Author Archives: Giriraj dasa

Caitanya Mahaprabhu

by

Hare Krishna dear devotees,

Today is the most auspicious Gaura Purnima, appearance day of Sri Caitanya Mahaprabu.

Krishna says in Bhagavad Gita 4.9

janma karma ca me divyam evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma naiti mām eti so ’rjuna

One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.

So Krishna is saying that if we know Krishna, or His actions, in tattva then we will not take birth again. The dictionary meaning of tattva is ‘principle’, ‘reality’ or ‘truth’.  It sounds too simple but it is a very deep topic. Those who do get to understand Krishna in tattva their life completely changes, their consciousness and the very purpose of being will change. As this has not happened to many of us, specially true for my own poor self, that would imply that we do not know Krishna in tattva. That is why Srimad Bhagavatam first introduces all the incarnations so that step by step we will reach towards Krishna and then understand His position, His pastimes in tattva. Now if this is true for Krishna then we can understand how difficult it is to understand the position of Mahaprabhu. He is described as a ‘channa avatara’, hidden incarnation, in the scriptures. But if we do become fortunate to understand Mahaprabhu in tattva then as per the above Bhagavad Gita verse we will not take a birth again because there is no difference between Krishna and Mahaprabhu.

So in this auspicious day I am sharing some part of ‘Gaura Tattva’ from a book called Gaudiya Kanthahar which is a compilation of choicest verses from various Upanishad, puranas, Mahabharat, etc. on topics like Guru tattva, Krishna tattva, jiva tattva , maya tattva, etc,  by Sri Atinddriya Das Adhikari a disciple of Srila Bhaktisidhanta Saraswati Thakura. His compilation was mainly from the writings of his guru maharaj  Srila Bhaktisidhanta Saraswati Thakura, who, when presented with this book, was extremely pleased with this compilation. I hope this will nurture our devotional life and help us understand Sri Caitanya Mahaprabhu in tattva.

Gaura-tattva

The Evidence From Sruti for Lord Caitanya

mahan-prabhur vai purusah sattvasyesa pravarttakah

surnimalam imam santimisano jyotiravyah

The Personality of Godhead, Shri Caitanya Mahaprabhu, is brilliantly effulgent and imperishable like molten gold. He is the Supreme Controller. He controls the mode of goodness and through saokirtana bestows spiritual intelligence on the living beings. In the guise of a sannyasi, He is the source of spiritual purity and of liberation. He is therefore known as “Mahaprabhu”. (Svetasvatara Upanisad 3.12)

yada pasyah pasyate rukma-varnam kartaram isam purusam brahma-yonim

tada vidyan punya-pape vidhuya niranjanah paramam samyam upaiti

When one realizes the golden form of Lord Gauranga, who is the ultimate actor and the source of the Supreme Brahman, he attains the highest knowledge. He transcends both pious and impious activities, becomes free from worldly bondage, and enters the divine abode of the Lord. (Mundaka Upanisad 3.3)

Evidence From Bhagavatam for Lord Caitanya

 krishna-varnam tvisakrishnam sangopangastra-parsadam

yajnaih saokirtana-prayair yajanti hi su-medhasah

In the age of Kali, Krishna appears in a golden form, chanting the two syllables krs-na. He descends along with His weapons, limbs, saktis, and eternal confidential associates. Those with intelligence worship Him with the saokirtana yajna. (Bhag. 11.5.32)

‘krishna’ ei dui varna sada yaora mukhe athava, krishnake tioho varne nija sukhe.

krishna-varna-sabdera artha dui ta pramana krishna vinu taora mukhe nahi aise ana.

deha-kantye haya teoho akrishna-varana akrishna-varane kahe pita-varana.

The two syllables krs-na are always in His mouth, or He always describes Krishna with great pleasure. These are two meanings of the words “krishna varna.” Indeed, nothing but Krishna issues from His mouth. If someone tries to describe Him as blackish, the next adjective, tvisakrishnam, immediately restricts him. His complexion is certainly not blackish. Indeed, His not being blackish indicates a golden complexion. (Cc. Adi 3.54,55,57)

asan varnas trayo hy asya grhnato ‘nuyugam tanuh

suklo raktas tatha pita idanim krishnatam gatah

This boy, Krishna, has three other colors: white; red, and yellow, as He appears in different ages. Now, in this Dvapara-yuga, he has appeared in a transcendental blackish color. (Bhag. 10.8.13)

 

ittham nr-tiryag-rsi-deva-jhasavatarair lokan vibhavayasi hamsi jagat-pratipan

dharmam maha-purusa pasi yuganuvrttam channah kalau yad abhavas tri-yugo ‘tha sa tvam

 [Prahlada said] O Krishna, in this way You appear in various incarnations: as a human being, an animal, a great saint, a demigod, a fish, or a tortoise, thus maintaining the entire creation in different planetary systems. In this way, according to the age, You protect the principles of religion, but, O Mahaprabhu, in the age of Kali, You do not assert Yourself as the Supreme Personality of Godhead. Because Your incarnation is hidden in the age of Kali You are known as Triyuga, or the Lord who manifests His supremacy in only three ages. (Bhag. 7.9.38)

Evidence From Mahabharata for Shri Caitanya

suvarna-varno hemango varangas-candanangadi

sannyasa-krcchamah santo nistha-santi-parayanah

When Krishna appears as Lord Gauranga, in His early pastimes His complexion is golden (suvarna-varna), His limbs are the color of molten white gold (hemanga), His body is extremely beautiful (varangas), and He is decorated with sandalwood pulp (candanangadi). Shri Caitanya accepts sannyasa (sannyasa-krt), and shows equanimity (sama). He is peaceful (santa). His mind is always fixed on Krishna, and thus He is nistha, or fixed, in performing the great sacrifice of the holy name of Krishna. He silences the non-devotees and impersonalists who are opposed to the service of the Lord, by promoting the cause of devotion. Thus He distributes real peace. He is therefore an abode of the highest spiritual peace and devotion. (Mahabharata, Dan-dharma ch.149)

 

The Version of the Gosvamis

antah krishnam bahir-gauram darsitangadi-vaibhavam

kalau saokirtanadyaih smah krishna-Caitanyam-ashritah

I take shelter of Shri Krishna Caitanya Mahaprabhu, who is Krishna Himself, thinking of Himself. He is internally Krishna blackish but externally, he appears in golden complexion. In this age of Kali, Krishna appears as Krishna Caitanya, simultaneously manifesting His eternal associates, opulences, expansions, and incarnations. In this way, he preaches the process of Krishna consciousness by performing saokirtana. (Tattva-sandarbha 2)

 

Sri Gauranga is the Source of all Avataras

sutiya acchinu ksira-sagara-bhitare

mora nidra bhanga haila nadara huokare

[While sitting on the altar of Vishnu in the house of Shrivasa, Lord Caitanya said] Lying within the ocean of milk, My transcendental slumber broke, as I awoke to hear the loud cries of My devotees, thus I [Lord Vishnu] have come [as Lord Caitanya]. (Cb. Madhya 22.16)

 

Lord Caitanya’s sixfold Nature

sakala vaishnava, suna kari’ eka-mana Caitanya-krsnera sastra-mata-nirupana.

krishna, guru, bhakta, sakti avatara, prakasa krishna ei chaya-rupe karena vilasa

I advise all my Vaishnava readers to read and hear with rapt attention this narration of the pastimes of Lord Krishna Caitanya as inculcated in the revealed scriptures. Lord Krishna enjoys His pastimes by manifesting Himself as the spiritual masters (guru), His devotees (bhakta), His diverse energies (sakti), His incarnations (avataras) and His full expansions (prakasa). (Cc. Adi 1.31,32)

 

Lord Caitanya is the Jagad-guru

caudda bhuvanera guru Caitanya-gosani

taora guru anya, ei kona sastre nai

Sri Caitanya Mahaprabhu is the jagad-guru, the spiritual master of the fourteen worlds. No other guru can compare with Him. (Cc. Adi 12.16)

 

Lord Gauranga is the Best of all

saundarye kama-kotih sakala-jana samahladane candrakotir

vatsalye matrkotis tridasavitapinam kotir audarya-sare

gambhirye ‘mbodhi-kotir madhurimani sudha-ksira-maddhavihvika-kotir

gaurodevah sa jiyat pranaya-rasapade darsitascarya-kotih

Caitanya Mahaprabhu is lovelier than millions of cupids. He is mellower than millions of moons, dearer than millions of mothers, kinder than millions of wish-fulfilling trees, deeper than millions of oceans, and sweeter than millions of nectarean drinks. All glories to Shri Caitanya Mahaprabhu, the Supreme Lord, who displays millions of amazing sentiments of madhurya-bhakti, the most exalted mellow of pure love of Godhead. (Caitanya Candramrta 101)

 

Gauranga’s Tattva, Nama, Rupa, and Lila

namo maha-vadanyaya krishna-prema-pradaya te

krishnaya krishna-Caitanya-namne gaura-tvise namah

His nature (tattva) is that He is Krishna Himself. His name (nama) is Krishna Caitanya. His form (rupa) is golden. His quality (guna) is that He is the most magnanimous of all incarnations. His pastime (lila) is to distribute the highest love of Godhead krishna-prema. I offer my obeisances unto that most generous Lord, Shri Krishna Caitanya Mahaprabhu. (Cc. Madhya 19.53)

 

Gauranga Delivers All by Distributing Nama

saokirtana-pravartaka shri-krishna-Caitanya saokirtana-yajne taore bhaje, sei dhanya.

sei ta’ sumedha, ara kubuddhi samsara sarva-yajna haite krishna-nama-yajna sara

Caitanya Mahaprabhu inaugurated the saokirtana movement. One who worships Him through saokirtana is fortunate indeed. Such a person is truly intelligent, whereas others, who have but a poor fund of knowledge, must endure the cycle of repeated birth and death. Of all sacrificial performances, the chanting of the Lord’s holy name is the most sublime. (Cc. Adi 3.77,78)

Gauranga is the Giver of Krishna-prema

uchalila prema-vanya caudike vedaya stri, vrddha, balaka, yuva, sabare duvaya.

saj-jana, dur-jana, pangu, jada, andha-gana prema-vanyaya dubaila jagatera jana

The flood of love of Godhead distributed by Shri Caitanya Mahaprabhu swelled in all directions. Young men, old men, women, and children were all immersed in that inundation. The Krishna consciousness movement begun by Shri Caitanya Mahaprabhu will inundate the entire world and drown everyone, whether one be a gentleman, rogue, lame, invalid, or blind. (Cc. Adi 7.25,26)

patrapatra-vicara nahi, nahi sthanasthana yei yanha paya, taoha kare prema-dana

lutiya, khaiya, diya, bhandara ujade ascarya bhandara, prema sata-guna bade

In distributing love of Godhead, Lord Caitanya Mahaprabhu and His associates did not consider who was fit and who was unfit, nor where such distribution should or should not take place. They made no such conditions. Rather, wherever they got the opportunity, the members of the Panca-tattva distributed love of Godhead. Although they plundered the storehouse of love of Godhead, ate and distributed its contents, there was no scarcity, for this wonderful storehouse is so complete that as the love is distributed, the supply increases hundreds of times. (Cc. Adi 7.23,24)

 

One can Know the Conclusion of Scripture by Shri Gauranga’s Mercy

shri-Caitanya-prabhum vande balo ‘pi yad-anugrahat

taren nana-mata-graha-vyaptam siddhanta-sagaram

I offer my obeisances unto Shri Caitanya Mahaprabhu, by whose mercy even an ignorant child can swim across the ocean of conclusive truth, which is filled with the crocodiles of various theories. (Cc. Adi 2.1)

 

Lord Gauranga’s Preaching Pastimes

sannyasi pandita-ganera karite garva nasa

nica-sudra-dvara karena dharmera prakasa.

