Srila Prabhupada has said: "Murari Gupta was an ideal grihastha, for he was a great devotee of Lord Ramacandra and Chaitanya Mahaprabhu. By practicing as a physician he maintained his family and at the same time satisfied Lord Chaitanya to the best of his ability. This is the ideal of householder life." (Cc 10.50, purport)
Srila Prabhupada further states (Cc 10.51, purport): "Murari Gupta could treat both bodily and spiritual disease because he was a physician by profession and a great devotee of the Lord in terms of spiritual advancement. This is an example of service to humanity. Everyone should know that there are two kinds of diseases in human society. One disease, which is called adhyatmika, or material disease, pertains to the body, but the main disease is spiritual. The living entity is eternal, but somehow or other, when in contact with the material energy, he is subjected to the repetition of birth, death, old age and disease. The physicians of the modern day should learn from Murari Gupta."
Ayurveda is that, and much more than that. It is Lord Krishna's sacred medicine, revealed to Lord Brahma at the dawn of creation, and transmitted in disciplic succession for countless eons. In the Rig Veda (ii. 7, 16), the Lord is praised with these words: bhishak-tamam tva bhishaja (You are the best among physicians), and the Yajur speaks of Him as prathamo daivo bhishak (first divine physician).
Lord Brahma received the knowledge of healing in his heart, and composed the Ayurveda, consisting of 100 adhyayas (sections) of 100 slokas each. Sri Brahma taught Ayurveda to Daksha Prajapati, who conveyed this sacred medical science to the Ashvini-kumaras, famed physicians to the devas, whose many wonderful ministrations to the demigods and munis earned them high praise in the Rig Veda.
The Ashvinis taught Ayurveda to Indra, who instructed his disciple Atreya Rishi, who in turn wrote the Atreya-samhita in five adhyayas, consisting of 46,500 slokas. This samhita later became the basis of the works of Harita and Charaka, which still exist today, albeit in much corrupted versions. Atreya Rishi imparted the Ayurveda to his disciples, among the most noted are Agniveshya, Parashara, and, of course, Harita.
However, the Lord Himself revealed Ayurveda to the souls of the material world in His Dhanvantari incarnation, as explained in the Srimad-Bhagavatam (2.7.22):
The Lord in His incarnation of Dhanvantari very quickly cures the diseases of the ever-diseased living entities simply by his fame personified, and only because of him do the demigods achieve long lives. Thus the Personality of Godhead becomes ever glorified. He also exacted a share from the sacrifices, and it is he only who inaugurated the medical science or the knowledge of medicine in the universe.
In his purport to this verse, Srila Prabhupada states: "everything emanates from the ultimate source of the Personality of Godhead; it is therefore understood in this verse that medical science or knowledge in medicine was also inaugurated by the Personality of Godhead in His incarnation Dhanvantari, and thus the knowledge is recorded in the Vedas. The Vedas are the source of all knowledge, and thus knowledge in medical science is also there for the perfect cure of the diseases of the living entity."
Srila Prabhupada states clearly (in Cc Adi 17.103: "Brahmanas generally used to become astrologers, Ayurvedic physicians, teachers and priests. Although highly learned and respectable, such brahmanas went from door to door to distribute their knowledge. A brahmana would first go to a householder's home to give information about the functions to be performed on a particular tithi, or date, but if there were sickness in the family, the family members would consult the brahmana as a physician, and the brahmana would give instruction and some medicine."
May Bhagavan Sri Dhanvantari bless all who take refuge at His lotus feet!
"The purpose for which Iskcon was created" is not just to renunced devotees.
We are not all renunced! That is the importance of Daiva Varnasrma.
You have to take good care of your body.
The Ayur Vedic doctors can heal your 2 diseases. Spiritual and Material.
The point is that if you open a Hospital just to treating the body it is only "philanthropy".
AND THAT Srila Prabhupada did not want .
But if in this hospital body and soul are treated, NO PROBLEM.
Patients will take Prasadam. Mmmmmmm ... that rich!
When the "Haribolos" were in charge of the world there will be no more Ayurvedic Hospitals. It's the first thing they are going to close. Hahahahahaha
Come and sing! Treating the body is MAYA. Hahahahaha
Hari bol! Hari bol! Hari bol!
I wonder how the world would be with a "Haribolo" President?
What do Haribolos would do we already know. A DISGRACE.
The point is: WHAT I WOULD DO. Or what I DO.
And this is very clear. Close all Ayur Vedic Hospitals.
Hahahahahaha
A Hospital where they chant Hare Krsna to the sick and given Prasadam is not spread the Yuga Dharma!
CLEAR THAT IS.
"So this Krsna consciousness movement is trying to reestablish daiva-varnasrama, where brahmana, ksatriya, vaisya, sudra, everyone. Systematic. We are, therefore, proposing to start a college, varnasrama college."
Lecture on BG 7.1 -- Bhuvanesvara, January 22, 1977
"Krsna has nothing to do, but to maintain the human society very peaceful, advancing in spiritual knowledge, this varnasrama is required. Therefore sometimes I become very eager to start a varnasrama college. We have nothing to do with varnasrama, we Krsna..., But we want to see that the whole human society is peaceful. That is our mission."
