Swami's new Gita commentary sold out in ten days!

[nine9]

NEW GITA COMMENTARY SOLD OUT IN TEN DAYS!

Swami Tripurari's book rushed off press

 

 

Swami B.V. Tripurari's long-awaited translation and commentary of the

Bhagavad-Gita has just been printed, but sold out within ten days.

Astonished, the publishers, Mandala are now reprinting two to three times as

many copies of the book.

 

In this new commentary, Swami B.V. Tripurari attempts to fulfill the desire

of his spiritual master, Srila A.C. Bhaktivedanta Swami Prabhupada by

continuing the tradition established in our Gaudiya Vaisnava lineage of

Bhagavad-Gita commentaries in contemporary language. Readers are praising

the readability of the book and how the commentary connects each verse to

the next, making for compelling reading that leaves one wanting to know what

happens next. The text keeps the Gaudiya purport confined to the commentary,

whilst drawing from personal insights and those of other acaryas in our

lineage. The depth of the commentary, and its sweetness have also been

mentioned as highlights. Swami Tripurari calls our attention to our princely

Lord's preoccupation with his Vrndavana pastimes, and the true battle at

Kuruksetra against the ego.

 

Several Gaudiya Vaisnava gurus are conducting classes from the book already,

and many devotees are reading it side by side with Srila Prabhupada's

Bhagavad-Gita As It Is, finding the two to be very complimentary. Overall

the book is creating a renaissances in the study of the immortal

Bhagavad-Gita among devotees of the Gaudiya tradition, who are now

re-examining the depth of Krsna's sweet song. The book has also been greatly

appreciated for its ability to bring forward the charm and mystic insight of

the Gaudiya Vaisnava tradition in a way that is endearing not only to those

unaffiliated with any particular religious sect, but also to those firmly

committed to sects other than the Gaudiya tradition. Our hope is that this

edition will also enrich the life of the practitioner while pleasing our

Srila Prabhupada who said-

"You ask one question about the nature of books I want you to write

as my disciples; on this point, Krsna Consciousness is not limited. Persons

like all of the Gosvamis wrote so many books, Visvanatha Cakravarti, and all

the acaryas wrote books, and still I am writing books. Similarly, also my

disciples will write." (letter to Satsvarupa dasa Gosvami, 28 Feb., 1972)

 

A number of copies may still be available at major US bookstores. Upon

re-release the book will also be available from the Audarya Bookstore at

http://www.swami.org/merchant.mv and from Mandala Publishing Group at

http://www.mandala.org

 

BHAGAVAD-GITA: ITS FEELING AND PHILOSOPHY

ISBN 1-886-069-53-0

 

 

[shvu]

 

Out of curiosity, why bring out a new commmentary on the Gita when there already exists a popular commentary with extensive notes from his own Guru? What does the new commentary contain that is not to be found in the older one?

 

Cheers

 

[nine9]

My dear prabhu,

 

Originally posted by shvu:

Out of curiosity, why bring out a new commmentary on the Gita when there already exists a popular commentary with extensive notes from his own Guru? What does the new commentary contain that is not to be found in the older one?

The same question could have been asked of Srila Prabhupada's Gita. Srila Prabhupada himself had retranslated and commented on books that his Godbrothers and spiritual masters had translated and commented on. The Bhagavad-Gita itself had been translated and commented on in its entirety by Visvanatha Cakravarti, Bhaktivinoda Thakura, Bhakti Hridoy Bon Maharaja, Bhakti Pradipati Tirtha Maharaja, and B.R. Sridhar Maharaja, to name but a few within our direct lineage.

 

Srila Prabhupada himself states in the purport of chapter nine verse one, "The commentaries given by devotees of the Lord are bona fide." If this is so, as it must be, then the commentaries prior to his must have been bona fide and yet he felt the need to retranslate the books and comment on them.

 

As with Srila Prabhupada's commentary, Swami Tripurari seeks to present this timeless sacred text to the world in a way relevant to both time and context, thereby continuing the tradition established in our Gaudiya Vaisnava lineage of Bhagavad-Gita commentaries in contemporary language.

