Swami B. V. Tripurari

Swami B. V. Tripurari

It is difficult to find someone from the West that both understands and can elegantly express the theory behind an Eastern mystical tradition. It is even more difficult to find a modern mystic. In Swami Tripurari we have both: a traditional mystic who can articulate the teachings of an ancient spiritual tradition. A compelling speaker, to hear him and be in his presence is itself a spiritual experience. Swami Tripurari met his initiating guru, Srila A. C. Bhaktivedanta Swami Prabhupada, in the spring of 1972. He relates that he felt as though he had met a long-lost friend, as Srila Prabhupada blessed him with his all-knowing glance. Over the years of service that followed, Srila Prabhupada showered him with affection and repeatedly expressed his appreciation for his selfless service and ability to inspire others. In 1974 Srila Prabhupada instructed him in a widely circulated letter, “So you organize freely. You are the incarnation of book distribution. Take the leadership and do the needful.” Accordingly, Swami Tripurari has set an example of one who is independently thoughtful and capable of making an insightful literary contribution to the world. In 1975 Swami Tripurari was initiated by Srila Prabhupada into the renounced order of sannyasa.

  1. JAN 4

    Swami B. V. Tripurari Live Q&A; January 4, 2026: How Do I Know If Sri Krishna Accepts My Offerings?

    Questions on today's Swami call: What is the difference between Lord Shiva and Maha-Sankarshana? Dandavat pranams, Guru Maharaja. What can we lear from experiences where we thought we were going to die but forget to pray? Should I eventually give up my habit of offering Sri Krishna ready-made cakes from the store? If Lord Shiva and Maha-Sankarshana are one, why is it listed among the ten offenses to the holy name to consider the demigods like Lord Shiva to be independent of or on the same level as Sri Krishna? Can you comment on the different levels of remembrance (smaranam)? I heard a story about Bhakti Saranga Goswami being warned that he was cheated by other Vaishnavas. His response was that he wished to keep his faith in those Vaishnavas even if they were cheating him. How can we understand this attitude? How can I know if Sri Krishna accepts my offerings? Do you believe that Sri Krishna's lilas continue on earth as long as someone remembers them with love? What is the difference between the separation from Sri Krishna felt by the sadhaka and that felt by the associates of Sri Krishna in the lila? Would you like to say something about Sri Jagadisha Pandit as it was his appearance day recently? Why is it that orthodox Gaudiya Vaishnavas disapprove of certain lineages that worship Sri Caitanya Mahaprabhu while approving of traditions that are more removed, such as the abrahamic religions? Do you have any plans to go to India, and do you have any plans for 2026? In your book Joy of Self you say that a real guru has no disciples, but rather sees their disciples as being sent by Sri Krishna to engage the guru in service. At the same time, the guru honors the sentiments of the disciple as it is inspired by Sri Krishna. Can you explain

    1 hr
  2. 12/28/2025

    Swami B. V. Tripurari Live Q&A; December 28, 2025: Qualities You Would Like to See in Your Disciples

    1. Follow-up from last week on consciousness: "If the difference between vishaya (object) and ashraya (subject/shelter) disappears at a certain point, then in terms of the subjective experience of the manjaris, does the difference between Radha and Krishna also disappear to them, and does service to one become service to the other?" [00:25] 2. Object of consciousness: "Can consciousness also be the object of consciousness? On one hand, no, because consciousness belongs to subjective reality and is the experiencer, not the experienced. On the other hand, God, His form, name, and companions are all spiritual (sat-chit), which means they can be experienced with our consciousness. Does God as pure consciousness become the object of our consciousness?" [09:48] 3. Nature of consciousness: "Can we say more properly that consciousness is the function or attribute of the jiva, or is it their very essence?" [26:54] 4. Spiritual progress (Kanishta stage): "If the madhyama-kanishta stage corresponds to nistha, then how can we recognize our spiritual progress at the kanishta-kanishta stage? Does this initial stage also have any gradations or levels? Is there any place where one can read about this?" [30:16] 5. Kardama Muni and Lord Kapila: "Why did Kardama Muni leave home to meditate on the Paramatma when the Lord Himself, Lord Kapila, was his son in his home? Secondly, was Kardama Muni in vatsalya-rasa?" [34:49] 6. Qualities in disciples: "What are the most important qualities you would be pleased to see in your students?" [40:47] 7. Process of Sharanagati (Surrender): "Does the process of sharanagati involve an inner aspect (releasing the tendency to control and placing trust in Krishna) and an outer aspect (taking practical steps to improve one's life, such as seeking guidance or reorganizing daily activities)? Is this understanding and approach correct?" [48:49] 8. Sharanagati and Shradha: "I would like to understand more how sharanagati and shradha are not considered an anga (limb) of bhakti while being also the very base of it and one of the stages of bhakti development?" [50:40] 9. Adversity and service: "If you accept your situation and understand it for what it really is, there stops being a problem—there are only service opportunities. How does this apply to everyday problems for someone at the kanishta stage? Is it through practicing tolerance and humility, or something else?" [01:00:00]