Lecture on SB 6.1.12 -- Los Angeles, June 25, 1975
"So these two important things took place in the Kuruksetra. So we must have a very big temple there, and a varnasrama college. This is my desire. Krsna's direct instruction, Bhagavad-gita. It should be a historical... It is historical. People should come here as the most important historical place."
Arrival Conversation -- Los Angeles, June 20, 1975
"Gurukula is only for the small children. Preliminary, primary. And when the children are grown up, they should be sent to the var?asrama school or college for further developed training."
Morning Walk "Varnasrama College" -- March 14, 1974, Vrndavana
"I say that we are above all these var?asrama, but we must train others or ourself also for material activities, everything, under these divisions."
Morning Walk "Varnasrama College" -- March 14, 1974, Vrndavana
Letter to Tusta Krsna -- Bombay 9 November, 1975: "The varnasrama college means to train people in varnasrama life. In human society a section of people must act as strict brahmanas. Similarly, another section must act as strict ksatriyas, still another as strict vaisyas, and the rest will be considered as sudras and less than sudras or the candalas. This is a materialistic division, but spiritually anyone can be elevated to the transcendental position simply by devotional service. This is the sum and substance of the Vedic education. If you and Siddha Svarupa Maharaja can organize such an institution following yourself the rules and regulations then it will be very glorious thing and I shall be very happy."
In the Varnasrama Colleges Brahmanas will learn everything even Ayur Vedic Medicine. And for this they must practice. Clinic and Hospital.
And they will learn to be Ksatriyas. They will learn to handle the whip.
Vaisiyas etc.
The Varnasrama Colleges are managed by Iskcon.
After leaving the Varnasrama College they may go for another INSTITUTION.
Sure, this is all a DREAM.
But we must know what the goal is.
And what Prabhupada wanted.
Who will manage ... I do not even care. What I care about is what Prabhupada wanted. And he wanted to keep
Varnasrama Colleges close to the Temple. Right NEXT there.
"The varnasrama college has to be established immediately. Everywhere, wherever we have got our center, a varnasrama college should be established to train four divisions: one class, brahmana; one class, ksatriya; one class, vaisya; and one class, sudra."
Morning Walk -- March 12, 1974, Vrndavana
SRI DHANVANTARI
Vrindaban
13 August, 1974
74-08-13
Toronto
My Dear Amsu das:
Please accept my blessings. I beg to acknowledge receipt of your letter
dated July 23, 1974 and have noted the contents. Regarding the worship of
our Gaura Nitai by women pujaris, we worship Lord Caitanya in His
householder life when He was with His wife, and not as a sannyasi. So, it is
alright for women to do this service. But, besides this, service is
spiritual and there can be no material designation. In Bhagavad-gita it is
stated by Lord Krishna: striyo vaisyas tatha sudras te’pi yanti param gatim.
The principle is that everyone who is properly initiated and following the
rules and regulations can worship. This activity can not on the material
platform.
According to the smarta vidhi, women cannot touch deity during menstrual
period but the goswami viddhi allows. But it is better not to do it. One
thing is that the seva can never be stopped for any reason. This also for
the cooking.
I hope this meets you in good health.
Your ever well wisher,
A.C. Bhaktivedanta Swami
ACBS/bs/ps
Há duas maneiras de ter uma morte gloriosa, e ambas são muito raras.
Um é morrer após a realização de Yoga mística, especialmente Bhakti Yoga, pelo qual se pode controlar a mente e a força da vida e morrer absorto em pensamentos da Suprema Personalidade de Deus.
A segunda é morrer no campo de batalha, liderando um exército e nunca mostrando suas costas. Estes dois tipos de morte são recomendadas no Sastra como sendo gloriosas.
Chakra Vyuha, impossível de penetrar.
The Adhikara Levels of devotees on the Kanistha Level
1. Kanistha Kanistha - A neophyte devotee is called a Kanistha
2. Kanistha Madhyama – Reaches a Madhyama stage in the Kanistha platform
3. Kanistha Uttama – This stage is called the Adhikara stage and a Kanistha when he obtains this stage He is addressed as Kanistha Adhikari
The Adhikara Levels of devotees on the Madhyama Level
1. Madhyama Kanistha - After obtaining the Adhikara of Kanistha in his path to progress a devotee comes to Madhyama platform. The initial stage is called Madhyama Kanistha
2. Madhyama Madhyama – Reaches a Madhyama stage in the Madhyama platform
3. Madhyama Uttama – This stage is called the Adhikara stage of a Madhyama devotee. When he obtains this stage He is addressed as Madhyama Adhikari.
The Adhikara Levels of devotees on the Uttama Level
1. Uttama Kanistha - After obtaining the Adhikara of Madhyama in his path to progress a devotee comes to Uttama platform. The initial stage is called Uttama Kanistha
2. Uttama Madhyama – Reaches a Madhyama stage in the Uttama platform
3. Uttama Uttama – This stage is called the Adhikara stage of a Uttama devotee. When he obtains this stage He is addressed as Uttama Adhikari.
A devotee at this stage does not accept the role of anybodys Guru as a devotee at this stage sees every soul engaged in Krsnas service. (Sat Sandharbha)
Diz-se que Krsna é supremo em Dwarka, algo mais supremo em Mathura e o mais supremo em Vrindavan.
