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Marginal energy becomes internal energy
Laulyam replied to Guruvani's topic in Spiritual Discussions
Vrajanatha: So maya has nothing whatever to do with creating the svarupa of the jivas – this has to be accepted. At the same time, I have also clearly understood that the jiva is by nature subject to the influence of maya. Now I want to know, did the cit-sakti create the jivas and give them their tatastha-svabhava (marginal nature)? Babaji: No, the cit-sakti is paripurna-sakti, the complete potency of Krsna, and its manifestations are all eternally perfect substances.The jiva is not nitya-siddha, although when he performs sadhana, he can become sadhana-siddha and enjoy transcendental happiness like the nitya-siddhas, eternally perfect beings. All the four types of Srimati Radhika’s sakhis are nitya-siddha, and they are direct expansions (kaya-vyuha) of the cit-sakti, Srimati Radhika Herself. All the jivas, on the other hand, have manifested from Sri Krsna’s jiva-sakti. The cit-sakti is Sri Krsna’s complete sakti, whereas the jiva-sakti is His incomplete sakti. Just as the complete tattvas are all transformations of the complete potency, similarly innumerable atomic, conscious jivas are transformations of the incomplete sakti. Sri Krsna, being established in each of His saktis, manifests His svarupa according to the nature of that sakti. When He is situated in the cit-svarupa, He manifests His svarupa as Sri Krsna and also as Narayana, the Lord of Paravyoma; when He is situated in the jiva-sakti, He manifests His svarupa as His vilasa-murti of Vraja, Baladeva; and being established in the maya-sakti, He manifests the three Visnu forms: Karanodakasayi, Ksirodakasayi and Garbhodakasayi. In His Krsna form in Vraja, He manifests all the spiritual affairs to the superlative degree. In His Baladeva svarupa as sesa-tattva, He manifests nitya-mukta-parsada-jivas, eternally liberated associates, who render eight types of service to Krsna sesitattva-svarupa, the origin of sesa-tattva. Again, as sesa-rupa Sankarsana in Paravyoma, He manifests eight types of servants to render eight kinds of services as eternally liberated associates of sesi-rupa Narayana. Maha-Visnu, who is an avatara of Sankarsana, situates Himself in the jiva-sakti, and in His Paramatma svarupa, He manifests the jivas who have the potential to be involved in the material world. These jivas are susceptible to the influence of maya, and unless they attain the shelter of the hladini-sakti of the cit-sakti by Bhagavan’s mercy, the possibility of their being defeated by maya remains. The countless conditioned jivas who have been conquered by maya are subordinate to the three modes of material nature. Bearing all this in mind, the siddhanta is that it is only the jiva-sakti, and not the cit-sakti, that manifests the jivas. Vrajanatha: You said earlier that the cit world is eternal, and so are the jivas. If this is true, how can an eternal entity possibly be created, manifested or produced? If it is created at some point of time, it must have been non-existent before that, so how can we accept that it is eternal? Babaji: The time and space that you experience in this material world are completely different from time and space in the spiritual world. Material time is divided into three aspects: past, present and future. However, in the spiritual world there is only one undivided, eternally present time. Every event of the spiritual world is eternally present. Whatever we say or describe in the material world is under the jurisdiction of material time and space, so when we say – “The jivas were created,” “The spiritual world was manifested,” or “There is no influence of maya in creating the form of the jivas,” – material time is bound to influence our language and our statements. This is inevitable in our conditioned state, so we cannot remove the influence of material time from our descriptions of the atomic jiva and spiritual objects. The conception of past, present and future always enters them in some way or another. Still, those who can discriminate properly can understand the application of the eternal present when they comprehend the purport of the descriptions of the spiritual world. Baba, be very careful in this matter. Give up the inevitable baseness, or the aspect of the description that is fit to be rejected, and have spiritual realization. All Vaisnavas say that the jiva is an eternal servant of Krsna, that his eternal nature is to serve Krsna, and that he is now bound by maya, because he has forgotten that eternal nature. However, everyone knows that the jiva is an eternal entity, of which there are two types: nitya-mukta and nitya-baddha. The subject has been explained in this way only because the conditioned human intellect being controlled by pramada (inattentiveness), is unable to comprehend a subject matter. Realized sadhakas, though, experience transcendental truth through their cit-samadhi. Our words always have some material limitation, so whatever we say will have some mayika defects. My dear son, you should always endeavor to realize the pure truth. Logic and argument cannot help at all in this regard, so it is futile to use them to try to understand inconceivable subject matters. I know that you will not be able to understand these subjects in a moment, but as you cultivate these transcendental moods within your heart, you will realize cinmaya-bhava more and more. In other words, all the transcendental moods will manifest themselves in the core of your purified heart. Your body is material, and all the activities of your body are also material, but the essence of your being is not material; you are an atomic conscious entity. The more you know yourself, the more you will be able to realize how your svarupa is a tattva superior to the world of maya. Even if I tell you, you will not realize it, or simply be hearing you will not attain it. Cultivate the practice of chanting hari-nama as much as possible. As you go on chanting hari-nama, these transcendental bhavas will begin to manifest in your heart automatically, and to the degree that they do so, you will be able to realize the transcendental world. Mind and speech both have their origin in matter, and they cannot touch the transcendental truth, even with the greatest endeavor. The Vedas say in Taittiriya Upanisad (2.9) yato vaco nivartante aprapya manasa saha The speech and the mind return from brahma, being unable to attain Him. I advise you not to inquire about this matter from anyone, but to realize it yourself. I have just given you an indication (abhasa). -
Marginal energy becomes internal energy
Laulyam replied to Guruvani's topic in Spiritual Discussions
Everyone is under the impression that he is of this material world, and with this concept of life, everyone is working in ignorance in different forms of life. The activities of the particular type of body are called karma, or fruitive action. All conditioned souls under the impression of the bodily concept are working according to their particular types of body. These activities are creating their future conditional life. Because they have very little information of the spiritual world, they do not generally take to spiritual activities, which are called bhakti-yoga. Those who successfully practice bhakti-yoga, after giving up this present body, go directly to the spiritual world and become situated in one of the Vaikuntha planets. The inhabitants of Vrndavana are all pure devotees. Their destination after quitting the body is Krsnaloka. They even surpass the Vaikunthalokas. The fact is, those who are always engaged in Krsna consciousness and mature, pure devotional service are given the chance, after death, to gain Krsna's association in the universes within the material world. Krsna's pastimes are continuously going on, either in this universe or in another universe. Just as the sun globe is passing through many places across the earthly planet, so krsna-lila, or the transcendental advent and pastimes of Krsna, are also going on continually, either in this or another universe. The mature devotees, who have completely executed Krsna consciousness, are immediately transferred to the universe where Krsna is appearing. In that universe the devotees get their:uzi: first opportunity to associate with Krsna personally and directly. The training goes on, as we see in the vrndavana-lila of Krsna within this planet. Krsna therefore revealed the actual feature of the Vaikuntha planets so that the inhabitants of Vrndavana could know their destination. -
ISKCON - 40 years later and still no idea of raganuga bhakti?
Laulyam replied to Guruvani's topic in Spiritual Discussions
The Origin of Ratha-yatra/ Appendix Pgs.308-311 Srila Bhaktivedanta Narayana Maharaja APPENDIX Explanations of Srimad-Bhagavatam (10.33.39) from p. 233 In the Second Canto of Srimad-Bhagavatam, Maharaja Pariksit also explains that the pastimes and activities of Lord Krsna are medicine for the conditioned souls. If they simply hear about Krsna they become relieved from the material disease. They are addicted to material enjoyment and are accustomed to reading sex literature, but by hearing these transcendental pastimes of Krsna with the gopis, they will be relieved from material contamination. The conditioned soul should hear the rasa-lila dance from an authorized spiritual master and be trained by him so that he can understand the whole situation; thus one can be elevated to the highest standard of spiritual life. Otherwise, one will be implicated. Material lust is a kind of heart disease of the conditioned soul. It is recommended that one should hear, but not from impersonalist rascals. If one hears from the right sources with right understanding, then his situation will be different. (Krsna book, Chapter 32) A. C. Bhaktivedanta Swami Prabhupada Srila Visvanatha Cakravarti Thakura states as follows in his Sarartha-darsini commentary on this verse: The prefix anu (repeatedly or methodically) when applied to srnuyat (to hear) indicates constant hearing. By continuously hearing from the lips of the sravana-guru and Vaisnavas and thereafter reciting, narrating, or describing (those pastimes) in poetry of one’s own composition, one attains para-bhakti, or in other words bhakti that is of the nature of prema (premalaksana- bhakti). The suffix ktva has been used in the formation of the verb pratilabhya (obtained) as follows: prati + labh + ktva. According to the rules of Sanskrit grammar, when the suffix ktva is applied to a verbal root with a prefix, it is replaced by yap. Then letter p is dropped and thus the final form of the word pratilabhya is obtained. The suffix ktva is applied to the first of two verbs performed by the same agent to show successive action (i.e. having attained prema, he relinquishes all lusty desires of the heart). In this case, the first action is pratilabhya (the attainment of prema) and the second action is apahinoti (renunciation of the lusty desires of the heart). Therefore, the suffix ktva in the verb pratilabhya indicates that although lust and other evils still remain within the heart, premabhakti first enters the heart and by its extraordinary influence destroys all vices to the root. In other words, hearing and reciting rasa-lila possesses such astonishing power that the lust in the heart of the faithful sadhaka is destroyed and he attains prema. Though these two take place simultaneously, the influence of prema manifests first and through its effect, all lusty desires of the heart are dissipated. Thus, as a result of hearing and chanting the narrations of the Lord’s pastimes, one first attains prema for the Lord’s lotus feet and thereafter one’s heart is liberated from lusty desires and all other contamination. In other words, he becomes perfectly pure because prema is not feeble like the processes of jnana and yoga. Bhakti is omnipotent and supremely independent. The words hrd-roga kama indicate the difference between lusty desires of the heart and the kama in relationship to the Supreme Lord. Kama which is in relationship to the Supreme Lord is of the very nature of the nectar of prema (premamrtasvarupa), whereas the lusty desires of the heart are exactly the opposite. Therefore, these two items are distinct from each other. This is substantiated by use of the words hrd-roga kama. The word dhira means a pandita, or one who is learned in the sastra. One who refuses to accept the claim of this verse and thinks, “As long as the disease of lust remains in the heart, prema cannot be obtained,” is said to possess an atheistic temperament. One who is free from such a foolish, atheistic demeanor is known as a paëòita or sober person (dhira). Consequently, only those who have firm faith in the sastra are known as dhira. Those who have no faith in the statements of the sastras are atheists and offenders to the holy name. Such persons can never attain prema. Consequently, in the heart of the sadhakas who firmly believe in the statements of the sastra, faith arises by hearing rasa-lila and other narrations. Only in the hearts of such faithful devotees does prema manifest its influence as a result of hearing lila-katha. Thereafter, lust and all evils present within the heart of the devotees are destroyed to the root. Srila Visvanatha Cakravarti Thakura’s commentary on Srimad- Bhagavatam (10.47.59) is also relevant to the discussion. There it is stated that bhakti is the only cause of superior qualities being found in any individual. Austerities, learning, knowledge, and so on are not the cause of superior qualities. Although bhakti is itself of the highest excellence, it does not appear only in the most exceptional individuals endowed with all good qualities. On the contrary, it may manifest or remain even in the most condemned and vile persons. Furthermore, it causes thoroughly wretched and fallen persons to attain all good qualities, to become worthy of the respect of all, and to attain the highest and most rare association. For this reason, the opinion that Bhakti-devi enters the heart only after all anarthas, aparadhas, lust, and other diseases of the heart have been eradicated, is not appropriate:eek2: . On the contrary,by the mercy of the Supreme Lord or the devotees, or by faithfully executing sadhana and bhajana, this rare bhakti enters the heart first and then all anarthas are automatically dissapated- this conclusion is thoroughly agreeable. Therefore, only faithful sadhakas with firm belief in the statements of sastra, guru and Vaisnavas are eligible to hear the lila-katha of Srimad-Bhagavatam that are saturated with rasa. And conversely, those who believe that only sadhakas who are completely free from all anarthas are eligible to hear the above mentioned pastimes, will neither become free from anarthas nor obtain eligibility to hear, even after millions of births. -
Krsna consciousness or guru consciousness?
Laulyam replied to kiranasa's topic in Spiritual Discussions
<CENTER>saksad-dharitvena samasta-sastrair uktas tatha bhavyata eva sadbhih kintu prabhor yah priya eva tasya vande guroh sri caranaravindam</CENTER> In the revealed scriptures it is declared that the spiritual master should be worshiped like the Supreme Personality of Godhead and this injunction is obeyed by pure devotees of the Lord. The spiritual master is the most confidential servant of the Lord. Thus let us offer our respectful obeisances unto the lotus feet of our spiritual master . Gentlemen, on behalf of the members of the Bombay branch of the Gaudiya Math, let me welcome you all because you have so kindly joined us tonight in our congregational offerings of homage to the lotus feet of the world teacher, acaryadeva, who is the founder of this Gaudiya Mission and is the President-acarya of Sri Sri Visva Vaisnava Raja Sabha-I mean my eternal divine master, Om Visnupada Paramaharnsa Parivrajakacarya, Sri Srimad Bhaktisiddhanta Saraswati Goswami Maharaja. Sixty-two years ago, on this auspicious day, the acaryadeva made his appearance by the call of Thakura Bhaktivinoda at Sri Ksetra, Jagannatha Dhama at Puri. Gentlemen, the offering of such an homage as has been arranged this evening to the acaryadeva is not a sectarian concern, for when we speak of the fundamental principle of gurudeva or acaryadeva,we speak of something that is of universal application. There does not arise any question of discrirninating my guru from yours or anyone else's. There is only one guru, who appears in an infinity of forms to teach you, me and all others. In the Mundaka Upanisad (1.2.12) it is said: tad-vijnartham sa gurum evabhigacchet samit-panih srotriyam brahma-nistham "In order to learn the transcendental science, one must approach the bona fide spiritual master in disciplic succession, who is fixed in the Absolute Tmth.'' Thus it has been enjoined herewith that in order to receive that transcendental knowledge, one must approach the guru. Therefore, if the Absolute Truth is one, about which we think there is no difference of opinion, the guru cannot be two. The acaryadeva to whom we have assembled tonight to offer our humble homage is not the guru of a sectarian institution or one out of many differing exponents of the truth:deal: . On the contrary, he is the jagad-guru, or the guru of all of us, the only difference is that some obey him wholeheartedly, while others do not obey him directly. -
It is obvious that this person kiranasa is not an actual follower or disciple of Srila Narayana Maharaja. Maybe in name, but not factually. Stay in the sallow end prabhu, your taking on to much water.
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Krsna consciousness or guru consciousness?