 

In service,

Rama Kesava dasa

(a disciple of Swami BV Tripurari)

 

PS Herefollows Swami's preface:--

 

Preface

From 'Bhagavad-gita: Its Feeling and Philosophy'

by Swami B.V. Tripurari

 

Early one morning in the spring of 1973 I was invited to accompany my spiritual master on a morning walk. As the sun rose to a sleeping Los Angeles, I climbed, wide-eyed at the prospect of intimate association with my guru, into a small white Toyota station wagon along with two of my godbrothers and our Prabhupada. This was Prabhupada's car, one that I also used in his service, the distribution of his books.

 

We drove to Cheviot Hills, one of two places that Prabhupada would take his morning walk when in Los Angeles. He preferred Venice Beach, but variety has value. On this particular morning, the park was damp and the ground had just been aerated. After Prabhupada indirectly let us know his preference for Venice Beach through his critique of the park, he spoke to us about the shortcoming of modern science. In the course of questioning the potential of something arising out of nothing, the conversation itself dissipated and we walked in silence.

 

The little clumps of earth scattered all about appeared like stools to the uninformed, and I found myself questioning why we had brought Prabhupada to this place. Were they stools? Prabhupada broke the silence to ask this very question. Too embarrassed and ignorant to answer, I left it to the others, one of whom explained in brief the science of aerating the earth.

The silence continued, and I felt the need to absorb my mind in spiritual thoughts, lest it not take full advantage of the opportunity at hand. As we crossed the field, as if influenced by a force beyond myself, I thought spontaneously of Vrndavana, Krsna, and his cowherds and cows. Almost effortlessly my mind conjured up a sense of the pastoral setting of Vrndavana and Krsna's lilas of cowherding with his friends. Where were we really?

 

Clad in saffron robes, an elderly man of five feet four or five, no more, walked with an eternal youthfulness that questioned the apparent youth of those who walked beside him. With his cane in hand, head held in absolute confidence, he challenged the metanarrative of modern science, as if the missing link were a poke from his cane. His glance so captivating, benedicting, his eyes tinged with the ointment of love of Krsna, our beloved Prabhupada wanted the world to stop and just love Krsna. He wanted us to be his instruments through which this would be accomplished.

 

Prabhupada compellingly told us to write articles, publish them, and replace the prevailing paradigm with Krsna's message. Then someone mentioned my name and success in the field of distributing his books. Prabhupada turned to me and said, "By distributing these books, you are doing a great service to Krsna. He [Krsna] wanted to say to everyone: sarva-dharman parityajya mam ekam saranam vraja. He comes, therefore. So anyone who is doing the same service, he is recognized by Krsna very nicely. That is stated in the Bhagavad-gita: na ca tasman manusyesu. In the human society, nobody is dearer than he who is helping preaching work."

 

In his first words to me, Prabhupada cited three verses from the Bhagavad-gita, all from the eighteenth chapter. First he cited the conclusion of the Gita: "Abandoning all consideration of dharma, just surrender unto me." Then he cited Krsna's two verses of praise for those involved in disseminating this conclusion. The actual verses run thus: "For one who explains this supreme secret to the devotees, pure devotional service is guaranteed, and at the end he will come back to me. There is no servant in this world more dear to me than he, nor will there ever be one more dear."

 

In his Gita commentary, Prabhupada comments on Krsna's words regarding those who explain his message: "Anyone, however, who tries sincerely to present Bhagavad-gita as it is will advance in devotional activities and reach the pure devotional state of life. As a result of such pure devotion, he is sure to go back home, back to Godhead." By the term "as it is," which became the subtitle for Prabhupada's edition of the Gita, Prabhupada meant explaining the Bhagavad-gita from a devotional perspective. Only one who loves Krsna is privy to the implications of his eloquent speech.After Prabhupada encouraged all of us to write and distribute books about Krsna, one of my godbrothers commented, "We are simply your puppets, Srila Prabhupada. You're giving us the books."

 

This did not seem to satisfy Srila Prabhupada, as he made the following reference to the guru-parampara. "No. We are all puppets of Krsna. I am also a puppet. This is disciplic succession." While he humbly gave all credit to his own guru and Krsna for anything he had accomplished, he implied that becoming the puppet of Guru and Krsna in a dynamic sense as he had done involved not merely circulating one's guru's writings, but writing books oneself. This was the example he set. While writing his own books, he considered that he was merely acting as a puppet of Guru and Krsna. Becoming the puppet of one's guru is about getting a spiritual life, and thinking for oneself within the parameters of that which is actually spiritual.

