Those who are barren of the treasure of prema, propelled by duplicity, declare to the whole world their false attainment of prema, although in reality, by an external display of prema or by announcing it to one and all, it is positively impossible for such hypocrite restitutes who are deprived of the wealth of krsnaprema to ever attain it. To make their great fortune known to everybody, adepts of prakrta-sahajiyaism of ten expose to each other insincere eternal symptoms of prema (such as shedding of tears). Rather than calling such hypocrite sahajiyas as premika, real suddha-bhaktads go as far as to completely reject their association knowing it to destroy bhakti.
The hypocrite prakrta-sahajiya party in their greed for wealth, women and fame offend suddha-bhaktas… and in turn they adorn themselves with the titles rasika, bhajiananandi, bhagavatottama, lila-rasa-panonnatta raganugiya sadhakagraganya, rasajna-cudamani etc.”
Devotees aspire for that same nectar (vañcciutam amrtam) aspired for by Srila Rupa Gosvami and Raghuntha Dãsa Gosvami. What is that nectar and how one should aspire for it are questions producing diverse answers amongst Vaiiavas, a subject of
The truth lies deep within the line of faith which we must draw through our affectionate guardians (acaryas), Our spiritual wealth lies in strict adherence (obedience) to this line. Instructions vary according to necessity, but the essence remains the same, to follow and to propagate purely the sublime message of Sri Caitanya Mahaprabhu. For many devotees this line of faith extends only to their guru, whose instructions provide everything, as they should. Those with a deep vision see the entirc line of faith represented in their guru and his instructions.
Out Guru Maharaja, Srila A. C. Bhaktivedmta Svami Prahhupada, showed a mood of uncompromised preaching, with strong emphasis on differentiating ourselves from and avoiding the contaminated presentations of the raayavadis, misdirected material scientists and caste brahmanas, He did not leave out the sahajiyas either, carefully instilling caution in his young disciples.
Our Affectionate Guardian Srila Bhakti Raksaka Sridhara Deva Gosvami Maharaja has been declared the Guardian of Devotion (l3hakti Rakwka) by his beloved gurudeva, Srila Bhaktisiddhanta Sarasvati Thakura Prabbupada, and continues to be held in high esteem by many senior Vaiiavas. Known for his erudite learning of the Vaipava scriptures and profound realization, Srila Sridhara Maharaja distributed nectar freely, hut with every ounce of nectar he gave a pound of caution, carefully explaining the proper approach to the highest realms of devotional service.
Of Srila Bhaktisiddhanta Sarasvati Thakura, our parama-guru, it has been written rupanuga-virudhapasiddhantu-dhvanta-harite that he does not tolerate any statement against the teachings of devotional service enunciated by Srila Rupa Gosvami. His bold preaching fulfilled the necessity of the time, to counter the strong sahajiya section, which had distorted the highly refined and invaluable inner wealth of the Vaisnavas, and covered it with an outer layer of immorality and inappropriate practices. Sarasvati Thakura preached boldy, pushing back the wall of illusion, touching the hearts of so many sincere Vaisavas.
We find interwoven amongst the lives of the prominent personalities in our line of faith, a strong intolerance of apasiddhanra and a strong focus on the inner wealth distributed by Sri Caitanya Mahaprabhu’s most intimate disciples. It is indeed intolerable to any sincere Vaiuava to hear a distorted expression of Mahaprabhu’s inner mood. Just as Sri Caitanya Mahaprabhu was protected by Svarupa Damodara from hearing rasabhasa, apasiddhanta and other inappropriate things, so we see the same mood in our ãcaryas, who protect the line of devotion from misrepresentation. If the pure line of devotion, as understood by our prominent dcdryas, is not upheld and delineated carefully and strongly, then it will be diluted, distorted and confused by sahajiyas and kanisthas. Indeed, this book itself has been written due to the overwhelming philosophical confusion found amongst modern-day practitioners of Gau4iya Vaisnavism.
Even so, this mood is not appreciated by all Vaiuavas; some wish ‘controversy’ would just go away, others wish that everyone else, except those who agree with them, would go away, and a good share are hopelessly confused. Sincere alpacas seek the truth and the chance to hear clear and precise explanations which dissipate the cobwebs of illusion and misdirected teachings. Those who do not look very hard for the truth will not End it.
No less, we find this mood of intolerance toward apasiddhonta, sahajiydism, and any other teachings or activities not favorable to the inner mood of our dcdas, and the protective mood of Svarupa Damodara, personified in our dear god brother, Sripada Bhakti Gaurava Narasingha Maharaja. It has been written of him,
“Sripada Bhakti Gaurava Narasingha Maharaja does not tolerate even the slightest deviation in the distribution of that sublime nectar which is aspired for by Srila Rupa and Raghunatha.”
The truth is not always pleasant, satyarn bruyatpri yarn bruyat. However, it is the duty of all honest devotees to illuminate the truth, satyath, even though it may not be priyath, palatable. Indeed, it is written in sãstra that a sadhu cuts away the maya with strong words. To tell the truth and expose improprieties is seen by some as disturbing and undesirable, yet they delude themselves by thinking that to proceed in illusion is better.