‘bhakti’, ‘ prema’, ‘tattva’ kahe raye kari’ ‘vakta’

apani pradyumna-misra-saha haya ‘srota’.

haridasa-dvara nama-mahatmya-prakasa

sanatana-dvara bhakti-siddhanta-vilasa.

shri-rupa-dvara vrajera prema-rasa-lila

ke bujhite pare gambhira caitanyera khela?

To vanquish the false pride of so-called sannyasis and learned scholars, He spread real religious principles, even through a sudra. Lord Caitanya preached about devotional service, ecstatic love, and the Absolute Truth by making Ramananda Raya, a grhastha from a low family, the speaker. Then the Lord, an exalted brahmana sannyasi, and Pradyumna Misra, the purified brahmana, both heard from Ramananda Raya. The Lord exhibited the glories of the holy name of Krishna through Haridasa Thakura, who was born in a Muslim family. Similarly, He exhibited the essence of devotional service through Sanatana Gosvami, who was almost converted to Islam. The Lord also fully exhibited the ecstatic love and transcendental pastimes of Vrndavana through Shrila Rupa Gosvami. Considering all this, who can understand the deep plans of Caitanya Mahaprabhu? (Cc. Antya 5.84-87)

vraje ye vihare purve krishna-balarama koti-surya-candra jini doohara nija-dhama.

sei dui jagatere ha-iya sadaya gaudadese purva-saile karila udaya.

shri-krishna-Caitanya ara prabhu nityananda yaohara prakase sarva jagat ananda.

surya-candra hare yaiche saba andhakara vastu prakasiya kare dharmera pracara.

ei mata dui bhai jivera ajnana-tamo-nasa kari’ kaila tattva-vastu-dana.

yaohara prasade ei tamo haya nasa tamo nasa kari’ kare tattvera prakasa.

surya candra bahirera tamau se vinase bahir-vastu ghata-pata-adi se prakase.

dui bhai hrdayera ksali’ andhakara dui bhagavata-sange karana saksatkara.

Krishna and Balarama, who formerly appeared in Vrndavana and who were millions of times more effulgent than the sun and moon, have arisen over the eastern horizon of Gauda-desa, being compassionate on the fallen state of the world. The appearance of Srri Caitanya and Nityananda has surcharged the world with happiness. As the sun and moon drive away darkness and reveal the nature of everything, these two brothers dissipate the darkness of the living beings ignorance and enlighten them with knowledge of the Absolute Truth. By the grace of Sri Caitanya and Nityananda, all darkness is removed and the truth is brought to light. The sun and moon dissipate the darkness of the external world and thus reveal material reality, but these two brothers dissipate the darkness of the inner core of the heart, and thus help one to meet the two kinds of Bhagavatas. (Cc. Adi 1.85-89,95,97,98)

Shri Gauranga is Like a Lion

Caitanya-simhera nava-dvipe avatara simha-griva, simha-virya, simhera huokara

sei simha vasuk jivera hrdaya-kandare kalmasa-dvirada nase yaohara huokare

Thus the lion-like Caitanya Mahaprabhu has appeared in Navadvipa-dhama. He has the shoulders of a lion, the powers of a lion, and the loud voice of a lion. May that lion be seated in the core of the heart of every living being and with His resounding roar, may He drive away their elephantine vices. (Cc. Adi 3.30,31)

Shri Gauranga’s Eternal Reason for Appearing

anarpita-carim cirat karunayavatirnah kalau

samarpayitum unnatojjvala-rasam sva-bhakti-shriyam

harih purata-sundara-dyuti-kadamba-sandipitah

sada hrdaya-kandare sphuratu vah saci-nandana

May that Lord who is known as the son of Shrimati Sacidevi be transcendentally situated in the inner-most chambers of your heart. Resplendent with the radiance of molten gold He has appeared in the age of Kali by His causeless mercy to bestow what no incarnation ever offered before the most sublime and radiant spiritual knowledge of the mellow taste of His service. (Cc. Adi 1.4)

Lord Gauranga’s Confidential Reason for Appearing

shri-radhayah pranaya-mahima kidrso vanayaiva-

svadyo yenadbhuta-madhurima kidrso va madiyah

saukhyam casya mad-anubhavatah kidrsam veti lobhat

tad-bhavadhyah samajani saci-garbha-sindau harinduh

Desiring to understand the glory of Shrimati Radharani’s love, the wonderful qualities in Him that she alone relishes through Her love, and the happiness she feels when she realizes the sweetness of His love, Lord Hari, richly endowed with Her emotions, appears from the womb of Sacidevi as the moon appears from the ocean. (Cc. Adi 1.6)

Internally He has the Mood of Shri Radha, Externally He Preaches the Holy Name

sei radhara bhava lana Caitanyavatara

yuga-dharma nama-prema kaila paracara

Lord Caitanya appeared with the sentiments of Shri Radha. He preached the dharma of this age, the chanting of the holy name of Krishna, and pure love of Godhead (Krishna-prema). (Cc. Adi 4.220)

Gauranga Appears as His Holy Name and as His Deity

ara dui janma ei saokirtanarambhe haiba tomara putra ami avilambe

mora arca-murti mata, tumi se dharani jihvarupa tumi mata, namera janani

ei dui janma mora saokirtanarambhe dui thani tora putra rahu avilambe

[Lord Caitanya told Saci] Birth after birth you are My mother. Again, in this birth, I have come to begin the saokirtana movement, and so I have become your son. My appearance in this world is twofold: I appear as the arca-murti and as the holy name. In this way I appear upon the tongue in the form of sound, and as the Deity made from the elements drawn from the earth. In both these forms I am worshiped, and in these two features I have appeared in order to spread the saokirtana movement. (Cb. Madhya 27.47)

Gauranga’s Teachings in a Nutshell

aradhyo bhagvan brajesa-tanayas-tad-dhama vrndavanam

ramya kacid-upasana vraja-vadhu-vargena ya kalpita

shrimad-bhagavatam pramanam-amalam prema pumartho mahan

shri Caitanya mahaprabhur-matam-idam tatradaro nah parah

It is the conclusive opinion of Lord Caitanya that Shri Krishna, who is Vrajendra-nandana, is the Supreme Personality of Godhead Himself, the topmost worshipable Deity; Vrndavana-dhama which is an expansion of Krishna and is nondifferent from Him is the highest worshipable abode; the gopis are the highest example of the worship of Shri Krishna; Shrimad-bhagavatam is the spotless evidence for knowing the absolute truth; krishna-prema is the fifth and highest goal of life. These are the teachings of Shri Caitanya in a nutshell. (Visvanatha Cakravarti Thakura)

All glories to Sri Guru and Gauranga.

All glories to Srila Prabhupada.

Your servant,

Giriaj dasa

 

Transcendental Knowledge

by

Hare Krishna dear devotees,

I read verse  4.42 from Bhagavad Gita today morning and its amazing purport where Srila Prabhupada not only gives us the summary of the whole chapter 4 but also gives us many keys to open different levels of transcendental knowledge. The chapter itself is titled transcendental knowledge. I am sharing the same. Please chew it slowly.

tasmäd ajïäna-sambhütaà håt-sthaà jïänäsinätmanaù

chittvainaà saàçayaà yogam  ätiñöhottiñöha bhärata

TRANSLATION

Therefore the doubts which have arisen in your heart out of ignorance should be slashed by the weapon of knowledge. Armed with yoga, O Bharata, stand and fight.

(BG 4.42)

PURPORT

The yoga system instructed in this chapter is called sanätana-yoga, or eternal activities performed by the living entity. This yoga has two divisions of sacrificial actions: one is called sacrifice of one’s material possessions, and the other is called knowledge of self, which is pure spiritual activity. If sacrifice of one’s material possessions is not dovetailed for spiritual realization, then such sacrifice becomes material. But one who performs such sacrifices with a spiritual objective, or in devotional service, makes a perfect sacrifice. When we come to spiritual activities, we find that these are also divided into two: namely, understanding of one’s own self (or one’s constitutional position), and the truth regarding the Supreme Personality of Godhead. One who follows the path of Bhagavad-gétä as it is can very easily understand these two important divisions of spiritual knowledge. For him there is no difficulty in obtaining perfect knowledge of the self as part and parcel of the Lord. And such understanding is beneficial, for such a person can easily understand the transcendental activities of the Lord. In the beginning of this chapter, the transcendental activities of the Lord were discussed by the Supreme Lord Himself. One who does not understand the instructions of the Gétä is faithless, and is to be considered to be misusing the fragmental independence awarded to him by the Lord. In spite of such instructions, one who does not understand the real nature of the Lord as the eternal, blissful, all-knowing Personality of Godhead is certainly fool number one. Ignorance can be removed by gradual acceptance of the principles of Kåñëa consciousness. Kåñëa consciousness is awakened by different types of sacrifices to the demigods, sacrifice to Brahman, sacrifice in celibacy, in household life, in controlling the senses, in practicing mystic yoga, in penance, in forgoing material possessions, in studying the Vedas, and in partaking of the social institution called varëäçrama-dharma. All of these are known as sacrifice, and all of them are based on regulated action. But within all these activities, the important factor is self-realization. One who seeks that objective is the real student of Bhagavad-gétä, but one who doubts the authority of Kåñëa falls back. One is therefore advised to study Bhagavad-gétä, or any other scripture, under a bona fide spiritual master, with service and surrender. A bona fide spiritual master is in the disciplic succession from time eternal, and he does not deviate at all from the instructions of the Supreme Lord as they were imparted millions of years ago to the sun-god, from whom the instructions of Bhagavad-gétä have come down to the earthly kingdom. One should, therefore, follow the path of Bhagavad-gétä as it is expressed in the Gétä itself and beware of self-interested people after personal aggrandizement who deviate others from the actual path. The Lord is definitely the supreme person, and His activities are transcendental. One who understands this is a liberated person from the very beginning of his study of Bhagavad-gétä.

