"iskon" pujaaree ka chhal,

ritavik preest-kraapht (purohitee)

bhed abhadevidya:

usee avidya ke vibhinn chehare

kailaas chandr daas dvaara

"any chhadm-paarasparikavaadiyon dvaara sahaayata praapt jaati gosvaamin ne bhagavaan chaitany ke saarvabhaumik aandolan kee jaanch karane ke lie ek chakkar lagaee aur un pujaaree anuyaayiyon ko is svargadooton ke gussaavaad ke lie ekamusht raashi kheenchane ke baad raajy svarg mein bhejane ka vyavasaay kiya. "

godahed par vaapas, maarch, 1 9 52

"paramahans shree shreemad bhaktisiddhaant sarasvatee gosvaamee mahaaraaj"

"to yah har jagah gadabad hai. charch, mandir mein, jaise hee unhen kuchh achchhee aay milatee hai, phir "pujaaree", "saadhu", "sannyaasee" ke naam par, ve ek hee kaam karate hain. "

kaksh vaartaalaap, 9-19-73

"phainaitik aastha, ek baar kuchh priy jhooth bolane ke lie tejee se shaadee karatee hai, ise aakhiree tak gale lagaatee hai."

tomas mor

chaahe aap ise ab tak mahasoos kar chuke hon ya nahin, "iskon" aur ritvik aapako aadhyaatmik gyaan mein aage badhane mein madad karane mein roochi nahin rakhate hain. kam ya jyaada, donon darshan (siddhaant aur tatv), bhakti prakriya, aur gaudeeya sampradaay kee shreela prabhupaad kee shaakha ke vaastavik itihaas, jo unhonne amerika ke madhy saath ke dashak mein sthaapit kiya tha, ke tanaavapoorn aur pakshapaatapoorn galat vyaakhyaon ka prabhutv hai. yadi aap mukhy roop se (ya keval) mandir pujaariyon, anushthaanon, samaarohon, tyohaaron, aur pared mein ruchi rakhate hain, to "iskon" aur ritvik dvaara pradaan kee jaane vaalee sevaon mein bhaag lene se aapakee ichchha pooree ho sakatee hai. yadi aap krshn chetana mein ruchi rakhate hain, to vahaan jaane kee koee aavashyakata nahin hai.

pujaaree ke pleg ne sadiyon se maanav jaati ko prabhaavit kiya hai, khaasakar pashchim mein (lekin duniya ke is kshetr tak hee seemit nahin hai). pristakraapht ne moortipooja, bauddh dharm, tathaakathit eesaee dharm, taalmudijm, saath hee hindoo dharm aur islaameevaad mein apana raasta kharaab kar diya hai, lekin jab aisa karane mein saksham hota hai (keval vahee hota hai) vaishnavavaad, yah vahaan hai ki yah kaaran banata hai sabase adhik nukasaan pristakraapht ab "iskon" aur ritavik mein sabase adhik khel ka naam hai, aur in anadhikrt sampradaayon mein isake utthaan ke antarnihit uddeshy samaan hai: durbhaagyapoorn, saral logon ka shoshan karane ke lie, jinake gyaan, eemaanadaaree aur gambheerata tak nahin hain vaastav mein sampark karane aur sachche vaishnavavaad ko pahachaanane ka maanak.

aapake sampaadan aur praapti ke lie sabhee zor joda gaya.

"iskon" aur rittavik upashaastreey, sangathit dharm hain, aur un pratimaanon ke bheetar sabhee sadasyon ko drdhata se aagya dee jaatee hai ki ve apane abhishikt netaon ke baare mein kuchh bhee nakaaraatmak na bolen, bhale hee ve unake baare mein kya kahate hain. yah salaah hamesha vichalit sampradaayon kee neeti hai, lekin yah vaastavik dhaarmik siddhaant ke vipareet hai, khaasakar poorn saty ke sambandh mein. in sangathanon mein sthaapit siddhaant hamesha apane netaon aur upashaastreey adhikaariyon kee seva karata hai, lekin is tarah ke vidvaanon ke siddhaant ko phir bhee tathyaatmak ghoshit kiya jaata hai-jab tak ve tathaakathit praadhikaran ise badalane ka phaisala nahin karate hain.

is tarah ke spasht roop se dharm antarnihit andhere siddhaant hain, aur, is samay kaalee-yug mein, aavashyakata se baahar, ve aam taur par pujaaree ka svaagat karate hain. spasht roop se naitikata aur spasht roop se darshan ke saath, ve un logon ke hisse par vaastavik bauddhik shakti ko prerit nahin kar sakate hain aur na hee ve sachchaee ke pyaar ya devata ke pyaar kee aag kee prashansa kar sakate hain.

