Advertise on podcast: Swami B. V. Tripurari

What place in India is the most dear to you? You have said that japa is an exercise of the heart, but sometimes I do not feel able to exercise my heart sincerely. What can I do in such situations? What invocations do you recommend to chant before japa? It is said that Patanjali is an incarnation of ananta-sesa. Do you know whether any of our acaryas have commented on that? Is it okay to remain in yukta-vairagya, or should aspire to the kind of renunciation that the six goswamis had?

Questions in this session: Can you give a brief historical overview of the development of thought from the Buddha to Sri Caitanya Mahaprabhu? How can you measure things within consciousness, as it is beyond time and space? Sometimes it is said that Brahmavadis attain Brahman while Mayavadis do not as they offend the form of Bhagavan. But why would Shankara teach a path that leads nowhere? In Sri Sanatana Goswami's commentary to the Brhad-Bhagavatamrta, Sri Narada Muni is called the adi-guru for bhakti. What does that mean? Can you explain the teaching that one should hide one's deity, guru, mantra, and mala? Because it is also said, for example, that one should glorify one's guru. We are worshipping so many forms of Bhagavan, such as Sri Krishna, Balarama, Mahaprabhu, and Nityananda along with their shakti counterparts such as Srimati Radharani. We also worship our gurus. I find it hard to direct my devotion in so many directions. Can you help me understand this?

When Srila Bhaktivinoda Thakura says that prema only lives in pure devotees and that other jivas can get prema by serving them, should 'prema' here be understood as manifest bhakti? Some Puranas say that Lord Krishna instructed Lord Shiva to preach mayavada philosophy so that people in ignorance will not pollute the path of devotion. This seems to contradict the approach of Lord Caitanya and Lord Nityananda who gave the holy name to the most fallen. Why would the Puranas say that bhakti is not for everyone? At what stage of practicing bhakti is the Paramatma in the heart—who is an aspect of Krishna—replaced by Krishna Himself, who is more active in terms of friendship than the Paramatma? How can a sadhaka understand and apply Achintya-Bheda-Abheda philosophy in their life? In His manifest līlā, Kṛṣṇa receives a name at birth. Then, in consideration of His qualities and pastimes, His associates and devotees give Him other names: Gopāla, Dāmodara, Gopīnātha. Bhaktivinoda Ṭhākura says that these names that describe His pastimes are primary names, and that taking shelter of them gives the highest benefit. Does this benefit arise from being absorbed in the līlās evoked by these names, or does simply chanting them without understanding their meaning also bring benefit? If the guru gives Kṛṣṇa a name in Spanish or English, in consideration of one of His qualities or pastimes, is that name equally beneficial? By definition, what is nāma? In the Brhad-Bhagavatamrta, Sanatana Goswami comments that the only service jivas perform to Visnu in sayujjya mukti is to decorate the lord's body as particles of effulgence. Would this actually be a type of devotional service, or is it just a way to talk about it from a perspective of bhava?

What should be our focus when we chant? How should we as Gaudiya Vaishnavas understand puranic stories that make it seem that forms of Sri Krishna and his associates are not eternal, and that some other form than Krishna's is his origin? Sometimes it is said that we must meditate on Sri Sri Radha Krishna embracing and kissing when we recite the Kama-gayatri. This makes me uncomfortable. What is your take on this? What is the significance of the fact that some guru-mantras start with the bija 'srim' and others with 'aim'? Did I understand you correctly that the puranic stories about Sri Krisna and his associates simply give a reason for their appearance in the manifest lila? Would you like to say something about Radhastami? Why did Sri Krishna contract his internal energy to show mother Yashodarani the universal form?

Do we need to understand the adhikara of others in order to relate to them properly? Is there a risk involved in assessing the adhikara of others, as we may make mistakes? Is it possible that Sri Krishna may put one in a position where one has to stand up for oneself, and that would be the humble thing to do? Do self-realized souls never make mistakes about material knowledge? Could self-realized souls be omniscient if they wanted to? Can you give some advice on what to tell my friends who have heard criticism from the Nityananda parivara about our lineage? In speaking how non-inherance takes your lineage out of vedanta, you mentioned even Sankara teaches this. Could you briefly explain what part of jiva tattva Sankara supports inherency, or what you are meaning about this aspect of his vedanta?