This is a gem of a purport and is so potent that one can achieve liberation simply by carefully studying and applying its essence.

HG Bhurijana Prabhu divides this purport into five sections in his book Surrender unto me. Inspired from those titles I am adding little comments.

  1. The Goal of sacrifice (Part 1)

Sacrifices themselves are not the goal. They are means to achieve a goal. The same sacrifice could result in a material or spiritual goal depending simply on the consciousness with which we are doing it.

Today is Ekadasi. Many people in India keep Ekadasi fast, some out of family tradition, some have heard or read about the unlimited piety it brings but devotees keep it simply to please Krishna. So the same sacrifice will culminate in different results for the different people though the act of sacrifice is  apparently the same. So our purpose should always be spiritual. Srila Prabhupada writes

One who performs such sacrifices with a spiritual objective, or in devotional service, makes a perfect sacrifice.

2. Two levels of spiritual knowledge

a) understanding of one’s own self (or one’s constitutional position), and

b) the truth regarding the Supreme Personality of Godhead.

Srila Prabhupada gives the synopsis of this transcendental knowledge in his purport of BG 4.35

For want of sufficient knowledge in the absolute science, we are now covered with illusion, and therefore we think that we are separate from Kṛṣṇa. Although we are separated parts of Kṛṣṇa, we are nevertheless not different from Him. The bodily difference of the living entities is māyā, or not actual fact. We are all meant to satisfy Kṛṣṇa. By māyā alone Arjuna thought that the temporary bodily relationship with his kinsmen was more important than his eternal spiritual relationship with Kṛṣṇa. The whole teaching of the Gītā is targeted toward this end: that a living being, as Kṛṣṇa’s eternal servitor, cannot be separated from Kṛṣṇa, and his sense of being an identity apart from Kṛṣṇa is called māyā. The living entities, as separate parts and parcels of the Supreme, have a purpose to fulfill. Having forgotten that purpose since time immemorial, they are situated in different bodies, as men, animals, demigods, etc. Such bodily differences arise from forgetfulness of the transcendental service of the Lord. But when one is engaged in transcendental service through Kṛṣṇa consciousness, one becomes at once liberated from this illusion.

3. Transcendental nature of Supreme Lord

In the beginning verses of this chapter Krishna spoke how He first gave this transcendental knowledge to sun-god, Vivasvān, millions of years ago and it was being passed down via parampara but then it got lost. And how Krishna, unlike Arjuna, remembers all His previous births. Then Krishna declares in BG 4.6

Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all living entities, I still appear in every millennium in My original transcendental form.

Srila Prabhupada writes in his purport

In spite of such instructions, one who does not understand the real nature of the Lord as the eternal, blissful, all-knowing Personality of Godhead is certainly fool number one.

4. The Goal of sacrifice (part 2)

They are so many different kinds of sacrifices mentioned in vedas and , Srila Prabhupada, writes

All of them are based on regulated action. But within all these activities, the important factor is self-realization. One who seeks that objective is the real student of Bhagavad-Gita.

Even big big jnanis and yogis, what to speak of normal people, get bewildered as to what exactly self realisation means. Actual self realisation means God realisation. They may sound different but are firmly inter-linked.

Self realization means God realization, and God realization means self realization. Just like to see the sun means to see oneself, and to see oneself means to see the sun. Self realization depends completely upon God realization, or else it is not complete. One must know his relationship to the Absolute Truth to fully know his position. The mayavadi school simply discerns spirit from matter, but that is not Ultimate Knowledge. One should know the different manifestations of the spirit also. The highest manifestation of the spirit soul is the Supreme Personality of Godhead, Lord Krishna.

(letter to Vilasavigraha Prabhu, 22nd Jan 1969)

5. Properly learning transcendental knowledge

One should learn this knowledge from a bonafide spiritual master coming in the authorised line of disciplic succession. Krishna says in BG 4.2

This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost.

Arjuna, Krishna’s friend & devotee, also an eternal associate of Krishna, become an instrument to give this knowledge to the whole world. Similarly Srila Prabhupada, not only a great devotee of Lord Krishna and one of the greatest acharayas in last hundred years, coming in the line of exalted Gaudia vaishanavas, also an  eternal associate of Krishna, became an instrument to spread this transcendental knowledge worldwide.

Why it is so important to hear this from a bonafide spiritual master?

Srila Prabhupada writes

he does not deviate at all from the instructions of the Supreme Lord as they were imparted

So the message is passed on ‘as it is’ without any deviation or personal interpretation. That’s why ISKCON’S version of Bhagavad Gita is called Bhagavad Gita As it is.

And what will be the result of following all the above points sincerely?

Srila Prabhupada writes at the end of his purport

One who understands this is a liberated person from the very beginning of his study of Bhagavad-gītā.

It is simply our good fortune that we have somehow taken shelter of Srila Prabhupada’s lotus feet and are trying to become Krishna consciousness. Where else can one read a verse from one of the begining chapters of Bhagavad and not only get the summary of the whole chapter but if one applies it with proper faith then one can get liberation at this stage itself! This is the potency of reading Bhaktivedanta purports.

I feel unqualified to understand, receive or apply this knowledge!

The qualification required to unlock the wealth in Prabhupada’s purports is simply our faith, sincerity and seriousness to become Krishna consciousness. That’s all, not how much knowledge I have or how much austerity I can perform or even my lifestyle before coming in touch with the devotees. None of this matters. What matters is how sincerely I desire and wish to change now. Our past is not a hindrance.

How?

We all know that when bed sheets gets spoiled and strained ( say sheet used by small babies on which they have passed urine etc.). These strains on the sheets doesn’t go despite all the washing and scrubbing.  But an experienced and  intelligent mother knows that by hanging these sheets daily in the bright sun not only the sheet get germ free but they will also gradually becomes strain free. Similarly when we come in touch with this transcendental knowledge then not only our past karmic reactions are gone but gradually our consciousness starts becoming pure and we can make rapid progress in self realisation despite what all may have been our past life (or lives).

This is the potency and the result of regularly, and carefully, studying Srila Prabhupada’s books. Everything will get gradually revealed in our heart by his mercy and potency. This is our simple, proven and bonafide process for receiving all transcendental knowledge.

All glories to Sri Guru and Gauranga.

All glories to Srila Prabhupada. 

your servant,

Giriraj dasa

Why did Srila Prabhupada speak so strongly against Mayavada?

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Hare Krishna dear devotees,

Sometimes this question gets popped up in discussions ‘why did Srila Prabhupada speak so much against mayavada and voidism?’ He went head on against both the philosophies.  For many of us who were brought in a broad minded liberal mindset (read hodge-podge) such sharp criticism, coming specially from a highly evolved spiritual personality, may seem a bit out of place.

Srila Prabhupada’s pranama mantra itself boldly declares his intention, and scope, in no uncertain terms.

नमःॐविष्णुपादय, कृष्णपृष्ठायभूतले, श्रीमतेभक्तिवेदांतस्वामिनइतिनामिने।

नमस्तेसरस्वतेदेवेगौरवाणीप्रचारिणे,  निर्विशेषशून्य-वादीपाश्चात्यदेशतारिणे।।

I offer my respectful obeisances unto His Divine Grace A. C. Bhaktivedanta Swami Prabhupada, who is very dear to Lord Krishna, having taken shelter at His lotus feet. Our respectful obeisances are unto you, O spiritual master, servant of Bhaktisiddhanta Saraswati Goswami. You are kindly preaching the message of Lord Chaitanyadeva and delivering the Western countries, which are filled with impersonalism and voidism.

HG Bhurijana Prabhu, in a recent class, shared an interesting pastime during a program in Japan, when Srila Prabhupada, did not let a mayavadi sanyasi speak for too long, starting a impromptu Kirtan in the middle of his speech, much to the bewilderment of the audience. Srila Prabhupada, later, shared with his disciples that he could tolerate the mayavadi sanyasi for some time but when he started speaking that Supreme Lord has no form, no senses, can not talk and so on, then Prabhupada could not tolerate it any more! HG Bhurijan Prabhu said that such is the love Srila Prabhupada has for Krishna that he could not tolerate anyone speaking that his beloved and most beautiful Lord does not possess any beauty, any form, any taste, etc. It simply showed his level of attachment to Krishna. 

Whats so wrong these philosophies?

Krishna says in BG 4.10

vīta-rāga-bhaya-krodhā man-mayā mām upāśritāḥ
bahavo jñāna-tapasā pūtā mad-bhāvam āgatāḥ

Being freed from attachment, fear and anger, being fully absorbed in Me and taking refuge in Me, many, many persons in the past became purified by knowledge of Me — and thus they all attained transcendental love for Me.

Krishna is saying that once one gets free from attachment, fear & anger, and being aware that He is the Supreme Lord and everyone is  His part and parcel, surrendering unto Him, then one become fully absorbed in Him. And the result of such an absorption, based on knowledge (not just sentiments),  is that one will attain transcendental love for Krishna, our final goal.

Srila Prabhupada begins his purport to the above verse :  It is very difficult for a person who is too materially affected to understand the personal nature of the Supreme Absolute Truth.

Srila Prabhupada then goes into detail, in the same purport, and explains the three popular philosophies prevalent in western countries

  1. Materialism
  2. Mayavada
  3. Voidism

Materialists: People who are attached to the bodily conception of life are so absorbed in materialism that it is almost impossible for them to understand how the Supreme can be a person. Such materialists cannot even imagine that there is a transcendental body which is imperishable, full of knowledge and eternally blissful. In the materialistic concept, the body is perishable, full of ignorance and completely miserable. Therefore, people in general keep this same bodily idea in mind when they are informed of the personal form of the Lord. For such materialistic men, the form of the gigantic material manifestation is supreme.

Mayavada : Consequently they consider the Supreme to be impersonal. Generally, because they are too materially absorbed, the conception of retaining the personality after liberation from matter frightens them. When they are informed that spiritual life is also individual and personal, they become afraid of becoming persons again, and so they naturally prefer a kind of merging into the impersonal void. Generally, they compare the living entities to the bubbles of the ocean, which merge into the ocean. That is the highest perfection of spiritual existence attainable without individual personality. This is a kind of fearful stage of life, devoid of perfect knowledge of spiritual existence.

Voidism: Furthermore there are many persons who cannot understand spiritual existence at all. Being embarrassed by so many theories and by contradictions of various types of philosophical speculation, they become disgusted or angry and foolishly conclude that there is no supreme cause and that everything is ultimately void. Such people are in a diseased condition of life.

So, surprisingly, the rāga-bhaya-krodhā (attachment, fear and anger) Krishna is speaking about are not exactly how we understand these terms, in reality they mean

  • attachment to material life
  • fear of a spiritual personal identity
  • the conception of void that arises from frustration in life

How do I get free from them?

To get free from these three stages of the material concept of life, one has to take complete shelter of the Lord, guided by the bona fide spiritual master, and follow the disciplines and regulative principles of devotional life.

Srila Prabhupada then writes the complete road map, from faith to Prema, via Krishna consciousness

“In the beginning one must have a preliminary desire for self-realization. This will bring one to the stage of trying to associate with persons who are spiritually elevated. In the next stage one becomes initiated by an elevated spiritual master, and under his instruction the neophyte devotee begins the process of devotional service. By execution of devotional service under the guidance of the spiritual master, one becomes free from all material attachment, attains steadiness in self-realization, and acquires a taste for hearing about the Absolute Personality of Godhead, Śrī Kṛṣṇa. This taste leads one further forward to attachment for Kṛṣṇa consciousness, which is matured in bhāva, or the preliminary stage of transcendental love of God. Real love for God is called prema, the highest perfectional stage of life.” In the prema stage there is constant engagement in the transcendental loving service of the Lord.

So this is the role Srila Prabhupada is playing in Krishna’s (actually Mahaprabhu’s)  plan for mass liberation, to save the suffering souls in  kali-yuga by

  1. freeing us from material attachment, rāga (sense gratification)
  2. freeing us from the fearfulness of one’s individual spiritual personality, bhaya (mayavada)
  3. freeing us from the frustration that results in void philosophy, krodhā (voiodism)

Prabhupada through his books, instructions and lectures gave the suffering humanity a complete, and solid, path leading to the highest stage, Krishna Prema, Love of Godhead, ultimately leading to the abode of the Supreme Lord- Goloka Vrindavana. All his activities, all the resources which came by his side, were used by him in Krishna’s service, till his very last breath. Prabhupada walked the path Krishna planned for him, similar to how Arjuna followed Krishna’s instructions and fought the war in Kurukshetra, which Krishna had already planned. Both of them became an instrument in Krishna’s hands with no self interest or self desire. This movement is popularly known as ‘Hare Krishna’ all over the world, he did not name it after himself. So all over the world people became aware of Krishna’s name but who is Srila Prabhupada!

Krishna says there is no greater devotee!

tasmān mayy arpitāśeṣa-kriyārthātmā nirantaraḥ
mayy arpitātmanaḥ puṁso mayi sannyasta-karmaṇaḥ
na paśyāmi paraṁ bhūtam akartuḥ sama-darśanāt

Therefore I do not find a greater person than he who has no interest outside of Mine and who therefore engages and dedicates all his activities and all his life — everything — unto Me without cessation.

(SB 3.29.33)

Srila Prabhupada writes in the purport of above verse :

In this verse the word sama-darśanāt means that he no longer has any separate interest; the devotee’s interest and the Supreme Personality of Godhead’s interest are one. For example, Lord Caitanya, in the role of a devotee, also preached the same philosophy. He preached that Kṛṣṇa is the worshipful Lord, the Supreme Personality of Godhead, and that the interest of His pure devotees is the same as His own.

Prabhupada again bashes up the mayavada theory!

Sometimes Māyāvādī philosophers, due to a poor fund of knowledge, define the word sama-darśanāt to mean that a devotee should see himself as one with the Supreme Personality of Godhead. This is foolishness. When one thinks himself one with the Supreme Personality of Godhead, there is no question of serving Him. When there is service, there must be a master. Three things must be present for there to be service: the master, the servant and the service. Here it is clearly stated that he who has dedicated his life, all his activities, his mind and his soul — everything — for the satisfaction of the Supreme Lord, is considered to be the greatest person.

The word akartuḥ means “without any sense of proprietorship.” Everyone wants to act as the proprietor of his actions so that he can enjoy the result. A devotee, however, has no such desire; he acts because the Personality of Godhead wants him to act in a particular way. He has no personal motive. When Lord Caitanya preached Kṛṣṇa consciousness, it was not with the purpose that people would call Him Kṛṣṇa, the Supreme Personality of Godhead; rather, He preached that Kṛṣṇa is the Supreme Personality of Godhead and should be worshiped as such. A devotee who is a most confidential servant of the Lord never does anything for his personal account, but does everything for the satisfaction of the Supreme Lord. Therefore it is clearly stated, mayi sannyasta-karmaṇaḥ: the devotee works, but he works for the Supreme. It is also stated, mayy arpitātmanaḥ: “He gives his mind unto Me.” These are the qualifications of a devotee, who, according to this verse, is accepted as the highest of all human beings.

So in a way Srila Prabhupada became the hand of Krishna. This hand went to the lowest depths on this planet. And to save us he had to smash the very foundation of  senseless material gratification, mayavada & voidism, to free us from material attachment, fear and anger. Thereby delivering and uplifting millions of souls from the very bottom of the pit to the highest platform of Vaishnavism.

The Absolute Nature of ‘Sad-guru’

In a sense guru is like the hand attached to the body of God, Who is all existence, all intelligence, and all bliss (sac-cid-änanda-vigraha). With His hand, God rubs His own feet. The hand of God is His own limb. In this case God is serving Himself. God Himself appears as the guru in order to teach how to serve Himself. Our Gurudeva is also one with the body of God. There is God to be served, there is also God who serves; God as object and God as support. Mukunda is God to be served, He is the object God. The most beloved of Mukunda, Çré Gurudeva, is serving God, the support. There is no one so dearly loved by God as our Gurudeva. He alone is the best beloved of the Lord.

— Çrila Bhaktisiddhänta Sarasvaté Öhäkura, Vyäsa-Püja lecture, 1936.

 

All glories to Sri Guru and Gauranga.

All glories to Srila Prabhupada.

your servant,

Giriraj dasa

What is so special about Krishna book?

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Hare Krishna

What is Krishna consciousness?

The art of focusing one’s attention on the Supreme and giving one’s love to Him is called Krishna consciousness.

Why did Srila Prabhupada inaugurated this movement?

We have inaugurated the Krishna consciousness movement so that everyone can satisfy his propensity for loving others simply by directing his love toward Krishna.

How is it relevant today?

The whole world is very eager to satisfy the dormant propensity of love for others, but the various invented methods like socialism, communism, altruism, humanitarianism and nationalism, along with whatever else may be manufactured for the peace and prosperity of the world, are all useless and frustrating because of our gross ignorance of the art of loving Kṛṣṇa. Generally people think that by advancing the cause of moral principles and religious rites they will be happy. Others may think that happiness can be achieved by economic development, and yet others think that simply by sense gratification they will be happy. But the real fact is that people can be happy only by loving Krishna.

Can I really love the Supreme Lord? Will Krishna respond to me?

Krishna can perfectly reciprocate one’s loving propensities in different relationships called mellows, or rasas. Basically there are twelve loving relationships. One can love Kṛṣṇa as the supreme unknown, as the supreme master, the supreme friend, the supreme child, the supreme lover. These are the five basic love rasas. One can also love Kṛṣṇa indirectly in seven different relationships, which are apparently different from the five primary relationships. All in all, however, if one simply reposes his dormant loving propensity in Kṛṣṇa, then his life becomes successful.

Sounds like a dream!

This is not a fiction but is a fact that can be realized by practical application. One can directly perceive the effects that love for Krishna has on his life.

Proof of the pudding is in the eating

In the Ninth Chapter of the Bhagavad-gītā this science of Kṛṣṇa consciousness is called the king of all knowledge, the king of all confidential things, and the supreme science of transcendental realization. Yet we can directly experience the results of this science of Kṛṣṇa consciousness because it is very easy to practice and is very pleasurable. Whatever percentage of Krishna consciousness we can perform will become an eternal asset to our life, for it is imperishable in all circumstances. It has now been actually proved that today’s confused and frustrated younger generation in the Western countries can directly perceive the results of channeling the loving propensity toward Krishna alone.

Handed to us on a silver platter

The Krishna consciousness movement is the unique gift of Lord Caitanya to the fallen souls of this age. It is a very simple method which has actually been carried out during the last four years (*) in the Western countries, and there is no doubt that this movement can satisfy the dormant loving propensities of humanity.

What is so special about this book, Kṛṣṇa?

This book, Kṛṣṇa, is another presentation to help the Krishna consciousness movement in the Western world. This transcendental work of literature is published with profuse illustrations. People love to read various kinds of fiction to spend their time and energy. Now this tendency can be directed to Kṛṣṇa.

What will be the result?

The result will be the imperishable satisfaction of the soul, both individually and collectively.

Just this one book can give us Love of Godhead!

It is said in the Bhagavad-gītā that even a little effort expended on the path of Kṛṣṇa consciousness can save one from the greatest danger. Hundreds of thousands of examples can be cited of people who have escaped the greatest dangers of life due to a slight advancement in Krishna consciousness. We therefore request everyone to take advantage of this great transcendental literary work. One will find that by reading one page after another, an immense treasure of knowledge in art, science, literature, philosophy and religion will be revealed, and ultimately, by reading this one book, Kṛṣṇa, love of Godhead will fructify.

(Krishna book, preface)

All glories to the transcendental pastimes of Sri Krishna.

All glories to Sri Guru and Gauranga.

All glories to Srila Prabhupada.

 

(*) Krishna book was published in 1970

Sri Vrindavana dhama

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Vrindavana

vraja-bhūmi cintāmaṇi, cidānanda-ratna-khani
(The land of Vraja is a wish-fulfilling gem; indeed, it’s a jewel mine of consciousness and bliss)

Let me glorify Vrajabhumi, the place where Sri Krsna enjoys transcendental pastimes. Simply by drinking with their ears the nectarean description of Vrajabhumi, the liberated souls abandon the bliss of impersonal Brahman and yearn to attain the land of Vraja.

With a pure heart let me worship Vrajabhumi, which is the form of the sweetness of meditation on Sri Krsna, which is eternal, transcendental, blissful, and peerless, and which, although it cannot be understood by ordinary people, is easily understood by its residents.

Millions of material universes and even millions of spiritual Vaikuntha planets are not very significant in comparison to Vrindavana, where Sri Krsna enjoyed lunch with His friends on the Yamuna’s sandy bank, and enjoyed many other transcendental pastimes.

