Dissipating The Illusion

BY KISHORE KRISHNA DASA BRAHMACARI

The following is an article written in response to a series of offensive articles written on the internet and in the VNN Philosophy forum by a Mr. Virender Duttaya, who is trying to destroy people's faith in Sri Krishna and Sri Caitanya Mahaprabhu. Although this person is worthy of so much criticism, that is not the purpose of this article. Its purpose is to educate and protect innocent readers who want to become Vaishnavas. I am a disciple of His Divine Grace Srila Bhaktivedanta Narayana Goswami Maharaja. Although I am a very ordinary person, my Gurudeva has saved me from the perilous path of doubting Sri Bhagavan. Under the direction and guidance of Srila Gurudeva, I now want to share the mercy I received with others.

Recently a smarta and brahmana bruha (black spot in the name of a brahmana) named Virender Duttaya has published some offensive statements against bhakti on the internet. His statements are as follows:

1. The mahamantra-'Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare

Rama Hare Rama Rama Rama Hare Hare'- is not a bonafide mantra

because it does not begin with 'Om'.

2. Jagad Guru Nitya-lila-pravista Om Visnupada Sri Srimad

Bhaktisiddhanta Sarasvati Gosvami Prabhupada's sannyasa is not

bonafide because he did not receive the renounced order from a

sannyasi. Instead, he accepted sannyasa from a picture of Srila

Gaurakisora dasa Babaji Maharaja. Furthermore, Srila Gaurakisora

dasa Babaji Maharaja did not have the right to give sannyasa.

3. Sri Dhama Vrindavana is on the Eastern side of Yamuna, not on the

Western side where Bamsivata is located. The present Vrindavana has

been established in recent history.

4. The original Mayapur, Sri Caitanya Mahaprabhu's birthplace, is on

the other side of the Ganga. Sri Caitanya Mahaprabhu took birth on

the western side of the Ganga, where the present town of Navadvipa

is situated.

5. The name of Sri Radha is not mentioned anywhere in Srimad

Bhagavatam.

6. Sri Advaita Acarya has referred to Sri Caitanya Mahaprabhu as a

bogus madman in Sri Caitanya Caritamrta, Antya-lila 19.20,21.

Refutation of the Above Statements:

After deliberating on all the points made by Mr. Duttaya, we are

presenting this paper for the benefit of the Vaisnava community. We

already understand that all his misconceptions are completely

absurd, faulty, mentally concocted, against the sastra and

offensive. Yet, we are submitting proper answers based on sastra,

just to benefit the innocent public. We know that there is no more

hope for Mr. Duttaya to be corrected because of his commitment to

Vaisnava aparadha, Nama aparadha, and Bhagavat aparadha. He will

surely be punished for his misdeeds in a specially designated region

of the hellish planets.

Let us first understand what should be accepted as evidence for

proving transcendental subject matter. In accordance with Veda,

Upanisad, Purana, the Bhagavat, Mahabharata and such scriptures, the

statements of the sastra which are coming down through the

authorized channel of guru-parampara are called 'amnaya'. Only such

statements are accepted as pramana, reliable evidence. The

statements of Srimad Bhagavatam are especially immaculate. The

statements, thoughts and principles given by the great sages who are

completely free from the four defects, namely illusion, imperfect

senses, cheating, and mistakes, are to be taken as absolute truths

devoid of all faults. We can fully depend on these instructions

without any hesitation or suspicion. Conversely, a person who does

not have even basic qualities as underlined in the sastra, who is

jaraj santan (the son of a prostitute), whose father is unknown;

whose guru is not known (the siksa and diksa gurus are the fathers

of their disciples), who is a fool, insane and fallen, can only

utter a nuisance.

The speakers of the Vedas, Srimad Bhagavatam, and Sri Caitanya

Caritamrta are completely free from the four defects. They are

coming in the bonafide lineage-from Brahma, Narada, and Vyasa, who

are themselves above any material contamination. Is Mr. Duttaya

coming in any such line? If not, then his utterance is like the

croaking of a frog-meaningless and useless-and should simply be

ignored.

