Devotees Vaishnavas: NON-SECTARIAN VAISNAVA-DHARMA

sábado, 20 de marzo de 2010

NON-SECTARIAN VAISNAVA-DHARMA

Martes, 16 de febrero de 2010 a las 9:42

By Srila Saccidananda Bhaktivinode Thakura

The people of India and other countries may be divided into two categories- the asslike and the swanlike. Of these two, the asslike are in the majority. The swanlike are in the minority. Swanlike people abstract the purport of the scriptures for their own advancement and thus benefit themselves.

Everyone has the right to discuss spiritual topics. Yet people are divided into three categories according to their qualifications. Those who do not posses independent power of discrimination are in the first category and are called neophytes, or those with soft faith. They have no alternative to faith. If they do not accept whatever the compilers of the scriptures write as the order of the Lord, then they fall down. They are qualified only for understanding the gross meanings of the science of Krsna; they have no qualification for understanding the subtle meanings. Until they gradually advance by good association and instruction, they should try to advance under the shelter of faith. Those who have not yet succeeded in connecting faith with argument are second grade persons, or madhyama-adhikaris. And those who are expert in connecting these two are perfect in all respects. They are able to attain perfection by utilizing material resources in their independent endeavors. They are called topmost persons, or uttama-adhikaris.

Sectarianism is a natural byproduct of the Absolute Truth. When acaryas first ascertain and instruct the Truth, it is not polluted with sectarianism. But the rules and regulations received through disciplic succession regarding the goal and the method of achieving it are changed in due course of time according to the mentality and locale of the people. A rule that is followed by one society is not necessarily accepted in another society. That is why one community is different from another. As a community gradually develops more respect for its own standards, it develops hatred towards other communities and considers their standards inferior. These sectarian symptoms are seen in all countries since time immemorial. This is prominent amongst neophytes and found to some extent amongst madhyama-adhikaris. Amongst uttama-adhikaris, however, there is no trace of sectarianism. Adherence to a particular standard is the prominent symptom of a society. There are three types of standards-alocakagata, alocanagata, and alocyagata. Alocakagata is when sectarianists accept some external signs. Examples of alocakagata are tilaka, neck beads, saffron robes, and the baptism that is practiced abroad.

The different activities practiced in the process of worship are called alocanagata. Examples of alocanagata are sacrifices, austerities, fire sacrifices, vows, studying scriptures, deity worship, constructing temples, respecting the purity of various trees and rivers, dressing like sannyasis, acting like acaryas, dressing like brahmacaris or grhasthas, closing one s eyes, respecting particular types of books, rules and regulations in eating, and respecting the purity of particular times and places. The examples of alocyagata are attributing personalism or impersonalism on the Supreme Lord, installing deities, exhibiting the mood of an incarnation of the Lord, speculating on heaven and hell, and describing the future destination of the soul. The different forms of these spiritual activities create divisions of sectarianism.

Differences that arise from places, times, languages, behaviors, foods, dresses, and natures of various communities are incorporated within people s spiritual practices and gradually make one community so completely different from another community that even the consideration that everyone is a human being may cease to exist. Due to these differences there is disagreement, cessation of social intercourse, and fighting, even up to the point of killing one another. When an asslike mentality becomes prominent within the kanistha-adhikaris, they certainly indulge in these things. But if they develop a swanlike mentality, then they do not take part in quarrels; rather, they endeavor to attain a higher level. Madhyama-adhikaris do not quarrel so much about
external standards, but they are always attacked by philosophical disagreements. Sometimes they condemn the standards of neophytes and establish their own standards as superior. They condemn the neophytes deity worship in order to establish the worshipable Lord as formless. In such cases, they are also considered asslike people. Otherwise, if they had a swanlike mentality and a desire to attain a higher level, they would respect others practices and inquire about higher topics.

Contradictions actually arise only due to asslike mentality. Swanlike persons consider the necessity for different practices according to one‘s qualification, so they are naturally detached from sectarian quarrels. In this regard, it should be understood that both asslike and swanlike people are found amongst the kanistha-adhikaris and madhyama-adhikaris. I do not expect that asslike people will accept this book with respect. If neophytes and madhyama-adhikaris become completely indifferent in regard to the contradictions found in various practices and try to advance further, then they become swanlike persons. Then they are our respectable and dear friends. Although swanlike personalities may accept a particular practice from birth or childhood according to instructions they have received, they nevertheless remain indifferent and nonsectarian.

The religious principles that will be explained and established in this book are very difficult to name. If these principles are given a particular sectarian name, then other sects will oppose them. Srimad Bhagavatam has therefore extablished sanatana-dharma as satvata-dharma, or religious principles related with the Absolute Truth. Another name for these religious principles is Vaisnava-dharma. Asslike Vaisnavas fall into the categories of Saktas (followers of Durga), Sauras (followers of the sun-god), Ganapatyas (followers of Ganesa), Saivites (followers of Siva), and Vaisnavas (followers of Visnu). But swanlike Vaisnavas are nonsectarian and, therefore, rare. These five types of above-mentioned spiritualists, as found in India, are named according to their respective qualifications. Human beings have two types of tendencies-arthic, or material, and paramarthic, or spiritual. Material tendencies include maintaining the body, constructing a house, marrying, begetting children, studying, earning wealth, material science, factory work, acquiring and maintaining assets, and accumulating piety. Although there are some similarities between the activities of human and animals, the material endeavors of humans are nevertheless superior to the natural tendencies of animals. If after executing their material activities human beings do not take shelter of their constitutional activities, then they are called two-legged animals.

The constitutional activities of a pure soul are called sva-dharma, or one s prescribed activities. The sva-dharma of a living entity is prominently manifested in his pure state of existence. In one s pure state of existence this sva-dharma is present in the form of spiritual activities. All the above-mentioned material tendencies become succesful when dovetailed with spiritulal activities, otherwise they cannot independently help one attain the highest goal. From engagement in material activities up to the awakening of spiritual activities is called the preliminary stage of God consciousness. From this preliminary stage up to the uttama-adhikari stage there are innumerable levels.

Inquiring about truth of the material world is called Sakta-dharma, because the predominating deity of the material world is goddess Durga. All behavior and practice instructed in Sakta-dharma is helpful only in the preliminary stage. Such behavior and practice is meant to bring one closer to spiritual life, and materialistic people may be attracted by this only until they begin to inquire about the Supreme Absolute Truth. Sakta-dharma is the living entities initial spiritual endeavor, and it is extremely essential for people of that level. When the preliminary stage is further strengthened, one attains the next level. One then considers the energy of work and the superiority of heat over dull matter, and one therefore accepts the sun-god, who is the source of heat, as one s worshipable deity. At that time, Saura-dharma is awakened. Later, when one considers even heat as dull matter and animal consciousness as superior, one attains the third stage, Ganapatya-dharma. In the fourth gross stage, Lord Siva is
worshiped as the pure consciousness of the living entities, and Saiva-dharma manifests. In the fifth stage, the consciousness of the living entity worships the supreme consciousness, and thus Vaisnava-dharma is manifest. By nature, there are five types of paramarthic dharmas, or spiritual duties, which have been known throughout the world by different names at different times. If one considers all the different dharmas that are current in India and abroad, one can see that they certainly fall within these five categories.

The religious principles taught by Mohammed and Jesus Christ are similar to the religious principles taught by Vaisnava sects. Buddhism and Jainism are similar to Saiva-dharma. This is scientific consideration of truths regarding religious principles. Those who consider their own religious principles as real dharma and others religious
principles as irreligion or subreligion are unable to ascertain the truth due to being influenced by prejudice. Actually religious principles followed by people in general are different only due to the different qualifications of the practitioners, but the constitutional religious principles of all living entities are one. It is not proper for swanlike persons to reject the religious principles that people in general follow according to their situation. Therefore, with due respect to the religious principles followed by people in general, we will now discuss the living entities constitutional religious principles.

Satvata-dharma, or nonsectarian Vaisnava-dharma, is the living entities constitutional, or eternal, religious principles. The Vaisnava principles that are found in the Mayavada-sampradaya are only indirect imitations of those principles. When such sectarian Vaisnava principles become transcendental, that is, when they are freed from impersonalism, then they become Satvata-dharma, or religious principles related with the Supreme Truth. The different sampradayas, namely dvaita (dualism) dvaitadvaita (simultaneous oneness and difference), suddhadvaita (purified oneness), and visistadvaita (specific monism) that are found in satvata-dharma are nothing but wonderful varieties of sentiments within the Vaisnava science. Actually the various sampradayas are not the result of differences in the basic truth. Impersonalism is diametrically opposite to the science of bhakti. Those Vaisnavas who have accepted impersonalism are not pure Vaisnavas.