Laulyam replied to kiranasa's topic in Spiritual Discussions
Without Guru Consciousness there is no Krsna Consciousness. Check yourself before you wreck yourself!!! TEXT 44 yadyapi amara guru----caitanyera dasa tathapi janiye ami tanhara prakasa SYNONYMS yadyapi--even though; amara--my; guru--spiritual master; caitanyera--of Lord Caitanya Mahaprabhu; dasa--the servitor; tathapi--still; janiye--know; ami--I; tanhara--of the Lord; prakasa--direct manifestation. TRANSLATION Although I know that my spiritual master is a servitor of Sri Caitanya, I know Him also as a plenary manifestation of the Lord. PURPORT Every living entity is essentially a servant of the Supreme Personality of Godhead, and the spiritual master is also His servant. Still, the spiritual master is a direct manifestation of the Lord. With this conviction, a disciple can advance in Krsna consciousness. The spiritual master is nondifferent from Krsna because he is a manifestation of Krsna. Lord Nityananda, who is Balarama Himself, the first direct manifestation or expansion of Krsna, is the original spiritual master. He helps Lord Krsna in His pastimes, and He is a servant of the Lord. Every living entity is eternally a servant of Sri Krsna Caitanya; therefore the spiritual master cannot be other than a servant of Lord Caitanya. The spiritual master's eternal occupation is to expand the service of the Lord by training disciples in a service attitude. A spiritual master never poses as the Supreme Lord Himself; he is considered a representative of the Lord. The revealed scriptures prohibit one's pretending to be God, but a bona fide spiritual master is a most faithful and confidential servant of the Lord and therefore deserves as much respect as Krsna. TEXT 45 guru krsna-rupa hana sastrera pramane guru-rupe krsna krpa karena bhakta-gane SYNONYMS guru--the spiritual master; krsna-rupa--as good as Krsna; hana--is; sastrera--of revealed scriptures; pramane--by the evidence; guru-rupe--in the form of the spiritual master; krsna--Lord Sri Krsna; krpa--mercy; karena--distributes; bhakta-gane--unto His devotees. TRANSLATION According to the deliberate opinion of all revealed scriptures, the spiritual master is nondifferent from Krsna. Lord Krsna in the form of the spiritual master delivers His devotees. PURPORT The relationship of a disciple with his spiritual master is as good as his relationship with the Supreme Lord. A spiritual master always represents himself as the humblest servitor of the Personality of Godhead, but the disciple must look upon him as the manifested representation of Godhead. TEXT 46 acaryam mam vijaniyan navamanyeta karhicit na martya-buddhyasuyeta sarva-deva-mayo guruh SYNONYMS acaryam--the spiritual master; mam--Myself; vijaniyat--one should know; na avamanyeta--one should never disrespect; karhicit--at any time; na--never; martya-buddhya--with the idea of his being an ordinary man; asuyeta--one should be envious; sarva-deva--of all demigods; mayah--representative; guruh--the spiritual master. TRANSLATION "One should know the acarya as Myself and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is the representative of all the demigods." PURPORT This is a verse from Srimad-Bhagavatam (11.17.27) spoken by Lord Krsna when He was questioned by Uddhava regarding the four social and spiritual orders of society. He was specifically instructing how a brahmacari should behave under the care of a spiritual master. A spiritual master is not an enjoyer of facilities offered by his disciples. He is like a parent. Without the attentive service of his parents, a child cannot grow to manhood; similarly, without the care of the spiritual master one cannot rise to the plane of transcendental service. The spiritual master is also called acarya, or a transcendental professor of spiritual science. The Manu-samhita (2.140) explains the duties of an acarya, describing that a bona fide spiritual master accepts charge of disciples, teaches them the Vedic knowledge with all its intricacies, and gives them their second birth. The ceremony performed to initiate a disciple into the study of spiritual science is called upaniti, or the function that brings one nearer to the spiritual master. One who cannot be brought nearer to a spiritual master cannot have a sacred thread, and thus he is indicated to be a sudra. The sacred thread on the body of a brahmana, ksatriya or vaisya is a symbol of initiation by the spiritual master; it is worth nothing if worn merely to boast of high parentage. The duty of the spiritual master is to initiate a disciple with the sacred thread ceremony, and after this samskara, or purificatory process, the spiritual master actually begins to teach the disciple about the Vedas. A person born a sudra is not barred from such spiritual initiation, provided he is approved by the spiritual master, who is duly authorized to award a disciple the right to be a brahmana if he finds him perfectly qualified. In the Vayu Purana an acarya is defined as one who knows the import of all Vedic literature, explains the purpose of the Vedas, abides by their rules and regulations, and teaches his disciples to act in the same way. Only out of His immense compassion does the Personality of Godhead reveal Himself as the spiritual master. Therefore in the dealings of an acarya there are no activities but those of transcendental loving service to the Lord. He is the Supreme Personality of Servitor Godhead. It is worthwhile to take shelter of such a steady devotee, who is called asraya-vigraha, or the manifestation or form of the Lord of whom one must take shelter. If one poses himself as an acarya but does not have an attitude of servitorship to the Lord, he must be considered an offender, and this offensive attitude disqualifies him from being an acarya. The bona fide spiritual master always engages in unalloyed devotional service to the Supreme Personality of Godhead. By this test he is known to be a direct manifestation of the Lord and a genuine representative of Sri Nityananda Prabhu. Such a spiritual master is known as acaryadeva. Influenced by an envious temperament and dissatisfied because of an attitude of sense gratification, mundaners criticize a real acarya. In fact, however, a bona fide acarya is nondifferent from the Personality of Godhead, and therefore to envy such an acarya is to envy the Personality of Godhead Himself. This will produce an effect subversive of transcendental realization. As mentioned previously, a disciple should always respect the spiritual master as a manifestation of Sri Krsna, but at the same time one should always remember that a spiritual master is never authorized to imitate the transcendental pastimes of the Lord. False spiritual masters pose themselves as identical with Sri Krsna in every respect to exploit the sentiments of their disciples, but such impersonalists can only mislead their disciples, for their ultimate aim is to become one with the Lord. This is against the principles of the devotional cult. The real Vedic philosophy is acintya-bhedabheda-tattva, which establishes everything to be simultaneously one with and different from the Personality of Godhead. Srila Raghunatha dasa Gosvami confirms that this is the real position of a bona fide spiritual master and says that one should always think of the spiritual master in terms of his intimate relationship with Mukunda (Sri Krsna). Srila Jiva Gosvami, in his Bhakti-sandarbha (213), has clearly defined that a pure devotee's observation of the spiritual master and Lord Siva as one with the Personality of Godhead exists in terms of their being very dear to the Lord, not identical with Him in all respects. Following in the footsteps of Srila Raghunatha dasa Gosvami and Srila Jiva Gosvami, later acaryas like Srila Visvanatha Cakravarti Thakura have confirmed the same truths. In his prayers to the spiritual master, Srila Visvanatha Cakravarti Thakura confirms that all the revealed scriptures accept the spiritual master to be identical with the Personality of Godhead because he is a very dear and confidential servant of the Lord. Gaudiya Vaisnavas therefore worship Srila Gurudeva (the spiritual master) in the light of his being the servitor of the Personality of Godhead. In all the ancient scriptures of devotional service and in the more recent songs of Srila Narottama dasa Thakura, Srila Bhaktivinoda Thakura and other unalloyed Vaisnavas, the spiritual master is always considered either one of the confidential associates of Srimati Radharani or a manifested representation of Srila Nityananda Prabhu. TEXT 47 siksa-guruke ta' jani krsnera svarupa antaryami, bhakta-srestha,----ei dui rupa SYNONYMS siksa-guruke--the spiritual master who instructs; ta'--indeed; jani--I know; krsnera--of Krsna; sva-rupa--the direct representative; antaryami--the indwelling Supersoul; bhakta-srestha--the best devotee; ei--these; dui--two; rupa--forms. TRANSLATION One should know the instructing spiritual master to be the Personality of Krsna. Lord Krsna manifests Himself as the Supersoul and as the greatest devotee of the Lord. PURPORT Srila Krsnadasa Kaviraja Gosvami states that the instructing spiritual master is a bona fide representative of Sri Krsna. Sri Krsna Himself teaches us as the instructing spiritual master from within and without. From within He teaches as Paramatma, our constant companion, and from without He teaches from the Bhagavad-gita as the instructing spiritual master. There are two kinds of instructing spiritual masters. One is the liberated person fully absorbed in meditation in devotional service, and the other is he who invokes the disciple's spiritual consciousness by means of relevant instructions. Thus the instructions in the science of devotion are differentiated in terms of the objective and subjective ways of understanding. The acarya in the true sense of the term, who is authorized to deliver Krsna, enriches the disciple with full spiritual knowledge and thus awakens him to the activities of devotional service. When by learning from the self-realized spiritual master one actually engages himself in the service of Lord Visnu, functional devotional service begins. The procedures of this devotional service are known as abhidheya, or actions one is dutybound to perform. Our only shelter is the Supreme Lord, and one who teaches how to approach Krsna is the functioning form of the Personality of Godhead. There is no difference between the shelter-giving Supreme Lord and the initiating and instructing spiritual masters. If one foolishly discriminates between them, he commits an offense in the discharge of devotional service. Srila Sanatana Gosvami is the ideal spiritual master, for he delivers one the shelter of the lotus feet of Madana-mohana. Even though one may be unable to travel on the field of Vrndavana due to forgetfulness of his relationship with the Supreme Personality of Godhead, he can get an adequate opportunity to stay in Vrndavana and derive all spiritual benefits by the mercy of Sanatana Gosvami. Sri Govindaji acts exactly like the siksa-guru (instructing spiritual master) by teaching Arjuna the Bhagavad-gita. He is the original preceptor, for He gives us instructions and an opportunity to serve Him. The initiating spiritual master is a personal manifestation of Srila Madana-mohana vigraha, whereas the instructing spiritual master is a personal representative of Srila Govindadeva vigraha. Both of these Deities are worshiped at Vrndavana. Srila Gopinatha is the ultimate attraction in spiritual realization. -
Our constitutional body is eternal, presently we are all dreaming
Laulyam replied to Vigraha's topic in Spiritual Discussions
Vrajanatha: So maya has nothing whatever to do with creating the svarupa of the jivas – this has to be accepted. At the same time, I have also clearly understood that the jiva is by nature subject to the influence of maya. Now I want to know, did the cit-sakti create the jivas and give them their tatastha-svabhava (marginal nature)? Babaji: No, the cit-sakti is paripurna-sakti, the complete potency of Krsna, and its manifestations are all eternally perfect substances.The jiva is not nitya-siddha, although when he performs sadhana, he can become sadhana-siddha and enjoy transcendental happiness like the nitya-siddhas, eternally perfect beings. All the four types of Srimati Radhika’s sakhis are nitya-siddha, and they are direct expansions (kaya-vyuha) of the cit-sakti, Srimati Radhika Herself. All the jivas, on the other hand, have manifested from Sri Krsna’s jiva-sakti. The cit-sakti is Sri Krsna’s complete sakti, whereas the jiva-sakti is His incomplete sakti. Just as the complete tattvas are all transformations of the complete potency, similarly innumerable atomic, conscious jivas are transformations of the incomplete sakti. Sri Krsna, being established in each of His saktis, manifests His svarupa according to the nature of that sakti. When He is situated in the cit-svarupa, He manifests His svarupa as Sri Krsna and also as Narayana, the Lord of Paravyoma; when He is situated in the jiva-sakti, He manifests His svarupa as His vilasa-murti of Vraja, Baladeva; and being established in the maya-sakti, He manifests the three Visnu forms: Karanodakasayi, Ksirodakasayi and Garbhodakasayi. In His Krsna form in Vraja, He manifests all the spiritual affairs to the superlative degree. In His Baladeva svarupa as sesa-tattva, He manifests nitya-mukta-parsada-jivas, eternally liberated associates, who render eight types of service to Krsna sesitattva-svarupa, the origin of sesa-tattva. Again, as sesa-rupa Sankarsana in Paravyoma, He manifests eight types of servants to render eight kinds of services as eternally liberated associates of sesi-rupa Narayana. Maha-Visnu, who is an avatara of Sankarsana, situates Himself in the jiva-sakti, and in His Paramatma svarupa, He manifests the jivas who have the potential to be involved in the material world. These jivas are susceptible to the influence of maya, and unless they attain the shelter of the hladini-sakti of the cit-sakti by Bhagavan’s mercy, the possibility of their being defeated by maya remains. The countless conditioned jivas who have been conquered by maya are subordinate to the three modes of material nature. Bearing all this in mind, the siddhanta is that it is only the jiva-sakti, and not the cit-sakti, that manifests the jivas. Vrajanatha: You said earlier that the cit world is eternal, and so are the jivas. If this is true, how can an eternal entity possibly be created, manifested or produced? If it is created at some point of time, it must have been non-existent before that, so how can we accept that it is eternal? Babaji: The time and space that you experience in this material world are completely different from time and space in the spiritual world. Material time is divided into three aspects: past, present and future. However, in the spiritual world there is only one undivided, eternally present time. Every event of the spiritual world is eternally present. Whatever we say or describe in the material world is under the jurisdiction of material time and space, so when we say – “The jivas were created,” “The spiritual world was manifested,” or “There is no influence of maya in creating the form of the jivas,” – material time is bound to influence our language and our statements. This is inevitable in our conditioned state, so we cannot remove the influence of material time from our descriptions of the atomic jiva and spiritual objects. The conception of past, present and future always enters them in some way or another. Still, those who can discriminate properly can understand the application of the eternal present when they comprehend the purport of the descriptions of the spiritual world. Baba, be very careful in this matter. Give up the inevitable baseness, or the aspect of the description that is fit to be rejected, and have spiritual realization. All Vaisnavas say that the jiva is an eternal servant of Krsna, that his eternal nature is to serve Krsna, and that he is now bound by maya, because he has forgotten that eternal nature. However, everyone knows that the jiva is an eternal entity, of which there are two types: nitya-mukta and nitya-baddha. The subject has been explained in this way only because the conditioned human intellect being controlled by pramada (inattentiveness), is unable to comprehend a subject matter. Realized sadhakas, though, experience transcendental truth through their cit-samadhi. Our words always have some material limitation, so whatever we say will have some mayika defects. My dear son, you should always endeavor to realize the pure truth. Logic and argument cannot help at all in this regard, so it is futile to use them to try to understand inconceivable subject matters. I know that you will not be able to understand these subjects in a moment, but as you cultivate these transcendental moods within your heart, you will realize cinmaya-bhava more and more. In other words, all the transcendental moods will manifest themselves in the core of your purified heart. Your body is material, and all the activities of your body are also material, but the essence of your being is not material; you are an atomic conscious entity. The more you know yourself, the more you will be able to realize how your svarupa is a tattva superior to the world of maya. Even if I tell you, you will not realize it, or simply be hearing you will not attain it. Cultivate the practice of chanting hari-nama as much as possible. As you go on chanting hari-nama, these transcendental bhavas will begin to manifest in your heart automatically, and to the degree that they do so, you will be able to realize the transcendental world. Mind and speech both have their origin in matter, and they cannot touch the transcendental truth, even with the greatest endeavor. The Vedas say in Taittiriya Upanisad (2.9) yato vaco nivartante aprapya manasa saha The speech and the mind return from brahma, being unable to attain Him. I advise you not to inquire about this matter from anyone, but to realize it yourself. I have just given you an indication (abhasa). http://bvml.org/SBNM/JaivaDharma/15.html -
Who is the Jesus of Gaudiya Vaishnavism?
Laulyam replied to Guruvani's topic in Spiritual Discussions
Gentlemen, the offering of such an homage as has been arranged this evening to the acaryadeva is not a sectarian concern, for when we speak of the fundamental principle of gurudeva or acaryadeva, we speak of something that is of universal application. There does not arise any question of discriminating my guru from yours or anyone else’s. There is only one guru, who appears in an infinity of forms to teach you, me and all others. In the Mundaka Upanisad (1.2.12) it is said: <CENTER>tad-vijnartham sa gurum evabhigacchet samit-panih srotriyam brahma-nistham </CENTER>"In order to learn the transcendental science, one must approach the bona fide spiritual master in disciplic succession, who is fixed in the Absolute Truth." Thus it has been enjoined herewith that in order to receive that transcendental knowledge, one must approach the guru. Therefore, if the Absolute Truth is one, about which we think there is no difference of opinion, the guru cannot be two. The acaryadeva to whom we have assembled tonight to offer our humble homage is not the guru of a sectarian institution or one out of many differing exponents of the truth. On the contrary, he is the jagad-guru, or the guru of all of us, the only difference is that some obey him wholeheartedly, while others do not obey him directly. -