A partir de um estudo imparcial dos passatempos de Krsna em Dwaraka, Mathura e Vrindavan, entendemos que estes passatempos tornam-se cada vez mais íntimos de Dwaraka para Mathura para Vrindavan. Em Dwaraka, Krsna é o Rei, e Ele é adorado com grande respeito e reverência. Em Mathura, este humor de respeito e reverência reduz. E em Vrindavan, Krsna aparece como um menino vaqueiro simples sem apresentar qualquer de Suas opulências. Ele está em sua forma original como Gopala, cuidando das vaquinhas, brincando com vaqueiros e dançando com as meninas pastoras. Portanto, uma vez que Krsna em Vrindavan representa Deus em Sua forma original, Ele é descrito como o mais supremo em Vrindavan.
Q: Just one more question. My daughter who is 12 years old, is attached to Prabhupada. Can she technically take diksha from Prabhupada or must she find a living guru to take diksha from him?
Srila Bhaktivaibhava Puri Gosvami Maharaja: No. Everybody should take initiation from a living guru. If some guru has alredy passed away, how can you take hari-nam initiation from him? Will you touch his photo and take hari-nam? You can take, but this is not the proper process. Now this is a difficult question. If Prabhupada has given hari-nam to some devotee, but he did not give him diksha, then to such person diksha is not necessary. Prabhupad and quotations from sastra inform us that in such case diksha is not necessary. Hari das. Hari das had only hari nam. But constitution requires from us to accept the living guru. One must aproach to the living sadhu and accept his instructions. And such living sadhu has to give him diksha and siksha. If disciple want to know anything more, he can still take siksha from many other gurus. But diksha guru must be one. That is the quotation from our sastras.
If Prabhupada does not live anymore, how can he give hari-nam? Sampradaya must be there. This is not Christianity. They say, »Father is One.« And who is that? Jesus Christ. So whoever gives it to you is Jesus Christ. But actualy this is called »Mayavada«. This is »Mayavad«. They say, even some of the people here in Bangalore say, »Prabhupada! There is no-one equal to Prabhupada.« But if you are not fit to have the asociation of Prabhupada, because you were not born then or you were to young, then you can never say, »Only Prabhupada is my guru. Nobody else.« No, you cannot say this. You must have patience because Prabhupada cannot survive for 100 or 200 years. So what can all this people that were born after Prabhupada's demise do? They cannot say that Prabhupada should give them hari-na. He cannot give. You should accept hari-nam from selected sadhu with good qualities. If Prabhupada was your guru then you should be born in the time of Prabhupada. Then you would get the chance. But for those that were living in the time of Prabhupada and did not take the chance, this is their misfortune.
Vrindavan Das Thakur who wrote Chaitanya Bhagavata says, »Why this stupid life of mine has come 50 years after He was born.« Mahaprabhu disapeared 50 years before he was born. »This life of mine is only a burdon I carry.« But this sort of feeling will take him nearer to the Lord. Also Narottam das Thakur said, »Why is Narottam surviving still? I was not able to be born then, so I should die now.« That sort of a feeling will bring you nearer to the Lord. That feeling is wanted now. Raghunath Goswami says, »I have no life. My life is Rupa Goswami and he is gone now.« Raghunath Goswami is surviving and he says, »Why are you surviving? Why? Yes. Your construction is stronger then steel.« That's why death is not comming to this body. Death should come because, who can resist this separation and difficulties? So this body must be hard as steel to resist such pain of separation. So no death will come to my heart. If death comes there is no need for suffering. But now death is not comming near so I must suffer. So God has made this body so strong that no death will come to it so early. He was also weeping there.
Q: In Srila Prabhupadas books, he describes a guru and quality of uttama adhikari. Was there ever an example of a guru falling down?
Srila Gurudeva: Yes. But the thing depends on the blessings of guru and sadhu. With the blessings of a guru and sadhu one can reach the top and remain fixed on his path. Lack of guru's and sadhus blessings is the cause. One may be more intelligent and more philosophical. He can be great philosopher with all good qualities, but he cannot stand without the blessings. One must surrender. If one surrenders to the Lord, surrenders to guru, surrenders to the Vaishnavas and to all in the line he can survive. Because his conception is that this entire world belongs to the Lord. To all the creatures he is giving dandavat. He should offer his sastang pranams even to an ass, a dog, a cat, a dog-eater. Actualy he is not giving pranams to the form of the dog, but to the Lord that is residing in the dog. He is there. So one must be always humble. There may be one out of millions sadhus. Sadhus are not something ordinary. Sadhus are gems.
"O nosso movimento se destina à produção de homens e mulheres do melhor caráter. Se alguns indivíduos agiram errado, isso não deve comprometer toda a nossa comunidade. Pessoas habituadas a todo tipo de hábitos sórdidos se juntaram a nós e agora vivem vidas puras e felizes”. (A.C. Bhaktivedanta Swami Prabhupada, 18 de maio de 1976)
"La vejez o las enfermedades por las que pasa el devoto en la vida actual, no son más que un incentivo que lleva hacia la vida eterna garantizada." SB 2.3.17
"O facto do devoto envelhecer ou adoecer na vida actual é apenas um ímpeto que o empurra para a vida eterna que lhe está garantida." SB 2.3.17
"A devotee's old age or disease in the present life is but an impetus to such guaranteed eternal life." SB 2.3.17
"Mlecchas, Sudras, Candalas, Yavanas, mujeres materialistas, los animales, los pájaros, los asesinos, los mudos, los ciegos, los que no practican ninguna Tapasya o Nyama si mueren en Vrndavana, incluso por un accidente no nacen de nuevo y vulven a Vaikuntha." (Mathura Mahatmya - Rupa Goswami)
Dejar el cuerpo en Bharata Varsa también es muy auspicioso.
Yo puedo reconocer si un devoto es sinverguenza o no. Pero como no soy un devoto puro no puedo reconocer otro devoto puro.
Un devoto en Bhajana Kriya no puede reconocer un devoto en Bhava o Prema.
Un Bhakta o Bhaktin ahi en el Templo puede ser muy avanzado.
Srila Prabhupada es un devoto puro, si. Pero no es unanime su Rasa con Krsna.
Solo devoto(a)s muy avanzados podrán saberlo.
Hasta cierto punto poderemos reconocer un Mahatma. Hasta cierto punto.
Mas nada garantiza que no tengas una desilusion amorosa eh !!!
JAJAJAJAJA
No hay que estar demasiado apegado a un maestro... pero uno se apega. Somos contra el amor?
ESCLARECIMENTO:
A todos aqueles que vêem meus posts no Facebook.
A opção de ser vegetariano é EXCLUSIVAMENTE minha. Não sou daqueles "vegetarianos fanáticos" que querem impor uma dieta.
1 - Vegetarianos tem os mesmos problemas de saúde e "batem as botas" da mesma forma. Hahahahahahaha.
2 - Também existem vegetarianos muito maus como nosso tio Adolfo Hitler e o "terrível" Ayatollah Khomeini, entre outros.
3 - Por questões de saúde algumas pessoas precisam comer carne.
4 - A minha opção (exclusivamente minha) tem a ver com não querer que os animais sofram.
5 - Amo igualmente com todo meu coração carnívoros e vegetarianos.
FOUR KUMARAS - SANTA RASA
IMPERSONALISTS THAT ARE PERSONALISTS !!!
"The santa-rati realization of Krishna is in the neutral stage between the conception of impersonalism and personalism. This means that one is not very strongly attached to the personal feature of the Lord. An appreciation of the greatness of the Lord is called santa-rati." ( Madhya 19, 183-184 )
In Santa Rasa, impersonalists are not very attached to the personal feature of the Lord BUT RECOGNIZE IT.
On the other hand, Mayavadis Advaitins followers of Sankaracarya DO NOT RECOGNIZE IT.
That is the difference.
La foto muestra una adoracion inpersonalista Pancopasana.
98,74961235% de lo que encuentras en la India es impersonalismo.
Pancopasana impersonalista.
Adoran 5 "dioses", Visnu(Krsna), Siva, Sakti, Ganesh y Surya. Pero solo como una herramienta.
De hecho, Prabhupada queria solo en la India 500 Sannyasis. Solo en la India.
Pero en la India la mayoria de las personas veen a la Deidad como un instrumento para meditar en el Brahman.
Los impersonalistas tambien cantan el Maha Mantra Hare Krsna como una herramienta pa despues echarlo.
El sistema Pancopasana fue introducido por Sripada Sankaracarya.
Sankaracarya tambien introdujo los Akharas del Kumbha Mela.
Ellos adoran la Deidad, si, pero el Brahman que esta por detras de la Deidad. Bhaktivinoda explica que esta adoracion no es Vaisnavismo.
En el sistema Pancopasana. El Brahman por detrás.
14. Is the worship of Vishnu among the worship of the 5 gods not pure Vaishnava religion?
- The worship of Vishnu that exists in the worship of the 5 gods, is not pure Vaishnava religion, even though it consists of taking initiation, worshiping Vishnu, or even worshiping Radha and Krsna. (Jaiva Dharma Chapter 4)
Aquellos que todavia no alcanzaron la perfeccion tendran influencia de los modos y una tendencia impersonalista. Pero su meta es personalista y desde el comienzo compreenden que Krsna es una persona. La Persona Suprema.
Pero los impersonalistas, son impersonalistas en el comienzo, medio y fin.
Los seguidores de Sankara no aceptan de ninguna forma que Dios es personal. Por eso que los Vaisnavas son muy pesados con los impersonalistas.
Existen los seguidores clasicos de Adi Sankara y despues los neo vedantistas (Ramakrishna, Vivekananda, Krishnamurti, dr. Radhakrishnan, etc, etc, etc y.... etc) Hay muchos. Son una plaga. Jejejejejeje
No hay ningun problema en aquellos que quieran fundirse en el Brahman. Este tambien es un aspecto de la Verdad Absoluta.
El problema es que los Mayavadis de Sankara y neo vedantistas no aceptan la forma personal de Dios.
Los personalistas no combaten aquellos que quieren fundirse en el Brahman, mas aquellos que no aceptan la forma personal de Dios.
Si, el impersonalismo de Sankara.
Pero el impersonalismo es mucho mas antiguo y considera el aspecto personal de Dios.
There are two kinds of transcendentalists, namely the impersonalists and the personalists. (Prabhupada)
SB 1.2.11
vadanti tat tattva-vidas
tattvaṁ yaj jñānam advayam
brahmeti paramātmeti
bhagavān iti śabdyate
Traducción:
Los trascendentalistas eruditos que conocen la Verdad Absoluta, llaman a esa sustancia no dual Brahman, Paramātmā o Bhagavān.
