His Divine Grace A.c. Bbaktivedanta Swami Prabbupada.

Founder-Acarya of tbe International Society for Knna Consciousness
on the occasion of His Centennial celebration 1896-1996.

"The purport is. don't become overintelligent. Just hear from the self-realized soul. If you sincerely hear from the realized soul. then one day although nobody can conquer Him, you will be able to conquer Krsna."(4)


"We should hear from the person who is not defective, perfect. Therefore, our process of hearing or getting knowledge is from the perfect person."(5)


"These South Indian Vaishnavas vigorously preach the Lord's glories, and because their disciplic succession begins with Sri Lakshmi, they are known as the Sri Sampradaya. Among them the great Acarya Sri Ramanuja, who was intently devoted to the service of the Lord's lotus feet, wrote the Sri-Bhasya and many other books establishing the Vaishnava philosophy... Because of His powerful preaching the commentaries of the advaitins impersonalists were not able to prevail in the South," (6)

The Sri-Madhva-Vijaya, the biography of Sripada Madhvacarya [1239-1319], relates how Sripada Madhvacarya debated some prominent mayavadis during his preaching tours. He disputed with any and all panditas and scholars who came to challenge him.

 

"As a youth he disputed with his own teacher Achyuta Preksha and established the supremacy of Vaishnavism, while debating the Advaita literature known as asta-siddhi, where he pointed out thirty two defects in the text. Soon after his sannyasa, he took on the Buddhist panditas Buddhisagara and Vadi-Simha and solidly defeated them in eighteen ways."(7)

 

During one of his preaching tours of South India, he met the head of the Srngeri Matha. Srila Prabhupada describes the incident as follows. "He finally discussed scriptures with Vidyasankara, the exalted leader of the Srngeri Matha. Vidyasankara was actually diminished in the presence of Madhvacarya...When Madhvacarya returned from Badarikasrama, he went to Ganjama, which is on the bank of the Godavari. He met there with two learned scholars named Sobhana Bhatta and Swami Sastri. Later these scholars became known in the disciplic succession of Madhvacarya as Padmanabha Tirtha and Narahari Tirtha."(8)

 

On one of his preaching tours in Visnu-mangala, he was challenged by Trivikrama Pandita, a famous advaitin who was said to have mastered all the Advaita literatures and commentaries from the time of Sankara up to that time. He was known to have memorized more than 125,000 verses of advaita literature by heart. Sripada Madhvacarya engaged him in a furious debate for more than 15 days and he systematically defeated and refuted all of the erroneous contentions and jugglery of words that Trivikrama Pandita could muster. The defeated Pandita finally accepted the superiority of Sripada Madhvacarya's arguments and surrendered to the celebrated Acarya and became one of his foremost disciples. Trivikrama Pandita then requested Sri Madhva to write an additional commentary on the Vedanta-Sutra. Sri Madhva then wrote the Anu-Vyakhyana, a master piece commentary on the Vedanta- Sutra.

 

Another famous Vaisnava Acarya, Sri Aksobhya Muni a direct pontifical descendent of Madhvacarya engaged in one of the most famous debates in Vaisnava history with the then presiding Acarya of the Srngeri Matha, Vidyaranya Swami. This famous debate centered around the famous text of the Chandogya-Upanisad "Tat Tvam asi" The famous Visista-advaitin Acarya Sri Vedanta Desika was said to have arbitrated the debate and rendered his verdict in favor of Sri Aksobhya Muni and composed the famous verse 'asina tattvam asina' confirming the victory of Aksobhya Muni. This debate firmly established the philosophical position of the Madhva-Vaishnava doctrine against the impersonalists followers of Sankara.

 

In our Gaudiya-Sampradaya, Sri Krsna Caitanya Himself debated with the famous logician and impersonalist scholar Sarvabhauma Bhattacarya. On the authority of the Sri Caitanya-Caritamrta, we learn that the debate lasted for at least 7 days and more. Sriman Mahaprabhu clearly defeated the Bhattacarya and established the Supremacy of the Vaishnava siddhanta or conclusion. The celebrated Advaitin then surrendered to Mahaprabhu and became his disciple.

 

Sriman Mahaprabhu disputed with some Buddhist scholar during one his tours in South India and He converted the Buddhist teacher and his disciples. During His visit to Varanasi, Sri Caitanya encountered Prakasananda Sarasvati and His 60,000 disciples. He engaged in Sastric disputation with Him. There were various arguments and Mahaprabhu defeated the impersonalist scholar.