Sri Krsna’s friends and associates, who enjoy pastimes with Him as equals, reside in this perfectly spiritual abode of Vrindavana.

All these associates of the Lord have spiritual bodies, although their forms and activities appear ordinary and material to the conditioned souls. These associates of the Lord are enchanted by Lord Krsna’s charming pastimes in Vraja.

Vrindavana cannot be understood by conditioned souls, for although it may appear to be material, all its villages, forests, and cow-pastures are perfectly spiritual.

Some portion of transcendental Vrindavana becomes visible in this world at the time of Lord Krsna’s manifest pastimes. Conditioned souls think Vrindavana is material, although actually it is spiritual, and beyond their ability to understand or describe.

Wild rams have chewed fragrant kakkola berries and wild buffaloes with their horns have torn the bark and branches of fragrant sarala trees. All this has made the Vraja forest very aromatic.

Wild elephants have broken the tender young branches of fragrant sallaki trees, and wild buffaloes have spread the aroma of fresh grass by their grazing. All this has made the Vraja forest very aromatic.

Filled with many rasala trees, panasa trees, amrataka, sriphala, jambhu, palasa, pungasana, coconut, madhuka, punnaga, sirisa, priya, bilva, arjuna, karma ranga, kapittha, lodhra, priya, lavali, asoka, lakuca, karira, campaka, tamala, nava-malika, jatidvaya, rayabilva, kosataki, parkatika, vata, asvattha, sala, khadira, and sami trees, which all have many wonderful splendid fruits and flowers, and also filled with many lavanga vines, and various other beautiful vines, and also filled with many parrots and other birds, as well as many wild beasts, the forests of Vraja are splendidly beautiful.

In Vraja there are many splendid ponds, pools, lakes, and rivers, all filled with many white, blue, red, yellow, and multicoloured kahlara, padma, and utpala lotus flowers, as well as many swans and other water-birds.

In some places the ground of Vraja is made of camphor dust. In some places it is saffron. In some places it is made of ground musk, and in some places it is made of the aromatic substances used in religious ceremonies.

From the branches and roots of the trees of Vraja all Brahmas and Sivas emanate. Although the trees of Vraja are as splendid as the sun, they still are wonderful parasols to shade one from the sun’s rays. They shine with the lustre of youth, just as the four Kumaras.

The trees of Vraja were never planted or husbanded. They never grew from any seed. They glisten with many leaves and flowers. They bear many ripe, unripe, and ripening fruits.

The splendid trees of Vrajabhumi are perfectly spiritual in nature and full of all potencies. They are just like the incarnations of the Supreme Personality of Godhead. Just as the conditioned souls misunderstand the spiritual nature of the Supreme Lord’s incarnations, in the same way they misunderstand the glory of these trees in Vraja.

Splendid with many eternal flowers, fruits and eternally sprouting fresh new buds, the vines fulfil all the desires of the infallible Supreme Personality of Godhead and His devotees.

 

Sri Krsna, the moon of Vraja, enjoys pastimes and also rests in these groves, which are filled with many wonderful trees and vines eternally blossoming with many beautiful flowers, even down to their roots.

In the groves of Vraja, the cuckoos and bumblebees sing very melodiously, the plants are all splendidly beautiful, the camari does gracefully move their tails, and the musk oxen diffuse a sweet aroma in all directions.

Among Vrindavana’s splendid forests, which make the splendours of Vaikuntha seem very pale, the very beautiful forest named Vrindavana-vana is the best.

They who offer respectful obeisances to her or bathe in her waters, the Yamuna, which is like a moat of black mascara encircling Vrindavana, transform into pure devotees carrying Lord Krsna in their hearts.

The Yamuna river is like a blue lotus flower garland, a sapphire necklace, or a blue sash worn by the goddess of Vrindavana.

Passing the seven seas and seven planetary systems, and breaking through the sevenfold covering of the universe, the Yamuna enters the spiritual Goloka planet and wanders here and there to serve Vrindavana by carrying water.

Many greedy men will wait at a rich man’s doorstep, hoping to meet him and benefit hundreds of thousands of times over. In the same way the Yamuna flows in a very winding course, greedy to get some of the wealth of Vrindavana forest.

Everywhere in Vrindavana and on the Yamuna’s shores, are trees that are like the Lord’s incarnations, that give the gift of pure love, and that make one remember the Lord, making He who is the moon of Vraja suddenly rise within the heart.

Generally the six seasons come one after another, and the qualities of only one season are manifest at any given time. Here in Vrindavana, He who is the moon of Vrindavana can enjoy the pastimes of any season at any time.

In Vrindavana all the seasons are eternal, and they all diligently serve Sri Krsna, the moon of Vrindavana. The gopis decorate Sri Krsna with garlands and other ornaments made from the flowers of many different seasons.

The animals, birds, trees, vines and all other living entities that reside in Vrindavana yearn to see the rising of Vrindavana’s moon (Krsna).

Originally there is only one kalpa vrksa tree in Vrindavana, and the other trees have attained the qualities of kalpa vrksa trees by its association. In the same way, there is only one Sri Krsna, the master of Vrindavana, and by enjoying pastimes with Him His friends have attained qualities like His.

(Selected verses from Sri Vraja-riti-cintamani by Srila Visvanatha Cakravarti Thakura)

New Year prayer for all the devotees

May the cowherd boy who is a festival of ecstatic bliss for the hearts of the fortunate creatures residing in the groves of Govardhana, who eagerly enjoys loving pastimes in the forests of Vrindavana with the gopīs, and whose complexion is as splendid as a great sapphire, eternally enjoy transcendental pastimes in our hearts.

(Padyāvalī 75)

All glories to Sri Vrindavana Dhama

 All glories to Sri Guru and Gauranga.

All glories to Srila Prabhupada.

 

(All pictures from HH Indradyumna maharaj’s Vrindavana yatras)

Personal prayers should be part of our daily sadhna

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Hare Krishna.

Pray! who, me?

As aspiring devotes we should know that it is spiritual ‘best practice’ to make prayers an important part of our daily sadhna.

Of course, we are aware (but are we conscious of it?) that prayer, vandanam, is part of nine limbs of bhakti and even following a single limb perfectly can help us reach our final goal. We should also know that each pranam manatra which we speak is a prayer to Krishna, Deity, Acharaya & Guru. Being aware of the importance of power of prayers, Srila Prabhupada very much ingrained them into daily program of our society. In fact reading and meditating on our daily temple prayer’s translation alone is a most purifying and uplifting experience.

Yet many a times we fall into laziness, lack of faith, ignorance- I am too junior for Krishna to hear me, I am not surrendered enough,….. a long list of excuses. But actually it is to overcome these very impediments we need to pray more. Personal prayers also help us establish a very solid relation with Krishna, our favorite Deity , Srila Prabhupada, Srimad Bhagavatam, Bhagavad Gita…. What matters most , at our baby stage,  is our sincerity and an open heart.

Yet many, if not most, of the times, as conditioned Kali-yugians, whenever we are faced with some challenge, we invariably fall for the below two standard options

  1. I will sort it out.
  2. I will figure it out.

In reality we can neither sort it out (karma) nor figure it out (jnana). And even when we come into devotional life, due to past conditioning, our standard reaction is for most of the situations is still to opt for these two solutions. We swing like a pendulum between these two options.  Unfortunately they have a very limited, if at all any, role to play in our daily struggle whether, so called, material or spiritual. The real solution lies in taking shelter of lotus feet of Krishna and our prayers form a very important part of this very process of taking shelter.

Lamentation is useless!

Both the mother and the son were lamenting Dhruva Mahäräja’s having been insulted by his stepmother and his father’s not having taken any step on this issue. But mere lamentation is useless—one should find out the means to mitigate one’s lamentation. Thus both mother and son decided to take shelter of the lotus feet of the Lord because that is the only solution to all material problems.

(SB 4.8.24p)

We are in a helpless condition..accept it..pray for help…and get released!

This is struggle for existence… Everyone is struggling. But what you will struggle in the ocean? You may be a very big swimmer, but how long you shall swim? You will be tired. The only means is to take you out of the ocean. Even one inch above the ocean is your safety. It doesn’t matter how many inches you are taken from the ocean. Similarly, the prayer is, “My dear Lord Kåñëa, I am your eternal servant. Somehow or other, I am now fallen in this ocean. Please pick me up and fix me again as the dust of Your lotus feet.” This is the prayer. So we should know in what dangerous position we are. Then there is necessity of prayer. And prayer to whom? To the Supreme Person to save us. Therefore there are so many prayers in the çästra. Prayers means addressing the Lord to save us from this. The real saving is to pick us up from this ocean of nescience, ignorance. Then everything is all right.

(Srila Prabhupada Lecture, Durban, 7th Oct, 1975)

Krishna is known as Uttamshloka!

Another name of the Supreme Personality of Godhead is Uttamaçloka, which means that He is offered prayers with selected verses. Bhakti means çravaëaà kértanaà viñëoù [SB 7.5.23], chanting and hearing about Lord Viñëu. Impersonalists cannot be purified, for they do not offer personal prayers to the Supreme Personality of Godhead. Even though they sometimes offer prayers, the prayers are not directed toward the Supreme Person. Impersonalists sometimes show their incomplete knowledge by addressing the Lord as being nameless. They always offer prayers indirectly, saying, “You are this, You are that,” but they do not know to whom they are praying. A devotee, however, always offers personal prayers. A devotee says, govindam ädi-puruñaà tam ahaà bhajämi : “I offer my respectful obeisances unto Govinda, unto Kåñëa.” That is the way to offer prayers. If one continues to offer such personal prayers to the Supreme Personality of Godhead, he is eligible to become a pure devotee and return home, back to Godhead.

(SB 6.9.47p)

Krishna accepts our prayers

No amount of chosen words are sufficient to enumerate the Lord’s glory, yet He is satisfied by such prayers, just as a father is satisfied even by the broken linguistic attempts of a growing child.

(TQK, chapter 26)

Difficult made easy for kali-yugians!

Lord Siva says:

Although rendering devotional service to the Supreme Personality of Godhead and worshiping Him are very difficult, if one vibrates or simply reads this stotra [prayer] composed and sung by me, he will very easily be able to invoke the mercy of the Supreme Personality of Godhead.

To become a devotee of Lord Kṛṣṇa, Vāsudeva, is very, very difficult. The word especially used in this connection is durārādhyam. The worship of the demigods is not very difficult, but becoming a devotee of Lord Vāsudeva, Kṛṣṇa, is not so easy. However, if one adheres to the principles and follows in the footsteps of the higher authorities, as advised by Lord Śiva, one can easily become a devotee of Lord Vāsudeva.