Significado:
...Estudiantes poco inteligentes de cualesquiera de las escuelas mencionadas, a veces argumentan a favor de su propia y respectiva comprensión, pero aquellos que son videntes perfectos de la Verdad Absoluta saben bien que, los tres aspectos mencionados de la única Verdad Absoluta, son diferentes perspectivas vistas desde diferentes ángulos...
The worshipers of Śiva are all impersonalists. They are pañcopāsana. Pañcopāsana means the ultimate, Absolute Truth is impersonal and Śaṅkarācārya recommended that you cannot worship the impersonal, so you conceive a personal form.
Conversation with Professor Hopkins -- July 13, 1975, Philadelphia
The Hindus they think God has not particular form. And you can imagine any of them. That is Śaṅkara. The pañcopāsanā.
Room Conversation -- June 20, 1974, Germany
Pañcopāsanam is not for the Vaiṣṇava.
Morning Walk -- March 29, 1974, Bombay
Sometimes these pañcopāsanā Māyāvādī say that "Ultimately, the absolute truth is nirākāra. There is no form. But because you cannot worship or meditate upon the nirākāra, so just imagine some form. Either of Viṣṇu, or Lord Śiva or Sūrya or Devī." Pañcopāsanā, it is called pañcopāsanā.
The Nectar of Devotion -- Bombay, January 8, 1973
The impersonalists, they worship in five ways, pañcopāsanā. They are called pañcopāsanā.
Lecture on BG 9.15-18 -- New York, December 2, 1966
In the Rāmānuja sampradāya there is no pañcopāsanā.
Interview with Minister -- April 26, 1974, Tirupati
The impersonalists imagine some form of the impersonal Brahman, and to facilitate meditation they concentrate upon the forms of Viṣṇu, Śiva, Gaṇeśa, Sūrya and goddess Durgā. Actually these pañcopāsakas are not devotees of anyone.
CC Madhya 17.95, Purport
Even if one goes to a temple of the pañcopāsanā, as mentioned above, one should not accept the deities as they are accepted by the impersonalists.
CC Adi 7.157, Purport
The Māyāvādīs worship five demigods (pañcopāsanā). They do not actually believe in the form of the Lord, but for the sake of worship they imagine some form to be God.
SB 6.4.34, Purport
Muchas gracias Srila Prabhupada.
A "guerra" dos Vaisnavas não é contra os Advaitins, mas contra os Mayavadis seguidores de Sankaracarya e todos aqueles que negam o aspecto pessoal da Verdade Absoluta.
A diferença é que os Advaitins querem fundir-se no Brahman mas aceitam o aspecto pessoal da Verdade Absoluta.
Enquanto os Mayavadis seguidores de Sankara querem fundir-se no Brahman e não aceitam o aspecto pessoal da Verdade Absoluta.
Se alguém quizer estudar detidamente os Upanisads, ser um Jñani e fundir-se no Brahman, não há nenhum problema. O Brahman também é um dos aspectos da Verdade Absoluta e os Advaitins também são transcedentalistas.
Mas os Mayavadis impersonalistas de Adi Sankaracarya são todos especuladores. E está cheio deles na India.
esta foto mostra uma adoração Pancopasana aonde Siva é o Ista Deva, mas existem outras adorações Pancopasana aonde outras Deidades são o Ista Deva. Mas no final todos estes Ista Devas devem ser abandonados e deve-se fundir no Brahman. Esta adoração é somente uma ferramenta que deve ser descartada no final. Esta é a especulação introduzida por Adi Sankaracarya. Não se adora Siva, mas o Brahman por trás de Siva.
"Os adoradores de Siva são todos impersonalistas. Eles seguem Pancopasana." (Prabhupada)
Impersonalistas que aceitam a forma pessoal de Krsna estão em Santa Rasa:
There are certain symptoms of great sages who are situated in śānta-rasa devotional service, and these symptoms are exhibited as follows. They concentrate their eyesight on the tip of the nose, and they behave just like an avadhūta. Avadhūta means a highly elevated mystic who does not care for any social, religious or Vedic conventions. Another symptom is that such persons are very careful to step forward when giving speeches. When they speak, they join together the forefinger and thumb. (This is called the jñāna-mudrā position.) They are not against the atheists, nor are they particularly inclined to the devotees. Such persons give stress to liberation and detachment from the materialistic way of life. They are always neutral and have no affection for nor misidentification with anything material. They are always grave, but fully absorbed in thoughts of the Supreme Personality of Godhead. These uncommon features develop in devotees who are situated in śānta-rasa.
http://vedabase.net/nod/35/en
The santa-rati realization of Krishna is in the neutral stage between the conception of impersonalism and personalism. This means that one is not very strongly attached to the personal feature of the Lord. An appreciation of the greatness of the Lord is called santa-rati. Madhya 19, 183-184
The Advaita Vedânta Home Page - Pre-Sankaran Advaita
19. Is theosophy another form of impersonalism?
- The theosophy preached in countries like America is also impersonalism. Whatever the proud scholars preach, the less intelligent people naturally accept. In India, many proud scholars like Dattatreya, Astavakra, and Sankara, all of whom were fond of arguments, preached this philosophy from time to time in different forms. Nowadays, all philosophies other than Vaishnava philosophy are subordinate to impersonalism. (Caitanya-siksamrta 5/3)
23. Why is merging into the Supreme Lord’s body more abominable than merging into the Brahman effulgence?
- There are 2 kinds of merging, merging into the Brahman and merging into the Supreme Lord’s body. According to the opinion of Mayavadi Vedantists, the living entity’s ultimate goal is to merge into Brahman. According to Patanjali, in the liberated stage the living entity merges into the Supreme Lord’s body.