<CENTER>What is a Guru? </CENTER>London, August 22, 1973 Prabhupada: <DL><DT>om ajnana-timirandhasya <DT>jnananjana-salakaya <DT>caksur unmilitam yena <DT>tasmai sri-gurave namah <DT>sri-caitanya-mano-'bhistam <DT>sthapitam yena bhu-tale <DT>svayam rupah kada mahyam <DT>dadati sva-padantikam <DT>sri-krsna-caitanya prabhu-nityananda <DT>sri-advaita gadadhara srivasadi-gaura-bhakta-vrnda <DT>hare krsna hare krsna krsna krsna hare hare <DT>hare rama hare rama rama rama hare hare </DT></DL>Thank you very much. So, tonight's subject matter for speaking is "What is Guru?" Hamsaduta: Yes. Prabhupada: So, guru, there are many descriptions. Subject matter is the same, but different way, guru has been described by different acaryas. Their aim is the same, but language or presentation may be little different. So generally guru means, <DL><DD>ajnana-timirandhasya <DD>jnananjana-salakaya <DD>caksur unmilitam yena <DD>tasmai sri-gurave namah </DD></DL>Just like in darkness, ajnana-timirandhasya. Ajnana means ignorance, without knowledge. That is called ajnana. So ajnana is compared..., ignorance, stupidity, is compared with darkness. Just like if you are, if this room, immediately, all lights are off, then it becomes dark. We cannot see where I am sitting, where others are sitting. It becomes a confusion. Similarly, in this material world, we are all in the darkness. This material world is called darkness. It is called tamah. Tamah means darkness. Or timir. Timir means darkness. And actually, it is darkness. Because, because this material world is dark, there is need of sunlight, there is need of moonlight, there is need of electricity. (aside:) This child disturbing. But there is another world. We get description from the Vedic literature, na yatra bhasayate suryo na sasanko na pavakah. There is another world, spiritual world, where there is no darkness, and therefore, there is no need of sunlight, there is no need of moonlight, there is no need of electricity. So guru's business is to bring out the disciples from darkness to light. That is guru's business. That is guru. First business is that because he is suf... Everyone is suffering on account of ignorance. Just like you contaminate some disease out of ignorance. You do not know hygienic principle; you do not know that "This thing will contaminate me. The association will contaminate me. This kind of food will contaminate me." Because we do not know, therefore we contact infections, sometimes suffer from disease. It is very simple to understand. Everyone's... Suppose one commits something criminal due to ignorance, due to ignorance. But in the court, when a man is criminal, in the court, if he says, the criminal, if he says that "I did not know the law," he'll not be excused. Ignorance is no excuse. Similarly, even a child, he does not know, he catches on fire--the fire will burn. No excuse. The fire will not consider that "Here is a child. He does not know. Excuse." No. No excuse. So as there are stringent laws of nature or laws of the state, that because you do not know something, you have committed some wrong, you'll be excused--no, that is no, there is no possibility. You have committed something wrong out of ignorance, you must suffer. This is the law nature's law. You cannot... I have (given) many examples. Suppose you can not eat more. Out of ignorance, if you eat more, then you have to fast two days, three days, suffering, or you'll have some disease. You cannot violate any laws of the nature or any laws of the state anywhere. Wherever there is law, if you break it, then you'll suffer. This is ignorance. Therefore guru's business is... Every human being is suffering in this material world. Nobody can say that "I am not suffering." It is not possible. There must be suffering. There are three kinds of sufferings. (But) out of ignorance also, the rascal is suffering, he's saying that "I am very happy." That is also another ignorance. There are three kinds of sufferings in this material world: adhyatmic, adhibautic, adhidaivic. Suffering on account of my own body and mind--this suffering is not imposed by anyone else. I do it. The same thing, that I cannot digest but I eat more, so there must be dysentery. You must suffer. This is due to my body and mind. That is another one kind of suffering. Another suffering is imposed by other living entities. Just like your enemy or an animal--or there are ants, mosquitos, flies, they are all causing suffering. You are killing them, and they are trying to give you suffering. This is called struggle. This is called adhibautic, suffering given by other living entities. Suffering caused by myself, this is called adhyatmic. And suffering caused by other living... And there are other sufferings, caused by the nature, superior power, adhidaivic. All of a sudden, there is no rain, no rainfall, and now for want of rainfall, there is no food grain. Excessive heat, excessive chilly cold; earthquake, famine... So many, by natures, imposed by the natures. Flood. So there are three kinds of sufferings in the material world, and everyone is suffering either by one, two or three or..., but nobody can say that "I am completely free from suffering." That is not possible. And why this suffering? Due to ignorance. I do not know. I am committing sinful life, I am committing mistakes; therefore I am suffering. Therefore guru's business is first to rescue his disciple from ignorance, ignorance. Ajnana-timirandhasya. Everyone is suffering out of ignorance; therefore guru's business is to... Just like we go to a school. We go to a school, we send our children to a school. Why? To save him from suffering; to get education. "If my son does not get education, he'll suffer in the future." The same process: to get him out of ignorance, to get him relieved from the suffering. Therefore, guru's business is ajnana-timirandhasya jnananjana-salakaya. So sufferings is due to ignorance. Ignorance is compared with darkness. So in the darkness how you can save one? By some light. So guru's business is to take the torchlight of knowledge and present before the ignorant or the disciple in darkness and that gives him, relieves him from the sufferings of darkness or ignorance. This is guru's business. Then another verse says, <DL><DD>tad-vijnanartham sa gurum evabhigacchet <DD>samit-panih srotriyam brahma-nistham </DD></DL>It is Vedic injunction. Somebody was asking whether guru is absolutely necessary. Yes, absolutely necessary. That is the Vedic injunction. The Vedas say, tad-vijnanartham. Tad-vijnana means spiritual knowledge. Spiritual knowledge; for acquiring spiritual knowledge. Tad-vijnanartham. Sa--one; gurum eva--eva means must; gurum--to a guru. Must go to guru. Not "a" guru; "the" guru. Guru is one. Because as it is explained by our Revatinandana Maharaja, guru is coming from the disciplic succession. What five thousand years ago Vyasadeva instructed or Krsna instructed, the same thing we are also instructing. Therefore there is no difference between instruction. Therefore guru is one. Although hundreds and thousands of acaryas have come and gone, but the message is one. Therefore guru cannot be two. Real guru will not talk differently. Some guru says that "In my opinion, you should like this," and some guru will say, "In my opinion you'll do this"--they are not guru; they are all rascals. Guru has no "own" opinion. Guru has got only one opinion, the same opinion which was expressed by Krsna, Vyasadeva or Narada or Arjuna or Sri Caitanya Mahaprabhu or the Gosvamis. You'll find the same thing. Five thousand years ago, Lord Sri Krsna spoke Bhagavad-gita and Vyasadeva wrote it, recorded it. Vyasadeva does not say that "It is my opinion." Vyasadeva writes, sri bhagavan uvaca: "Whatever writing, it is spoken by the Supreme Personality of Godhead." He's not giving his own opinion. Sri bhagavan uvaca. Therefore he is guru. He is not misinterpreting the words of Krsna. He's giving as it is. Just like a bearer, peon. Somebody has written you letter, the peon has got the letter. It does not mean he has to correct it or edit it or addition or... No. He'll present it. That is his duty. Then he is guru. He's honest. Similarly, guru cannot be two. Mind that. The person may be different, but the message is the same. Therefore guru is one. The Vedic instruction is, tad vijnanartham sa gurum evabhigacchet. Gurum eva, "one must." Eva means "must." Abhigacchet, this verb is used when there is the sense of "must." It never says "Go to a guru," but he says "Must approach the guru." Guru is one. Guru cannot be two. Gurum evabhigacchet. And we see also, practically, in the disciplic succession of guru, the same thing is spoken by the guru. Same thing. Repetition of the same subject matter, no other. Krsna said that man-mana bhava mad-bhakto mad-yaji mam namaskuru: "Just think of Me," man-mana. "Just become devotee of Me," man-mana bhava mad-bhakto. "Just worship Me and just offer your obeisances unto Me." Sarva-dharman parityajya mam ekam saranam vraja. "Just surrender unto Me." You'll find this instruction in the Bhagavad-gita. The same thing was spoken by all the acaryas. Ramanujacarya also says the same, Madhvacarya says the same thing, Caitanya Mahaprabhu says same thing, the Gosvamis say the same thing, and we are also speaking the same thing. There is no difference. We do not interpret the words of Krsna, that "In my opinion, Kuruksetra means this body." This is rascaldom. The whole situation has been spoiled by these so-called rascal gurus who gives his own opinion. This is our plain declaration: Let any rascal guru come. We can convince him that he is not guru, because he is speaking differently. We can challenge any rascal. Just like somebody came here, he said that he's God, every one of us God. (aside:) Stop this. So I asked that "Just find out in the dictionary what is meaning of God. Let us see whether he is God." The dictionary, as soon as dictionary was consulted, the meaning of God is "the supreme being," meaning of God. So I asked him, "Are you supreme? If you cannot understand, then find out the meaning of supreme." Then when he consulted dictionary, the supreme, it is said "the greatest authority." So I asked him, "Are you the greatest authority?" The rascal could not answer. He does not know even the dictionary meaning, and he's claiming that he's God. This rascaldom is going on, whole world. Big, big rascal swamis, they say, "Why you are finding out God anywhere? You do not see so many rascal gods are loitering in the street?" This is going on. If you simply consult dictionary, you can understand what is the meaning of God. God is so cheap thing, huh? Supreme being. Are you supreme being? Supreme means the highest authority. Highest authority means nobody is equal to him, nobody is greater than him. That is supreme. So these rascals who are claiming to become God, is it a fact that nobody is equal to him, nobody is greater than him? There are so many. So this kind of guru, this kind of rascal, will not help you. Guru must come from the parampara system by disciplic succession. Five thousand years or five millions of years, what was spoken by the supreme God or guru, the present guru also will say the same thing. That is guru. That is bona fide guru. Otherwise, he's not guru. Simple definition. Guru cannot change any word of the predecessor. There is one instance in Caitanya Mahaprabhu's life. One gentleman, (he) is Vallabha Acarya. He was very much devotee of Caitanya Mahaprabhu. He wrote one comment on Srimad-Bhagavatam, Subodhini-tika, it is called. That is recognized, nice tika, comment. But he approached Caitanya Mahaprabhu. He was very great devotee of Caitanya Mahaprabhu. So he simply said that "Caitanya Mahaprabhu, Lord Caitanya, if You hear my comment on the Srimad-Bhagavatam, You'll find it is far better than Sridhara Svami's." Sridhara Svami is the very old commentator. So Caitanya Mahaprabhu immediately rejected: "Oh, you are claiming that you have written something better than Sridhara Svami?" He chastised him. Svami means another... He sarcastically remarked, the word svami, Sridhara Swami, svami, another svami means "husband." So He said, svami jiva nahi mane besa bali guni(?): "I think one who does not recognize svami, he's a prostitute." He immediately said. "You do not recognize Sridhara Svami, then you are a prostitute. How can I hear from a prostitute?" He refused. Only word, that "I have written better than Svami." So this is the process of guru. You cannot disobey the previous acarya or guru. No. You have to repeat the same thing. Not research. Sometimes rascals come, that "You are speaking the same thing. Why don't you speak something new by research work?" We say that we have no intelligence, we cannot make any research. We are... Guru more murkha dekhi koriya vicara. Caitanya Mahaprabhu said that "My Guru Maharaja saw Me a great fool number one." So one who remains a great fool number one before his guru, he is guru. And one who says that "I'm advanced so much that I can speak better than my guru," then he's rascal. This is the process. <DL><DD>evam parampara-praptam <DD>imam rajarsayo viduh <DD>sa kaleneha (mahata) <DD>yogo nastah parantapa </DD></DL>Krsna said in the Fourth Chapter. So guru is one. Guru cannot be two. As soon as you find two opinions of guru, either both of them are rascals, or one is still at least rascal. There cannot be two. This is guru. Another place it is said, <DL><DD>tasmad gurum prapadyeta <DD>jijnasuh sreya uttamam <DD>sabde pare ca nisnatam <DD>brahmany upasamasrayam </DD></DL>Who needs a guru? A third-class, fourth-class man, ordinary man, doesn't require a guru. Guru, to keep a guru or to have a guru is not a fashion. One who is very serious to understand spiritual life, he requires a guru. Otherwise, there is no need of guru. Just like you keep a dog as a fashion, don't keep a guru. Guru means..., is a question of necessity. One must be very serious to understand what is spiritual life, what is God, what is my relation with God, how to act. When we are very much serious about this subject matter, then we require a guru. Don't go to a guru as a matter of fashion. That is useless. That is useless. Therefore sastra says, tasmad gurum prapadyeta. Because we have to go to guru and surrender there. Without surrendering, you cannot learn anything. If you want to challenge guru, it is not possible. Then you'll learn nothing. Tasmad gurum prapadyeta. Pranipatena. So, just like Arjuna accepted Krsna as guru, he said, sisyas te 'ham sadhi mam tvam prapannam: "I am now surrendered to you." That is the process. Tad viddhi pranipatena pariprasnena sevaya. To... Guru means Krsna's representative, former acaryas' representative. Krsna's... All acaryas are representative of Krsna; therefore guru should be offered the same respect as you offer to God. Tasmad gurum prapadyeta. Therefore Visvanatha Cakravarti Thakura says, yasya prasadad bhagavat-prasado. Because guru is bona fide representative of Krsna, or God, so if you surrender to guru, bona fide guru, that means you surrender to God. God is accepting your surrenderence through the guru. Yasya prasadad bhagavat-prasado. If you surrender to guru, that means Krsna is pleased. Krsna says in the Bhagavad-gita, sarva-dharman parityajya mam ekam saranam vraja: surrender. That somebody argues, "Where is Krsna? I shall surrender." No. You surrender to His representative, then you surrender to Krsna. This is the process. So guru is the representative of God. Therefore the sastra says, the authority says, saksad-dharitvena samasta-sastrair. Guru is as good as God. Here, in this Vyasa-puja day, we are teaching or they are doing, offering respect to guru. That means they are learning how to offer respect to God. It is not personal affair; it is required. Because they are trying to be God conscious, they must learn how to offer respect to God or God's representative. That is required. Saksad-dharitvena samasta-sastrair. In all the sastra, Vedic literature, guru is described as good as God. But guru will never say that "I am God." The disciple's duty is to offer respect to guru as he offers respect to God. But guru will never say that "I am... Because my disciples are offering me respect as God, therefore I have become God." As soon as he thinks so, he becomes dog. He is no more God. Therefore Visvanatha Cakravarti says... Why guru is offered respect like God? Kintu prabhor yah priya eva tasya. Guru is offered the same respect as we offer respect to God. Just like in the morning. The other side, aratrika was going on, offering to Krsna, and this side was aratrika was going on to offer respect to the spiritual master. The same respect. But guru will never say, and he's not that. Guru will never say, "Now I have become God." No. God does not become. God is always God. So God is God and guru is guru. But, as a matter of etiquette, God is the sevya God, worshipable God, and guru is the worshiper God. Just try to understand. Worshipable God and worshiper God. This is. Sevya bhagavan--sevaka bhagavan. Just like guru is addressed: "Prabhupada." Prabhu means "the Lord" and pada means "the position.One who has taken the position of the Lord." The same thing: saksad-dharitvena, prabhupada. These are the terms, one who is serious to study this science of God, they'll learn all these things. So one who is very serious to understand the science of God, for him a guru is required. Don't try to keep a guru as a matter of fashion, that it has become a fashion to accept somebody, some rascal as guru, and say that "I have got my guru." What kind of guru you have got? You are talking nonsense. Acaryavan purusa veda. One who has accepted guru, he'll talk sense, where there is meaning. He'll never talk any nonsense. That is the sign that he has got guru. He has got the sacred thread. Yes, he's accepted by bona fide guru. That is the sign, sacred thread. So you are offering good respect to your spiritual master. That is very nice. You are very thankful. But at the same time we should remember that how to carry out the orders of the guru so that people may not think that you are talking nonsense. You must be very careful. So in the Bhagavad-gita also... I am reciting, citing various verses from various sastras--Kathopanisad, Srimad-Bhagavatam. Now here is another verse. Krsna says, tad viddhi pranipatena pariprasnena sevaya, in the Bhagavad-gita. <DL><DD>tad viddhi pranipatena <DD>pariprasnena sevaya <DD>upadeksyanti te jnanam <DD>jnaninas tattva-darsinah </DD></DL>So you have to learn from guru by three processes. What is that? First process is you must surrender. Tasmad gurum prapadyeta. Surrender. You have to find out such an exalted person where you can willingly surrender, "Yes." Therefore it is enjoined in the sastras, before making a guru, try to study him, whether you can surrender there. Don't accept any guru all of a sudden as fanatic. No, don't do that. That is the injunction. And guru also must study the disciple who wants to become a disciple; must study him, whether he's fit for becoming a disciple. This is the way of making relationship between guru and disciple. Everything is there provided we take them seriously. Then we can train up how to become bona fide disciple, how to find out bona fide guru, how to establish our relationship with guru and act accordingly and make our life successful. Because guru's business is ajnana-timirandhasya jnananjana-salakaya. Guru's business is to enlighten the disciple, because he's in darkness. In another place in the Srimad-Bhagavatam it is said that parabhavas tavad abodha-jato yavan na jijnasata atma-tattvam. Parabhavah, parabhavah means defeat. Defeat. So whose defeat? Parabhavas tavad abodha-jato: one who is born rascal and fool. Everyone is born rascal and fool. Nobody, otherwise, if you are learned, if you are..., if you know things, then why do you go to a school and college and pass university? It is a fact. Animals. If we do not cultivate knowledge, then we are as good as animals. Now another animal is saying that there is no need of books, and he has become guru. But how you can get knowledge without authoritative studies of books and science and philosophy? But they are trying to avoid this. So imagine what kind of guru and what kind of disciple. So sastra says, parabhavas tavad abodha-jato. Abodha-jato. Everyone is born rascal, fool. He has to be enlightened, he has to be given knowledge, and he has to receive knowledge to make his life perfect. Therefore parabhavah means one who does not make his life perfect, he's being defeated. What is the defeat? Struggle for existence. We are trying to get better life. Here also, in this life also, we are struggling hard for getting better position. So real better position we do not know. That is described in the Bhagavad-gita: sah amrtatvaya kalpate. Here in this material world there is no better position because there is death. You may possess a very good better position, but you'll have to give it up. Either the better position will give up you, or ultimately you have to give up that better position. You cannot stay. Suppose you have earned millions of dollars, millions of pounds: "Now we have got good bank balance." You think, "Now I am in the better position." A little dysentery, or cholera, dysentery--finished, better position. Or the bank fails--that better position gone. So there is no better position in this material world. It is a false. Therefore those who are trying to get better position in this material world, they are simply becoming defeated, because there is no better position. He's a rascal. He's thinking this is better position. What is better position? Then Bhagavad-gita says the better position is amrtatva. Sah amrtatvaya kalpate: "Don't die. Keep your position firm." That is better position. So is there any science to give knowledge how one becomes immortal? Yes, there is. You can become immortal. Not in this material science; not in the so-called universities. But there is knowledge in the Vedic scripture by which you can become immortal. That is better position. No more death, no more birth, no more old age, no more disease. So guru's task is very great responsibility. He has to guide the disciple how to make him quite eligible candidate to get the perfect position, immortality, back to home, back to Godhead. Thank you very much. (end) HDG A.C. Bhaktivedanta Swami Prabhupada
