SRI SRI GOURANGA-VIDHUR-JAYATI

In the path

Of

By

Prabhupad Sri Sri 108 Tinkodi Goswami

Maharaj’s

most fallen servant

Sri Binod Bihari das

1
Sri Binod Babaji

2
 abidyar andhakare tritap-duhkha parabare
sada mui hoinu nimajjito,
keshe dhori akarshane enechile brindabane
kripa kori koile mor hito.

“I was eternally submerged in the ocean of darkness (ignorance) and the

threefold misery –adhidaivik, adhibhautik and adhyatmik1. But you are so
merciful that you caught me by my hair and brought me to Vrindaban in order
to uplift me.”

na korile more ghrina emoni tobo koruna

sri charane dile more thai,
seba-adhikar diya sheetal korile hiya
emon koruna dekhi nai.

“You are so kind that you not only did not hate me for being what I am, but
also granted me a shelter at your holy feet. You cooled my scorching heart by
giving me the right to offer seva. I have never seen any one as merciful as
you.”

goswamider jei mot rager bhajan-path

dekhaile tumi kripa kori,
rai-kanu brindabon sada preme nimagan
sebarata joto sahachari.

“You took mercy on me and showed me the path of love, following in the
footsteps of the Goswamis (the associates of Sri Chaitanya Mahaprabhu). You
introduced me to Sri Radharani and Sri Krishna Who are forever engaged in
love dalliance in Sri Vrindaban dham and are surrounded by sakhis who are
engaged in seva.”

sei bhab hride kori sebo kishor-kishori

ei moto koile upadesh,
swa-swarup bhabna loiya sakhir anuga hoiya
1
The threefold misery consists of –
• Natural catastrophe –e.g. Earthquake, cyclone etc.
• Pain inflicted by other living beings -e.g. Mosquitoes
• Psychological disorders

3
 sebo mone loiya abesh.

“You instructed me to serve the Divine Couple in the same mood as they
possessed. You ordered me to serve Them by being absorbed in the siddha-
swarup which is my original form, following the instructions of the sakhis.

dile je amulya dhan judaile tanu mon

pratidan na chahile ar,
ki dibo he prabhu ami tumi to go antaryami
kichhu mor nahiko dibar.

“You gave me the most priceless wealth that soothed my body and mind
completely. You never asked anything in return. O Master! What can I give
you in return? You are omniscient and you know I have nothing of my own.

bhaktir antaray jaahai likhinu tay

ihao mor kichu noy,
tobo kripay likhon toma kori samarpan
tobo pade moti jenao riy.

“Even this book – about stopping in the path of Bhakti - is not by me, it is by
your mercy alone that it was possible. I surrender this text to you and pray
that my mind may always be fixed on your holy feet.

-Binod

A few words by

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108 Sri Srimad Ananta das Babaji Maharaj

Pandit and Mahant of Sri Radhakund

Sri Bhagavan is most easily attainable by Bhakti alone – the Scriptures and
Mahajanas have stated this axiom. Sri Garuda Puran says –

“bhaj ityesha vai dhatuh sevayang parikirtitah”

Meaning – “the root word ‘bhaj’ means ‘seva’, hence Bhakti means ‘seva’.”

We must forsake all desires for sense gratification and serve Sri Bhagavan
only for His pleasure – this is called ‘the best form of Bhakti’.

Narad Pancharatra says –

“sarvopadhi-vinirmuktang tatparatvena nirmalam,

hrishiikena hrishikesha-sevanang bhaktiruchyate”

Meaning – “Bhakti is the process by which we serve Sri Bhagavan for His
pleasure alone with a heart devoid of all material desires.”

Sri Gopal-tapani shruti too says –

“bhaktirasya bhajanang tad-iham-utropadhinai-rasyenan-usmin manah-
kslpanam-etad-eva naishkarmyam”

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Meaning – “When we perform Bhakti such as hearing, chanting etc. only for
the pleasure of Sri Bhagavan it is called Bhajan. This Bhajan has to be devoid
of all material desires. We must surrender our hearts completely in the flow of
rasa that is Sri Bhagavan. This is true ‘naishkarma’1.”

So we see that ‘Bhajan’ is equal to ‘naishkarma’. In fact when we start

performing pure devotional practice all our karmas get destroyed, our hearts
are purified and we are absorbed in relishing the seva-ras of Sri Bhagavan.

Shandilya-bhakti-sutra says – “sa bhaktih para-anu-rakti-ishware”

Meaning – “Bhakti means great and deep love for Sri Bhagavan.”

Sripad Swapneshwaracharya has explained this verse in the following manner.

“ ‘anu’ means ‘followed by’ and ‘rakti’ means ‘deep attachment’. So first of all
we must learn about Sri Bhagavan’s glory and then we must develop deep
attachment for Him.”

So we see that it is best to hear about the glory of Sri Bhagavan, Bhakti, the
goal of life and how to achieve it from the Vedic Scriptures, Gurudev and pure
devotees and then perform pure devotion with deep attachment. This is
Bhakti.

But often we find that in spite of hearing from the Scriptures, Gurudev and
pure devotees and in spite of discussing so much about the goal of life and
how to achieve it, we are unable to perform pure Bhakti. Somehow our
material desires are not quenched, rather the desire for sense gratification
becomes increasing day by day and we are engulfed by the pitch darkness of
passion and envy. We continue to hear and chant externally like a machine,
but our dangerous mind wanders in the garden of sensual pleasures most
happily.

If we do some soul-searching we shall surely find some very minute matters

arising from various aparadhs. If we are inattentive to these minute matters
then later on they gain huge proportions and stop our progress in the path of
Bhakti. Binod dasji is the blessed disciple of the Most worshiped Prabhupad
108 Srila Tinkodi (Kishori-Kishorananda) Goswami. He is sheltered in
Vrajadham and is dearer to me than my life. He has gained the mercy of
great souls and has progressed in self-sacrifice, material detachment and
devotional practice within a very short time. Many questions have arisen in
his heart regarding the obstacles in the progress of Bhakti. So he decided to
share his realizations in this book. Although this book is small in size it is a
bright torch in the path of pure Bhajan. He showed me the manuscript of this
text some days back. I think it is a most essential grantha 2 and encouraged
him to publish it. Any devotee who is serious in performing Bhajan must read
it and it will surely help him – I have no doubt in this regard.

1
An action for which there is no reaction. It is good for the living being.
2
Religious text

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 Begging for the mercy of Sri Guru and Vaishnavas –

Most fallen servant

Ananta das.

Sri Krishna Chaitanya Shastra Mandir,

Brajananda Ghera,
P.O. –Radhakund,
Dist. – Mathura,
U.P.
12.6.87.

Jay Sri Goursundar

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Vivek das – O exalted soul, since many days a question is troubling me. If
you take mercy on me and solve the problem I shall consider myself truly
blessed.

Gour kripa –Please tell me in details. I shall try my level best to solve the
problem.

Vivek das- As a householder I had heard Harikatha and the glory of

Harinaam from pure devotees. I had understood that the only way to make
this human life worthwhile is to obtain Sri Krishna-Bhakti. And the easiest
means to gain this Krishna-Bhakti is to chant Harinaam.

“khaite shuite jotha totha naam loy,

desh kaal niyam nai sarba siddhi hoy.”
- (C.C.)

Meaning – “We should chant Harinaam1 while eating and sleeping,

anywhere and everywhere. We may chant anywhere, at any time and
reach the supreme goal.”

It is with this expectation that I came to Sri Vrindaban dham 2. Ever since I
have reached Vrindaban, I have been chanting continuously and am trying
my level best to perform all the parts of Bhakti. Yet I admit with regret
that I have not made the slightest progress on the road of Bhakti. Not only
have I lost this eagerness but also the earlier enthusiasm for chanting has
disappeared. I do not feel happy any more about chanting Harinaam.
Although I am still chanting, I am not relishing it. It is somewhat
mechanical. In the beginning I whenever I saw the trees and creepers of
Sri Dham Vrindaban, I used to enter a some sort of bhav, but now when I
see them, I am not only unhappy , but I also find all objects in Sri Dham
as material. Earlier I had heard great glory of Sri Harinaam, such as –

“ek krishname kore sarba paap khoy,

naba bidha bhakti purna nam hoite hoy.
anusanga phale kore samsarer loy,

1
Holy name
2
Holy place

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 chitta akorshiya kore krishna-premoday.”
- (C.C.)

Meaning – “One Krishna-naam can destroy all the sins. The nine types of
Bhakti are complete only when we chant Harinaam. His prime function is
to attract the heart and arouse Krishna-prem, to destroy material desires
is only His secondary effect.”

