Tridandisvami Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja
THIS DEFINITON OF SRILA PRABHUPADA
Respected Brajanatha prabhu, Dandavats and thank you for the engagement. I hope I will learn something here, by hearing Gurudeva’s answers.
I don’t know if I am correct on any of my understandings, but here are my questions: Bhagavat prabhu has many nice points, and here are the few that I have questions about. Because of the grammar of this paragraph, it is hard to know what he is trying to say (and there are a few more such almost-as-difficult-paragraphs) It seems like he says that the founders of the sampradayas, like Laksmi, Rudra, etc. are also the sampradaya acaryas. But I understood that Ramanujacarya, Madhva, etc are the sampradaya acaryas and that Laksmi, Brahma the 4 kumaras and Rudra are the founders or establishers of the sampradaya but not the sampradaya acaryas. Bhagavat also says later that Madhva etc are the sampradaya acaryas, and here he seems to say they are ALSO, but that Laksmi etc. are ALSO. What does Gurudeva say? Here is Bhagavat prabhu’s paragraph. If he is saying the correct thing, his English needs clarity:It appears that Srila Prabhupada and Srila Saraswati Thakur are indicating that the title Sampradaya Acarya refers to a fully self-realized person who has founded a Sampradaya, such as Lord Brahma, Lord Siva, The Goddess Laxmi, and The Four Kumaras and whose teachings are most prominent in that line which is the one point in common among t”he four aforementioned Acarya’s that is different from all the other Acarya’s in the disciplic succession. And those fully self-realized persons who define and elucidate on those teachings for kali yuga via a commentary on the Vedanta Sutra such as Ramanujacarya, Madhvacarya, Visnuswami and Nimbarka which is the one point in common among the four aforementioned Acarya’s that is different from all the other Acarya’s in the disciplic succession.
It seems that Bhagavat prabhu is saying here that Lord Caitanya is the sampradaya acarya of the Brahma-Madhva-Gaudiya sampradaya, and he is also saying that Mahaprabhu is the founder (like Laksmi, itc.) He says Mahaprabhu “established” that separate branch of the Madhva sampradaya. I thought I read in 5 Essays that God never founds a sampradaya. His associates do. Of course Bhagavat is correct in his historical statements about the Lord’s activities, and he quotes from scripture, but can Mahaprabhu be called by that title? What does Gurudeva say? Here is Bahgavat prabhu’s paragraph: Now the question may arise that if our branch of the Brahma-Madhva-Gaudiya Sampradaya is so distinguished from the rest of the Sampradaya then who would be awarded the title of Sampradaya Acarya in our particular branch of the Brahma-Madhva-Gaudiya Sampradaya. If we follow the teachings of our two predecessor spiritual masters I believe we would find that the above definition of the founder of the Sampradaya would apply to Sri Caitanya Mahaprabhu. He established a separate branch of the Brahma-Madhva Sampradaya as the Brahma-Madhva-Gaudiya Sampradaya when He defeated the Tattva Vadis in Udipi. There is also another quote from the Navadvipa Mahatmya in which Sri Caitanya Mahaprabhu shows Nimbarka in a vision how He will take the essence of each Sampradaya to establish the Brahma-Mahdva-Gaudiya-Sampradaya in Kali yuga as its Sampradaya Acarya: "'Later, when I begin the sankirtana movement, I Myself will preach the essence of the four Vaisnava philosophies. From Madhva I will receive two essential items: his complete defeat of the Mayavada philosophy, and his service to the Deity of Krsna, accepting the Deity as an eternal spiritual being. From Ramanuja I will accept two great teachings: the concept of bhakti unpolluted by karma and jnana, and service to the devotees. From Visnusvami's teachings I will accept two main elements: the sentiment of exclusive dependence on Krsna, and the path of raga-bhakti And from you I will receive two excellent principles: the necessity of taking shelter of Radha, and the high esteem for the gopis' love of Krsna.' "
Then, Bhagavat prahu says that if Mahaprabhu is the founder of the branch-sampradaya (and also the sampradaya acarya), Baladeva Vidyabhusamna would be the sampradaya acarya of that branch sampradaya. What does Gurudeva say? Here is Bhagavat prabhu’s paragraph: The person who defined Sri Caitanya Mahaprabhu’s particular teachings of acintya veda aveda tattva when he wrote the Govinda Bhashya commentary on Vedanta Sutra was Baladeva Vidyabhushana. You could say that in the Gaudiya Vaisnava Sampradaya that they are the Sampradaya Acarya’s based on the definitions given by Srila Prabhupada and Srila Saraswati Thakur.
