This Is Casting (Meme)

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1. mohini says:

   29. July 2024 at 6:37 pm

   The Seventh Canto, Fifteenth Chapter, of the Śrīmad-Bhāgavatam, entitled “Instructions for Civilized Human Beings.”

   ….One who is not satisfied with the mind must fall to degradation. One must conquer lusty desires, anger, greed, fear, lamentation, illusion, fright, unnecessary talks on material subjects, violence, the four miseries of material existence, and the three material qualities. That is the objective of human life. One who has no faith in the spiritual master, who is identical with Śrī Kṛṣṇa, cannot get any benefit from reading śāstra. One should never consider the spiritual master an ordinary human being, even though the members of the spiritual master’s family may think of him as such….

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   Nārada Muni continued: My dear King Yudhiṣṭhira

   TEXT 26
   yasya sākṣād bhagavati
   jñāna-dīpa-prade gurau
   martyāsad-dhīḥ śrutaṁ tasya
   sarvaṁ kuñjara-śaucavat

   SYNONYMS
   yasya—one who; sākṣāt—directly; bhagavati—the Supreme Personality of Godhead; jñāna-dīpa-prade—who enlightens with the torch of knowledge; gurau—unto the spiritual master; martya-asat-dhīḥ—considers the spiritual master to be like an ordinary human being and maintains such an unfavorable attitude; śrutam—Vedic knowledge; tasya—for him; sarvam—everything; kuñjara-śauca-vat—like the bath of an elephant in a lake.

   TRANSLATION
   The spiritual master should be considered to be directly the Supreme Lord because he gives transcendental knowledge for enlightenment. Consequently, for one who maintains the material conception that the spiritual master is an ordinary human being, everything is frustrated. His enlightenment and his Vedic studies and knowledge are like the bathing of an elephant.

   PURPORT
   It is recommended that one honor the spiritual master as being on an equal status with the Supreme Personality of Godhead. Sākṣād dharitvena samasta-śāstraiḥ. This is enjoined in every scripture. Ācāryaṁ māṁ vijānīyāt. One should consider the ācārya to be as good as the Supreme Personality of Godhead. In spite of all these instructions, if one considers the spiritual master an ordinary human being, one is doomed. His study of the Vedas and his austerities and penances for enlightenment are all useless, like the bathing of an elephant.

   An elephant bathes in a lake quite thoroughly, but as soon as it comes on the shore it takes some dust from the ground and strews it over its body. Thus there is no meaning to the elephant’s bath.

   One may argue by saying that since the spiritual master’s relatives and the men of his neighborhood consider him an ordinary human being, what is the fault on the part of the disciple who considers the spiritual master an ordinary human being? This will be answered in the next verse, but the injunction is that the spiritual master should never be considered an ordinary man. One should strictly adhere to the instructions of the spiritual master, for if he is pleased, certainly the Supreme Personality of Godhead is pleased. Yasya prasādād bhagavat-prasādo yasyāprasādān na gatiḥ kuto ’pi .

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   TEXT 27
   eṣa vai bhagavān sākṣāt
   pradhāna-puruṣeśvaraḥ
   yogeśvarair vimṛgyāṅghrir
   loko yaṁ manyate naram

   SYNONYMS
   eṣaḥ—this; vai—indeed; bhagavān—Supreme Personality of Godhead; sākṣāt—directly; pradhāna—the chief cause of the material nature; puruṣa—of all living entities or of the puruṣāvatāra, Lord Viṣṇu; īśvaraḥ—the supreme controller; yoga-īśvaraiḥ—by great saintly persons, yogīs; vimṛgya-aṅghriḥ—Lord Kṛṣṇa’s lotus feet, which are sought; lokaḥ—people in general; yam—Him; manyate—consider; naram—a human being.

   TRANSLATION
   The Supreme Personality of Godhead, Lord Kṛṣṇa, is the master of all other living entities and of the material nature. His lotus feet are sought and worshiped by great saintly persons like Vyāsa. Nonetheless, there are fools who consider Lord Kṛṣṇa an ordinary human being.