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<CENTER>"Mix with such sadhu who are actually executing Krsna-bhajana" </CENTER><CENTER>by Srila A.C. Bhaktivedanta Swami Prabhupada </CENTER>This is the symptom of mahatma, one who has surrendered to Krsna fully. Sa mahatma sudurlabhah. So that is guru, mahatma, who knows vasudevah sarvam iti [bg.7.19]. Such mahatma is guru. Mahatmanas tu mam partha daivim prakrtim asritah, bhajanty ananya-manasah [bg.9.13]. The guru has no other business than Krsna-bhajana. So that you have to see.You have to learn. You have to appreciate with persons who are actually engaged in Krsna-bhajana. Then you'll understand. Adau sraddha tatah sadhu-sangah [Cc.Madhya23.14-15]. Sadhu means bhajate mam ananya-bhak sadhur eva sa mantavyah [bg.9.30]. He's sadhu. Who? Who has no other business than Krsna. Mix with such sadhu who are actually executing Krsna-bhajana. Adau sraddha tatah sadhu-sangah. This is the description of the sadhu. Bhajate mam Anaya-bhak sadhur eva sa mantavayah [bg.9.30]. These things are there. There is no question of being misled. But if you purposefully mislead yourself, who can check? In the beginning you may commit some mistake, but when you study Bhagavad-gita -- who is sadhu, who is mahatma, who is guru -- then why shall we make, commit mistake again? If you have done mistake -- you have gone to a rascal who is not Krsna conscious- then when you read Bhagavad-gita, you can understand. Why you are misled? Why you should be misled? If it is written on the road, "Keep to the left," why should you be misled and go to the right? Go to the left. Then you are not misled. So here it is said, mahatmanas tu mam partha daivim prakrtim asritah [bg.9.13]. A mahatma means who is always engaged in Krsna consciousness. Why do you accept somebody as mahatma who does not speak about Krsna? Then you are misleading yourself. Sa mahatma sudurlabhah. Vasudeva sarvam iti [bg.7.19]. Everything, direction, is there. Why you create your own mahatma? If you want to be cheated, who can check you? That is your fault. In Bhagavad-gita, it is clearly said, bahunam janmanam ante jnanavan mam prapadyate vasudevah sarvam iti sa mahatma sudurlabhah [bg.7.19] That is mahatma. Mahatmanas tu mam partha daivim prakritim asritah, bhajanty ananya-manasah [bg.9.13]. Sadhur… Api cet suduracaro bhajate mam ananya-bhak [bg.9.30]. He's mahatma. He's sadhu. We shall go to him. Why shall we go to a rascal? Simple directions. So if you are mislead, if you are cheated, whose fault it is? But if you want to be cheated, who can check? Even though somebody by mistake has gone to a rascal, the book is there. As soon as you find out, "Here is a rascal who does not know anything about Krsna, and I have come to him," reject him. That is stated in the sastra. Gurur apy avaliptasya karyakaryam ajanantah parityago vidhiyate. (?) Even by mistake. You have come to a rascal who does does not know how to become guru, you can reject him. Why you should stick to him? Reject him. And by mistake I have come to rascal. Why shall I continue to accept him as guru? Canakya Pandita said, tyaja durjana-samsargam bhaj sadhu-samagamam: " Give up all rascals. Associate with sadhus." If you do not do that, that is your fault. Tyaja durjana-samsargam bhaj sadhu-samagamam. We have to mix with sadhu. Sadhu means who are twenty-four-hours engaged in Krsna's service: Things are there. Why you should mix with asadhu? Then how can you understand? Adau sraddha tatah sadhu-sangah [Cc. Madhya 23.14-15]. If you have got little faith, then next business is to associate with sadhus. [srila Prabhupada Room Conversation --- January 31, 1977 in Bhubaneshwar, India]
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<CENTER>Sheep Logic </CENTER><CENTER>by Srila Gour Govinda Maharaja </CENTER>[Excerpts from Pariprasna: The Process of Inquiry] Devotee: What if someone tries to serve his guru in this way and then later on the guru falls down? Gaura Govinda Swami: That's a bogus guru, nor a bona fide guru. Devotee: In that case one's surrender and service count for nothing? Gaura Govinda Swami: Nothing, zero! They are of no value, because that guru was not bona fide, he was a hypocrite, a follower of Kali, only outwardly posing as a Vaisnava guru. You should be careful before accepting a guru. That's your responsibility. Don't be superfluous. You should be very serious and don't follow gaddalika-srota-nyaya. "Gaddalika" means a flock of sheep. Sheep move in a flock and one is at the head, leading. If that sheep jumps into a ditch the whole flock will jump into a ditch. They never think, "Why should we jump into a ditch?" If the leader jumps, they think, "That is a nice path. We should also go that way." You should use your intelligence. Don't follow this sheep logic. That is your responsibility. You should desire to get Krsna. That is the perfection of human life. This morning I talked about how consciousness should be fully blossomed, cent percent purna-vikacita-cetana. That is the perfection of human life. If someone can get Krsna then he'll have obtained supreme perfection. That means cent percent Krsna. Not twenty-five percent, thirty percent or fifty percent Krsna. No! Cent percent Krsna. Who can give cent percent Krsna? Only the person who has it can give. If someone has only twenty -five percent Krsna, how can he give you cent percent Krsna? He doesn't have the balance in his account. This is your responsibility. You should find such a person and don't follow this gaddalika-srota-nyaya." Oh, everyone is accepting so and so as a paramahamsa, maha-bhagavata. Everyone says so." Alright, don't think anything, fall into the ditch. <CENTER>Don't Find Fault </CENTER> Devotee: It's very easy to understand this point after the fact. But there were many supposedly quite advanced devotees... Gaura Govinda Swami: Don't find fault with others. Find fault with yourself. See good in others. See bad in yourself. You have committed a mistake; therefore such a thing has happened. The caitya-guru, Paramatma, Krsna, He knows your heart. He knows what you are whispering in your heart. You cannot cheat Him. Outwardly you may be speaking very sweet from the lips. Your external dealings may be very nice. But inside, don't be hypocrite. Be a simple, natural vaisnava. You have no simplicity in your heart. Duplicity, pretentiousness, crookedness, politics- so many nasty things are there in you heart. You follow this gaddilika-srota-nyaya logic. Krsna as caitya-guru, Paramatma, knows you are not serious. You should be thinking, "How can I get a bona fide guru? The aim of my life is to get Krsna, cent percent Krsna." You should be crying in your heart. Krsna will know, "Yes, this soul is crying for Me." This crying is most important. In the Adi Purana Krsna had said, "rudanti mama samvidhau.Rudanti" means crying. Aham parikartah- One who cries for Me from the core of his heart purchases Me. Have you ever cried for this? Therefore I say you are not serious. You are superfluous. You are just following this gaddalika-srota-nyaya. That is your mistake. Why do you find fault with others? Krsna knows, "Oh this fellow wants a cheater, not a teacher." Therefore Krsna provides a cheater. You should admit that it is your bad karma, your mistake. Then repent and cry. Cry before Krsna, before Mahaprabhu. Cry form the core of your heart so They'll shower Their mercy on you. Then you'll never be cheated. This is the process. It is a most important and serious thing. This is a personal relationship and a personal responsibility. It is not the responsibility of anyone else. You alone are responsible for your activity. Why should someone else be responsible? It is up to you to accept a bona fide guru, not a bogus guru; to get cent percent Krsna; to make your life successful, not his life, or that life, or anybody else's life. This is a very deep confidential philosophy, try to understand it. <CENTER>Guru Darsana </CENTER>Gaura Govinda Swami: One thing is important: We don't' know who is a real, bona fide guru. Can you know? Can you measure? Can you see with your material vision? You can't see. You can't measure him. Krsna is adhoksaja. He cannot be measured by the defective material senses. Similarly, His true representative the bona fide guru, the dear devotee who is very intimate and very confidential, cannot be measured by your defective senses. You cannot see him with your material vision. You can only see the outward body of flesh, bones, marrow, blood, and urine. In the 11th Canto Krsna says that the guru acarya is as good as He Himself. acarya-mam vijaniyan navamanyeta karhicit na martya-buddhyasuyeta sarva-deva-mayo guruh One should know the acarya as Myself and never disrespect him in any way. One should not envy him, thinking him to be an ordinary man, for he is the representative of all the demigods. (Bhag. 11.17.27) In addition, in Guruvastaka (Verse 7) we chant: saksad-dharitvena samastra-sastrair uktas tatha bhavyata eva sadbhih kintu prabhor yah priya eva tasya vande guroh sri-caranaravindam Every day you sing saksad-dhari, and Krsna says the same thing: acaryam mam vijnaniyan-"He is as good as Myself." Na martya-buddhyasuyeta-"Don't think of him as an ordinary mortal human being." Sarva-deva mayo guruh- "No, all the demigods are there in him." This is guru tattva. How can you see such a guru with your material vision? As you cannot see Krsna with material vision, you cannot see the guru with material vision. You will only see the outward thing, which is not guru. Only if the guru showers his mercy on you can you be endowed with the vision to see his true form. By the mercy of guru you can see guru, otherwise you cannot see. This vision is only obtained by crying and crying and crying before Krsna: "Oh Krsna, I don't know who is your real representative who can deliver You to me cent percent. I want you cent percent, O Krsna." If you cry before Krsna then Krsna will make an arrangement. He is there in the heart as Paramatma. He will understand, "Now he's crying for Me, so I must help him." He will make an arrangement that you meet a bona fide guru, a genuine representative of Krsna. Otherwise it is not possible. This is the only process. But in our case we try to measure everything. We measure the Lord. We measure the guru. We try to see the Lord with our vision, with our defective senses. Therefore our acaryas and sastras say that the guru is the seer, drasta, and you should put yourself in the position as the object to be seen, drsta. It is very difficult to understand this point because almost everyone thinks just in the reverse. You think you are the seer and the Lord or guru are drsta, the objects to be seen. No! It is the complete opposite. The Lord is the seer and the guru is the seer. You are not the seer. You are the object to be seen by guru or seen by the Lord. Do you understand? This is a very deep philosophy. <CENTER>Cry For Guru </CENTER>What I am saying is from the previous acaryas. Nothing is mine, not a single letter. I follow the path the acaryas have shown. I have done that in my life and therefore I got my guru. That is my experience. Following what our acaryas say, what sastra says, sadhu-sastra-guru-this is the process. But you have never followed it. I think you cannot understand it clearly. Try! It is a simple thing. You cry before Krsna, cry before Mahaprabhu, "Please help me, please help me, please help me!" Krsna is the heart and can understand, "Oh, now he is crying." He will help you. He will make arrangements that you can get a bona fide guru who is Krsna's true representative, a confidential, intimate associate if the Lord-and then your life will be successful. Don't be desperate. There is no question of despondency on this path. There is no pessimism here. It is all optimism. Mahaprabhu is so merciful-maha-vadanyaya avatara. Srila Kaviraja Goswami in Caitanya Caritamrta has used the word adbhuta, wonderful three times; adbhuta-karunya, adbhuta-vadanya, adbhuta-audara, wonderfully munificent, wonderfully merciful, wonderfully magnanimous. This is Sriman Mahaprabhu. Cry before Him. Cry before Krsna to shower His mercy on you. It is the only thing required. Don't try to measure Krsna or His representative the guru with your defective senses. You will only be cheated. You should have complete, unflinching faith in Mahaprabhu, Krsna and sadhu. There is no other way. <CENTER>Confirmation Needed </CENTER>Devotee: How do we discern between the prompting of Paramatma and the ramblings of our mind? Gaura Govinda Swami: Krsna is there in your heart as Paramatma, caitya guru. He is your friend. The Upanisadas say, dva suparna sayuja sakhayah- Your friend the Supersoul prompts, but you cannot hear Him. A liberated soul can hear, but a conditioned soul cannot. A conditioned soul only hears the promptings of maya. If, within and without, that prompting in confirmed by sadhu and sastra, then it is all right. Confirmation is needed. Then you can understand, "Yes, that prompting was inside me. Now the same thing has come out from the lips of sadhu." If sastra says the same thing then it is confirmed, otherwise not. A conditioned soul cannot hear what the Paramatma prompts. Only a liberated soul can hear. Though He prompts, you cannot hear because you heart is filled with dirt. Clear the contamination. Cleansed of the dirt, you heart will be purified. Then you can hear, otherwise not. How will you hear with a filthy heart? Devotee: Sometimes we cry for something and we get some help. But then we become again satisfied in life. Gaura Govinda Swami: There should always be crying. Then we will always get help. Not that you should say, "Oh, now I have gotten, finished." There should always be crying, "I cannot get, I cannot get, I cannot get anything!" Mahaprabhu was always crying. He has taught us to cry: "Hari Hari bolite nayane ba'be nira"- uttering the name of Hari and shedding tears. Devotee: You explained that to please you we have to become simple and not duplicitous. I was wondering what practical service is pleasing to you? Gaura Govinda Swami: That's individual, not general. There are specific and general instructions. For individual instruction, you come to me and I will speak. Those instructions differ form person to person. It's not the same for one and all. Don't be so foolish as to ask such a question. Devotee: All this talk of crying for Krsna: I was just reading in the Nectar of Devotion that we should not cry before the Deity. Gaura Govinda Swami: Don't cry before the Deities- cry in your room! This crying should be in the heart. Krsna is everywhere. If you cry, Krsna knows, Krsna sees. <CENTER>Genuine Sadhu-sanga </CENTER>Devotee: Paramatma is comparable to guru in some ways? Gaura Govinda Swami: Paramatma is the manifestation of guru and guru is the manifestation of Paramatma. Katha Upanisad says: nayam atma pravacena labhyo na medhaya na bahuna srutena yam evaisa vrnute tena labhyas tasyaisa atma vivrnute tanum svam The Supreme Self can never be known by any amount of argument, reasoning, intelligence, or by much hearing. To those whom He chooses, however, He may reveal His personal form. If someone is crying for Krsna, Paramatma knows. Then Paramatma assumes a body and appears. When He appears externally he is guru. "Tanu" means body. Vivrnute tanum svam- He assumes a body and is known as caitya-guru. Therefore I say, cry,cry,cry! Paramatma will know, "Now he is crying for Me." In this regard, sadhu-sanga in most important. And that means a real sadhu in the true sense, not a hypocrite sadhu, not a bogus sadhu- a real sadhu. "Guru" means heavy, not laghu. These words have their meanings and you should understand them. If you really meet guru then you association with laghus will be bitter. That's a most important thing. That's the test who is guru. "Laghu" means material things. You are associating with material poets, material politicians, materially wealthy persons, and materially learned persons. They are laghus. When you associate with a sadhu and get his krpa then automatically the taste will be bitter and you will no longer like to associate with laghus. You should associate with a real sadhu. Sadhu-krpa, then mercy of sadhu, is powerful. It is a most important thing. It is said, vaisnava- krpaye tare sarva siddhi- If you can get the mercy of a sadhu then you will achieve all perfection. Moreover, it must be with a real sadhu, a sadhu is the true sense of the term. Not a hypocrite or bogus sadhu or kali-cela! They are only posing like sadhu. If a genuine sadhu casts his merciful glance on you then you have it! Sadhu-sanga is most important, most important. One should develop greed for such a type of sadhu-sanga. Don't resist such greed. You are greedy for material accumulations. That is you enemy. That will lead you to hell. Now become greedy for this, to have such sadhu-sanga. "How can I get it, how can I get it?" Develop this greed. It should not be resisted. It is the only thing needed. <HR>
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TEXT 218 dui jane prabhura krpa dekhi' bhakta-gane 'hari' 'hari' bale sabe anandita-mane SYNONYMS dui jane--unto the two persons; prabhura--of the Lord; krpa--the mercy; dekhi'--seeing; bhakta-gane--all the devotees; hari hari--the holy name of the Lord; bale--chant; sabe--all; anandita--cheerful; mane--in the mind. TRANSLATION When all of the devotees saw the mercy of the Lord upon the two brothers, they were very much gladdened, and they began to chant the holy name of the Lord, "Hari! Hari!" PURPORT Srila Narottama dasa Thakura says, chadiya vaisnava seva nistara payeche keba: unless one serves a Vaisnava, he cannot be delivered. The spiritual master initiates the disciple to deliver him, and if the disciple executes the order of the spiritual master and does not offend other Vaisnavas, his path is clear. Consequently Sri Caitanya Mahaprabhu requested all the Vaisnavas present to show mercy toward the two brothers, Rupa and Sanatana, who had just been initiated by the Lord. When a Vaisnava sees that another Vaisnava is a recipient of the Lord's mercy, he becomes very happy. Vaisnavas are not envious. If a Vaisnava, by the mercy of the Lord, is empowered by Him to distribute the Lord's holy name all over the world, other Vaisnavas become very joyful--that is, if they are truly Vaisnavas. One who is envious of the success of a Vaisnava is certainly not a Vaisnava himself, but an ordinary mundane man. Envy and jealousy are manifested by mundane people, not by Vaisnavas. Why should a Vaisnava be envious of another Vaisnava who is successful in spreading the holy name of the Lord? An actual Vaisnava is very pleased to accept another Vaisnava who is bestowing the Lord's mercy. A mundane person in the dress of a Vaisnava should not be respected but rejected. This is enjoined in the sastra (upeksa). The word upeksa means neglect. One should neglect an envious person. A preacher's duty is to love the Supreme Personality of Godhead, make friendships with Vaisnavas, show mercy to the innocent and reject or neglect those who are envious or jealous. There are many jealous people in the dress of Vaisnavas in this Krsna consciousness movement, and they should be completely neglected. There is no need to serve a jealous person who is in the dress of a Vaisnava. When Narottama dasa Thakura says chadiya vaisnava seva nistara payeche keba, he is indicating an actual Vaisnava, not an envious or jealous person in the dress of a Vaisnava. TEXT 219 nityananda, haridasa, srivasa, gadadhara mukunda, jagadananda, murari, vakresvara SYNONYMS nityananda--Lord Nityananda; haridasa--Haridasa Thakura; srivasa--Srivasa Thakura; gadadhara--Gadadhara Pandita; mukunda--Mukunda; jagadananda--Jagadananda; murari--Murari; vakresvara--Vakresvara. TRANSLATION All the Vaisnava associates of the Lord were present, including Nityananda, Haridasa Thakura, Srivasa Thakura, Gadadhara Pandita, Mukunda, Jagadananda, Murari and Vakresvara. TEXT 220 sabara carane dhari, pade dui bhai sabe bale,----dhanya tumi, paile gosani SYNONYMS sabara--of all of them; carane--the lotus feet; dhari--touching; pade--fall down; dui bhai--the two brothers; sabe bale--all the Vaisnavas say; dhanya tumi--you are so fortunate; paile gosani--you have gotten the shelter of the lotus feet of Lord Caitanya Mahaprabhu. TRANSLATION In accordance with the instructions of Sri Caitanya Mahaprabhu, the two brothers, Rupa and Sanatana, immediately touched the lotus feet of these Vaisnavas, who all became very happy and congratulated the two brothers for having received the mercy of the Lord. PURPORT This behavior is indicative of real Vaisnavas. When they saw that Rupa and Sanatana were fortunate enough to receive the mercy of the Lord, they were so pleased that they all congratulated the two brothers. A jealous person in the dress of a Vaisnava is not at all happy to see the success of another Vaisnava in receiving the Lord's mercy. Unfortunately in this Age of Kali there are many mundane persons in the dress of Vaisnavas, and Srila Bhaktivinoda Thakura has described them as disciples of Kali. He says, kali-cela. He indicates that there is another Vaisnava, a pseudoVaisnava with tilaka on his nose and kanthi beads around his neck. Such a pseudoVaisnava associates with money and women and is jealous of successful Vaisnavas. Although passing for a Vaisnava, his only business is earning money in the dress of a Vaisnava. Bhaktivinoda Thakura therefore says that such a pseudoVaisnava is not a Vaisnava at all but a disciple of Kali-yuga. A disciple of Kali cannot become an acarya by the decision of some high court. Mundane votes have no jurisdiction to elect a Vaisnava acarya. A Vaisnava acarya is self-effulgent, and there is no need for any court judgment. A false acarya may try to override a Vaisnava by a high-court decision, but Bhaktivinoda Thakura says that he is nothing but a disciple of Kali-yuga.
