WHO IS CRAZY ???

Posted on January 2, 2012 by Devarsi

A philosophical essay, New York, 1966 written
by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada

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The whole world is divided into factions, and each accuses the others of being crazy. But if there are no criteria by which to judge sanity, then who can decide?

man-mana bhava mad-bhakto
mad-yaji mam namaskuru
mam evaishyasi yuktvaivam
atmanam mat-parayanah

“Engage your mind always in thinking of Me, engage your body in My service and surrender unto Me. Completely absorbed in Me, surely you will come to Me.”—Bhagavad-gita 9.34

Here Krishna says that one should always think of Him, be His devotee and worship Him. This is the process of devotional service; it is not very difficult, and anyone can execute it by thinking of God, offering obeisances and rendering some service unto Him. Generally people identify with some party, either socially, politically, economically or religiously. In America there are the Republican and Democratic parties, and on the international scale there are the capitalists and the communists. Religiously, people identify with a party as Christian, Moslem, Hindu and so on. In India there are social parties also, like the brahmanas and kshatriyas. In short, to avoid belonging to some party or other is not possible. Spiritualism, however, means that we should identify ourselves with God’s party.

On this platform also there is “party-ism” in that the spiritualists call the materialists crazy, and the materialists call the spiritualists crazy. We have formed a Society for Krishna Consciousness, and those who do not like it say that we are “crazy.” Similarly, a person in Krishna consciousness sees a person who is acting in material consciousness as a crazy person. Who, then, is actually crazy? Who decides? How are the parties involved capable of deciding? Indeed, the whole world is divided into parties, each accusing the others of being crazy, but if there are no criteria by which to judge sanity, then who can decide? If we ask any man, any common man on the street, what he is, he will reply, “I am this body.” He may give some further explanation by saying that he is Christian, or Hindu, or Jewish, or that he is Mr. So-and-So, or whatever, but all these are simply designations he attaches to the body. In other words, they all arise from the body. When a person says that he is an American, he is referring to the body because by some accident or reason he is born into the land of America and so takes the title of an American. But that is also artificial because the land is neither American nor French, nor Chinese, nor Russian, nor anything—land is land. We have simply artificially created some boundaries and said, “This is America, this is Canada, this is Mexico, Europe, Asia, India.” These are our concoctions, for we do not find that these lands were originally divided in this way. Three or four hundred years ago this land was not even known as America, nor was it even inhabited by white men from Europe. Even a thousand years ago Europe was inhabited by different peoples and called different names. These are all designations that are constantly changing. From the Vedic literatures we can understand that this whole planet was known as Ilavarta-varsha, and one king, Maharaja Bharata, who ruled the entire planet, changed the name of the planet to Bharata-varsha. Gradually, however, the planet became divided again, and different continents and sectors became known by different names. Even recently India has been divided into a number of countries, whereas earlier in the century India had included Burma, Ceylon and East and West Pakistan. In actuality the land is neither Bharata-varsha, India, Europe, Asia or whatever—we simply give it these designations in accordance with time and influence. mmm

Just as we give the land designations, we also give our bodies designations, but no one can say what his designations were before birth. Who can say that he was American, Chinese, European or whatever? We are thinking that after leaving this body we will continue as American or Indian or Russian. But although we may live in America during this life, we may be in China in the next, for we are constantly changing our bodies. Who can say that he is not changing bodies? When we are born from the womb of our mother, our body is very small. Now, where is that body? Where is the body we had as a boy? We may have photographs that remind us what the body was like in past years, but we cannot say where that body has gone. The body may change, yet we have the feeling that we do not change. “I am the same man,” we think, “and in my childhood I looked like this or like that.” Where have those years gone? They have vanished along with the body and everything that came in contact with it. But although everything is changing at every moment, we are still sticking to our bodily identification so that when we are asked what we are, we give an answer that is somehow or other related to this body. Is this not crazy? If a person identifies with something he is not, he is considered crazy. The conclusion is that one who identifies with the body cannot really be considered sane. This, then, is a challenge to the world: Whoever claims God’s property or earth as belonging to his body, which is constantly changing, can only be considered a crazy man. Who can actually establish that this is his property or that this is his body? By the chances of nature a person is placed in a body and is dictated to by the laws of material nature. Yet in illusion we think we are controlling that nature. Therefore Krishna says in Bhagavad-gita:

prakriteh kriyamanani
gunaih karmani sarvashah
ahankara-vimudhatma
kartaham iti manyate

“The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself the doer of activities that are in actuality carried out by nature.”—Bhagavad-gita 3.27)

Prakriteh kriyamanani: Material nature is pulling everyone by the ear, just as a stern teacher pulls a student. Every individual is under the dictations of material nature and is being put sometimes in this body and sometimes in that. We are now fortunate to have acquired a human body, but we can easily see that there are many other types of bodies (8,400,000 according to Padma Purana) and by the laws of nature we can be put into any type of body according to our work. Thus we are completely in the grip of material nature. Although this lifetime we may be fortunate in acquiring a human body, there is no guarantee that the next time we will not have the body of a dog or some other animal. All this depends on our work. No one can say, “After my death, I will take my birth again in America.” Material nature will force us into this body or that. Since we are not authorities, Bhagavad-gita informs us that everything is being conducted by the supreme laws of nature, and it is the foolish man who thinks, “I am something. I am independent.” Ahankara-vimudhatma: this is false reason. Although the living entity is different from the body, he thinks, “I am this body.” Therefore Shankaracharya basically preached the same message over and over: aham brahmasmi, “I am not this body; I am Brahman, spirit soul.”

Nonetheless, even when we have resolved to take to the path of self-realization, maya or illusion persists. By self-realization a person may come to realize that he is not the body but a spiritual soul. What then is his position? Void? Impersonal? People think that after the demise of this body there is nothing but nirvana or void. The impersonalists similarly say that as soon as the body is finished, one’s personal identity is finished also. In actuality, however, the body can never be identified with the living entity any more than a car can be identified with its driver. A person may direct a car wherever he wishes, but when he gets out of the car he does not think that his personality is gone. In Bhagavad-gita Krishna speaks of the living entity in this way

ishvarah sarva-bhutanam
hrid-deshe ’rjuna tishthati
bhramayan sarva-bhutani
yantrarudhani mayaya

“The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.”—Bhagavad-gita 18.61)

These various bodies are like cars, and they are all moving. One person may have an expensive kind of car, and another person may have an inexpensive one; one person may have a new car, and another person may have an old one. Should we then think that when we are out of the car of the body the personality no longer exists? This is another kind of craziness. The void philosophy, which maintains that after death we become nothing, is also a craziness that has been contradicted. We are not void but spirit. When one attains spiritual realization, knowing himself as spirit outside the body, he can advance further by inquiring about his duty as spirit. “What is my spiritual work?” he should ask. Realizing one’s spiritual identity and asking about one’s spiritual duty is actual sanity. So much individuality and discrimination are displayed by the living entity even in the body. Should we think that at death one’s intelligence, discrimination and individuality no longer exist? Although we may make such great plans and work so hard within the body, are we to assume that when we leave the body we become void? There is no basis for this nonsense, and it is directly refuted by Krishna at the very beginning of Bhagavad-gita:

na tv evaham jatu nasam
na tvam neme janadhipah
na chaiva na bhavishyamah
sarve vayam atah param

dehino ’smin yatha dehe
kaumaram yauvanam jara
tatha dehantara-praptir
dhiras tatra na muhyati

“Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be. As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change.”—Bhagavad-gita 2.12–13)

Thus the spiritual identity of the individual soul continues after death, for Lord Krishna assures Arjuna of the eternality of all the individual souls assembled on the battlefield. The spiritual spark or self is within the body from the moment the body begins to form within the womb of the mother, and it continues existing in the body as the body undergoes all of its changes through infancy, childhood, youth and old age. This means that the person who is within the body is present from the moment of conception. The measurement of this individual soul is so small that the Vedic scriptures approximate it to be no larger than one ten-thousandth part of the tip of a hair—in other words, as far as human vision is concerned, it is invisible. One cannot see the soul with material eyes, but the soul is there nonetheless, and the fact that the body grows from the shape of a pea to full-grown manhood is proof of its presence. There are six symptoms of the soul’s presence, and growth is one of them. If there is growth, or change, one should know that the soul is present within the body. When the body becomes useless, the soul leaves it, and the body simply decays. One cannot directly perceive the soul’s leaving the body, but one can perceive it symptomatically when the body loses consciousness and dies. In the Second Chapter of Bhagavad-gita Lord Krishna gives the following simile to illustrate this process:

vasamsi jirnani yatha vihaya
navani grihnati naro ’parani
tatha sharirni vihaya jirnany
anyani samyati navani dehi

“As a person puts on new garments, giving up old ones, similarly, the soul accepts new material bodies, giving up the old and useless ones.”—Bhagavad-gita 2.22)

Although the soul takes on new bodies, the soul does not select the bodies himself, the selection is made by the law of nature. However, the mentality of the soul does affect the selection, as indicated by Krishna in the following verse:

yam yam vapi smaran bhavam
tyajaty ante kalevaram
tam tam evaiti kaunteya
sada tad-bhava-bhavitah

“In whatever condition one quits his present body, in his next life he will attain to that state of being without fail.”—Bhagavad-gita 8.6)

As one’s thoughts develop, his future body also develops. The sane man understands that he is not the body, and he also understands what his duty is: to fix his mind on Krishna so that at death he can attain Krishna’s nature. This is the advice of Krishna in the last verse of the Ninth Chapter:

man-mana bhava mad-bhakto
mad-yaji mam namaskuru
mam evaishyasi yuktvaiva
matmanah mat-parayanah

“Engage your mind always in thinking of Me, engage your body in My service and surrender unto Me. Completely absorbed in Me, surely will you come to Me.”—Bhagavad-gita 9.34)

Every embodied soul is in the constant act of thinking. To refrain from thinking something is not possible for a moment. The duty of the individual, therefore, is to think of Krishna. There should be no difficulty in this, nor any harm; Krishna has pastimes and activities, He comes to earth and leaves His message in the form of Bhagavad-gita, and there are so many literatures about Krishna that thinking of Him is neither a difficult nor costly task. There are enough literatures on Krishna to last one a lifetime, so there is no shortage of material. Thinking of Krishna, however, should be favorable. If a man is employed, he may always be thinking of his employer: “I must get there on time. If he sees me late, he may deduct from my paycheck.” This kind of thinking will not do. It is necessary to think of Krishna with love (bhava mad-bhaktah). In the material world when the servant thinks of the master, there is no love; he is thinking only of pounds, shillings and pence. Because that kind of thinking will not save us, Krishna requests that one just be His devotee.

Thinking of Krishna with love, or devotion to Krishna, actually means service. The spiritual master prescribes various duties to enable the neophyte devotee to think of Krishna. In the Society for Krishna Consciousness, for instance, there are so many duties assigned: printing, writing, typing, dispatching, cooking, and so on. In so many ways the students are thinking of Krishna because they are engaged in the service of Krishna.

What is the duty indicated by Krishna? Mad-yaji mam namaskuru. Even if we are not inclined to obedience, we must obey and offer respects (namaskuru). Bhakti, or devotion, minus respect is not bhakti. One should engage in Krishna consciousness with love and respect and should thus fulfill his designated duties. Then life will be successful. One can never be happy by identifying himself with the material body and engaging in all kinds of nonsensical activities. For happiness, there must be consciousness of Krishna; that is the difference between spiritualism and materialism. The same typewriter, dictation machine, tape recorder, mimeograph machine, paper, ink, the same hand—on the surface, everything is the same, but everything becomes spiritualized when it is used in the service of Krishna. This, then, is spiritual. We should not think that something has to be uncommon to be spiritual. The entire material world can be transformed into spirit if we simply become Krishna conscious. By ardently following the instructions of Krishna in Bhagavad-gita and following in the footsteps of the great acharyas, teachers of Bhagavad-gita in the line of disciplic succession, we can spiritualize the earth and restore its inhabitants to sanity.

mmm

Srila Bhaktivedanta Swami Prabhupada

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Posted in Lord Siva, mystical, narayana maharaja, philosophy, prabhupada, pure bhakti yoga, religion, spiritual, Uncategorized, vaishnava, Vedas, Vedic Wisdom | Leave a comment

Gatekeeper to the Abode of Love

Posted on November 8, 2011 by Devarsi

Lord Siva Gopīśvara Mahādeva is the Gatekeeper to the Abode of Love

His Divine Grace Srila Bhaktivedanta Narayana Maharaja

Lord Siva Mahadeva

An exerpt from the Book Siva Tattva
A compilation of four transcribed lectures by HDG
Śrīla Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja

In October of 2001, Śrīla Nārāyaṇa Mahārāja took a party of six hundred pilgrims, including over two hundred Westerners, to the sacred and beautiful town of Jagannātha Purī on the east coast of Orissa. One of the many holy sites visited by the pilgrims was the temple of Lord Śiva in his form as Lokanātha Mahādeva. Arriving at the site, the pilgrims passed through a large gate that lead to a courtyard. On the right of the courtyard there was a beautiful pond and on the left there were some shops selling sweets and other items for worship. As is the case with many Indian temples, the management of the temple of Lokanātha Mahādeva did not allow Westerners to enter. Therefore, Śrīla Nārāyaṇa Mahārāja and the Indian devotees went into the temple while the Western devotees waited patiently in the courtyard. After a few minutes, Śrīla Nārāyaṇa Mahārāja came out of the temple alone and sat down on a slab platform in front of one of the little shops. He was immediately surrounded by the Western devotees, eager to hear him speak, and the following is a transcription of his talk:

The Entrance to Lokanatha Mahadeva Temple in Orissa

Lord Śiva is a most exalted devotee of the Supreme Lord Kṛṣṇa. He always faithfully serves Lord Kṛṣṇa and all His incarnations such as Lord Rāma, Lord Nṛsiṁha, Lord Kalki, and Lord Varāha. In this world, Lord Śiva has five different kinds of manifestations: earth, water, fire, air and ether — of which our body, the Earth and the universe are made. He is also qualified to personally appear from forms composed of these five elements, in order to serve his Master. You have no ability to see anything other than these five elements. Now you cannot see the soul, which is your self. If you develop bhakti, pure loving devotion to Śrī Kṛṣṇa, then you will see Him; and by His light you will see your own soul. We went inside the temple but we simply saw a room full of water, so there was no need of going inside. You are fortunate to be out here at this big pond called Gaurī-kunda, which is a symbol of Lord Śiva. You can touch this pond, perform ācamana, and you can offer your obeisances here. In Bengal and other places there are also ambu-liṅgas (liṅgas made of water), and Śiva is worshipped in that form.

Gopisvara Mahadeva

Indian devotees are fortunate to see the deity and offer arati (worship), whereas the Western devotees are not given permission to enter the temple. Because of this, the Western devotees have an opportunity to come to Lokanātha Mahādeva in a mood of great humility — thinking themselves to be very low and fallen. In fact, if they come with this mood, they are even more fortunate than those devotees who went inside. If you are out here crying to Lokanātha — Gopīśvara Mahādeva — praying, “Please be merciful to me,” he will come to you first, and he will sprinkle his mercy upon you. Lord Śiva is a manifestation of Lord Kṛṣṇa, and as such, he is always hungry for love and affection. If you are crying and thinking, “We are very unfortunate,” Lord Kṛṣṇa will personally come to you. He is very merciful, so do not worry that you cannot go inside. You are most lucky. Wherever Kṛṣṇa resides, Sadāśiva Viṣṇu is always present. In Mathurā and all other places where there is a temple of Kṛṣṇa or any Viṣṇu Deity, Sadāśiva as Lokanātha or Gopīśvara Mahādeva will be there — to serve the Supreme Lord’s abode.

Lord Jagannatha Lord Baladeva Subhudra

Śiva serves Kṛṣṇa everywhere; he is always in Kailāsa, always in Kāśī, and always in Bhubaneśvara. It seems from worldly, external vision that he sometimes leaves one place and goes to another, but this is not the real truth. In his pastimes he shifted from Kailāsa to Kāśī. While in Kāśī he assisted the atheist King Kāśirāja and the king’s friend Pauṇḍraka Vāsudeva, who artificially became four-armed and challenged Lord Kṛṣṇa. In the battle that ensued, Lord Kṛṣṇa severed the heads of both Pauṇḍraka Vāsudeva and the king of Kāśī, who had considered himself one of Lord Śiva’s best servants. The king’s master, however, could not save him when Lord Kṛṣṇa’s Sudarśana cakra burnt down Kāśī. Seeing his city in flames, Lord Śiva fled. After some time he arrived in Ekāmra-kānana in Bhubaneśvara and took shelter of Lord Jagannātha. Lord Jagannātha told him, “Never fear. Because you have come under my shelter, I will give you the post of Lokanātha, the protector of my abode. If anyone comes to this holy place and takes my transcendental association without taking yours, his coming here will not be complete. He must come to your place after visiting me, and then his mission here will be accomplished and he will become happy.”