Excerpted from the Introduction to Sri Krishna-samhita

Escrito hace aproximadamente 2 meses ·

Krishna Devi

"Unfortunately in this age of Kali there are many mundane persons in the dress of Vaisnavas and Srila Bhaktivinoda Thakura has described them a disciples of Kali. He says, Kali-cela, he indicates that there is another Vaisnava, a pseudo-Vaisnava with tilaka on his nose and kunti beads around his neck. Such a pseudo-Vaisnava associates with money ... Ver másand women and is jealous of successful Vaisnavas. Although passing for a Vaisnava, his only business is earning money in the dress of a Vaisnava. Bhaktivinoda Thakura therefore says that such a pseudo-Vaisnava is not a Vaisnava at all, but a disciple of Kali-yuga. A disciple of Kali cannot become an acarya by the decision of some high court. Mundane votes have no jurisdiction to elect a Vaisnava acarya. A Vaisnava acarya is self-effulgent, and there is no need for any court judgement. A false acarya my try to override a Vaisnava by a high-court decision, but Bhaktivinoda Thakura says that he is nothing but a disciple of Kali-yuga." Srila Prabhupada (Sri Caitanya-caritamrta, Madhya-lila, Ch 1, 218-219)

16 de febrero a las 12:45

Nari Devi Dasi

Krishna Devi, my most humble obeisances to you and all others...Srila Prabhupada and Bhaktivinoda Thakur also special obeisances....
You mentioned earlier that ego is the only thing that we create, everything else so beautiful....You mean false ego, right ? The ego of enjoying mood separate from Krsna which brings the moods of material nature... Our real ego as a humble servant of Krsna is O.K. Is this what you mean ?

16 de febrero a las 13:06

Shanti Devi Dasi

..."My spiritual master (Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupda) did not like the idea that there should be a vote to decide the matter. To elect an acharya is not in accordance with the principles of Hari bhakti. God himself will decide who is the acharya. The acharya is the person who is most dear to the Lord. Who will make that decision? The proper arrangement is when the Lord himself says, 'This person is the one who is most dear to me.'

Therefore the rule of the disciplic succession is that the choice should come from above. The correct process is that the order should be given from higher up. From the worldly point of view, everyone can get together to elect a leader, but the correct process is that the Lord himself indicates which devotee is filled with love for him, and he makes him the acharya. This is the process approved by scripture.

You cannot decide who is a sadhu, an acharya or realized soul by taking a vote on the matter. Someone will say one thing, another something else and the debate will simply go on. Therefore the proper method is that the Lord himself will choose which person should be honored with the position of acharya. The scripture enjoins us to respect this process."... Ver más

Srila Bhakti Dayita Madhava Gosvami Maharaja

16 de febrero a las 13:11

Shanti Devi Dasi

And if we follow this, no way that we will criticise:

Vivek dâs – But O exalted one! I live amidst so many Vaishnavs. Then how can I save myself from such Vaishnav-aparâdh?

Gour kripâ – For this we must stick to a few rules.... Ver más

1. We should always remain engrossed in bhajan and sâdhanâ.

2. We should not discuss anything else other than God.

3. We should speak with anyone only when it is absolutely necessary to do so.

4. We should walk on the road with our head lowered and palms joined – thus
showing respect to everyone.

5. It is best to consider everyone superior to us.

6. When one comes to us and criticizes another person we should say, “I have remembered some urgent work” and quickly leave that place.

7. If we ever see some fault in another, we should think, “my heart is evil, so I am finding a fault in him, it is my fault and not his.” In this manner, we must chastise ourselves.

If we do not live like this, we shall never get rid of aparâdh and these huge barricades will continue to block our progress in bhakti. We will never even realize when, unknown to us, these aparâdhs have accumulated and have formed mountains on our path. (from the book Obsticles in bhakti by Binode Bihari dasa Babaji Maharaja)

16 de febrero a las 13:18

Krishna Devi

Thank you so much Shanti Prabhu. My obeisances to you.@ Nari devi Prabhu, thank you so much. Yes, I meant that. As long as the false ego is involved in `bhoktapana' and `kartapana' (sense of enjoyment and doership without Sri Bhagavan), how can we develop the mood of a servant of Bhagavan and all? We have to develop the Bhagavatarpan buddhi.....Love and hugs to all...

16 de febrero a las 13:24

Shanti Devi Dasi

I am so happy to meet you here, Krishna devi, please keep going in bringing such important things... Thank you, dandavats!

16 de febrero a las 13:27

Sri Ramana Seva Ashram

And those who are expert in connecting these two are perfect in all respects.They are able to attain perfection by utilizing material resources in their independent endeavors. They are called topmost persons, or uttama-adhikaris. >>>>>> It is always good to listen to Topmost persons. who have lead a life of role models, showing us the right Path.

thank U Krishna Devi.

