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.
Swami B. V. Tripurari Live Q&A; October 11, 2026: How to Study Srila Prabhupada's Books
What place in India is the most dear to you?
You have said that japa is an exercise of the heart, but sometimes I do not feel able to exercise my heart sincerely. What can I do in such situations?
What invocations do you recommend to chant before japa?
It is said that Patanjali is an incarnation of ananta-sesa. Do you know whether any of our acaryas have commented on that?
Is it okay to remain in yukta-vairagya, or should aspire to the kind of renunciation that the six goswamis had?
4 Oct 2026
Swami B. V. Tripurari Live Q&A; October 4, 2026: From the Buddha to Mahaprabhu
Questions in this session:
Can you give a brief historical overview of the development of thought from the Buddha to Sri Caitanya Mahaprabhu?
How can you measure things within consciousness, as it is beyond time and space?
Sometimes it is said that Brahmavadis attain Brahman while Mayavadis do not as they offend the form of Bhagavan. But why would Shankara teach a path that leads nowhere?
In Sri Sanatana Goswami's commentary to the Brhad-Bhagavatamrta, Sri Narada Muni is called the adi-guru for bhakti. What does that mean?
Can you explain the teaching that one should hide one's deity, guru, mantra, and mala? Because it is also said, for example, that one should glorify one's guru.
We are worshipping so many forms of Bhagavan, such as Sri Krishna, Balarama, Mahaprabhu, and Nityananda along with their shakti counterparts such as Srimati Radharani. We also worship our gurus. I find it hard to direct my devotion in so many directions. Can you help me understand this?
27 Sept 2026
Swami B. V. Tripurari Live Q&A; September 27, 2026: A Thousand Obeisances
When Srila Bhaktivinoda Thakura says that prema only lives in pure devotees and that other jivas can get prema by serving them, should 'prema' here be understood as manifest bhakti?
Some Puranas say that Lord Krishna instructed Lord Shiva to preach mayavada philosophy so that people in ignorance will not pollute the path of devotion. This seems to contradict the approach of Lord Caitanya and Lord Nityananda who gave the holy name to the most fallen. Why would the Puranas say that bhakti is not for everyone?
At what stage of practicing bhakti is the Paramatma in the heart—who is an aspect of Krishna—replaced by Krishna Himself, who is more active in terms of friendship than the Paramatma?
How can a sadhaka understand and apply Achintya-Bheda-Abheda philosophy in their life?
In His manifest līlā, Kṛṣṇa receives a name at birth. Then, in consideration of His qualities and pastimes, His associates and devotees give Him other names: Gopāla, Dāmodara, Gopīnātha. Bhaktivinoda Ṭhākura says that these names that describe His pastimes are primary names, and that taking shelter of them gives the highest benefit. Does this benefit arise from being absorbed in the līlās evoked by these names, or does simply chanting them without understanding their meaning also bring benefit? If the guru gives Kṛṣṇa a name in Spanish or English, in consideration of one of His qualities or pastimes, is that name equally beneficial? By definition, what is nāma?
In the Brhad-Bhagavatamrta, Sanatana Goswami comments that the only service jivas perform to Visnu in sayujjya mukti is to decorate the lord's body as particles of effulgence. Would this actually be a type of devotional service, or is it just a way to talk about it from a perspective of bhava?
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