{"id":3724,"date":"2009-02-24T12:29:55","date_gmt":"2009-02-24T12:29:55","guid":{"rendered":"https:\/\/www.rupanugabhajanashram.com\/?p=3724"},"modified":"2023-05-04T14:28:09","modified_gmt":"2023-05-04T08:58:09","slug":"the-dawn-of-the-age-of-love","status":"publish","type":"post","link":"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/srila-bhakti-gaurava-narasingha-maharaja\/the-dawn-of-the-age-of-love\/","title":{"rendered":"The Dawn of the Age of Love?"},"content":{"rendered":"

Opinions are like\u2026 well, noses \u2013 everyone has one. But the secret is that some opinions are more valued than others. In this regard, at present, numerous opinions abound about there being or not being an advent of Kalki-avat\u0101ra at the end of Kali-yuga.<\/p>\n

Although \u015ar\u012bmad Bh\u0101gavatam <\/em>has mentioned the appearance of Kalki-avat\u0101ra at the end of this Kali-yuga, some preachers are of the opinion that due to \u2018the dawn of the age of love\u2019 there will be no appearance of Kalki-avat\u0101ra at the end of this Kali-yuga.<\/p>\n

Is this a new idea that some preachers have advocated based on their realizations, or has this idea been around for some time, and if so, where did it come from?<\/p>\n

Firstly, we can say with absolute certainty that the idea of \u2018no Kalki-avat\u0101ra\u2019 at the end of Kali-yuga did not come from Bhaktivinoda \u1e6ch\u0101kura, Sarasvat\u012b \u1e6ch\u0101kura, \u015ar\u012bla B.R.\u015ar\u012bdhara Mah\u0101r\u0101ja, \u015ar\u012bla B.P. Pur\u012b Mah\u0101r\u0101ja, \u015ar\u012bla B.P.Ke\u015bava Mah\u0101r\u0101ja, \u015ar\u012bla Bhaktivedanta Swami Prabhup\u0101da or any previous \u0101c\u0101rya<\/em> in the Caitanya S\u0101rasvata parampar\u0101<\/em>. So where did the \u2018no Kalki-avat\u0101ra\u2019 idea come from and how has it worked its way into the contemporary parampar\u0101<\/em> of \u015ar\u012bla Bhaktisiddh\u0101nta Sarasvat\u012b \u1e6ch\u0101kura and his followers?<\/p>\n

The answer to our question is found in an open secret, or should we say book \u2018The Dawn of the Age of Love<\/em>\u2018 written by K\u0101nupriya Gosv\u0101m\u012b, first published in Bengali in 1929 in the Sonar Gauranga monthly magazine. There K\u0101nupriya has written:<\/p>\n

\u201cIn this Kali-yuga the Lord has no pastimes of taking up weapons. At the climatic point of an ordinary Kali-yuga, when the whole world is filled with sins and offences, then the Lord appears to destroy the mlecchas in His Kalki incarnation. Because the Supreme Lord has Himself taken the responsibility for spreading the yuga-dharma, there is no need for a separate partial or empowered incarnation for any reason.\u201d <\/em><\/p>\n

The above quote is the first reference in any book that we could find that alludes to the concept of \u2018no Kalki-avat\u0101ra\u2019 at the end of Kali-yuga. Since the Gosv\u0101m\u012b makes no reference for his statement, we are thereby left to conclude that this was his own opinion.<\/p>\n

All seems well enough if you have no other point of reference to K\u0101nupriya Gosv\u0101m\u012b \u2014 in which case one may easily accept the \u2018no Kalki-avat\u0101ra\u2019 idea. But upon discovering the background\/history of K\u0101nupriya Gosv\u0101m\u012b, one easily rejects his statement as mere speculation.<\/p>\n

K\u0101nupriya Gosv\u0101m\u012b was a well-known Bengali pan\u1e0d\u012bta<\/em> in the early 20th century, who resided in Bhajan-gh\u0101\u1e6da in Prachin M\u0101y\u0101pura, Navadv\u012bpa, and who published several books on Caitanya Vai\u1e63\u1e47avism (J\u012bvera Svar\u016bpa O Svadharma<\/em>, \u015ar\u012b N\u0101ma-cint\u0101ma\u1e47i<\/em>, Bhakti-rahasya Ka\u1e47ik\u0101<\/em>, Mahat-sa\u1e45ga Prasa\u1e45ga<\/em>, \u015ar\u012b Bh\u0101gavat\u0101m\u1e5bta Ka\u1e47<\/em>a and The Dawn of the Age of Love<\/em>). He was a brahmac\u0101r\u012b<\/em>\/\u0101c\u0101rya<\/em> and by birth his parampar\u0101<\/em> belonged to that of the K\u0101nu \u1e6ch\u0101kura branch of the Nity\u0101nanda Va\u1e41\u015ba.<\/p>\n