Looking back at that spring morning in Los Angeles' Cheviot Hills as I myself turned 50, I felt that my life would be incomplete if I did not author an edition of Bhagavad-gita in contemporary language. Faithfully distributing that which another has drawn down from the infinite should in time bear the fruit of enabling such a distributor in time to draw down something himself. This is the fruit of the seed that Sri Guru plants in the heart of the disciple. In the form of this edition of Bhagavad-gita, I have been able to taste this fruit to some extent only by my spiritual master's grace, and he sent several persons to assist me in this effort. I am grateful to all of them. May he bless them, and may Sri Caitanya, who is none other than Radha-Krsna combined, continue to bless the world with his doctrine of love of Godhead. May that blessing come in the form of devotional literature written from within the cultural context of devotees of Krsna who are now taking birth all over the world.

 

- Swami B. V. Tripurari

[Jahnava Nitai Das]

The same question could have been asked of Srila Prabhupada's Gita. Srila Prabhupada himself had retranslated and commented on books that his Godbrothers and spiritual masters had translated and commented on. The Bhagavad-Gita itself had been translated and commented on in its entirety by Visvanatha Cakravarti, Bhaktivinoda Thakura, Bhakti Hridoy Bon Maharaja, Bhakti Pradipati Tirtha Maharaja, and B.R. Sridhar Maharaja, to name but a few within our direct lineage.

Just for the record, in Srila Prabhupada's time there was no authentic translation of the Gita in English, thus he took the commentaries of the previous acharya's and sumamrized their purports in his Bhagavad Gita As It Is for the benefit of the English speaking world.

 

The Bhagavad-Gita itself had been translated and commented on in its entirety by Visvanatha Cakravarti...

Regarding the "translation" of Gita by Visvanatha Chakravarti, I think you need to check again.

 

[valaya]

After Prabhupada encouraged all of us to write and distribute books about Krsna, one of my godbrothers commented, "We are simply your puppets, Srila Prabhupada. You're giving us the books."

 

This did not seem to satisfy Srila Prabhupada, as he made the following reference to the guru-parampara. "No. We are all puppets of Krsna. I am also a puppet. This is disciplic succession." While he humbly gave all credit to his own guru and Krsna for anything he had accomplished, he implied that becoming the puppet of Guru and Krsna in a dynamic sense as he had done involved not merely circulating one's guru's writings, but writing books oneself. This was the example he set. While writing his own books, he considered that he was merely acting as a puppet of Guru and Krsna. Becoming the puppet of one's guru is about getting a spiritual life, and thinking for oneself within the parameters of that which is actually spiritual.

[Audarya lila]

While it is certainly true that Srila Prabhupada's Bhagavad Gita As It Is fullfilled a need for an english edition of the Gita with a Gaudiya commentary, the question, or answer depending on how you see it, is still why did he not simply translate a bona-fide commentary that already existed within the lineage? Srila Prabhupada presented his own commentary and translation which is in keeping with the tradition as a whole. The same can be said of Tripurari Swami. A devotee is not meant to simply parrot what he has heard. He/she is meant to dive deeply within the practice in order to develop that which is talked about in the literature and then speak according to his/her realization.

 

Krsna is unlimited and so too are his immortal words spoken in verse which we call Bhagavad-Gita. It is the devotees natural occupation to serve Krsna and part of that service is to present the words of Krsna and his representatives for his pleasure and the pleasure of his devotees.

 

There will always be a need for devotees to comment on Bhagavad-Gita. That is what we do every day. It is what makes the life of a sadhaka sweet. It is particularly sweet when we hear the realizations of advanced practicioners. While fully admitting my bias in regards to this new edition, I am quite confident that all devotees who read this new edition will be enthused and enlivened by it.

 

Your servant,

Audarya lila dasa

[Jahnava Nitai Das]

...the question, or answer depending on how you see it, is still why did he not simply translate a bona-fide commentary that already existed within the lineage?

He did. His "Bhagavad Gita As It Is" is a natural translation of multiple bonafide commentaries.

 

[gHari]

Special Interview with Swami B.V. Tripurari

discussing his new edition of Bhagavad-gita: Its Feeling and Philosophy (from the Sanga Archive at http://www.escribe.com/religion/sanga/ ):

Audarya: Good morning Swami.

 

Swami: Good morning.

 

Audarya: I would like to ask you a few questions and then perhaps you could

read something from your Gita commentary.

 

Swami: All right.