In spite of chanting lakhs and lakhs of times, I can see no result; rather
something opposite is happening. Earlier I had contempt for some material
things and now the very same objects are attracting me. I feel I am losing
all faith in Holy name! Please show mercy on me and help me out of this
problem.

Gour kripa – Why are you so confused? Chaitanya Charitamrita is very

clear on this matter –
“sei krishnanaam jadi loy bohu bar,
tobe jodi nohe prem nohe ashrudhar.
tobe jani tahate aparadh prachur,
krishnanaam beej tahe na hoy ankur.”

Meaning – “Even if we chant the immensely powerful Krishna-naam

countless times, and yet we do not gain prem nor do we shed tears then
we should know that we have committed massive aparadh1. Hence the
chanting of Krishna-naam is not resulting in prem.”

Vivek das – I accept what you say – but earlier I did get pleasure out of
chanting and I was very eager and enthusiastic. Then why has it
decreased now? When we continue to chant Holy Name, our interest and
enthusiasm ought to increase, is it not? Yet why is it decreasing?

Gour kripa - See, aparadh is of two types –

1. The aparadhs that we have collected over many earlier lifetimes.
2. The aparadhs we have committed in the present life.

Our anurag2 for Krishna is proportional to the aparadhs in our past

lives. If we have less aparadhs in the past lives, we will have more
Krishna-anurag. If such a person does not commit any further offence
then he will progress very fast in Sri Krishna-Bhajan. Instead of this if
the opposite happens, that is, in spite of following all the paths of
Bhakti if our interest and enthusiasm go down we must accept that we
are committing some offence somewhere.

Vivek das- This is making me very scared indeed! Please tell me more
about this thing called ‘offence’ and please explain in detail about how
it blocks the path of Bhakti. I will be truly grateful to you.
1
offence
2
Deep love

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 Gour kripa- Look, our acharyas1 have stated 10 naam-aparadhs and
32 seva-aparadhs. The naam-aparadhs are greater than the seva-
aparadhs. Again, amongst the naam-aparadhs the offence called
‘Vaishnav-aparadh’2 is the most dangerous.

The 10 naam-aparadhs are as follows –

1. To criticize sadhu-vaishnavas (vaishnav-ninda or Vaishnav-
offence).
2. To consider Lord Shiva as an independent controller. Shivji is not
an independent Ishwar although he is an incarnation of Vishnu.
3. To consider Sri Gurudev as an ordinary human being and show
avajna3 for him.
4. To criticize Vedic scriptures.
5. To think that the Scriptures are only exaggerating when they
extol Holy Name.
6. To provide a wrong explanation of Holy Name or to think He is
imaginary.
7. To commit sins on the strength of Holy Name.
8. To compare Holy Name with pious activities.
9. To instruct Holy Name to a faithless person.
10. Not to love Holy Name even after hearing His glory.

Now I shall discuss the naam-aparadhs more in detail. If you have

any question please feel free to ask me.

Vaishnav-ninda – The other aparadhs break the branches and

leaves of the wish-fulfilling creeper of Bhakti. However Vaishnav-
aparadh is very powerful and it uproots the creeper altogether. If we
commit the other aparadhs the creeper will, no doubt, grow weak,
but it will continue to live. However, if we commit Vaishnav-aparadh
the creeper of Bhakti dries up completely. Vaishnav-ninda4 is not the
only way to commit Vaishnav-aparadh. Here are other ways too.

“hanti nindanti vai dweshti vaishnavan-nabhir-nadanti,

krudhyate yati no harshang darshane patanani shat.”

Meaning – “If we beat, criticize, disrespect, get angry with, do not

express pleasure on seeing, do not pay obeisance and do not glorify
a Vaishnav we commit Vaishnav-aparadh.”
– (Sri Hari-bhakti-vilas)

1
preceptors
2
Offending a Vaishnav-
3
Either show contempt or to disobey or to ignore
4
Criticizing a Vaishnav

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 Srimanmahaprabhu has especially warned the sadhak about this
Vaishnav-aparadh. Sri Chaitanya Charitamrita and Sri Chaitanya
Bhagabat mention Vaishnav-aparadh repeatedly.

“madyapere uddharilo chaitanya gosain,

baishnab-nindukere kumbhipake dilo thain.
sobare gourachandra koribe uddhar,
byatirek baishnab ninduk durachar.
shool-papi sama jadi bhakta-ninda kore,
bhagabat-pronam tothapi shighra more.
heno baishnab ninde jodi sarbagna hoi,
se jonar adhahpat sarba shastre kohi.
sarba maha prayashchitto je krishner naam,
baishnab-aparadhe se na miloye tran.”