"iskon" aur ritvik apane sangathanon ko krshn chetana par ek nirvivaad ekaadhikaar rakhane ke lie maanate hain, isake vipareet isake saboot ke baavajood. pratyek sampradaay ke padaanukramit abhijaat varg kee svayan ghoshit visheshagyata vaastav mein isake lie ek prakaar ka apavitr tatv hai, lekin, ek baar un galat-netaon ka khulaasa ho jaane ke baad, ve kasakar rainking karate hain. ve drdhata se apane priy jhoothon se shaadee kar rahe hain, aur jo bhee likhata hai aur us pujaaree kee shrrnkhala se logon ko mukt karane ke lie kaam karata hai, vah kaane chetana aandolan ke dushman ke roop mein kharaab hota hai. yah vaastav mein har jagah vyaavahaarik roop se dekha gaya ek jhagada hai, lekin isakee sabase kharaab abhivyakti keval shreela prabhupaad ke aandolan mein dikhaee detee hai.

pratyek dogama ka din hota hai

sattvupa: aur phir, jab vigyaan vikasit hua, tab baibal bahut buddhimaan nahin dikhaee de rahee thee, isalie unhonne sabhee kattarapanthee shikshaon ko khatm kar diya.

prabhupaad: ve kattarapanthee shikshaen hain.

sattvupa: to ve hamen bhee isee tarah, ek aur dhaarmik spashteekaran lete hain.

prabhupaad: nahin. hamaara dharm vishvaas nahin hai. yah vigyaan hai. vah galatee hai. eesaee dharm, muhammadavaad ke phainaitijm ne is eeshvareeyata ko banaaya hai.

kaksh baatacheet, 1-27-77

prabhupaad: kuchh bhee jo doshapoorn hai use sveekaar nahin kiya jaana chaahie.

pust krshn: bas dogma.

prabhupaad: haan.

morning vok, 5-15-76

"phainaitijm ka matalab hai ki apana lakshy bhoolane ke baad apane prayaason ko doharaen."

jorj santayaan

pujaaree ke khambhe ka siddhaant chal hai, aur yah ek sahasraabdee se bhee pashchim mein peedit hai. krshn chetana mein, ham anushaasanik uttaraadhikaar ke avarohee maarg ke maadhyam se gyaan sveekaar karate hain, lekin isaka matalab yah nahin hai ki ham jo sveekaar karate hain vah siddhaant hai. ham tark aur kaaran ke maadhyam se us gyaan ka pareekshan kar sakate hain. jab ham aisa karate hain, to ham eeshvar ke vigyaan aur eeshvareey jeevan ke darshan ke pahaluon ko samajhate hain. ham gyaan praapt karane ke is adhikrt vidhi ke maadhyam se pahelee ke sabhee tukadon ko ek saath rakhane ke lie hain. hamaaree vaastavik khuphiya badhatee ja rahee hai aur aisa karane se oopar uthaaya gaya hai, aur jo samajh ham praapt karate hain vah taarkik hai, yaanee, is tarah kee prakriya mein matabhed ka koee savaal nahin hai.

yah yathaarthavaadee vigyaan kee prakriya hai, bhaav ya kisee prakaar kee moorkhataapoorn vishvaas nahin hai. yah saarvabhaumik aur aadhyaatmik donon kaanoonon ko samajhane kee prakriya hai; jab maanav jaati dvaara laagoo kiya jaata hai, to supreem kantrolar ko samarpit purush aur mahilaen is prakaar unnat anuvaanshik ban jaatee hain. nishchit roop se in niyamon mein se kisee ek ke praapti se pahale vishvaas shaamil kiya ja sakata hai, lekin yah vishvaas vinaashakaaree nahin hai. yah sangathit dharm kee andhavishvaas kee tarah nahin hai, aaj duniya mein pramukh, apane kattarataavaad ke saath maanavata ko dekh raha hai.

jab vibhinn purushon aur unake sambaddh guton ne dharmavaad ke baare mein alag-alag vichaaradhaaraatmak vichaar prastut kie, to yah ek drshtikon nahin hai jo ya to aadhikaarik ya saarvabhaumik hai. vaastavik yathaarthavaadee vigyaan ko daarshanik roop se sabakuchh samajha jaana chaahie, khaasakar jab se kaee pashchimee vigyaan aur darshan donon mein shikshit hue hain. is prakaar, vibhinn guton dvaara dhakka dene vaale vidvaanon ke vichaar manushyon ke buddhimaan varg ke lie aakarshak nahin honge, lekin un sampradaayon kee prastuti abhee bhee moorkhataapoorn chela dhoondhengee jo isamen khareedate hain: