Evidence on Gurvastaka and who it is for (revised 09/05/15)
brāhmaṇo vai gurur nṛṇām
sarveṣām eva lokānām
asau pūjyo yathā hariḥ
sarva-yajñeṣu dīkṣitaḥ
sahasra-śākhādhyāyī ca
na guruḥ syād avaiṣṇavaḥ
When one has attained the topmost position of mahā-bhāgavata, 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.
Subject: RE: Regarding Jayadwaita’s offensiveness
Srila Prabhupada Re: praise and insult – Guru Puja vs Guru Ninda
Books : Srimad-Bhagavatam : Canto 4: “The Creation of the Fourth Order” : SB 4.15: King Prthu’s Appearance and Coronation : SB 4.15.23 : PURPORT :
“Gentle devotees of the Supreme Personality of Godhead know perfectly well who is God and who is not. Nondevotee impersonalists, however, who have no idea what God is and who never offer prayers to the Supreme Personality of Godhead, are always interested in accepting a human being as God and offering such prayers to him. This is the difference between a devotee and a demon. Demons manufacture their own gods, or a demon himself claims to be God, following in the footsteps of Rāvaṇa and Hiraṇyakaśipu. Although Pṛthu Mahārāja was factually an incarnation of the Supreme Personality of Godhead, he rejected those praises because the qualities of the Supreme Person were not yet manifest in him. He wanted to stress that one who does not actually possess these qualities should not try to engage his followers and devotees in offering him glory for them, even though these qualities might be manifest in the future. If a man who does not factually possess the attributes of a great personality engages his followers in praising him with the expectation that such attributes will develop in the future, that sort of praise is actually an insult.”
From: John Hanton <hantonjohn@hotmail.com>
Sent: Monday, August 31, 2015 2:31 PM
Subject: evidence on Gurvastaka and who it is for
Dear _______ Prabhu,
Please accept my humble obeisances. All glories to Srila Prabhupada!
The following will establish the truth based on what Prabhupada said.
Letter to: Jayapataka — London 26 September, 1969 : 69-09-26 :
Please accept my blessings. I beg to acknowledge receipt of your letter dated September 11th, and I have noted the contents. Enclosed please find one photograph of the Radha-Krishna throne, so you may begin constructing it as soon as possible. When the Radha-Krishna Deities are installed, you may turn your main attention to Them, rather than to the Lord Jagannatha Deities. You continue to keep Jagannatha nicely though, and sometimes change His dress. So far as your having already ordered instruments from India, that is all right. Regarding your question about the verse in the prayers to the Spiritual Master, the Spiritual Master is one of the associates of Krishna. The prayers offered by VisvanathaCakravarti to his Spiritual Master have a special significance. His Spiritual Master was one of the assistant gopis, so the prayer was offered like that. On the whole, the Spiritual Master is an agent of Krishna. But either He is assistant to the gopis or assistant to the cowherds boys, He is on the level of Krishna. That is the verdict of all scriptures. Krishna is worshipable God and the Spiritual Master is worshipper God. The exact words are sebya (worshipable) and sebak (worshipper)
And who is his spiritual master?
Bombay, April 17, 1976 : 760417SB.BOM :
Dakṣa śraddadhānaḥ: faithful. Faithful to whom? To the spiritual master. Whatever he says, the brahmacārī should take it: “Yes, it is my life and soul.” That is the explanation given by Viśvanātha Cakravartī Ṭhākura. He is explaining with reference to the verse vyavasāyātmikā buddhir ekeha kuru-nandana [Bg. 2.41]. He very nicely explains. You have perhaps read it, Viśvanātha Cakravartī Ṭhākura’s… Viśvanātha Cakravartī Ṭhākura has taught very, very nicely about guru. Therefore he has written in Gurvaṣṭaka, yasya prasādād bhagavat-prasādaḥ **. He is example, practical example of guru-bhakti,Viśvanātha Cakravartī Ṭhākura. He accepted his guru, Narottama dāsa Ṭhākura. So he said that “I am not interested for my salvation or going back to Godhead. I am not interested.” Interested means it may come; it may not come. “That I don’t mind. But I am interested only with the words of my guru.” Viśvanātha Cakravartī said. “That is my life. Whether I will be successful or not successful, it doesn’t matter. I must take the words of my Guru Mahārāja as my life and soul.”
Lectures : Srimad-Bhagavatam Lectures : Canto 6: Lectures : SB 6.3: Lectures : Srimad-Bhagavatam 6.3.16-17 — Gorakhpur, February 10, 1971 : 710210SB.GOR :
There is another version that Kṛṣṇa says… These are stated in the Śrīmad-Bhāgavatamwhile He was talking with Uddhava, Eleventh Canto. Just like Kṛṣṇa had talks with Arjuna, which is known as Arjuna-gītā, similarly, He had talks with Uddhava, another devotee. That is known as Uddhava-gītā. So in that Uddhava-gītā these statements are there, that ācāryaṁ māṁ vijānīyāt nāvamanyeta karhicit: “Ācārya should be known as good as God.” That is confirmed in Viśvanātha Cakravartī… Sākṣād dharitvena samasta-śāstraiḥ. He also refers to the śāstra, not that he is opining by his own intellect. No. That is the speciality of learned scholars and devotees. They should immediately give evidence from the śāstra.Viśvanātha Cakravartī said that “Guru is as good as God by the verdict of the śāstra.” Sākṣād dharitvena samasta-śāstraiḥ. And Kṛṣṇa says, ācāryaṁ māṁ vijānīyāt: “Ācārya should be known as good as Myself.” Nāvamanyeta karhicit: “Never become disobedient to ācārya.” Na martya buddhyāsūyeta: “Never be envious of the ācārya, considering him to be an ordinary person.” Nāvamanyeta karhicit. Sarva-deva-mayo. By worshiping ācārya… And Bhagavad-gītā it is said, ācāryopāsanam. Tad viddhi praṇipātena paripraśnena sevayā[Bg. 4.34]. These things are there.
And the proof that Narottama dasa Thakura accepted Visvanatha Cakravarti Thakura as his servitor even though 100 years separated their times on the earth.
Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 1: The Spiritual Masters :
The direct disciple of Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī was Śrīla Narottama dāsa Ṭhākura, who accepted Śrīla Viśvanātha Cakravartī as his servitor. Śrīla Viśvanātha CakravartīṬhākura accepted Śrīla Jagannātha dāsa Bābājī, who initiated Śrīla Bhaktivinoda Ṭhākura, who in turn initiated Śrīla Gaurakiśora dāsa Bābājī, the spiritual master of Oṁ Viṣṇupāda Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja, the divine master of our humble self. (More…)
Also when we worship Srila Prabhupada in Mangal aratrika we face the deities and later we offer Guru Puja to Prabhupada in front of the deities.
Prabhupada’s vyasasana is in the temple room and he is on the altar. He is qualified to be worshipped in front of Krishna. Others are not and in fact it is offensive to do so.
Hope this helps. There is so much more.
Your servant,
Jitarati das
——————————————————-
Some questions for the New Dwarka assembly of devotees
- What about the actual meaning of the song…does it only apply to a particular type of devotee or spiritual master?
Song Purports : Purport to Sri-Sri-Gurv-astakam — Los Angeles, January 2, 1969“So guru means spiritual master means who can deliver one from this forest fire. Just like when there is forest fire, the animals are very much disturbed, and they die mostly. The snakes, they die immediately. So this forest fire, saṁsāra-dāvānala,is going on perpetually, and the person or the authorized person who can deliver you from this forest fire of material existence, he’s called guru, or the spiritual master. Saṁsāra-dāvānala-līḍha-loka-trāṇāya kāruṇya-ghanāghanatvam. […] Just like cloud takes the water from the sea-cloud hasn’t got its own water; cloud takes water from the sea—similarly, a spiritual master brings mercy from the Supreme Personality of Godhead. Just see the comparison. He has no own mercy, but he carries the mercy of the Supreme Personality of Godhead. That is the qualification of spiritual master.“Lecture on Gurvastakam at Upsala University — Stockholm, September 9, 1973
- Spiritual master who can actually deliver his disciples
- Spiritual master who is directly receiving the mercy of Lord Krishna
- Spiritual master who is authorized
- Spiritual master in the same category of Lord Jesus Christ (a śaktyāveśa avatāra)
- If there should be no change from the standard that Srila Prabhupada set, why are there even other initiating gurus to begin with?
“I am the Spiritual Master of this institution, and all the members of the Society, they’re supposed to be my disciples. They follow the rules and regulations which I ask them to follow, and they are initiated by me spiritually” (Srila Prabhupada Radio Interview, 12 March 1968, San Francisco)
Srila Prabhupada never said that his status as spiritual master of the institution depended on his physical presence, just as he never said that the morning prayers being dedicated to him depended on his physical presence. Srila Prabhupada simply set a certain standard and practice for the society to follow and that’s that. There should have never been any change to that standard. But while the devotees of New Dwarka take shelter of the principle of no change to support one aspect of the established standard in ISKCON (mangala-aratik), they reject the very same principle when applied to an even bigger established standard – initiations!
- If my guru can “bloop”, in which case I would have to take shelter of Srila Prabhupada, why can’t I / shouldn’t I just take shelter of Srila Prabhupada from the very beginning?
“One should take initiation from a bona fide spiritual master coming in the disciplic succession, who is authorized by his predecessor spiritual master. This is called diksa-vidhana.” (SB 4.8.54 Purport)
“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…” (Bg 4.42 Purport)
“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.” (Cc Madhya-lila 24.330 Purport)
“One should not become a spiritual master unless he has attained the platform of uttama-adhikārī.” (Nectar of Instruction 5)
“There is no possibility that a first-class devotee will fall down, even though he may mix with nondevotees to preach.” (Cc Madhya-lila 22.71 Purport)
“…sometimes, if a spiritual master is not properly authorized, and only on his own initiative becomes a spiritual master, he may be carried away by an accumulation of wealth and large numbers of disciples. His is not a very high grade of devotional service.”(Nectar of Devotion 14)
Note: got this forwarded devotees will like to read:
Caitanya Priya Das August 31 at 8:23pm
Saṁsāra-dāvānala PRABHUPADA´S SONG. Saṁsāra-dāvānala-līḍha-loka,THIS IS THE EXCLUSIVE SONG OF SRILA PRABHUPADA,IN HIS HONOR AND WITH ALL THE GRATITUDE OF ALL THE CONDITIONED SOULS IN THIS KALI-YUGA,NOW AND FOREVER. PRAYERS TO THE REAL GURU by Viśvanātha Cakravartī Ṭhākura, Guruv-aṣṭaka prayers. When we hear this song, wherever we are and we hear this melody, we automatically associate it with Srila Prabhupada and we meditate on it. And that should be like that for ISKCON as long as ISKCON EXISTS. This is the true glorification ceremony for Srila Prabhupada, Jaladuta ceremony, … etc. Great sports stars when they retire, their shirts, their numbers are removed from the team in his honor. As each nation has its national song and when this sound all are filled with respect and pride,in the same way this song Saṁsāra-dāvānala should be the hymn of ISKCON dedicated exclusively in honor to Srila Prabhupada. The GBC should show their love and gratitude to Srila Prabhupada legislating unequivocally that in ISKCON the gurv-aṣṭaka song, the Saṁsāra song is sung and it will be sung forever,only and exclusively in honor of Srila Prabhupada, the savior of all the suffering souls of this Kali-yuga. This should be a clear RECLAIM of any devotee in gratitude to whom all of us we owe our lives. Therefore this Gurvaṣṭaka, saṁsāra-dāvānala, we have to sing. (SB 1.3.26 — Los Angeles, October 1, 1972) If any authority doubt about this then he is not an authority. ————————————————————————— “ONE WHO DOES NOT ACTUALLY POSSESS THESE QUALITIES SHOULD NOT TRY TO ENGAGE HIS FOLLOWERS AND DEVOTEES IN OFFERING HIM GLORY FOR THEM,” (SB 4.15.23) “TO BE INTELLIGENT ENOUHG TO DISTINGUISH BETWEEN…”(Upadesamrta five) ——————————————————————————- 1.“SO, IT´S NOT A PRABHUPADA´S SONG.”, “it´s NOT ONLY a Prabhupada´s song” ————– 2.BUT,FOR US IT´S A PRABHUPADA´S SONG. ————– 3.BUT IT´S NOT ISKCON SO-CALLED “GURUS” SONG . ————– Upadesamrta five: -“INTELLIGENTLY, ONE MUST SELECT PROPER PERSONS WITH CAREFUL DISCRIMINATION.” -“TO BE INTELLIGENT ENOUHG TO DISTINGUISH BETWEEN…” -In order to INTELLIGENTLY apply the sixfold loving reciprocations mentioned in the previous verse, ONE MUST SELECT PROPER PERSONS WITH CAREFUL DISCRIMINATION. -In this verse Śrīla Rūpa Gosvāmī advises the devotee TO BE INTELLIGENT ENOUHG TO DISTINGUISH BETWEEN the kaniṣṭha-adhikārī, madhyama-adhikārī and uttama-adhikārī.(Upadesamrta five) —————————— SB 4.15.23 :Srila Prabhupada’s PURPORT ONE WHO DOES NOT ACTUALLY POSSESS THESE QUALITIES SHOULD NOT TRY TO ENGAGE HIS FOLLOWERS AND DE VOTEES IN OFFERING HIM GLORY FOR THEM, EVEN THOUGH THESE QUALITIES MIGHT BE MANIFEST IN THE FUTURE. IF A MAN WHO DOES NOT FACTUALLY POSSESS THE ATTRIBUTES OF A GREAT PERSONALITY ENGAGES HIS FOLLOWERS IN PRAISING HIM with the expectation that SUCH ATTRIBUTES WILL DEVELOP IN THE FUTURE, THAT SORT OF PRAISE IS ACTUALLY AN INSULT.” —————————————————————————— 1.FIRST: .Someone as Jayadvaita Swami, and anyone closely related to him,says about the gurv-aṣṭaka song: “SO, IT´S NOT A PRABHUPADA´S SONG.” .An immediate answer of any devotee: “Of course,Prabhú, I know that this song was not specifically written TO Srila Prabhupada FOUR HUNDRED YEARS AGO. Prabhu I understand so far,but thanks for the help.” ———————————————————————— Also they say THIS SONG IS FOR ALL THE PARAMPARA NOT ONLY FOR SRILA PRABHUPADA. Answer: Of course for all the great acharyas, liberated souls, “the parampara system of pure devotees”, “a devotee on the topmost platform, the mahā-bhāgavata stage, and a paramahaṁsa-ṭhākura, a spiritual form only fit to be addressed as paramahaṁsa or ṭhākura.”.(CC Madhya 25.9) ———————————————————————— This song gurv-aṣṭaka prayers ,according to Srila Prabhupada,was written, was composed and dedicated by Srila Viśvanātha Cakravartī THAKURA, a great liberated devotee, to his guru Srila Narottama dasa THAKURA,and describes the qualities of a devotee of the highest degree, paramahamsa-thakura, as Srila Narottama dasa Thakura. ————– “Viśvanātha Cakravartī Ṭhākura has taught very, very nicely about guru. He is example, practical example of guru-bhakti, Viśvanātha Cakravartī Ṭhākura. Viśvanātha Cakravartī Ṭhākura accepted his guru, Narottama dāsa Ṭhākura.” Arrival Address — Los Angeles, June 20, 1975:. ————– Viśvanātha Cakravartī Ṭhākura describes THE REAL GURU in this way. SB 5.14.13, Purport ————– Prabhupāda: “This song is offering obeisances PARTICULARLY to the spiritual master, and THE SYMPTOMS of the spiritual master are described in this prayer.” ————– “SO, IT´S NOT A PRABHUPADA´S SONG.” This is true in a sense. Guruv-aṣṭaka prayers should be sung by any disciple to any spiritual master who really manifests, in a obvious and evident way, all the good qualities of a paramahamsa-thakura as described in these prayers. So in this sense, this song is not only to Srila Prabhupada. Throughout the history of our parampara every disciple could sing this song or similar to his spiritual master who really was a liberated soul, a resident of Krsnaloka, who really had all these qualifications,all these symptoms described in these eight stanzas. In this sense it is not only for Srila Prabhupada. This song with its eight stanzas is for anyone of the liberated souls,perfect pure devotees ,of our parampara, “the parampara system of pure devotees”, and not only for Srila Prabhupada. —————————————————————————- 2. BUT, IT´S A PRABHUPADA´S SONG: We are PERSONS,we have feelings towards persons, personalistic,we are not impersonalists,we are not stones, and just like Viśvanātha Cakravartī Thakura dedicated this song especially and particularly to his spiritual master Narottama dasa Thakura,in the same way, under the instruction of Srila Prabhupada, we direct these prayers ONLY AND EXCLUSIVELY TO SRILA PRABHUPADA. In the same way that for Srila Visvanatha Cakravarti Thakura was the song of Narottama dasa Thakura, for us is THE SONG OF SRILA PRABHUPADA. Here and now, for anyone who is a follower of Srila Prabhupada, since we are personalist ,for all us THIS IS THE SONG OF SRILA PRABHUPADA,the samstapakacarya,founder and acarya,and a resident of Krsnaloka,the only one who really had all these qualifications,all these symptoms described in these eight stanzas, “a devotee on the topmost platform, the mahā-bhāgavata stage, and a paramahaṁsa-ṭhākura, a spiritual form only fit to be addressed as paramahaṁsa or ṭhākura.”. When we hear this song, wherever we are and we hear this melody, we automatically associate it with Srila Prabhupada and we meditate on it. And that it will be for ISKCON as long as ISKCON EXISTS THIS IS THE EXCLUSIVE SONG OF SRILA PRABHUPADA,IN HIS HONOR AND WITH ALL THE GRATITUDE OF ALL THE CONDITIONED SOULS IN THIS KALI-YUGA,NOW AND FOREVER. ———————————————————————- 3. BUT IT´S NOT ISKCON “GURUS” SONG . BUT IT´S NOT A “ISKCON-GURU´S” SONG. BUT IS NOT A SONG FOR CURRENT ISKCON GURUS. By logic and elemental semantic , in honor of the truth, this song with these prayers CANNOT be applied to those who do not have these qualifications of a LIBERATED devotee, as described in these prayers. Absolutely CANNOT be applied to a kanistha-adhikari devotee,a prakrta-bhakta, a materialistic devotee,nor to a madhyama-adhikari devotee. It CAN ONLY be applied to one who has all the symptoms described on that song. Even a child can understand this. It is not correct to call the iron with the word gold. This is not education and culture. Basic education and culture is learning to call everything by its name according to their specific characteristics. If someone wants to teach me to address the iron metal with the word gold and tells me that I must pay the iron as if it were gold,what do we think?. Would you pay the iron to the gold price?. What do we call this? Applying Guruv-astaka prayers, this definition, this description, to those who do not present the characteristics described in these prayers nobody in their right discrimination accepts it. If someone describes me the characteristics of gold, but I apply them to a metal that obviously is not gold,such as iron,this is