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  4. In today's 'Insights from the Master', Paramahamsa Vishwananda describes the single-pointed mind.
  5. Tridandisvami Shri Shrimad Bhaktivedanta Shrila Narayana Maharaja On his Vyasa-puja Day (a Vyasa-puja lecture) Alachua, Florida: February 1, 2003 My heartly dandavat pranama at the lotus feet of my spiritual master, nitya-lila pravista om visnupada Shri Shrimad Bhakti Prajnana Kesava Gosvami Maharaja, my entire guru-paramapara, and my siksa-guru, nitya-lila-pravista om visnupada Shri Shrimad Bhaktivedanta Svami Maharaja. Today we are going to observe guru-puja, or Vyasa-puja. First of all we should know what is guru-puja and what is Vyasa puja. Both are the same. Shri Krishna Dvaipayana Vedavyasa divided the one Veda into four. Then to reconcile, because it was difficult to extract the essence of the four Vedas, he wrote Brahma-Sutra (Vedanta-sutra). Vedavyasa explained that the essence of the meaning of the brahma-gayatri comes from omkara. Gayatri is feminine gender. Who is Gayatri? We hear that she is the wife of Brahma, but you should know what has been told in the gayatri-mantra: "bhargo devasya dhimahi". Bharga means 'power;' that is, hladini-sakti, or mahabhava-svarupa (Radhika). The supreme reservoir of Krishna-prema is Radhika. We learn that Gayatri is the wife of Brahma, but who is she actually? She is a gopi. Krishna had told Yogamaya, "Somehow, try to give this gopi to Brahma; otherwise she cannot be parakiya (My paramour beloved)." All the gopis are married to other gopas. Krishna therefore ordered Yogamaya to also arrange this for Gayatri-devi, so that her love and relationship with Krishna could be parakiya. This is why Gayatri was given to Brahma in marriage. From the beginning she had no love for Brahma; she loved only Krishna. Parakiya mood is the topmost mood, and Gayatri became the maid-servant of Radhika by that mood. We see that the essence of all the Vedic literatures is Gayatri. Gayatri is Radhika, or Her maid-servant, and that mood may come to anyone who serves this mantra. This is a special truth. My heart told me that I should tell you this secret truth about Gayatri. This is a secret; I never told this before. The meaning of the gayatri-mantra has been clearly revealed by Shrila Vyasadeva in the first verse of Shrimad Bhagavatam. Had he not come to this world, 'everything would have been nothing.' He revealed this gayatri-mantra, as well as the catur-sloki of Shrimad-Bhagavatam and its explanation, and he especially revealed the highest love of the mahabhava of Shrimati Radhika. He revealed the meaning of Shrimad-Bhagavatam, he manifested all Puranas and especially the Mahabharata, and the essence of all these scriptures is the same. Shrila Vyasadeva first taught his four disciples – Jaimini,Vaisampayana, Paila, and Angira – and he especially taught his dearest one, Shrila Sukadeva Gosvami. Sukadeva Gosvami was not only his son, but also his dear-most disciple. Shrila Vyasadeva manifested all his knowledge in the heart of Shrila Sukadeva Gosvami, who then preached it everywhere. All acaryas, and also their disciples, in our entire guru-parampara, are so much indebted to those who are in the line of Shrila Vyasadeva. It is therefore essential, therefore, to know the meaning of Vyasa. Suppose there is a circle. If from any point of the circumference a straight line is drawn, passing through the center to the other end, this is called Vyasa (diameter). The diameter is always straight and covers all 360 degrees of the circle. It always divides the circle in half, making it 180 degrees. This is Vyasa. This Vyasa touches everywhere in the entire world. Shrila Vyasadeva revealed the Supreme Personality of Godhead, he revealed Radhika, and he revealed all other knowledge; and we are thus unlimitedly indebted to him. Our whole guru-parampara is indebted to him, and it is for this reason that the mantra of Vyasa-puja is: narayanam namaskrtya naram caiva narottamam devim sarasvatim vyasam tato jayam udirayet ["Before reciting this Shrimad-Bhagavatam, which is the very means of conquest, one should offer respectful obeisances unto the Personality of Godhead, Narayana, unto Nara-narayana Rsi, the supermost human being, unto mother Sarasvati, the goddess of learning, and unto Shrila Vyasadeva, the author."