretence of devotion shown by these deceivers ever be seen on the same level as true, pure devotion.