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18 February 2024 Srila Madhvacharya Disappearance Day Speaker: HG Govind bhakta prabhu Hare Krsna. Today is the disappearance day of Srila Madhvacharya. When we go to Mutt of Madhvacharya we see his sitting place where he was sitting and writing commentary on the Aitori Upanishad. When he completed it, demigods showered flowers. After this his disciples saw that he had left for Badrinath to meet his Guru Veda vyasa. The Lord says that whenever there is danger on Dharma he appears. One of the names of the Lord is Hanumat Ashrita. This name conveys two  meanings - one who is in the shelter of Hanuman or he who's shelter Hanuman has taken. Hanuman always appears to execute the Lords tasks. In Dwapar Yuga, his expansion Bhimsen appeared and he was the one who slayed all 100 Kauravas. In Kaliyuga, he appeared as Madhvacharya. sriman-madhva-mate harih paratarah satyam jagat tattvato bhedo jiva ganah harer anucharah nichochcha bhavan gatah muktir naija sukhanubhutir amala bhaktish cha tat sadhanam hy aksadi trayam pramanam akhilamnayaika vedyo harih (prameya-shloka) Translation: In Sriman Madhva's doctrine Hari is Supreme. The world is true (real). The differences are real. The classes of souls are servants of Hari and reach different ultimate states.Mukti (liberation) is the experience of the joy of one's own nature. That is achieved by flawless devotion and (correct understanding), pratyaksha (observation), etc., are indeed the sources of knowledge. Hari alone is praised in all the Vedas.
  1. harih paratarah
Hari is Supreme.
  1. satyam jagat
The universe is real.
  1. tattvatah bhedah
The differences are real.
  1. jiva ganah hareh anucharah
The classes of jivas are servants of Hari.
  1. nichochcha bhavan gatah
(The jivas are) headed for higher and lower states.
  1. muktih naija-sukha anubhutih
Liberation is the complete experience of the joys of one's own nature.
  1. amala bhaktih cha tat sadhanam
Liberation is achieved by pure devotion and correct understanding.
  1. aksaditrayam hi pramanam
The triad of pratyaksha, etc., are indeed the sources of valid knowledge.
  1. akhila-amnaya-eka-vedyo harih
All the Vedas speak solely of Hari. These are the 9 major Prameya given by Madhvacarya and Mahaprabhu's philosophy is also based on these.He destroys the misunderstanding that people sometimes have. jīvera ‘svarūpa’ haya — kṛṣṇera ‘nitya-dāsa’ kṛṣṇera ‘taṭasthā-śakti’ ‘bhedābheda-prakāśa’  (CC Madhya 20.108) Translation: It is the living entity’s constitutional position to be an eternal servant of Kṛṣṇa because he is the marginal energy of Kṛṣṇa and a manifestation simultaneously one with and different from the Lord, like a molecular particle of sunshine or fire. Kṛṣṇa has three varieties of energy. One must not distinguish between incarnations. The Lord is all independent and takes various forms on his own as he may will. Nature is the energy of the Lord. Mayavadis claim that the Lord is impersonal and when he comes in contact of Maya, he gets a form.That is not true. The Lord is not affected by Maya, not does he get bound by her. The Lord is the master of Maya, the three modes of Nature. mayādhyakṣheṇa prakṛitiḥ sūyate sa-charācharam hetunānena kaunteya jagad viparivartate (BG 9.10) Translation: This material nature, which is one of My energies, is working under My direction, O son of Kuntī, producing all moving and nonmoving beings. Under its rule this manifestation is created and annihilated again and again. Whereas a Jiva is covered by Maya and entangled into these three modes of Nature.However, even a Jiva can, by proper sadhana, get free from Maya and the three modes of Nature. bahūnāṁ janmanām ante jñānavān māṁ prapadyate vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ (BG 7.19) Translation: After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare. Mayavadis claim that this creation is unreal. Just like a rope seems to be a snake in darkness, similarly this creation is just an illusion.But again this is defeated by Madhvacarya. He says that it is not permanent is true, but it is not an illusion, it is a reality. The Lord has created it and he creates it at the beginning of every Kalpa. nimna-gānāṁ yathā gaṅgā devānām acyuto yathā vaiṣṇavānāṁ yathā śambhuḥ purāṇānām idam tathā (SB 12.13.16) Translation: Just as the Gaṅgā is the greatest of all rivers, Lord Acyuta the supreme among deities and Lord Śambhu [Śiva] the greatest of Vaiṣṇavas, so Śrīmad-Bhāgavatam is the greatest of all Purāṇas. Here he also defeats the Buddhist philosophy. They claim that the world is temporary and is destroyed every second. But he destroys this by explaining that this is reoccurring and not temporary. He gives 5 examples to explain this.Everyone and everything is not the same. There is difference in spiritual and material creations. We living entities are the marginal energy of the Lord. Even in jivas there is difference. Every Jiva has a different nature. Even in the immovable there is difference. Trees are immovable and living whereas rocks are immovable and non-living. There is difference between living and non-living. There is so much more to say, so many philosophies, we have been able to cover only 2 of