Śrīla Bhaktisiddhānta Prabhupāda’s Specialty
[From Four Ācāryas: Biography of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda, originally written in Hindi by Śrīla Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja, English translation published by Bhakta Bandhav Publications.]
The contribution of every ācārya bears a unique specialty. But an associate who embodies every specialty of the previous ācāryas’ unparalleled contributions, and who distributes Śrī Gaurasundara’s most magnanimous contribution of unnatojjvala-rasa according to the recipients eligibility, is extremely rare. Such an associate breaks open the dam of mercy and magnanimity. Nitya-līlā praviṣṭa oṁ viṣṇupāda Śrī Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī has various specialties in this regard.
In light of his contribution, we can see that there are five types of considerations in this world—pratyakṣa, parokṣa, aparokṣa, adhokṣaja, and aprākṛta. Cārvāka, Vaiśeṣika, Nyāya, Pātañjali, and the others were adherents to the knowledge of pratyakṣa-vāda, or that which is seen by the material eyes. Cārvākahad previously said, “There is no ātmā or Paramātmā. There are no Vedas. Therefore, eat, drink, and make merry. You can also procure ghee by incurring a debt. There is no reincarnation.” Vaiśeṣika, Nyāya and Patañjali also have similar views.
Jaimini has given a description of heaven in his pūrva-mīmāṁsā. His views constitute the consideration of parokṣa-vāda. Śaṅkarācārya was an adherent of aparokṣa-vāda. He considered the merging of the jīva into the effulgence of the Lord as the ultimate attainment. Śrī Rāmānuja, Śrī Madhva, Śrī Viṣṇusvāmī, Śrī Nimbāditya, and the other Vaiṣṇava ācāryas were proponents of adhokṣaja–jñāna, or vaikuṇṭha-tattva. The worship and service of Śrī Nārāyaṇa is the underlying basis of vaikuṇṭha-tattva.
Śrī Caitanya Mahāprabhu propagated aprākṛta–jñāna (transcendental knowledge). His servants, like Śrīla Rūpa Gosvāmī, Śrīla Sanātana Gosvāmī, Śrī Svarūpa Dāmodara, Śrī Rāya Rāmānanda and so forth, also embodied and preached this line of thought. The ultimate attainment of those who follow this line is the service of Śrī Śrī Rādhā-Kṛṣṇa Yugala in Goloka Vṛndāvana. The super-excellence of this attainment is also acknowledged by Śrī Nārada and Śrī Vyāsa.
Śrīla Prabhupāda’s realizations transcend pratyakṣa, parokṣa, aparokṣa, and begin from adhokṣaja. The service of Śrī Adhokṣaja’s lotus feet is the first influence of his contribution. The destination of adhokṣaja–jñāna is Paravyoma. Aprākṛta–jñāna transcends even the attainment of Paravyoma, and finds its resting place in Goloka Vṛndāvana or Vraja Gokula. Śrī Śrī Rādhā-Kṛṣṇa Yugala’s sevā is the essence of aprākṛta–jñāna.
During the time of Vraja-maṇḍala parikramā, Śrīla Bhaktisiddhānta Prabhupāda spoke the following words to the devotees while they were in Rādhā-kuṇḍa:
“It is essential to study the Tenth Canto of the Śrīmad-Bhāgavatam. It is also essential that a commentary be written for the Tenth Canto. It is especially essential that a commentary in the line of Śrīla Rūpa Gosvāmī be written for the Rāsa-pañcādhyāyī (the chapters of Gopī-gīta, Veṇū-gīta, Bhramara-gīta, Praṇaya–gītā, and Yugala–gītā). The conceptions of Śrī Svarūpa Dāmodara and Śrīla Rūpa Gosvāmī are lacking in this world. The prākṛta–sahajiyās only speculate and try imitating the pastimes of Gopī-gīta and Bhramara-gīta. It is essential that a bona fide commentary be written on Gopī-gīta and the Bhramara-gīta, for such a commentary will quell all misconceptions. Up until now, we have spent much time in defeating many misconceptions.