 

Audarya:In your introduction to Aesthetic Vedanta you described how in your

edition of Tattva-sandarbha you coined the phrase "Vedanta of Aesthetics"

and that Aesthetic Vedanta involved playing this out, which you did

wonderfully. What took you from Aesthetic Vedanta and the high point of

Krsna's loveplay down to the ego-battleground of the Bhagavad-gita?

 

Swami: My inspiration to comment on Bhagavad-gita did not come directly

from anything I wrote in Aesthetic Vedanta. Actually I wanted to take on a

smaller project after finishing that short but very intense book. After

thinking about what that might be for some time, I was reminded of what

Prabhupada had first said to me, citing the Bhagavad-gita. I read over that

morning walk conversation, the first I had gone on with Prabhupada, and

felt that it would be appropriate to follow through on what he had

instructed me. He cited Krsna's statement about how explaining the Gita to

others was the most dear service, and then he indicated that he expected

his disciples to write books. So I put these two things together and

decided to write something on the Bhagavad-gita, a book that I had not

given as much attention over the years as I had others such as

Srimad-Bhagavatam and Caitanya-caritamrta.

 

My initial idea was to simply show how the Gita's verses connected to one

another, which was something that Prabhupada had not focused on in his

commentary. However, as I began to study the Gita and write, the book

seemed to take on a life of its own, and it did not rest until some 600

pages later.

 

Audarya: But there does seem to be a connection between Aesthetic Vedanta

and your Gita commentary. Your whole approach to the Gita involves

differentiating between Krsna in his amorous affairs with the gopis

(milkmaidens) and Krsna the statesman on the battlefield.

 

Swami: Yes, I wanted acquaint readers of the Gita with Krsna's emotional

state when he was speaking the Gita, to help them locate him in terms of

the entirety of his divine play on earth. In Aesthetic Vedanta I discussed

Krsna's love play with the gopis, which is said to be the high point in his

lila. He was only eleven at that time. He spoke the Gita over 80 years

later, yet he could not forget the love of those village girls. Although he

himself is the supreme connoisseur of love, their love conquered him. As he

spoke to his friend Arjuna about dharma on the battlefield, he could not

but remember the highest expression of dharma exhibited by the gopis. Thus

his song about dharma on the battlefield does hit the high note that

Aesthetic Vedanta played out in full. Other commentators in the Gaudiya

tradition have implied this, and in my commentary I have offered logical

and scriptural support for their insights.

 

Audarya: You have done that very tastefully. I particularly appreciated

your discussion of the Kuruksetra battlefield and how you tied Krsna's

previous meeting there with the gopis to his speaking the Gita there many

years later. Your commentary touches the highest spiritual strata without

neglecting the spiritual foundation that the Gita seeks to cement in place.

 

Swami: Well that is what the Bhagavad gita entails, and that is why so many

people feel that it is such a complete book in itself. It takes us through

the entire spectrum of spiritual life, from the bondage of material

attachment to the freedom of lawless spiritual love. Personally I was

dumbstruck by its scope and the logic of its progression as I went through

it verse by verse, page by page, chapter by chapter.

 

Audarya: Was there a high point for you?

 

Swami: There were several. The two obvious ones came at the end of the 9th

chapter, and the end of the 18th chapter where the conclusion of the Gita

is initially voiced and then reiterated. The love for his devotees in

Krsna's voice as he repeats the conclusion of his sermon at the end of

chapter 18 is very compelling, and I was never more absorbed in the

commentary than I was at that point.

 

But I have to say that as far back as chapter one I also reached a high

point, as the Gita commences in terms of Arjuna and Krsna's first words.

The first words Arjuna speaks take us to the theological zenith of the

book. Arjuna orders Krsna to drive his chariot between the two armies so

that he can see who has assembled to fight in the war. Krsna does so, no

questions asked.

 

This is God conquered by the love of his devotees. Krsna bows to Arjuna's

order. God is conquered by love. All religions teach us that God is the

most venerable object, but the Gita teaches us about that which is

venerable for God‹his devotees, their love for him.

 

From this high point in Arjuna's first utterance we go to the lowest end of

the spiritual spectrum. Krsna drives the chariot, stopping it in front of

Bhisma and Drona, who personify Arjuna's material attachment. He tells

Arjuna to look and see that all those who are assembled in battle array are

his own family members, his attachments, the composite of which makes up

Arjuna's material ego.

 

This is what Krsna parades before Arjuna, and in doing so he tells us that

the Gita is about dismantling the composite of our material attachments so

that we might know our authentic self and the possibility of real love.