   PURPORT
   The example of Lord Kṛṣṇa’s being the Supreme Personality of Godhead is appropriate in regard to understanding the spiritual master. The spiritual master is called sevaka-bhagavān, the servitor Personality of Godhead, and Kṛṣṇa is called sevya-bhagavān, the Supreme Personality of Godhead who is to be worshiped. The spiritual master is the worshiper God, whereas the Supreme Personality of Godhead, Kṛṣṇa, is the worshipable God. This is the difference between the spiritual master and the Supreme Personality of Godhead.

   Another point: Bhagavad-gītā, which constitutes the instructions of the Supreme Personality of Godhead, is presented by the spiritual master as it is, without deviation. Therefore the Absolute Truth is present in the spiritual master.

   As clearly stated in Text 26, jñāna-dīpa-prade. The Supreme Personality of Godhead gives real knowledge to the entire world, and the spiritual master, as the representative of the Supreme Godhead, carries the message throughout the world.

   Therefore, on the absolute platform, there is no difference between the spiritual master and the Supreme Personality of Godhead. If someone considers the Supreme Personality—Kṛṣṇa or Lord Rāmacandra—to be an ordinary human being, this does not mean that the Lord becomes an ordinary human being. Similarly, if the family members of the spiritual master, who is the bona fide representative of the Supreme Personality of Godhead, consider the spiritual master an ordinary human being, this does not mean that he becomes an ordinary human being.

   The spiritual master is as good as the Supreme Personality of Godhead, and therefore one who is very serious about spiritual advancement must regard the spiritual master in this way. Even a slight deviation from this understanding can create disaster in the disciple’s Vedic studies and austerities.

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   https://prabhupadabooks.com/sb/7/15/26?d=1

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   • mohini says:

     29. July 2024 at 8:38 pm

     Ācāryaṁ māṁ vijānīyāt

     ….One should consider the ācārya to be as good as the Supreme Personality of Godhead. In spite of all these instructions, if one considers the spiritual master an ordinary human being, one is doomed…

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     Kṛṣṇa says, ācāryaṁ māṁ vijānīyān [SB 11.17.27]. Vaiṣṇavera kriyā, mudrā vijñeha nā bujhaya

