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Reflections on Guru-purnima

By Giriraj Swami
Today is Guru-purnima. Srila Prabhupada has explained that the system of honoring the spiritual master is current in all sections of Vedic followers. In the Mayavadi (impersonalist) sects, the disciples offer respect to the spiritual master every year on Guru-purnima. And in the Gaudiya Vaisnava sampradaya, the disciples offer homage annually on the appearance day of the spiritual master; this occasion is called Vyasa-puja, because the spiritual master represents Vedavyasa

Reflections on Guru-purnima


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Reflections on Guru-purnima
By Giriraj Swami
Today is Guru-purnima. Srila Prabhupada has explained that the system of honoring the spiritual master is current in all sections of Vedic followers. In the Mayavadi (impersonalist) sects, the disciples offer respect to the spiritual master every year on Guru-purnima. And in the Gaudiya Vaisnava sampradaya, the disciples offer homage annually on the appearance day of the spiritual master; this occasion is called Vyasa-puja, because the spiritual master represents Vedavyasa, the empowered incarnation of Krsna who compiled the Vedic literatures, and the bona fide spiritual master presents the same knowledge through disciplic succession. Yet although Guru-purnima is generally observed by the Mayavadi groups, because today has been announced as Guru-purnima, we shall take the opportunity to discuss the principle of guru–and glorify the acarya-sampradaya.
Guru is a deep subject. We sing, vande ‘ham sri-guroh sri-yuta-pada-kamalam sri-gurun vaisnavams ca. We offer respects to the spiritual master in singular, to the spiritual masters in plural, and to all Vaisnavas. The singular spiritual master is our personal spiritual master, the plural spiritual masters are the predecessor acaryas, and the Vaisnavas are the followers of the spiritual master. We offer respects to them all, because they all come in the same line, the disciplic succession (parampara) from Krsna Himself.
Srila Prabhupada explains, “The offering of respect to the spiritual master means offering respect to all the previous acaryas. Gurun means plural number. All the acaryas, they are not different from one another, because they are coming in the disciplic succession from the original spiritual master and they have no different views.” Thus we offer respects to the predecessors.
Similarly, we offer respects to the followers. Srila Prabhupada explains further, “Spiritual master means they must have many followers, who are all Vaisnavas. They are called prabhus, and the spiritual master is called Prabhupada, because at his lotus feet there are many prabhus. Pada means ‘lotus foot.’ All these Vaisnavas are prabhus. So they are also offered respectful obeisances–not the spiritual master alone, but along with his associates. And these associates, his disciples, are all Vaisnavas. Therefore they should also be offered respectful obeisances.” (SP comment on Mangalacarana, January 8, 1969)
For us in ISKCON, Srila Prabhupada is the main guru; he is the founder-acarya. But he also has his associates–Sripada Gour Govinda Swami, Sripada Tamal Krishna Goswami, Sripada Sridhar Swami, Sripada Bhakti Tirtha Swami, Sripada Bhaktisvarupa Damodara Swami–to name some prominent ones who have departed. And of course, Prabhupada is being served by so many others today, and we can serve and learn from all of them.
“One who teaches can be treated as spiritual master. . . . So if we take instruction from them, all senior godbrothers may be treated as guru. There is no harm. Actually, you have only one spiritual master, who initiates you, just as you have only one father. But every Vaisnava should be treated as prabhu, master, higher than me, and in this sense, if I learn from him, he may be regarded as guru.” (Srila Prabhupada letter dated November 20, 1971)
The original guru is Krsna. He speaks the knowledge of the Bhagavad-gita and enunciates the principles of religion. Dharmam tu saksad bhagavat-pranitam: the principles of dharma–bhagavata-dharma, prema-dharma–are enacted by the Supreme Personality of Godhead. We cannot manufacture dharma. In reality, dharma means “the laws of God,” or “the orders of God.” So, dharmam tu saksad bhagavat-pranitam: the principles of religion are enacted by the Lord Himself. We cannot make religious principles any more than we can make our own laws. Srila Prabhupada gave the example that you can’t just get together with some friends and pass your own laws. “Okay, now I think we should legalize marijuana. Everyone agree? Good. Passed.” Law means that it must be enacted by the government, by the parliament or legislature. Similarly, dharma is enacted by God.