Undoubtedly, without a second thought, Sri Brahmaji is accepted as

Jagad-guru. He is the first Guru of the entire world. The catuhsana

(the four kumaras) and Devarsi Narada are His manas-putras and

disciples. His bonafide disciple is Sri Krsna Dvepayana Vedavyasa.

Sri Sukadeva Goswami is the son and bonafide disciple of Srila

Vedavyasa, whose writings are all fully authentic, and scientific,

and free from the four defects. Not even one syllable of his

compositions is without meaning and logic. Similarly, the four

Vaisnava acaryas, namely Sri Madhvacarya, Sri Ramanujacarya, Sri

Visnusvami and Sri Nimbaditya, and also the prominent acaryas in

their line up to the present time, are to be considered as the

authentic sources of realized Vedic knowledge. Because Mr. Duttaya

does not have a connection with any of these disciplic successions,

he is not a bonafide person. He is not free from the four defects

and he is not in touch with the above-mentioned authoritative

sources of Vedic knowledge. He is certainly a jaraj santan, for no

other person can speak as he does. No other person would dare to

commit such an offense at the lotus feet of Vaishnavas or Bhagavan.

In Padma Purana and other sastras the heinous act of criticizing the

Vaishnavas has been referred to as both the most abominable offence

and unforgivable sin. It is stated in Jaiva dharma, "satam nindam

parama aparadha vitunute".

Mr. Duttaya seems to have no connection with sat sastras or

sad-guru. He never took the opportunity to study sastra under the

guidance of Vaishnavas, or listen to the instructions of

Mahapurusas, great self-realized souls.

It is said in sastra,

"yaha bhagavata pada vaisnavera sthane

ekanta asraya kara caitanya-carane"

(Cc. Antya 5.131)

"If you want to understand Srimad Bhagavatam, you must approach a

self-realized Vaisnava and hear from him. You can do this when you

have completely taken shelter of the lotus feet of Sri Caitanya

Mahaprabhu"

One should study Srimad Bhagavatam under the guidance of Vaishnavas.

It is also stated,

"aham vedmi suko vetti

vyaso vetti na vetti va

bhaktya bhagavatam grahyam

na buddhya na ca tikaya"

(Cc. Madhya 24.313)

"(Lord Siva said,) 'I may know; Sukadeva Gosvami, the son of

Vyasadeva, may know; and Vyasadeva may know or may not know the

Srimad Bhagavatam. On the whole, the Srimad Bhagavatam, the spotless

Purana, can be learned only through devotional service, not by

material intelligence, speculative methods or imaginary

commentaries.'"

One cannot understand the purport of Srimad Bhagavatam by the

exercise of one's own intelligence, nor by studying the

commentaries. Only by taking shelter of the lotus feet of pure

self-realized souls can one truly understand the mysteries of Srimad

Bhagavatam. Otherwise one is bound to misunderstand its meaning.

Elsewhere is said: "bhagawat pade keo mare keo tare". This means

that those who study Srimad Bhagavatam under the guidance of

Vaishnavas become liberated, and others, who are not under such

guidance, do not become liberated.

Has Mr. Duttaya studied Srimad Bhagvatam and other Vedic scriptures

about spiritual subject-matters under the guidance of realized

devotees? Certainly not. His fruitless hard work is simply an

exercise of grammar, studied under atheistic, faithless, so-called

professors.

Now, regarding his first point about the Hare Krsna maha mantra:

Refutation 1:

The maha mantra, 'Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare

Rama Hare Rama Rama Rama Hare Hare', is a bonafide Vedic mantra. One

of the oldest descriptions of this mantra is found in Kalisantaranya

Upanisad. There it is written exactly: 'Hare Krsna Hare Krsna Krsna

Krsna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare'.

Kalisantaranya Upanisad is an authentic part of the Vedas, and thus

it is apauruseya. It is neither written by any ordinary mundane

person nor any great mundane person. It has been directly or

indirectly spoken by Krsna Himself, and therefore it is devoid of

the four defects. In addition, this mahamantra is also mentioned in

Krsna Yamala, Brahma Vaivarta, Brahma Samhita, and other scriptures

as well. The Mahamantra has been described everywhere in the

following manner: First comes 'Hare' then 'Krsna', then again 'Hare'

then again 'Krsna' then 'Krsna Krsna', then 'Hare Hare'. Again

'Hare' then 'Rama', again 'Hare', then 'Rama', then 'Rama Rama', and

then 'Hare Hare'. In this way, each word has been explained in the

above sequence.

