All Glories to Sri Sri Guru and Gauranga
Since time immemorial there is a system of four Ashram categories in India. Some saying that the age factor of human being has been divided into four different parts to indicate (establish) these four types of Ashrams. If it is taken as granted that the usual life span of a man is hundred years, then first part 25 years Brahmacarya Ashram, from 26-50 Grihasta Ashrama, from 51-75 Vanaprastha Ashram, from 76-100 years Sannyas Ashram. While in Brahmacari Ashram a man must undergo some procedures in which different titles are given to him, like manabak, upakurban, varni, etc. At that time a man can have all of his sense organs in blooming condition. If the system of upakurban can meet with the Vedic function samavartan—then he can enter into Grihasta Ashram. To enter into Grihasta Ashram there must be a function called udbaho.
Sriman Mahaprabhu told that “Grihini herself is Griha. Without Grihini (wife) a Griha is not at all Griha. Half body shared man together with half body shared woman (wife) can solve all Griha-medha Yagya.”
As a result of this Griha-medha Yagya on the way of gaining material enjoyment can get baby borned, to take care of them, to impart them proper (real) education, when they are going to cross the first parts of their life (25 years) then after arranging samavartan function to help them to attain the post of yagnik, etc. all this are duties of a Grihasta. When the father of Grihasta family have the chance to see the face of baby, then either with wife or keeping wife with the son can go to forest who already developing detachment for sensual enjoyment and who is already devoid of bodily power. After going to forest he became busy with eternal thoughts and the functions relating to preliminary duties of Sannyas Ashram.
The moment the thirst for material enjoyment going down then he became automatically respectful to those rules relating to Sannyas- Vrata, this natural inclanation (natural tendency) can allow him to attain the final goal of Diksa in Sannyas Ashram. Some saying that in Kali Yuga Jivas (man) are not going to get hundred years of lifespan. Many going to leave this world at the age of sixty or seventy or eighty years. So conscious men can apply his own estimation (discretion) to indicate his own life span accordingly to go for Brahmacarya vrata in the first part of life out of the four parts of life, half of the life span he can go for Grihasta dharma, at the third part of the life he can go for Varnaprastha and at the last part of the life he can go for Sannyas vrata leaving all hopes and desires of this world to engage himself in Hari-seva.
He who out of tremendous affinity for material enjoyment going to think his life span is up to hundred years—whole world surely can think him as a material enjoyer having strong material affinity. Those who are having less affinity for material enjoyment, they usually going to think that human life span 64 year’s only on an average according to that they are going to undergo Brahmacarya vrata for the first part up life– up to 16 years, up to 32 they are going to follow Grihasta ashram, up to 48 years they are going to follow Vanaprastha and at the last part of life they going to take Sannyas.
According to the degree of intensity of enjoying mood man calculate his own lifespan, so those who are conscious pious men, they would not misuse the time period of Vanaprastha and Sannyas with useless enjoying mood—this is to be considered specially. According to all Hindu-shastra and even according to all other shastras other then Hindu shastras everywhere the top most glory of Sannyas ashram is there.
No saintly person never seen to express doubt on the issue of the dignity of renunciation of material enjoyment up to now then accepting material enjoyment. The place where the question of material enjoyment is there that must be the place of Kali, there surely the lack of dejection of material enjoyment can be seen, lack of dejection of enjoyment–surely going to ensure different kinds of danger.
Because some people having attachment for sensual enjoyment, so naturally they grow fighting mood against Sannyas ashram. This is simply the result of their jealousy.
We can see in Bhargabio Manu samhita that for eating meat, for drinking wine or for sensual enjoyment all Jivas they have natural tendency, but as and when those bad habits can be eliminated, instantly the extreme result of goodness can be arrived. Srimad Bhagavat speaking that at all if somewhere some permission for accepting matters are found in shastras—those are nothing but to help arrive neutral position. Those spiritualists speaking that within ashram dharma all mangals (good) are there, but comparatively within this detachment mood that goodness are found extremely.
Sriman Mahaprabhu in his own lila has shown the excellency of Sannyas ashram to the whole world. Again amoung the devotees of Sriman Mahaprabhu—‘ vairagya’ is the main factor, this is very clearly illustrated in Sri Chaitanya Caritamrita.
Smarta Sri Ragunandan Bhattacharya of Bondh ghati has written in his Malmas-tattva that Sannyas ashram should be avoided in this Kalikal. To establish this opinion he has collected some favorable judgments from purana, on the basis of those powers all those different peoples those who are busy with their jealousy mood, they are coming forward with bad arguments (wrong arguments), they are always ready to prove that Sannyas is illegal in Kalikal. Men of that category are unable to accept the vital points of shastra, in the other way they are just against the establishment of Varanashram dharma.
Here somebody can start wrong argument to speak that in Kalikal jivas are sometime going to show their own weakness, or sometime going to violate the dignity of Sannyas ashram, for this reason in Kalikal due to lack of the possibility of success there is impediment (barriers, obstacles) in the way of maintaining the dignity of Sannyas ashram. We know that human beings are naturally weak, sometime defeated by kama lobha, etc. , but those Harijanas—those who are under the shelter of supreme Lord (Bhagavan) always engaged in seva, they are not full of anarthas (defects) – not greedy like ordinary men.
Some words of restriction regarding Sannyas ashram are there—only for karma-kandi Hindus, no effective outcome can be seen of that kind of restriction if at all those are applied on those who are real Jnana or devotees seeking for absolute benefit in the way of spiritualism.
In spite of such restriction– Sri Shankaracharya took Vedic Sannyas, as an Acharya of dasanami Vedic Sannyasi group one day (once) he was the protector of Hindu Dharma of this Bharat Varsha. No jealous personality from the group of karma kanda never was successful to stop his ‘ism’ as an opponent fighting group. Still today those dasanami Hindu Sannyasis are situated at the topmost part of this society. In this Kalikal all those Srimad Vaishnava Acharyas those who all appeared on this earth they were all Sannyasis—those who started new Sampradaya. Sri Ramanuja Svami, Srimad Purnapraja Madhava Savami, Sri Nimbarka Svami and Srimad Vishnusvami all they are there, none of them were grihamedhi. Who not of them became an object of criticism of those jealous persons?
They were not karmi but spiritualist, so they took Sannyas to project the dignity of Sannyas vrata supported by smriti.
Two types of Sannyas – Biddvat Sannyas and Biditsa Sannyas, those who are getting success naturaly in Sannyas vrata without following the gradual promotional procedure– they are Biddvad Sannyas, and those who are following the gradual promotional procedure in the way of Sannyas vrata they are called Biditsa Sannyas (yati). In the way of Biditsa Sannyas – Kutichak , Bahudak , Hamsa & Paramhamsa these four categories are seen (found). In our country the credit for those leading grihamedha yagna are little bit more appreciated, that is why the Question of Sannyas Dharma has become only an unheard object. Someday before– someone from Advaita vadi group accepted some learned young men, who all got their degree from abroad as his disciple to teach the dignity of Sannyas vrata in front of educated and civilized society of Bengal.
With a false identity as Gaudiya, those who are going to desire to identify themselves as Gaudiya Vaishnavs have been trying to bring defame (disgrace or stigma) on Paramahmsa Sannyas dharma to open a dharma of false vairagya (detachment) which is really disgraceful. Genuine Vaishnavas must get established in pure Vishnu Bhakti (in an open term) and must show own Paramahamsa dharma to the whole world to make them fortunate—this was the secret desire of Sriman Mahaprabhu. But that stainless Paramhamsa dharma at present has come down to such a low level as if it can be compared with eating own vomiting or it can be compared with the topic of altercation—just a matter of enjoyment.
Unluckily fallen souls those who want to get the honor of Vaishnava / or those who want to identify themselves as Vaishnava speaking that—“Mahaprabhu never accepted Varnashram dharma/varna-dharma or never accepted Ashram Dharma.”
Is it really so? Sriman Mahaprabhu speaking “ jivere svarupa hoi krsner nitya das”, within the svarupa of Jiva there is no touch of material Brahminism, Ksatriyasim, Vaisyaism, Suddraism, or antaja varna bhava etc.
It is true that in the svarupa of jiva there is no touch of Brahamacarcya ashram vrata, Grihsata ashram vrata, Vanaprastha ashram vrata or Sannyas ashram vrata etc. In the svarupa of Jiva maybe there is no touch of Bramacarya ashram bhava, Grihasta ashram bhava, Vanaprasta ashram bhava, or Sannyas ashram bhava, but in this material world there is no need of four varnas or four ashramas—where and how Mahaprabhu told?
In the svarupa of Jiva— (totally unveiled condition or in the extremely exposed pure bhava) gopi jana vallaba das anudas, this is the ultimate identity shown by Sriman Mahaprabhu, this does not mean that one has to take a service at the house of cowheard boy in that illegal and prohibited material city of those milkmaids—is this Varnashrama dharma? Or it means that in the way of spiritual searching Brahmin life must meet with a paramattma or this means that for the total or complete satisfaction of Hrisikesh one must serve Him with the help of all sense organs (including mind). If we look into the matter deeply—we can understand that in this material world if Varnashram dharma get destroyed then Jiva become prakritya sahajiya or the eater of own vomiting. Of course there is no scope (no place) of any material conception within the svarupa of jiva—that is why while staying in material world a real sadhaka of madhurya rasa in the dress of outcast lady (pross lady) or in the dress of material lady, why can be busy in giving indulgence in contemptible (or heroines activities)?
“eta sab chadi are varnashram dharma,
akincan hanya laho krsnaika saran” (Chaitanya C. Madhya 22/90)
“From Chaitanya Caritamrita after reading only this line if we go against varna dharma and ashram dharma to do just the opposite then never we can attain carama mangal (the highest good). It is true that in the aprakrita (shuddha) svarupa it is not essential to follow Varna ashram dharma.
Being situated in Varnashram dharma all the previous Acaryas like Sir Ramanuja Svami, Sri Madhava Svami, they wanted to seek the aprakrita mangal for all the common Jivas, crores of sahajiyas being failure to realise the heart of Sriman Mahaprabhu if want to leave Varnashram dharma to invite prakrita shuddra bhava and illegal lifestyle, then in that case they can never arrange their real mangal even not by one percent of that real benefit of one crores of time. But for that of course surely we are not going to say that only through the maintenance of Varnashram dhrama one can get Haribhakti. If at all there would not be any signification of the glory of varna and ashrama then how it can be identified that any Haribhakta belonging to a low cast like Yavana and Chandala etc. is more superior than a dwija? On the contrary if Brahmana found devoid of Haribhakti then why lowcast chandala can get superiority over Brahmana to get the unique Quality of Hari bhajan.
All the Guruvarga of all the four sampradayas they are all Sannyasis, but not that any Sannyasis can sit in the asana of Guru, those who all in the way of Varna dharma and Ashram dharma having tremendous affinity for getting the result of material frutive activities – they being unable (failure) to identify the svarup of Jiva already out of the target. That is why for them it is prescribed the arrangement of avoiding varna and ashrama system, not for all.
Overall judgment on this issue can show that the target of those prakrita sahajiya is never apprakrita. To establish this point the system of avoiding varnashrama dharma is there. Faith in matter is never chit bhava (transcendental or aprakrita).