From the 1920s until his death K\u0101nupriya Gosv\u0101m\u012b was an outspoken opponent of the Gau\u1e0d\u012bya Ma\u1e6dha.<\/p>\n

In the Nad\u012by\u0101<\/em> Prak\u0101\u015ba<\/em> and Gau\u1e0d\u012bya<\/em> publications of that same era, numerous articles were written by Bhaktisiddh\u0101nta and his followers to defeat K\u0101nupriya\u2019s accusations against Gau\u1e0d\u012bya Ma\u1e6dha and to proclaim to the Vai\u1e63\u1e47ava world that K\u0101nupriya Gosv\u0101m\u012b\u2019s conceptions were tinged with sahajiyaism<\/em> and mental speculation. The mental speculation, amongst other things, was that there will be no Kalki-avat\u0101ra at the end of Kali-yuga.<\/p>\n

It should be obvious to any discerning devotee that when Bh\u0101gavatam<\/em> is being contradicted and no reference to a previous \u0101c\u0101rya<\/em> is given, such writings, ideas and conceptions are fit to be rejected. But in Kali-yuga, the general class of devotees often don\u2019t easily take notice of the obvious.<\/p>\n

One important \u0101c\u0101rya<\/em> to reference in this regard would be \u015ar\u012bla R\u016bpa Gosv\u0101m\u012b, the head of our samprad\u0101ya<\/em>, who was hand-picked for that position by \u015ar\u012b Caitanya. In light of these credentials, R\u016bpa Gosv\u0101m\u012b certainly knows a thing or two about the avatars. Regarding the Kalki-avat\u0101ra, R\u016bpa Gosv\u0101m\u012b has written in Laghu-Bh\u0101gavat\u0101m\u1e5btam<\/em> as follows:<\/p>\n

\u0101ve\u015batva\u1e41 kalkino\u2019pi vi\u1e63\u1e47u-dharme vilokyate:
pratyak\u1e63a-r\u016bpa dh\u1e5bg devo d\u1e5b\u1e63yate na kalau hari\u1e25
\n<\/em>k\u1e5bt\u0101di\u1e63v iva tenaiva tri-yuga\u1e25 paripa\u1e63\u1e6dhyate
\nkaler ante ca sampr\u0101pte kalkinam brahma-v\u0101dinam
\n<\/em>anupravi\u1e63ya kurute v\u0101sudevo jagat-sthitim
\np\u016brvotpanne\u1e63u bh\u016bte\u1e63u tesu tesu kalau prabhu\u1e25
\n<\/em>k\u1e5btv\u0101 prave\u015ba\u1e41 kurute yad abhipretam \u0101tmana\u1e25<\/em><\/p>\n

\u201cIn the Vi\u1e63\u1e47u-dharma Pur\u0101\u1e47a<\/em> it is seen that Kalki is an ave\u015ba-avat\u0101ra<\/em>: In Kali-yuga Lord Hari is not seen in a directly visible incarnation as He is seen in the Satya and other yugas<\/em>. Therefore, it is stated that He appears in three yugas<\/em> (tri-yuga). At the end of Kali-yuga, Lord Vasudeva enters the learned scholar Kalki and corrects the situation in the material world. Then entering many saintly persons who had taken birth before, the Lord fulfils His plan in Kali-yuga.\u201d (Laghu-Bh\u0101gavat\u0101m\u1e5bta<\/em> 4.41-43)<\/p>\n

How does an idea that contradicts the Bh\u0101gavatam<\/em> and the samprad\u0101ya-\u0101c\u0101rya<\/em>, that has no bona-fide reference anywhere and is propagated by a known sahajiy\u0101<\/em> and opponent of Bhaktisiddh\u0101nta Sarasvat\u012b \u1e6ch\u0101kura gain entrance into our samprad\u0101ya<\/em>?<\/p>\n

How did this bogus idea of \u2018no Kalki-avat\u0101ra\u2019 get new life and make its way into the field of contemporary Vai\u1e63\u1e47avism among the grand disciples of \u015ar\u012bla Bhaktisiddh\u0101nta? In short \u2014 deviation and a lack of attention to details.<\/p>\n

The trail leads back to two infamous Gau\u1e0d\u012bya Ma\u1e6dha personalities, Ananta V\u0101sudeva and Sundar\u0101nanda Vidy\u0101vinoda. Both these personalities were defectors from Gau\u1e0d\u012bya Ma\u1e6dha in 1947 (approximately ten years after the departure of Sarasvat\u012b \u1e6ch\u0101kura). After leaving Gau\u1e0d\u012bya Ma\u1e6dha, Ananta V\u0101sudeva went to V\u1e5bnd\u0101vana where he sought out siddha-pra\u1e47\u0101l\u012b d\u012bk\u1e63\u0101<\/em> and Sundar\u0101nanda Vidy\u0101vinoda returned to his family guru in Navadv\u012bpa.<\/p>\n