not discrimination, this is to not distinguish or not observe the different characteristics of each object, the differences. If a song describes a man blond, tall, young, handsome, rich, etc ..,but I am neither blond, nor tall, neither young nor handsome,nor rich…etc,then it is obvious that the song does not speak about me, does not refer to me. If, despite this, even though I am old, ugly and poor, someone would sing me that song, that’s what is called not be able to discriminate,he is making fun of me, or has no eyes to see. By definition these sentences can only be sung to the uttama-adhikari and never to other types of devotees,just as Srila Rupa Goswami in his Upadesamrta has advised us To do otherwise is not science but a dogmatic unfounded ritual,as there are many in many so- called religions. With this kind of illogical approaches we cannot attract any really intelligent person. DISCRIMINATING means the natural ability to differentiate. TO DIFFERENTIATE means the natural ability to distinguish, to see the differences in the characteristics of everything,of each entity. A DEFINITION is a description of the essential characteristics of a thing, that identify a thing. One discriminates and differentiates iron from gold because of their different qualities or characteristics. Nobody is confused and thinks that iron is gold. If we hear that gold shines that does not mean that everything that glitters is gold. We must learn to classify and name everything according to their specific characteristics. After studying gemology,after studying the different characteristics of different gems, an emerald, a sapphire, a rubi..etc,now we must learn to apply this information in practice, in everyday life, and we must learn to distinguish an emerald from a green glass. A gemologist does not make such a mistake to think that a green glass is an emerald. Everyone to a greater or lesser extent has the natural ability to understand the different character of different people. Character is the set of characteristics or qualities existing in everyone,either good qualities or bad qualities. As a student of gemology, a student of bhakti yoga should learn what are the characteristics of each type of devotee and learn to distinguish each one in everyday life. Just as not all metal is gold, in the same way not all the devotees have the same devotional level. Accordingly with Srila Rupa Gosvami and Srila Prabhupada in Upadesamrta 5 we should learn to differentiate and distinguish between the three types of devotees, kanistha-adhikari, madhyama-adhikari and uttama-adhikari and establish a specific or different kind of relationship with each one according to his particular status. Gurv-aṣṭaka prayers describes the characteristics or attributes, good qualities, qualifications or character of an uttama-adhikari, a maha-bhagavata devotee,a real pure devotee,a siddha-devotee,a devotee actually situated on the perfection of pure devotion. So technically speaking these prayers should only be recited or sung to those persons situated in this maha-bhagavata platform, people who really have the qualities described in those eight stanzas. This is normal and natural. Otherwise, reciting these prayers to people who do not manifest those good qualities of the maha-bhagavata it is ridiculous, it is a contradiction and an absurdity. IT IS A PSYCHOLOGICAL SUGGESTION.A psychological suggestion that does not correspond with reality.A lie.An illusion. That is an ability of the mind. Similar to think that iron is gold, that a green glass is an emerald…etc. Doing this is not science but unsubstantiated dogma. The sastra DISCRIMINATES AND DIFFERENTIATES between three types of devotees. UPADESA-AMRTA TEXT 5: -In order to INTELLIGENTLY apply the sixfold loving reciprocations mentioned in the previous verse, ONE MUST SELECT PROPER PERSONS WITH CAREFUL DISCRIMINATION. -Śrīla Rūpa Gosvāmī therefore advises that we should meet with the Vaiṣṇavas in AN APPROPIATE WAY,ACCORDING TO THEIR PARTICULAR STATUS. -In this verse he tells us HOW TO DEAL WITH THE THREE TYPES OF DEVOTEES the kaniṣṭha-adhikārī, madhyama-adhikārī and uttama-adhikārī. -This is the way TO CULTIVATE DEVOTIONAL SERVICE PROPERLY, therefore in this verse Śrīla Rūpa Gosvāmī has advised us HOW TO TREAT VARIOUS DEVOTEES. -WE CAN SEE FROM PRACTICAL EXPERIENCE that THERE ARE DIFFERENT TYPES OF VAISNAVAS. -In this verse Śrīla Rūpa Gosvāmī advises the devotee TO BE INTELLIGENT ENOUHG TO DISTINGUISH BETWEEN the kaniṣṭha-adhikārī, madhyama-adhikārī and uttama-adhikārī. One who knows how to distinguish properly,how to discriminate, he is called “AN INTELLIGENT MAN” in SB 4.15.24 and Upadesamrta five…etc. AN INTELLIGENT MAN Please read :SB 4.15.23-24. Actually these prayers when they are recited inappropriately ,that is to individuals not properly qualified ,those who do not possess these qualities, THESE PRAYERS ARE REMINDING THEM THE QUALITIES THAT THEY DO NOT HAVE, so this means INSULTING THEM. It is a mocking irony reciting praises to those who are not worthy of them. It is like praise his good singing to a dumb,his good sight to a blind,his great speed to a lame … etc All that is actually an aggressive mockery,INSULTING HIM. —————————————————————————– SB 4.15.23 :Srila Prabhupada’s PURPORT “Although Pṛthu Mahārāja was factually an incarnation of the Supreme Personality of Godhead, HE REJECTED THOSE PRAISES BECAUSE THE QUALITIES OF THE SUPREME PERSON WERE NOT YET MANIFEST IN HIM. He wanted to stress that ONE WHO DOES NOT ACTUALLY POSSESS THESE QUALITIES SHOULD NOT TRY TO ENGAGE HIS FOLLOWERS AND DE VOTEES IN OFFERING HIM GLORY FOR THEM, EVEN THOUGH THESE QUALITIES MIGHT BE MANIFEST IN THE FUTURE. IF A MAN WHO DOES NOT FACTUALLY POSSESS THE ATTRIBUTES OF A GREAT PERSONALITY ENGAGES HIS FOLLOWERS IN PRAISING HIM with the expectation that SUCH ATTRIBUTES WILL DEVELOP IN THE FUTURE, THAT SORT OF PRAISE IS ACTUALLY AN INSULT.” —————————————— SB 4.15.24 TRANSLATION How could AN INTELLIGENT MAN competent enough to possess such exalted qualities ALLOW HIS FOLLOWERS TO PRAISE HIM IF HE DID NOT ACTUALLY HAVE THEM? Praising a man by saying that if he were educated he might have become a great scholar or great personality is nothing but a process of cheating. A foolish person who agrees to accept such praise does not know that SUCH WORDS SIMPLY INSULT HIM.