Meaning – “Chaitanya Gosain (Srimanmahaprabhu) delivered even

the drunkards, but He sent the ones who indulge in Vaishnav-ninda
in the Kumbhipak1 hell. Gourachandra2 will deliver everybody
except the ones who criticize the Vaishnavs since they are the
most fallen ones. Even if one pays obeisance to Sri Bhagavan, he
will perish if he criticizes a devotee since it strikes Sri Gourahari like
a spear in His heart. All Shastras3 declare that even if one is all-
knowing he will fall down if he criticizes a Vaishnav. Although Sri
Krishna’s Holy name cleanses us of all the sins, He cannot deliver us
from the effects of Vaishnav-aparadh.”
– (Sri Chaitanya Bhagabat)

“heno baishnab-aparadh jasi uthe hatimata,

upariya chinde tar shuki jay pata.”

Meaning – “A Vaishnav-aparadh is like an intoxicated elephant. It

uproots the wish-fulfilling creeper of Bhakti and its leaves dry up.”
- (C.C.)

Besides these, other Shastras too have warned us about Vaishnav-

aparadh.

“ninda kurvanti ye mudha vaishnavanang mahatmanang,

patanti pitribhih sardhang maha-raurava-sansthite.”

Meaning – “All those fools who criticize Vaishnavas, they fall into the
Raurava hell4 along with their ancestors.” – (Skanda Puran)

“janma prabhriti yat kinchit sukritang samuparjiang,

1
A type of hell
2
Gouranga Mahaprabhu Who looks as beautiful as a moon
3
Scriptures
4
A type of hell

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 nasham-ayati tat sarvang pidayed yadi vaishnavan.”

Meaning – “Those who hurt Vaishnavas, all their pious activities

(even those performed in previous lifetimes) come to a naught.”
– (Skanda Puran)

“pujitaih bhagavan vishnur-janmantarshatair-api,

prasidati na vishwatma vaishnave cha-avamanite.”

Meaning – “Sri Bhagavan is never ever pleased with all those who
show disrespect towards Vaishnavas.” – (Srimad-bhagavatam)

So now, you can understand how dangerous Vaishnav-aparadh is. If

we keep on collecting Vaishnav-aparadh there is no point in
performing lots of Bhajan. There is no way we can progress even
the slightest bit in Bhakti.

Vaishnav-aparadh does not constitute only Vaishnav-ninda. May be

someone comes to you and does Vaishnav-ninda, you only say “Yes,
yes, that’s right”. Even then, you will have to bear the entire effect
of Vaishnav-ninda. It is like this - suppose, someone comes to you
with an application, you do not say anything, but only sign below it;
this is proof enough that you are making that statement. Similarly,
if someone comes to you and does Vaishnav-ninda and you quietly
nod your head then you should understand that you too are making
the same comments.

Vivek das – That is all right. However, Shastras prescribe some

behavioral code for the Vaishnavs, do they not? If some Vaishnavs
do not follow these rules, instead, they behave in a totally opposite
manner then why can we not mention it? Why should that constitute
Vaishnav-aparadh?

Gour kripa – Most certainly, it will constitute Vaishnav-aparadh.

Even if we see some Vaishnav behaving against the Shastriya-rules,
we must not indulge in ninda. Instead, we should give him full
respect, as a sadhu1 deserves to be given. This is because the Lord
says in Sri Bhagavad Gita –

“api chedsuduraharo bhajate mam-ananyabhk,

sadhureva sa mantavyah samyag vyavasito hi sah.”

Meaning – “Even if someone is most sinful, but he worships me

alone, then you must consider him to be a sadhu.”

1
Holy person

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Hence, if we ever disrespect a sadhu it is an aparadh.

“hari-bhakti-para ye cha harinama parayanah,

durvritta vaa suvritta va tebhyo nityang namo namah.”

Meaning – “Whoever does Hari-bhakti and chants Holy Name – he

may be good or bad – I pay him my obeisance.”
– (Brihan-naradiya Puran)

“bhagavati cha haravananya-cheta

bhrisha-malino’pi virajate manushyah,
na hi shasha-kslushachchavih kadachit
timira-parabhavatam-upaiti chandrah.”

