англ. название записи: Istagosthi - Taking Shelter from an Unmanifested Guru, How to Attain Guru's Mood - 2024-08-04
0:22Mumenev, Alex always trusts the word for a person that takes shelter in a guru that is not alive, for example, people that take shelter in Prabhupada, as vishyash samsara and how they work. It does not work. It is not accepted in scripture. If a person is coming to the path of bhakti and they are inspired by some acharya who has already left this world, like Srila Prabhupada, then they can take shelter of Srila Prabhupada or my Gurudev or Bhakti-nothakur, but this is not, they cannot become a disciple because to become a disciple and receive initiation,
1:20You have to meet directly with that sadhu, and by their association, then the Vishesh-sanskar, that is the intense impression, which makes the Shastriya Shraddha, faith, in the Vedic scriptures, can be imparted into the heart of the devotee, otherwise, one will have what is called a Lokik Shraddha, it's a worldly faith, it is a faith which is based on some, your intelligence or some, social convention, conventional faith. But actual transcendental faith only comes from a blessing, from direct sadhusangha.
2:03So, perhaps you know, Srila Bhaktanur Thakwa has written about 13 apasampradayas. That means not the correct lines of spiritual knowledge, but rather lines, traditions which have deviated from the correct siddhanta. So they're called the appasampravaya.
2:41So it is said one should never associate with those who are members of 13 deviant branches of Gaudiya Vaishnavasam. They cannot be called Gaudias, they are called the Vidya Gaudiya, that is corrupted, a corrupted manifestation of the Gaudiya philosophy. So among those 13 apasampradayas, one is called Kartabhaja, Kartabhaja, and their philosophy is that you can take yourself initiation from some acharya, who is now the aprakat, unmanifest.
3:20All of our great gurus, they are eternal, they are always here, but for those who are conditioned, they cannot directly connect with them.
So jive sakshat nahi tati guru ceta rupai shikshigurahoy krista mahanta sarupai
3:36Because the conditioned soul cannot communicate clearly with the guru who is even living in his heart. Krishna is in your heart, he is also ceca guru, but in our conditioned state we cannot perceive him. Krishna, so Krishna manifests outwardly as the form of the Mahantguru. So Mahantguru means the guru who is present in this world now. Sometimes a person makes an argument, oh, how can you say that this great achari is dead? The great acharis, they never die. So we don't say, no, you cannot take initiation from a great guru who is dead. We never say that a guru is dead. Only their prakat manifests to our senses in this world, and after some time,
4:25They become unmanifest, so when the great teacher becomes unmanifest, then the conditioned souls in this world, they can be connected with him, but through a guru who is manifest, so it's not a question of living guru or dead guru, every pure guru is always living and eternal, it is a question of rakat, manifest to our perception in this life, or aprakat, those who have disappeared, so there's a movement which became popular, in the late 80s, early 90s, called Ritvik, where someone will perform a fire sacrifice and perform the initiation ceremony on behalf of Srila Prabhupada, or any guru who has already left this world. So, even though in those days, then it seemed to be something new, but it was not new, it was just another manifestation of the Aposampradaya called Kartabhadja.
5:26So there's no harm in taking shelter of Srila Prabhupada or any great acharya, but if one wants to enter into bhakti, then one must take initiation from a guru who is here in this world now, invisible, because there should be the consent, consent, you understand? The disciple comes to guru and he said, oh, please accept me as your disciple. So the guru can say yes or no. But if you're trying to be initiated by gurus already left, then how will you know whether there is consent or not? Did he approve of accepting you as disciple? Has he given you a name? Did he give you some specific instructions? Because any achari who has already departed from this world, he's left many, many instructions. Now, which one is for you?
6:30So now you have to administer, you have to give a prescription for yourself. It's like going in the pharmacy. If you go to the pharmacy, there are so many medicines on the shelf. Which one shall I give to myself? Now you've become your own doctor. So this is artificial to say I am this person who has left is actually my guru and I am his disciple. This is artificial because there's no consent from that side and you yourself are giving you the prescription out of so many instructions.