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TEXT 40 na lolupayopadisen na grharudha-cetase nabhaktaya ca me jatu na mad-bhakta-dvisam api SYNONYMS na--not; lolupaya--to the greedy; upadiset--one should instruct; na--not; grha-arudha-cetase--to one who is too attached to family life; na--not; abhaktaya--to the nondevotee; ca--and; me--of Me; jatu--ever; na--not; mat--My; bhakta--devotees; dvisam--to those who are envious of; api--also. TRANSLATION It is not to be instructed to persons who are too greedy and too attached to family life, nor to persons who are nondevotees and who are envious of the devotees and of the Personality of Godhead. PURPORT Persons who are always planning to do harm to other living entities are not eligible to understand Krsna consciousness and cannot enter into the realm of transcendental loving service to the Lord. Also, there are so-called disciples who become submissive to a spiritual master most artificially, with an ulterior motive. They also cannot understand what Krsna consciousness or devotional service is. Persons who, due to being initiated by another sect of religious faith, do not find devotional service as the common platform for approaching the Supreme Personality of Godhead, also cannot understand Krsna consciousness. We have experience that some students come to join us, but because of being biased in some particular type of faith, they leave our camp and become lost in the wilderness. Actually, Krsna consciousness is not a sectarian religious faith; it is a teaching process for understanding the Supreme Lord and our relationship with Him. Anyone can join this movement without prejudice, but unfortunately there are persons who feel differently. It is better, therefore, not to instruct the science of Krsna consciousness to such persons. Generally, materialistic persons are after some name, fame and material gain, so if someone takes to Krsna consciousness for these reasons, he will never be able to understand this philosophy. Such persons take to religious principles as a social decoration. They admit themselves into some cultural institution for the sake of name only, especially in this age. Such persons also cannot understand the philosophy of Krsna consciousness. Even if one is not greedy for material possessions but is too attached to family life, he also cannot understand Krsna consciousness. Superficially, such persons are not very greedy for material possessions, but they are too attached to wife, children and family improvement. When a person is not contaminated by the above-mentioned faults yet at the ultimate issue is not interested in the service of the Supreme Personality of Godhead, or if he is a nondevotee, he also cannot understand the philosophy of Krsna consciousness. TEXT 41 TEXT sraddadhanaya bhaktaya vinitayanasuyave bhutesu krta-maitraya susrusabhirataya ca SYNONYMS sraddadhanaya--faithful; bhaktaya--to the devotee; vinitaya--respectful; anasuyave--nonenvious; bhutesu--to all living entities; krta-maitraya--friendly; susrusa--faithful service; abhirataya--eager to render; ca--and. TRANSLATION Instruction should be given to the faithful devotee who is respectful to the spiritual master, nonenvious, friendly to all kinds of living entities and eager to render service with faith and sincerity. TEXT 42 TEXT bahir-jata-viragaya santa-cittaya diyatam nirmatsaraya sucaye yasyaham preyasam priyah SYNONYMS bahih--for what is outside; jata-viragaya--to him who has developed detachment; santa-cittaya--whose mind is peaceful; diyatam--let this be instructed; nirmatsaraya--nonenvious; sucaye--perfectly cleansed; yasya--of whom; aham--I; preyasam--of all that is very dear; priyah--the most dear. TRANSLATION This instruction should be imparted by the spiritual master to persons who have taken the Supreme Personality of Godhead to be more dear than anything, who are not envious of anyone, who are perfectly cleansed and who have developed detachment for that which is outside the purview of Krsna consciousness. PURPORT In the beginning, no one can be elevated to the highest stage of devotional service. Here bhakta means one who does not hesitate to accept the reformatory processes for becoming a bhakta. In order to become a devotee of the Lord, one has to accept a spiritual master and inquire from him about how to progress in devotional service. To serve a devotee, to chant the holy name according to a certain counting method, to worship the Deity, to hear Srimad-Bhagavatam or Bhagavad-gita from a realized person and to live in a sacred place where devotional service is not disturbed are the first out of sixty-four devotional activities for making progress in devotional service. One who has accepted these five chief activities is called a devotee. One must be prepared to offer the necessary respect and honor to the spiritual master. He should not be unnecessarily envious of his Godbrothers. Rather, if a Godbrother is more enlightened and advanced in Krsna consciousness, one should accept him as almost equal to the spiritual master, and one should be happy to see such Godbrothers advance in Krsna consciousness. A devotee should always be very kind to the general public in instructing Krsna consciousness because that is the only solution for getting out of the clutches of maya. That is really humanitarian work, for it is the way to show mercy to other people who need it very badly. The word susrusabhirataya indicates a person who faithfully engages in serving the spiritual master. One should give personal service and all kinds of comforts to the spiritual master. A devotee who does so is also a bona fide candidate for taking this instruction. The word bahir jata-viragaya means a person who has developed detachment from external and internal material propensities. Not only is he detached from activities which are not connected to Krsna consciousness, but he should be internally averse to the material way of life. Such a person must be nonenvious and should think of the welfare of all living entities, not only of the human beings, but living entities other than human beings. The word sucaye means one who is cleansed both externally and internally. To become actually cleansed externally and internally, one should chant the holy name of the Lord, Hare Krsna, or Visnu, constantly. The word diyatam means that knowledge of Krsna consciousness should be offered by the spiritual master. The spiritual master must not accept a disciple who is not qualified; he should not be professional and should not accept disciples for monetary gains. The bona fide spiritual master must see the bona fide qualities of a person whom he is going to initiate. An unworthy person should not be initiated. The spiritual master should train his disciple in such a way so that in the future only the Supreme Personality of Godhead will be the dearmost goal of his life. In these two verses the qualities of a devotee are fully explained. One who has actually developed all the qualities listed in these verses is already elevated to the post of a devotee. If one has not developed all these qualities, he still has to fulfill these conditions in order to become a perfect devotee.
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If the ISKCON leadership ruins ISKCON with this "bureaucracy" that Srila Prabhupada warned against, then it was Srila Prabhupada's wish to dismantle ISKCON and send out his preachers to accomplish something on their own in a self-effulgent manner rather than have ISKCON degraded into a bureaucracy of rubber-stamp gurus in a corrupt institution of payed professional devotees. So True
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"Dissolve Your Mind" - Buddha Then another class of philosophy is that of Buddha: "Only the combination of different things has created your mental system. With the dissolution of the mental system, nothing remains. So, somehow, we must dissolve the mental system. Practice ahimsa, nonviolence, satya, truthfulness, and so on." It is seen that all these philosophers are talking either of renunciation or of exploitation (bhukti, mukti). And by setting different types of enchanting traps, they arrange to capture the jiva soul. Bhaktivinoda Thakura says, "But I have come to realize that these fellows are all cheaters. And they all have this common stand: they have no touch of Your devotion, Your service. There, they are one. They cannot deliver any real good. They are common to oppose Your devotional service and supremacy. And ultimately they leave us in chaos. "But from the ultimate standpoint, I see that they are agents engaged by You to segregate the seriously diseased persons to another ward, for the good of the less seriously diseased patients. It is Your arrangement to segregate the hopeless persons to another side for the benefit of the good side. That is Your design, and they are playing at Your hand like so many dolls. They are Your agents and they are also serving You in some way, because nothing is outside You." Bhaktivinoda Thakura concludes saying, "I bid good-bye to them all. I feel in my heart that I shall show respect to all these so-called good agents from a distance, however my only real capital is the dust of the holy feet of Your devotees. I rely on that dust as the source of all my prospects. I seek to put all my energy into taking the dust of their holy lotus feet upon my head. This is everything for me."
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Vrajanatha: What is the name of Sri Gaura Kisora’s pure and invaluable philosophical teachings? The previous acaryas have established the philosophies of advaita-vada (exclusive monism), dvaita-vada (dualism), suddhadvaita-vada (purefied non-dualism), visistadvaita-vada (specialized non-dualism), and dvaitadvaita-vada (dualism-with-monism). Has Sri Gaurangadeva accepted any of these, or has He founded a different philosophical school? When you were instructing me about the system of sampradaya, you said that Sri Gaurangadeva belongs to the Brahma-sampradaya. In that case, should we consider Him to be an acarya of Madhvacarya’s dvaita-vada? Babaji: Baba, you should hear the eighth sloka of Dasa-mula: hareh sakteh sarvam cid-acid akhilam syat parinatih vivartam no satyam srutim iti viruddham kali-malam harer bhedabhedau sruti-vihita-tattvam suvimalam tatah premnah siddhir bhavati nitaram nitya-visaye The entire spiritual and material creation is a transformation of Sri Krsna’s sakti. The impersonal philosophy of illusion (vivarta-vada) is not true. It is an impurity that has been produced by Kali-yuga, and is contrary to the teachings of the Vedas. The Vedas support acintya-bhedabheda-tattva (inconceivable oneness and difference) as the pure and absolute doctrine, and one can attain perfect love for the Eternal Absolute when he accepts this principle. The conclusive teachings of the Upanisads are known as Vedanta, and in order to bring their precise meaning to light, Vyasadeva compiled a book of four chapters, called Brahma-sutra or Vedanta-sutra. The Vedanta commands great respect amongst the intellectual class. In principle, Vedanta-sutra is widely accepted as the proper exposition of the truths taught in the Vedas. From this Vedanta-sutra, the different acaryas extract different conclusions, which are just suitable to support their own philosophies. Sri Sankaracarya has used Vedanta-sutra to support his impersonal theory of illusion, which is called vivarta-vada. He said that one compromises the very essence of brahma if one accepts any transformation in brahma, that the doctrine of transformation (parinama-vada) is therefore completely faulty, and that vivartavada is the only reasonable philosophy. According to his own needs, Sri Sankaracarya collected some Vedic mantras to support His vivarta-vada, which is also known as Mayavada. We can understand from this that parinama-vada has been popular from early times, and that Sri Sankara checked its acceptance by establishing vivarta-vada, which is a sectarian doctrine. Sriman Madhvacarya was dissatisfied with vivarta-vada, so he propounded the doctrine of dualism (dvaita-vada), which he also supported with statements from the Vedas to suit his own purpose. Similarly, Ramanujacarya taught specialized non-dualism (visistadvaita-vada), Sri Nimbadityacarya taught dualism-withmonism (dvaitadvaita-vada) and Sri Visnusvami taught purefied non-dualism (suddhadvaita-vada). Sri Sankaracarya’s Mayavada philosophy is opposed to the basic principles of bhakti. Each of the Vaisnava acaryas has claimed that his principles are based on bhakti, although there are differences between the various philosophies that they taught. Sriman Mahaprabhu accepted all the Vedic conclusions with due respect, and gave their essence in His own instructions. Mahaprabhu taught the doctrine of acintya-bhedaabheda-tattva (inconceivable difference and oneness). He remained within the sampradaya of Sriman Madhvacarya, but still Sriman Mahaprabhu only accepted the essence of Madhvacarya’s doctrine. Vrajanatha: What is the doctrine of parinama-vada (transformation)? Babaji: There are two kinds of parinama-vada: brahma-parinamavada (the doctrine of transformation of brahma), and tat-saktiparinama-vada (the teaching of the transformation of energy). Those who believe in brahma-parinama-vada (the transformation of brahma) say that the acintya (inconceivable) and nirvisesa (formless) brahma transforms itself into both living beings and the inert material world. To support this belief, they quote from the Chandogya Upanisad (6.2.1), ekam evadvitiyam, “Before the manifestation of this universe there existed only the Absolute Truth, a non-dual tattva that exists in truth.” According to this Vedic mantra, brahma is the one and only vastu which we should accept. This theory is also known as non-dualism, or advaita-vada. Look, in this theory, the word parinama (progressive transformation) is used, but the actual process that it describes is in fact vikara (destruction or deformation). Those who teach transformation of energy (sakti-parinamavada) do not accept any sort of transformation in brahma. Rather, they say that the inconceivable sakti, or potency of brahma, is transformed. The jiva-sakti portion of the potency of brahma transforms into the individual spirit jivas, and the maya-sakti portion transforms into the material world. According to this theory, there is parinama (transformation), but not of brahma. sa-tattvato ‘nyatha-buddhir vikara ity udahrtah Sadananda’s Vedanta-sara (59) The word vikara (modification) means that something appears to be what it is factually not. Brahma is accepted as a vastu (basic substance), from which two separate products appear, namely the individual souls and this material world. The appearance of substances that are different in nature from the original substance is known as vikara, (modification). What is a vikara? It is just something appearing to be what it is actually not. For example, milk is transformed into yogurt. Although yogurt is milk, it is called yogurt, and this yogurt is the vikara or modification of the original substance, in this case, milk.According to brahma parinama-vada, the material world and the jivas are the vikara of brahma. Without any doubt, this idea is absolutely impure for the following reasons: Those who put forward this theory accept the existence of only one substance, namely the nirvisesa-brahma. But how can this brahma be modified into a second substance, if nothing else exists apart from it? The theory itself does not allow for modification of brahma. Accepting modification of brahma defies logic, which is why brahma-parinama-vada is not reasonable under any circumstances. However, there is no such fault in sakti-parinama-vada, because according to this philosophy, brahma remains unaltered at all times. Bhagavan’s inconceivable sakti that makes the impossible possible (aghatana-ghatana-patiyasi-sakti) has an atomic particle, which is transformed at some places as the individual souls, and it also has a shadow portion, which is transformed in other places into material universes. When brahma desired, “Let there be living entities,” the jiva-sakti part of the superior potency (para-sakti) immediately produced innumerable souls. Similarly, when brahma desired the existence of the material world, the maya potency, the shadow form of para-sakti, at once manifested the unfathomable, inanimate material world. Brahma accepts these changes while remaining free from change itself. One may argue: “Desiring is itself a transformation, so how can this transformation occur in the desireless brahma?” The answer to this is, “You are comparing the desire of brahma to the desire of the jiva, and calling it a vikara (modification). Now, the jiva is an insignificant sakti, and whenever he desires, that desire comes from contact with another sakti. For this reason, the desire of the jiva is called vikara. However, the desire of brahma is not in this category. The independent desire of brahma is part of its intrinsic nature. It is one with the sakti of brahma, and at the same time different from it. Therefore, the desire of brahma is the svarupa of brahma, and there is no place for vikara. When brahma desires, sakti becomes active, and only sakti is transformed. This subtle point is beyond the discriminating power of the jivas’ minute intelligence, and can only be understood through the testimony of the Vedas. Now we must consider the parinama (transformation) of sakti. The analogy of milk changing into yogurt may not be the best example to explain sakti-parinama-vada. Material examples do not give a complete understanding of spiritual principles, but they can still enlighten us regarding certain specific aspects. The cintamani gem is a material object that can produce many varieties of jewels, but it is not transformed or deformed itself in any way. Sri Bhagavan’s creation of this material world should be understood as being something similar to this. As soon as Bhagavan desires, His acintya-sakti (inconceivable potency) creates innumerable universes of fourteen planetary systems and worlds where the jivas can live, but He Himself remains absolutely unchanged. It should not be understood that this “untransformed” Supreme is nirvisesa (formless) and impersonal. On the contrary, this Supreme is the great and all-encompassing substance, brahma (brhad-vastu-brahma). He is eternally Bhagavan, the master of the six opulences. If one accepts Him as merely nirvisesa, one cannot explain His spiritual sakti. By His acintya-sakti, He exists simultaneously in both personal and impersonal forms. To suppose that He is only nirvisesa is to accept only half the truth, without full understanding. His relationship with the material world is described in the Vedas using the instrumental (karana) case to signify ‘by which...’; the ablative (apadana) case to signify ‘from which...’; and the locative (adhikarana) case to signify ‘in which...’. It is stated in the Taittiriya Upanisad (3.1.1): yato va imani bhutani jayante yena jatani jivanti yat prayanty abhisamvisanti tad vijijnasasva tad brahma One should know that brahma is He from whom all living beings are born, by whose power they remain alive, and into whom they enter at the end. He is the one about whom you should inquire, He is brahma.1 1 “The one about whom you are asking–that is brahma.” In this sloka, ‘yato va imani’, the ablative (apadana) case for Isvara is used when it is said that the living beings are manifested from Him; ‘yena’, which is the instrumental (karana) case, is used when it is said that all sentient creatures live by His power; and ‘yat’, which indicates the locative (adhikarana) case, is used when it is said that all living beings enter into Him in the end. These three symptoms show that the Absolute Truth is Supreme; this is His unique feature. That is why Bhagavan is always savisesa (possessing form, qualities, and pastimes). Srila Jiva Gosvami describes the Supreme Person in these words: ekam eva parama-tattvam svabhavikacintya-saktya sarvadaiva svarupa-tad-rupa-vaibhava-jiva-pradhana-rupena caturdhavatisthate suryantar-mandala-stha-teja iva mandala tad-bahirgata-tad-rasmi-tat-praticchavi-rupena The Absolute Truth is one. His unique characteristic is that He is endowed with inconceivable potency, through which He is always manifested in four ways: 1) svarupa (as His original form), 2) tad-rupa-vaibhava (as His personal splendor, including His abode, and His eternal associates, expansions and avataras), 3) jivas (as the individual spirit souls), and 4) pradhana (as the material energy). These four features are likened to the interior of the sun planet, the surface of the sun, the sun-rays emanating from this surface, and a remotely situated reflection, respectively. These examples only partially explain the Absolute Truth. His original form is sat-cid-ananda (full of eternity, knowledge and bliss) and His spiritual name, abode, associates and the entire paraphernalia in His direct service are opulences that are nondifferent from Himself (svarupa-vaibhava). The countless nityamukta and nitya-baddha jivas are dependent, conscious atoms (anucit). Pradhana includes maya-pradhana, and its products are the entire gross and subtle material worlds. These four features exist eternally, and similarly, the oneness of the Supreme Absolute is also eternal. How can these two eternal contradictions exist together? The answer is that it seems impossible to the limited intelligence of the jiva, and it is only possible through Bhagavan’s inconceivable energy
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http://bvml.org/SBNM/JaivaDharma/18.html
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Sri Krsna-samhita Srila Bhaktivinode Thakur Chapter 8 Text 20 dhenukah sthula-buddhih syad garddabhas tala-rodhakah astame laksyate dosah sampradaye satam mahan Subtle discrimination is extremely important for Vaisnavas. Those who invent social distinctions and preach the unbreakable principles of Vaisnavism while breaking them to suit their needs are said to possess gross discrimination.This gross discrimination takes the form of the ass Dhenuka.The ass cannot eat the sweet palm tree fruits, and he opposes others' attemps to eat them.The purport is that the previous acaryas of the authorized sampradayas have written many spiritual literatures, which people with gross discrimination neither understand nor allow others to see.Asslike devotees who are simply interested in the regulative principles and under the control of gross discrimination are unable to attain a higher platform. Vaisnava principles are so unlimitedly exalted that those who simply remain entangled in the regulative process without endeavoring to understand the science of attachment are comparable to ordinary fruitive workers. Therefore, until the ass Dhenukasura is killed, one cannot advance in the science of Vaisnavism