Meaning – “One who has Bhakti for Sri Krishna alone, even if he is
seen to commit some sinful activities, he always emits the aura of
Bhakti, just as the moon, although blemished, is not defeated by
darkness.” – (Nrisimha Puran)

As evidence we may take the example of Marichi rishi’s six sons who
had laughed when they had seen Lord Brahma (in a state of lust)
rushing behind his own daughter. This aparadh forced them to take
birth from Devaki’s womb in Kamsa’s jail and Kamsa killed them.
Therefore, we must never ever show contempt for a Vaishnav. Sri
Chaitanya Bhagabat has strictly warned us –

“We shall never get any respite if we criticize a worthy Vaishnav, for
his behavior is beyond our limited understanding. Sometimes a
worthy Vaishnav commits the same activities as a sinful person,
only by Sri Krishna’s kripa, someone can understand this – but
there are others who fall in trouble (of Vaishnav-ninda) and perish.
Those who do not fall in this pit, they survive in Bhakti. I can see
only one way out of this peril – it is best to glorify and behave
humbly with everyone. In this mood, we must chant Holy Name and
carefully hear from the great devotees. Then Krishna gives them
divine intelligence, he crosses over the material ocean and no one
can stop him.”

Vivek das – All right, I will not do Vaishnav-ninda. However, if

someone comes to me and does the same then how is it harmful?

Gour kripa –Of course, it will harm you! If someone come to you
and does Vaishnav-ninda – you don’t know whether that person is
telling the truth or a lie, yet your respect towards that Vaishnav will
decrease, won’t it? Immediately you will incur Vaishnav-aparadh.
This is why Shastras have ordered us not hear Vaishnav-ninda.

“nindang bhagavah shrinvan tatparasya janasya Vaishnav-aparadh,

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 Tato napaiti yah so’pi yatyadhah sukritachchyutah.”

Meaning – “On hearing Sri Krishna-ninda and ninda of Sri Krishna’s

devotees, those who do not leave the place, he loses all his sukritis1
and falls down to the hellish planets.”
- (Srimad-bhagavatam)

“sadhu-ninda shunile sukriti hoy khoy,

janma janma adhahpat bede ei koy.’

Meaning – “The Vedas state that if we hear sadhu-ninda we lose our sukriti
and fall down in every birth.”

From all these statements made in Shastras we can understand how

dangerous is Vaishnav-aparadh. So whoever wishes to progress in Bhakti
must be extremely careful about Vaishnav-aparadh. It is best to consider
every Vaishnav as Sri Govinda’s dear devotee, show him respect and pay
obeisance.

Vivek das – Does this mean that even a Babaji should show respect to a
householder and pay obeisance?

Gour-kripa – A Vaishnav is a Vaishnav. He may be a grihastha or a

renounced – that is immaterial. We must never distinguish. We must show
respect, behave respectfully and pay dandavat to every Vaishnav.
Otherwise, we’ll be committing an offence. Sri Bhagavan sees our heart.
Whose heart is always filled with Krishna and he is not interested in
material things, is a true Vaishnav. Sri Gita has defined ‘sannyas’ as –

“jneyah sa nitya-sannyasi yo dweshti na kankshati,

nirdvandvo hi mahabaho sukhang bandhat pramuchyate.”

Meaning – “He Mahabaho2! He who never desires anything material, is

devoid of anger and envy, know him to be an eternal sannyasi. A pure
devotee like him, who is devoid of such dilemma very easily, transcends
material bondage and gains liberation.”

Sri Bhagavan has said in Sri Gita –

“anashritah karmaphalang karyang karma karoti yah,

sa sannyasi cha yogi cha niragnirna chakriya.”

Meaning – “Whoever discharges his duties without expecting any fruit

thereof, he alone is a sannyasi, he alone is a yogi and not one who has
given up all activities.”

1
Pure devotion that pleases Sri Hari – (G.L.8.8)
2
One with strong arms

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 Therefore, if we accept the above statement of Sri Gita, then it is quite
possible that a grihastha, whom I have shown contempt so far, is actually
a sannyasi. Therefore, I have no business to feel proud ‘Ohh! I am a
Babaji’ and treat a grihastha with contempt. I will only be committing
Vaishnav-aparadh if I think him to be ‘a person worthy of my mercy’ or ‘a
materialist’.