7:05So you become your own guru and pretending that, oh, this is my guru. So this is all different types of duplicity and imitation and deviation from the correct siddhanta.
Rabhandha, Brahmathe, Gonda, Bhagavan, Jiva, Guru, Krista, Prasadi, Bhai, Bhakti, Latta, Vijay, Chaitanya Mahapu, Tauta, Rupa Goswami.
7:31After wandering in this world through many, many lifetimes, those living entities who are fortunate, they have accumulated some sukriti, they have done some services in their previous life somehow or other. and when that sukrati is mature then they meet directly with the guru and from that guru they receive the seed of devotion in their heart. That is the Krishna-seva-bhasana, the desire they want to serve Krishna. So it is necessary to actually meet. We cannot just read a book or see a photograph or something like this. It's good in the beginning. It's very good.
8:14Acharyas, who have become unmanifest from this world, they can still sometimes inspire persons.
8:24It happened many times, I experienced, I experienced myself also before I met him, though he was in this world, but before meeting with him, he gave some inspiration. And also after he left, it happened many times, some devotees came to me and they said, oh, I had a dream and I saw Sri Linderayan Raj and he told me, go to Prayojan.
8:50So I see that even today, though my guru is not physically manifest in this world, but still, he can give inspiration, but he will never say, oh, I'll give you initiation. He may inspire you to go to someone from whom you can become connected with him.
9:09So this is very clearly described everywhere in Shastra.
9:23jnana, tattva-darshan, if you want to know the truth, then you'll have to approach a tattva-darshi, one who has seen Krishna, one who has realized the truth, and give pranam there, surrender there, and render service, and paripraśna means ask questions, so this process of inquiry is necessary, conversation with the spiritual master, also in Bhagavad-gita he said,
evam, parampara, praptam, imam, rajasyo, vidu, sakalena, hamata, yoganasta, parantapa, in this way, Krishna said, the transcendental knowledge of yoga, I have instructed it to Vivasvan, he instructed it to Manu, he instructed it to Ikshvaku, Vivasvan, manave, praha, manur, Ikshvaku, Vivasvan, to Manu, Manu, to Ikshvaku, and in this way, from guru to disciple, guru to disciple, in parampara,
10:24the knowledge comes down. But in the course of time, the unbroken succession became broken and so the knowledge was lost. So unless there's a direct connection, guru to disciple, guru to disciple, then the transcendental knowledge cannot flow and descend into this world today. Understand? Yes, Shiva people. Gurudev, I'm wondering about this topic of impersonalism, if some person can realize Narayana or Vishnu in the earth, how it's possible that they give up the lotus feet of murdering?
11:23That description, that person is not an impersonalist mayavadhi, that type of yogi, which is described in the verse we discussed the other day. Tatschapi, chitta badhisam, shanakaya vyungte, here tatschapi, he means api, this word api means although, and the word api should be connected to all the other words in the verse. evam, haro, bhagavati, pratilapya, bhavas, bhaktya, dravad, ridayah, utpulukar, pramodat, here, utpulukar, means, the yogi is meditating and seeing, the forearm form of Vishnu in his heart, the paramatma, utpulukar, and his hair is standing on end, with joy, so api, although his hair is standing on end, bhaktya, dravad, ridayah, even though his heart is,
12:37starting to melt, ardyamanas, his heart is starting to melt, api, autkantya baspa kalaya, although tears are flowing from his eyes, so to all of these words in this verse, this api that comes in the last line means although, should be applied to all of them, although his heart is melting, although tears are flowing from his eyes, although his hairs are standing on end, but still, he removes the hook of his consciousness from the form of the Lord, alas, alas, fire on him, He is very unfortunate and unfortunate person because he's acting independently because even though Shastra said on the path of jnana, when you attain mukti, you give up jnana, in the path of karma, when you attain jnana, you give up karma, but in the path of bhakti, when you attain your goal, you never give up bhakti, so he's not following scripture, so his heart is a hook, crooked, so he's not an impersonalist, mayavadi, krishna, aparadhi, the mayavadis impersonalists, they think that krishna is an illusion,
13:50They think there is Tamagun, the mode of ignorance, then Rajagun, the mode of passion, then Sattvagun, the mode of goodness, and of all the manifestations of the gunas, the highest manifestation of the mode of goodness is the form of Bhagavan, or Lord Narayan, but ultimately we have to be free from all gunas and all illusion, so beyond that there is Nirvishishpram, Nirakar, Nirvishish, no form, no characteristics, only light, no subject and object.
