Mere Guruwar Bhakti Ras Avatar

During my lecture series in Burdwan in west Bengal a devotee posed a question, “if from the viewpoint of philosophy and personality shri Gouranga Mahaprabhu and shri Kripaluji Maharajji are the same, then what is the distinguishing feature about Shri Maharajji’s philosophy? “To draw a comparison on such a subject is beyond the means of an insignificant person like me. However, with sad guru’s infinite grace, I shall make a humble attempt to shed light on this issue.
The achintya bhedabhed philosophy of shri Gouranga and shri Maharajji’s philosophy are almost identical in nature. But a strong touch of reconcilialition is very much explicit in shri Maharajji’s philosophy, in the context of present times a reconciliatory approach is much more acceptable to the general public. In addition, shri Maharajji’s presentation is in a very simple and easy-to-understand language. The examples that he cites are based on the daily lives of common folk. This has resulted in the release of Vedic knowledge from the confines of dry scholarly wisdom into the easy reach of even ordinary mortals.
As far as sadhana is concerned it can be seen that shri Maharajji has displayed the very essence of the sankirtan of shri Gourganga. Shri Maharajji has presented it in a form that appeals to the taste o today’s people. Chanting God’s name without roopdhyan (visualizing the forms of God) is akin to a soulless body devoid of life force. Therefore shri Maharajji has made the priceless gift of roopdhyan to the system of sankirtan. For this act alone he will be forever remembered by grateful millions.
During shri Mahaprabhu’s time there was a temperamental taste in people for sankirtan. In the tides of time, considering the decline of interest in sankirtan shri Maharajji has composed immaculate and beautiful verses for reawakening taste in the divine name. In addition he has set these verses to touchingly melancholic melodies that spontaneously bring feelings of devotion in the listener.
Although shri Mahaprabhu is addressed as the savior of fallen souls, he placed great emphasis on the adhikaritwa (inner state of eligibility) of the sadhak. His refusal of food from materialistic householders, his initial non-willingness to give Darshan to Prataprudra dev, the emperor of Orissa, his outright dismissal of Chotta haridasji for begging from the saint the poetess Madhavi dasi, give ample testimonial of shri Mahaprabhu’s strict adherence to the principles of sannyasa dharma. But in sharp contrast, shri Maharajji’s akaran karuna (causeless grace) is evident when he accepts the most Maya engrossed materialistic householders and gives them the opportunity of attaining divine love. It is also evident by the way he has projected women pracharaks as the most potent tools for the propagation of his philosophy. Not only does he accept seva from householders he has also given directions for the spiritual welfare generations.
Most importantly, shriman Mahaprabhu taught the devotion of shri Krishna, who is the refuge of pure souls only. But shri Maharajji is teaching the devotion of Radharani , who not only is the refuge of the most fallen of souls, but is also object of adoration of God incarnate shri Krishna.
If shree Mahaprabhu, the savior of the kaliyuga is regarded as mahabadanya(magnanimous) then his identical self, shri Kripaluji maharaj, by showering his causeless grace on under serving wretched souls like us , by imparting the ultimate bliss of braj Ras, should be hailed as Maha Mahabadanya (the most magnanimous).

- Swami Yugal Sharan