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"The conduct of Shri Krishna is two fold i.e., eternal and occasional. In Goloka, eternal conduct and astakaliya leela exists at all times. In Bhauma Vrndavana that astakaliya leela is mixed up with occasional leela. Going from Vraja and coming back and killing Asuras are occasional leela. Such work is inevitable on the part of the aspirant while he lives in this material world. Occasional leela is in existence at Goloka in a negative way. Only in this world has that been practically exhibited. For the aspirants, occasional leela which are adverse to the eternal leela have been reflected for the instruction of the devotees, aspirants will hope that those leelas will destroy their own evil. Occasional leelas are: (1) Killing of Putana- Putana is a deceitful Guru, teaching enjoyment and salvation. So crafty sadhus who are fond of these represent Putana-tattva. For showing mercy to His pure devotees, child Krishna kills Putana to safeguard His new born feeling in their hearts. (Sri Caitanya Shikshamritam p. 242.) Putana The following essay was printed in the January l932 edition of The Harmonist, or Sree Sajjanatoshani The first act of New-born Infant Krishna recorded by the Bhagabatam is the slaying of the demoness Putana. The demoness Putana was deputed by King Kansa to kill all the newborn babies of the realm of Brag where the Divine sage Nard that his would-be slayer had been recently born informed him. Meanwhile Sherrie Krishna had been born in Kansa's prison and had been conveyed by His father Versed to the house of His foster parents Nana and Yasoda in Braja during the night of His advent. The guards of the prison had failed to detect the movements of Vasudeb who had returned to his prison with the new-born daughter of Yosoda with whom he had exchanged His own Boy without the knowledge of Yadosa herself. Vasudeb had carried Krishna in his arms across the flooded Yamaha lashed into fury by the tempestuous water of that moon-less night. He had waded on foot the deep waters which had been turned into yawning whirlpools by the fury of the tempest. The iron chains, bolts and locks of the barred gates of the prison had opened of their own accord on the approach of Vasudeb carrying Krishna to the home of His foster parents. The daughter of Yasoda was thereupon duly reported to King Kansa as the new-born-dreaded eighth issue of Devaki. The King rushed into the prison-cell on receipt of the tidings for which he had been waiting through long years of sleepless nights. He was at first willing to spare the life of the baby as the prophecy was to the effect that he would be killed by a male child, eighth issue of Vasudev and Devaki But he thought of being relieved of all possible doubts on the point by putting to death the new-born girl. As, however, King Kansa was on the point of dashing the baby on the block she escaped from the grip of the King and disclosing herself as the Deluding Energy of Godhead as she remained visible for a short time in mid-sky, assured the King of the certainty of the birth of his future slayer but dissuading him form the fruitless attempt of avoiding his fate by the cruel murder of innocent infants. Saying this Mahamaya disappeared from the view of the astounded King. Kansa was subsequently informed by the sage Narada that his future slayer must have been born among the denizens of Brag and that he was mindful of his safety he should lose no time in taking drastic measures for nipping the danger in the bud. This advice was relished by the blood-thirsty coward and he has accordingly deputed the demoness Putana to kill by an unsuspected process all the new-born infants of the surrounding country. The demoness Putana accordingly made her appearance in Braja and presented herself in the home of Yasoda during the absence of Nanda who was then in Mathura to pay the tribute due from him to King Kansa. The demoness has assumed the form of a most beautiful matron with a most benignant aspect as she approached the couch where Infant Krishna had been put to sleep by Yasoda. Yasoda noticed the unknown female as she entered the house, but did not suspect any foul play. She accordingly watched the new-comer without any anxiety as she made her way to the couch of the Baby, took Him up in her arms and offered her breast to the Infant to give Him to suck. But the nipples of Putana's breast has been tipped with the deadliest poison. The infant Krishna was aware of the intention of the demoness and took hold of the breast of the monster with His supple Arms. The grip of the Infant was so terribly severe that it was enough to drive the demoness to despair of her life as she was convulsed by the mortal agony of the pressure of Krishna's little Hands. The Infant then applied His lips to the breast of Putana and sucked away her life in an instant. The terrible monster bellowing with pain was compelled to disclose her own huge, loathsome demoniac form as she fell lifeless on the ground covering with her hideous carcass a long distance with Infant Krishna still clinging to her poisoned nipples. Accordingly the first act of the milkmaids, who with Yasoda rushed to the spot, was to snatch the Infant Krishna from the breast of the terrible demoness. Then they all marveled how the Baby could escape unhurt from the clutches of the demoness. They attributed the safety of the Infant to the mercy of the gods who are especially kind to the helpless. The affrighted milkmaids invoked the help of all the gods and goddesses for their continued protection of the Infant. Meanwhile, Putana was saved by her service to Krishna for having offered Him the suck of her poisoned breast. The author of the Bhagabatam is careful to mention that the good fortune of the demoness equaled that of Yasoda in as much as her breast had been sucked by Krishna. Putana, therefore, attained to the eternal status of the foster-mothers of the Supreme Lord in the Realm of the Absolute. The above narrative of the Bhagabatam embodies a most important moral for the seekers of the Absolute. Butbefore offering the interpretations of the texts favored by the former Acharyas I would like to draw the attention of the reader to certain possible misconceptions regarding the nature of the interpretations about to be offered. The transcendental meaning of the words cannot be conveyed to the senses of the conditioned soul so long as he does not agree to follow the method of submissive listening to the transcendental sound appearing on the lips of the pure devotee. There is a definite line of succession of the bonafide teachers of the truth. The bonafide teacher should be available sooner or later to the real seeker of the Truth. The bonafide Acarya is not recognizable by the hypocrites and atheists who do not really want to serve Godhead. So long therefore, as the bonafide teacher does not manifest his appearance to the pure cognitive essence of the seeker of the Absolute Truth it is necessary for the candidate for spiritual enlightenment to concentrate on self-examination to be able to avoid harboring any lurking traces of insincerity. The words of the sadhu are also available, by his causeless mercy, for bearing the efforts of such candidates, for finding out their own insincerity. It is by overlooking or deliberately neglecting to undergo this preliminary training for obtaining access to the transcendental meaning of all words that the literal interpretationists who follow the ordinary lexicographical meaning of the words of the scriptures fail to understand the necessity of never deviating from the interpretations offered by the self-realized souls to whom the transcendental meaning of the words is available. Those empiricists who, while following the lexicographical and syntactical method of the literal interpretationists, do not scruple to read their own meanings into the texts under the impression that the scriptures and the products of the human brain liable to every form of error and, therefore, fit to be corrected by the equally erring caprices of other hypothetical thinkers on the ground of allegations of error that cannot be proved, are disposed to think that the interpretations offered by the Acharyas are not scrupulously faithful to the texts and offer allegorical explanations for supporting their own sectarian views. These possible misunderstandings are stated to invite the attention of the reader to their bearing on the following interpretation of the narrative of Putana based on the exposition of the former Acaryas heard from the lips of the bonafide teacher of the Absolute. The interpretation is not offered as a literal lexicographical explanation nor as an allegory concocted in the light of empiric knowledge of the past history of the race and may accordingly be accepted as such. Shree Krishna manifests His Eternal birth in the pure cognitive essence of the serving soul who is located above all mundane limitations. King Kansa is the typical aggressive empiricist. He is ever on the look-out for the Appearance of the Truth for the purpose of suppressing Him before He has time to grow up. This is no exaggeration of the real connotation of the consistent empiric position. The materialist has a natural repugnance for the transcendental. He is disposed to think that faith in the incomprehensible is the parent of dogmatism and hypocrisy under the guise of religion. He is also equally under the delusion that there is and can be no really dividing line between the material and the spiritual. He is strengthened in his delusion by the interpretation of the scriptures by persons whoa re like-minded with himself. This included all the lexicographical interpreters. The lexicographical interpretation is upheld by Kansa as the real scientific explanation of the Scriptures and one that is perfectly in keeping with his dread of an aversion of the transcendental. These lexicographical interpreters are employed by Kansa in purring down the first suspected appearance of any genuine faith in the transcendental. King Kansa knows very well that if the faith in the transcendental is once allowed to grow it is sure to upset all his empiric prospects. There is historical ground for such misgivings. Accordingly if the empiric domination is to be preserved intact it would be necessary not to lose a moment to put down the transcendental heresy the instant it threatens to make its appearance in right earnest. King Kansa acting on this transitional fear is never slow to take the scientific precaution of debuting empiric teachers of the scriptures backed by the resources of Dictionary and Grammar and all empiric subtleties to put down, by the show of spacious arguments based on hypothetical principles, the true interpretation of the eternal religion revealed by the scriptures. Kansa is strongly persuaded that the faith in the transcendental can be effectively put down by empiricism if prompt and decisive measures are adopted at the very outset. He attributes the failures of atheism in the past to the neglect of the adoption of such measures before the theistic fallacy has time to spread among the fanatical masses. But Kansa is found to count without his host. When Krishna is born He is found to be able to upset all sinister designs against those who are apprised by Himself of His Advent. The apparently causeless faith displayed by persons irrespective of age, sex and condition may confound all rabid empiricists who are on principle averse to the Absolute Truth Whose Appearance is utterly incompatible with the domination of empiricism. But no adverse efforts of the empiricists, whose rule seems till then to be perfectly well-established over the minds of the deluded souls of this world, can dissuade any person from exclusively following the Truth when He actually manifests His birth in the pure cognitive essence of His soul. Putana is the layer of all infants. The baby, when he or she comes out of the mother's womb, falls at once into the clutches of the pseudo-teachers of religion. These teacher are successful in forestalling the attempts of the good preceptor whose help is never sought by the atheists of this world at the baptisms of their children. This is ensured by the arrangements of all the established churches of the world. They have been successful only in supplying watchful Putanas for effecting the spiritual destruction of persons from the moment of their birth with the co-operation of their worldly parents. No human contrivance can prevent these Putanas from obtaining possession of the pulpits. This is due to the general prevalence of atheistic disposition in the people of this world. The church that has the best chance of survival in this damned world is that of atheism under the convenient guise of theism. The churches have always proved the staunchest upholders of the grossest forms of worldliness from which even the worst of non-ecclesiastical criminals are bound to recoil. It is not from any deliberate opposition to the ordained clergy that these observations are made. The original purpose of the established churches of the world may not be always objectionable. But no stable religious arrangement for instructing the masses has yet been successful. The supreme Lord Shree Krishna Chaitanya in pursuance of the teaching of the scriptures enjoins all absence of conventionalism for the teachers of the eternal religion. It does not follow that the mechanical adoption of the unconventional life by any person will make him a fit teacher of religion. Regulation is necessary for controlling the inherent worldliness of conditioned souls. But no mechanical regulation has any value even for such a purpose. The bonafide teacher of the religion is neither any product nor the favorer of any mechanical system. In his hands no system has likewise the chance of degenerating is not a lifeless arrangement. The mere pursuit of fixed doctrines and fixed liturgies cannot hold a person to the true spirit of doctrine or liturgy. The idea of an organized church in an intelligible form, indeed, marks the close of the living spiritual movement. The great ecclesiastical establishments are the dykes and the dams to retain the current that cannot be held by any such contrivances. They, indeed, indicate a desire on the part of the masses to exploit a spiritual movement for their own purpose. They also unmistakably indicate the end of the absolute and unconventional guidance of the bonafide spiritual teacher. The people of this world understand preventive systems, they can have no idea of the unprevented positive eternal life. Neither can there be any earthly contrivance for the permanent preservation of the life eternal on this mundane plane on the popular scale. Those are, therefore, greatly mistaken who are disposed to look forward to the amelioration of the worldly state in any worldly sense from the worldly success of any really spiritual movement. It is these worldly expectants who become the patrons of the mischievous race of the pseudo-teachers of religion. the Putanas, whose congenial function is to stifle the theistic disposition at the very moment of its suspected appearance. But the real theistic disposition can never be stifled even by the efforts of those Putanas. The Putanas have power only over the atheists. It is a thankless but salutary task which they perform for the benefit of their willing victims. But as soon as the theistic disposition proper makes its appearance in the pure cognitive essence of the awakened soul the Putanas are decisively silences at the very earliest stage of their encounter with new-born Krishna. The would-be slayer is herself slain. This is the reward of the negative services that the Putanas unwittingly render to the cause of theism by strangling all hypocritical demonstrations against their own hypocrisy But Putana does not at all like to receive her reward in the only form which involves the total destruction of her wrong personality. King Kansa also does not like to lose the service of the most trusted of his agents. The effective silencing of the whole race of the pseudo-teachers of religion is the very first clear indication of the Appearance of the Absolute on the mundane plane. The bonafide teacher of the Absolute heralds the Advent of Krishna by his uncompromising campaign against the pseudo-teachers of religion.
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" Mix with such sadhu who are actually executing Krsna-bhajana" This is the symptom of mahatma, one who has surrendered to Krsna fully. Sa mahatma sudurlabhah. So that is guru, mahatma, who knows vasudevah sarvam iti [bg.7.19]. Such mahatma is guru. Mahatmanas tu mam partha daivim prakrtim asritah, bhajanty ananya-manasah [bg.9.13]. The guru has no other business than Krsna-bhajana. So that you have to see.You have to learn. You have to appreciate with persons who are actually engaged in Krsna-bhajana. Then you'll understand. Adau sraddha tatah sadhu-sangah[Cc.Madhya23.14-15]. Sadhu means bhajate mam ananya-bhak sadhur eva sa mantavyah[bg.9.30]. He's sadhu. Who? Who has no other business than Krsna. Mix with such sadhu who are actually executing Krsna-bhajana. Adau sraddha tatah sadhu-sangah. This is the description of the sadhu. Bhajate mam Anaya-bhak sadhur eva sa mantavayah [bg.9.30]. These things are there. There is no question of being misled. But if you purposefully mislead yourself, who can check? In the beginning you may commit some mistake, but when you study Bhagavad-gita- who is sadhu, who is mahatma, who is guru- then why shall we make, commit mistake again? If you have done mistake-you have gone to a rascal who is not Krsna conscious- then when you read Bhagavad-gita, you can understand. Why you are misled? Why you should be misled? If it is written on the road, " Keep to the left," why should you be misled and go to the right? Go to the left. Then you are not misled. So here it is said, mahatmanas tu mam partha daivim prakrtim asritah [bg.9.13]. A mahatma means who is always engaged in Krsna consciousness. Why do you accept somebody as mahatma who does not speak about Krsna? Then you are misleading yourself. Sa mahatma sudurlabhah. Vasudeva sarvam iti [bg.7.19]. Everything, direction, is there. Why you create your own mahatma? If you want to be cheated, who can check you? That is your fault. In Bhagavad-gita, it is clearly said, bahunam janmanam ante jnanavan mam prapadyate vasudevah sarvam iti sa mahatma sudurlabhah [bg.7.19] That is mahatma. Mahatmanas tu mam partha daivim prakritim asritah, bhajanty ananya-manasah[bg.9.13]. Sadhur… Api cet suduracaro bhajate mam ananya-bhak [bg.9.30]. He's mahatma. He's sadhu. We shall go to him. Why shall we go to a rascal? Simple directions. So if you are mislead, if you are cheated, whose fault it is? But if you want to be cheated, who can check? Even though somebody by mistake has gone to a rascal, the book is there. As soon as you find out, " Here is a rascal who does not know anything about Krsna, and I have come to him," reject him. That is stated in the sastra. Gurur apy avaliptasya karyakaryam ajanantah parityago vidhiyate. (?) Even by mistake You have come to a rascal who does does not know how to become guru, you can reject him. Why you should stick to him? Reject him. And by mistake I have come to rascal. Why shall I continue to accept him as guru? Canakya Pandita said, tyaja durjana-samsargam bhaj sadhu-samagamam: " Give up all rascals. Associate with sadhus." If you do not do that, that is your fault. Tyaja durjana-samsargam bhaj sadhu-samagamam. We have to mix with sadhu. Sadhu means who are twenty-four-hours engaged in Krsna's service: Things are there. Why you should mix with asadhu? Then how can you understand? Adau sraddha tatah sadhu-sangah[Cc. Madhya 23.14-15]. If you have got little faith, then next business is to associate with sadhus. Srila Prabhupada Room conversation- January 31,1977, Bhubaneshwar
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<CENTER>Questions and Answers </CENTER>Devotee #1: Sabda-brahma is Krishna in sound vibration? Gour Govinda Swami: Yes. One has to hear. It is not that, "All right, tapes are there, I'll hear the recorded tapes." Sabda-brahma will never descend. Devotee #2: It doesn't descend through transmission of tape? Gour Govinda Swami: No, no. Devotee #2: Only when you are personally sitting there with a pure vaisnava? Gour Govinda Swami: Yes. Now in this material scientific age so many techniques are there. People, say, "No more teacher are required. We'll teach through television." Nonsense. Sabda-brahma will never descend. Devotee #3: What if one is a disciple of a bonafide guru, then later on that guru stops his lila. What should one do? Gour Govinda Swami: Lila is always there: adyapiha sei lila kare gaura-raya, kona kona bhagyavan dekhibare paya (Cb. quoted in Bhaktivinode Thakur's Navadvipa Mahatmya Pramana-khanda) Gauranga's pastimes are still going on. People say, "Oh Gauranga Mahaprabhu has disappeared." One who is very fortunate and has vision he can see how gaura-lila is going on. Devotee #3: That means that guru is always there? Gour Govinda Swami:Yes. He is always there. His lila is going on. Devotee #3: I may think, "I have already taken the dust of the lotus feet of my guru. Now he is not here. So I don't need that dust anymore." Gour Govinda Swami: Darsana is there. The guru is always there if you have the eye to see. If you are a sat-sisya you can always see how the guru is present. Devotee #4: How can we see guru? Gour Govinda Swami: Blind man! If you are endowed with that vision you can see.I never lost sight of my guru. I see my guru is always there. Therefore I cannot say,"nitya-lila-pravistha". It is so painful to me. No! He is here. Devotee #4: Do you have to be a pure dovotee to see a pure devotee? Gour Govinda Swami: Yes! That vision is required. If you have no vision then you are a blind man.How can a blind man see? The object is there. What is required to see the object? The first thing is the eye. Next is light. You may be endowed with vision, but if there is no light, how can you see? Can you see in the darkness? Therefore two things are required, first vision and then light. Even if you are endowed with eyes, if there is no light then you can't see. What is that light? The enlightenment by the mercy potency. If you are devoid of that, how can you see? Devotee #5: Anarthas are like clouds in front of the eye? Gour Govinda Swami: Yes, Yes. Anarthas are like clouds covering the sun. The eye is covered. Devotee #2: Can one see guru appearing in different forms, or is he coming in dreams? Gour Govinda Swami: He may come in a dream. He has different forms also, just as Krishna has different forms. Krishna has so many manifestations. Therefor we have described in our book Sri Guru-vandana about samasti-guru and vyasti-guru. Devotee #6: What are those kind of gurus? Gour Govinda Swami: Guru Krsna-rupa hana sastrera pramane (Cc. adi-lila1.45} -- scripture describes that it is Krishna who appears as guru. Krishna is one. Guru tattva is also one. Guru is one, but he appears in different, different, forms. That is samasti-guru. The particular forms such as Srila Bhaktivedanta Swami, Srila Bhakitisiddhanta, this person and that, this is vyasti-guru. Devotee #3: When Srila Bhaktisiddhanta Saraswati left, guru was still there? Gour Govinda Swami: Yes. Devotee #3: Guru is always present? Gour Govinda Swami: Yes, always present. Devotee #3: Because guru is non-different from Krishna we understand that to be a guru is not an easy thing. So why is it said that someone maybe on the level of kanistha or madhyama and be guru? Gour Govinda Swami: All are gurus. There is kanistha-guru, madhyama-guru, uttama-gurus. Divisions are there. What you deserve you get. Krishna knows what you deserve so He makes an appropriate arrangement for you. Devotee #7: Some devotees are not accepting guru now. They are saying, "I'll just accept sastra. Gour Govinda Swami: How can you understand sastra? Devotee #7: But we have seen, as in Russia, that some devotees have only gotten books and they are now chanting, worshiping the deity, and preaching. Gour Govinda Swami: You cannot understand. In sastra, mantra is there. Nama is there. But unless it comes out from the lips of sad-guru, Sri Guru, your chanting will never be effective. The potency will never be there. Devotee #7: But they say that smrti-sastra is coming from the lips of vaisnavas, so we are heaing smrti. Gour Govinda Swami: Yes. This is how sastra manifests. When is comes out from the lips of sad-guru, Sri Guru, then it manifests. Though sastra is there, by itself it will never manifest to you. It's a question of manifestation. Devotee #7: Other persons say that we can hear from the commentaries of the vaisnava-acaryas. Gour Govinda Swami: For that reason it is said, bhaktya bhagavatam grahyam na buddhya na ca tikaya Srimad Bhagavatam can only be understood by bhakti, not be dint of one's intelligence or by reading commentaries. (Cc.24.313) You cannot understand Bhagavata by taking help of the tikas, commentaries. So many commentaries are there. One may think, "Yes, I am a scholar. It is all written in Sanskrit. I know the language so I can read and understand it." No! You can only understand Srimad Bhagavatam by bhakti. You cannot understand Bhagavata by dint of your material scholarship, learning, intelligence, or by taking the help of the commentaries. No, no. Hear from acarya and then you can develop bhakti. Unless you hear, how can you understand just by reading? You cannot understand. Grantha-avatara will never manifest to you. You will only see paper, and black and white. Nothing else. Devotee #7: Then what is the meaning of the brhad-mrdanga-sankirtana? Srila Bhaktisiddhanta Saraswati has said that our kirtana is brhad-mrdanga-sankirtana, the printing press. Gour Govinda Swami: Yes. That will inspire you. Just one book distributed spreads so far. First you read the book and then one friend says, "Oh, let me read it." Then he lets someone else read it. In this way it sprads so much. The sound of the mrdanga only goes rom here to there. But the brhad-mrdanga spreads so far. That will inspire you. You will think, "Who is the source? Let me go and see and hear from him." Devotee #7: So first you hear and then if you read the same thing in the sastra... Gour Govinda Swami: Yes. It is only in Kali-yuga that books are required.. In other yugas there are no books. Just by hearing once they would never forget. But in this yuga, if I ask you to repeat what you have heard after the class, how much can you repeat? You will have already forgotton ninety to ninety-five percent. Only five percent you may be able to repeat. Books are required. Therefore Vyasadev came and wrote books. In other yugas there are no books. They will help you remember, "Oh yes. I have heard. Now it is here." Devotee #7: In your book Sri Guru-vandana, you have described this flow of nectar as padma-madhu.You said that it comes to a devotee who is a sincere hearer. So someone who is very sincere to hear from guru and serves guru, he may get that nectar even though he may not have physical contact? Gour Govinda Swami: You should be greedy. Physical contact is required. You must hear directly, not just by listening to tapes. Sabda-brahma will never descend through a tape. One must hear from a physically present Sri Guru.