 

Following the departure of Sri Caitanya Mahaprabhu, [1486-1534 a.c] the two foremost disciples of Sriman Mahaprabhu, Srila Rupa Goswami and Srila Sanatana Goswami, became the foremost authorities of the Gaudiya Sampradaya. The two celebrated brothers had once been challenged by a proud scholar to debate. Srila Prabhupada relates the incident as follows:

 

"A materialist, who was very proud of his reputation as a Sanskrit scholar approached Sri Rupa Goswami and Sanatana, not wanting to waste their time, gave him a written statement, that he had defeated them in a debate on the revealed scriptures. Taking this paper, the scholar approached Jiva Goswami for a similar certificate of defeat, but Jiva Goswami did not agree to give him one. On the contrary, he argued with him regarding the revealed scriptures and defeated him. Certainly it was right for Jiva Goswami to stop such a dishonest scholar from advertising that he had defeated Srila Rupa Goswami and Srila Sanatana Goswami, but due to their illiteracy the sahajiya class refer to this incident to accuse Jiva Goswami of deviating from the principle of humility. They do not know, however, that humility and meekness are appropriate when one's own honor is insulted. But when Lord Vishnu or the acaryas are blasphemed, one should not be humble and meek but must act. One should follow the example given by Sri Caitanya Mahaprabhu... trnad api sunicena. One should tolerate insults against oneself, but when there is blasphemy committed against superiors such as other Vaishnavas, one should neither be humble nor meek; one must take proper steps to counteract such blasphemy. This is the duty of servant of guru and Vaishnavas. Anyone who understands the principle of eternal servitude to the guru and Vaishnavas will appreciate the action of Jiva Gosvami in connection with the so-called scholar's victory over his gurus, Srila Rupa and Srila Sanatana Goswamis."(9)

 

As will be seen later in this presentation, there is a very important point here regarding the sentimental notion that we should not argue and that argumentation is against the principle of Vaishnavism.

 

Sripada Visvanatha Cakravarti Thakura also defeated the Svakiya-Vadis during his stay in Radha-Kunda. He re-established the original teachings of Sri Rupa Goswami. In the middle 1700's, Sripada Baladeva Vidyabhusana was challenged by the Ramanandi scholars over the bona fide origin of the Gaudiya-Sampradaya and the position of Lord Krsna as the Supreme Personality of Godhead and the position of Lord Narayana He was also challenged regarding the fact that the Gaudiya-Sampradaya did not have a Vedanta-sutra commentary. Sripada Baladeva Vidyabhusana debated the Ramanandis. He triumphed and defeated the challengers. Regarding this incident and in Jayapura, Srila Prabhupada describes the unique contribution of Sripada Baladeva Vidyabhusana as follows:

 

"So the Gaudiya-Sampradaya did not make any commentary on the Brahma-Sutra because they took it, Caitanya Mahaprabhu took it, as a natural commentary... This is the Gaudiya Vaishnava-siddhanta. But sometimes back, in Jaipur, there was a challenge that the Gaudiya-Sampradaya has no commentary on the Vedanta-sutra. Because he [Visvanatha Cakravarti Thakura] was a grand scholar, grand old man scholar, at that time living in Vrindavana....So he was very old at that time living in Vrindavana; so he authorized Baladeva Vidyabhusana, that 'You do it.' There was no need, but people are demanding, 'Where is your commentary on the Vedanta-sutra?' So Baladeva Vidyabhusana with the order of Govindaji at Jaipura, he wrote the commentary on Brahma-Sutra. That name is Govinda Bhasya."(10)

 

During the last two centuries Srila Bhaktivinoda Thakura and Srila Bhaktisiddhanta Sarasvati Thakura both advanced the cause of Gaudiya Vaishnavism and reestablished the pure and original teachings of Sriman Mahaprabhu. Srila Bhaktivinoda Thakura was the first Acarya in our Sampradaya to preach through the medium of the English language. Srila Bhaktisiddhanta Sarasvati Thakura had to dispute and fight with many caste Brahmanas, Jati Gosais and Sahajiyas in order to establish the pure and original teachings of Sriman Mahapabhu. Srila Prabhupada has described and summarized the tremendous contribution of His Guru Maharaja in this connection:

 