The Real ISKCON
Caitanya Priya Das
August 31 at 8:23pm
Saṁsāra-dāvānala PRABHUPADA´S SONG.
Saṁsāra-dāvānala-līḍha-loka,THIS IS THE EXCLUSIVE SONG OF SRILA PRABHUPADA,IN HIS HONOR AND WITH ALL THE GRATITUDE OF ALL THE CONDITIONED SOULS IN THIS KALI-YUGA,NOW AND FOREVER.
PRAYERS TO THE REAL GURU by Viśvanātha Cakravartī Ṭhākura, Guruv-aṣṭaka prayers.
When we hear this song, wherever we are and we hear this melody, we automatically associate it with Srila Prabhupada and we meditate on it.
And that should be like that for ISKCON as long as ISKCON EXISTS.
This is the true glorification ceremony for Srila Prabhupada, Jaladuta ceremony, … etc.
Great sports stars when they retire, their shirts, their numbers are removed from the team in his honor.
As each nation has its national song and when this sound all are filled with respect and pride,in the same way this song Saṁsāra-dāvānala should be the hymn of ISKCON dedicated exclusively in honor to Srila Prabhupada.
The GBC should show their love and gratitude to Srila Prabhupada legislating unequivocally that in ISKCON the gurv-aṣṭaka song, the Saṁsāra song is sung and it will be sung forever,only and exclusively in honor of Srila Prabhupada, the savior of all the suffering souls of this Kali-yuga.
This should be a clear RECLAIM of any devotee in gratitude to whom all of us we owe our lives.
Therefore this Gurvaṣṭaka, saṁsāra-dāvānala, we have to sing. (SB 1.3.26 — Los Angeles, October 1, 1972)
If any authority doubt about this then he is not an authority.
—————————————————————————
“ONE WHO DOES NOT ACTUALLY POSSESS THESE QUALITIES SHOULD NOT TRY TO ENGAGE HIS FOLLOWERS AND DEVOTEES IN OFFERING HIM GLORY FOR THEM,” (SB 4.15.23)
“TO BE INTELLIGENT ENOUHG TO DISTINGUISH BETWEEN…”(Upadesamrta five)
——————————————————————————-
1.“SO, IT´S NOT A PRABHUPADA´S SONG.”,
“it´s NOT ONLY a Prabhupada´s song”
————–
2.BUT,FOR US IT´S A PRABHUPADA´S SONG.
————–
3.BUT IT´S NOT ISKCON SO-CALLED “GURUS” SONG .
————–
Upadesamrta five:
-“INTELLIGENTLY, ONE MUST SELECT PROPER PERSONS WITH CAREFUL DISCRIMINATION.”
-“TO BE INTELLIGENT ENOUHG TO DISTINGUISH BETWEEN…”
-In order to INTELLIGENTLY apply the sixfold loving reciprocations mentioned in the previous verse,
ONE MUST SELECT PROPER PERSONS WITH CAREFUL DISCRIMINATION.
-In this verse Śrīla Rūpa Gosvāmī advises the devotee
TO BE INTELLIGENT ENOUHG TO DISTINGUISH BETWEEN
the kaniṣṭha-adhikārī, madhyama-adhikārī and uttama-adhikārī.(Upadesamrta five)
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SB 4.15.23 :Srila Prabhupada’s PURPORT
ONE WHO DOES NOT ACTUALLY POSSESS THESE QUALITIES
SHOULD NOT TRY TO ENGAGE HIS FOLLOWERS AND DE VOTEES IN OFFERING HIM GLORY FOR THEM,
EVEN THOUGH THESE QUALITIES MIGHT BE MANIFEST IN THE FUTURE.
IF A MAN WHO DOES NOT FACTUALLY POSSESS THE ATTRIBUTES OF A GREAT PERSONALITY
ENGAGES HIS FOLLOWERS IN PRAISING HIM
with the expectation that
SUCH ATTRIBUTES WILL DEVELOP IN THE FUTURE,
THAT SORT OF PRAISE IS ACTUALLY AN INSULT.”
——————————————————————————
1.FIRST:
.Someone as Jayadvaita Swami, and anyone closely related to him,says about the gurv-aṣṭaka song:
“SO, IT´S NOT A PRABHUPADA´S SONG.”
.An immediate answer of any devotee:
“Of course,Prabhú, I know that this song was not specifically written TO Srila Prabhupada FOUR HUNDRED YEARS AGO.
Prabhu I understand so far,but thanks for the help.”
————————————————————————
Also they say THIS SONG IS FOR ALL THE PARAMPARA NOT ONLY FOR SRILA PRABHUPADA.
Answer:
Of course for all the great acharyas, liberated souls, “the parampara system of pure devotees”, “a devotee on the topmost platform, the mahā-bhāgavata stage, and a paramahaṁsa-ṭhākura, a spiritual form only fit to be addressed as paramahaṁsa or ṭhākura.”.(CC Madhya 25.9)
————————————————————————
This song gurv-aṣṭaka prayers ,according to Srila Prabhupada,was written, was composed and dedicated by Srila Viśvanātha Cakravartī THAKURA, a great liberated devotee, to his guru Srila Narottama dasa THAKURA,and describes the qualities of a devotee of the highest degree, paramahamsa-thakura, as Srila Narottama dasa Thakura.
————–
“Viśvanātha Cakravartī Ṭhākura has taught very, very nicely about guru.
He is example, practical example of guru-bhakti, Viśvanātha Cakravartī Ṭhākura.
Viśvanātha Cakravartī Ṭhākura accepted his guru, Narottama dāsa Ṭhākura.”
Arrival Address — Los Angeles, June 20, 1975:.
————–
Viśvanātha Cakravartī Ṭhākura describes THE REAL GURU in this way. SB 5.14.13, Purport
————–
Prabhupāda:
“This song is offering obeisances PARTICULARLY to the spiritual master, and
THE SYMPTOMS of the spiritual master are described in this prayer.”
————–
“SO, IT´S NOT A PRABHUPADA´S SONG.”
This is true in a sense.
Guruv-aṣṭaka prayers should be sung by any disciple to any spiritual master who really manifests, in a obvious and evident way, all the good qualities of a paramahamsa-thakura as described in these prayers.