Now this does not mean a grihastha should disrespect a Babaji and think –
‘What is there in a dress? Greatness depends on the quality of Bhajan. I
am a nice devotee, I perform good Bhajan, while this person is only a
Babaji in name, and he does not behave like one.’ Even this is wrong. If a
grihastha thinks like this and has contempt for a Babaji, he is crossing
maryada1 and so is committing Vaishnav-aparadh. If a grihastha sees a
young Babaji and thinks – “I am old and experienced. Moreover, I have
lived for so long in Vrindaban and performed Bhajan while this Babaji is of
my son’s age, so why should I pay dandavat to him? Rather I should bless
him.” This is an aparadh. We must remember that ‘kaupin’ is not
something ordinary. It is according to Srimanmahaprabhu’s wish and
Goswamis such as Sri Rup and Sanatan have worn this attire. Therefore,
we must never disregard this dress.

“maryada langhile hoy narake gaman.”

Meaning – “If we overstep ‘maryada’ we shall go to hell” – (C.C.)

He may do Bhajan, he may not do Bhajan, he may or may not behave

properly, and still we should not disrespect him.

Moreover, who knows, I am considering him to be my junior, I am thinking

–‘he is a newcomer, what does he know of Bhajan?’ – In reality, he may
have performed sadhan-bhajan for many previous lifetimes and is in a
much more advanced state than I am. Therefore, I will be at a loss if I
disregard him. Hence, it is best to consider every Vaishnav higher than
myself, pay dandavat, and treat him with respect. Then we have nothing
to fear. We must do dandavat to anyone who dons Vaishnav emblems such
as tilak and tulasi.

“sakal baishnaber sahit abhed dekhiya,

Je krishna-charan bhaje se jay toriya.”

Meaning – ‘One who worships the lotus-feet of Sri Krishna without

discriminating between Vaishnavs, he is delivered.”
- (Sri Chaitanya Bhagabat)
“e-kale je baishnaber bodo chhoto bole,
nishchinte thakuk se janibe koto kale.”

1
The boundary of morality or propriety of conduct

15
Meaning – “Whosoever differentiates between Vaishnavs may rest in
peace, for it will take him a long time to realize the Truth.”
- (Sri Chaitanya Bhagabat)

Vivek das – Tell me, when I see a Vaishnav, will it not do if I pay him
dandavat mentally?

Gour kripa – How is that? Pranam means ‘by body, mind and speech’. If
we do not pay dandavat bodily then it means we have a veiled pride. What
will happen if he considers me inferior? Only those who think like this will
not pay dandavat openly. Srimanmahaprabhu does not like this sort of
Pranam. If we are ashamed to bow our head in front of Vaishnavs how van
we expect to advance in the path of Bhakti as shown by
Srimanmahaprabhu?

‘baishnab dekhiya je na noway munda,

sei mundo pode giye naraker kunda.”
-(Sri Chaitanya Bhagabat)

Meaning – “The one who does not bow his head before a Vaishnav, his
head falls into the pit of hell.”

When we meet a Vaishnav we should at least join our palms, lower our
head, speak humbly and thus show respect.

Vivek das – O exalted one, today I can see the Vaishnavs embroiled in so
many quarrels, due to this my faith is shaking. What should I do?

Gour kripa – Never ever speak like this, because Sri Chaitanya Bhagabat
is saying –
“nitya-shuddha gyan bastu baishnab sakal,
tobe je koloho dekho sob kutuhol.
iha na bujhiye kono kono buddhi naash,
eke bonde, aar ninde, jaibeko naash.”

Meaning – “All Vaishnavas are eternally pure and have pure knowledge,
when you see them quarrel it is only in play. Some foolish people don’t
understand this and take sides. They praise one and criticize the other –
they will surely perish.”

Therefore we must think – “It is only a leela of the Vaishnavs. I am foolish,

so am unable to comprehend” and we must not tale sides. If you support
on and find fault with the other, you will harm your Bhajan.

“je papishtha ek baishnaber paksha hoy,

anya baishnaber ninde sei jay khoy.”

16
Meaning – “He is verily a sinner who supports one Vaishnav and criticizes
another. Such a person will surely perish. – (Sri Chaitanya Bhagabat)

We must not even go where there is groupism and Vaishnav-ninda.

je sobhay baishnaber ninda matra hoy,

sarba-dharma thakileo taar hoy khoy.”

Meaning – Even if an assembly follows all the rules of Dharma, yet

indulges in Vaishnav-ninda, it perishes.” - (Sri Chaitanya Bhagabat)

Vivek das – But O exalted one! I live amidst so many Vaishnavs. Then how
can I save myself from such Vaishnav-aparadh?

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