Within the category of Biditsa Sannyas kaoupin and eka danda, also the acceptance of tridanda both the system of danda are seen approved, Srimad Sankaracarya approved dasanami Sannyas like—Tirtha, Ashram, Bon, Arannya, Giri, Parvat, Sagar, Sarasvati, Bharati, Puri. Sriman Mahaprabhu, Acyutapreksa, Anandatirtha Madhyamuni, Padmanabha, Narahari Madhava, Akshabya, Jaytirtha, Laksmipati, Brahmanya, Madhavendra Puri also Isvara Puri all those important personalities (exalted Vaishnavas) they took eka danda Sannyas. After that the Avanti Bikshu–mentioned in Srimad Bhagavatam, Sri Ramanujacharya, Yatishekar Bharati, Barbar Muni, Vedanta Desik Acharya, Sri Prabodhananda Sarasvati, Sri Vallab Acarya, Sri Visnusvami, Andrah Vishnusvami those all such many exalted personalities—they all accepted tridandi– the full group. By avoiding danda both the groups they can accept Paramahamsa dharma, only to teach us– they are going to prove themselves within the category of Varanashrama dharma, this is their exclusive humbleness. Tridandi and ekdandi both the groups they are Vedic Sannyasi, without Haribhajan both the groups—their taking danda is useless. Of course if Haribhajan done properly then both the groups can become Paramahamsa or Vaishnava. The book Paramahamsa Samhita or Srimad Bhagavatam is the very special book for those Paramahamsa Vaishnavas.
At present the society which going to identify themselves as babajis as if to prove that they are in line already under the shelter of the Lotus feet of Sriman Mahaprabhu Sri Krsna Chaitanya Deva, they all are basically tridandi. But the specialty is that– they all have just avoided danda and safran cloth with a false faith (belief) as Paramahamsa Biddvat Sannyas, this much difference only. In the prescribed procedure– in the way of accepting vesha of Vaishnava (as was basically compilled by Srila Gopal Bhatta Gosvami ) there is the instruction about taking tridandi.
Those eka dandi –they can avoid sikha and suttra, but tridandi group can keep sikha and suttra. Bhagavan Sri Krsna Chaitanya Deva took Sannyas avoding sikha- suttra (omitting sikha- suttra); Bhagavad Bhaktas (Devotees) have been following this tridanda Sannyas system without avoiding sikha- suttra. ‘Yadahare eva virajyate tadhere eva probrojayate’— this means that as and when reached the high stage of actual detachment about those related matters just opposite to Krsna Bhajan, then at once one can accept Sannyas. Sri Ramanujacarya etc. many such exalted Vaishnavas they themselves left those negative material factors automatically. By the mercy of Sri Gurudeva, in course of Haribhajan–on time the attainment of anartha mukti ( execution) can be had automatically to help develop Sannyas brata inside the heart ( which is called — total detachment ).
Anxiety mood for the execution of the external functional procedure or for the external announcement in public as a social customary someone has to follow the procedure of taking Sannyas vesha. They never think that the vesha would be helpful for leading smooth life or they never think this vesha as an instrument of collecting prathista (labh – puja – prathista).
Ignorant karmis they also like to take up the topic of Paramahamsa Sannyas as a subject of altercation within the jurisdiction of their material knowledge or conception. The injunction of Sannyas and in the procedure to that end, most of all these are found described in the applied branch books of Vedic method. Out of the twenty prescribed Dharma shastra, in some of those and also in Brihadjaval Upanishad, Sannyas Upanishad etc. such injunction of Sannyas vrata can be seen. Except that– baya sakhi, kshama sorasi yogopattwa nidarshani, paramahamsa priya etc. many Vaishnava Sampradaika books are there, on the basis of reference taken from those books— Sri Srimad Gopal Bhatta Gosvami, Srila Dhyan Chandra Gosvami, Sri Krsnadasa Babaji, Srila Gopinath das, Sri Yati Shekar Bharati and many others already have written about the procedure of taking Sannyas in their respective books.
Due to passage of time and also due to lack of Shastra vicar (practice) the exact procedure of sadhu pantha has gone out of practice at present. So that pure devotional practice ( purebhakti ) can get the scope to flow flawlessly– uninterrupted way, towards that end all genuine Sri Gaudiya Devotees must try their best as their vital duty by applying their body –mind and speech.
If Sat-Sampradaya cannot get proper protection then falsely in the name of Paramahamsa vesha some suddra without proper Harinam seva in the name of abnormal Haribhakti can run their preaching business with growing mustache and growing hair like Baul—to project their own wisdom (false pandittva), also they can earn name-fame-as a great scholar of shastra vicar, as if they can find any solution of any problem from shastra etc. With all such different ways of misconception– bhakti will be preached in this Kalikal in the name of sadacar (Vaishnava etiquette).