(SB 4.24.76+p)

Sing prayers written by previous acharayas and Mahajans

Just like we offer prayers from Brahma-saàhitä. We cannot offer prayer from any other persons, written by any other nonsense. No, that is not possible. Viriïca-gétäù. There is power. If you recite the prayers composed by mahäjana, it has got spiritual power.

( Srila Prabhupada Lecture, Mayapur, 25th Feb 1976)

What should be my mood while praying?

Prahläda said, “I am not proud of being able to offer prayers to the Supreme Personality of Godhead. I simply take shelter of the mercy of the Lord, for without devotion one cannot appease Him. One cannot please the Supreme Personality of Godhead simply by dint of high parentage or great opulence, learning, austerity, penance or mystic power. Indeed, these are never pleasing to the Supreme Lord, for nothing can please Him but pure devotional service. Even if a nondevotee is a brähmaëa qualified with the twelve brahminical symptoms, he cannot be very dear to the Lord, whereas if a person born in a family of dog-eaters is a devotee, the Lord can accept his prayers. The Lord does not need anyone’s prayers, but if a devotee offers his prayers to the Lord, the devotee benefits greatly. Ignorant persons born in low families, therefore, can sincerely offer heartfelt prayers to the Lord, and the Lord will accept them. As soon as one offers his prayers to the Lord, he is immediately situated on the Brahman platform.

(SB 7.9 summary)

Then the final result..

According to great learned scholars, the whole Bhagavad-gétä contains many authorized prayers, especially in the Eleventh Chapter, where Arjuna prays to the universal form of the Lord. Similarly, in the Gautaméya-tantra all the verses are called prayers. Again, in Çrémad-Bhägavatam there are hundreds of prayers to the Lord. So a devotee should select some of these prayers for his recitation. In Skanda Puräëa the glories of these prayers are stated as follows: ‘Devotees whose tongues are decorated always with prayers to Lord Kåñëa are always given respect even by the great saintly persons and sages, and such devotees are actually worshipable by the demigods.’….

In the Nåsiàha Puräëa it is stated, ‘Any person who comes before the Deity of Lord Kåñëa and begins to chant different prayers is immediately relieved from all the reactions of sinful activities and becomes eligible, without any doubt, to enter into the Vaikuëöhaloka.‘

(NoD, chapter 9)

Prayers of Vritasura

  • O my Lord, O Supreme Personality of Godhead, will I again be able to be a servant of Your eternal servants who find shelter only at Your lotus feet? O Lord of my life, may I again become their servant so that my mind may always think of Your transcendental attributes, my words always glorify those attributes, and my body always engage in the loving service of Your Lordship?
  • O my Lord, source of all opportunities, I do not desire to enjoy in Dhruvaloka, the heavenly planets or the planet where Lord Brahmā resides, nor do I want to be the supreme ruler of all the earthly planets or the lower planetary systems. I do not desire to be master of the powers of mystic yoga, nor do I want liberation if I have to give up Your lotus feet.
  • O lotus-eyed Lord, as baby birds that have not yet developed their wings always look for their mother to return and feed them, as small calves tied with ropes await anxiously the time of milking, when they will be allowed to drink the milk of their mothers, or as a morose wife whose husband is away from home always longs for him to return and satisfy her in all respects, I always yearn for the opportunity to render direct service unto You.
  • O my Lord, my master, I am wandering throughout this material world as a result of my fruitive activities. Therefore I simply seek friendship in the association of Your pious and enlightened devotees. My attachment to my body, wife, children and home is continuing by the spell of Your external energy, but I wish to be attached to them no longer. Let my mind, my consciousness and everything I have be attached only to You.
(SB 6.11.24-27)

All glories to Sri Guru and Gauranga.

All glories to Srila Prabhupada.

your servant,

Giriraj dasa

Meditation- Modern vs Factual

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Modern science discovers the benefits of meditation

Recently there was a article on the front page of  New York Times as to how scientists now believe that meditation may change our brain! (NYT_article)

Towards the end the article stated that scientists accept that know very little about brain and its mechanisms! So much for modern medical advancement! I am quoting some parts from that article below.

But now, scientists say that meditators like my husband may be benefiting from changes in their brains. The researchers report that those who meditated for about 30 minutes a day for eight weeks had measurable changes in gray-matter density in parts of the brain associated with memory, sense of self, empathy and stress. The findings will appear in the Jan. 30 issue of Psychiatry Research: Neuroimaging.

M.R.I. brain scans taken before and after the participants’ meditation regimen found increased gray matter in the hippocampus, an area important for learning and memory. The images also showed a reduction of gray matter in the amygdala, a region connected to anxiety and stress. A control group that did not practice meditation showed no such changes.

It has been hard to pinpoint the benefits of meditation, but a 2009 study suggests that meditation may reduce blood pressure in patients with coronary heart disease. And a 2007 study found that meditators have longer attention spans.

Previous studies have also shown that there are structural differences between the brains of meditators and those who don’t meditate, although this new study is the first to document changes in gray matter over time through meditation.

Ultimately, Dr. Hölzel said she and her colleagues would like to demonstrate how meditation results in definitive improvements in people’s lives.

“A lot of studies find that it increases well-being, improves quality of life, but it’s always hard to determine how you can objectively test that,” she said. “Relatively little is known about the brain and the psychological mechanisms about how this is being done.”

In a 2008 study published in the journal PloS One, researchers found that when meditators heard the sounds of people suffering, they had stronger activation levels in their temporal parietal junctures, a part of the brain tied to empathy, than people who did not meditate.

“They may be more willing to help when someone suffers, and act more compassionately,” Dr. Hölzel said.

All hope giving words ! As I read this article I thought how modern science is now slowly discovering all these benefits from simple meditation and how millions of readers must be reading it with hope about meditation and its results. Humans have never been more stressful in a long long time as in today’s so called modern times, in turn suffering all type of diseases, mental as well as physical. 

Such meditation, sort of Dhyana-yoga,  only offers a mere glimpse. If all these amazing changes are possible in a human body by merely manipulating our gross and subtle body then what all must be true at the level of soul. Such meditation is mostly a mechanical system, where if one sits in a certain position, breathe in a certain way and focus our mind in a certain way then one can experience something  which is beyond the mind and senses. But not only such meditation is difficult, to focus our  mind into nothingness/ some focal point/ a light source (most of such meditations in west are advertised by Buddhists and in India by impersonalists), the results are at best temporary and do not bring any change in the consciousness of the person practicing it.

But, as devotees, we know that when we practice mantra mediation then we get much more benefits. When we chant Hare Krishna Mahamantra then, in addition to material benefits, for mind & body, one gets spiritual benefits, which are much more valuable. Hare Krishna Mahamantra touches us at the level of soul. As we progress in devotional life we realise bit by bit the immeasurable potency of Hare Krishna Mahamantra. Bhakti-yoga is very wonderful, it is natural and very sweet. So , as devotees, we must value what jewel we have received due to the causeless mercy of Guru and Gauranga.

Let us hear what our scriptures speak on meditation and what actually does meditation means.

Modern ‘Meditation’!

Generally people think that religion and piety come at the end of life, and at this time one generally becomes meditative and takes to some so-called yogic process to relax in the name of meditation. Meditation, however, is simply a farce for those who have enjoyed life in sense gratification… To meditate, one must restrain himself from all kinds of sense gratification. Unfortunately, meditation has now become a fashion for those who are overly addicted to sensual things. Such meditation is defeated by the struggle for existence. Sometimes such meditative processes pass for transcendental meditation.

(SB 4.27.17p)

Impersonal meditation is a bogus invention of modern days. In none of the Vedic literatures is impersonal meditation recommended. In Bhagavad-gétä, when meditation is recommended, the word mat-paraù, which means “pertaining to Me,” is used. Any Viñëu form pertains to Lord Kåñëa because Lord Kåñëa is the original Viñëu form. Sometimes someone tries to meditate upon the impersonal Brahman, which is described in Bhagavad-gétä as avyakta, meaning “unmanifested” or “impersonal.” But it is remarked by the Lord Himself that those who are attached to this impersonal feature of the Lord suffer a very troublesome task because no one can concentrate on the impersonal feature. One has to concentrate on the form of the Lord, which is described here in connection with Dhruva Mahäräja’s meditation. As will be apparent from later descriptions, Dhruva Mahäräja perfected this kind of meditation, and his yoga was successful.

(SB 4.8.45p)

Focus should be on soul not the brain!

People are suffering actually for want of spiritual life, spiritual understanding. There are so many theories. But, except, accept, they will not accept that the…, actually, because the soul is within this body, everything is happening. And without the soul, immediately this body, so nice body of such and such great personality, becomes a lump of matter. Not that the body is working… They are finding out the brain substance, how it is working. But the brain substance is already there in the dead body. Why don’t you work with that? No. That is not fact. The fact is the brain substance is a machine, but the man, or the person, is within the body. He’s working with the brain substance. Just like you have got a nice machine. But it must be worked by somebody. At the present moment, the computer is a very subtle machine. But this computer cannot work without an experienced mechanic who pushes the button and it works. These people, they cannot understand that without spiritual touch, matter cannot work.

( SP Lecture, Hyderabad, 26th November, 1972)

Devotees and meditation!

For a devotee, being situated in the heavenly planets and being in the hellish planets are equal, for a devotee lives neither in heaven nor in hell but with Kåñëa in the spiritual world. The secret of success for the devotee is not understood by the karmés and jïänés. Karmés therefore try to be happy by material adjustment, and jïänés want to be happy by becoming one with the Supreme. The devotee has no such interest. He is not interested in so-called meditation in the Himalayas or the forest. Rather, his interest is in the busiest part of the world, where he teaches people Kåñëa consciousness. The Kåñëa consciousness movement was started for this purpose. We do not teach one to meditate in a secluded place just so that one may show that he has become very much advanced and may be proud of his so-called transcendental meditation, although he engages in all sorts of foolish materialistic activity. A Vaiñëava like Prahläda Mahäräja is not interested in such a bluff of spiritual advancement. Rather, he is interested in enlightening people in Kåñëa consciousness because that is the only way for them to become happy. Prahläda Mahäräja says clearly, nänyaà tvad asya çaraëaà bhramato ‘nupaçye: “I know that without Kåñëa consciousness, without taking shelter of Your lotus feet, one cannot be happy.” One wanders within the universe, life after life, but by the grace of a devotee, a servant of Çré Caitanya Mahäprabhu, one can get the clue to Kåñëa consciousness and then not only become happy in this world but also return home, back to Godhead. That is the real target in life. The members of the Kåñëa consciousness movement are not at all interested in so-called meditation in the Himalayas or the forest, where one will only make a show of meditation, nor are they interested in opening many schools for yoga and meditation in the cities. Rather, every member of the Kåñëa consciousness movement is interested in going door to door to try to convince people about the teachings of Bhagavad-gétä As It Is, the teachings of Lord Caitanya. That is the purpose of the Hare Kåñëa movement. The members of the Kåñëa consciousness movement must be fully convinced that without Kåñëa one cannot be happy. Thus the Kåñëa conscious person avoids all kinds of pseudo spiritualists, transcendentalists, meditators, monists, philosophers and philanthropists.

