Redeemer Sympathisers!

My Śrī Gurudeva is a manifestation of the pastimes of Viṣṇu vigraha (Godhead) as His absolute counterpart servitor. Though he is God's dearest Viṣṇu vigraha, yet he is dwelling in the hearts of all living beings of the world in the form of a vaiṣṇava to rescue a fallen soul like me.

Gurudeva in human form, the best amongst all living beings, is my only object of worship. As a perfect man, in spite of his being a servitor of the highest object of worship of the vaiṣṇavas, his relation with Śrī Chaitanya Mahaprabhu is inconceivable simultaneous distinction and non-distinction. In consideration of his non-distinction aspect, his form is the highest object of worship. All in the visinity are serving him, but a man like me, who is averse to God, is satisfied in thinking Gurudeva, just a perfect man. Human beings, as devotees of that perfect man, are all vaiṣṇavas. They are manifestations of my Gurudeva in various forms. Positively they are my guruvarga and instructors, negatively they are the persons who, at the time of their performing bhajan, are very much eager to hear delirium from an abominable wretched person like me. It seems to me I am capable of reciting what I have heard from Śrī Gurudeva along with them. I have got no audacity to teach the world because peculiar characteristics of viṣṇu-vaiṣṇava-tattva are incomprehensible. Although they are eternally distinct, they are at the same time non-distinct, which is inconceivable.

I have heard from Gurudeva that all objects of worship, all kinds of worshippers and worship itself are eternally incorporated in absolute undivided knowledge (advayajṣān), Śrī Krishna. In spite of their incorporation in Śrī Krishna, they are eternal manifestations of variegatedness in divine pastimes. Myself and other living beings, who are averse to Hari-guru-vaiṣṇava, are deviated from Eternal Truth due to forgetfulness of the eternal variegated divine pastimes. I have even got no capacity correctly to understand why I have become deviated. In the context of my feeling eternity, I am an eternal servant of Śrī Krishna but I have lost remembrance that I am an eternal servant of Śrī Krishna, as I have fallen into the pit of misconception of self.

The knowledge that I am the marginal potency of Śrī Krishna is now in a dormant state due to the above drawback. Hence, I have got this assumption that absolute bliss can be attained by aversion to the service of Śrī Vrajendra Nandan Śrī Krishna, Who is all-powerful and all-knowledge. But that sort of anti-devotional attitude is opposed to the variegatedness of eternal divine pastimes. I shall commit a blunder in thinking 'Mayāvād contention' as “Brahmajṣān”.

That wrong assumption misdirects me and deprives me from the service of Gurudeva forever. I am unable to comprehend simultaneous distinction and non-distinction of my existence. “dva suparṇa” - three mantras of śṛti have not been the subject-matter of my discussion. I commit offence at the lotus feet of Śrī Śrīdhar Swāmi, who is one with Viṣṇuswāmi, sustainer of pure devotion, when I do not discern the manifestation of simultaneous distinction and non-distinction in their teachings, due to forgetfulness of the real self.

I have been deprived from the loving service of my most beloved by confusing pure non-dualism (viśiṣṭādvaita) with absolute monism (kevalādvaita). I am avoiding the procedure of getting transcendental divine knowledge descending through the preceptorial channel -- disciplic channel or self-effulgent knowledge of the Vedas. As such I have imbibed the false material ego of becoming a judge to determine right and wrong by inviting deep nescience due to lack of ontological devotional knowledge. It is for this reason only that I, as a non-vedist :

1. Commit offence at the lotus feet of vaiṣṇavas by going to exaggerate the efficacy of the doctrine of action (karma vicār);
2. Conclude that the 'panca-rātrā system' is anti-vedic;
3. Harm my eternal welfare by observing objects of worship - Sankarṣaṇ, Pradyumna and Aniruddha as distinct from Vāsudeva;
4. Have imbibed belief in absolute monism due to my offence at the lotus feet of Śāndilya Ṛṣi.

Śrīpād Pūrṇaprajṣa Ānandatīrtha Madhvamuni (Śrī Madhvāchārya) has blessed me by manifesting his allegiance to Vedavyas in this adverse situation. I am unable to express the extent of his grace unto me for my eternal benefit. The sincere endeavour to serve the object of worship, which has been inherited from Śrī Mādhavendra Pūripād and preserved by him in the heart of Śrī Īśwara Pūripād, was distributed bountifully by Śrī Gaurasundar to all His associates. I was so long averse to Śrī Hari due to my reluctance to serve the lotus feet of Śrī (Raghunāth) Dās Goswāmi, the embodiment of esoteric bhajan. Dās Goswāmi's bhajan under the benign guidance of Śrīla Rūpa Goswāmi, who expanded the gospel of Divine Love, is conspicuous.