Oh! Excellent Kali – everything is possible for you! That is why those smarta Bhattacharyas they have came to a wrong Siddhanta vicar (conclusion) that in KaliKal only Grihasta Dharma and some distorted Varna dharma can be left out of those four Ashramas (or Varnas), nothing else. This is because their realisation can reach only up to that point. Those Vaishnavas in their primary stage of right (adhikar) in the society as a social man– before attaining Paramahamsa Mahabhagavat stage– they have to go through the gradual promotional process (or procedure) of Varna dharma and Ashram dharma. For them Varna and Ashram dharma is favorable for Hariseva, but in the right of Paramahamsa dharma it is not at all favorable for them, so naturally they are bound to avoid this, without which no alternative way left. But illegal or unauthentic way of leading Grihasta dharma which can abolish the honor of Varna dharma and Ashram dharma with a miss conception to achieve the target of Haribhakti is not at all fruitful for them (because it is completely uncertain).
According to the intensity of Hari Bhajan automatically those unusual dharma relating to this material world can be eliminated, and only externally it can be seen that they are going to leave all those things. Those who are having full affinity in Griha vrata dharma, if they externally going to show their renounced order of life to prove themselves already out of Varnasharam dharma then this is nothing but false ego which can come to a flop end.
Those who are karmi-they think that only the external function of Sannyas Ashram is to be followed. Those who are Jnana they taking shelter in Math-Mandir etc., they never going to follow those versions quoted by those karmis. Those karmis in their mentally concocted system of Sannyas going to speak that—“ If two renounced Sannyasis get together then this became a couple, if such three Sannyasis get together than this became a gram. And if such four Sannyasis get together then this going to get a title nagar.” Those Jnana Sannyasis who all are staying at ‘Math- Mandir’ – They (those who are karmi critics) always want to show that they (Sannyasis) are good for nothing, to point out to them their necessity to practice Vedanta and Vairagya sathak (six fold of vairagya).
On the contrary those Vaishnava Sannyasis they never like Janas and Sannyasis at all approve that kind of injunction of avoiding all matters, even if those which are positively related to Krsna Bhajan just like those Jnana Sannyasis who running with a misconception of materialism. They think it fit to live all together in Sri Mandir with all Vaishnavas around them, rather than solitary sattvik vas (?) at Van (forest). Those karmis, anyabilasis and false devotees they according to the degree of their respective falsity and lack of intelligence speaking that those Vaishnava Sannyasis too after taking Tridanda should leave Dhama, should leave Sri Mandir, should leave Bhajan place, should stop Nam procar, should avoid taking Krsna Nama and also should leave Sri Hariseva.
They think that– If not done that way, than the significance of taking Sannyas Ashram cannot be successful. Those Tridandis they never confess such false argument. Tridandi Svami Sripad Prabodhananda Sarasvati after taking shelter of Sri Chaitanya Deva’s Lotus feet accepted Sri Gopal Bhatta Gosvami as disciple, he was staying at Sri Kamyavan ( Braja Dham ). That Sri Gopal Bhatta Gosvami Prabhu who compiled a Samaskar Dipaka to show Paramahamsa Sannyas vidhi (scriptural rule or Injunction) – which indicates the fair system of accepting Tridandi. Sri Dhyan Chandra Gosvamipad has also clearly shown the system of accepting Tridandi Sannyas in the book Samaskar Chandrika compiled by him.
The system of accepting ekdanda is usually not seen in any scripture. If those referred systems can be analyzed, than this can become a topic of our positive discussion. Then in that case it can be known that those Vaishnava Sannyasis can accept Tridanda with Shika-Suttra and this is actually already approved by those pure associates of Sriman Mahaprabhu. The most intimate Parshad of Sriman Mahaprabhu– Srimad Pandit Gosvami was bound to give diksha and bhajan siksha to Sri Vallabha Acharya Mahashaya according to the instruction of Sriman Mahaprabhu. In the branch of Sri Gadadhar Pandit– according to the permission (consent ) of Sri Gurudeva ( Gadadhar Pandit) and Sri Chaitanya Deva Sripad Vallab Acarya took Trdandi Sannyas himself.