So in this sense, this song is not only to Srila Prabhupada.
Throughout the history of our parampara every disciple could sing this song or similar to his spiritual master who really was a liberated soul, a resident of Krsnaloka, who really had all these qualifications,all these symptoms described in these eight stanzas.
In this sense it is not only for Srila Prabhupada.
This song with its eight stanzas is for anyone of the liberated souls,perfect pure devotees ,of our parampara, “the parampara system of pure devotees”, and not only for Srila Prabhupada.
—————————————————————————-
2. BUT, IT´S A PRABHUPADA´S SONG:
We are PERSONS,we have feelings towards persons, personalistic,we are not impersonalists,we are not stones, and just like Viśvanātha Cakravartī Thakura dedicated this song especially and particularly to his spiritual master Narottama dasa Thakura,in the same way, under the instruction of Srila Prabhupada, we direct these prayers ONLY AND EXCLUSIVELY TO SRILA PRABHUPADA.
In the same way that for Srila Visvanatha Cakravarti Thakura was the song of Narottama dasa Thakura, for us is THE SONG OF SRILA PRABHUPADA.
Here and now, for anyone who is a follower of Srila Prabhupada, since we are personalist ,for all us THIS IS THE SONG OF SRILA PRABHUPADA,the samstapakacarya,founder and acarya,and a resident of Krsnaloka,the only one who really had all these qualifications,all these symptoms described in these eight stanzas, “a devotee on the topmost platform, the mahā-bhāgavata stage, and a paramahaṁsa-ṭhākura, a spiritual form only fit to be addressed as paramahaṁsa or ṭhākura.”.
When we hear this song, wherever we are and we hear this melody, we automatically associate it with Srila Prabhupada and we meditate on it.
And that it will be for ISKCON as long as ISKCON EXISTS
THIS IS THE EXCLUSIVE SONG OF SRILA PRABHUPADA,IN HIS HONOR AND WITH ALL THE GRATITUDE OF ALL THE CONDITIONED SOULS IN THIS KALI-YUGA,NOW AND FOREVER.
———————————————————————-
3. BUT IT´S NOT ISKCON
“GURUS” SONG .
BUT IT´S NOT A “ISKCON-GURU´S” SONG.
BUT IS NOT A SONG FOR CURRENT ISKCON GURUS.
By logic and elemental semantic , in honor of the truth, this song with these prayers CANNOT be applied to those who do not have these qualifications of a LIBERATED devotee, as described in these prayers.
Absolutely CANNOT be applied to a kanistha-adhikari devotee,a prakrta-bhakta, a materialistic devotee,nor to a madhyama-adhikari devotee.
It CAN ONLY be applied to one who has all the symptoms described on that song.
Even a child can understand this.
It is not correct to call the iron with the word gold.
This is not education and culture.
Basic education and culture is learning to call everything by its name according to their specific characteristics.
If someone wants to teach me to address the iron metal with the word gold and tells me that I must pay the iron as if it were gold,what do we think?.
Would you pay the iron to the gold price?.
What do we call this?
Applying Guruv-astaka prayers, this definition, this description, to those who do not present the characteristics described in these prayers nobody in their right discrimination accepts it.
If someone describes me the characteristics of gold, but I apply them to a metal that obviously is not gold,such as iron,this is not discrimination, this is to not distinguish or not observe the different characteristics of each object, the differences.
If a song describes a man blond, tall, young, handsome, rich, etc ..,but I am neither blond, nor tall, neither young nor handsome,nor rich…etc,then it is obvious that the song does not speak about me, does not refer to me.
If, despite this, even though I am old, ugly and poor, someone would sing me that song, that’s what is called not be able to discriminate,he is making fun of me, or has no eyes to see.
By definition these sentences can only be sung to the uttama-adhikari and never to other types of devotees,just as Srila Rupa Goswami in his Upadesamrta has advised us
To do otherwise is not science but a dogmatic unfounded ritual,as there are many in many so- called religions.
With this kind of illogical approaches we cannot attract any really intelligent person.
DISCRIMINATING means the natural ability to differentiate.
TO DIFFERENTIATE means the natural ability to distinguish, to see the differences in the characteristics of everything,of each entity.
A DEFINITION is a description of the essential characteristics of a thing, that identify a thing.
One discriminates and differentiates iron from gold because of their different qualities or characteristics.
Nobody is confused and thinks that iron is gold.
If we hear that gold shines that does not mean that everything that glitters is gold.
We must learn to classify and name everything according to their specific characteristics.
After studying gemology,after studying the different characteristics of different gems, an emerald, a sapphire, a rubi..etc,now we must learn to apply this information in practice, in everyday life, and we must learn to distinguish an emerald from a green glass.
A gemologist does not make such a mistake to think that a green glass is an emerald.
Everyone to a greater or lesser extent has the natural ability to understand the different character of different people.
Character is the set of characteristics or qualities existing in everyone,either good qualities or bad qualities.
As a student of gemology, a student of bhakti yoga should learn what are the characteristics of each type of devotee and learn to distinguish each one in everyday life.
Just as not all metal is gold, in the same way not all the devotees have the same devotional level.
Accordingly with Srila Rupa Gosvami and Srila Prabhupada in Upadesamrta 5 we should learn to differentiate and distinguish between the three types of devotees, kanistha-adhikari, madhyama-adhikari and uttama-adhikari and establish a specific or different kind of relationship with each one according to his particular status.
Gurv-aṣṭaka prayers describes the characteristics or attributes, good qualities, qualifications or character of an uttama-adhikari, a maha-bhagavata devotee,a real pure devotee,a siddha-devotee,a devotee actually situated on the perfection of pure devotion.
So technically speaking these prayers should only be recited or sung to those persons situated in this maha-bhagavata platform, people who really have the qualities described in those eight stanzas.
This is normal and natural.
Otherwise, reciting these prayers to people who do not manifest those good qualities of the maha-bhagavata it is ridiculous, it is a contradiction and an absurdity. IT IS A PSYCHOLOGICAL SUGGESTION.A psychological suggestion that does not correspond with reality.A lie.An illusion. That is an ability of the mind.
Similar to think that iron is gold, that a green glass is an emerald…etc.
Doing this is not science but unsubstantiated dogma.
The sastra DISCRIMINATES AND DIFFERENTIATES between three types of devotees.