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What was Srila Prabhupada's Answer? BY: BHAGAVAT DAS (ACBSP) Jun 29, USA (SUN) — I read Mahavidya dasa’s “ Different Strokes for Different Folks ”. He poses the following question to the readers: ”As I have said before... at the time of my death, which is for certain, when I am held accountable for all that I have or have not done, If I am asked by His Divine Grace ...... Did you not care for My Iskcon society? What steps did you take to rectify the situation? What will I answer to Srila Prabhupada?” So supposing we change the time, place, and persons in this scenario. Now we have our Srila Prabhupada answering his Srila Prabhupada shortly after the time of his departure from this world. Of course this is really stretching it here, because Srila Prabhupada told us more than once that he was always with his guru maharaja, which would mean that he was consulting him as he would consult Krsna whom he was also in constant contact with. However for poetic license and continuity of cerebral concept I humbly request the readers to bear with me. Thanks! At the time of Srila Prabhupada’s disappearance from his manifest pastimes, When Srila Saraswati Thakura held our Srila Prabhupada accountable for all that He had or had not done, When Srila Saraswati Thakura asked His Divine Grace ...... Did you not care for My Gaudiya Matha society? What steps did you take to rectify the situation? What do you think Srila Prabhupada gave as His answer?” Would his reply be based on what service He had accomplished? Would He say something like the following perhaps? I started the Gaudiya Vedanta Samiti with my god brother, one of your dear and obedient disciples Srila Bhakti Prajnana Keshava Maharaja, which eventually produced over 60 temple’s and Matha’s in India distributing thousands of literatures, recruiting the thousands of disciples you sent them, including one disciple Srila Bhaktivedanta Narayana Maharaja who will in the future preach all over the world and translate and print so many Gaudiya Vaishnava Literatures while giving shelter and siksha to the disciples you sent me. I associated with and supported my dear god brother and another of your dear disciples Srila Bhakti Rakshak Sridhar Maharaja, who wrote and translated so many books and who in the future will give shelter and siksha to the disciples you sent me. I started a world wide preaching society called ISKCON which helped to fulfill the prophecies of Lord Caitanya and Srila Bhaktivinoda Thakura by opening up over 108 temples all over the world, I translated into English and published so many volumes of Gaudiya Vaishnava Literature and distributed millions of books, I recruited the thousands of disciples you sent me, some of whom will become world wide preachers and authors in their own right and continue to expand the mission, like Srila Gour Govinda Maharaja, and Srila Bhakti Swarupa Damodara Maharaja. I opened prasadam restaurants to convert the meat eaters and distributed prasadam to millions of jivas, l opened transcendental schools for the spiritually bereft children, l performed Rathayatra Festivals in every major city of the world, l established Deity Worship all over the world, I established a transcendental artists co-operative that created hundreds of windows to the spiritual world in the form of paintings and dioramas, I established farms, made movies, tapes, and on and on. After Srila Prabhupada gave this report do any of the readers think that Srila Saraswati Thakura was disappointed in our Srila Prabhupada’s performance because he did not accomplish these things within the confines of the Gaudiya Matha that was started by Srila Saraswati Thakura? Opening temples, translating/writing and publishing books, distributing those books and the books of your spiritual master, recruiting new devotees, distributing prasadam, holding spiritual festivals, and most of all providing the jivas with the association of devotees, most especially pure devotees who are on the uttama adhikary platform but are acting on the level of a Madhyam Uttama for preaching, these are the activities one who is satisfying the desires of his Guru Maharaja carrying on the preaching mission. Just as important is the culture of love and affection amongst devotees, God-brother’s and God-sister’s, the protection of women, children, the diseased, and the elderly. As disciples of Srila Prabhupada if we find ourselves unable to work within the framework of an institution that consistently refuses to correct itself by placing the institution ahead of the siddhanta and therefore compromising the siddhanta of the parampara, that has obfuscated the truth about Srila Prabhupada’s actual instructions on how to manage the society, has consistently protected and harbored abusers of women and children while neglecting the victims, and has created a false system of allegiance to those leaders who perpetrate these acts, then is it worth the energy to try and rectify that organization or should we expend that energy directly in preaching activities for the benefit of the fallen conditioned souls. Srila Prabhupada saw many of the same problems with the Gaudiya Matha and as a result he decided to band together with those god brothers who were like minded in wanting to follow the exact instructions of their guru maharaja and begin a new society that would reflect the teachings of his guru maharaja as it is. Hence he established the Gaudiya Vedanta Samiti and later the League of Devotees and even though the League of Devotees failed he came to the USA and established ISKCON. Srila Prabhupada taught us to separately incorporate each individual temple and that the temple president should manage his own affairs with the oversight of the GBC but never gave them authority to unnecessarily meddle in the day to day operations, which was the job of the temple president. When the GBC overstepped their bounds on a couple of occasions Srila Prabhupada dismissed them and told the temple presidents to manage their own affairs without them. So since it is obvious that the GBC is no longer following the original instructions of the Founder Acharya, then why do the temple presidents still take direction from them? Why don’t they just manage their own affairs as Srila Prabhupada taught them and ignore the GBC until it is again in line with the DOM as established by the Founder Acharya? You already have the precedence from Srila Prabhupada that when the GBC did not follow His instructions he would disband them and tell the temple presidents to manage themselves. SO GO AHEAD AND DO IT! Stop wasting time on trying to rectify those who refuse to follow the orders and go out and preach. Open your own temples and preaching centers, make devotees, distribute the original unedited books, distribute prasadam, and preach. Call yourselves ISKCON and when they challenge you in court make them prove that they have the right to control your preaching activities. We are not getting any younger and time is running out on our ability to serve in this capacity. Why waste valuable time and energy in trying to rectify those who have no interest in being rectified. When we were young we would go to a city all by ourselves and open a preaching center. We usually had no money and often hitch hiked to the prospective city. We have a lot more assets now. Most of the old devotees have cars, and computers and some money saved or equity in a home that we can cash in on. Find a place you would like to open up a preaching center with some like-minded god brothers and god sisters and GO PREACH! When you have opened enough preaching centers then either they will have to work with you or you can organize all the independent centers as another society. Just follow Srila Prabhupada’s order and go and preach. You do not need their permission or even their co-operation. You have the order just like Srila Prabhupada had and you have the example of setting up independently incorporated preaching centers as Srila Prabhupada did, so just PREACH! Just consider the GBC disbanded because they failed to follow Srila Prabhupada’s DOM and then manage your own affairs and PREACH! Srila Prabhupada’s allegiance was to the order of His Guru not the Gaudiya Matha. Our allegiance should also be to the order of Srila Prabhupada to preach and not to the society which disobeys his orders with impunity! So when you face Srila Prabhupada on judgment day and when He asks you what you have done for Him you can say: I fought and argued with all my god brothers and god sisters to try and make them follow your orders and instructions in the DOM but they just would not do it they just refused to co-operate. So I spent most of my life after you left, working like a dog for some cretin boss in a dead end job trying to maintain my family and doing little or no spiritual activities waiting for ISKCON to follow your instructions so I could preach with them again. OR YOU COULD SAY THIS TO SRILA PRABHUPADA: I followed your example Srila Prabhupada I did not waste my time with those who were not following your orders I just went out and PREACHED! And this is how many books I distributed, and how many devotees I made, and how much prasadam I distributed, etc, etc. SO what would you like to tell Srila Prabhupada when you meet him; number one or number two? I know what I want to say. I have found some god brothers and god sisters I want to work with. I am going out to PREACH! See you in the field!
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how can hormones/lust/need for affection become so strong?
Laulyam replied to a topic in Spiritual Discussions
TEXT 20 prasangam ajaram pasam atmanah kavayo viduh sa eva sadhusu krto moksa-dvaram apavrtam SYNONYMS prasangam--attachment; ajaram--strong; pasam--entanglement; atmanah--of the soul; kavayah--learned men; viduh--know; sah eva--that same; sadhusu--to the devotees; krtah--applied; moksa-dvaram--the door of liberation; apavrtam--opened. TRANSLATION Every learned man knows very well that attachment for the material is the greatest entanglement of the spirit soul. But that same attachment, when applied to the self-realized devotees, opens the door of liberation. PURPORT Here it is clearly stated that attachment for one thing is the cause of bondage in conditioned life, and the same attachment, when applied to something else, opens the door of liberation. Attachment cannot be killed; it has simply to be transferred. Attachment for material things is called material consciousness, and attachment for Krsna or His devotee is called Krsna consciousness. Consciousness, therefore, is the platform of attachment. It is clearly stated here that when we simply purify the consciousness from material consciousness to Krsna consciousness, we attain liberation. Despite the statement that one should give up attachment, desirelessness is not possible for a living entity. A living entity, by constitution, has the propensity to be attached to something. We see that if someone has no object of attachment, if he has no children, then he transfers his attachment to cats and dogs. This indicates that the propensity for attachment cannot be stopped; it must be utilized for the best purpose. Our attachment for material things perpetuates our conditional state, but the same attachment, when transferred to the Supreme Personality of Godhead or His devotee, is the source of liberation. Here it is recommended that attachment should be transferred to the self-realized devotees, the sadhus. And who is a sadhu? A sadhu is not just an ordinary man with a saffron robe or long beard. A sadhu is described in Bhagavad-gita as one who unflinchingly engages in devotional service. Even though one is found not to be following the strict rules and regulations of devotional service, if one simply has unflinching faith in Krsna, the Supreme Person, he is understood to be a sadhu. Sadhur eva sa mantavyah. A sadhu is a strict follower of devotional service. It is recommended here that if one at all wants to realize Brahman, or spiritual perfection, his attachment should be transferred to the sadhu, or devotee. Lord Caitanya also confirmed this. Lava-matra sadhu-sange sarva-siddhi haya: simply by a moment's association with a sadhu, one can attain perfection. Mahatma is a synonym of sadhu. It is said that service to a mahatma, or elevated devotee of the Lord, is dvaram ahur vimukteh, the royal road of liberation. Mahat-sevam dvaram ahur vimuktes tamo-dvaram yositam sangi-sangam (Bhag. 5.5.2). Rendering service to the materialists has the opposite effect. If anyone offers service to a gross materialist, or a person engaged only in sense enjoyment, then by association with such a person the door to hell is opened. The same principle is confirmed here. Attachment to a devotee is attachment to the service of the Lord because if one associates with a sadhu, the result will be that the sadhu will teach him how to become a devotee, a worshiper and a sincere servitor of the Lord. These are the gifts of a sadhu. If we want to associate with a sadhu, we cannot expect him to give us instructions on how to improve our material condition, but he will give us instructions on how to cut the knot of the contamination of material attraction and how to elevate ourselves in devotional service. That is the result of associating with a sadhu. Kapila Muni first of all instructs that the path of liberation begins with such association. -
TEXT 7 sri-bhagavan uvaca bhakti-yogo bahu-vidho margair bhamini bhavyate svabhava-guna-margena pumsam bhavo vibhidyate SYNONYMS sri-bhagavan uvaca--the Personality of Godhead replied; bhakti-yogah--devotional service; bahu-vidhah--multifarious; margaih--with paths; bhamini--O noble lady; bhavyate--is manifest; svabhava--nature; guna--qualities; margena--in terms of behavior; pumsam--of the executors; bhavah--the appearance; vibhidyate--is divided. TRANSLATION Lord Kapila, the Personality of Godhead, replied: O noble lady, there are multifarious paths of devotional service in terms of the different qualities of the executor. PURPORT Pure devotional service in Krsna consciousness is one because in pure devotional service there is no demand from the devotee to be fulfilled by the Lord. But generally people take to devotional service with a purpose. As stated in Bhagavad-gita, people who are not purified take to devotional service with four purposes. A person who is distressed because of material conditions becomes a devotee of the Lord and approaches the Lord for mitigation of his distress. A person in need of money approaches the Lord to ask for some improvement in his monetary condition. Others, who are not in distress or in need of monetary assistance but are seeking knowledge in order to understand the Absolute Truth, also take to devotional service, and they inquire into the nature of the Supreme Lord. This is very nicely described in Bhagavad-gita (7.16). Actually the path of devotional service is one without a second, but according to the devotees' condition, devotional service appears in multifarious varieties, as will be nicely explained in the following verses. TEXT 8 abhisandhaya yo himsam dambham matsaryam eva va samrambhi bhinna-drg bhavam mayi kuryat sa tamasah SYNONYMS abhisandhaya--having in view; yah--he who; himsam--violence; dambham--pride; matsaryam--envy; eva--indeed; va--or; samrambhi--angry; bhinna--separate; drk--whose vision; bhavam--devotional service; mayi--to Me; kuryat--may do; sah--he; tamasah--in the mode of ignorance. TRANSLATION Devotional service executed by a person who is envious, proud, violent and angry, and who is a separatist, is considered to be in the mode of darkness. PURPORT It has already been stated in the Srimad-Bhagavatam, First Canto, Second Chapter, that the highest, most glorious religion is the attainment of causeless, unmotivated devotional service. In pure devotional service, the only motive should be to please the Supreme Personality of Godhead. That is not actually a motive; that is the pure condition of the living entity. In the conditioned stage, when one engages in devotional service, he should follow the instruction of the bona fide spiritual master in full surrender. The spiritual master is the manifested representation of the Supreme Lord because he receives and presents the instructions of the Lord, as they are, by disciplic succession. It is described in Bhagavad-gita that the teachings therein should be received by disciplic succession, otherwise there is adulteration. To act under the direction of a bona fide spiritual master with a motive to satisfy the Supreme Personality of Godhead is pure devotional service. But if one has a motive for personal sense gratification, his devotional service is manifested differently. Such a man may be violent, proud, envious and angry, and his interests are separate from the Lord's. One who approaches the Supreme Lord to render devotional service, but who is proud of his personality, envious of others or vengeful, is in the mode of anger. He thinks that he is the best devotee. Devotional service executed in this way is not pure; it is mixed and is of the lowest grade, tamasah. Srila Visvanatha Cakravarti Thakura advises that a Vaisnava who is not of good character should be avoided. A Vaisnava is one who has taken the Supreme Personality of Godhead as the ultimate goal of life, but if one is not pure and still has motives, then he is not a Vaisnava of the first order of good character. One may offer his respects to such a Vaisnava because he has accepted the Supreme Lord as the ultimate goal of life, but one should not keep company with a Vaisnava who is in the mode of ignorance. TEXT 9 visayan abhisandhaya yasa aisvaryam eva va arcadav arcayed yo mam prthag-bhavah sa rajasah SYNONYMS visayan--sense objects; abhisandhaya--aiming at; yasah--fame; aisvaryam--opulence; eva--indeed; va--or; arca-adau--in worship of the Deity and so on; arcayet--may worship; yah--he who; mam--Me; prthak-bhavah--a separatist; sah--he; rajasah--in the mode of passion. TRANSLATION The worship of Deities in the temple by a separatist, with a motive for material enjoyment, fame and opulence, is devotion in the mode of passion. PURPORT The word "separatist" must be understood carefully. The Sanskrit words in this connection are bhinna-drk and prthag-bhavah. A separatist is one who sees his interest as separate from that of the Supreme Lord. Mixed devotees, or devotees in the modes of passion and ignorance, think that the interest of the Supreme Lord is supplying the orders of the devotee; the interest of such devotees is to draw from the Lord as much as possible for their sense gratification. This is the separatist mentality. Actually, pure devotion is explained in the previous chapter: the mind of the Supreme Lord and the mind of the devotee should be dovetailed. A devotee should not wish anything but to execute the desire of the Supreme. That is oneness. When the devotee has an interest or will different from the interest of the Supreme Lord, his mentality is that of a separatist. When the so-called devotee desires material enjoyment, without reference to the interest of the Supreme Lord, or he wants to become famous or opulent by