(Shrimad Bhagavatam, 1.2.4 )] In other words, this is the mantra for worshipping Vyasa, who is the origin of Vyasa-puja. We first offer pranama to Narayana, who is Krishna Himself: "Narayanam namaskrtya." Then,"naram caiva." Some say that in this connection naram ca means Arjuna, and there is no harm in that* [see endnote1], but generally it means Nara-Narayana Rsi here. Then, "devim sarasvatim," who is Sarasvati Devi. "Vyasam, tato jayam udirayet" means 'and then to Shrila Vyasadeva.' By offering pranama in this way, one can then read or explain Mahabharata, Shrimad-Bhagavatam, Vedanta-sutra, and all the Puranas. This mantra has been given in Shrimad Bhagavatam, the Puranas, Mahabharata, and elsewhere. Today is guru-puja. A disciple can observe this day in honor of any acarya, but it is especially for those following the footsteps of Shrila Vyasadeva. It is especially for those who are preaching the glories of Radha-Krishna and pure bhakti everywhere. On that guru's birthday, he performs the puja of Shrila Vyasadeva, vyasa-pancaka, Krishna-pancaka, panca-tattva, acarya-tattva, guru-parampara-tattva, and so on. By worship of these seven pancakas, one worships his entire guru-parampara from top to bottom. By serving and performing puja of Krishna, everything is completed – tasmin tuste jagat tusta; yet, we will have to give proper respect to all the acaryas, especially the rupanuga-acaryas. You are saying that today is my birthday; but I do not think it is my birthday. My birthday is on Gaura Purnima, the day my Gurudeva gave me transcendental birth. Still you tell me, and the people of this world think so also, that my birthday is today. We observe Vyasa-puja on this worldly birthday [this is Shrila Gurudeva's humility, because the appearance day, or birth day of the bona fide acarya, Shri Krishna's associate, is fully transcendental] but our real birth is that transcendental birth, which has been given by our guru – our father – and our mother is actually mantra. You should think like this. On his own birthday, a guru, acarya, or disciple offers puja – to please his Gurudeva. anyabhilasita-sunyam jnana-karmady-anavrtam anukulyena Krishnanu silanam bhaktir uttama ["The cultivation of activities which are meant exclusively for the pleasure of Shri Krishna, or in other words the uninterrupted flow of service to Shri Krishna, performed through all endeavors of the body, mind and speech, and through the expression of various spiritual sentiments (bhavas), which is not covered by jnana and karma, and which is devoid of all desires other than the aspiration to bring happiness to Shri Krishna is called uttama-bhakti, pre devotional service." (Bhakti-rasamrta-sindhu 1.1.11)] What is the meaning of Krishna-anukula? Who is the Krishna referred to here? He is asraya-vigraha. He is Krishna, but asraya Krishna. In other words, he is Shri Gurudeva. Through him we can gradually reach the lotus feet of Krishna, Hari, as visaya Krishna. This is the proper channel through which to worship Radha and Krishna or Shri Chaitanya Mahaprabhu. If one can please his Gurudeva, not only externally but internally as well, then Vyasa-puja is truly observed. We should try to realize the internal ways in which Gurudeva pleases his Gurudeva. yasya deve para bhaktir yatha deve tatha gurau tasyaite kathita hy arthah prakasante mahatmanah ["Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed." (Svetasvatara Upanisad 6.23)] Apply this sloka (anyabhilasita-sunyam), totally and fully, at the lotus feet of your Gurudeva. I now realize something of the glories of my Gurudeva, and I cannot express