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Conscience is always the best guru

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Guru Knows

There is a story about Sanatana Goswami’s servant. He asked Sanatana Goswami, “There is a party going on in the forest…there is a big festival. Could I go and participate?”

Sanatana Goswami said, “Festival?…in the middle of the night???…I don’t think you should go there.”

“No, no, no, they are having a good time….”

“All right if you want to go, what can I say? You go, but no eating whatever they give you. Whatever they give you to eat, you just wrap it up and bring it back here.”

So the devotee went to the festival in the forest and they sat him down, “Please take some food.”

They gave him some nice preparations…some rice and so many things, but he wrapped it all up in his cloth, didn’t take it, and he went back to the Ashrama and took rest.

Next morning, Srila Sanatana Goswami asked, “How was the festival?”

“Oh, it was quite interesting. Everyone was having a good time.”

“Did they give you anything to eat?”

He said, “Yes, but I didn’t eat it. I kept it in my cloth.”

“Bring your cloth. Let me see what they gave you. I am sure it has got some nice preparation.”

So he brought it and when they opened the pot, instead of all the nice delicacies he had seen the night before, there was bones, and rotten flesh, and pus and blood, stool and all kinds of horrible things.

“Oh, what is this?”

“Those were ghosts having a ghost festival. They had transformed all these horrible things to make it seem like nice things. If you had eaten…oof!”

Then when the servant realized that, he said, “Oh, how did you know?”

“Who has a festival in the middle of the night, in the middle of the forest?”

So the spiritual master could understand, but the disciple was still attached to some material things. Once he has the knowledge, “Oof! Look at this horrible stuff!” Then naturally you get some detachment.”

Vaishnava Sampradayas / Songs

Vaishnava Sampradayas are divided into four sections, each being governed by a specific philosophical belief.

• Lakshmi Sampradaya wholly embraces the Philosophy of Vishishtadvaita, or "qualified non-dualism" and was espoused by Ramanujacharya.
• Brahma Sampradaya possesses Philosophies of two thinkers, who in turn had presented two separate thoughts. Dvaita or "dualism" was espoused by Madhvacharya and Achintya Bheda Abheda or "inconceivable difference and non-difference" was espoused by Chaitanya Mahaprabhu.
• Rudra Sampradaya religiously adopts the Philosophy of Shuddhadvaita or "pure nondualism" that was espoused by Vishnuswami and Vallabhacharya.
• Kumara Sampradaya successfully embraces the Philosophy of Dvaitadvaita, literally standing for "duality in unity", that was espoused by Nimbarka.

The Padma Purana also stated that there existed four Vaishnava sampradayas, additionally enhancing the esteemed association of Vaishnavism with novel principles and aspects.

Sri chose Ramanuja to represent her disciplinal succession in Lakshmi Sampradaya. Similarly, Lord Brahma chose Madhvacharya in Brahma sampradaya, Rudra chose Visnuswami in Rudra Sampradaya and the four Kumaras chose Nimbaditya (Kumara Sampradaya or Nimbarka Sampradaya).

Lakshmi Sampradaya: Also admired and popular as Sri Sampradaya or Sri Vaishnavism, this section`s origin can be dated back to approximately 10th century. Lakshmi Sampradaya`s formation is connected to a compilation of devotional hymns and songs by Alvars that was coordinated by Nathamuni. Nathamuni here is considered the first guru of this foremost Vaishnava sampradaya. He was succeeded by Yamunacharya, a distinguished and august-teacher of Ramanujacharya. Within Lakshmi sampradaya, Vishnu is believed to be the basis of all avatars. The name of the tradition had originated from Sri, which is considered as another name of Goddess Lakshmi. Two dissimilar tilaka or pundra fashionings are worn by the representative of two different sects within the Sri Sampradaya, following Ramanujacharya. Ten-galais and Vada-galais are the two separate markings, both assigning the markings to the footprint of Lord Vishnu on the forehead.

Followers of Lakshmi sampradaya, as Vaishnavas, usually worship Vishnu as the supreme God. The prefix Sri is employed by this sect, due to their laying special stress upon the worship of Goddess Lakshmi, consort of Vishnu. Goddess is believed to act as a intermediary between God and man. A major portion of Sri Vaishnava theology is based upon this tenet. Iyengars, a sub-caste of Tamil Brahmins also abide by this tradition.

Brahma Sampradaya: The second Vaishnava Sampradaya in the division, Brahma sampradaya refers to the disciplinal succession (sampradaya) of gurus initiating with Brahma. The term is mostly employed to relate to the beliefs and pedagogies of Madhvacharya and his Dvaita philosophy. It however also refers to the discourses of Chaitanya Mahaprabhu and his Gaudiya theology. A number of worldwide religious movements go by this line of thinking, including ISKCON, an offshoot of Gaudiya Vaishnavism. Followers of Brahma sampradaya believe that Vedic knowledge has come down wholly from Brahma. In the Vedic creational theory, these sampradayas had commenced at the creation of the universe and outlasted till the present moment in the person of the student`s own guru. Due to absolute uniformity of the transmission of knowledge, all the earlier gurus are present in the discourses of the contemporary spiritual master. Vedic process guarantees that the transmission remains unadulterated by insuring the credentials of the transmitter.

Rudra Sampradaya: Rudra sampradaya is one of four Vaishnava sampradayas, a custom of disciplinal succession in the religion. In spite of Vishnuswami being ascribed as the creator of Rudra-Sampradaya, yet, the sampradaya is alleged to have traced its origins to Lord Shiva, also known as Rudra. Lord Shiva had passed on the knowledge imparted to him by Vishnu (or Krishna) to humanity. According to Vaishnavism, Shiva, who possesses the Shaivism School consecrated to his worship as the Supreme, is the first and foremost Vaishnava or follower of Vishnu. According to Rudra sampradaya, Vishnuswami was fifteenth in the line of transmission of knowledge from teacher (guru) to student (shishya). The date of establishment of the sampradaya is however associated with differences. While historians place him in much later centuries of 13th or 15th, followers of the sampradaya vow that Vishnuswami was born 4500 years earlier. Not much is acknowledged about the historical Vishnuswami; all his works are considered to have been lost in time. The earliest converts into Rudra sampradaya were from Gujarat in western India. The notions of this Vaishnava sampradaya were further disseminated by Vallabha Acharya (1479 - 1531).

Rudra sampradaya is further subdivided into two basic sects: Vishnuswamis, or followers of Vishnuswami and the Vallabhas or Pushtimarg sect that was instituted by Vallabha. Unlike other sampradayas in Hinduism, which asserts that the priest has to lead a spartan life, a clergy in most Rudra sampradaya sects have the permission to marry and live a materialistic life together with family.

Kumara Sampradaya: Kumara Sampradaya is popular by several other names like: Nimbarka Sampradaya, Hamsa Sampradaya, Kumara Sampradaya, Catuh Sana Sampradaya and Sanakadi Sampradaya. This faction is one of the four authorised Vaishnava Sampradayas according to the Padma Purana, one of the eighteen principal Puranas.

http://kksongs.org/authors/sampradaya.html