UPADESA-AMRTA TEXT 5:
-In order to INTELLIGENTLY apply the sixfold loving reciprocations mentioned in the previous verse,
ONE MUST SELECT PROPER PERSONS WITH CAREFUL DISCRIMINATION.
-Śrīla Rūpa Gosvāmī therefore advises that
we should meet with the Vaiṣṇavas in AN APPROPIATE WAY,ACCORDING TO THEIR PARTICULAR STATUS.
-In this verse he tells us
HOW TO DEAL WITH THE THREE TYPES OF DEVOTEES
the kaniṣṭha-adhikārī, madhyama-adhikārī and uttama-adhikārī.
-This is the way
TO CULTIVATE DEVOTIONAL SERVICE PROPERLY,
therefore in this verse Śrīla Rūpa Gosvāmī has advised us
HOW TO TREAT VARIOUS DEVOTEES.
-WE CAN SEE FROM PRACTICAL EXPERIENCE
that THERE ARE DIFFERENT TYPES OF VAISNAVAS.
-In this verse Śrīla Rūpa Gosvāmī advises the devotee
TO BE INTELLIGENT ENOUHG TO DISTINGUISH BETWEEN
the kaniṣṭha-adhikārī, madhyama-adhikārī and uttama-adhikārī.
One who knows how to distinguish properly,how to discriminate, he is called “AN INTELLIGENT MAN” in SB 4.15.24 and Upadesamrta five…etc.
AN INTELLIGENT MAN
Please read :SB 4.15.23-24.
Actually these prayers when they are recited inappropriately ,that is to individuals not properly qualified ,those who do not possess these qualities,
THESE PRAYERS ARE REMINDING THEM THE QUALITIES THAT THEY DO NOT HAVE,
so this means INSULTING THEM.
It is a mocking irony reciting praises to those who are not worthy of them.
It is like praise his good singing to a dumb,his good sight to a blind,his great speed to a lame … etc
All that is actually an aggressive mockery,INSULTING HIM.
—————————————————————————–
SB 4.15.23 :Srila Prabhupada’s PURPORT
“Although Pṛthu Mahārāja was factually an incarnation of the Supreme Personality of Godhead,
HE REJECTED THOSE PRAISES
BECAUSE THE QUALITIES OF THE SUPREME PERSON WERE NOT YET MANIFEST IN HIM.
He wanted to stress that
ONE WHO DOES NOT ACTUALLY POSSESS THESE QUALITIES
SHOULD NOT TRY TO ENGAGE HIS FOLLOWERS AND DE VOTEES IN OFFERING HIM GLORY FOR THEM,
EVEN THOUGH THESE QUALITIES MIGHT BE MANIFEST IN THE FUTURE.
IF A MAN WHO DOES NOT FACTUALLY POSSESS THE ATTRIBUTES OF A GREAT PERSONALITY
ENGAGES HIS FOLLOWERS IN PRAISING HIM
with the expectation that
SUCH ATTRIBUTES WILL DEVELOP IN THE FUTURE,
THAT SORT OF PRAISE IS ACTUALLY AN INSULT.”
——————————————
SB 4.15.24
TRANSLATION
How could AN INTELLIGENT MAN
competent enough to possess such exalted qualities
ALLOW HIS FOLLOWERS TO PRAISE HIM
IF HE DID NOT ACTUALLY HAVE THEM?
Praising a man by saying that if he were educated he might have become a great scholar or great personality is nothing but a process of cheating.
A foolish person who agrees to accept such praise does not know that SUCH WORDS SIMPLY INSULT HIM.
Note: bold letters changed to CAPITALS to make it readable here.
SOME QUESTIONS FOR THE NEW DWARKA ASSEMBLY OF DEVOTEES
by Vidura Mahatma dasa
WHAT ABOUT THE ACTUAL MEANING OF THE SONG…DOES IT ONLY APPLY TO A PARTICULAR TYPE OF DEVOTEE OR SPIRITUAL MASTER?
A good question but not the kind of questions we are seeing from the New Dwarka community or any other ISKCON center for that matter.
Yes, the samsara-dava prayers definitely do apply to a very particular type of devotee or spiritual master:
“This song is offering obeisances particularly to the spiritual master, and the symptoms of the spiritual master are described in this prayer. The spiritual master has two kind of symptoms in his activities. One kind is called constant, and other kind is called temporary. So the first verse says that the constant symptom of the spiritual master is that he can deliver his disciples from the blazing fire of this material existence. That is the ETERNAL QUALIFICATION of spiritual master. Trāṇāya means for deliverance, andkāruṇya means compassionate, very merciful. The spiritual master comes to the deliverance of the fallen souls out of his causeless mercy. Nobody has any business for the sufferings of others. The best example is LORD JESUS CHRIST, that he suffered for others. And it is the principle in the Bible that he accepted all the sins of others. This is the sign of spiritual master, that he voluntarily accepts the sinful activities of others and delivers them. That is the qualification of spiritual master. How it is? Just like ghanāghanatvam. Ghanāghanatvam means dense cloud in the sky. The first example has been said, that this material existence is just like forest blazing fire. Now, to extinguish the forest blazing fire, there is no use of sending fire brigade. The firebrigade cannot approach the forest fire; neither any man can go there to extinguish the fire. One has to depend completely on the mercy of nature. That means one has to completely depend on the cloud in the sky. Otherwise, there is no question of pouring water on that blazing fire. So the example is very appropriate. As man-made engine or fire brigade is unable to extinguish the forest blazing fire, similarly, the material existentional blazing fire cannot be extinguished by any man-made method.”
Song Purports : Purport to Sri-Sri-Gurv-astakam — Los Angeles, January 2, 1969
“So guru means spiritual master means who can deliver one from this forest fire. Just like when there is forest fire, the animals are very much disturbed, and they die mostly. The snakes, they die immediately. So this forest fire, saṁsāra-dāvānala,is going on perpetually, and the person or the AUTHORIZED PERSON who can deliver you from this forest fire of material existence, he’s called guru, or the spiritual master. Saṁsāra-dāvānala-līḍha-loka-trāṇāya kāruṇya-ghanāghanatvam. […] Just like cloud takes the water from the sea-cloud hasn’t got its own water; cloud takes water from the sea—similarly, a spiritual master brings mercy from the Supreme Personality of Godhead. Just see the comparison. He has no own mercy, but he carries the mercy of the Supreme Personality of Godhead. That is the QUALIFICATION of spiritual master.”