the feelings of my heart towards him. He was a great ocean of mercy. He took me from the well of stool, and he wanted to place me in the ocean of rasa – into Shri Bhakti-rasamrta-sindhu and Shri Ujjvala nilamani. By his special mercy I touched something of the glory of their truths regarding prema, sneha, maan, pranaya, raga, anuraga, bhava, and mahabhava up to madanakhya. I have understood something, but whose glory is this? I was not a learned person, and I was very insignificant. I know that I had no qualification at all; I was fully ignorant. However, by touching Gurudeva's lotus feet and by hearing his hari-katha, I received from him all the various kinds of knowledge that I am giving to the world. I am not giving it; they are inspiring me, and it is by their mercy that I am doing something. When I remember this, I become overwhelmed. How glorious is his mercy! If one does not touch the real glory of his Gurudeva and serve him totally, how can he please him? A true disciple knows that his bona fide gurudeva is like Krishna, as it is written in all sastras. Shrila Suta Gosvami has said: suta uvaca yam pravrajantam anupetam apeta-krtyam dvaipayano viraha-katara ajuhava putreti tan-mayataya taravo 'bhinedus tam sarva-bhuta-hrdayam munim anato 'smi ["Shrila Suta Gosvami said: 'Let me offer my respectful obeisances unto that great sage who can enter the hearts of all. When he went away to take up the renounced order of life , leaving home without undergoing reformation by the sacred thread or the ceremonies observed by the higher castes, his father, Vyasadeva, fearing separation from him, cried out, "O my son!" Indeed, only the trees, which were absorbed in the same feelings of separation, echoed in response to the begrieved father.'" (Shrimad-Bhagavatam 1.2.2)] Gurudeva is sarva-bhuta-sthitam (situated in everyone's heart), like Krishna. Krishna is everywhere, and similarly you can never hide anything from your Gurudeva. You want to hide so many things, like your lust and worldly desires, but Gurudeva knows even more than Krishna, because he is so near to Krishna. You cannot cheat him. If you try to cheat him you will be cheating yourself – so do not try to do so. Reveal your heart to the lotus feet of your Gurudeva. Then you can know how to please him. Parama-pujyapada Shrila Bhaktivedanta Svami Maharaja knew and followed the order of his Gurudeva, and he preached that mission throughout the world. He has gone everywhere in the world – in jungles, in the midst of oceans, on the top of mountains, and in dangerous places like the middle of swamps (Alachua, Florida). I went to many paces, like Saranagati and Gita Nagari, and everywhere I saw his glory. I think also that this was the glory of Shrila Bhaktisiddhanta Sarasvati Gosvami Prabhupada and Shrila Bhaktivinoda Thakura. If they had not ordered and inspired him, and if my gurudeva had not given him sannyasa, from where would these qualities have come?* [see endnote 2] Some want to establish him as the adi-guru and last Guru, thinking that before him there were no bona fide Gurus and after him there will be no bona fide Gurus. This is a bogus idea, and an offense in his lotus feet. Shrila Bhaktivedanta Svami Maharaja never said or wrote this. He showed great honor for our guru-parampara, and especially to the rupanuga-acaryas in our line. He has not done anything independently. He has written the translation of Shri Chaitanya-Charitamrta and Shrimad-Bhagavatam, and he has glorified Krishna. He has done nothing new; he has given the same wine in a new bottle, just as all our previous acaryas have done. The first wine was given by Shrila Vyasadeva; this credit goes to him. He is Narayana; otherwise he could not have done this. On this day, a disciple or acarya bows down at the lotus feet of Shri Gurudeva, from where he has obtained all kinds of knowledge. You should especially know that tattva-jnana, knowledge of established philosophical truths, is not sufficient. From