dharmam tu saksad bhagavat-pranitam na vai vidur rsayo napi devah na siddha-mukhya asura manusyah kuto nu vidyadhara-caranadayah
“Real religious principles are enacted by the Supreme Personality of Godhead. Although fully situated in the mode of goodness, even the great rsis who occupy the topmost planets cannot ascertain the real religious principles, nor can the demigods or the leaders of Siddhaloka, to say nothing of the asuras, ordinary human beings, Vidyadharas, and Caranas.” (SB
6.3.19)
The conclusion of the Bhagavad-gita is sarva-dharman parityajya mam ekam saranam vraja–to give up all varieties of dharmas and just surrender to Krsna. And to understand the confidential truths about religious principles and the knowledge of the Bhagavad-gita, we need the help of mahajanas, authorities in Krsna consciousness–gurus.
svayambhur naradah sambhuh kumarah kapilo manuh prahlado janako bhismo balir vaiyasakir vayam
dvadasaite vijanimo dharmam bhagavatam bhatah guhyam visuddham durbodham yam jnatvamrtam asnute
“Lord Brahma, Bhagavan Narada, Lord Siva, the four Kumaras, Lord Kapila [the son of Devahuti], Svayambhuva Manu, Prahlada Maharaja, Janaka Maharaja, Grandfather Bhisma, Bali Maharaja, Sukadeva Gosvami, and I myself [Yamaraja] know the real religious principle. My dear servants, this transcendental religious principle, which is known as bhagavata-dharma, or surrender unto the Supreme Lord and love for Him, is uncontaminated by the material modes of nature. It is very confidential and difficult for ordinary human beings to understand, but if by chance one fortunately understands it, he is immediately liberated, and thus he returns home, back to Godhead.” (SB
6.3.20-21)
This confidential knowledge is given by God in scriptures and passed down through disciplic succession (evam parampara-praptam) to great souls who in turn impart the knowledge to their eager followers. And of all scriptures, Srimad-Bhagavatam is considered the most important, the ripened fruit of the tree of Vedic knowledge.
nigama-kalpa-taror galitam phalam suka-mukhad amrta-drava-samyutam pibata bhagavatam rasam alayam muhur aho rasika bhuvi bhavukah
“O expert and thoughtful men, relish Srimad-Bhagavatam, the mature fruit of the desire tree of Vedic literatures. It emanated from the lips of Sri Sukadeva Gosvami. Therefore this fruit has become even more tasteful, although its nectarean juice was already relishable for all, including liberated souls.” (SB 1.1.3)
This nectarean fruit is passed down to us through disciplic succession. In commenting on this verse, Srila Visvanatha Cakravarti Thakura gives the example of a mango tree. To get a ripe mango from the top of a tree, different boys climb onto different branches. The boy at the top plucks the fruit and hands it to the boy on the next branch down, that boy hands it to the one on the next branch, and so on, until finally it reaches the boy on the ground–in the same perfect condition as when it was at the top of the tree. It hasn’t been bruised or broken but has been delivered intact, just as it was.
At the top of the tree is Krsna, and He passes down the knowledge to Brahma. Brahma passes it to Narada, and Narada passes it to Vyasa. (Today is also called Vyasa-purnima because Vyasadeva, who compiled the Vedic literature, appeared on this day.) Vyasa passes it to Madhvacarya, and so on–Caitanya Mahaprabhu, the Six Gosvamis, and further down, Srila Bhaktivinoda Thakura, Srila Gaurakisora dasa Babaji Maharaja, Srila Bhaktisiddhanta Sarasvati Thakura, and Srila Prabhupada. And now the followers of Srila Prabhupada are presenting the same knowledge. They follow and present the same teachings–that is their qualification.