    1h 2m
  3. 12/21/2025

    Swami B. V. Tripurari Live Q&A; Dec 21, 2025: Life Paid Attention to Is a Humbling Experience

    • [00:43]: I would appreciate your guidance regarding the Mridu stage of Anartha-nivritti as described in Madhurya Kadambini. When I am conscious of an anartha being triggered and there is emotional pain, I notice that remembering Krishna and taking shelter of philosophical understanding brings relief. Is this movement from being absorbed in the anartha to returning to remembrance a healthy sign of progress? • [09:02]: I understand that chanting the Hare Krishna maha-mantra is our bhajan. How important is archan (deity worship)? Could you please give some guidelines on how to do archan at home for busy householders? • [24:40]: My question relates to Gopa-swami and Jaiva Dharma, specifically about sakhas like the older surit-sakhas (Virabhadra and Mandalibhadra). Mother Yashoda gives them weapons to protect Krishna from demons. But in Vraja, there are no demons, only rumors. Does this mean drawing a sword to protect Krishna is only possible in the prakata-lila (manifest pastime), or does it also happen in the aprakata-lila? • [28:09]: I heard a devotee quoting that one cannot practice humility, and any attempt to do so is a symptom of pride, because real humility is a natural state that can only be bestowed upon us. Could you please say something about that? • [38:24]: If Shri Krishna is Vishaya (the object of love) and Radharani is Ashraya (the shelter of love), how does a manjari tread this path? Her love for Krishna is subtle, while her dasyam (service) for Shri Radha is her life air. How does her love for the Ashraya (Radha) exceed her love for the Vishaya (Krishna)? • [46:46]: (Follow-up) In the "Circle of Friends" you mention that Krishna is both Rasa and Rasika, being both the Vishaya and the Ashraya for his friends. You also mention that for intimate devotees, the distinction between Ashraya and Vishaya dissolves. Is this specific to sakhya-rasa due to equality among friends, or does it happen in other rasas as well? • [58:11]: Do the priya-narma-sakhas have equal love for Radha and Krishna, or are they a mirror of the manjaris, meaning they take Krishna's side and have more affection for him? • [59:24]: (Follow-up) Regarding the "no-self" concept in Advaita Vedanta—my experience is that, just as in Gaudiya Vaishnavism, there are different levels of understanding. Some say there is no individual self, while others (like Ramana Maharshi) say the Self is the only reality. How do we distinguish between these perspectives and the Gaudiya view?

    1h 8m
  4. 12/14/2025

    Swami B. V. Tripurari Live Q&A; Dec 14, 2025: The Guru Is as near as the Guru Is Dear

    • [00:00:21]: Is the fear justified that if someone sees Krishna personally while awake, they might be considered insane and unable to perform their service to the Guru? • [00:06:50]: Who is the Sri Guru who resides in the heart along with Paramatma, if Paramatma is a passive witness and Guru provides active guidance from within? • [00:09:40]: Could you explain the "Sphota" theory regarding the meaning of words and the idea that someone with wrong understanding or bad intentions can turn even a sacred mantra into a materialistic sound? • [00:16:01]: Does the statement that good spiritual instructions are only useful when they match the practitioner's stage of spiritual realization apply only to the topic of meditation? • [00:24:35]: Why does Balarama carry a plow and a mace? Is there a specific meaning behind these symbols? • [00:30:56]: Why does Radha ask Balarama to marry the Gopis who are in love with him? • [00:31:37]: Are there specific techniques or practices that help the heart retain and realize the supernatural sound vibrations of the Lord? • [00:36:12]: How can one control the desire for recognition, validation, and respect from others? • [00:47:08]: Are there "sakhi" (female friends) of Krishna in Vraja, and does sakhya-rasa (friendship) extend to the maidens, or is it exclusive to certain groups? • [00:50:31]: How should we approach an atheist who believes that if God exists, He must be evil because He allows suffering in the world?

    1h 3m

About

It is difficult to find someone from the West that both understands and can elegantly express the theory behind an Eastern mystical tradition. It is even more difficult to find a modern mystic. In Swami Tripurari we have both: a traditional mystic who can articulate the teachings of an ancient spiritual tradition. A compelling speaker, to hear him and be in his presence is itself a spiritual experience. Swami Tripurari met his initiating guru, Srila A. C. Bhaktivedanta Swami Prabhupada, in the spring of 1972. He relates that he felt as though he had met a long-lost friend, as Srila Prabhupada blessed him with his all-knowing glance. Over the years of service that followed, Srila Prabhupada showered him with affection and repeatedly expressed his appreciation for his selfless service and ability to inspire others. In 1974 Srila Prabhupada instructed him in a widely circulated letter, “So you organize freely. You are the incarnation of book distribution. Take the leadership and do the needful.” Accordingly, Swami Tripurari has set an example of one who is independently thoughtful and capable of making an insightful literary contribution to the world. In 1975 Swami Tripurari was initiated by Srila Prabhupada into the renounced order of sannyasa.