where will the mood to weep, as the gopis used to weep, come? Shrimati Radhika is always weeping, intoxicated in Krishna-prema. Krishna laments and suffers for Her, but He does not become so maddened. There are many manifestations of Radha dancing with Krishna, but for Radhika there is only one Krishna. Vyasadeva is himself Narayana, and he has revealed all this. Perform guru-parampara puja, beginning from your gurudeva, then to the rupanuga guru-varga, and so on. 1) guru-pancaka (Shri Guru, Parama-guru, Paramesthi-guru, Paratpara-guru, Paramaparatpara-guru); 2) acarya-pancaka (Shri Sukadeva, Ramanuja, Madhva, Visnusvami, Nimbaditya); 3) vyasa-pancaka (Shri Vedavyasa, Paila, Vaisampayana, Jaimini, Sumanta); 4) sanakadi-pancaka (Shri Sanaka, Sanatkumara, Sanatana, Sanandana, Visvaksena); 5) Krishna-pancaka (Shri Krishna, Vasudeva, Sankarsana, Pradyumna, Aniruddha); 6) upasya-pancaka (Shri Radhika, Krishna, Gaura, Gadadhara, Shri Gurudeva); and 7) panca-tattva (Shri Krishna Chaitanya, Nityananda, Advaita Acarya, Gadadhara, Shrivasa). So I want to perform my guru-puja, or Vyasa-puja. We have not learned that we should collect abundant puspanjali from our disciples. A Guru's first duty is to worship his Gurudeva and guru-parampara, as well as the seven pancakas. You should know this and try to follow it. It is not that the guru makes a big "Vyasa-puja" book, glorifying himself, and takes all the money and presentations for himself. This is an offense. Shrila Bhaktisiddhanta Sarasvati Thakura used to say that he would first offer anything given to him unto the lotus feet of his Gurudeva, Shrila Gaura Kisora Das Babaji Maharaja. When thousands of disciples used to present offerings at his lotus feet, at the end of the presentation he would say, "I am taking it all and offering at the lotus feet of my Gurudeva. This is not my property." It is essential to know all these truths. We are not going to follow new, modern devotees of here and there. We want to follow the line of Shrila Prabhupada Bhaktisiddhanta Sarasvati Gosvami Thakura and others in our guru-parampara, like Parama-pujyapada Shrila Bhaktivedanta Svami Maharaja. I want to follow in their footsteps. I want to first do guru-puja, then guru-parampara puja, and then to the others. If you want to make some offerings, I will take it and give to the lotus feet of my Gurudeva. I am offering whatever you have all offered to me unto the lotus feet of my guru-padapadma and guru-parampara – beginning from Brahma and coming down to Shrila Bhaktivedanta Swami Maharaja – and to the devotees of Shri Chaitanya Mahaprabhu who will appear in the future. I am doing pranama to all of them: hoiyachena hoibena prabhura jata dasa sabara carana vandon dante kori ghasa ["Holding a straw between my teeth, I submit myself at the feet of all the servants of Mahaprabhu that were or will be." (Shri Vaisnava-Vandana verse 6)] I request one thing of you. Try to sincerely fulfill the desire of your Gurudeva. You will see that if you are sincere, all the Vedas, and all Krishna-tattva, maya-tattva, guru-tattva, radha-tattva, and all other tattvas will enter your heart and you will be pure devotees. I am now offering all you have offered me – all your sraddha, honor, love and affection – unto the lotus feet of my Gurudeva and guru-parampara. First, our guru-parampara kirtana should be performed: "Krishna haite catur mukha." Gaura premanande. [*Endnote 1– It is stated in Shrimad Bhagavatam (4.1.59): "That Nara-Narayana Rsi, who is a partial expansion of Krishna, has now appeared in the dynasties of Yadu and Kuru, in the forms of Krishna and Arjuna respectively, to mitigate the burden of the world."] [*Endnote 2 – Of course, Shrila Prabhupada's perfection is eternal. This is merely a reference to his naravat-lila, human-like pastimes, in which he is setting example for us conditioned souls. Shrila Narayana Maharaja says the same thing about Shri Chaitanya Mahaprabhu, regarding His naravat-lila; that if He had not received harinama and gopala-mantra from His gurudeva, Shri Isvara-puripada, He would not have been able to accomplish His mission.]