About Vedavyasa, Srila Prabhupada wrote: “Vyasadeva was a real person accepted by all authorities, and anyone can judge how wonderful he was to have compiled the Vedic literatures. He is therefore known as Mahamuni. Muni means ‘thoughtful’ or ‘great thinker’ or ‘great poet,’ and maha means still greater. There is no comparison of Vyasadeva with any other writer or thinker or philosopher. Nobody can estimate the scholarly importance of Srila Vyasadeva. He composed many millions of Sanskrit verses, and we try to receive just a fragment of the knowledge in them by our tiny efforts. Srila Vyasadeva therefore summarized the whole Vedic knowledge in Srimad-Bhagavatam, which is known as the ripened fruit of the desire tree of Vedic knowledge. The ripened fruit is received hand to hand through disciplic succession, and anyone who does this work in disciplic succession from Srila Vyasadeva is considered a representative of Vyasadeva, and as such the bona fide spiritual master’s appearance day is worshiped as Vyasa-puja.” (Srila Prabhupada letter dated August 25, 1970)
Not only is today Vyasa-purnima, the appearance day of Vedavyasa, but it is also the disappearance day of Srila Sanatana Gosvami, the seniormost of the Six Gosvamis of Vrndavana. His book Brhad-Bhagavatamrta was the first major work of the Six Gosvamis. Sanatana Gosvami also comes in the disciplic succession from Lord Krsna to Brahma, but he is especially significant because he is a direct follower of Sri Caitanya Mahaprabhu, who is Krsna Himself. Because Lord Caitanya is Krsna, He is capable of beginning His own disciplic succession, but because He was acting as a devotee, He chose to take initiation in the disciplic succession from Krsna and Brahma. Still, He is God, and the process by which He imparted knowledge to His immediate followers–Rupa Gosvami and Sanatana Gosvami–is comparable to the way Lord Krsna imparted knowledge to Brahma. Srila Krsnadasa Kaviraja Gosvami, in his Caitanya-caritamrta, writes of Sanatana’s younger brother Rupa:
vrndavaniyam rasa-keli-vartam kalena luptam nija-saktim utkah sancarya rupe vyatanot punah sa prabhur vidhau prag iva loka-srstim
“Before the creation of this cosmic manifestation, the Lord enlightened the heart of Lord Brahma with the details of the creation and manifested the Vedic knowledge. In exactly the same way, the Lord, being anxious to revive the Vrndavana pastimes of Lord Krsna, impregnated the heart of Rupa Gosvami with spiritual potency. By this potency, Srila Rupa Gosvami could revive the activities of Krsna in Vrndavana, activities almost lost to memory. In this way, He spread Krsna consciousness throughout the world.” (Cc Madhya 19.1) Lord Caitanya also empowered him to write books on bhakti-yoga, and the same could be said about Sanatana Gosvami.
We are followers of the Six Gosvamis–followers of their followers. Srila Narottama dasa Thakura prays,
ei chaya gosai yara-mui tara dasa tan’-sabara pada-renu mora panca-grasa
“I am the servant of that person who is a servant of the Six Gosvamis. The dust of their holy feet is my five kinds of foodstuffs.”
And:
tandera carana sevi-bhakta-sane vasa janame janame hoy ei abhilasa
“This is my desire, that birth after birth I may live with those devotees who serve the lotus feet of the Six Gosvamis.”
A few weeks ago we were fortunate to have four devotees from Dallas–disciples of Tamal Krishna Goswami–visit us in Santa Barbara. At the same time, Mayapur dasa, Sridhar Swami’s personal servant for many years, was also with us. So we thought it a good occasion to remember these two stalwart servants of Srila Prabhupada, these two powerful preachers, Tamal Krishna Goswami and Sridhar Swami. And it was very enlivening and purifying. All of the devotees spoke so beautifully–each and every one–and one could really feel Tamal Krishna Goswami’s and Sridhar Swami’s presence and really feel united with Srila Prabhupada and his associates. Niranjana Swami also spoke very beautifully and led kirtana.
I do feel that these leaders of the movement . . . Although we are all godbrothers in that we were all initiated by Srila Prabhupada, still, among Srila Prabhupada’s followers, there are some who were–and are–really leading the movement and showing the way for others to follow. Certainly Tamal Krishna Goswami was a great pioneer, and Sridhar Swami and the others I mentioned. And even now devotees are following Srila Prabhupada and leading us and showing us the way. We also are trying to make our little contributions, but still, there are some who are ahead of us, showing the way and making it easier for us to follow. And that is natural. It will always be that way.