Even before taking Sannyas one can stay at home to continue his bhajan without any problem according to the way shown by Sriman Mahaprabhu. But staying at Van (sattvik vas) means that after taking Tridanda total dedicational in devotional life is appreciated in the society of Sri Chaitanya dasas.
Those initiated Vaishnavas—the time up to which they are not going to Van or not going to leave home up to then they can live at home by the process of relating each and everything to Sri Krsna seva without any enjoying mood.
Those Gosvamis from Sri Braja Mandal—they all are in renounced order of life. In renounced order there is no question of keeping beard and mustache or no system of wearing dhoti in difold or trifold manner, no society formation or no sabha-samiti (assembly) allowed for them with a backing of false ego.
Aprakrita Braja bas—Aprakrita Manasi seva etc. bhajan nistha can be seen in the life of both Paramahamsa and those who are staying at home as well. Srila Narottama Thakur Mahashaya is Paramhamsa Vaishnava, though externally he was exhibiting the idealism of staying at home, still he was the most intimate associate of those Gosvamis at Sri Vrindavan as well as he was the most important personality in Gaudiya Vaishnava society as well.
At present those who are taking vesha in immature stage—some of them are illiterate and together with that their ugly conduct (misconduct which is not at all approved in Vaishnava society) and also having no shastra jnana (no knowledge of shastra). By watching such miserable fallen condition of some of those vesha holders as vomit eater, they were seen to have accepted things already renounced by them before, it will be a great offense to think that all the activities of those Paramahamsas Jagadguru Vaishnavas are all the same like them. So this kind of improper criticisim is very dangerous.
But for that it is not proper to criticize the vesha of Srila Sanatan or Srimad Bhaktivinod Thakur etc., because this can simply prove their miserable ignorance. To see Srila Sanatan staying together with Sri Rupa and Sri Jiva or to see Srimad Bhaktivinod Thakur Prabhupada staying at Bhakti Bhavan (previous home)—he who out of his ignorance going to think that they are leading life like householders, then they are surely authentic Sahajiyas or asat sangi. Any shuddha Bhakta should ignore them by body- speech and mind.
In the context of material or social friendship if somebody somehow going to keep even a link of relation with such an offender, then he also going to fall down surely, no doubt. By watching such incident that some such vesha holders have already become vomit eater (already fallen), what all material enjoyments they already renounced before they already accepted those matters again (!), if some foolish going to think that all Paramahamsa Guru-Vaishnavas those who are Jagat Guru they are all the same like those Sahajiyas (fallen souls), then their that kind of wrong estimation about them will surely beget huge aparadha.
That is why Sri Rupa Gosvami has written that those foolish materialistic blind men, they think that any matter related to Hari (or Hari Bhajan) is also an object of enjoyment for bounded souls, but to think about a Vaishnava that way–who is doing unique Bhajan as an objective of his own controlling like a material disciple, then this kind of judgment can bring a fatal in his life—no doubt. Nothing more dangerous than criticizing Vaishnavas. Apparadhi Jiva in the way of becoming Guru of Vaishnavas always try to project himself (or expose himself) to get false prathista, want to prove that he has become a worm (having vast knowledge in Chaitany Charitamrita) of Chaitanya Caritamrita, with this kind of false prathista he want to keep Guru -Vaishnava under his own controlling because of his materialistic judgment. Sri Gaurasundar has said that –
niravadhi bhakti-hina e beta vakhane
aji puntha ciriba, dekhaha vidyamane
“This fellow never mentions devotional service in his explanations. Watch how I tear up his book today”
punthi ciribare prabhu krodhavese yaya
sakala vaisnava-gana dhariya rahaya
In anger, the Lord went to tear up the book, but the Vaisnavas all held Him back.
mahacintya bhagavata sarva-sastre gaya
iha na bujhiye vidya, tapa, pratisthaya
All the scriptures glorify Srimad Bhagavatm as the most sublime literature, yet this cannot be understood through education, austerity, or fame.
bhagavata bujhi’ henoyara ache jnana
Se na jane kabhu bhagavatera pramana (C.B. Madhya 21/24 )
One who thinks, “ I understand Srimad Bhagavatm, “does not actually know the conclusion of Srimad Bhagavatm.