Regardless of the different metaphysical nuances commentators find in the

text and build their sect around, this point is the foundation to any

meaningful commentary on the Gita. It is the common spiritual ground on

which we all must stand and do battle with our material ego if we are to

meet the challenge of spiritual life. If we turn a blind eye to this point

at the onset, reading the rest of the Gita is nothing more than an

intellectual exercise.

 

This to me was a high point because this is the point around which all

spiritual seekers can gather. Embracing it really ends all argument as to

the significance of the rest of the book, as that significance is realized

and each practitioner grows the necessary wings to fly as high in the

spiritual sky as their soul delights.

 

Audarya: So you like the philosophical low points as much if not more than

the high ones?

 

Swami: Yes, it's all sweet, but the significance of the overtly sweet parts

concerning various shades of spiritual love will only be realized by one

who swallows the bitter pill of ego death. Krsna doesn't want us to choke

on that, so he takes us through a progression of thought and spiritual

application from right livelihood to mystic insight, detachment,

meditation, and devotion, before arriving at unconditional love, never

encouraging one to act artificially without proper consideration of one's

eligibility for spiritual practice.

 

Audarya: The battle metaphor of the Gita turns some people off to its

message. Can you comment on that?

 

Swami: This is very misunderstood. Arjuna was a warrior, and he was by

nature prepared to fight to uphold righteousness. However in the Gita's

battle he refuses to fight. In doing so he sounds very noble, but his

justification for walking away from the battle amounts to nothing more than

the power of rationalization fueled by material attachment. What he is

asked to do battle with is his attachments, and this is what he objects to

in so many words. Only when he is enlightened as to the naked form of

material attachment and selfish desire does he agree to fight these

enemies. The battle of the Gita is not about killing people.

 

Audarya: So no one was actually killed in a historical battle of

Kuruksetra?

 

Swami: If we view it as an historical event, we must remember that it is a

history of Krsna's lila, which is a divine drama enacted on earth for the

instruction of humanity. No one dies in a drama about war. The very reason

that the historicity of the battle is difficult to prove is that the battle

is part of Krsna's divine play that, while manifesting on earth, transcends

it at the same time. But all of this is very esoteric. The historicity of

Krsna lila should be stressed to save us from turning God himself into

nothing more than a metaphor. Krsna is an ontological reality, and there is

a history to his revealing this to us through his devotee mystics. From the

perspective of the Gaudiya tradition, the theology of the Gita deals with

all of this.

 

Audarya: You may be making history by the way you speak about your own

tradition.

 

Swami: Spiritual traditions must grow if they are to live and remain

viable. They must have intellectual integrity, while imploring us to

transcend the limitations of intellect. I am doing my small part to keep

the Gaudiya tradition alive and relevant, and that is a good part of my

focus, what I see as my contribution to the tradition.

 

Audarya: Swami, in the course of writing your Gita commentary you were also

personally involved in a transition. You relocated and switched your focus

from ministering to a local congregation to writing more, focusing on a

global community, and living in this beautiful redwood forest with a small

staff of monks. How do you think that affected the outcome of your

commentary?

 

Swami: It impacted the time it took to finish the book, but it also enabled

me to focus more on what I do best. So I am sure that influenced the

outcome of the commentary in a positive way. As the monastery develops here

at Audarya, I am realizing my ideals both internally and externally. The

name Audarya implies that internal development of selflessness and love of

God results in an outpouring of generosity. The Gita teaches this as well.

You said you would like me to read something from my commentary. Let me

read a moment from chapter six.

 

Bg. 6.32

"The yogi who measures the pain and pleasure of others as if it were his

own, O Arjuna, is considered to be the best of all.

 

Krsna's devotees possess such compassionate hearts that they broadcast his

holy name and virtuous deeds wherever they go. In the words of the gopis,

they are the most munificent welfare workers. They identify with the joys

and sorrows of others as if they were their own, and thus they tirelessly

canvass to lift others beyond the duality of joy and sorrow by showering

them with the immortal nectar of Krsna's instructions. To see another's

sorrow as one's own is to see through the eyes of God, for all souls are

eternally related with God, as parts are to the whole. Mature yoga is

recognizable by the outward symptoms indicated in this verse.