At the same time, it is also very personal and individual–through whom Krsna speaks to whom. It is not that everyone has to follow only one particular person. Krsna can manifest Himself–Srila Prabhupada can manifest himself–through different servants, different Vaisnavas, and we should be open to that flow of mercy however, and through whomever, it comes. It is not stereotyped or fixed or rigid. That mercy can come in different ways, and we should be open to it. That is really the principle of guru: Krsna’s instructions come to us through some servant of Krsna, some representative of Krsna–and it is not limited to only one. Krsna can speak to us through many mouths, through many personalities, and we should be open to that guidance. We should take His instructions on our head and follow them. That is how Krsna guides the conditioned souls back home, back to Godhead. He can engage any number of His servants to help us; and God knows we need all the help we can get. So we shouldn’t be sectarian. We shouldn’t cut ourselves off from any flow of mercy that may come to us by the arrangement of the Lord, or the arrangement of Srila Prabhupada, or the arrangement of any of our spiritual masters.
I always think of the example of Raghunatha dasa Gosvami, because he had so many gurus. Of course, he was a direct associate of Lord Caitanya Himself, but even then, he was helped by so many well-wishers and guides. First, He was initiated by Yadunandana Acarya, Raghunatha’s family’s spiritual master. Yadunandana Acarya himself was a great Vaisnava, an initiated disciple of Advaita Acarya and an intimate student of Vasudeva Datta. And Balarama Acarya, a dear associate of Haridasa Thakura, was Raghunatha’s family’s priest. Raghunatha learned from him too. Balarama Acarya and Yadunandana Acarya were friends, and both used to host Haridasa Thakura at their homes. For some time, Balarama Acarya provided Haridasa with a thatched hut and prasada, and at that time, while still a student, Raghunatha visited Haridasa Thakura daily, and it is said that because of the mercy Haridasa showed him then, Raghunatha later attained the mercy of Sri Caitanya Mahaprabhu. Once, Balarama Acarya invited Haridasa Thakura to speak in the assembly of Raghunatha’s family, the Majumadaras, and thus Raghunatha heard from him again, about the glories of the holy name.
Eventually, Raghunatha dasa met Nityananda Prabhu at Panihati and got His benediction to become free from all obstacles and attain shelter at the lotus feet of Sri Caitanya Mahaprabhu. Soon, Raghunatha escaped from home, traveled by foot to Puri, and attained the merciful shelter of Sri Caitanya Mahaprabhu–by the mercy of Nityananda Prabhu. Then Caitanya Mahaprabhu entrusted Raghunatha dasa to Svarupa Damodara Gosvami: “I entrust Raghunatha to you. Please accept him as your son or servant.” Raghunatha was very young then; he was only about twenty-two. Then the Lord took Raghunatha’s hand and personally placed him in the hands of Svarupa Damodara Gosvami. And so Raghunatha became Svarupa Damodara’s assistant. Svarupa Damodara was Sri Caitanya Mahaprabhu’s secretary, and Raghunatha dasa in effect became assistant secretary.
After Caitanya Mahaprabhu left this world, followed by Svarupa Damodara and almost all of His other intimate associates, Raghunatha dasa felt bereft: “I am all alone. There is no reason to live. How can I live without my prabhus, without all of my masters?”
Raghunatha dasa felt so much separation that he decided to go to Vrndavana to see the lotus feet of Rupa and Sanatana and then give up his life by jumping from Govardhana Hill. But the two brothers did not allow it. They prevailed upon him to stay with them and speak about Mahaprabhu’s later pastimes. “You should not give up your life,” they told him. “You were with Sri Caitanya Mahaprabhu in Puri and were witness to so many of His intimate pastimes. You should stay with us and tell us about your experiences with Him.” And they accepted him as their third brother.