Mr. Duttaya is probably unaware of the difference between mantra and

mahamantra. A mantra can only be chanted by a person who has

accepted Visnu-diksa - formal initiation from a bonafide guru coming

in the parampara. Also, a mantra can never be uttered loudly;

otherwise its potency will vanish. What is a mantra? When the Holy

Names of Lord are added with the seed 'Om' or 'Klim' in the

beginning, and 'Svaha' or 'Namah' in the end, then that Name of the

Lord is called a mantra. The mantra cannot be chanted by everyone.

It cannot be chanted at all times, in all circumstances or in the

midst of everyone. It should be chanted confidentially, within one's

mind, and in a place which is away from common people.

On the other hand, the mahamantra is a calling-out to the Lord. This

calling-out is without consideration of our own situation or that of

the Lord's. Before chanting a mantra we must prepare ourselves. We

must be clean, and we must perform acamana and other processes of

purification. This is not true with the Hare Krsna Mahamantra.

The Name is Krsna Himself:

"nama-cintamani krsna

caitanya-rasa-vigraha

purna-suddha-nitya-mukta

abhinnatvad nama-naminau"

"Because Krsna is absolute, there is no difference between His Name

and Himself. As Krsna is full and complete, similarly Krsna's name

is also full and complete. It is suddha, not material. It is also

nitya. As Krsna is eternal, His Name is also eternal. The Holy Name

and the Lord are abhinna, identical."

This mahamantra can be chanted in the mind, loudly, alone, together

with others, in all circumstances, everywhere, in a clean or unclean

state, while sleeping, lying down, walking, talking, and at all

times. That is why, wherever the mahamantra is described, no

additions like Om in the beginning or Svaha in the end have been

recommended in any scripture. Om cannot be added to the mahamantra.

'Hare' means one who takes away. Hare takes away all sins,

ignorance, and darkness.

In Sri Bhajana Rahasya it is stated:

"Pratham yam sadhana vijnapya bhagavat-tattvam

cid ghanananda vigraham haraty avidyam

tat karyam ato harir iti smrtah

harati sri krsna manah krsnahlada svarupini

ato harety anenaiva sri radha parikirtita

anandaika sukha svami syamah kamala locanah

gokulanandano nanda-nandanah krsna iryate

vaidagdhi sara-sarvasavam murti liladhidaivatam

radhikam ramya-nityam rama ity abhidhiyate" (34)

Mr. Duttaya is correct when he says that Hare is an address.

However, his definition of the word Krsna is not correct. According

to him, the meaning of Krsna is darkness and ignorance. This

misunderstanding is the result of his grammatical exercise, which

accepts only the external meaning of a word and is against the

principles of sastra. One should take the meaning of the statements

of the Vedas and other scriptures by following in the line of the

Vedas-the Vedic line-the line of guru-parampara. Only by this method

one can touch the real and main purport of the Vedic statements. By

mental speculation one will take the external or secondary meaning

as the main meaning.

In his explanation, the words up to 'hari harti papani' is all

right. However, the word Hare has another important meaning. That

meaning has been given by the great saints who, quoting from various

Puranas such as Agni Purana, have realized the mahamantra and have

thus revealed the confidential meaning in their transcendental

writings. For example, Srila Jiva Goswami has explained the

mahamantra in his Sandarbhas: "hari harati manah krsnah aradhyati

krsnah krsnen aradhita radha iti abhidhiyate". One of the Names of

Srimati Radhika is Hara. Because She steals the mind of Krsna by Her

wonderful and sweet loving moods, Krsnen aradhita, She is worshipped

by Krsna, or, She worships Krsna. Thus, from Hara comes Hare, which

is an address to Srimati Radhika.