In a recent lecture, you mentioned that for a devotee, the spiritual path is initially narrow and curved, but later becomes straight and broad. Could you kindly elaborate on this realisation and reveal the deeper meaning behind these stages of devotion? I've been greatly appreciative of the Q&A sessions and other classes of yours on YouTube and I am inspired to hear more and take shiksa from you. I am a member of ISKCON but I have a very broad minded Guru. I am interested in Raganuga Bhajan and feel especially attracted to Gaura Lila and Vraja Lila. Please let me know what you advise for someone like me. Which of your books would you recommend for me to read first. For a sadhaka interested in Raganuga Bhakti, I am fascinated with Gaura Lila and Vraja Lila. At what stage does it become glaringly obvious as to what one's stayi bhava is and how necessary is it to understand one's inclination towards a particular rasa? Is there some kind of humility practice for beginners who are not at the level of the third verse of Sri Siksastakam? Does humility take different shapes in sadhakas aspiring for different rasas? Is there a point in speaking up for what is right when everything anyway comes from Sri Krishna?

Pranama to Sri Sri Guru Gauranga and the devotees The questions in this session are the following: Does one have realize one's guru's siddha-deha before one can realize one's own, or vice versa? A couple weeks ago you mentioned that Srila Prabhupada once translated the Maha Mantra as "O my friend! O my friend!" I find this translation so sweet and charming and was wondering if there are any other lesser known translations that resonate with you that you could share? Also wondering what translations you find most effective when sharing with a diverse group of people with different faith backgrounds? The most common translation I've heard is "O Radha, O Krsna / O energy of God, O God, please engage me in your service," but sometimes I wonder if that translation is not so approachable for some people, especially those leaning more impersonalist, agnostic, or atheist. Sometimes I am afraid to use the word "God," because I know it can be triggering for some people. How can we be sensitive about that when sharing the meaning of the mantra while not watering down the essence? Thank you for your guidance! My spiritual master called you Gurudeva many times and advised me to approach you to continue taking spiritual instruction. I am very grateful that Krishna has made the arrangements so I can have your holy association. My question is: When one chants the Maha Mantra Hare Krishna or the Gopala Mantra, should one first meditate on the form, then on the qualities, and ultimately on the pastimes of Sri Krishna? Is this the gradual process or does this depend on the inspiration one may have? I'd like to return to the question of the greater separation between human beings, God, and nature in the Abrahamic religions than we find in Hinduism or the bhakti tradition. I have been to India twice, and each time I was struck by the fact that Indians - even those who appear to be devotees - openly mistreat nature by littering sacred places and sacred rivers such as the Yamuna, which in some stretches is completely depleted of oxygen and covered with chemical foam, while in Vrindavan people throw garbage directly into it and litter their environment. From Regarding the dependence of bhakti on Indian culture, a Vaishnava writes: "Krishna is not Indian nor does He follow modern Indian culture. But He is also not Western. He lives according to Vedic culture and customs. If we want to live with Him, then we need to know this culture and follow it as much as possible in our modern setting... if one is interested in attaining Brahman, or just Paramatma, then one does not have to follow the specific Vedic custom, culture or lifestyle, because in that there is no need to develop a specific relationship with God. However, if the interest is to be with Krena in Vraja and to have an intimate relationship, then one has to know Him very intimately and make oneself qualified to live with Him in the desired intimate relationship." Do you agree with these words, Maharaja? I'm finding it difficult to conceive of the supreme personality of godhead within what seems to be a limiting context. Could you please share some thoughts that might help me understand what Vedic culture is? Thank you. (follow up question on the same theme) Can you elaborate on the scene where Sri Krishna massages the feet of Lord Balarama? Maharaj, we discussed this in book club, and I would appreciate some guidance. I understand that tamo-guna can involve confusion, inertia, and obscured awareness, but | struggle with applying that language to severe mental illness because it can sound like a judgment about the person. Would it be more accurate to say that the gunas affect the mind and psychophysical system, while the jiva remains distinct? And how should we understand severe mental illness within the guna framework in a compassionate way? Does saranagati involve sharing with Sri Krishna about our anarthas and in that way offer them? Does bhakti come directly from a pure devotee, or is it already inherent in the soul from its origin? If it is inherent in the soul from its origin, how is it awakened?our point of view, wouldn't we describe this as not merely "unecological" but as the persistent form of aparadha against a sacred river and person? It is also worth noting that India is one of the world's leading exporters of bovine meat - primarily buffalo meat, or carabeef - which seems striking in a culture that places such a strong religious emphasis on cow protection and ahimsa. Why has the broader Hindu tradition, which personifies nature to such a remarkable degree, not developed an equally strong practical environmental ethic?