“We have previously said, ‘Sahajiyā-vāda is not proper, māyāvāda is not proper, smartāvāda is not proper. It is also improper to say that all paths lead to one attainment.’ Only the path of bhakti bestows eternal auspiciousness for everyone.
“So, we have spent much time in defeating many misconceptions. For many years the discussions in this regard have been published in the Gauḍīya. It will be auspicious for the sahajiyās to read these essays and discussions. Although this will not bring about advancement in hari-bhajana, yet still it is favorable for the cultivation of our bhakti. But we will not be able to advance in the realm of devotion by only accepting that which is favorable.
“Active service to Śrī Kṛṣṇa should be rendered. Some conveniences may be attained life after life by carrying out favorable activities. But they will not lead to liberation, perfection, or actual hari-bhajana in one’s present life. By not being attracted to Śrī Kṛṣṇa’s form and qualities, we will remain distanced from Him. Only those who have developed greed and thirst for Śrī Kṛṣṇa’s form and beauty can come near Him. But you should remember that I am not speaking about mundane beauty. Only those who have faith and a hope for perfection by seeking shelter at Śrīla Rūpa Gosvāmī’s lotus feet will find themselves drawn to such beauty of Śrī Kṛṣṇa. Therefore, those who worship and serve Śrī Rūpa Mañjarī’s lotus feet will be able to understand hari-bhajana and will thus be able to advance on this path. It is essential to write a commentary on the tenth canto of the Śrīmad-Bhāgavatam for such seekers of beauty.”
Śrīla Prabhupāda manifested the glories of Śrīla Bhaktivinoda Ṭhākura in this world.
If Śrīla Prabhupāda was not in this world, then the books authored by Śrīla Bhaktivinoda Ṭhākura for the welfare of the world would have not been distributed. He was a fearless preacher of the truth.
He established preaching centers in India and abroad. He preached Śrī Caitanya Mahāprabhu’s instructions on śuddha-bhakti throughout the length and breadth of the world. He bestowed the renounced order of life to qualified brahmacārīs.
As a fruit of his preaching, there is no country in this world where śrī caitanya-vāṇī has not been preached, and where the worship of Śrī Rādhā-Kṛṣṇa is not conducted.
Śrīla Prabhupāda defeated the views of those who said that all paths lead to one attainment. He cut asunder the views of Vivekānanda and the Rāma-Krishna Mission. The adherents to this mission say that one can attain Bhagavān regardless of the path he chooses. But such views are thoroughly improper. Those who have many worldly desires, and worship many demigods and goddesses, are not the same as the one-pointed devotees of Śrī Bhagavān. Those who take shelter of māyāvāda or brahmavāda to attain mukti can never be likened to the one-pointed devotees. All of them don’t attain the same feature of Bhagavān.
ye yathā māṁ prapadyante / tāṁs tathaiva bhajāmy aham
Bhagavad-gītā 4.11
[I bestow my favor upon all in the same proportion as they surrender unto Me.]
Those who worship the demigods go to the abode of the demigods, those who desire liberation will achieve liberation, and those who practice prema-bhakti to achieve Śrī Kṛṣṇa’s service, will achieve His personal association. Those who go to the abodes of the demigods and goddesses, and even those who achieve oneness with the Lord’s effulgence, may have to return to the mortal realm. But those who enter Śrī Kṛṣṇa’s abode will never have to return. In this way, there is a difference in attainment. All paths are not one. It is also wrong to say that by placing a letter in any post office, it will ultimately reach the same person. Letters bearing different addresses will not reach the same destination. The letter will reach the person whom it is intended for.
It is also improper to say, “You will reach Kolkata regardless of traveling in a bullock cart, car, plane, or train.” One will have to arrive at that destination which is mentioned in his train ticket. Not everyone will reach Kolkata. Not all the paths lead to Kolkata.
