1.explain voidism & imprsonalism & how these r wrong?
3.in olden days one guru has 2-4 desiples but now all maharaj have a lot desciple.how one can take care of 1000's of desciple.after initiation desciple becomes son of guru if one father(guru) has
1000's of desciples(sons) how he can take care of each son?
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LORD BUDDHA.
http://www.iskcondesiretree.net/group/krishnaconsciousness/forum/to...
knowledge on the topic on this link.
1. His Divine Grace, A.C Bhaktivedanta Swami Prabhupada, has given explanations on this topic of voidism and impersonalism in several books but this has been explained in more depth in Caitanya Caritamrta and Teachings of Lord Chaitanya.
I will do my best to extract some relevant quotes.
From Teachings of Lord Chaitanya, Chapter Nineteen and Twenty:
"The Mayavadi philosophy is veiled Buddhism." In other words, the voidist philosophy of Buddha is more or less repeated in the Mayavadi philosophy of impersonalism, although the Mayavadi philosophy claims to be directed by the Vedic conclusions."
"Sadananda-yogi, one of the greatest Mayavadi acaryas, has written in his book, Vedanta-sara: "The Absolute Truth of eternity, knowledge and bliss is Brahman. Ignorance and all products of ignorance are non-Brahman. All products of the three modes of material nature are covered by ignorance, and all are different from the supreme cause and effect.
This ignorance is manifested in a collective and individual sense. Collective ignorance is called visuddha-sattva-pradhana. When that visuddha-sattva-pradhana is manifest within the ignorance of material
nature, it is called the Lord, and the Lord manifests all kinds of ignorance. Therefore He is known as sarvajna." Thus according to Mayavadi philosophy, the Lord is a product of this material nature, and the living entity is in the lowest stage of ignorance. That is the sum and substance of Mayavadi philosophy."
How these r wrong?
"In the negative descriptions of the Lord which occur in Vedic literature (as in apani-padah) there are indications that the Lord has no material body and no material form. However, He does have His spiritual transcendental body and His transcendental form. Because the Mayavadi philosophers misunderstand His transcendental nature, they
explain Him as impersonal. The Lord's name, form, quality, entourage and abode are all in the transcendental world. How can He be a transformation of this material nature? Everything connected with the Supreme Lord is eternal, blissful and full of knowledge.
"Mayavadi philosophy cannot trace the energy of the Supreme Lord, but all Vedic literatures give evidence of the Supreme Lord's various energetic manifestations. Visnu is not a product of material nature, but material
nature is a product of Visnu's potency. The Mayavadi philosophers understand Visnu to be a product of material nature, but if Visnu is a product of material nature, He can only be counted amongst the demigods.
One who considers Visnu to be a demigod is certainly mistaken and misled. How this is so is explained in Bhagavad-gita: "Deluded by the three modes, the whole world does not know Me who am above the modes and
inexhaustible. This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome, but those who have surrendered unto Me can easily cross beyond it." (Bg. 7.13-14)"
3.in olden days one guru has 2-4 desiples but now all maharaj have a lot desciple.how one can take care of 1000's of desciple.after initiation desciple becomes son of guru if one father(guru) has
1000's of desciples(sons) how he can take care of each son?
The quotes below are given in letters that His Divine Grace A.C Bhaktivedanta Swami Prabhupada exchanged with his disciples when he was physically present on Earth.
"Unfortunately, in ISKCON they are ignored, blatantly, and thus there are some gurus who accept
thousands of disciples, and become aloof from their day to day struggles with the external energy while they enjoy the massive material perks that multiply with each impersonal ritualistic initiation ceremony. As they grow in stature, they become more and more distant and unapproachable, but they justify this abomination by comparing themselves with Prabhupada who was -only due to his utter absorption in translation of Srimad Bhagavatam which increased as the years went on- less available for his disciples than in the early days of ISKCON. By translation Srila Prabhupada was setting the foundation of the future shelter for his disciples in place, and he saw his death approaching fast. His relative unavailability at that time in his extraordinary circumstance of being founder acarya should never be imitated by those who are not. But his example of accepting disciples for the sole purpose of training them should be followed, as it purifies both the initiator and the initiated, provided only that the motivation for accepting a disciple be exclusively to elevate that soul.
To ensure this dynamic stays pure the guru must therefore continually introspect his heart for hidden motives. He should wonder "why am I accepting so many disciples that I cannot train each and ensure their best chances of spiritual survival? How do I know that such grandiose worship and facility from so many adoring disciples will not be my downfall?" If he thinks himself beyond such introspection because he is first class devotee, then he is already fallen, as he has gone against the order of Srila Prabhupada to avoid such a mentality."
It is obvious Srila Prabhupada wanted his students to take Krishna consciousness very seriously and advance to the stage where they would be capable of becoming spiritual masters in their own right and initiating their own disciples. However, guru, means literally ‘heavy.’ So to become guru is no small matter.
“Keep trained up very rigidly and then you are bonafide guru, and you can accept disciples on the same principle. But there’s a matter of etiquette. It is the custom that during the lifetime of your spiritual master you bring the prospective disciples to him, and in his absence or disappearance you can accept disciples without limitation. This is the law of disciplic succession. I want to see my disciples become bonafide spiritual masters and spread Krishna consciousness very widely, that will make me and Krishna very happy.” (to Tushta Krishna Swami, 2 Nov 1975)
That there have been no newly initiated devotees from Japan is all right. It doesn't matter whether they are initiated or not. If they are coming in large number, that is the success of our mission. We are not after making initiated members very many but our concern is that people understand this philosophy in wider circles. Initiated members are for managing the temples and preaching work, but our program is to invite people to our feasts, let them hear our philosophy and dance and chant. That is the basic principle of our philosophy in preaching work." (Sudama, 4e been no newly initiated devotees from Japan is all right. It doesn't matter whether they are initiated or not. If they are coming in large number, that is the success of our mission. We are not after making initiated members very many but our concern is that people understand this philosophy in wider circles. Initiated members are for managing the temples and preaching work, but our program is to invite people to our feasts, let them hear our philosophy and dance and chant. That is the basic principle of our philosophy in preaching work." (Sudama, 4/11/71)
"That there have been no newly initiated devotees from Japan is all right. It doesn't matter whether they are initiated or not. If they are coming in large number, that is the success of our mission. We are not after making initiated members very many but our concern is that people understand this philosophy in wider circles. Initiated members are for managing the temples and preaching work, but our program is to invite people to our feasts, let them hear our philosophy and dance and chant. That is the basic principle of our philosophy in preaching work." (Sudama, 4/11/71)