I’m not sure about the way Bhagavat prabhu includes Prabhupada’s statement here. Prabhupada doesn’t seem to be the same point. Srila Bhakti Prajnana Kesava Maharaja and Srila Prabhupada also agree. Srila Kesava Maharaja says: “The system of bhägavata-parampara is superior to that of paëcarätrika parampara” and Srila Prabhupada says: “Out of the nine processes recommended… çravaëaà kértanaà smaraëam that is Bhägavata-märga. That is the best.” And Srila Narayana Maharaja is giving this information to all of us in His book “Five Essays” and in His lectures and commentaries on Srila Prabhupada’s books.
In the previous bolded paragraph, Bhagavat shows that pancaratrika parampara is inferior, and then in this next paragraph he says how Gurudeva is in the pancaritrika parampara from paramgurudeva, and that Sarasvati Thakura is in the pancaratrika parampara from Gaura Kisora dasa Babaji. From my reading of Bhagabat prabhu’s article it seems to be never said that if the Guru in the pancaratrika parampara (guru-parampara) is a rupanuga mahabhagavat, THEN it is not inferior. That is what Paramagurudeva means when he says it is included in bhagavat parampara. And, if the guru is not so qualified, then pancaritrika parampara (guru parampara) is not included. (After all, “svaha” and a sacred thread and the other outer performances and mantras are inferior and without power when there is no mahabhagavat guru.) What does Gurudeva say? Here is Bhagavat parbhu’s paragraph. So the Sampradaya Acarya’s have established a principle, bhagavata marga is superior to pancaratrika marga because pancaratrika marga is for kaniñöha-adhikärés. Srila Bhaktisiddhanta Saraswati Thakura, the diksha disciple of Srila Gaura Kishore Das Babaji in pancaratrika parampara (guru parampara) and the siksha disciple of Srila Bhaktivinode Thakur in bhagavata parampara has explained this teaching of the Sampradaya Acarya’s. His two disciples Srila Prabhupada and Srila Kesava Maharaja who are both in pancaratrika (guru) parampara from Srila Saraswati Thakur are giving the same instructions. And Srila Narayana Maharaja who is in pancaratrika (guru) parampara from Srila Kesava Maharaja as His diksha disciple and in bhagavata parampara from Srila Prabhupada as his siksha disciple is instructing us in the same manner. Therefore we see that when Srila Prabhupada states in his lecture “So we should hear from the sampradaya-acarya by disciplic succession.” That this is factually going on.
The next paragraph is perfect, because it is a quote from the Biography, but it makes the previous paragraph confusing, as I mentioned in my last comment. Here is Bhagavat prabhu’s perfect paragraph. First there is Çré Raghunätha Däsa Gosvämé. Srila Narayana Maharaja gives the teachings of his guru maharaja as follows: “In paëcarätrika-paramparä Çré Raghunätha Däsa Gosvämé is a disciple of Çré Yadunandana Äcärya, who is situated in the paëcarätrika-säkhä (branch) of Çré Advaita Äcärya. However, if we consider Çré Raghunätha Däsa Gosvämé’s life history deeply from another viewpoint, we find the very clear and indelible influence of the bhajana-çikñä of Çré Svarüpa Dämodara and Çré Rüpa Gosvämé, who are his gurus in bhägavata-paramparä. Here, too, if we compare paëcarätrika-paramparä with bhägavata-paramparä, we find that the superiority of bhägavata-paramparä shines as radiantly as the sun.”
Bhagavat prabhu’s grammar and sentence structure sometimes makes him sound unclear. He mighr be saying all the correct things.
My last question is that Bhagavat continually criticizes the person Rocan. We learn from Gurudeva not to do that. Is it allright that his article contains a lot of belittling, since it is not going in our website or mailing list, but Chakra and his own mailing list?
That’s all. -sd
AS TRÊS GRANDES ONDAS DE SRI CAITANYA MAHAPRABHU NO BRASIL
(História do Movimento Hare Krsna no Brasil - por Vyasa Dasa)
Relato Histórico do Inicio do Vaisnavismo no Brasil em 1973, com A.C. Bhaktivendanta Swami Prabhupada, e os demais momentos importantes que se seguiram com a continuidade evolutiva do Estabelecimento de Grandes Acaryas Vaisnavas, sendo Srila Sridhara Maharaja a partir de 1.980 e atualmente Srila Narayana Maharaja.
Estamos no Ar desde 20 de janeiro de 2.003Você é o nosso visitante nº
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