Secondly, the main meaning of the word Krsna is Sri Krsna, the son

of Sri Nanda Maharaja, who is the Supreme Personality of Godhead

Himself. Lord Caitanya explains this to Sri Vallabhacarya in Sri

Caitanya Caritamrta, and the same is confirmed in Srimad Bhagavatam:

"ete camsa-kalah pumsah

krsnas tu bhagavan svayam

indrari-vyakulam lokam

mrdayanti yuge yuge"

(S.B. 1.3.28)

"All of the above-mentioned incarnations are either plenary portions

or portions of the plenary portions of the Lord, but Lord Sri Krsna

is the original Personality of Godhead. All of them appear on

planets whenever there is a disturbance created by the atheists. The

Lord incarnates to protect the theists."

Elsewhere in the Bhagvatam it is stated:

"aho bhagyam aho bhagyam

nanda-gopa-vrajauksam

yan-mitram paramanandam

purnam brahma sanatanam"

(Cc Madhya 6.149)

"How greatly fortunate are Nanda Maharaja, the cowherd men, and all

the inhabitants of Vrajabhumi! There is no limit to their fortune

because the Absolute Truth, the source of transcendental bliss, the

eternal Supreme Brahman, has become their friend."

Here Sri Krsna is referred to as the eternal Purna Brahma, the

complete Supreme Absolute Truth. According to 'vyutpatigat artha'

(the meaning derived from Sanskrit grammar rules), the word Krsna

comes from the verbal root 'Krs', which means all-attractive. 'Sna'

means 'nivrti vachak', negating all unwanted things like

unhappiness, suffering, and sorrow, and thus giving complete

transcendental bliss. Thus, Sri Krsna means He who attracts all

living entities with His complete sweetness, mercy, beauty and love;

and He awards them complete bliss. The word Krsna, therefore, means

one who attracts the jivas by giving them eternal, complete

transcendental bliss. He alone is known as the eternal Absolute

Truth.

Refutation 2:

Jagad-guru Nitya-lila Pravistha Om Visnupada Sri Srimad

Bhaktisiddhanta Saraswati Prabhupada is the Mahapurusa, the great

soul, who preached the Holy Name of Krsna and the message of pure

devotional service throughout the entire world. He accepted tridandi

sannyasa according the principles of the Vedas following in the

footsteps of previous acaryas such as Sri Madhvacarya, Sri

Ramanujacarya, and Sri Nimbadityacarya. Sri Ramanujacarya accepted

initiation from his departed spiritual master. When Sri Yamunacarya

manifested his disappearance pastime and his transcendental body was

being carried by his disciples for the final ceremonies, Sri

Ramanujacarya came upon them and requested the disciples to allow

him the darshan of his divine master. When the chaddar (blanket) was

removed from the transcendental body of Sri Yamunacarya, Sri

Ramanujacarya noticed that three fingers were folded. At that time

he took three vows. First, "I will write the Vaisnava commentary on

Vedanta"; second, "I will preach the message of suddha-bhakti all

over India"; and third, "I will compose literature explaining the

Vaisnava etiquettes". As soon as he took these vows, Sri

Yamunacarya's folded fingers opened. Then, right then and there, Sri

Ramanujacarya accepted tridandi sannyasa in front of Sri

Yamunacarya's transcendental body.

The transcendental body of liberated souls, their Deity made of

metal, stone, wood, or clay, and even their picture, is as powerful

as themselves. Failing to have full faith in this matter leads to

serious offences. If a very qualified disciple accepts sannyasa in

front of any of the above manifestations, that sannyasa is to be

considered authentic, and there are many other examples of such

cases in sastras. Following in the footsteps of Sri Ramanujacarya,

Srila Bhaktisiddhanta Saraswati Gosvami Prabhupada took tridandi

sannyasa in front of the picture of Srila Gaurakisora dasa Babaji

Maharaja. His portrait is as potent as himself, and that is why his

sannyasa initiation is bonafide. In Muktiko Upanisad, the process of

accepting sannyasa is mentioned as above. One can accept sannyasa

from one's Guru, or by himself, in the front of the Guru's picture.