Pranama to Sri Sri Guru Gauranga and the Vaishnavas The questions in this Swami call are the following: I heard you mentioning that at the time of initiation one's body is transformed in sadhaka-deha and is no longer material to a degree to which one is engaged in Bhakti. Is this statement actually about a theological aspect of initiation, or rather about a transformative nature of devotional service, or both? Dandavat Pranama Guru Maharaja, Srila Prabhupada said, initiation is a formality when one accepts a spiritual master. In that case at which moment does the transformation to sadhaka deha begin - at the moment of accepting and surrendering to a guru, the moment the guru grants shelter, or the moment of the diksha ceremony? Can the name Mukunda refer to Sri Krishna liberating his devotees from desires for karma and jnana? Is the giving up of desire for karma and jnana connected with any of the limbs of saranagati? According to the descriptions in Padma Purana Krsna came back to Vrndavana and his different manifestations - purna-kalpa-praksa, purnatama-prakasa, and purna-prakasa left for Goloka, stayed in Vraja, and left for Dwarka respectively. However other narrations speak of Krsna being born in and never having left Vrndavana. How do we understand and reconcile these differences in Krsna's various manifestations? Is Krsna present in his different manifestations in Goloka Vrndavana as well?

Pranama to Sri Guru Gauranga and the Vaishnavas 🙏  The questions in this Swami call are the following: Should we make offerings to the deities according to the timings of Gaura- and Krishna-lila? What is the relationship between lust and envy? What readings do you recommend for studying what lilas Sri Caitanya Mahaprabhu and Sri Sri Radha Krishna are engaged in throughout the day? Do you have a favorite flower as they are described in the lila? Do you have any advice for those of us who feel disconnected from the sacredness of the natural world? Why did Srila Prabhupada choose to ride in Subhadra Devi’s cart during Ratha Yatra? Is the form of Paramatma eternal? Is there shakti in Brahman? Where is Lord Balarama during the war of Kurukshetra? What is the Gaudiya Vaishnava view of Brahman? What manifests from the jivas?

Question on today's Swami call: At the end of last Saturday's class, you spoke about the simplicity of Srila Bhaktikavi Atulananda Acarya Maharaj and about how this beautiful quality was so favorable to his devotional life, although it could sometimes be misunderstood by others. You also mentioned that perhaps you might speak a little more about this topic in today's class. If you consider it appropriate, we would be very grateful to hear more about it. Can we change our character traits through sadhana? Can nondevotees go to Vaikuntha? Is it possible to enter Goloka Vrindavan before one has attained perfection? Should a disciple aspire to meet their spiritual master when, at some point or in some lifetime, they attain liberation? What happens if, in a future life, Krishna sends you a different spiritual master? What happens when the disciple's rasa differs from that of their Gurudeva? How can we avoid overidentification with the moods of Srila Narottama Dasa Thakura and Srila Bhaktivinoda Thakura when we read their prayers? We try to avoid material influences in our life, but should be also try to avoid certain spiritual influences? Can I reconcile the maha mantra with Patanjali's meditation practice?