 

Here we find the practical application of yoga in the world, what yoga

practice will do to improve the world. Although this and the previous

verses in this section refer to advanced yogis, it is they whom

practitioners should try to emulate. Practitioners should strive to follow

this golden rule of yoga. Only when practitioners do so will their practice

of meditation be effective. How we deal with others and the world in

everyday life will have considerable impact on our attempts at meditation.

Without cultivating this outlook, one's devotional practices are performed

in vain."

 

 

Audarya: So yoga and compassion go hand in hand?

 

Swami: Yes, through yoga one can pass through the shadow of material

compassion and touch the heart of actual compassion. It's about melting the

heart without losing your head. Although in the higher stages of bhakti

yoga losing one's head‹retiring reason altogether‹is desirable. Only then

can one truly understand what the Gaudiyas are talking about when they

speak of Krsna. It is not possible to explain love, what to speak of divine

love.

 

Audarya: That seems to be what you are attempting to do in all of your

books‹to explain just what Krsna means to the Gaudiya tradition.

 

Swami: To explain Krsna, we have to try to explain love, impossible as it

is. Krsna is that face of the Absolute that corresponds with the purest

love. Love supreme, this is the message of the Bhagavad-gita. I am not so

sure that this is only a notion of Gaudiya Vedanta. Those who have loved

even imperfectly will vouch for this cosmic truth.

 

Audarya: Thank you Swami.

 

Swami: Thank you.

[stonehearted]

Originally posted by shvu:

Out of curiosity, why bring out a new commmentary on the Gita when there already exists a popular commentary with extensive notes from his own Guru? What does the new commentary contain that is not to be found in the older one?

This is an excellent question, and I can't add a lot to what has already been shared here. However, I know of a couple of Godbrothers who have shared this edition of Bhagavad-gita with their disciples. One, famousaroudn ISKCON, commented that Triparari Maharaja was indeed a shuka, for he has made Bhagavad-gita even sweeter by his presentation. Another has regular Bhagavad-gita classes using Bhagavad-gita As It Is, Bhagavad-gita,Its Feeling and Philosophy, as well as two (maybe three) other English presentations by Gaudiya acharyas. I haven't attended these classes, but I have heard they give attendants a very rish understanding of Krishna's philosophy.

 

We also need to understand that Tripurari Maharaja's Bhagavad-gita is not intended to supplant Srila Prabhupada's, but complement it. He uses insights offered by other acharyas to enrich our understanding of this great work. I honestly believe that anyone who reads it with an open heart will find their faith in Krishna the richer and more profound for having done so.

[Jahnava Nitai Das]

It should be noted that Srila Prabhupada did not write a commentary to Brahma Samhita, simply because his guru had already written one in English. Rather he chose to make that commentary available to his disciples and to the world. This despite Bhaktisiddhanta's english being very outdated and hard to understand by a large percentage of readers.

[Audarya lila]

Originally posted by jndas:

It should be noted that Srila Prabhupada did not write a commentary to Brahma Samhita, simply because his guru had already written one in English. Rather he chose to make that commentary available to his disciples and to the world. This despite Bhaktisiddhanta's english being very outdated and hard to understand by a large percentage of readers.

I am not sure what point you are trying to make here? Can you clarify what it is that your trying to say?

 

Are you so sure that it was 'simply because his Guru had already written one in english'?

 

Srila Bhaktisiddhanta also wrote a commentary on Chaitanya Charitamrita as well as other books that Srila Prabhupada wrote his own commentaries on. These were not written in english, but translation is not so difficult. Srila Prabhupada's books were translated into so many languages, so obviously it was part of his program to not simply print the words of the previous acharyas but to present his own understanding as well. Otherwise there was no need for any of his commentaries as he could have simply translated those of other Gaudiya commentators.

 

To say that Srila Prabhupada's Bhagavad Gita was a translation of other Gaudiya commentators writing is certainly a very big stretch. He cited Baladeva Vidyabushana quite a bit and certainly he drew from all previous acharyas in his presentation. All acharyas use the previous acharyas writings and realizations in their presentation of Gaudiya literatures but their commentaries are still based on their own understanding and inspiration and are unique treasures for all of us. Why did Baladeva Vidyabushana write a commentary on the Gita when Visvanatha Cakravarti, his siksha Guru, had already done so? There is no breach of proper vaishnava ettiquette in such a presentation. It is, in fact, just the opposite. It is expected of the disciple that they will make their own contribution to the lineage when their bhakti matures.