  6. Shri Shrimad Bhaktivedanta Narayana Gosvami Maharaja Malaysia Shrila Narayana Gosvami Maharaja: (To Shripad Bhagavat Maharaja) Please explain the meaning of 'anyabhilasita.' Shripad Bhagavat Maharaja: When I was explaining anyabhilasita sunyam last evening, I did not explain the details of what are favorable and unfavorable actions. Shrila Narayana Gosvami Maharaja: So, can you explain the details now? I would especially like you to explain the meaning of the phrase: anyabhilasita-sunyam jnana-karmady-anavrtam anakulyena krnsanu-silanam bhaktir uttama ["The cultivation of activities that are meant exclusively for the pleasure of Shri Krishna, or in other words the uninterrupted flow of service to Shri Krishna, performed through all endeavours of the body, mind and speech, and through the expression of various spiritual sentiments (bhavas), which is not covered by jnana (knowledge aimed at impersonal liberation) and karma (reward-seeking activity), and which is devoid of all desires other than the aspiration to bring happiness to Shri Krishna, is called uttama-bhakti, pure devotional service." (Shri Bhakti-rasamrita-sindhu 1.1.11)] Shripad Bhagavat Maharaja: Okay. So, as you were saying to me last night, there is unfavorable karma and favorable karma. Shrila Narayana Gosvami Maharaja: What does anyabhilasita mean? Shripad Bhagavat Maharaja: Anyabhilasita means that one should accept what is favorable for bhakti and reject whatever is unfavorable. Sunya means... Shrila Narayana Gosvami Maharaja: I know that you cannot explain it. Try to read Bhakti-rasamrita-sindhu-bindu. (To Tamal-Krishna das) You explain. Tamal-Krishna dasa: I am not qualified, Gurudeva. I cannot explain it. Shrila Narayana Gosvami Maharaja: You can explain so much about magic. Why not these topics? I want you to be a good preacher. You can preach. Tamal-Krishna dasa: Thank you, Gurudeva. Thank you. Shrila Narayana Gosvami Maharaja: You are very bold, but you should know the meaning of bhakti. What is bhakti? Tamal-Krishna dasa: Bhakti is eternal spiritual bliss and devotion to the Supreme Personality of Godhead. That is bhakti. Shrila Narayana Gosvami Maharaja: This is not the definition. You must learn what it means. What is the idea of Shri Chaitanya Mahaprabhu regarding our supreme object of worship? Do you know the verse beginning aradhyo bhagavan vrajesa tanayas tad dhama Vrindavanam? aradhyo bhagavan vrajesa-tanayas tad-dhama Vrindavanam ramya kacid upasana vraja-vadhu-vargesa ya kalpita Shrimad-bhagavatam amalam prema pum-artho mahan Shri-Chaitanya-mahaprabhor matam idam tatradarah na parah ["The Supreme Personality of Godhead, the son of Nanda Maharaja, is to be worshiped along with His transcendental abode, Vrindavana. The most pleasing form of worship for the Lord is that which was performed by the gopis of Vrindavana. Shrimad-Bhagavatam is the spotless authority on everything, and pure love of God is the ultimate goal of life for all men. These statements, for which we have the highest regard, are the opinion of Shri Chaitanya Mahaprabhu."] Tamal-Krishna dasa: No. Shrila Narayana Gosvami Maharaja: I know that in your old age you cannot memorize the slokas, but you should know the meaning of this sloka and preach about bhakti. Shrila Narayana Gosvami Maharaja: (To Bhagavat Maharaja) Do you understand? Shripad Bhagavat Maharaja: Yes. Anya-abhilasa. Abhilasa means 'desire.' We should not have any desires for unfavorable karma, jnana, etc. Sunya means 'we should be devoid of these unfavorable desires.' Shrila Narayana Gosvami Maharaja: No, this is not the meaning. (To Giri Maharaja) What is the meaning? Shripad Giri Maharaja: Anyabhilasita sunya means 'devoid of all desires other than the desire to serve Krishna favorably.' It means 'devoid of all material desires.' Shrila Narayana Gosvami