Lecture on Gurvastakam at Upsala University — Stockholm, September 9, 1973
The Gurvastakam is meant for:
Spiritual master who can actually deliver his disciples
Spiritual master who is directly receiving the mercy of Lord Krishna
Spiritual master who is authorized
Spiritual master in the same category of Lord Jesus Christ (a śaktyāveśa avatāra)
IF THERE SHOULD BE NO CHANGE FROM THE STANDARD THAT SRILA PRABHUPADA SET, WHY ARE THERE EVEN OTHER INITIATING GURUS TO BEGIN WITH?
This is the real question which nobody wants to ask. It had always only been Srila Prabhupada as the initiating guru in ISKCON. Upon his disappearance this changed and many gurus sprouted and began initiating their own disciples, splitting the world into zones and having their disciples in those zones chant their own names in the temple instead of Srila Prabhupada’s name. New Dwarka leaders acknowledge this history and assure us that the GBC, however, “outlawed” this pratice. So the GBC has a record of changing the standard that Srila Prabhupada set but for some reason all of them still rely on the conclusions of the same GBC instead of what Srila Prabhupada actually says.
Now for some reason the devotees in New Dwarka insist that Srila Prabhupada is only the siksa guru of new devotees in ISKCON today. This is a huge change in the standard Srila Prabhupada set. Srila Prabhupada established himself as the spiritual master and initiating guru for all members of the institution:
“I am the Spiritual Master of this institution, and all the members of the Society, they’re supposed to be my disciples. They follow the rules and regulations which I ask them to follow, and they are initiated by me spiritually” (Srila Prabhupada Radio Interview, 12 March 1968, San Francisco)
Srila Prabhupada never said that his status as spiritual master of the institution depended on his physical presence, just as he never said that the morning prayers being dedicated to him depended on his physical presence. Srila Prabhupada simply set a certain standard and practice for the society to follow and that’s that. There should have never been any change to that standard. But while the devotees of New Dwarka take shelter of the principle of no change to support one aspect of the established standard in ISKCON (mangala-aratik), they reject the very same principle when applied to an even bigger established standard – initiations!
IF MY GURU CAN “BLOOP”, IN WHICH CASE I WOULD HAVE TO TAKE SHELTER OF SRILA PRABHUPADA, WHY CAN’T I / SHOULDN’T I JUST TAKE SHELTER OF SRILA PRABHUPADA FROM THE VERY BEGINNING?
This is a very sensible question. But we can hardly expect such intelligent inquiry from the new devotees when the most senior devotees who have been actively serving in the movement since their 20’s – who are supposed to be the bright and shining examples for the new devotees – say things like “I don’t know one way or the other…whatever the GBC, whatever the big sastric authorities, pandits saw…I just wana do the right thing. […] Whatever you guys say is the right thing to do i’ll do it.” – Senior book distributor at New Dwarka.
Regarding the samsara-dava prayer’s dedication, the temple president of New Dwarka asked another senior brahmachari of the temple “there are many regular gurus who have blooped from Krishna consciousness. So who do they (the disciples of the blooped guru) chant it to?
“Obviously Srila Prabhupada.” the brahmachari replied.
The temple president continued “And the point being is yes your guru can bloop. And if he’s blooped then what do you do?”
“Go to Srila Prabhupada” they both concluded.
But Srila Prabhupada teaches that an actual bona fide guru can never “bloop” or fall down and that a guru falling down means he was never a real guru to begin with! So why is New Dwarka trying not to change the standard in one place but then drastically changing the standard in another place? It is clear that none of them know the actual standard.
SRILA PRABHUPADA SAYS REGARDING THE POSITION OF THE SPIRITUAL MASTER:
“One should take initiation from a bona fide spiritual master coming in the disciplic succession, who is authorized by his predecessor spiritual master. This is called diksa-vidhana.” (SB 4.8.54 Purport)
“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…” (Bg 4.42 Purport)
“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.” (Cc Madhya-lila 24.330 Purport)
“One should not become a spiritual master unless he has attained the platform of uttama-adhikārī.” (Nectar of Instruction 5)
“There is no possibility that a first-class devotee will fall down, even though he may mix with nondevotees to preach.” (Cc Madhya-lila 22.71 Purport)
“…sometimes, if a spiritual master is not properly authorized, and only on his own initiative becomes a spiritual master, he may be carried away by an accumulation of wealth and large numbers of disciples. His is not a very high grade of devotional service.”(Nectar of Devotion 14)
Compare these statements by Srila Prabhupada with the GBC resolution:
“…it should be clearly understood that if such diksa or siksa gurus deviate from strictly following, they may fall down from their position.” (Res. 303)
Clearly a deviation from the standard taught by Srila Prabhupada. Yet New Dwarka openly endorses it. This is called a double-standard.
The senior book distributor who “doesn’t know one way or the other” is Brighupati das, who used to be the President of Auckland Temple (New Zealand) in the early 90s. Brighupati das is a clear example of someone who has been institutionalized and compromised to the point of complete submission to the rascals and fools of GBC “bogus gurus” such as Jayadvaita, and foolishly thinks that he is “doing the right thing” by “blindly following” such bogus “pandits and authorities”. I used to have a lot of respect for Brighupati das as he has distributed an enormous quantity of books, and that takes a lot of determination, though I don’t really like the way he ‘tricks’ people into the deal, and shakes them down.
For those who have become institutionalized they cannot realize the truth out of fear of being cast out of the organization only to have to try and make a living doing menial work to survive (it is a big, bad world out there!) so they just become minions and sycophants of envious demons like Jayadvaita and the GBC ”goon show” and play the “I am so humble” card as a cop-out. Even though Brighupati das reads Srila Prabhupada’s books, he has also stated elsewhere that he likes Jayadvaita’s abridged and bastardized version also, so that may be the problem! Also he may be even distributing these ‘unauthorized books’ also which may account for his lack of understanding as to the unique position of Srila Prabhupada and the meaning of the songs meant for his glorification (at the exclusion of bogus, unauthorized, envious monkeys such as jayadvaita!).
“And the Devil did grin, for his Darling Sin is ‘Pride’ that apes humility!” (Coleridge)
Daso Smi
Sudarsana
Jayadvaita really stuck his foot in his mouth this time.
He’s going down.
Whatever i was going to say,Vidura Mahatma said it. A repertory of nuts and bolts fitting material.