Acaryas Quotes Bhakti Quotes Sri Advaita Acarya

Sri Advaita Acarya

Sri Advaita Acarya, Maha-Visnu, looks towards upadana-prakrti, the primordial power or ingredient cause of material nature. By His glance, upadana-prakrti transforms herself into the twenty four material elements. What are these? Five gross elements (panca-bhuta), five sense objects (tan matra), five knowledge-acquiring senses (jnanendriya), five working senses (karmendriya), mind (mana), intelligence (buddhi), false ego (ahankara), and the unmanifested state of the three modes of material nature (avyakta). [This is also explained in Bhagavad-gita 13.6] By the glance of Advaita Acarya, Maha-Visnu, upadana-prakrti produces all these elements.

Maha-Visnu, also known as Karanodakasayi Visnu, needs only to wish that prakrti (the material energy) will create, and by this she begins to act. But both must be present: purusa and prakrti, the Supreme Controller (Maha-Visnu) and His material energy. Alone, prakrti cannot perform any function. It is only by the wish of Karanodakasayi Visnu that prakrti begins to mix the elements in their appropriate proportions. Then, from her, unlimited universes manifest.

What is sambhu-tattva? From where does Sambhu (a manifestation of Lord Siva) come? Sambhu manifests from the union of the Supreme Lord with a transforming agent in form of the darkness aspect (tamo-guna) of maya, the minuteness aspect of tatastha-sakti, and a slight degree of the mixture of the knowledge aspect (samvit-guna) and pleasure aspect (hladini) of the spiritual energy (cit-sakti). [This is also explained in Brahma-samhita 45 (commentary)]

The original personality of Godhead is Lord Krsna. From Him comes Baladeva Prabhu, from Baladeva Prabhu comes Mula-Sankarsana in Dvaraka, from Mula-Sankarsana comes Maha-Sankarsana in Vaikuntha, and Maha-Sankarsana expands into Karanodakasayi Visnu. Only for the purpose of the creation of the material world does Karanodakasayi Visnu manifest. Karanodakasayi Visnu desires the creation of the material world: “Let there be a material world.” Maya is his desire potency (iccha-sakti), which is not pure because the desire is for material creation.

Mula-Sankarsana, Maha-Sankarsana, and all other incarnations have no desire for material creation. Not even by mind do they desire maya. But Karanodakasayi Visnu desires it, and He therefore looks towards maya. As visnu-tattva, Karanodakasayi Visnu is pure, but at the same time He is not pure tattva, eternal tattva, because He has some desire to create this world. Only for the creation of the material universes, as manifested from the Viraja River (the marginal area between the spiritual and material creation) is He is needed; otherwise not. Only for the purpose of creation will that form manifest. So He is not nitya-tattva, and eternal Truth. In the form of Maha-Sankarsana, visnu-tattva is eternal, but in the form of Karanodakasayi Visnu He is not.

So, He desired, or glanced over maya. Desiring means glancing. This desire to serve in the function of creation is the nimitta-karana, or the instrumental course, of this material world. But this desire, or glancing for the purpose of creation, is not completely pure. His desire to serve Krsna is pure, but the desire to create is called abhasa, a semblance of the original desire. This semblance is called Sambhu-linga, and the shadow of Maha-Visnu’s sakti in Vaikuntha, Ramadevi, is called prakrti. The shadow of Ramadevi and the shadow of Maha-Visnu unite, and in this way the creation takes place.

Australia, on January 31, 2001

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“Certainly,” Gurudeva said. “If some greed comes then the anarthas will quickly flee. But don’t be disappointed if success is not immediate. Rupa Gosvami says, “It may take koti-janma, millions of lives, before this laulyam comes.’ ”


To his delight a message arrived from Acarya Kesarī saying, “My dear Nārāyaṇa Tīwarījī, why are you attached to saṁsāra? Do you think this will bring you any happiness? Will any of your family or wealth go with you at the time of death? We are concerned for you. Quickly leave everything and come to Navadvīpa.” Wealth is an unending source of distress; it is challenging to acquire, and is essentially death for the soul. What fulfillment does one actually gain from his wealth? Similarly, how can one gain ultimate or enduring happiness from one’s supposed home, children, relatives, and domestic animals, which are all sustained by one’s hard-earned money?"