16 de febrero a las 15:47

Krishna Devi

@ Sri Ramana Seva Ashram....Yes, it is always good to listen to Topmost persons. And Ramana is so close to us even at this moment when one remembers His words, " Just as the prey which has fallen into the jaws of a tiger has no escape, so those who have come within the ambit of the Guru's gracious look will be saved by the Guru and will not get ... Ver máslost; yet, each one should by his own effort pursue the path shown by God or Guru and gain release." We hope the grace and compassion of Uttama Adhikaris flows towards all eternally. Love and pranams

16 de febrero a las 16:47

Bishwa Nath Singh

Certaily, the teachings of Param hans Swami Ram Krishna are worth imbibing.His mission are doing very good works.Let us join many to pay our humble obeisance to lotus feet of such a great saint of our country & Maa to seek their bliss for well-being of all living-being of this universe!

17 de febrero a las 3:58

Lakshman Poddar

Thank you , Hare krishna..............

17 de febrero a las 13:40

Krishna Devi

INDICE de sus ARTICULOS Krishna Devi

13 de mayo	DEATH AND DYING IN KRSNA CONSCIOUSNESS
05 de mayo	AN ARDENT PRAYER TO THE MIND
04 de mayo	HA HA MORA GAURA KISORA
03 de mayo	KRSNA BAMSI GITA SUNI
24 de marzo	RAMASTAKAM
24 de marzo	GLORY TO SHRI RAMA
21 de marzo	UNDERSTANDING THE NATURE OF THE WORLD - PART 2
20 de marzo	UNDERSTANDING THE NATURE OF THE WORLD - Part 1
06 de marzo	MEDITATING ON SRI SRI RADHA KRSNA: `Radha Krsna Koro Dhyana'
04 de marzo	SVAPNA VILASAMRTA : Nectar Pastimes in a Dream
03 de marzo	THE GURU BRINGS OUT THE DIVINE ESSENCE IN THE DISCIPLE
25 de febrero	GURU AND SASTRAS
23 de febrero	LORD CAITANYA – THE MOON OF GODRUMA
20 de febrero	MOTHER SPEAKS: CULTIVATING A COMPASSIONATE HEART
19 de febrero	TAKE AWAY MY WILL KRSNA
16 de febrero	NON-SECTARIAN VAISNAVA-DHARMA
14 de febrero	REASON AND LOVE
12 de febrero	Siva, Krsna, Guru, and Sisya
12 de febrero	Sant Jnaneshwar of Alandi, Maharashtra (India)
10 de febrero	AMMA TALKS TO LINDA JOHNSEN FOR YOGA JOURNAL
08 de febrero	Sri Radha-Bhajana Mahima (Glorification of worship to Sri Radha)
03 de febrero	VIRAHASTAKAM: PRAYERS OF SEPARATION FROM SRILA BHAKTISIDDHANTA SARASVATI THAKURA
30 de enero	THE MOONRAYS OF LOVING DEVOTION
28 de enero	NITAI-PADA-KAMALA
27 de enero	TRUTH AND BEAUTY
06 de enero	NO SONG WITHOUT KRISHNA:IN GLORIFICATION OF KAVIRAJ JAYADEVA GOSWAMI -
05 de enero	AMMA ON COMPASSION AND PREMA BHAKTI
03 de enero	O HARI - NAMA
2009
30 de diciembre	Jaya Radhe Jaya Krsna
28 de diciembre	Adore Adore Ye All
24 de diciembre	THE NECTAR OF THE HOLY NAME
20 de diciembre	GLORIFYING THE LOTUS FEET OF SRI RADHIKA
18 de diciembre	PREMA BHAKTI: LOVE GOD WITH ALL THY HEART
06 de diciembre	RADHIKA SARADA INDU NINDIMUKHA
04 de diciembre	THE PRINCIPLE REASON FOR THE DESCENT OF SRI CAITANYA MAHAPRABHU
03 de diciembre	RADHA RAKA SASADDHARA MURALI KARA
01 de diciembre	KRISHNA IS THE ABSOLUTE TRUTH
20 de noviembre	SRI SRI RADHIKA ASTOTTARA SATA NAMA STOTRAM by Srila Raghunatha Dasa Goswami
19 de noviembre	LOVE FOR THE LORD IS THE ETERNAL RELIGION
17 de noviembre	SRI RUPA-CINTAMANI
16 de noviembre	RADHIKA STUTI
13 de noviembre	SRI KRSNA'S SIXTY- FOUR DIVINE QUALITIES
12 de noviembre	QUALITIES OF SRIMATI RADHARANI
12 de noviembre	SPIRITUAL NEED, PAIN AND CARE: RECOGNITION AND RESPONSE IN ISKCON
07 de noviembre	YAMUNASHTAKAM
05 de noviembre	PRAYERS TO THE QUEEN OF VRNDAVAN- SRILA RUPA GOSWAMI
04 de noviembre	SRIMATIJI IS THE EPITOME OF TRANSCENDENTAL MELLOWS
03 de noviembre	SELFLESS LOVE AND DEVOTION TO GOD