(SB 7.9.44p)

Krishna teaches us practically by meditating Himself (on whom?)!

After rising from bed, Lord Kåñëa would wash His mouth, hands and feet and would immediately sit down and meditate on Himself. This does not mean, however, that we should also sit down and meditate on ourselves. We have to meditate upon Kåñëa, Rädhä-Kåñëa. That is real meditation. Kåñëa is Kåñëa Himself; therefore He was teaching us that brähma-muhürta should be utilized for meditation on Rädhä-Kåñëa. By such meditation Kåñëa would feel very much satisfied, and similarly we will also feel transcendentally pleased and satisfied if we utilize the brähma-muhürta period to meditate on Rädhä and Kåñëa and if we think of how Çré Rukmiëédevé and Kåñëa acted as ideal householders to teach the whole human society to rise early in the morning and immediately engage in Kåñëa consciousness. There is no difference between meditating on the eternal forms of Rädhä-Kåñëa and chanting the mahä-mantra, Hare Kåñëa. As for Kåñëa’s meditation, He had no alternative but to meditate on Himself. The object of meditation is Brahman, Paramätmä or the Supreme Personality of Godhead, but Kåñëa Himself is all three: He is the Supreme Personality of Godhead, Bhagavän; the localized Paramätmä is His plenary partial expansion; and the all-pervading Brahman effulgence is the personal rays of His transcendental body.

(KB, chapter 70, Lord Krishna’s daily activities)

 

Conclusion!

Cultivation of spirituality does not mean sitting down idly for meditation, as some pseudo-yogés teach. Such idle meditation may be good for those who have no information of devotional service, and for this reason it is sometimes recommended as a way to check distracting materialistic activities. Meditation means stopping all nonsensical activities, at least for the time being. Devotional service, however, not only puts an end to all nonsensical mundane activities, but also engages one in meaningful devotional activities.

(NoI, verse 3p)

Sitting in silent meditation means stopping undesirable activity, but acting in Kåñëa consciousness is transcendental. The cessation of nonsensical action is not in itself perfection. We must act perfectly.

(Path of Perfection, chapter 2)

So, as practitioners of Bhakti-yoga, we should have firm faith in the words of scriptures, our acharya & our guru. And we should endeavor hard to practice chanting Hare Krishna mahamantra with confidence, enthusiasm, patience and, more importantly, with care & attention. We have received a Cintāmaṇi (wish-fulfilling) jewel in our hand. There is no other better meditation for the suffering humankind.

 

All glories to Sri Guru and Gauranga.

All glories to Srila Prabhupada.

your servant,

Giriraj dasa

Qualifications of a Bonafide Guru?

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Who Is A Bonafide Guru ?

A Ready Reckoner from

Çréla Bhaktisiddhänta Sarasvaté Öhäkura

 

präkåta-rasera çikñä-bhikñä çiñye cäya nä
rati binä jei rasa tähä guru deya nä

The true disciples never desire to ask their spiritual master for instructions regarding material mellows. The genuine spiritual master never gives his disciples any such material mellows, which are devoid of rati, transcendental loving attachment to the Lord. (2)

nija-bhogya käme bhakta ‘prema’ kabhu bole nä
‘rase òagamaga acho’ çiñye guru bole nä

Selfish enjoyment of one’s own senses in mundane lust is never called prema (love of Godhead) by the genuine devotee. A bonafide spiritual master never tells his disciple, “You are absorbed in the mellows of divine rasa.” (8)

‘rase òagamaga ämi’ kabhu guru bole nä
jaòéya rasera kathä çiñye guru bole nä

The genuine spiritual master never claims, “I am absorbed in the mellows of divine rasa.” The guru never talks idly with his disciples on subjects of gross worldly mellows. (9)

näme-rase bheda äche, guru çikñä deya nä
rasa läbha kori’ çeñe sädhana to’ haya nä

The bonafide spiritual master never teaches that there is a difference between the Holy Name of Kåñëa and rasa. Even after attaining actual rasa, the regulative principles of devotional service are never concluded. (12)

rati yukta rasa chäòä çuddha-bhakta bole nä
sädhanete rati rasa guru kabhu bole nä

The pure devotee of Kåñëa never speaks of anything other than rasa, transcendental mellow, that is endowed with rati, loving attachment. The guru never claims that rati and rasa are present within the practice of preliminary devotion (sädhana bhakti). (15)

rüpa hoite näma-sphürti, guru kabhu bole nä
guëa hoite näma-sphürti, guru kabhu bole nä

The genuine spiritual master never asserts that the revelation of the Lord’s Holy Name is separate from His form. The genuine spiritual master never claims that the revelation of the Lord’s Holy Name is separate from His qualities. (32)

rasa äge, rati päche, rüpänugä bole nä
rasa äge, çraddhä päche, guru kabhu bole nä

The true followers of Çréla Rüpa Gosvämé never say that the stage of realizing transcendental mellows (rasa) precedes the development of loving devotional attachment (rati). The bonafide spiritual master will never profess that the realization of such mellows precedes the development of pure faith (çraddhä).  (34)

guru-mahäjana-väkye bheda kabhu haya nä
sädhanera pathe käìöä sad-guru deya nä

There can never be any difference between the explanations of the bonafide spiritual master and the teachings of the great devotees (mahäjanas). The pure spiritual master never puts thorn-like deterrents on the path of one’s execution of practical devotional service (sädhana). (54)

(selected verses from Präkåta Rasa Çata Düñiëé)

 

All glories to Çréla Bhaktisiddhänta Sarasvaté

All glories to Sri Guru and Gauranga.

All glories to Srila Prabhupada.

 

your servant,

Giriraj dasa

Bhagavad Gita itself can give us Love of Godhead!

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Scriptures are revealed according to the time, place, circumstances & qualification of the audience

Prabhupada: That I’ve explained many times: a pocket dictionary and international dictionary. You cannot say that pocket dictionary is no dictionary, but it is meant for a certain class of student. And international dictionary is meant for a certain class of student. They are all student. Was Christ… What was spoken by Christ, that is also God consciousness, but that was meant for a certain class of men. And what class of men they were? They’re not even perfectly civilized. Because Christ was explaining God consciousness, that was his fault, and they crucified him. What class of men they were? Judge. His only fault was that he was explaining God, and they crucified him. The reward was crucifixion. So what kind of class of men they were? The status of that society, just try to understand. Therefore what spoke…, what was spoken by Lord Jesus Christ, for them, that was sufficient. But when Bhagavad-gétä is spoken to a person like Arjuna, that is different thing. So we have to speak according to the time, according to the circumstances, according to the audience.

Bhagavad Gita is the highest standard of God consciousness.

Don’t you see that here only a few persons are attending? Why? They cannot understand this Kåñëa science, Kåñëa consciousness. It is not meant for all classes of men. It is highest standard of God consciousness. Love. Love of God. So there is also teachings of love of God, undoubtedly. That is the difference. The same thing. Always try to understand. The small pocket dictionary for students while in the primary stage, and international dictionary for higher students, postgraduate students—the both of them are dictionaries. But it is meant for somebody, it is meant for somebody.

What would the test of such a high scripture?

And the test is phalena paricéyate. Phalena paricéyate, you have to understand. Suppose you are traveling in a forest. So many trees are there. But you cannot understand what is this tree, what is that. But as soon as you see the flower, “Oh, here is apple. Oh, this is apple tree.” Just like the other day you were telling me, you never saw apple tree? Yes. Now, as soon as you saw the apple, you understood, “This is apple tree. Oh!” The test of any scripture is how one is developing love of God. Phalena paricéyate. If you find that following some religious principles you are developing your love of God, then it is perfect. It doesn’t matter whether it is Bible or Koran or Bhagavad-gétä. It doesn’t matter. We have to see what is the fruit. If the fruit is that people are developing love of Godhead, then it is perfect. Don’t try to understand whether this is good, this is good, this is bad, this is… No. Try to understand by the result. Just like the same way: if you see the fruit, then it is first class.

Love of Godhead should be the goal of all practitioners of every religion. 

So it doesn’t matter whether it is Bible or Gétä. If you can develop love of Godhead by reading Bible, it is first class, and if you can develop love of Godhead by Bhagavad-gétä, it is first class. And if you do not, then either it is Bible or the Koran or Bhagavad-gétä, it has no effect for you. So it is up to you. Not by comparison, but by your own activities. If you actually follow the instruction given by Lord Jesus Christ, you will also develop love of Godhead. There is no doubt. Similarly, if you follow the instruction of Kåñëa, you will also develop. So it is up to you. You try to follow.If you do not follow, simply try to make a comparative study “This is good” or “This is bad,” “This is bad” or “This is good,” that is called çrama eva hi kevalam [SB 1.2.8]—simply laboring. Why comparative study? Just see how much you are developing love of Godhead, that’s all. Phalena paricéyate. “Whether it is apple is there, that’s all right; never mind what is this tree. I’m concerned with the apple.”

(Srila Prabhupada Lecture, Seattle 18th October, 1968)

 

Bhagavad Gita itself can give us Love of Godhead

One should therefore learn Bhagavad-gītā from a devotee of Kṛṣṇa, not from mental speculators. This is a sign of faith. When one searches for a devotee and fortunately gets a devotee’s association one actually begins to study and understand Bhagavad-gītā. By advancement in the association of the devotee one is placed in devotional service, and this service dispels all one’s misgivings about Kṛṣṇa, or God, and Kṛṣṇa’s activities, form, pastimes, name and other features. After these misgivings have been perfectly cleared away, one becomes fixed in one’s study. Then one relishes the study of Bhagavad-gītā and attains the state of feeling always Kṛṣṇa conscious. In the advanced stage, one falls completely in love with Kṛṣṇa. This highest perfectional stage of life enables the devotee to be transferred to Kṛṣṇa’s abode in the spiritual sky, Goloka Vṛndāvana, where the devotee becomes eternally happy.