them.I would like to take 5 more minutes. Srila Madhvacharya says that, Bhakti starts with initial faith and then by association of sadhu, then by Bhajan one gets rid of anarthas. bhaktya jnanam tato bhaktis tato drsthis tatas ca sa tato muktis tato bhakti: sa eva syat sukha rupini (Anu vyakhyana iii-4) Translation: First, a sādhaka earns spiritual knowledge through śraddhā. After that, direct sādhana-bhakti begins; after which, direct knowledge appears in the heart; then, paramā-bhakti; then, mukti; then, svarūpa-bhakti, in which serves Lord Viṣṇu in one’s own constitutional form. This ladder given by Srila Rupa Goswami in Nectar of Devotion is also found in the philosophies of Sripad Madhvacarya. Some people have a misconception that a perfected practitioner becomes God in the end.But he clarifies that a person can never become God. Even the perfected ones remain eternally as the servants. He explains us about the glories of the Lord. He has taken excerpts from Brahmavaivarta Purana here to explain this. He says the biggest sinner does not have the capability to commit as many sins as can be destroyed at once by uttering the name of Sri Hari. nāmno hi yāvatī śaktiḥ  pāpa-nirharaṇe hareḥ  tāvat kartuṁ na śaknoti  pātakaṁ pātakī naraḥ (Bṛhad-viṣṇu Purāṇa) Translation: Simply by chanting one holy name of Hari, a sinful man can counteract the reactions to more sins than he is able to commit. That person who has the name of the Lord in his mouth, form of the Lord in his heart, prasadam of the Lord in his stomach, dust from his feet and Charnamrit on his head can never fall down. He says that such a person is as pure as the Lord himself. How can a person who is as pure as Acyuta fall down? Naivedya Mahatmyam 398-399 tatraiva zrIbrahmanarada-samvade agnistomasahasraistu/ vajapeyazatairapi tat phalam prapyate nunam/ visnornaivedyabhaksanat hrdi rupam mukhe nama/ naivedyamudare hareh padodakajca nirmmalyam/ mastake yasya so ’cyutah Translation: In a conversation between Brahma and Narada that is recorded in the Skanda Purana, these statements are found: The merit one obtains by performing one thousand agnistoma sacrifices and one hundred horse sacrifices can undoubtedly be achieved by honoring the remnants of Lord Visnu's food. One whose heart is decorated with the transcendental form of Lord Hari, whose mouth chants the holy name of Lord Hari, whose stomach is filled with the remnants of Lord Hari's food, and whose head is adorned with the remnants of Lord Hari's flower garlands and water that washed His lotus feet, is as glorious as Lord Acyuta Himself. He says such a person is walking holy dhama. Those hands are worth offering pranams which are engaged in the worship of the Lord.He says that our Dharma is to worship Sri Hari. Skanda Puran 5.3.157.6 sā jihvā yā hariṃ stauti taccittaṃ yattadarpitam tāveva kevalau ślāghyau yau tatpūjākarau karau He says that he who gives up the main duty and engages in other activities like worshiping demigods are at loss. He also describes how to fast forward Ekadashi’s. We have noticed that many times our Ekadashi falls on the Dwadashi for many Smarta Brahmins. We fast on the day when Ekadashi and Dwadashi tithis fallon the same day and not when Dashami and Ekadashi falls on the same day. He explains the purpose of Smartas and asks all to give that up and fast on Dwadashi mix Ekadashi. He explains that eating grains on the day of Ekadashi is worse offense than eating cow meat or engaging into illicit relationship with one's own mother.Further he clarifies that he who has applied a Vaishnava tilak on forehead is worshipable even if he is born in a low caste family of dog eaters. One must never make enmity with Vaishnavas. One is a Brahmin if he has developed the qualities of a Brahmin. nāhaṁ vipro na ca nara-patir nāpi vaiśyo na śūdro nāhaṁ varṇī na ca gṛha-patir no vanastho yatir vā kintu prodyan-nikhila-paramānanda-pūrnāmṛtābdher gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ (CC Madhya 13.80) Translation: I am not a brāhmaṇa, I am not a kṣatriya, I am not a vaiśya or a śūdra. Nor am I a brahmacārī, a householder, a vānaprastha or a sannyāsī. I identify Myself only as the servant of the servant of the servant of the lotus feet of Lord Śrī Kṛṣṇa, the maintainer of the gopīs. He is like an ocean of nectar, and He is the cause of universal transcendental bliss. He is always existing with brilliance. Brahmin is always simple and a Shudra is always cunning. Once Gautam Rishi asked a child, who is your father?So he went to his mother to ask, so she said that I am servant and I am not aware who your father is, so he came and conveyed this to Gautam Rishi. So he said that by this quality of yours I can make out that you are the son of a Brahmin, so he gives him Brahmin upnayana diksha samskara. I shall stop here now. We shall continue if we get a chance. Mitrabrindarani mataji asks, that why do we offend Shiva by not worshiping him while he is the best among Vaishnavas? Prabhuji says even if a human applies tilak he becomes worshipable then why there is a question about Shivji. We offer respects to them with the intention considering them as devotee of the Lord. Hare Krsna.  

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