K\u0101nupriya Gosv\u0101m\u012b was formerly the family guru of Sundar\u0101nanda Vidy\u0101vinoda with whom he reconnected. Sundar\u0101nanda also introduced Fakir Mohan, a third Gau\u1e0d\u012bya Ma\u1e6dha defector, to K\u0101nupriya Gosv\u0101m\u012b from whom Fakir Mohan took dik\u1e63\u0101<\/em>. Fakir Mohan had been a disciple of Ananta V\u0101sudeva as well as a junior editor for Ananta V\u0101sudeva under Sundar\u0101nanda.<\/p>\n

Bhaktived\u0101nta Swami Prabhup\u0101da has written the following condemnation of the infamous V\u0101sudeva.<\/p>\n

\u201cOne of your closest disciples, the jackal V\u0101sudeva (\u015b\u1e5bgala-v\u0101sudeva<\/em>), has rejected your instructions (tom\u0101ra upade\u015ba ty\u0101ji<\/em>). His regrettable preference for infectious poison has resulted in an epidemic of worshipping and serving sahajiy\u0101s<\/em> (sahajiy\u0101-sev\u0101<\/em>). Where are your instructions still being followed? As it is said: \u2018pun\u0101r m\u016b\u1e63ika bhava\u2019<\/em> \u2013 everyone has \u2018again become a mouse\u2019 (\u2018pun\u0101ra-m\u016b\u1e63ika\u2019 saba haila ap\u0101ni<\/em>). Today the lion\u2019s food has been stolen by the jackal and everyone is reduced to tears as they are caught in m\u0101y\u0101\u2019s<\/em> clutches.\u201d (Vir\u0101ha-a\u1e63\u1e6dakam<\/em>, ch 5)<\/p>\n

That K\u0101nupriya Gosv\u0101m\u012b may be at the root of numerous sahajiy\u0101<\/em> concepts that have crept theri way into contemporary Vai\u1e63\u1e47avism is confirmed from the following statement of an ISKCON \u0101c\u0101rya<\/em> in 1994.<\/p>\n

\u201cYes. K\u0101nupriya Gosv\u0101m\u012b has said that after 500 years of Mah\u0101prabhu\u2019s appearance we observed a festival, the 500th year, the fifth centennial of Mah\u0101prabhu\u2019s appearance. He has said it will spread more, particularly in the west. That has happened now. In Russia, you find it is banned, but there are so many Russians and they are coming to India in great numbers. That is the symptom. In the west it spreads more than in India. That is because they cannot get peace, going from the top of material enjoyment, you see, the highest level, no peace. So now it is catching up. It is spreading there. In India it is not spreading so much. India is like the wet well (the grass is very green around it) and the west is like a dry well (the grass is very dry around it). The west is like a dry well; the fire catches easily; but India is a wet well. K\u0101nupriya Gosv\u0101m\u012b said this. It is because in India there are so many organizations and they all say, \u201cO, I know\u201d, \u201cWe know, we know\u201d. So it is not spreading so much. But in the west it is spreading. After the 500th anniversary of Mah\u0101prabhu it will spread. He has said that, and it is taking place. He said that from 1986, (Mah\u0101prabhu\u2019s 500th anniversary, 1486 to 1986, 500 years) Mah\u0101prabhu\u2019s movement will spread. Devotees will come up, then Kali will become weaker, so Kali became weaker from that day in 1986. Then he said, \u201cStill Kali will stay in the movement; he has some strength and it will last for 10 years.\u201d That will be from 1986 to 1996. For ten years it will remain but it will become weaker and weaker. But in 1996, no more! Prema, prema<\/em> \u2013 love will come. \u201cThe prema-yuga<\/em> will come\u201d, he said. K\u0101nupriya Gosv\u0101m\u012b also said this. He was from Navadv\u012bpa and he comes in the line of \u015ar\u012b Caitanya Mah\u0101prabhu.<\/p>\n

\u201cThen there is Fakir Mohan Das, a local research scholar, he is a Vai\u1e63\u1e47ava. He is a professor at Utkal University. He has a Ph.D. in Sanskrit and is presenting a thesis on Mah\u0101prabhu. In this thesis he has written all that K\u0101nupriya Gosv\u0101m\u012b has predicted. So apar\u0101dh\u0101s<\/em>, n\u0101ma-apar\u0101dh\u0101s<\/em> are still there now, but after 1996 there will be no n\u0101ma-apar\u0101dh\u0101<\/em>. Then the prema-yuga<\/em> will come. K\u0101nupriya Gosv\u0101m\u012b has predicted this.\u201d (Recorded in Bhubaneshwar, India 1994)<\/p>\n