"In the middle ages, after the disappearance of Lord Caitanya's great associate Lord Nityananda, a class of priestly persons claimed to be the descendents of Nityananda, calling themselves the Goswami caste. They further claimed that the practice and spreading of devotional service belonged only to their particular class, which was known as Nityananda-Vamsa. In this way they exercised their artificial power for some time, until Srila Bhaktisiddhanta Sarasvati Thakura, the powerful acarya of the Gaudiya Vaishnava Sampradaya completely smashed their idea. There was a great hard struggle for some time, but it has turned out successfully, and it is now correctly and practically established that devotional service is not restricted to a particular class of men. Besides that, anyone who is engaged in devotional service is already at the status of being a high-class Brahmana. So Srila Bhaktisiddhanta Sarasvati Thakura's struggle for this movement has come out successful."(11)

 

"So My Guru Maharaja's contribution is that He defeated these caste Goswamis. He defeated this Brahmanism. He created that the same way as Caitanya Mahaprabhu did, ...That is the contribution say, within one hundred years. For this reason He had to face so many vehement protests from this Brahmana class, Goswamins."(12)

 

Srila Prabhupada Himself disputed and argued on so many issues. He never shied away from controversy. Even a cursory look at the numerous volumes of conversations which contain Srila Prabhupada's numerous statements on so many issues, clearly indicate that Srila Prabhupada vigorously debated on every contentious issue brought before him. His original books clearly bear this. Every Acarya establishes the principle of dharma and uses the sacred sastras and the age old method of debate and disputation to establish the bona fide authorized principles of the revealed scriptures and how it is meant to apply and put into practice according to time, place and circumstance...

FITNESS FOR DEBATE

The technical term in Sanskrit for the word debate is vada. This has been established by Sripada Madhva Acarya in His book Katha-Laksana, where the different kinds of debates and the rules and authorized methods are described. There are certain necessary qualifications that must be present before any individuals or group of individuals can actually participate in a debate. The necessary rules for a referee or arbitrator are also given and the necessary steps to be taken after the conclusion of a debate are also analyzed. It is important to note in this connection that Srila Prabhupada indicates in His teachings that Vedic debate has consequences. As earlier noted, the defeated party must surrender and give up everything. The prime example of this was the surrender of the famous scholar Sri Sarvabhauma Bhattacarya.

 
"Similarly, Caitanya Mahaprabhu had a great discussion with Sarvabhauma Bhattacarya, the greatest logician at that time, who was also a mayavadi impersonalist, and he was also converted. So Caitanya Mahaprabhu's movement is not mere sentimentalism."(13)

 

"And if there is talk between one philosopher and another philosopher...just like Sarvabhauma Bhattacarya and Caitanya Mahaprabhu. Sarvabhauma was a great scholar, and Caitanya Mahaprabhu? Who can speak about scholarship. So Sarvabhauma Bhattacarya was defeated by Caitanya Mahaprabhu. He was elderly person. There may be talks of philosophy, but if one party is defeated, the defeated person, he must be disciple of the winning victorious party. But at the present moment we'll go on talking for years together, and nobody is defeated; nobody is going to be disciple. Then what is the use of talking like that. So this kind of things will not do. We have to follow the Vedic principle."(14)

 

"As an illustration, let us consider Caitanya Mahaprabhu. While He was preaching, He went to Benares, the seat of mayavadi sannyasis. The follower of Sankaracarya are mostly seen in Benares. When Caitanya Mahaprabhu was there, he was chanting and dancing. Some of the people very much appreciated this, and so he quickly became famous. One prominent sannyasi, Prakasananda Sarasvati, leader of many thousands of Mayavadi sannyasis, was informed: 'Oh, from Bengal one young sannyasi has come. He is so nicely chanting and dancing.' Prakasananda Sarasvati was a great Vedantist, and he did not like the idea. He said, 'Oh, he is a pseudo sannyasi. He is chanting and dancing and this is not the business of a sannyasi. A sannyasi should always engage himself in the study of philosophy and the Vedanta.' Then one of the devotees who did not like the remarks of Prakasananda Sarasvati came back and informed Lord Caitanya that He was being criticized. So the devotees arranged a meeting of all the sannyasis, and there was a philosophical discussion on the Vedanta between Prakasananda Sarasvati and Lord Caitanya Mahaprabhu. These accounts and philosophical discussions are given in our teachings of Lord Caitanya. It is remarkable that Prakasananda himself with all His disciples became Vaishnavas."(15)

 

It is important to note in this connection that there is a class of sentimental Vaishnavas who advocate that no one should argue or dispute contentious issues. They say ' just leave everything to Krsna'. While there is a degree of truth to the above statement, it is often used to avoid dealing with pertinent issues. They sometimes say that everything has already been discussed before, or that these kind of contentious discussions should be handled only by an elitist few. Or that such matters better be left to some research committee. Some other sentimentalists prefer to argue that because the very nature of arguments and disputation may entail some criticism, then that should be avoided altogether. They contend that we should not argue and dispute. Such argumentation is not good. However, Krsna Dasa Kaviraja presents a different version.