Especially Sanatana Gosvami gave him shelter and took care of him. At first, when Raghunatha dasa Gosvami was doing bhajana at Radha-kunda, he didn’t have any residence. And while doing his bhajana, he was pretty much oblivious to everything else. He would chant, but he could hardly chant sometimes, because he would go into trance. Still, he did chant at least one lakh names every day. But it could happen that he would chant one name and then go into deep trance, and the pastimes of Krsna would play in his mind. Like that, he was chanting Krsna’s name and remembering Krsna’s pastimes one day, and the hot sun was beating down on his head. Srimati Radharani Herself then came and held a cloth over his head, but he didn’t know it, because he was in deep meditation. But Sanatana Gosvami understood, and he personally built a bhajana-kutira for Raghunatha dasa Gosvami. He took care of Raghunatha dasa in every respect.
In his book Vilapa-kusumanjali, Raghunatha dasa Gosvami begins by offering respects to his gurus. In Sanskrit devotional works, authors begin by offering respects to their gurus and worshipable Deities. So at the beginning he offers respects to Sanatana Gosvami:
vairagya-yug-bhakti-rasam prayatnair apayayan mam anabhipsum andham krpambudhir yah para-duhkha-duhkhi sanatanas tam prabhum asrayami
“I was unwilling to drink the nectar of devotional service possessed of renunciation, but Sanatana Gosvami, out of his causeless mercy, made me drink it, even though I was otherwise unable to do so. Therefore he is an ocean of mercy. He is very compassionate to fallen souls like me, and thus it is my duty to offer my respectful obeisances unto his lotus feet.”
(Vilapa-kusumanjali 6)
In this verse, Raghunatha dasa Gosvami describes Sanatana Gosvami with a phrase that Srila Prabhupada often quoted (for all compassionate Vaisnavas): para-duhkha-duhkhi–”he felt sorrow in the sorrow of others.” Raghunatha dasa says, vairagya-yug-bhakti-rasam prayatnair–he gave me the nectar of devotional service enriched with renunciation; anabhipsum andham–but I was unwilling (anabhipsum) to drink it, because I was blind (andham) to my spiritual well-being; so apayayan mam–he forced me to drink it. Sanatana Gosvami is an ocean of mercy (krpambudhi), and therefore I offer my respectful obeisances to him. I take shelter of him, my master (prabhum asrayami).
Srila Prabhupada paraphrased this verse in composing a verse to honor his sannyasa-guru, Srila Bhaktiprajnana Kesava Gosvami Maharaja. He used almost the same words. The idea is that it is very hard to become free from the shackles of family life. Of course, one can be a pure devotee in the grhastha-asrama–that is another thing–but to preach, sannyasa may be advised.
As Srila Prabhupada describes it, he was having dreams–one might say recurring nightmares–that his guru maharaja was calling him to follow him and preach. And as Prabhupada describes it, he would wake up horrified: “How can I take sannyasa and become a mendicant? How can I leave my wife and children? What will happen then?” It’s a long story, but eventually Prabhupada accepted vanaprastha. He went to Jhansi and began the League of Devotees there. But there was some politics. The wife of the governor wanted the property that Srila Prabhupada had been using for the League of Devotees. She made all efforts to get it for some ladies’ program, and because she was so influential, Prabhupada decided not to fight against her. So he left and went to Mathura, where he stayed in the matha of his godbrother Bhaktiprajnana Kesava Gosvami Maharaja. And Kesava Maharaja insisted, “You must take sannyasa.” To fully take up the order of the spiritual master and preach, one must accept the renounced order of life. And Prabhupada did it. He took sannyasa.
Then, in 1968–the early days of the movement in the West–in Seattle, Srila Prabhupada got news that His Holiness Kesava Maharaja had passed away. So he held a meeting with the disciples there and spoke about the history, how his guru maharaja and his godbrother had “forced” him to take sannyasa: “My godbrother insisted. Not he insisted–practically my spiritual master insisted through him, that ‘You accept.’ He wanted me to become a preacher, so he forced me through this godbrother: ‘You accept.’ So, unwillingly I accepted.”
