A Topic Concerning the Manifestation of the Holy Dhāma (Śrī Śrī Dhāma Prakāśa Prasaṅga)

Presently, it has been revealed that several individuals are especially busy and actively engaged in ascertaining the birthplace of Śrīman Mahāprabhu in Śrī Navadvīpa-dhāma. In this regard, we have a few questions. What is that object, ‘srīdhāma’? Is it something that is capable of being ascertained by jīvas in regards to caste (jātiya)? In other words, can a jīva who identifies as a ‘knower’ perceive through his senses the intrinsic nature of Śrī-dhāma as something to be ‘known’? Or is it that considering Śrī-dhāma as the upadeya-tattva (possessing the superior position to nourish the inferior jīva) the dhāma Himself as the doer mercifully makes the heart of the jīva the object of His manifestation? If the last statement is correct, then the phrase “to ascertain the dhāma” also supports a misconception. That is because the jīva becomes the doer. Wherever mundane actions are performed to ascertain the dhāma, then the dhāma will become a material object, transforming into an object of enjoyment perceived by the senses of the jīvas. However, we are aware through the śrauta-panthā (the path of hearing through paramparā) that the nature of the dhāma is transcendental (aprākṛta) and full of consciousness (cinmaya). Śrī Bhagavān, the Absolute Truth, enjoys pastimes in the form of Śrī-dhāma, His associates etc. Moreover, perhaps after nearly half a century of propagating pure bhakti, for any person well acquainted in śāstra, there should be no room for objections or doubts in regards to this subject matter – thus, it is not reasonable by any common assessment. It is thus proven that the efforts of those possessing mundane knowledge to ‘ascertain the dhāma’ are simply a useless attempt which can be likened to discovering sunlight with damaged vision! Also, even if many blind individuals congregate and attempt to ascertain the existence of the sun merely from the heat of a yajña-kuṇḍa, or try to prove the validity of their statements solely based on the sheer number in their group, every person who possesses sight will be unable to contain their laughter, or some may even feel compassion and sorrow seeing their pathetic plight.

Another point which naturally comes to mind is that those intelligent people who are now engaged in attempting to ascertain the dhāma will certainly draw the dhāma to some remote area outside. In that regard, there is no dispute of any kind amongst anyone that Koladvīpa (in the city of Navadvīpa) is not the place of Śrīman Mahāprabhu’s appearance. That is because if all the places brought forward in the name of Śrīman Mahāprabhu’s pastime-places had actually been authentic, then today, there would be no necessity for all these individuals, who are so proud of their respected positions, to form a group and put on a drama of undergoing a vow to make efforts in ascertaining the dhāma.

Whatever the case, a purāṇika story comes to my mind. Perhaps you can decide whether there is any resemblance to these current events? Many of you have probably heard this story.

Once upon a time, a demon received a boon from Śiva, that whoever’s head he would put his hand on, they would instantly be burnt to ashes. As one surrenders to Him, Śrī Bhagavān reciprocates in a similar way. Therefore, the demon attained a benediction. Meanwhile, with such a great calamity appearing in the world, some auspicious power motivated an evil mentality to arise within that demon (the mentality of killing the guru). That demon prayed to test his boon on Mahādeva, the Lord of the Devas who had awarded him that benediction, by turning him into ashes – and as a result, he became bewildered by Viṣṇu’s māyā and eventually turned himself into ashes. It is also known that a wicked demon by the name of Bhasmākṣa of the Rakṣasa dynasty, who possessed the science of material strength, also befell a similar fate. These kinds of examples are not rare in history. The meaning of this is that wherever those powers that are governed by mundane māyā have assaulted those under the shelter of Yogamāyā, then Yogamāyā has bewildered them and led them to their own destruction. It is very possible that we may witness such a divine re-enactment on the occasion of promoting Śrī Śrī Mayāpura Dhāma. Being absorbed in trickery, while attempting to present Kāṅkaḍa Māṭha* (1) as the place of Śrīman Mahāprabhu’s appearance, such distinguished persons will undoubtedly – in spite of their reluctance – reveal to the eyes of the public that the present city of Navadvīpa is not the birthplace of Śrī Śrī Gaurasundara. Later, if the old blind superstitions of the public are uprooted in this manner, the pure devotees of Śrī Gauḍīya Maṭha, who are knowledgeable in śāstra, skilled, determined, faithful and dedicated to service, will serve the place of Śrī Śrī Māyāpura Dhāma. Before Kāṅkaḍa Māṭha is established as the dhāma by the companions of Kali, who are acting like Vyāsa-Kāśī,*(2) the duplicious Prauḍhāmāyā will make the short-sighted local gosvāmī businessmen aware.*(3) From time to time in this material world, falsity takes on such a powerful form that it seems that the truth has been completely lost. However, falsehood collapses under its own inherent nature and simultaneously makes the truth become more radiant and glorious.