14:22it. They have that idea. So that is a Mayavadi Krishna, aparadi. That's offense to Krishna. To think that Krishna himself is Maya. But this yogi is not like that. He understands, I am a soul. He understands that the Ishwara of the world is Paramatma. Like in the Yoga Sutras, it is clearly described that Paramatma is Ishwara. He is the guru of the whole world. He was never conditioned. And one can meditate upon him. That is there.
14:58But it is just that some transcendentalists, they have an inclination, they want to attain nirvana, you understand? So if someone wants to attain nirvana but they think that Krishna is their really mayavadis, they think Krishna is maya, this is an aparadha, they'll never attain it. They can never attain because of their offense. The only ones for whom it's possible to attain are actually not mayavadis.
15:27They understand Ishra, but they just have more inclination to the impersonal experience. You understand? And so they may achieve that by, on their path of jana, taking the support of bhakti. Because without bhakti, any other path that is lame, it has no power at all. So there is a, that is the distinction there. Is it clear? If it's not clear, you can ask again.
15:58Actually, I would like to ask also another question that I was thinking was really, because we know that if we take shelter of a guru, he has a particular mood, no? Particular rasa. So, how we become connected with this mood in this life, maybe we have this chance, also in the other life, bhakti, we will start from that point.
16:33Yes, yes. Whatever progress you make in this life, if you don't come to the level of perfection, then when you give up this body and accept another body, you will continue exactly from that point.
16:51So, if a person approaches a Sikh guru, the first part of the question is, how do you attain the mood of guru? So, there are two prominent ways. One is through the Diksha mantra, especially the Gopal mantra. Sri Guru gives the Gopal mantra and when the disciple is remembering this mantra every morning, noon and evening, silently, gradually, gradually, the ishtadeva of the mantra, the form of Krishna and Radhika and Rajgopis and also your own form and your own method of service towards them will begin to manifest from the Gopal mantra.
17:33And the other way in which the mood is imparted is through harikata, listening to harikata. So many different types of harikata, there may be, for example, the kata which is cutting, making detachment from this world, like we told yesterday about the life of Rishasvanga, making the cutting, making detachment from sense gratification. Some kata may be giving some detailed knowledge, but the speciality of the pure instruction of Shri Guru is that in the sound of the words, there is a realization that comes.
18:21It is not like an explanation that you have to try to figure and understand with a material intelligence, but by listening with a submissive heart, in a mood of surrender, in a mood of devotion, then as you are hearing the kata manifests in the heart and you understand the transcendental knowledge and gradually the mood also of the spiritual master will come because the spiritual master is always absorbed in mood of love for Radha and Krishna even if the guru is speaking about Dhruva Maharaj or Prahlad Maharaj but the mood of Radha Krishna will come to you because he's always in that mood it's something quite amazing if someone is very superficial then they will If you mensen will think, oh, I don't want to hear this kata' har, because I want to focus on Radha Krishna. But it's not like this. That devotee who is absorbed in the service of Radha Krishna, whatever they speak, then that feeling will come. Even if they don't speak, and you just sit there, then,
19:28love atoms are emanating, and just be, even if the guru does not speak, but still, his mood will come if the disciple is very serenity. So that part of the disciple will come. Doesn't mean that we should not hear about the glories of Vrindavan and the service of Radha, we should hear, it just means Kim Uta, if even when Guru is silent, the mood of love of Radha Krishna will come, then how much more mood will come, if you will describe all the beautiful prayers of Rupa Goswami and Naratanta Stakura and so on, understand?