Another point is that the sannyasa samskara is one of the vidhi

regulations within the varnasrama system, whereas paramahamsa

mahapurusas are above the rules and regulations of the Vedas. If a

paramahamsa mahapurausa can give paramahamsa vesa, the dress of the

paramahamsa, then why can he not give sannyasa vesa, which is much

lower? Sannyasa vesa is within the system in varnasrama. A PHD

professor is obviously capable of teaching "A B C D" as well, but

because of his higher engagements he appoints other, inferior

persons to do that. This delegation doesn't mean that he is not

capable of teaching "A B C D". Srila Bhaktisiddhanta Sarasvati

Thakura is the crown-jewel of paramahamsas. Yet, in order to bestow

his causeless mercy upon the conditioned souls, while being situated

in the paramahamsa stage, he kindly accepted the lower position of

sannyasa. As a sannyasi, he propagated the message of harinama

sankirtana and suddha-bhakti all over the world in an unprecedented

way, and inspired others to also do this. Only blind owls cannot see

the reality. These considerations cannot enter the offensive and

polluted mind of Mr. Duttaya. The preaching of Srila Saraswati

Thakura intolerably pierces, like a trident, the heart of Mr.

Duttaya. Being thus confused and bewildered, he is now speaking

nonsense-as a person does at the time of death.

Refutation 3:

Mr. Duttaya's understanding is that Vrindaban is on the other

(Eastern) side of Yamuna and is now lost. This is another symptom of

his madness.

In the Brahma Purana, Adi Purana, Padma Purana, Vamana Purana and

Varaha Purana, it is clearly stated that the forest of Vrindaban was

always situated on the Southwest side of Yamuna - as it is at the

present time. When Nanda Baba, along with all his associates, cows,

calves and so on, and also his children, Krsna and Baladeva, came to

Vrindaban from Gokula, he crossed the river Yamuna. This is clearly

explained in the sastras. Then, along with his entourage, he resided

in Chatikara or Shaktikara. In this very Vrindavana, the places

named Vamsivata, Gopisvara Mahadeva, Dhira-samira, Kaliya-daha,

Seva-kunja, Nikunjavan, Sringaravat, Praskandan Tirtha, Imlitala and

many other places, are situated at the same spots as mentioned in

Srimad Bhagavatam and other Puranas. None of the Vaisnava acarayas

have accepted that Vrindavana is situated on the East or North side

of Yamuna. All the ancient epics, such as parikrama books about

Vrindavana Dhama, Agama (all the Vedas) and especially

Bhaktiratnakara and Vrajavilasa Stava, describe this same thing.

"madhu, tala, kumuda, bahula, kamay ara

khadira, sri vrndavana-yamuna epara

sri bhadra, bhandari, bilva, loha, mahavana

yamuna upar- emanojna kanan"

(Sri Bhaktiratnakar 5/394-97)

The conclusion is that Vrindaban was never on the other side of

Yamuna, and at the present time it is also not on that side.

Refutation 4:

In a confused state of mind Mr. Duttaya thinks that Sri Mayapur, the

birthplace of Lord Sri Caitanya, is on the Western side of the

Ganges where, in the present Island of Koladvipa, the town of

Navadvipa is situated. However, in Sri Caitanya Bhagavat,

Bhaktiratnakara, and also in the ancient maps of Navadvipa preserved

in the Indian library of London which were brought from England by

Srila Bhaktivinode Thakura, Sri Mayapur Dhama is located on the East

side of the Ganges. If ancient Mayapur was located on the West side,

than how shall we understand Sri Caitanya Mahaprabhu's crossing the

Ganges to take sanyass in Kantak Nagara, which is situated on the

West side? Navadvipa town and Katwa are located on the same side of

the Ganges. If it was on the other side, there would have been no

need for Sri Caitanya Mahaprabhu to cross the River Ganges. That

bank of the Ganges, known as Nirdaya Ghat, is still proving by its

presence that Sri Caitanya Mahaprabhu crossed the Ganges to go to

Katwa.