Srila Prabhupada saw his guru maharaja working through his godbrother, speaking through his godbrother–another Vaisnava–and he composed this verse, very similar to the one Raghunatha dasa composed for Sanatana Gosvami–but for Kesava Maharaja. Apayayan mam anabhipsum andham. “I was unwilling to take the medicine of bhakti with detachment because I was blind. I could not see my future, that spiritual life is the brightest future. So the Vaisnavas, the spiritual master, they force: ‘You must drink.’ ” Sri-kesava-bhakti-prajnana-nama krpambudhir yas tam aham prapadye: “Sri Bhaktiprajnana Kesava is an ocean of mercy, and I offer my respectful obeisances unto him.”
So, Sanatana Gosvami was a great shelter to Vaisnavas in Vrndavana. He was not only intelligent–all the Gosvamis were most intelligent–but he was very shrewd, or clever. He understood politics and diplomacy. It is said that Rupa Gosvami was very simple but that Sanatana Gosvami was very astute; he could understand people’s motives and intentions. So he was able to protect devotees in the most practical ways, because he had that type of intelligence. And he protected Raghunatha dasa Gosvami on every level.
Then, on the day of Guru-purnima, because Sanatana Gosvami was the seniormost of the Gosvamis and the siksa-guru of almost everyone in Vrndavana, the Vaisnavas went to Govardhana to offer him respects. Upon their arrival at his bhajana-kutira at Manasa-ganga, they saw that he was in trance. He didn’t move at all. So they waited. They didn’t want to disturb him.
Eventually they understood that he had left, and they all were overwhelmed with separation. They took him on parikrama of Govardhana Hill. He would faithfully do parikrama of Govardhana Hill every day. Then they weren’t sure where to place his body. And Jiva Gosvami, who was the leader after Sanatana, decided that they should bring him back to Vrndavana, close to the temple of the Deity of Madana-mohana, who was so dear to him. So, that took place on Guru-purnima.
We can see how the devotees helped each other. Everyone helped everyone. In Sri Caitanya-caritamrta, we find that all the Vaisnavas were always helping each other. And we should learn from their example. We should develop that mood. Of course, help can come in different ways. Sometimes it comes in terms of instruction, and sometimes it comes in practical ways, like Sanatana Gosvami’s building Raghunatha dasa Gosvami’s bhajana-kutira. These exalted devotees were always serving each other–serving Sri Caitanya Mahaprabhu and serving each other. And that should be our mood: to serve each other, actually help each other–and to learn from each other.
In the Eleventh Canto of Srimad-Bhagavatam, we learn how an avadhuta brahmana took lessons from others, twenty-four siksa-gurus: from material elements, natural phenomena, plants, animals–even from a prostitute. By his intelligence, he learned from all of them, and he accepted them all as his gurus. For example, he learned from the mountain that a saintly person should devote all his efforts to the service of others and make their welfare the sole reason for his existence (as we learn from Govardhana Hill). From the python he learned that one should give up material endeavor and accept what comes of its own accord–one should remain peaceful and steady, indifferent to material gain but always alert to self-realization. Even from Pingala, a prostitute, he learned. Because she had no other source of income, she was very anxious for customers. One night she was waiting, waiting, waiting, and still no customer came. Finally, at the end of the night, she felt disgusted with her situation and thus became detached. From Pingala he learned detachment–and attachment for the Supreme Personality of Godhead, whom she accepted as her ultimate shelter and object of love.
So we can learn from anyone and anything. If we are sincerely trying to serve Krsna and to understand how best to serve Him, the Lord in the heart will give us the intelligence how to learn from others–even from trees and grass. Caitanya Mahaprabhu glorified the trees and grass, for from them we learn how to be tolerant and humble. So we can learn from anyone and everyone, and everything.
We can learn even from demons–and we are surrounded by them. Big business people, with their advertising and other strategies, are so clever. We should be that shrewd and clever for Krsna. Materialistic leaders figure out how to trap people in their nets and pull them in and keep them. We can learn from such powerful materialists how to attract people and keep them, for Krsna–how to be organized and intelligent, for Krsna. If we are in the proper mood, anything can remind us of devotional service and be used for Krsna’s benefit. Anyone can be a siksa-guru for us if we are absorbed in the mood of serving Krsna, fixed in Krsna consciousness.