Of these 2 types of liberation, merging into the Supreme Lord’s body is more abominable. When merging with the Brahman, we attain nonvariegatedness because we have cultivated impersonal knowledge, but when merging into the Lord’s body after meditating on that personal body, we are more condemnable. This type of liberation only proves what a degraded mentality we possess.
The Patanjali system describes the Lord’s form as klesa-karma-vipakasayair aparamrsta purusa-visesa Isvara: “The Supreme Personality of Godhead is a Person who does not partake of a miserable material life.” The followers of the Patanjali system therefore accept the eternality of the Supreme Lord. They also say, sa purvesam api guru kalena anavacchedat: “Such a Person is always Supreme and is not influenced by the element of time.”
Yet according to them, purusartha-sunyanam gunanam pratiprasavah kaivalyam svarupa-pratistha va citi-saktir iti. That is, they believe that in the perfectional stage, the purusa conception is vanquished.
This yoga system is therefore abominable because its final conception is impersonal. The purport is that instead of attaining a substantial result due to substantial worship, such people attain an abominable result. (Commentary on Caitanya-caritamrta Madhya 6.269)
28. Are the impersonalist sannyasis of Kasi the only Mayavadis?
- The sannyasis of Varanasi are famous Mayavadis. The householders who worship 5 gods and who belong to their cult are also Mayavadis. Although they are initiated into Vishnu mantras, they are still called Mayavadis. Even many of those who identify themselves as close to Sri Caitanya Mahaprabhu are Mayavadis. Many cults such as baula and daravesa also fall into the category of Mayavada. (Sajjana-toshani 5-12)
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In Pancopasana system created by Adi Sankaracarya, Govinda can be Isvara.
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Prahladesh Dasa Adhikari Visnu can be Isvara, Siva can be Isvara, Ganesh can be Isvara, Sakti can be Isvara and Surya can be Isvara.
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Prahladesh Dasa Adhikari The authority are Prasthānatrayī
The Upanishads, known as Upadesha prasthāna (injunctive texts), (part of Śruti)
The Bhagavad Gita, known as Sādhana prasthāna (practical text), (part of Smṛti)
The Brahma Sutras, known as Nyāya prasthāna or Yukti prasthana (part of darśana of Uttarā Mīmāṃsā) -
Prahladesh Dasa Adhikari But in the end one must abandon the Isvara and merge in Brahman.
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Prahladesh Dasa Adhikari "How is it that Shankara, when explaining the Upnishads, is not to sound like an Advaita-vadi?"
Because this is the Pancopasana system. In the end one must abandon the Isvara and merge in Brahman. -
Prahladesh Dasa Adhikari "The upanishads are full of Advaita exposure"
No problem, Brahman is also one aspect of the Absolute Truth, and if someone wants to be an Advaitin is ok. Santa Rasa.
The problem is that de Adi Sankara dont recognize the personal aspect of Absolute Truth.
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"I see, people want to bring God down to our plane, or better the realm of external sense perception"
God, Krsna comes down to our plane with His spiritual body. But mayavadis think that the body of Krishna is material. It is Brahman reflected in or conditioned by maya, and then called Ishvara or God.
The Vedic system shows that the Absolute Truth has three aspects: Brahman, Paramatma and Bhagavan.
And the goal is Bhagavan. There are those lucky ones who realize directly Bhagavan. Others realize Brahman first, then Pramatma and finally Bhagavan.
Wrongly Mayavadis followers of Sankara say that Brahman realization is the final achievement.
Lecture on SB 2.9.4 -- Japan, April 22, 1972:
"Devotee (1): You said that a person progresses through the three levels of God realization from Brahman realization. Is that true also for a Vaiṣṇava? Does he first attain Brahman realization and then Paramātmā, or does he...
Prabhupāda: Vaiṣṇava, immediately given lift to the Supreme Person, and because he understands Supreme Person, automatically he understands what is Paramātmā and what is Brahman. Others, they go step by step, but Vaiṣṇava is given immediate lift. Just like somebody is earning money, ten dollars, fifteen dollars, twenty dollars, and he is thinking of accumulating money, 100,000 dollars. So if somebody gives him immediately 100,000 dollars, "Take this," then ten dollars, fifteen, twenty dollars, hundred dollars, thousand dollars are all in. Yasmin vijñāte sarvam idaṁ vijñātaṁ bhavati. If you simply have tried to understand Kṛṣṇa, then you understand everything. Then Kṛṣṇa says, brahmaṇo 'haṁ pratiṣṭhā: "The impersonal Brahman is resting upon Me." So you immediately understand what is impersonal Brahman. Yasya prabhā: (Bs. 5.40) "It is the effulgence of Kṛṣṇa's body." Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). You understand, "Oh, Kṛṣṇa resides in everyone's heart as Paramātmā." So immediately understand what is Paramātmā. Immediately understand what is Brahman.
Devotee (1): Because it is a gradual process...