The gopīs are very tricky, they will say that they are doing one thing but will do something else. They will tell their parent and elders, “We are going to the Yamunā to pick flowers,” but instead they will go and meet with Kṛṣṇa. They will say that they are carrying buttermilk in clay pots, but actually they have kept butter, honey, and many other nice things for Kṛṣṇa. They will say they are going to sell buttermilk in the market, but instead will go and cook a feast for Kṛṣṇa in the forest and meet with Him there. The gopīs are crooked and tricky. They have so much love, and they also follow rules and regulations. Their rules and regulations however are those of Vraja, not of this world. Those who never drink the divine nectar of Rādhārānī’s names and service can never understand the behavior of the Vraja-devis and certainly cannot adopt their perfect behavior. The gopīs are expert at always pleasing Kṛṣṇa through their tricky behavior. Those who are always honest and straightforward cannot have the guidance of the Vraja-devis nor learn to serve Rādhā and Kṛṣṇa like them. We must therefore learn to become tricky. When Śrīla Gurudeva served Param Gurudeva, Ācārya Kesarī Bhakti Prajñāna Keśava Gosvāmī Mahārāja, he also did so in tricky ways. Once, Param Gurudeva asked Śrīlā Gurudeva, “What have you cooked today?” Gurudeva replied, “Only kichaḍi.” However, when he served Param Gurudeva, he first gave him kichaḍi, but then he also brought chutney, subjis, yogurt, kṣira, and so many tasty things. Param Gurudeva asked, “What is this? Where did you bring all this from?” “Oh, someone has arranged this for Ṭhākurajī. So I have brought a little of Ṭhākurajī’s prasāda for you. I don’t know who has made this or where it has come from. I heard that some devotees brought this for Ṭhākurajī, so we offered it and then brought some prasāda for you.” Ordinary people will not have this kind of mood when serving Ṭhākurajī and Guru Mahārāja. In this way, Śrīlā Gurudeva trickily arranged many delicious items for Param Gurudeva. He did not tell Param Gurudeva directly that he had made these things for him, rather he told him, “This was all arranged for Ṭhākurajī.” He thought, “I know that my Gurudeva will not accept these nice things, he will say, “Why are you bringing such opulent things only for me?” He understood that Param Gurudeva would become upset, so he acted in a tricky and clever way. This behavior is natural for the Vraja-devīs. Gurudeva also behaves like this because he has pure vraja-bhakti. The Vraja-devīs are always eager to serve in a pleasing manner. If any problem or disturbance comes then they never become hopeless or depressed; their love ever-increases. Obstacles that would destroy any ordinary person’s love may be there, but their love only increases. This pure bhakti—this vraja-bhakti—is highly exalted and therefore Prabodhānanda Sarasvatīpāda sings, “O my heart, please give up attachment for the important things of this world and just run to Vraja, to Vṛndāvana, where the supreme treasure, the nectar flood of Śrī Rādhā’s name delivers all the sādhakas of this world and brings them to the eternal land of Vraja.” We pray to always bathe in the nectar of Rādhārānī’s names. When there is so much rain that the land becomes flooded, the river overflows, and everything is either swept aside or pulled into that flood—even great big trees and houses—still, we can see that in the rivers there are lotuses that are not broken. They move this way and that, from side to side as though they are playing in the water. In the same way, when the flood of śuddha-rasa, or the divine nectar of Rādhārānī’s names enters our hearts, we will become restless with the desire to be present in Vraja, and even if so many obstacles come before us in this world we will be able to conquer all difficulties.


Everyone must progress through their own sādhana. So without the order of Rādhārānī or Her followers, you should not give this mood or wealth of vraja-rasa to anyone. Let it develop within yourself before you try to give it. Independent actions yield inauspicious results. Sādhakas who are eager to reach the service of Rādhārānī must always act under guidance and wait for confirmation of inspiration.

Sri Damodarastakam

O Deva, Your lotus-like face, encircled by soft, blackish-blue curly locks of hair that have a reddish glow, is repeatedly kissed by the gopī Śrī Yaśodā. May Your supremely charming lotus face, with lips like red bimba-fruit, always remain manifest in my heart. I do not care about millions of other attainments...

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