Śrīla Prabhupāda also defeated the views of māyāvāda by manifesting the transcendental, irrefutable logic of Śrī Rāmānuja, Śrī Madhva, and Śrīla Jīva Gosvāmī. The Advaitavādīs say that brahman is true and the world is false. They then say that the entire world and all the souls are brahman. They quote the axiom, ‘sarvam khalv idaṁ brahma’ to support their views. If everything is brahman, then this world is also true—it is not false. In reality, the world is true, albeit temporary. This is the verdict of the Bhagavad-gītā, Śrīmad-Bhāgavatam, and the Upaniṣads.
The Māyāvādīs also say, “The jīva is brahman; therefore, the jīva becomes brahman.”
If the jīva is brahman, then why is the jīva separate from the body? Who is the person who speaks the words, “I am this body, and these things are mine.” If brahman becomes ignorant because of being covered by māyā, then how is it possible that māyā can overcome brahman? The following statements of the scriptures point to the contrary:
satyaṁ jñānam anantaṁ brahma prajñānaṁ brahmā
We can glean from the following statements that brahman is jñāna-svarūpa, the embodiment of all knowledge. How can māyā, which is false, cover brahman? According to the Māyāvādīs, māyā is sat-asat, both true and false. From this they conclude that māyā has no real existence. They then go on to say that māyā covers the jīvas, yet how can such a circumstance arise if only brahman existed since time immemorial. According to Māyāvāda, the jīvas didn’t exist at this time, so how could they be overcome and covered by māyā?
The Māyāvādīs often state that brahman is nirviśeṣa (without speciality), arūpa (formless), and nirguṇa (devoid of qualities), yet the Upaniṣads, Gītā, Bhāgavata, and other śāstras state that Parabrahma is the possessor of all potencies and the embodiment of all transcendental qualities. He is sat-cit–ānanda, eternally cognizant, blissful, and existing, and He possesses an inconceivably beautiful form. It is said in the Brahma-sūtra:
arūpavat eva hi tat pradhānatvāt
This implies the significance of the Lord’s transcendental form as opposed to a mundane form. It is only this transcendental form which is the real form of Parabrahma. The following statements in the Gītā spoken by Śrī Kṛṣṇa Himself proclaim the glories of His transcendental personality and form:
sarva-dharmān parityajya / mām ekaṁ śaraṇaṁ vraja
Bhagavad-gītā 18.66
[Completely leaving aside all types of dharma, fully surrender unto Me.]
mām eva ye prapadyante / māyām etāṁ taranti te
Bhagavad-gītā 7.14
[The insurmountable material energy(māyā) can be crossed over easily by those who take exclusive shelter of Me.]
By these statements it becomes clear that Śrī Kṛṣṇa is pointing towards Himself while instructing Arjuna, “Surrender unto Me.”
The Śrīmad-Bhāgavatam (10.14.32) states:
aho bhāgyam aho bhāgyaṁ
nanda-gopa-vrajaukasām
yan-mitraṁ paramānandaṁ
pūrṇaṁ brahma sanātanam
[Ah, how wonderul is the good fortune of the residents of Vraja, led by Mahārāja Nanda, that the eternal, perfect, all-blissful Supreme Brahman has become their dearest friend.]
The various potencies of Bhagavān have been described in the Upaniṣads:
parāsya śaktir vividhaiva śrūyate
Therefore, He is the possessor of multifarious potencies.
In this way, Śrīla Sarasvatī Ṭhākura defeated the views of māyāvāda by quoting many statements from the śāstras. His irrefutable logic, which is second to none, has also comprehensively defeated the logic of māyāvāda. Māyā is Bhagavān’s potency. The jīva is an eternal part and parcel of Kṛṣṇa.
mamaivāṁśo jīva-loke / jīva-bhutah sanātanaḥ
Bhagavad-gītā 15.7
[The living entities in this mundane world are eternal portions of Myself.]
nityo nityānaṁ cetanaś cetanānām
eko bahūnāṁ yo vidadhāti kāmān
Kaṭha Upaniṣad 2.2.13
[Among all eternal, conscious beings, there is one Supreme Eternal Conscious Being, who alone fulfulls the desires of all.]
We have only given some references of Śrīla Prabhupāda’s commonly used statements and verses here.