     Srila Prabhupāda: Yes. That is ordinary duty. If you encroach upon my freedom, I have the right to kill you. That is recommended. That is clearly stated in the śāstras. If anyone sets fire in another’s house, if anyone kidnaps his wife, if anyone takes his money—so many list—he is to be killed. There is no question. He can be killed immediately. That action-reaction is going on in the material world, that is a different thing. That is karma-bandha. But in devotion, there is no karma-bandha. As Kṛṣṇa is free from all reaction, similarly Kṛṣṇa’s devotee who wants to satisfy Kṛṣṇa only, he is also free from all reaction. Therefore, Kṛṣṇa says, ācāryaṁ māṁ vijānīyān nāva-manyeta karhicit [SB 11.17.27]. “The ācārya is as good as I am,” Kṛṣṇa says. Nāva-manyeta karhicit, “Never neglect him.” Na martya-buddhyāsūyeta, “Never be envious of the ācārya, thinking him as anything of this material world.” Ācāryaṁ māṁ vijānīyān [SB 11.17.27]. Therefore, ācārya’s position is as good as Kṛṣṇa. Sākṣād-dharitvena samasta-śāstrair **. Ācārya is always cautious that he may not be subject to criticism. But who criticizes ācārya, he becomes immediately offender. Because he is playing the part of ācārya, he plays as far as possible. But sometimes for preaching work, he might have to do something which is not consistent. But if he is criticized, then that man who criticizes, he becomes… Of course, he must be ācārya, not a bogus. Ordinary man cannot transgress the laws, but Kṛṣṇa and His representative, ācārya, might be sometimes seen that he has transgressed. Therefore, Kṛṣṇa says, ācāryaṁ māṁ vijānīyān [SB 11.17.27]. Vaiṣṇavera kriyā, mudrā vijñeha nā bujhaya. In the Caitanya-caritāmṛta, Vaiṣṇava ācārya, his activities is not understood even by the wisest man. Vaiṣṇavera kriyā, mudrā vijñeha nā bujhaya. Brahmaṇy upaśamāśrayam. Ācārya, guru, he is completely surrendered to Kṛṣṇa. He has taken the shelter of Kṛṣṇa, being completely freed from all material affection. Brahmaṇy upaśamāśrayam. Everything… Everyone has got some material desire to fulfill, but a guru or ācārya has no such business. That is the symptom of ācārya. He has no more any material business. Brahmaṇy upaśamāśrayam. He has finished all business of material satisfaction. That is the symptom of ācārya. And śābde pare ca niṣṇātam. And he has taken full bath in the ocean of transcendental (indistinct). Śābde pare ca niṣṇātaṁ brahmaṇy upaśamāśrayam. Tasmād guruṁ prapadyeta [SB 11.3.21], one should surrender to such spiritual master. Jijñāsuḥ śreya uttamam, when he is actually serious about inquiring the transcendental subject matter. Otherwise there is no need of accepting guru or ācārya. He has no business. If one is not interested in the transcendental subject matter… Just like so many people come, they have no interest. Unnecessarily they talk and waste time. As soon as I asked that man that “If I say something, whether you will accept?” He said, “If I like it, then I shall accept.” Then why come to waste my time to inquire from me? Therefore Bhagavad-gītā says, tad viddhi praṇipātena [Bg. 4.34]. When you go to inquire something from a person, you must fully surrender there, or you must find out a person where you can fully surrender. Otherwise, don’t put any questions. Your waste of time, his waste of time. Because he will not accept. Suppose if you go to a physician, you are diseased, and the physician says, “All right, I shall give you medicine.” And if you say, “Yes, I shall accept the medicine if I like it,” then why do you go to that physician? What is the meaning? The physician, one physician doctor friend, long…, forty years ago, he prescribed one of my patent medicines. And the patient little protested because it is Indian-made. He was Eurasian. So as soon as he questioned, “What is this medicine, Indian-made?” “Yes, it is Indian-made. If you have no such faith, don’t come to me.” He flatly said, “Don’t come to me.” That should be the position of the physician or ācārya. If you go there, you should accept whatever he says. If you are in doubt, then don’t go there. That is the position. It is freedom. It is not that you have to accept some ācārya particular by canvassing. No, you should be inspired that “Yes, here I can surrender, here I can gain something.” Then surrender. In the spiritual science, there is no bluffing. Everything must be very clear-cut. Otherwise it will be not very satisfactory. [break] Hear this sound, ca-caw caw. (laughter) Because nobody takes this rooster. Prabhupāda: Oh, that is not harmful. (break—end) Conversations : 1972 Conversations : March, 1972 : Room Conversation with John Griesser (later initiated as Yadubara Dasa) — March 10, 1972, Vrndavana

     https://krishnaconsciousnessmovement.com/?p=30749

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     Caitanya-caritāmṛta (Ādi 1.46)

     TEXT 46
     ācāryaṁ māṁ vijānīyān
     nāvamanyeta karhicit
     na martya-buddhyāsūyeta
     sarva-deva-mayo guruḥ

     SYNONYMS
     ācāryam—the spiritual master; mām—Myself; vijānīyāt—one should know; na avamanyeta—one should never disrespect; karhicit—at any time; na—never; martya-buddhyā—with the idea of his being an ordinary man; asūyeta—one should be envious; sarva-deva—of all demigods; mayaḥ—representative; guruḥ—the spiritual master.

     TRANSLATION
     “One should know the ācārya as Myself and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is the representative of all the demigods.”

     PURPORT
     This is a verse from Śrīmad-Bhāgavatam (11.17.27) spoken by Lord Kṛṣṇa when He was questioned by Uddhava regarding the four social and spiritual orders of society. He was specifically instructing how a brahmacārī should behave under the care of a spiritual master. A spiritual master is not an enjoyer of facilities offered by his disciples. He is like a parent. Without the attentive service of his parents, a child cannot grow to manhood; similarly, without the care of the spiritual master one cannot rise to the plane of transcendental service.