I will get control over Guru Varga, I will find fault with them – this judgment is full of offence. That is called Vaishnava ninda or Vaishnava apparadha. Once Devananda committed offence unto the Lotus feet of Srivas Pandit, here again such kind of repetition (recurring incident) of offence is found. Offence unto the Lotus feet of pure devotees and offence unto the Lotus feet of those Gosvamis can give rise to the result of thinking Navadvip which is non different from Sri Vrindavan same as a material place. We never like to mention the names of such Vaishnava apparadhis in our writing to make this writing full of stain. Since this Sri Patrika (Magazine) unable to carry on any bad smell of such contaminated wind of those offenders.
sadhu ninda sunile sukriti haya ksaya
janma janmaadhahpata-vede ei kaya ( C.B. Madhya 20/144)
By hearing blasphemy of saintly persons, one´s piety is exhausted. The Vedas declare that such people live in hellish conditions birth after birth.
batoyare saba matra eka janme mare
janme janme ksane ksane nindake samhare ( C.B. Madhya 20/145)
Thieves suffer for only one lifetime, but blasphemers suffer continuously life after life.
ataeva nindaka-sannyasi- batoyara
batoyara haite o ananta duracara ( C.B . Madhya 20/146)
Therefore of the two, the blasphemous sannyasi is unlimitedly more sinful than the thief.
mora ei satya saba suno mana diya
ye amare puje mora sevaka langhiya
se adhama jane more khanda khanda kare
tara puja mora gaye agni-hena pode ( C.B Madhya 19/207-208 )
Everyone listen to MY words. Any fallen soul who disrespects My servant and worships Me cuts Me into pieces. His worship feels like fire to My body.
ye amara dasera sakrt ninda kare
mora nama kalpa-taru samhare tahare (C.B Madhya 19/209)
My wish-fullfilling holy names destroy one who blasphemes My servent.
ye sabhaya vaisnavera ninda-matra haya
sarva-dharmathakile o tabu haya ksaya
The assembly in which Vaisnavas are blasphemed will be ruined, even if all other religious principles are observed.
sanyasi-sabhaya yadi haya ninda-karma
madyapera sabha haite se sabha adharma
If an assembly of sannyasis indulges in blasphemy, then that assembly is more sinful than an assembly of drunkards
madyapera niskriti achaye kona-kale
paracarccakera gati nahe kabhu bhale ( C.B Madhya 13/ 41-42-43 )
A drunkard will be delivered in due course of time but one who engages in blasphemy will never attain the goal of life.
Those sinful karmis – the team of offenders, they due to their self-interest and also due to being affected by the disease of prathista always going to commit aparadha unto the Lotus feet of Vaishnavas– even in the very beginning stage start to criticize.
Those merciful pure Vaishnavas when trying their best for those great aparadhis to arrange their mangal by the help of strong speech (Harikatha), then this is not at all criticism, on the contrary this can be treated as the best helpful and wholesome diet which is just fitting for them. Sinful critics are always feeling fear to help others to attain good as well, but in the way of their illegal Guruship ( Gurugiri ) automatically they became a critic (aparadhi). Those Sad Gurus when giving advices to those lucky devotees or what all acharan they are showing (exibithing) – those sinful critics going to criticize them just negative (opposite) way out of their jealousy (envious attitude), also going to arrange for their self prathista (false). They are running towards hell. Those pure Vaishnavs going to indicate them their that kind of wrong approach to protect them their goodness. Those envious karmis due to their enjoying moods always indulge in criticism.
Gaura Hari Haribol