In Prakrra-rasa Aranya Chedin, Sripda Narasingha Maharaja presents a collection of articles carefully enunciating various Vaisnava truths, exposing improper conceptions and dissipating erroneous, yet popular misconceptions. We sincerely feel that the Vaiiava community will benefit greatly from Prakrta-Rasa Aranya Chedini.
Prakrta-Rasa Araiya-Chedini (Cutting the Jungle of Misconception) is a compilation of twenty-one articles that were written over a period of three years. Each of the articles disputes a particular misconception prevalent in the Gausya Vaisnava world.
The first chapter of the book begins by establishing the position of a Vaipava according to the opinion of sastra and the Supreme Lord Sri Caitanyadeva. Subsequent chapters of
the book establishes the Gaucliya siddhanca (conclusive philosophical truths) according to guru (acaryas), sadhu, and sadhu (the spiritual master, saintly persons, and revealed scripture).
Prakrta-Rasa Araiya-Chedini establishes the proper understanding of various controversial issues concerning; the origin of the jiva, the fall of the jiva into material bondage, the pure consciousness of the jiva, the position of the guru, the Golden Age, the position of the Founder Acarya, the leader of the Gaudiya sampradaya, the different types of disciples, the highest vision ofguru-tartva, the omniscience of the guru, the highest aspiration of the liberated m, die process by which the jim achieves the highest perfection, the titles of Prabhupada and Den, the position of Sri Niryananda Prabhu, the chanting of the Holy Name, the proper quail elation (adkikara) for discussing higher Was, the stage of purification on (anartha-nivrrti), hearing from rasika-gurus, who is actually a bona-de dcãrya, the divine sentiments of love of God, the highest standards of worship, and the instructions of liberated souls.
By no means has Prakrta-Rasa Araya-Chedña been written for the general public who has no background in Krua consciousness. Prakrta-Rasa Araya-Chedini is for the devotees of Sri Caitanyadeva who seek clarification or conclusive answers to some of the controversial issues in our contemporary Vaiava society.
“A sincere student should not neglect the discussion of such conclusions, considering them controversial, for such discussions strengthen the mind. Thus one’s mind becomes attached to Sri Krsna.”
The conclusive truths put forth in Prakrta-Rasa Aranya-Chedini are according to dcdryas in the disciple’s succession of Stila Bhaktisiddhnta Sarasvari Thakura. The statements and quotes found in this book are not the opinions of the conditioned souls of this world for such would have no value in the assembly of pure Vaisriavas.
The inspiration for the title of this book canie from r1a Bhakrisiddhanta Sarasvati Thakura, who at the beginning of the 2O’ century compiled a book entitled Prakrta-Rasa Sata Duhni (one hundred misconceptions of the sahajiya mellows). Many of the verses composed in Prakrta-Rasa Sata-Dusini by SriIa Bhaktisiddhanta Sarasvati Thakura are quoted in Prakrtarosa Aranya-Chedini —the focus of which aims at exposing the defects of those who imitate the practices of the highest order of Vaisnavas.
Prior to the appearance of rile Bhaktisiddhanta Sarasvati Thakura the sahajiya movements and pseudo gurus had all hut ruined the good name of the Vaiuavas. Due to the improper behavior of rascals and imitators the word Vaisnava that was once held in great regard by societies’ elite had completely fallen under foot and the Vaivavas were thought to he bands of beggars and woman-hunters.
To save the dignity of the highest order of Vaii7avas (paramahathsas) Sarasvati Thakura preached strongly against the pseudo practices of all those who misrepresented the pure teachings of Sri Caitanyadeva. The strength and intensity of his preaching shook the very ground upon which his opponents stood. No one could commune to contend with him and soon the sahajiyas and pseudo gurus withered away in fear.
Sarasvati Thakura preached exclusively the pure mellows of madhurya-rasa, but to do so he had to cut the jungle of misconception. He reopened the storehouse of divine love and showed the way for all sincere souls to follow. It has been said by Sarasvati Thakura’s most intimate disciples that, “He spared gallons of blood to establish what is not the madhurya-rasa. Sarasvati Thakura used perhaps 90% of his energy to point out what is not the madhurya-rasa.”
Pujala-patha gaurava bhange—- the whole tenor of he life of Sarasvati Thakura is captured in this verse: “The raga-path is on our head. We are servants of the path of spontaneous love. We are in vidki-nutrga under the rule of sastra, and we must always keep rlie raga-path upon our head.
Now close to a century after the preaching campaign of Sarasvati Thakura came to a close, the sahajiyas and pseudo gurus are again stirring about, and various misconceptions have somehow crept into the minds of many aspiring devotees, By the blessings of Srila pada Bhaktisiddhanta Sarasvati Thakuta this Pvakyta-rasa Aranyct hedin will help guide sincere souls through the jungle of misconception to reach the path of pure devotion and thus attain the eternal loving service of Sri Sri Radha- Govinda.
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