Maharaja: It does not matter whether the karma or jnana is 'favorable' or 'unfavorable.' We must give it all up. We must give up the desire for taking birth in the heavenly planets and for moksa (impersonal liberation), and for all things other than the service of Krishna. But why has the word anyabhilasita been stated? Why not simply the word anyavilasa? Shripad Bhagavat Maharaja: Because 'ita' indicates special circumstances, as in the case of Draupadi. When Draupadi found herself in a situation where she had no other shelter, she called out to Krishna for His shelter. She did not do this for some material desire for protection, because Draupadi was completely surrendered to Krishna. This was a special circumstance. Shripad Madhava Maharaja: A life-threatening circumstance. Shripad Bhagavat Maharaja: Yes, life-threatening. So she called out to Krishna. Shrila Narayana Gosvami Maharaja: Yes. Prakasatma dasa: Yesterday we heard the story of Narada Muni and Dhruva Maharaja. Visnu manifested Himself to Dhruva Maharaja, who was a sakama-bhakta (one who performs bhakti in order to achieve some material benefit). Regarding Narada Muni, Visnu only appeared to him for a moment – and then disappeared because Narada had some attachment to sattva-guna (the material mode of goodness). Narada had a desire to meditate in the forest, which was a desire in the mode of goodness, and for this reason Visnu didn't show Himself to Narada. Yet, he showed Himself to Dhruva Maharaja, who had a much stronger material desire. Shrila Narayana Gosvami Maharaja: What is the answer? Shripad Bhagavat Maharaja: You once explained that for those devotees who want suddha-bhakti, pure, unalloyed bhakti, Krishna personally takes over their karma. He gives them more parabdha-karma to get them to the point where they can attain suddha-bhakti because their intentions are originally for suddha-bhakti. I think Narada Muni falls in that category? Shrila Narayana Gosvami Maharaja: (To Shripad Giri Maharaja) Can you explain? Shripad Giri Maharaja: I don't know, Gurudeva. I'll be honest. Shrila Narayana Gosvami Maharaja: Dhruva was a sakama-bhakta (a devotee who performs his devotional activities with material motives); and from the beginning, Narada was a niskama-bhakta (a devotee who performs his devotional activities with no material motives). We should know that gold is more valuable than iron, and that the value of cintamani is so many more times higher than the value of gold. Similarly, niskama-bhakti is very high. Dhruva Maharaja performed bhakti only for a worldly kingdom, whereas Narada did not have such desires. Narada had been performing austerities, but precious things cannot be acquired by the practice of general austerities. Therefore, it was in order to increase Narada's eagerness that Bhagavan told him, "You will not see me again in this lifetime." He did this because He wanted to make Narada more advanced in devotional service. He wanted him to be a rasika-bhakta. Shripad Madhava Maharaja: Once you explained that even when Narada Rsi's mother expired, he did not concern himself with performing ceremonies for her. Rather he immediately went to the forest to do bhajana. On the other hand, even when Dhruva was seated in the transcendental airplane that was just about to take him to Vaikuntha, he remembered his mother, Sunéti. He thought, "How shall I go alone to the Vaikuntha planet and leave behind my poor mother? I will not go without her." Shripad Giri Maharaja: Sakama-bhakta Dhruva Maharaja is an example of a karma-misra bhakta (bhakti mixed with the desire for fruitive reward). Who is a typical example of a jnana-misra-bhakta (bhakti mixed with the desire to merge into impersonal brahman)? Shrila Narayana Gosvami Maharaja: The four Kumaras, and also Sukadeva Gosvami in his first stage. Shripad Giri Maharaja: What about Lord Siva? Shrila Narayana Gosvami Maharaja: Oh, he is so high – far superior to other devotees. He is the guru of all