Candarshekhara Bhavan, the samadhi of Chand Kazi, Murarigupta kapat,

and Balalsena ka kila (the fort of King Balasena), were then and are

now situated on the Eastern side of the Ganges, in the vicinity of

Sri Mayapur. According to the ancient maps, the present Nabadwip

town is located in Koladvipa, also known as Kulia Pahar, or Kulia

Nagara. After taking sannyasa, on His way to Vrindavana from Puri,

Sri Caitanya Mahaprabhu was hiding in Kulia Nagara for a few days,

which is also called Aparadha Bhanjan Kulia Pat. Now also, in the

ancient records of government settlements in the maps, that place is

referred to as kekara ka matt, or Ramcandrapura - not Mayapur.

Refutation 5:

It seems that athiest and serious offender at the lotus feet of Sri

Hari, Guru, and Vaishnava, Mr. Duttaya, has never read Srimad

Bhagavatam. And, if has read it, then he has done so only to

criticize or find faults - just as an ant tries to find holes in

walls which are made of jewel and pearls. He should know that there

is not a single verse in Srimad Bhagavatam which does not have the

name of Srimati Radha, either directly or indirectly.

In Srimad Bhagavatam it is stated: "Radhasa ransyate svadhamni

namah." This means, "May that Lord Sri Krsna, along with Sri Radha,

be victorious. He is always absorbed in enjoying amorous pastimes

with Sri Radha in His eternal abode." Elsewhere in Bhagavatam it is

stated: "anayaradhito nunam bhagavan haririswara." In this verse

also, the word Radha is mentioned. Why is the name of Sri Radha not

mentioned openly or directly in Srimad Bhagavatam? It is because Sri

Radha is the Guru of Sri Sukadeva Goswami. First of all, if he

utters Her Name, then "sanmasikao murcha bhavet". He will enter into

samadhi for six months. In that case how would he have been able to

deliver the entire discourse of Srimad Bhagavatam in seven days?

Purposefully, therefore, he did not utter Her name. Secondly,

according to normal etiquette, one should not disclose the name of

one's worshipable Lord unless ordered to do so. He was ordered by

Srimati Radhika not to disclose Her name in Srimad Bhagavatam.

Another important point is that Srimad Bhagavatam is written in

'paroksavad', that is, it contains indirect meanings. In this manner

the thoughts are more deep and full of rasa, as we see in the first

verse of Srimad Bhagavatam:

"om namo bhagavate vasudevaya

janmady asya yato 'nvayad itaratas carthesv abhijnah svarat

tene brahma hrda ya adi-kavaye muhyanti yat surayah

tejo-vari-mrdam yatha vinimayo yatra tri-sargo 'mrsa

dhamna svena sada nirasta-kuhakam satyam param dhimahi"

(S.B. 1.1.1.)

Here the source of adya rasa, or sringar rasa, is glorified. Adya

rasa is emanating from Srimati Radhika alone. She is the main cause

of rasa. The third verse of Srimad Bhagavatam states:

"nigama-kalpa-taror galitam phalam

suka-mukhad amrta-drave-samyutam

pibata bhagavatam rasam alayam

muhuraho rasika bhuvi bhavukah"

(S.B. 1.1.3)

Srimad Bhagavatam is full of rasa - full of transcendental mellow

relationships. But this is only possible because Sri Krsna is

together with Sri Radha.

"kacin madhukaram dristva

dyanti krsna-sangamam

priya-prasthapitam dyuta

kalpayitvedam abravit"

(S.B. 10.47.11)

"One of the gopis, while meditating on Her previous association with

Krsna, saw a honeybee before Her and imagined it to be a messenger

sent by Her beloved. Thus She spoke as follows."

Our great acaryas, who were all liberated souls, have commented that

the word 'kacin' refers to Srimati Radhika.

"Sa ca mene tadatmanam

varistham sarva-yositam

hitva gopih kamayana

mam asau bhajate priyah"

(SB. 10.30.36)

"As the gopis wandered about, their minds completely bewildered,

they pointed out various signs of Krsna's pastimes. The particular

gopi whom Krsna had led into a secluded forest when He had abandoned

all the other young girls began to think Herself the best of women.

"My beloved has rejected all the other gopis, "She thought, "even

though they are driven by Cupid himself. He has chosen to

reciprocate with Me alone."