 

Your servant,

Audarya lila dasa

 

[Jahnava Nitai Das]

When a devotee asked Prabhupada if he would write his own purports to Brahma Samhita since Bhaktisiddhanta's were too difficult to understand, he replied:

 

So even there is difficulty, let them read over and over and again. Then they will understand. Why should we change it? Let it be presented as Bhaktisiddhanta Sarasvati has given, and... Then don't give more than one or two pages at a time. Their brain will be puzzled. (laughter) Yes.

Elsewhere:

 

I recommend, therefore that all my students read Brahma Samhita very carefully--especially because it was translated personally by my spiritual master Srimad Bhaktisiddhanta Sarasvati Goswami Maharaja.

 

His disciples couldn't understand the language, but he still refused to write his own purports to Brahma Samhita because Bhaktisiddhanta had already done it personally in the English language.

 

He reasoned that it was spiritual sound, and simply by hearing the transcendental sound of Bhaktisiddhanta's purports, one would be purified and brought to the position of understanding the spiritual subject matter therein.

 

"Why should we change it? Let it be presented as Bhaktisiddhanta Sarasvati has given..."

 

[Audarya lila]

Thank you Jahnava Nitai, those are very wonderful quotes.

 

Your servant,

Audarya lila dasa

 

p.s. I have to admit that I can only read a few pages of the Brahma Samhita commentary at a time or else my brain gets very worked!

[valaya]

Much to the obvious consternation of many, the Absolute Truth will continue to be revealed through Divine Grace in ever increasing depth. Those who seek contentment and satisfaction in certitude that they posess all the answers and are themselves firmly situated on the one correct path for all time, can be expected to encounter far more personal challenges.

 

The best is surely yet to come as anyone and everyone is touched by Love of God in some way, shape or form. Or did y'all think you had the only mould and had cornered the market, so that all `others` would be forced to play by your rules? The Supreme Authority is way beyond any limitation, including sampradayas and their supposedly authorized scriptures, what to speak of petty authoritarians.

 

HH Tripurari Maharaj is to be congragulated on the successful launch of his new translation and commentary on Srimad Bhagavad-Gita. I can only imagine the extensive work and deep devotion that went into it.

 

------------------

 

 

 

 

[This message has been edited by valaya (edited 01-30-2002).]

[Pita das]

Al Glories to His Holiness Tripurari Maharaja may he continue for another hundred years

[nine9]

Originally posted by Pita das:

All Glories to His Holiness Tripurari Maharaja may he continue for another hundred years

Pita prabhu,

Can you e-mail me at rama.kesava.bvts@pamho.net?

 

Thanks,

Rama Kesava dasa

 

[Citta Hari]

JN dasa wrote:

 

"His disciples couldn't understand the language, but he still refused to write his own purports to Brahma Samhita because Bhaktisiddhanta had already done it personally in the English language.

 

He reasoned that it was spiritual sound, and simply by hearing the transcendental sound of Bhaktisiddhanta's purports, one would be purified and brought to the position of understanding the spiritual subject matter therein.

 

"Why should we change it? Let it be presented as Bhaktisiddhanta Sarasvati has given..." "

 

 

This is a single case and Prabhupada's actions in others does not follow suit, as has been pointed out already. Swami Tripurari addressed this point in his commentary on Bg 4.2 thus: "When one representative passes the torch to another, this is the formal institution of guru-parampara ("from one to another"). However, its essence is that in bearing the torch the current link sheds new light."

 

We should carefully consider that "by faithfully repeating what we have heard from our gurus we should in time be able to draw down something ourselves." (Swami Tripurari).

 

Let those who have not yet gotten insight simply repeat; there is certainly dignity in that. But the problem comes when those who, due to attachment to a kanistha adhikara conception of guru-parampara, oppose those who have genuine insight by the grace of their gurus and thus the ability to shed new light on the words of the purva acaryas. This opposition of those who represent the spirit of the teachings is undignfied to the extreme and represents the very mentality that Swami Tripurari's commentary seeks to educate.

 

-Citta Hari dasa

[valaya]

Originally posted by Citta Hari:

JN dasa wrote:

 

"His disciples couldn't understand the language, but he still refused to write his own purports to Brahma Samhita because Bhaktisiddhanta had already done it personally in the English language.

 

He reasoned that it was spiritual sound, and simply by hearing the transcendental sound of Bhaktisiddhanta's purports, one would be purified and brought to the position of understanding the spiritual subject matter therein.