Prabhupāda: No, gradual process for the others, not for the devotee. Devotee is given immediately and that also in a simple way: in His form of name, nāma-rūpe. You simply chant Hare Kṛṣṇa. So devotee is privileged so much, especially in this age, that "You take God, the Supreme Absolute Truth, by chanting Hare Kṛṣṇa." If you do it properly, then everything is done. You are given the thing immediately, but it may take some time. That is gradual. That is another thing. And for others, those who are trying to know the Absolute Truth by their own effort, for them, first realization is Brahman. Then next realization is Paramātmā. And if they can surpass these two realizations, then, some day, they may become fortunate to understand what is the Supreme Person. (break)"
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The Jaiva Dharma of Srila Bhaktivinoda Thakura describes Shankara-acharya as follows:
"Paramahamsa Premadasa Babaji prostrated himself respectfully upon hearing the name of Sri Sankaracarya. He said, "My dear sir, always remember this: …sankarah sankarah sakshad… 'Sri Sankaracarya is Lord Siva himself.' Sri Sankaracarya is the spiritual preceptor of all the Vaishnavas and for this reason Sri Caitanya has acclaimed him as an acarya, great preceptor. Sri Sankaracarya is a perfect Vaishnava.
At the time of his appearance, India urgently required a guna-avatara, an incarnation who presides over the material nature, because the spread of the voidistic philosophy of Buddhism had caused India to practically give up the cultivation and study of the Vedas, as well as the practice of varnasrama-dharma, the Vedic social system. Nihilistic Buddhism, known as sunyavada, directly denies the existence of a personal God and although hinting at the principle of the jiva-atma, the eternal spirit soul, Buddhism remains in essence anitya-dharma. In those days, the brahmanas had all but forsaken the Vedic religion and converted to Buddhism.
At this historic moment, the extraordinarily powerful Lord Siva appeared as Sri Sankaracarya and reinstated the pristine glory of the Vedas by transforming nihilistic Voidism into monistic Brahmanism. This was a spectacular achievement, for which India will always remain indebted to Sri Sankaracarya. Works in the world may be judged by two standards. Some works are tat-kalika, specific to a particular time, and others are sarva-kalika, for all time. Sri Sankaracarya's achievement, which resulted in great good for human society, belongs to the former category. He laid a firm foundation, upon which Sri Ramanujacarya and Sri Madhvacarya later constructed the grand edifice of pure Vaishnava philosophy. Therefore, he is one of the greatest benefactors and historic torchbearers of the Vaishnava religion.
The spiritual guidelines Sri Sankaracarya laid down act as beacons to the Vaishnavas on their path of spiritual progress. For instance, sambandha-jnana-knowledge of the eternal relationships between the jiva, prakriti, and Bhagavan-is absolutely essential for the conditioned jivas. The Vaishnavas and Sri Sankaracarya share the understanding that the cit-vastu, spiritual existence, is supramundane and transcendental to the subtle and gross material bodies of the external material nature. They are also of the same opinion regarding the spiritual nature of the jiva. They agree, too, that liberation means giving up one's attachment to the material world. Up to the stage of mukti, the Vaishnavas concur with Sri Sankaracarya on many philosophical points. Sri Sankaracarya also taught that a soul purifies his consciousness by worshiping the Supreme Lord, Sri Hari, after which he attains mukti.
What Sri Sankaracarya remains silent about, however, are the wonderful realizations the jiva experiences after attaining mukti. Sri Sankaracarya was confident that once the jivas were set on the path of liberation attainable by worshiping the Supreme Lord, Sri Hari, they would gradually develop a taste and an attachment for devotional service and ultimately become pure devotees of the Lord. Hence, Sri Sankaracarya-after plainly indicating the proper way-did not delve further into the esoteric aspects of Vaishnava philosophy. Those who scrutinizingly study Sri Sankaracarya's commentaries can comprehend his underlying intention, but those who ponder only the external and superficial aspects of his teachings are diverted from the Vaishnava path.
Sripada Sankaracarya described the concept of advaita, non-dualism, as the pure, transcendental state of the Absolute Truth. Unfortunately, his confused followers are unable to grasp the esoteric import of this philosophy and in the process they are denigrating his good reputation by ascribing an incorrect interpretation to his statements. They describe the transcendental conditions of prema as maya, material illusion, and thus the doctrine they preach is known as mayavada philosophy. It is most degraded. Their philosophical aberration extirpates the quality of eternality in prema; hence, the Vaishnavas have concluded that such philosophy is non-Vedic."
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Prahladesh Dasa Adhikari "According to Mayavada philosophy there actually is no God, or if God exists, He is impersonal and all-pervading and can therefore be imagined in any form. This conclusion is not in accord with the Vedic literature. That literature names many demigods, who are worshiped for different purposes, but in every case the Supreme Lord, the Personality of Godhead, Visnu, is accepted as the supreme controller. That is real Vedic culture.