But in particular, and especially on occasions like today, we are enjoined to offer respectful obeisances unto our diksa- and siksa-gurus in disciplic succession, from Krsna to Brahma to Narada to Vyasa, from Caitanya Mahaprabhu to Sanatana Gosvami, from Srila Prabhupada to his followers, which include all of you.
Thank you very much.
Hare Krsna
 
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1 kavicandra swami
Thank you very much for this brilliant essay.
This comment is something the we should to heart:
“We can learn even from demons–and we are surrounded by them. Big business people, with their advertising and other strategies, are so clever. We should be that shrewd and clever for Krsna. Materialistic leaders figure out how to trap people in their nets and pull them in and keep them. We can learn from such powerful materialists how to attract people and keep them, for Krsna–how to be organized and intelligent, for Krsna. If we are in the proper mood, anything can remind us of devotional service and be used for Krsna’s benefit. Anyone can be a siksa-guru for us if we are absorbed in the mood of serving Krsna, fixed in Krsna consciousness.”
We can also learn from other religions about preaching spirit and techniques. Realizing the we have such a valuable treasure should inspire us to spread it everywhere.
Your servant,
Kavicandra Swami
Comment posted by kavicandra swami on July 28th, 2010
2 Kulapavana
The day of full moon, Purnima, in the month of Ashadh (July-August) is traditionally celebrated as Guru Purnima as this was the day when Krishna-dwaipayana Vyasa was born. It is not true that only Mayavadis observe Guru Purnima. That day is observed by all Vaishnava sects, including most Gaudiya Vaishnava lineages.
Comment posted by Kulapavana on July 28th, 2010
3 Giriraj Swami
I may not be as aware as you of how different groups observe Guru Purnima. What I wrote was based on two letters from Srila Prabhupada:
“Guru Purnima is generally performed by the Mayavadi sects. The idea of Guru Purnima is to offer gratitude to the spiritual master by the disciple once in a year. That is called Guru Purnima. So far as we are concerned, Gaudiya Vaisnavas, we offer all our gratefulness to the spiritual master on his appearance day ceremony, called Vyasa-puja.” (SP letter dated August 2, 1969)
“In the Mayavadi Sampradaya they observe the Guru Purnima day to offer respect to the spiritual master. This system of offering respect to the spiritual master is current in all sections of Vedic followers, but so far we the Gaudiya Sampradaya is concerned, we offer on the appearance day of the spiritual master our humble homage annually, and this particular auspicious moment is called Vyasa-puja.” (SP letter dated August 25, 1970)
Srila Prabhupada wanted us in ISKCON to offer our gratitude and homage to the spiritual master on his appearance day in particular, in the Vyasa-puja ceremony. That said, we should always feel gratitude and offer homage to the spiritual master.
Thank you very much. Hare Krsna.
Your servant,
Giriraj Swami
Comment posted by Giriraj Swami on July 29th, 2010
4 KKDasa
Here is some additional information about the significance of Guru-purnima within our Iskcon.
On a morning walk HH Tamal Krishna Mahäräja asked what was the significance of Guru-pürnimä, and Srila Prabhupäda replied simply, “Guru-püjä, that you are doing daily.”
Tamala Krsna: Today is the disappearance day of Sanatana Gosvami.
Prabhupada: Oh.
Tamala Krsna: It is also guru-purnima.
Prabhupada: Today?
Tamala Krsna: : Yes. Is there some special celebration or significance?
Prabhupada: Guru-puja, that you are doing daily.
Morning Walk — July11, 1976, New York
Ys, Kesava Krsna dasa.
Comment posted by KKDasa on July 29th, 2010
5 Kulapavana
Dandavat pranams, Maharaja…
I was merely providing context to your very nice article. Here is a link to a recent Guru Purnima observance at Sree Chaitanya Gaudiya Math:
http://www.vina.cc/news/index......-Math.html
The observance of Guru Purnima in Gaudiya Matha was established by Srila Bhaktisiddhanta.
Y.s.
Comment posted by Kulapavana on July 29th, 2010

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