It seems that the above prediction, despite its boasting of K\u0101nupriya Gosv\u0101m\u012b and Fakir Mohan as reputable Vai\u1e63\u1e47avas, has failed to come true. There is still plenty of n\u0101ma-apar\u0101dh\u0101<\/em> to be found and misconceptions have now become mainstream conceptions among many western Vai\u1e63\u1e47avas and particularly in ISKCON.<\/p>\n

Another ISKCON member further confirms the influence of K\u0101nupriya Gosv\u0101m\u012b upon ISKCON with the following statement.<\/p>\n

\u201cFrom what I have heard from tapes and from the mouths of Fakir Mohan Prabhu and our Guru Mah\u0101r\u0101ja, they did not meet so many times. Prabhu (Fakir Mohan) would sometimes bring books of his d\u012bk\u1e63\u0101-guru\u2019s<\/em> writings (\u015ar\u012bla K\u0101nupriya Gosv\u0101m\u012b) for our Guru Mah\u0101r\u0101ja. Mah\u0101r\u0101ja was very appreciative and they spoke a number of times about the prema-yuga<\/em> and about the esoteric significance of Jagann\u0101tha Pur\u012b Dh\u0101ma. Our Guru Mah\u0101r\u0101ja requested him to be in charge of a Vai\u1e63\u1e47ava college that he wanted to start in Orissa.\u201d (Bhubaneshwar, India 2005)<\/p>\n

(*Note: Fakir Mohan continues to the present day to act in the capacity of giving \u015bik\u1e63\u0101<\/em> to the residents of ISKCON, Bhubaneshwar)<\/p>\n

But the ISKCON section of Vai\u1e63\u1e47avas are not alone, as certain Indian born, second generation disciples of Bhaktisiddh\u0101nta (posing as Gau\u1e0d\u012bya Ma\u1e6dha) are also championing the misconceptions of K\u0101nupriya Gosv\u0101m\u012b by preaching that there will be no Kalki-avat\u0101ra in this Kali-yuga. One such \u0101c\u0101rya<\/em> is quoted as saying:<\/p>\n

\u201c\u015ar\u012bla Mah\u0101r\u0101ja mentioned a few times that in this age of Kali, Kalki-avat\u0101ra doesn\u2019t come\u2026 Not in this Kali-yuga. He won\u2019t come. But if he comes; no harm. He will be raising his arms and chanting, \u201cHaribol, Haribol\u201d in Mah\u0101prabhu\u2019s sa\u1e45k\u012brtana<\/em> movement.\u201d<\/p>\n

The argument is that Kalki-avat\u0101ra is a l\u012bl\u0101-avat\u0101ra<\/em> and that there are no l\u012bl\u0101-avat\u0101ras<\/em> in Kali-yuga. To support this premise \u015ar\u012bla Bhaktivedanta Swami Prabhup\u0101da\u2019s purport to Caitanya-carit\u0101m\u1e5bta,<\/em> Madhya-l\u012bl\u0101<\/em> 6.99 is quoted. There Kalki-avat\u0101ra is mentioned as the last of the twenty-five l\u012bl\u0101<\/em>\u2013avat\u0101ras<\/em>. The rationale has become \u2014 Kalki-avat\u0101ra equals l\u012bl\u0101-avat\u0101ra<\/em>, equals no l\u012bl\u0101-avat\u0101ra<\/em> in Kali-yuga, equals no Kalki-avat\u0101ra in this Kali-yuga! However, this simple reading of the purport and convenient conclusion is certainly something that only a thirty-two-ounce brain (or less) could come up with.<\/p>\n

What is missed in the reading is that Buddha, who also appeared in Kali-yuga is mentioned as a l\u012bl\u0101<\/em>\u2013avat\u0101ra<\/em> (as were Parasur\u0101ma, N\u0101rada, P\u1e5bthu, the Four Kum\u0101ras and Vy\u0101sa in other yugas<\/em>) yet the deeper study of Bh\u0101gavatam<\/em> and Vai\u1e63\u1e47ava literature in general confirms that Buddha as well as Kalki-avat\u0101ra and the others mentioned here are actually ave\u015ba-avat\u0101ras<\/em>. In this regard we have already quoted R\u016bpa Gosv\u0101m\u012b above.<\/p>\n

Our conclusion is supported by previous \u0101c\u0101ryas<\/em>, such as \u015ar\u012bla Bhaktivedanta Svami Prabhup\u0101da and our \u015bik\u1e63\u0101-guru<\/em> \u015ar\u012bla B.R. \u015ar\u012bdhara Deva Gosv\u0101m\u012b, that Kalki-avat\u0101ra will appear at the end of this Kali-yuga \u2014 if one doesn\u2019t want to be here when that happens then one should give up all connection with K\u0101nupriya Gosv\u0101m\u012b and those influenced by his misconceptions.<\/p>\n<\/div><\/div><\/div>

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