The philosophy of Krsna consciousness does not deny the existence of God and the demigods, but Mayavada philosophy denies both; it maintains that neither the demigods nor God exists. For the Mayavadis, ultimately all is zero. They say that one may imagine any authority--whether Visnu, Durga, Lord Siva, or the sun-god--because these are the demigods generally worshiped in society. But the Mayavada philosophy does not in fact accept the existence of any of them. The Mayavadis say that because one cannot concentrate one's mind on the impersonal Brahman, one may imagine any of these forms. This is a new system, called PANCOPASANA. It was introduced by Sankaracarya, but the Bhagavad-gita does not teach any such doctrines, and therefore they are not authoritative." (Science of Self-Realization)
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"Sankaracarya's philosophy is to get out of this combination of material elements and become situated in our original, spiritual position. Thus the Mayavadis' motto is brahma satyam jagan mithya: "Brahman, the Absolute, is true, and this material creation is false." Sankaracarya rejected Buddha's philosophy, which gives no information concerning the spirit soul. Buddha's philosophy deals only with matter and the dissolution of matter; thus the goal of Buddhism is to merge into the voidness.
Both Buddhism and Mayavada philosophy reveal only partial truth. Sankaracarya's Mayavada philosophy accepts Brahman, spirit, but does not describe spirit in its fullness. Mayavada philosophy teaches that as soon as we become cognizant of our existence as Brahman (aham brahmasmi), then all our activities come to a stop. But this is not a fact. The living entity is always active. It may seem that in meditation one can stop all sensual activity, but still one is meditating, and that is also action.
While meditating on Brahman, the Mayavadi thinks, "I have become God." In one sense, of course, it is correct to think, "I am one with God," for as spirit souls we are all one with God in quality. But no one can ever become quantitatively one with God. In the Bhagavad-gita (15.7) Krsna declares that the living entities are "part and parcel of Me." Krsna is completely spiritual (sac-cid-ananda), so each particle of spirit must also be sac-cid-ananda, just as a gold earring is qualitatively one with the gold in a gold mine. Still, the gold earring is not the gold mine.
So the Mayavadis' mistake is to think that the part can become equal to the whole. They presume that because they are part and parcel of God, they are God. Therefore the Srimad-Bhagavatam (10.2.32) describes the impersonalists as avisuddha-buddhayah: "Their intelligence is impure; they are still in ignorance." Mayavadis believe that by accumulating knowledge they become one with God, and thus they address one another as "Narayana." That is their great mistake. We cannot become Lord Narayana. Narayana is vibhu, which means "very big" or "infinite," whereas we are anu, infinitesimal. Our spiritual magnitude measures one ten-thousandth of the tip of a hair. Therefore how can any sane man claim that he has become God?
Sankaracarya gave a hint about Brahman, teaching everyone to think, aham brahmasmi, "I am the spirit self, not the material body." The Vedas agree. One who is situated in mukti, or liberation, understands perfectly, "I am not this body; I am pure spirit soul." But that is not the end of self-realization. Next one has to ask, "If I am an eternal spirit soul, what is my eternal spiritual activity?" That eternal activity is devotional service to Krsna.
In the Bhagavad-gita (18.54) Lord Krsna describes how Brahman realization leads to devotional service:
brahma-bhutah prasannatma
na socati na kanksati
samah sarvesu bhutesu
mad-bhaktim labhate param
"One who is transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me."
Often big svamis talk about attaining "Brahman realization" but do not remove themselves from worldly pleasures and pains. They involve themselves in humanitarian activities, thinking, "My fellow countrymen are suffering; let me open a hospital" or "They are uneducated; let me open a school." If someone is really on the platform of brahma-bhutah, why would he accept any particular place as his country? Actually, as spirit souls we do not belong to any country. We get a body, and as soon as the body is finished, the connection with a particular country is also finished. The symptom of lamentation reveals that the so-called liberated person has not been cured of his attachment to worldly pleasure and pain. That means he has not become joyful, because one who is joyful does not lament. So many learned sannyasis have fallen down to material activities because they have not in fact realized Brahman. It is not so easy. As already explained, the influence of the modes of nature is very strong. The living entity entangled in different types of fruitive activity is like a silkworm trapped in a cocoon. Getting free is very difficult unless one is helped by the Supreme Personality of Godhead." (A Second Chance)
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Mayavadis claim that Ishvara becomes ‘unreal’ only for one who has realized his oneness with Brahman by rising above speech and mind. For us, conditioned souls, Ishvara is all in all. Finite thought can never grasp Brahman. And therefore all talks about Brahman are really talks about Ishvara. Even the words ‘unconditioned Brahman’ refer really to ‘conditioned Ishvara’, for the moment we speak of Brahman, He ceases to be Brahman and becomes Ishvara.
Brahman, reflected in or conditioned by maya, is called Ishvara or God. This is the ‘celebrated’ distinction between God and the Absolute which Shankara makes. Ishvara is also known as Apara-Brahman or Lower Brahman as contrasted with the unconditioned Brahman which is called Para-Brahman or Higher Brahman.
Two schools of Mayavadi philosophy.
1. One accepts only Upanisads, Vedanta and Bhagavad-gita (prasthan-traya).
2. But the so-called Bhagavat-sampradaya (with acaryas like Citsukhacarya and Madhusudan Sarasvati) accept Puranas, Ramayana, etc. Just as Mayavadis in general are more dangerous than Buddhists, the Bhagavat-sampradaya is most dangerous of all. They even accept Krishna's form is spiritual, but say that when He returns to the Paramvyoma, His form "dissolves" into Brahman.
For a detailed refutation of Sankaracarya's arguments to prove Sankarsana an ordinary living being, one may refer to Srimat Sudarsanacarya's commentary on Sri-bhasya, which is known as the Sruta-prakasika.