Śrī Jīva Goswāmi, following the footprints of Śrī Sanātan Goswāmi, pulled me by the hair and placed me at the lotus feet of Raghunāth Dās and Swarūpa Dāmodar as their eternal servant. I have got the opportunity to realise Śrī Gurudeva as non-different from the lotus feet of Śrī Narottam Ṭhākur in view of my being blessed by hearing the apophthegms flowing from the holy pen of Śrīla Kavirāj Goswāmi. I am a wretched insignificant creature of the world. Śrī Viśwanāth Chakravarthy is making the gesture of invoking vyāsapūja by various alternative means to save me from going astray. Vedāntācārya Śrī Baladev Vidyābhūṣaṇ, who played the pastime of appearing as guru to infuse divine power to Śrī Madhusūdan Dās and Śrī Uddhav Dās, has rescued me from the menace of the path of logical altercation by pronouncing propriety of Vedic knowledge descending through the preceptorial channel. The Lord (Nath) of this world (Jagat) has appeared in the form of the Absolute Counterpart of the Supreme Lord, His Grace Incarnate, to obstruct me in my endeavor to know the Truth through empiricism. Śrīla Bhaktivinod Ṭhākur, absolute counterpart Krishnavigraha, who is non-different from Krishna Dvaipayan Vedavyāsmuni, has given me shelter at Vrajapaṭṭan (at Chandraśekhar Āchārya Bhavan—the Holy Place of Śrī Chaitanya Mahaprabhu's Vraja-līla) inside Nabadwip by his pen and devotional practice.

My revered object of worship Śrī Gaurakiśore Vigraha has graced me by drenching me with the sacred dust of his lotus feet, apprehending my spiritual fall on seeing my hasty endeavour to perceive the transcendental beauty of Śrī Vraja Dhām through empiricism, thinking it to be similar to the material realm conducive to earthly enjoyment. Being adorned by the transcendental sacred dust of the transcendental Vigraha Śrīla Gurudeva, I have got the arrogance to introduce myself to you today with the words from Chaitanya Charitamrita (Ādi-līlā 5.205-207)—

purīṣera kīṭa haite muñi se laghiṣṭha
jagāi mādhāi haite muñi se pāpiṣṭha
mora nāma śune yei tāra puṇya kṣaya
mora nāma laya yei tāra pāpa haya
emana nirghṛṇa more kebā kṛpā kare
eka nityānanda vinu jagat bhitare

‘Even in comparison to the worm in the faeces, I am the lowest. Even in comparison to Jagai-Madhai, I am the greatest sinner. If anybody hears my name, his virtues will be destroyed. If anybody utters my name, surely he commits sin. Who in this universe will grace such a wretched, abominable creature like me, except Nityānanda Prabhu? Most munificent Nityānanda Vigraha, redeemer of fallen souls, Who is endowed with the quality of granting all desires like a wish yielding tree, is always protecting me in every way from aversion to Śrī Hari.’

You are all true vaiṣṇavas—the absolute counterpart manifestations of the divine opulence of my Supreme Master. I make innumerable prostrated obeisances at your feet. You are my beneficent friends, my only saviours in times of adversity. As I am nourishing aversion to Śrī Krishna by body, mind and words, thinking myself to be a living being of this visible non-eternal world created by the three primal qualities of the Lord's external potency, I have accepted tridaṇḍa for punishing myself by engaging my body, mind and words in the service of Śrī Krishna, and this should be adopted by you to restrain me from my propensity to enjoy Krishna. You are all Vaishnava Paramhansa in this external world, kindly grace me so that I can carry daṇḍa given up by you – Vaishnav Paramhansas and thereby rescue me from the influence of anti-devotional deliberations and make me competent for worship of Sree Hari. You can fulfil infinite desires of infinite living beings. I am a living being averse to Śrī Hari, but you help me by engaging me in performing vyāsapūja with my body, mind and words thereby punishing my aversion to Śrī Hari. I am a wretched creature, hence I never want to forget my allegiance to Ānandatīrtha Madhvāchārya, who is my eternal object of worship. Despite my being hated for accepting illusive dualism, I do not ever want to fall into the trap of giving up service of Vāsudeva. My great confidence is that the devout followers of Rūpa Goswāmi may offer me shelter at their lotus feet, considering me to be a servant of the two bona fide servants of Rūpa Goswāmi—non-different from and beloved of Swarūp Dāmodar, who is the second manifested form of Chaitanya Mahāprabhu and the preacher of sanātan dharma as taught by Gaurasundar.

vāñcha -kalpatarubhyaś ca kṛpā-sindhubhya eva ca
patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