 

"siddhanta baliya citte na kara alasa iha haite krsna lage sudrdha manasa. Siddhanta, what is Krsna, if you study from the sastras, then siddhanta krsna baliya citte, don't be lazy in understanding Krsna because if you try to understand Krsna, sadhu sastra guru vakya cittete kariya aikya, through the Sadhu, Sastra and Guru, then you understand Krsna, what he is."(16)

 

"Your siddhanta is correct to the sastra and in this way go on reading books and have the correct perception and Krsna will help you. siddhanta baliya citte na kara alasa iha haite krsna lage sudrdha manasa. A sincere student should not neglect the discussions of such conclusions, considering them controversial, for such conclusions strenghten the mind. Thus one's mind becomes attached to Sri Krsna. You should always be alert in undestanding the sastric conclusions that will help you, otherwise we can be misled by bogus philosophies. I am very pleased that you are studying the books. That will make you happy and successful."(17)

 

Misconceptions such as, 'we should not discuss something if it is controversial,' or that it is inappropriate to discuss or read the books of the previous acaryas are symptoms of sahajiya and mayavadi philosophy.

 

"One should be particularly careful to understand the truth about Krsna. If because of laziness one does not come to know Krsna conclusively, one will be misguided about the cult of devotion, like those who declare themselves advanced devotees and imitate the transcendental symptoms sometimes observed in liberated souls... One should submissively receive the transcendental messages from spiritually advanced sources and chant the very messages for one's own benefit as well as the benefit of one' audience...imitation devotees, who wish to advertise themselves as elevated Vaisnavas and who therefore imitate the previous acaryas but do not follow them in principle are condemned in the words of Srimad-Bhagavatam as stone hearted."(18)

 
Similarly, other false devotees think that studying books of the previous acaryas is unadvisable, like studying dry empiric philosophies. But Srila Jiva Goswami, following the previous acaryas has inculcated the conclusions of the scriptures in the six theses called Sat-sandarbhas. False devotees who have very little knowldege of such conclusions fail to achieve pure devotion for want of zeal in accepting the favorable directions for devotional service given by self realized devotees. Such false devotees are like impersonalists, who also consider devotional service no better than ordinary fruitive actions."(19)...

Srila Prabhupada also warns about the idea that Gaudiya-Vaishnavas do not engage in arguments. Such misguided sentiments are not approved by Srila Prabhupada.
 

Devotee: "And then he said, 'Gaudiya Vaishnavas, they do not engage in argumentation and debate.' "
Uttamasloka said, "Yes, Lord Caitanya argued with Prakasananda."

Srila Prabhupada: "O, Yes very good."
Satsvarupa: "But Swami B... said. No He did not convert him by argument, He converted him by the effulgence."
Srila Prabhupada: (to B...) "But there was argument, rascal."(20)

Srila Prabhupada has also warned about using dubious and rascal like techniques while debating. Frequent interruptions, restrictions on who can and who cannot speak, shifting subjects, filibusters, kangoroo court like proceedings are not part of the Vedic system of disputations.

Srila Prabhupada: "What will they debate? If they debate like rascal, that is another thing. If they debate like sane man, then there is..."(21)

Another sentimental notion is sometimes proposed by individuals who either cannot deal with the controversies and who are swept by emotional upsurges. But why should one devotee try to judge another devotee? What will be the benefit of this activity? Let us see what Srila Prabhupada says in this connection:
 

Srila Prabhupada: "No, first principle is that you have to follow the rules."
Young man: "What rules?"
Srila Prabhupada: "That is everywhere."
Young man: "Which rules are for me?"
Srila Prabhupada: "That is..."
Young man: "That is the point."
Srila Prabhupada: "That is next. First of all, as you say, in Christian, there is rules, there are Muhammedan's rules, there are Hindu rules. Rules are there. Now you have to select which rules you shall follow. That will depend on your dress. But rules you have to follow. That is everywhere. If you think that: 'There are so many rules, I won't follow,' Then you are lost."