This topic has become a little lengthy – that being said, let us now return to the subject that we had previously discussed. Who can actually see the dhāma? Just as a when the sun is only slightly seen, the focus of light (the eyes) is still essential for perceiving the sun-globe, similarly, to perceive the transcendental nature of the dhāma, one requires divine vision which is anointed with prema (premāñjanacchūrita). In other words, for the true nature of Śrī-dhāma to manifest, it is imperative to be free from anarthas, and to be in transcendental goodness, or to have a pure consciousness – and it is through such a consciousness that Śrī-dhāma manifests in this world. Here, a question may arise – then is Śrī-dhāma an exclusive worshippable object for only a few pure devotees? The answer is that who, apart from pure devotees, will be able to perceive the dhāma? Such a pure devotee is also very rare – koṭīṣv api mahā-mune.

koṭi mukta madhye durlabha eka kṛṣṇa-bhakta

Out of millions of liberated jīvas, it is most rare to find a devotee of Kṛṣṇa. (Caitanya-caritāmṛta, Madhya-līlā 19.148)

Even those who are liberated do not achieve the eligibility to perceive the dhāma; what to speak of ordinary bound jīvas! Then will ordinary jīvas such as ourselves never attain the qualification to perceive the dhāma? By following a sad-guru in the śrauta-panthā, one can achieve a vision of the dhāma through sādhana-bhakti. However, it is impossible for one who is addicted to women and those who are not devotees of Kṛṣṇa. Even those who associate with them will attain the same destination. In other words, it is not that there are different results for the same journey. Śrī-nāma (the Holy Name), rūpa (the Lord’s form), guṇa (the Lord’s qualities), līlā (pastimes), parikara-vaiśiṣṭhya (variegated associates) and the dhāma are non-different from the inherent nature of Śrī Bhagavān, and there is no other means to achieve them without the mercy of the great devotees.

– Paṇḍita Rāmendra Sundara Bhaṭṭācārya

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Translator’s Notes:

*(1) Kāṅkaḍera Māṭha (‘the field of crabs’) was a place in Ramchandrapur in Navadvīpa which was claimed by the detractors of Gauḍīya Maṭha to be the actual birthplace of Śrī Caitanyadeva.

*(2) There is a popular fictitious story in Vārāṇasī that once, Vyāsadeva had come to Kāśī and had not been fed. Being offended by his mistreatment, he became indignant and decided to create his own Kāśī, opposite the original one on the other side of the Gaṅgā. There he built temples, installed Deities, engaged brāhmaṇas etc. Then Vyāsa claimed that, whereas in old Kāśī one had to die first before attaining mukti, in his new Kāśī, just by entering the city one could secure liberation. Meanwhile in old Kāśī, Goddess Annapūrṇā became disturbed at how everyone in her city was moving to the new Kāśī. Taking the form of an old woman, she approached Vyāsa in the new Kāśī while he was engaged in austerities. The old woman asked him what would happen to anyone who died in his new city. Vyāsadeva replied that even if someone merely enters his city, they would attain liberation, what to say of dying? Annapūrṇā pretended to be deaf and kept asking the same question. Having to repeat himself again and again, Vyāsa became angry, and eventually told her, “Listen! If anyone dies here, they’ll be reborn as a donkey!” Having thus deceived Vyāsa, the goddess revealed herself, smiled, and said, “May it be so!” and returned to Kāśī. In this way, Vyāsa-Kāśī lost its sanctity.

*(3) Some of the local gosvāmīs were opposed to those persons who were attempting to establish the birth-site of Mahāprabhu at Kāṅkaḍera Māṭha because they were also trying to establish Mahāprabhu’s birthplace in other areas in Navadvīpa in order to make money.

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