( BG 8.28p)

Today is Gita Jayanti, the most auspicious day when Sri Govindadeva spoke Bhagavad Gita to Arjuna. So it may be a good day to surrender ourselves to this transcendental scripture containing the very words spoken by the Supreme Lord Himself. And we may vow that from this very day I will  become a humble servant of Sri Bhagavad Gita. I will serve my master by reading it daily. I will also serve by carefully studying Bhagavad Gita under the guidance of a pure devotee of Krishna and finally I will serve all humanity, considering every single soul to be my fellow brother, by sharing and distributing it without any prejudice or miserliness, by not hoarding the knowledge with myself. Let me pray, and then endeavor hard, to become the servant of the servant of the servant of the Pure devotee, Srila Prabhupada, who shared with us the very essence and purpose of Bhagavad Gita for the benefit of all humanity.

yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanur-dharaḥ
tatra śrīr vijayo bhūtir dhruvā nītir matir mama

Wherever there is Kṛṣṇa, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality.

(BG 18.78)

All glories to Srimad Bhagavad Gita.

All glories to Sri Guru and Gauranga.

All glories to Srila Prabhupada.

Your servant,

Giriraj dasa

Who is a Bonafide Guru?

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guru

Reporter: But the bad gurus…
Çréla Prabhupäda: And what is a “bad” guru?
Reporter: A bad guru just wants some money or some fame.
Çréla Prabhupäda: Well, if he is bad, how can he become a guru? [Laughter.] How can iron become gold? Actually, a guru cannot be bad, for if someone is bad, he cannot be a guru. You cannot say “bad guru.” That is a contradiction. What you have to do is simply try to understand what a genuine guru is. The definition of a genuine guru is that he is simply talking about God—that’s all. If he’s talking about some other nonsense, then he is not a guru. A guru cannot be bad. There is no question of a bad guru, any more than a red guru or a white guru. Guru means “genuine guru.” All we have to know is that the genuine guru is simply talking about God and trying to get people to become God’s devotees. If he does this, he is genuine.

— Science of Self Realization, Chapter 2 (SSR)

A bonafide guru honestly accepts and faithfully serves the authority of the disciplic succession represented by the Founder-Äcärya of ISKCON, His Divine Grace A. C. Bhaktivedanta Swami Prabhupäda.

The founder-äcärya of the sampradäya is the principal çikñä-guru for that disciplic succession. Speculations that contradict his teachings are to be immediately rejected. Only a saintly devotee who has understood the teachings of the principal çikñä-guru is eligible to be a dékñä-guru for others. If one thinks that he can be initiated by an unauthorized guru or a Mäyävädé into these teachings, he errs severely. He will never attain Kåñëa consciousness.

— HNC 6.21–26

All bona fide representatives of Çré Vyäsadeva in the chain of disciplic succession are to be understood to be gosvämés. These gosvämés restrain all their senses, and they stick to the path made by the previous äcäryas. The gosvämés do not deliver lectures on the Bhägavatam capriciously. Rather, they execute their services most carefully, following their predecessors who delivered the spiritual message unbroken to them.

— ÇB 1.1.5p

The guru does not manufacture a new process to instruct the disciple. The disciple receives from the guru an authorized process received by the guru from his guru. This is called the system of disciplic succession (evaà paramparä-präptaà imaà räjarñayo viduù [Bg. 4.2]). This is the bona fide Vedic system of receiving the process of devotional service, by which the Supreme Personality of Godhead is pleased. Therefore, to approach a bona fide guru, or spiritual master, is essential. The bona fide spiritual master is he who has received the mercy of his guru, who in turn is bona fide because he has received the mercy of his guru. This is called the paramparä system.

— ÇB 8.16.24p

A bonafide guru is fixed in serving the Supreme Personality of Godhead as servant of the servant.

A Vaiñëava never thinks that he has a direct relationship with Kåñëa. Lord Caitanya says, “I am the servant of the servant of the servant of the servant—a hundred times the servant of the servant—of Kåñëa [Cc. Madhya 13.80].” We have to agree to become the servant of the servant of the servant. This is the process of disciplic succession, and if one wants real, transcendental love of God, then he has to adopt this process.

— SSR Ch. 8

A spiritual master’s qualification is that he is brahma-niñöhä, which means that he has given up all other activities and has dedicated his life to working only for the Supreme Personality of Godhead, Kåñëa.

— Kåñëa Book Ch. 87

A bonafide guru hears from the disciplic succession.

Some spiritual teachers say, “In my opinion you should do this,” but this is not a guru. Such so-called gurus are simply rascals. The genuine guru has only one opinion, and that is the opinion expressed by Kåñëa, Vyäsadeva, Närada, Arjuna, Çré Caitanya Mahäprabhu, and the Gosvämés.

— SSR Ch. 2

An actual guru is çrotriya, one who has heard or received perfect knowledge through paramparä, the disciplic succession.

— ÇB 7.5.31p

Perfect knowledge is called paramparä, or deductive knowledge coming down from the authority to the submissive aural receiver who is bona fide by service and surrender.

— ÇB 1.2.21p

A bonafide guru has realized the conclusions of scriptures.

The qualification of a spiritual master is that he must have realized the conclusions of the scriptures by deliberation and arguments and thus be able to convince others of these conclusions. Such great personalities who have taken shelter of the Supreme Godhead, leaving aside all material considerations, are to be understood as bona fide spiritual masters.

— NOD Ch. 7

A spiritually advanced person who is authorized to act as the spiritual master speaks as the Supreme Personality of Godhead dictates from within. Thus it is not he that is personally speaking. In other words, when a pure devotee or spiritual master speaks, what he says should be accepted as having been directly spoken by the Supreme Personality of Godhead in the paramparä system.

— CC Antya 5.71p

Whatever position one may have, if he is fully conversant with the science of Kåñëa, Kåñëa consciousness, he can become a bona fide spiritual master — an initiator or a teacher of the science.

— TLC, Ch. 31

A bonafide guru does not behave whimsically.

One who is in the line of disciplic succession cannot manufacture his own way of behavior. There are many so-called followers of the Vaiñëava cult in the line of Caitanya Mahäprabhu who do not scrupulously follow the conclusions of the çästras, and therefore they are considered to be apa-sampradäya, which means “outside of the sampradäya.”

— CC Ädi 7.48p

 

One who is now the disciple is the next spiritual master. And one cannot be a bona fide and authorized spiritual master unless one has been strictly obedient to his spiritual master.

— ÇB 2.9.43p

 

If one is seriously interested in Kåñëa conscious activities, he must be ready to follow the rules and regulations laid down by the äcäryas, and he must understand their conclusions. The çästra says, dharmasya tattvaà nihitaà guhäyäà mahäjano yena gataù sa panthäù (Mahäbhärata, Vana-parva 313.117). It is very difficult to understand the secret of Kåñëa consciousness, but one who advances by the instruction of the previous äcäryas and follows in the footsteps of his predecessors in the line of disciplic succession will have success. Others will not.

— CC Ädi 8.7p

 

A bonafide guru is self–controlled.

One who is not self-controlled, specifically in sex life, can become neither a disciple nor a spiritual master. One must have disciplinary training in controlling speaking, anger, the tongue, the mind, the belly and the genitals. One who has controlled the particular senses mentioned above is called a gosvämé. Without becoming a gosvämé one can become neither a disciple nor a spiritual master. The so-called spiritual master without sense control is certainly the cheater, and the disciple of such a so-called spiritual master is the cheated.

— ÇB 2.9.43p

 

A person who has full control over the senses and mind is called a gosvämé or gosäïi. One who does not have such control is called a godäsa, or a servant of the senses, and cannot become a spiritual master.

— CC Ädi 7.13p

 

A bonafide guru is an uttama-adhikäré.

The guru must be situated on the topmost platform of devotional service. There are three classes of devotees, and the guru must be accepted from the topmost class. The first-class devotee is the spiritual master for all kinds of people…… The guru is a qualified brähmaëa; therefore he knows Brahmanand Para-brahman. He thus devotes his life for the service of Para-brahman. The bona fide spiritual master who accepts disciples from all over the world is also worshiped all over the world because of his qualities. Lokänäm asau püjyo yathä hariù: the people of the world worship him just as they worship the Supreme Personality of Godhead. All these honors are offered to him because he strictly follows the brahminical principles and teaches these principles to his disciples. Such a person is called an äcärya because he knows the principles of devotional service, he behaves in that way himself, and he teaches his disciples to follow in his footsteps…… The mahä-bhägavata is one who decorates his body with tilaka and whose name indicates him to be a servant of Kåñëa by the word däsa. He is also initiated by a bona fide spiritual master and is expert in worshiping the Deity, chanting mantras correctly, performing sacrifices, offering prayers to the Lord and performing saìkértana. He knows how to serve the Supreme Personality of Godhead and how to respect a Vaiñëava. When one has attained the topmost position of mahä-bhägavata, he is to be accepted as a guru and worshiped exactly like Hari, the Personality of Godhead. Only such a person is eligible to occupy the post of a guru.

— CC Madhya 24.330p

One should not become a spiritual master unless he has attained the platform of uttama-adhikäré. A neophyte Vaiñëava or a Vaiñëava situated on the intermediate platform can also accept disciples, but such disciples must be on the same platform, and it should be understood that they cannot advance very well toward the ultimate goal of life under his insufficient guidance. Therefore a disciple should be careful to accept an uttama-adhikäré as a spiritual master.

The uttama-adhikäré, or highest devotee, is one who is very advanced in devotional service. An uttama-adhikäré is not interested in blaspheming others, his heart is completely clean, and he has attained the realized state of unalloyed Kåñëa consciousness……Out of many such Vaiñëavas, one may be found to be very seriously engaged in the service of the Lord and strictly following all the regulative principles, chanting the prescribed number of rounds on japa beads and always thinking of how to expand the Kåñëa consciousness movement. Such a Vaiñëava should be accepted as an uttama-adhikäré, a highly advanced devotee, and his association should always be sought……When a person realizes himself to be an eternal servitor of Kåñëa, he loses interest in everything but Kåñëa’s service. Always thinking of Kåñëa, devising means by which to spread the Holy Name of Kåñëa, he understands that his only business is in spreading the Kåñëa consciousness movement all over the world. Such a person is to be recognized as an uttama-adhikäré.

— NOI Text 5p

 

Note :The above content is copied from An Ocean of Gaura’s premämåta-kåpä – An elaboration on Srila Rupa Goswami’s Sri Upadesamrta by H.G. Srimati Mataji. We can download the book CLICK HERE

In the next blog I will quote a heavy check list on what is meant by a bonafide Guru by Srila Bhaktisdhanta Sarasvati Thakura.

 

All glories to Sri Guru and Gauranga.

All glories to Srila Prabhupada.