 

"Why should we change it? Let it be presented as Bhaktisiddhanta Sarasvati has given..." "

 

 

This is a single case and Prabhupada's actions in others does not follow suit, as has been pointed out already. Swami Tripurari addressed this point in his commentary on Bg 4.2 thus: "When one representative passes the torch to another, this is the formal institution of guru-parampara ("from one to another"). However, its essence is that in bearing the torch the current link sheds new light."

 

We should carefully consider that "by faithfully repeating what we have heard from our gurus we should in time be able to draw down something ourselves." (Swami Tripurari).

 

Let those who have not yet gotten insight simply repeat; there is certainly dignity in that. But the problem comes when those who, due to attachment to a kanistha adhikara conception of guru-parampara, oppose those who have genuine insight by the grace of their gurus and thus the ability to shed new light on the words of the purva acaryas. This opposition of those who represent the spirit of the teachings is undignfied to the extreme and represents the very mentality that Swami Tripurari's commentary seeks to educate.

 

-Citta Hari dasa

Right on! "One way or another, gonna getcha getcha getcha, One way or another..."(from a song by `Blondie`)

 

 

[Tarun]

It's always a question of personal individual inspiration.

These not (yet) inspired must avoid verbal offense.

Those already inspired must avoid overzealousness.

[valaya]

Originally posted by Tarun:

It's always a question of personal individual inspiration.

These not (yet) inspired must avoid verbal offense.

Those already inspired must avoid overzealousness.

Inspiration and realization may be individual, but they are coming from the same place. Like spokes on a wheel, the nearer they get to the centre, the closer they are to one another. Is it really that difficult to see ourselves in each other, or is that the last thing we want to admit seeing? Come to think of it, how can we expect to see anything else? Self-realization and God realization are simultaneous, are they not? Looking for the best in others might just help us to recognize the best in ourselves. Raganuga requires zeal, only it must be directed within...

 

valaya

 

------------------

Radhe Radhe always Radhe!

amanpeter@hotmail.com

 

 

 

[This message has been edited by valaya (edited 01-31-2002).]

[Tarun]

valaya quote:

1) Inspiration and realization may be individual, but they are coming from same place.

2) Like spokes on wheel, nearer they get to centre, closer they are to one another.

3) Is it really that difficult to see ourselves in each other, or is that last thing we want to admit seeing?

4) Come to think of it, how can we expect to see anything else?

5) Self-realization and God realization are simultaneous, are they not?

6) Looking for best in others might just help us to recognize best in ourselves.

7) Raganuga requires zeal, only it must be directed within...

-----------

1) Yes, but no 2 jIvas are identical in either.

Example: no 2 jIvas became bhaktas on same day or at same moment.

2) We began WVA in 1993 with this premise:

To unite all vaiSNavas under ZrIla BhaktisiddhAnta Sarasvati ThAkur's pada-padma.

Some spoke-habitants are closer to axle than others.

nota bene: 'spoke' means ghost in all Germanic languages

3) Yes, it's difficult for the difficult to see.

Yes, it's the last thing our false ego wants to see.

4) Parixit Mhrj asked this question in 10th Canto, 87th Chapter.

5) Yes & no. PrabhupAd said:

"When you see the Sun, you see yourself also."

Nonetheless, so many interim stages:

from kaniSTha-kaniSTha till uttam-uttam

6) Yes. Golden Rule extension

7) Yes. Innerzeal

Fridays, Saturdays I streetchant with devotees I disagree with.

Why? Because we agree to streetchant.

And because devotees I agree with refuse to streetchant.

Sounds funny, even cuckoo, but it's true.

[Pita das]

Rama Kesava I emailed you but the message has been returned to me

I can be contacted by email at

www.artmaya@hotmail.com or at

www.galjhmya@public.xm.fj.cn

Hari Bol

[nine9]

Originally posted by Pita das:

Rama Kesava I emailed you but the message has been returned to me

I can be contacted by email at

www.artmaya@hotmail.com or at

www.galjhmya@public.xm.fj.cn

Hari Bol

Those e-mail addresses didn't work, prabhu... but mine should now (PAMHO was having problems).

 

-Rama Kesava

 

[bhaktashab]

Haribol,

I would like to buy this gita. Can anyone tell me where I can order it online?

Thanks.

 

------------------

shab.

[Jahnava Nitai Das]

http://www.swami.org/merchant.mv