     The spiritual master is also called ācārya, or a transcendental professor of spiritual science. The Manu-saṁhitā(2.140) explains the duties of an ācārya, describing that a bona fide spiritual master accepts charge of disciples, teaches them the Vedic knowledge with all its intricacies, and gives them their second birth. The ceremony performed to initiate a disciple into the study of spiritual science is called upanīti, or the function that brings one nearer to the spiritual master. One who cannot be brought nearer to a spiritual master cannot have a sacred thread, and thus he is indicated to be a śūdra. The sacred thread on the body of a brāhmaṇa, kṣatriya or vaiśya is a symbol of initiation by the spiritual master; it is worth nothing if worn merely to boast of high parentage. The duty of the spiritual master is to initiate a disciple with the sacred thread ceremony, and after this saṁskāra, or purificatory process, the spiritual master actually begins to teach the disciple about the Vedas. A person born a śūdra is not barred from such spiritual initiation, provided he is approved by the spiritual master, who is duly authorized to award a disciple the right to be a brāhmaṇa if he finds him perfectly qualified. In the Vāyu Purāṇa an ācārya is defined as one who knows the import of all Vedic literature, explains the purpose of the Vedas, abides by their rules and regulations, and teaches his disciples to act in the same way.

     Only out of His immense compassion does the Personality of Godhead reveal Himself as the spiritual master. Therefore in the dealings of an ācārya there are no activities but those of transcendental loving service to the Lord. He is the Supreme Personality of Servitor Godhead. It is worthwhile to take shelter of such a steady devotee, who is called āśraya-vigraha, or the manifestation or form of the Lord of whom one must take shelter.

     If one poses himself as an ācārya but does not have an attitude of servitorship to the Lord, he must be considered an offender, and this offensive attitude disqualifies him from being an ācārya. The bona fide spiritual master always engages in unalloyed devotional service to the Supreme Personality of Godhead. By this test he is known to be a direct manifestation of the Lord and a genuine representative of Śrī Nityānanda Prabhu. Such a spiritual master is known as ācāryadeva. Influenced by an envious temperament and dissatisfied because of an attitude of sense gratification, mundaners criticize a real ācārya. In fact, however, a bona fide ācārya is nondifferent from the Personality of Godhead, and therefore to envy such an ācārya is to envy the Personality of Godhead Himself. This will produce an effect subversive of transcendental realization.

     As mentioned previously, a disciple should always respect the spiritual master as a manifestation of Śrī Kṛṣṇa, but at the same time one should always remember that a spiritual master is never authorized to imitate the transcendental pastimes of the Lord. False spiritual masters pose themselves as identical with Śrī Kṛṣṇa in every respect to exploit the sentiments of their disciples, but such impersonalists can only mislead their disciples, for their ultimate aim is to become one with the Lord. This is against the principles of the devotional cult.

     The real Vedic philosophy is acintya-bhedābheda-tattva, which establishes everything to be simultaneously one with and different from the Personality of Godhead. Śrīla Raghunātha dāsa Gosvāmī confirms that this is the real position of a bona fide spiritual master and says that one should always think of the spiritual master in terms of his intimate relationship with Mukunda (Śrī Kṛṣṇa). Śrīla Jīva Gosvāmī, in his Bhakti-sandarbha (213), has clearly defined that a pure devotee’s observation of the spiritual master and Lord Śiva as one with the Personality of Godhead exists in terms of their being very dear to the Lord, not identical with Him in all respects. Following in the footsteps of Śrīla Raghunātha dāsa Gosvāmī and Śrīla Jīva Gosvāmī, later ācāryas like Śrīla Viśvanātha Cakravartī Ṭhākura have confirmed the same truths. In his prayers to the spiritual master, Śrīla Viśvanātha Cakravartī Ṭhākura confirms that all the revealed scriptures accept the spiritual master to be identical with the Personality of Godhead because he is a very dear and confidential servant of the Lord. Gauḍīya Vaiṣṇavas therefore worship Śrīla Gurudeva (the spiritual master) in the light of his being the servitor of the Personality of Godhead. In all the ancient scriptures of devotional service and in the more recent songs of Śrīla Narottama dāsa Ṭhākura, Śrīla Bhaktivinoda Ṭhākura and other unalloyed Vaiṣṇavas, the spiritual master is always considered either one of the confidential associates of Śrīmatī Rādhārāṇī or a manifested representation of Śrīla Nityānanda Prabhu.

     https://prabhupadabooks.com/cc/adi/1/46

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