Vaisnavas. He is even Narada's guru. Shripad Madhava Maharaja: "Vaisnavanam yatha sambu – he is the greatest Vaisnava." Shrila Narayana Gosvami Maharaja: He is not under any rules and regulations, or anyone's control. Shripad Madhava Maharaja: In one form, Sivaji is Gopisvara. Shripad Giri Maharaja: And Lord Brahma? Shrila Narayana Gosvami Maharaja: Brahma is a dasya-bhakta; adhikarika-dasya Shripad Giri Maharaja: Is he a karma-misra or jnana-misra bhakta? Shrila Narayana Gosvami Maharaja: Adhikarika-dasya means that he has been given the order and adhikara (qualification) to create the world. He can create only by the power of Krishna, and he does so. Because he is creating by the order of Krishna, therefore he is called adhikarika-dasya. Shripad Giri Maharaja: So, Brahma is always a pure devotee? Shrila Narayana Gosvami Maharaja: He is a suddha-bhakta, but not a rasika-bhakta. He may become a rasika-bhakta in the future. Moreover, there are so many Brahmas. Our Brahma has requested to Krishna that he become the foot-dust of the gopis in Vrindavana; this is not an ordinary prayer. Shripad Madhava Maharaja: Brahmaji became a mountain in Varsana (Brahma-parvata) by performing worship of Radha. Shrila Narayana Gosvami Maharaja: Yes. Sankara manifests in Nandagaon as the mountain, Nandisvara Hill, and Brahma as Brahma-parvata in Varsana. Shripad Madhava Maharaja: Brahma prayed to Krishna, "May all Your pastimes with the Vraja gopis be manifest on my head," and he was thus blessed to become a mountain. Shrila Narayana Gosvami Maharaja: Brahma is our adi-guru (the first guru in our Brahma-madhva-gaudiya Sampradaya), not Sankara. In this way we follow Brahma, not Sankara. Shripad Madhava Maharaja: Sankara is followed by Visnusvami of the Rudra sampradayas. Shrila Narayana Gosvami Maharaja: (To Padmanabha Maharaja) The color of your cloth is too dark. Better to reduce it somewhat. Shripad Padmanabha Maharaja: I made a mistake – too much dye. Shripad Damodara Maharaja: Gurudeva, Shrila Prabhupada Bhaktisiddhanta Sarasvati Thakura wrote that even if guru makes a mistake, he is always right. Shrila Narayana Gosvami Maharaja: What is the meaning? Shripad Damodara Maharaja: I don't know. That's why I'm asking. And the conditioned soul, even if he is right, he is always wrong. Shrila Narayana Gosvami Maharaja: If guru is wrong, he is not guru. On the other hand, if Narada or any bona fide acarya in our guru-parampara act as though they don't know about something, they are guru. Narada Rsi approached the demon Kamsa and asked him, "What are you doing? Why have you excused Devaki and Vasudeva? I know that that the demigods had a meeting and discussed various ways to kill you. Those demigods have now appeared as Devaki and Vasudeva and their associates for that purpose." After Kamsa heard this from Narada, he killed the sons of Devaki and Vasudeva and also began to harass Devaki and Vasudeva themselves. What is the significance of this? Although Vasudeva and Devaki are the father and mother of Krishna, Narada told Kamsa to harass them. Why? Shripad Damodara Maharaja: He did it so that Kamsa would commit more offenses and Krishna would therefore appear sooner. Shrila Narayana Gosvami Maharaja: Yes. Shripad Madhava Maharaja: What Narada did seems to be wrong, but it is not. Shripad Damodara Maharaja: Shrila Bhaktisiddhanta Sarasvati Thakura also said that even if guru makes a mistake when reciting a verse, he is right; and the conditioned soul, even if he recites the verse correctly, he is wrong. Shrila Narayana Gosvami Maharaja: Our Guru Maharaja hardly ever quoted slokas; he mostly used logical arguments. Moreover, when he did refer to a sloka, he uttered only two or three words, not the complete sloka. Sometimes guru's pronunciation may be incorrect, but guru is correct. In this way we can apply what you have quoted, but not where other matters are concerned. Guru can never do wrong.
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