"evam uktah priyam aha

skandham aruhyatam iti

tatas cantardadhe krsnah

sa vadhur anvatapyata"

(S.B. 10..30.38).

"When Srimati Radharani petitioned Krsna in this way, Krsna said,

'Just get up upon My shoulders.' As soon as Srimati Radharani began

to do so, He disappeared. Srimati Radharani then began to grieve

over Her request and Krsna's disappearance."

The meaning of this verse is, "that gopi became mad in the

separation of Sri Krsna." Here, in an indirect manner, the words 'sa

vadhu' refer to Srimati Radhika. Srimat Lilasuka, Bilvamangala,

Hanuman Citasuka, Sridhara Swami, Vamsidhara, Sri Sanatana Gosvami,

Sri Jiva Gosvami and Srila Visvanatha Cakarvarti Thakura, who are

all liberated souls, have explained these meanings in their

commentaries after realizing the pastimes in their trance.

Mr. Duttaya has no realization of the transcendental realm, and thus

he has no qualification or authority whatsoever to speak on such

highly elevated topics.

Refutation 6:

Continuing his offensive behavior, Mr. Duttaya finally committed the

most serious offense by saying that in Sri Caitanya Caritamrita Sri

Adwaita Acarya himself called Sri Caitanya Mahaprabhu a bogus

madman. On one hand, even hearing such talks is an offense. Yet, for

the benefit, and to alert, the common people, we are giving some

clarification in this regard.

Sri Sacinandan Gaurahari is Sri Nandanandan Krsna Himself, always

deeply absorbed in the love of Sri Radha. Having accepted the

sentiments of Sri Radha, His transcendental ecstasies are

manifestations of the highest quality of pure and transcendental

love, felt in a great mood of separation for Sri Krsna. His madness

is not like the crazy madness of Mr. Duttaya.

It is stated in Srimad Bhagavatam:

"evamvratah sva-priya-nama-kirtya

jatanurago druta-citta uccaih

hasaty atho roditi rauti gayanty

unmadavan nrtyati loka-bahyah"

(S.B. 11.2.40)

"Even a simple devotee forgets his bodily status because of deep

absorption in the Names of Lord. Sometimes he dances, sometimes he

rolls on the ground, sometimes he cries, sometimes he laughs, and

sometimes he sings. These ecstatic symptoms are known as the

anubhavas, sattvika, vyabhicari and sancari bhavas of the highest

type of pure love for the Personality of Godhead."

Due to accepting the mood of Srimati Radhika, these symptoms are

naturally seen in Sri Caitanya Mahaprabhu. When Sri Adwaita Acarya

saw that the purpose for which he had called Sri Caitanya Mahaprabhu

was now fulfilled, he sent a message through Sri Jagadananda Pandit

in a concealed manner, as a secret, to Sri Caitanya Mahaprabhu -

"baulake kahiha, - loka ha-ila baula

baulake kahiha, - hate na vikaya caula"

(Cc Antya 19.20)

"Please inform Sri Caitanya Mahaprabhu, who is acting like a madman,

that everyone here has become mad like Him. Inform Him also that in

the marketplace rice is no longer in demand."

"baulake kahiha, -- kaye nahika aula

baulake hakika, -- iha kahiyache baula"

(Cc Antya 19.21)

"Those now mad in ecstatic love are no longer interested in the

material world. Tell Sri Caitanya Mahaprabhu that Advaita Prabhu,

who has also become a madman in ecstatic love, has spoken these

words."

The meaning is: "Now the 'rice' of love has been is distributed

throughout the entire world. Therefore it is no longer selling in

the shops. In other words, the task of distributing love is over.

Now Mahaprabhu should wind up His shop." When even Lord Brahma

cannot understand the words of Sri Adwaita Acarya who is Visnu

Himself, how than can ordinary, faithless, animal-like fools

understand the deep meaning of His words?

In the same Caitanya-Caritamrita this madness has been explained:

"unmada-pralapa-cesta kare ratri-dine

radha-bhavavese viraha bade anuksane"

(Cc Antya 19.31)