Questions on today's Swami call: Some time ago, I asked Srila Gurudeva Atulananda: "If you are no longer physically present, in whom may I take refuge?" He had previously told me that Srila Tripurari Maharaja was a vast source from which bhakti flowed; he reminded me of that conversation and repeated that I could take refuge in you. What must I do so you accept me? Pranams Guru Maharaj. When Raghunath Das Goswami's Gurudev left, he expressed how much separation he felt to say in his sloka, "I have come to Vrindavan, but in separation from my Guru I see Govardhan is like a tiger coming to eat me! I see Radha Kunda—the highest place of Radha-Krishna's Pastimes—looks like a snake coming to eat me." Could you comment on this verse, please? Since Gurudeva's departure I have been struggling to do my sadhana and I don't know what to do. What do you advise in this case? Thank you for yesterday's meeting. In the context of Sri Guru's departure, how do we transition from vapu to vani? Why did Srila Prabhupada take shelter in Srivasangan to pray for mercy to execute the order of his guru before traveling to the United States? What is the particular importance of this place? How long did it take you to process Srila Prabhupada’s physical departure? Also, how long did it take for you to “find” your new Guru even after hearing the so many instructions that Srila Prabhupada left regarding this aspect? What can one do with all the things left unsaid to Gurudeva, and the human feelings of pain and grief? What can we do with that? Some years ago you mentioned a couple of ideas you had for further Bhagavad-gita commentaries. Have you written more commentaries since then? What is the singificnce of mentioning the names of Sri Sri Radha and Krishna, Mahaprabhu, Nityananda etc. in a certain order? Do sakhya-rasa-upasakas wake up later than those aspiring for madhurya-rasa, given that they will wake up later in the lila? Is guru-bhakti as central to vaidhi-bhakti as it is to raga-bhakti? By way of explaining what uttama bhakti is not, please contrast it with the various forms of misra bhakti, such as bhakti misra yoga and bhakti misra jnana. In particular, can you please describe the differences in the goals or results of misra bhakti, any sampradayas who follow these paths, or sections of the Bhagavatam that described these paths as a point of comparison to uttama bhakti? Finally, what are some ways of thinking that we might recognize in ourselves that may represent misra bhakti and therefore a misunderstanding of uttama bhakti? How is it possible to attain Vaikuntha with material desires?

During this special Q&A session on the departure of the spiritual master, the following questions were asked: After the passing of our guru, what do we need to feel to completely accept a shiksha-guru as the same with our gurudeva? Is the relationship one of complete surrender or rather distant? Will we be ready someday? "Could you guide us on how to understand the spiritual perfection and eternal service of our gurudeva after his departure? Is it right for his disciples to try to know his eternal spiritual identity, or is it better to focus on serving his teachings and following his example?" "I have always heard it said to devotees that the guru is not liberated until all his disciples are liberated first. I have never read this before and would like to know if this is recorded in the shastra, and if so, whether it refers to the samashti or vyashti guru." [20:24] "Gurudeva remembers us, where is he at this moment?" "Our beloved Gurudeva Bhaktivedanta Atulananda left this world at 7:41 in the morning. Is there within the Gaura Lila or the Ashta-kaliya Lila of Mahaprabhu any meditation or pastime corresponding to that time of the day that can help us to contemplate spiritually his departure? How should we meditate on that moment from the perspective of Gaura Lila?" "What inner qualities allowed the associates of Mahaprabhu to participate in the confidential kirtans of Srivas Angan, and what do those pastimes teach us about the nature of true participation in Sankirtan?" "I have a question about two seemingly conflicting feelings that I have been experiencing following the departure of our beloved Gurudeva: On the one hand, his joining Nitya-lila has been a wakeup call for me, making me feel that we can no longer afford to waste time, awakening a sense of urgency to introspect, take sadhana seriously, and deepen my understanding of gurutattva. At the same time, grief makes me feel that I need time, that I am not ready to move forward or accept another shelter. How can I harmonize these feelings of urgency and needing more time?"

Questions on today's Swami call: In Circle of Friends, on page 301, Krsna is absent from Vraja, appearing as if a *sphurti - a hallucination. it is written that Yasoda’s experience of Krsna in dreams while separated was actual. “Indeed, he said he was eating her cooking daily” meaning that in the dreams he was eating it. Is this the same way a Murti of Sri Krsna eats Mahaprasadam? What does the 'Sri' in 'Sri Guru' refer to? I have recently translated the Sanga "Santa -Rasa in Vraja" (from April 2nd 2006). In the last paragraph of the text, you write: "Great devotees view the world through the lens of their bhava, and this may afford them different angles of vision at different times. Furthermore, some of Sri Krishna’s devotees experience the suddha-rati known as svaccha (transparent), in which they taste the rati of those with whom they associate, moving between santa, dasya, sakhya, and madhurya". My question is: "Is svaccha then included in one's sthayi bhava, being somehow akin to empathy? Or is it a separate sthayi-bhava itself like sakhya, vatsalya or madhurya?" Thank you. Is svaccha-rati like rati-abhasa? Is there anything like ekadasa-bhava initiation for sakhya-rasa? Did Sri Uddharana Datta Thakura live with the realization of his svarupa from the time that Nityananda Prabhu blessed him? Why is it important to chant the holy names of God in Sanskrit? Does this language have any special significance in the transcendental realm? Sanskrit has a certain explanatory power, but Krishna's name is said to be one with him. Are those Sanskrit words (Sri Krishna's names and the names of his associates) something more than just explanatory? If I understand correctly, Sri Krishna's human-like pastimes are always taking place in some universe. Does this mean that in every universe there is a planet equivalent to Earth, with similar characteristics and even beings similar to those we know here, so that the līlā remains the same in essence and form? Or can the details of each universe vary? How do you approach your own worship of Sri Giriraja Maharaja? Did Srila Prabhupada say that we cannot worship Giriraja? Could we understand then that the Sanskrit names of Krishna and the siddha devotees are the translation of their names from the lila's language of love? How does one overcome the demon of duplicity? An example in my own life would be trying to become logically coherent and persuasive in my arguments absolute atheism and monism, then when people are drawn to me I try to orient them to Yourself and the Saintly people of our lineage. How do I stop putting myself "first" and infront of orienting others toward the revealed knowledge? Do I just present you and others plainly? by just imitation of your words I feel like parrot is that enough to progress and earn your grace? How can regain taste in hearing and chanting?