utilizing the mercy or grace of the Supreme Lord, he is in the mode of passion. Mayavadis, however, interpret this word "separatist" in a different way. They say that while worshiping the Lord, one should think himself one with the Supreme Lord. This is another adulterated form of devotion within the modes of material nature. The conception that the living entity is one with the Supreme is in the mode of ignorance. Oneness is actually based on oneness of interest. A pure devotee has no interest but to act on behalf of the Supreme Lord. When one has even a tinge of personal interest, his devotion is mixed with the three modes of material nature. TEXT 10 karma-nirharam uddisya parasmin va tad-arpanam yajed yastavyam iti va prthag-bhavah sa sattvikah SYNONYMS karma--fruitive activities; nirharam--freeing himself from; uddisya--with the purpose of; parasmin--to the Supreme Personality of Godhead; va--or; tat-arpanam--offering the result of activities; yajet--may worship; yastavyam--to be worshiped; iti--thus; va--or; prthak-bhavah--separatist; sah--he; sattvikah--in the mode of goodness. TRANSLATION When a devotee worships the Supreme Personality of Godhead and offers the results of his activities in order to free himself from the inebrieties of fruitive activities, his devotion is in the mode of goodness. PURPORT The brahmanas, ksatriyas, vaisyas and sudras, along with the brahmacaris, grhasthas, vanaprasthas and sannyasis, are the members of the eight divisions of varnas and asramas, and they have their respective duties to perform for the satisfaction of the Supreme Personality of Godhead. When such activities are performed and the results are offered to the Supreme Lord, they are called karmarpanam, duties performed for the satisfaction of the Lord. If there is any inebriety or fault, it is atoned for by this offering process. But if this offering process is in the mode of goodness rather than in pure devotion, then the interest is different. The four asramas and the four varnas act for some benefit in accordance with their personal interests. Therefore such activities are in the mode of goodness; they cannot be counted in the category of pure devotion. Pure devotional service as described by Rupa Gosvami is free from all material desires. Anyabhilasita-sunyam. There can be no excuse for personal or material interest. Devotional activities should be transcendental to fruitive activities and empiric philosophical speculation. Pure devotional service is transcendental to all material qualities. Devotional service in the modes of ignorance, passion and goodness can be divided into eighty-one categories. There are different devotional activities, such as hearing, chanting, remembering, worshiping, offering prayer, rendering service and surrendering everything, and each of them can be divided into three qualitative categories. There is hearing in the mode of passion, in the mode of ignorance and in the mode of goodness. Similarly, there is chanting in the mode of ignorance, passion and goodness, etc. Three multiplied by nine equals twenty-seven, and when again multiplied by three it becomes eighty-one. One has to transcend all such mixed materialistic devotional service in order to reach the standard of pure devotional service, as explained in the next verses. TEXT 11-12 mad-guna-sruti-matrena mayi sarva-guhasaye mano-gatir avicchinna yatha gangambhaso 'mbudhau laksanam bhakti-yogasya nirgunasya hy udahrtam ahaituky avyavahita ya bhaktih purusottame SYNONYMS mat--of Me; guna--qualities; sruti--by hearing; matrena--just; mayi--towards Me; sarva-guha-asaye--residing in everyone's heart; manah-gatih--the heart's course; avicchinna--continuous; yatha--as; ganga--of the Ganges; ambhasah--of the water; ambudhau--towards the ocean; laksanam--the manifestation; bhakti-yogasya--of devotional service; nirgunasya--unadulterated; hi--indeed; udahrtam--exhibited; ahaituki--causeless; avyavahita--not separated; ya--which; bhaktih--devotional service; purusa-uttame--towards the Supreme Personality of Godhead. TRANSLATION The manifestation of unadulterated devotional service is exhibited when one's mind is at once attracted to hearing the transcendental name and qualities of the Supreme Personality of Godhead, who is residing in everyone's heart. Just as the water of the Ganges flows naturally down towards the ocean, such devotional ecstasy, uninterrupted by any material condition, flows towards the Supreme Lord. PURPORT The basic principle of this unadulterated, pure devotional service is love of Godhead. Mad-guna-sruti-matrena means "just after hearing about the transcendental qualities of the Supreme Personality of Godhead." These qualities are called nirguna. The Supreme Lord is uncontaminated by the modes of material nature; therefore He is attractive to the pure devotee. There is no need to practice meditation to attain such attraction; the pure devotee is already in the transcendental stage, and the affinity between him and the Supreme Personality of Godhead is natural and is compared to the Ganges water flowing towards the sea. The flow of the Ganges water cannot be stopped by any condition; similarly, a pure devotee's attraction for the transcendental name, form and pastimes of the Supreme Godhead cannot be stopped by any material condition. The word avicchinna, "without interruptions," is very important in this connection. No material condition can stop the flow of the devotional service of a pure devotee. The word ahaituki means "without reason." A pure devotee does not render loving service to the Personality of Godhead for any cause or for any benefit, material or spiritual. This is the first symptom of unalloyed devotion. Anyabhilasita-sunyam: he has no desire to fulfill by rendering devotional service. Such devotional service is meant for the purusottama, the Supreme Personality, and not for anyone else. Sometimes pseudodevotees show devotion to many demigods, thinking the forms of the demigods to be the same as the Supreme Personality of Godhead's form. It is specifically mentioned herein, however, that bhakti, devotional service, is meant only for the Supreme Personality of Godhead, Narayana, Visnu, or Krsna, not for anyone else. Avyavahita means "without cessation." A pure devotee must engage in the service of the Lord twenty-four hours a day, without cessation; his life is so molded that at every minute and every second he engages in some sort of devotional service to the Supreme Personality of Godhead. Another meaning of the word avyavahita is that the interest of the devotee and the interest of the Supreme Lord are on the same level. The devotee has no interest but to fulfill the transcendental desire of the Supreme Lord. Such spontaneous service unto the Supreme Lord is transcendental and is never contaminated by the material modes of nature. These are the symptoms of pure devotional service, which is free from all contamination of material nature.
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[*Endnote 1 – Acintya bhedabheda: "The whole material creation, therefore, is one with and different from Narayana, simultaneously, and this supports the acintya-bhedabheda-tattva philosophy of Lord Sri Caitanya Mahaprabhu. Being an emanation from the glancing potency of Narayana, the whole material creation is non-different from Him. But because it is the effect of His external energy (bahiranga maya) and is aloof from the internal potency (atma-maya), the whole material creation is different from Him at the same time. "The example given in this verse very nicely is that of the dreaming man. The dreaming man creates many things in his dream, and thus he himself becomes the entangled seer of the dream and is also affected by the consequences. This material creation is also exactly a dreamlike creation of the Lord, but He, being the transcendental Supersoul, is neither entangled nor affected by the reactions of such a dreamlike creation. He is always in His transcendental position, but essentially He is everything, and nothing is apart from Him. As a part of Him, one should therefore concentrate on Him only, without deviation; otherwise one is sure to be overcome by the potencies of the material creation, one after another. (Srimad-Bhagavatam 2.1.39 Purport) "This philosophical truth of simultaneous oneness and difference was propounded by Lord Sri Caitanya Mahaprabhu, and it is known as acintya-bhedabheda-tattva. Brahma, Narada and all others are simultaneously one with the Lord and different from the Supreme Lord. We are all one with Him, just as the gold ornaments are one in quality with the stock gold, but the individual gold ornament is never equal in quantity with the stock gold. The stock gold is never exhausted even if there are innumerable ornaments emanating from the stock, because the stock is purnam, complete; even if purnam is deducted from the purnam, still the supreme purnam remains the same purnam. This fact is inconceivable to our present imperfect senses. Lord Caitanya therefore defined His theory of philosophy as acintya (inconceivable), and as confirmed in the Bhagavad-gita as well as in the Bhagavatam, Lord Caitanya's theory of acintya-bhedabheda-tattva is the perfect philosophy of the Absolute Truth." (Srimad-Bhagavatam 2.6.13-16 Purport) "This is Krsna, who is understood by acintya-bhedabheda-tattva philosophy. Purnasya purnam adaya purnam evavasisyate: Krsna is always complete, and although He can create millions of universes, all of them full in all opulences, He remains as opulent as ever, without any change (advaitam). This is explained by different Vaisnava acaryas through philosophies such as visuddhadvaita visistadvaita and dvaitadvaita. Therefore one must learn about Krsna from the acaryas.(Srimad-Bhagavatam 10.13.19 Purport ] [*Endnote 2 – Kevaladvaita: "The purpose of the discussions in the Upanisads and Vedanta-sutra is to philosophically establish the personal feature of the Absolute Truth. The impersonalists, however, in order to establish their philosophy, accept these discussions in terms of laksana-vrtti, or indirect meanings. Thus instead of being tattva-vada, or in search of the Absolute Truth, they become Mayavada, or illusioned by the material energy. When Sri Visnusvami, one of the four acaryas of the Vaisnava cult, presented his thesis on the subject matter of suddhadvaita-vada, immediately the Mayavadis took advantage of this philosophy and tried to establish their advaita-vada or kevaladvaita-vada. To defeat this kevaladvaita-vada, Sri Ramanujacarya presented his philosophy as visistadvaita-vada, and Sri Madhvacarya presented his philosophy of tattva-vada, both of which are stumbling blocks to the Mayavadis because they defeat their philosophy in scrupulous detail. Students of Vedic philosophy know very well how strongly Sri Ramanujacarya's visistadvaita-vada and Sri Madhvacarya's tattva-vada contest the impersonal Mayavada philosophy. Sri Caitanya Mahaprabhu, however, accepted the direct meaning of the Vedanta philosophy and thus defeated the Mayavada philosophy immediately. He opined in this connection that anyone who follows the principles of the Sariraka-bhasya is doomed." (Caitanya-caritamrta Adi-lila 7.110 Purport) "The philosophers known as kevaladvaita-vadis generally occupy themselves with hearing the Sariraka-bhasya, a commentary by Sankaracarya, advocating that one impersonally consider oneself the Supreme Lord. Such Mayavada philosophical commentaries upon Vedanta are simply imaginary, but there are other commentaries on Vedanta philosophy. The commentary by Srila Ramanujacarya, known as Sri-bhasya, establishes the visistadvaita-vada philosophy. Similarly, in the Brahma-sampradaya, Madhvacarya's Purnaprajna-bhasya establishes suddha-dvaita-vada. In the Kumara-sampradaya, or Nimbarka-sampradaya, Sri Nimbarka establishes the philosophy of dvaitadvaita-vada in the Parijata-saurabha-bhasya. And in the Visnusvami-sampradaya, or Rudra-sampradaya, which comes from Lord Siva, Visnusvami has written a commentary called Sarvajna-bhasya, which establishes suddhadvaita-vada. "A Vaisnava should study the commentaries on Vedanta-sutra written by the four sampradaya-acaryas, namely Sri Ramanujacarya, Madhvacarya, Visnusvami and Nimbarka, for these commentaries are based upon the philosophy that the Lord is the master and that all living entities are His eternal servants. One interested in studying Vedanta philosophy properly must study these commentaries, especially if he is a Vaisnava. These commentaries are always adored by Vaisnavas." (Caitanya-caritamrta Antya-lila 2.95) "Mayavadis do not discuss these philosophies, for they are firmly convinced of their own philosophy of kevaladvaita, exclusive monism. Accepting this system of philosophy as the pure understanding of the Vedanta-sutra, they believe that Krsna has a body made of material elements and that the activities of loving service to Krsna are sentimentality. They are known as Mayavadis because according to their opinion Krsna has a body made of maya, and the loving service of the Lord executed by devotees is also maya. They consider such devotional service to be an aspect of fruitive activities (karma-kanda). According to their view, bhakti consists of mental speculation or sometimes meditation. This is the difference between the Mayavadi and Vaisnava philosophies."] [*Endnote 3 – Sri Ramanuja: He is one of the four Sampradaya acaryas. He is the leading precepter of the Sri (Laxmi) Sampradaya] [*Endnote 4 – Visistadvaita: "Thus Krsna should not be thought of as being alone but should be considered as eternally existing with all His manifestations, as described by Ramanujacarya. In the Visistadvaita philosophy, God's energies, expansions and incarnations are considered to be oneness in diversity. In other words, God is not separate from all of these; everything together is God." (Caitanya-caritamrta, Introduction) "Thus although the energies of the Supreme Personality of Godhead interact within the cosmic manifestation, each keeps its separate individual existence. Merging in the material or spiritual energies, therefore, does not involve loss of individuality. According to Sri Ramanujapada's theory of Visistadvaita, although all the energies of the Lord are one, each keeps its individuality (vaisistya)." (Caitanya-caritamrta Adi-lila 7.121 Purport) "Vaisnava mahatmas have explained the aphorism sarvam khalv idam brahma in this manner: The philosophical school known as Visistadvaita propounds the idea that the Supreme Lord eternally exists with His two principal potencies: the cit-sakti, or spiritual potency, and the acit-sakti, or material potency. Though the Lord is one nondual entity, He exists dynamically, manifesting His multifarious energies under the main headings of the cit and acit potencies, which He absolutely controls. Although He is the source of unlimited potencies, He eternally exists in His transcendental, personal form. This form manifests in three aspects, namely, as He sees Himself, as a loving devotee sees Him, and as He is seen by His competitors and enemies. The Sri Vaisnava disciplic succession, headed by Sri Ramanujacarya, cites the same text we have cited above to explain the situation of the Lord and His energies: "A fire radiates light all around although remaining in one spot. Similarly, the Supreme Brahman radiates energy everywhere, which is manifested as this material world." (Renunciation Through Wisdom 3.3)] [*Endnote 5 – Suddhadvaita: When Sri Visnusvami, one of the four acaryas of the Vaisnava cult, presented his thesis on the subject matter of suddhadvaita-vada, immediately the Mayavadis took advantage of this philosophy and tried to establish their advaita-vada or kevaladvaita-vada. To defeat this kevaladvaita-vada, Sri Ramanujacarya presented his philosophy as visistadvaita-vada, and Sri Madhvacarya presented his philosophy of tattva-vada, both of which are stumbling blocks to the Mayavadis because they defeat their philosophy in scrupulous detail. Students of Vedic philosophy know very well how strongly Sri Ramanujacarya's visistadvaita-vada and Sri Madhvacarya's tattva-vada contest the impersonal Mayavada philosophy. Sri Caitanya Mahaprabhu, however, accepted the direct meaning of the Vedanta philosophy and thus defeated the Mayavada philosophy immediately. He opined in this connection that anyone who follows the principles of the Sariraka-bhasya is doomed. (Caitanya-caritamrta Adi-lila 7.110 Purport) And in the Visnusvami-sampradaya, or Rudra-sampradaya, which comes from Lord Siva, Visnusvami has written a commentary called Sarvajna-bhasya, which establishes suddhadvaita-vada. (Caitanya-caritamrta Antya-lila 2.95 Purport) [*Endnote 6 – Sakti-parinamavada: "In his Vedanta-sutra Srila Vyasadeva has described that everything is but a transformation of the energy of the Lord. Sankaracarya, however, has misled the world by commenting that Vyasadeva was mistaken. Thus he has raised great opposition to theism throughout the entire world. According to Sankaracarya, by accepting the theory of the transformation of the energy of the Lord, one creates an illusion by indirectly accepting that the Absolute Truth is transformed. (Caitanya caritamrta Adi-lila 7.121 "Transformation of energy is a proven fact. It is the false bodily conception of the self that is an illusion. The Supreme Personality of Godhead is opulent in all respects. Therefore by His inconceivable energies He has transformed the material cosmic manifestation. Using the example of a touchstone, which by its energy turns iron to gold and yet remains the same, we can understand that although the Supreme Personality of Godhead transforms His innumerable energies, He remains unchanged. "Although a touchstone produces many varieties of valuable jewels, it nevertheless remains the same. It does not change its original form. Although a touchstone produces many varieties of valuable jewels, it nevertheless remains the same. It does not change its original form." (Caitanya-caritamrta Adi-lila 7. 120-127)] [Endnote 7 – Why study so much siddhanta: "There are many students who, in spite of reading the Bhagavad-gita, misunderstand Krsna because of imperfect knowledge and conclude Him to be an ordinary, historical personality. This one must not do. 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. Although the use of thoughts and arguments is a most suitable process for inducing an uninitiated person to become a devotee, neophytes in devotional service must always alertly understand Krsna through the vision of the revealed scriptures, the bona fide devotees and the spiritual master. Unless one hears about Sri Krsna from such authorities, one cannot make advancement in devotion to Sri Krsna. The revealed scriptures mention nine means of attaining devotional service, of which the first and foremost is hearing from authority. The seed of devotion cannot sprout unless watered by the process of hearing and chanting. One should submissively receive the transcendental messages from spiritually advanced sources and chant the very same messages for one's own benefit as well as the benefit of one's audience." (Purport to Caitanya-caritamrta Adi-lila 2.117)] http://bvml.org/SBNM/lectures/20050615-2wapsk.html