Questions on today's Swami call: Dear Maharaj, please accept my most humble obeisances. As you know our dearest Sripad Gurudeva Atulananda left this world for the eternal past times in Goloka Vrindavan, leaving his disciples heartbroken by the separation. I am trying to navigate this situation where I feel completely lonely and lost without my beloved spiritual master. I turn to you with humility and sincerity since I know how deeply Gurudeva loved you and your instructions are the most valuable jewels we can receive.  Please instruct us how to move on with the physical absence by our Guru, what should one know and never forget? How does a sincere disciple move forward and stay sheltered? How can this pain of separation be an offering to the lotus feet of the master? And also if you wish, please share some insights about Sripad Gurudeva Atulananda. Please pray for us his disciples and please accept my sincere gratitude for your divine instructions that have been an essential part of my spiritual life for many years. Did any of Mahaprabhu`s students follow him when he became a Vaisnava? Why are Jnana and Yoga considered external practices by Bhakti’s standards, when they are deeply internal by the world’s standards. Is it because they involve the material energies? Do you have any favorite Gaudiya Vaishnava poet or poem? Is it a Gaudiya practice to accept a previous acarya as a patron saint? Can we practice the feeling of separation? Excuse me, Maharaj. Reverences. At the beginning, you spoke about Gurudeva Atulananda and about taking shelter in another person. While it is true that there may be other people, such as yourself, who inspire us, my question is: how can we avoid losing our connection with our own guru?

Questions on today's Swami call: In one of your classes, you mentioned that Bhaktivinoda Thakur sent letters to Western scholars in an effort to draw their attention to his ideas. You also said that finding those letters would be a real gem. Were those letters ever found? If so, could you share a little about them? Gurumaharaj, during the years I lived in Mayapur, a question repeatedly arose in my heart. I have always been fascinated by how the spiritual atmosphere of Vṛndāvana, centered on Rādhā and Kṛṣṇa, came to take root and flourish so deeply in Bengal, a land with such a distinct cultural identity. From a historical perspective, how did this transmission take place? Who were the personalities, traditions, and historical developments that served as bridges between Vraja and Bengal? And considering that it was primarily through Śrī Caitanya Mahāprabhu and His followers that the divine mood of Vṛndāvana was widely disseminated and established in Bengal, what historical, cultural, and spiritual conditions prepared the ground for this message to be received so deeply and embraced so wholeheartedly? Gurumaharaj, when you reflect upon the life and teachings of Śrī Caitanya Mahāprabhu, is there a particular pastime, teaching, or aspect of His personality that has taken on a special significance for you over the years and that you would like to share with us? Dear Guru Maharaja, In the last Swami call you talked about Srila Prabhupada shakti avesa and about shakti avesa avatars in general. We accept this concept that Avatars of the Lord, the shakti avesas (the ones that are jivas and not Bhagavan himself, like Narada, Prthu or Prabhupada) can receive at one point different types of shaktis of the Lord. One could argue that it is the same concept that bhakti is not in the jiva and at some moment that jiva is invested with some type of Shakti. In this case those jivas invested with some type of svarupa shakti (in this case Bhava) would be called as Devotees or Bhava Bhaktas. Jaya Guru Maharaja. Good morning. If a householder has to attend to other duties than bhakti, is that a distraction, or is it just bhakti mixed with karma? Jaya Maharaja. Is it true that Gokula manifest in the material world is superior to Goloka in the spiritual world?