Sri Sri Radha and Krishna in Goloka Vrindavan

Lord Śiva is extremely kind by nature, and he is the abode of love. In this regard, Śrīla Viśvanātha Cakravartī Ṭhākura has written (Saṅkalpa-kalpadruma sanaka-sanandana-sanātana-nāradeḍya gopīśvara! vraja-vilāsi-yugāṅghri-padme prema prayaccha nirupādhi namo namas te O gatekeeper of Vṛndāvana! O Soma, all glories to you! O you whose forehead is decorated with the moon, and who is worshipable by the sages headed by Sanaka, Sanandana, Sanātana and Nārada! O Gopīśvara! Desiring that you bestow upon me prema, divine love for the lotus feet of Śrī Rādhā-Mādhava, who perform joyous pastimes in Vraja-dhāma, I offer praṇāmas unto you time and again. We pray, “O Lord Śiva, even great personalities like Śrī Nārada Muni and the four Kumāras worship you. You can give love and affection like that of the gopīs. In your purest form of Gopīśvara Mahādeva, you are very powerful. You are hari-hara-eka-ātmā, which means that Kṛṣṇa has become your ātmā and you have become His ātmā.” Here, ātmā means dearmost or very beloved, so Lord Kṛṣṇa and Lord Śiva are one at heart. Lord Śiva serves the Supreme Lord as Hanuman, as Bhīma, as Madhvācārya, as Advaita Ācārya at the time of Śrī Caitanya Mahāprabhu, and in so many other forms.

Sri Krisna, gave Sankara the name Gopisvar and granted him a boon that a sadhaka would be unable to enter Vrindavan and especially places of Krisna's sweet pastimes, without the blessing of Mahadev.

We have come here to beg for the mercy of Lokanātha, but personally I don’t see Lokanātha here. I see Gopīśvara Mahādeva, of whom Lokanātha is an expansion. Please repeat after me:[Śrīla Nārāyaṇa Mahārāja uttered each half line of the above-mentioned Sanskrit prayer alone, and the assembled pilgrims responded in unison. Then he shared with them its deep and intimate purport:] We pray, “O Gopīśvara Mahādeva, we have come to you. Here your name is changed. You have manifested as Lokanātha, but we don’t know you as Lokanātha. We only know you as Gopīśvara Mahādeva. You cannot cheat us by hiding from us. You can cheat demons like Rāvaṇa, Kaṁsa, Jarāsandha, and others, but you can never cheat us. This is because we have taken shelter of Yogamāyā Paurṇamāsī. If you cheat us, we will have to complain to Paurṇamāsī, and she will ‘punish’ you. Do you remember when all the gopīs slapped your cheeks so much that your cheeks became swollen? Kindly remember this.”

Srila Maharaja glorifying Sri Lokanatha

Pleased by the love expressed in this prayer, Lord Śiva will appear in his form of Gopīśvara Mahādeva. He will be very helpful, and happy to give mercy. Lokanātha Mahādeva kī jaya! Śrī Śrī Gopīśvara Mahādeva kī jaya! Kāmeśvara Mahādeva kī jaya! Nandīśvara Mahādeva kī jaya! Cakaleśvara Mahādeva kī jaya! Pārvatī-pati kī jaya! Śrī Śrī Śaṅkara kī jaya! Hara Hara Hara Hara Mahādeva kī jaya! I have shared something special with you. As you are sitting outside and feeling separation from Lord Śiva, he will surely sprinkle his mercy upon you.
jjj

Posted by Devarsirat Das ACBSP 1976
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Lord Caitanya Is The Lords Incarnation For This Age

Posted on October 6, 2011 by Devarsi

This conclusion is supported by the statements of the Vedas, the Srimad-Bhagavatam, various puranas, upa-puranas, the Mahabharata, various Samhitas, Tantras and pancaratric texts.

It is also supported by the authoritative statements of the great purva-acaryas [previous authorized bona fide spiritual masters] such as Srila Rupa Gosvami, Srila Sanatana Gosvami, Srila Jiva Gosvami, Srila Krishna Das Kaviraja Gosvami, Srila Bhaktivinoda Thakur, Srila Bhaktisiddhanta Sarasvati Thakur, His Divine Grace A.C. Bhaktivedanta Swami Prabhupada (to the right) and Srila Bhaktivedanta Narayana Goswami Maharaja (left) the foremost representatives of all the acaryas in the Gaudiya Sampradaya), and many other great acaryas and pure devotees.

At first, we shall quote from 24 different vedic scriptures (known to any student of Vedic Indian Heritage), in order to establish the Absolute Truth about the documented history of the Supreme Lord Sri Caitanya’s pre-predicted advent.

LORD CAITANYA AND LORD NITYANANDA

Prediction of Lord Gauranga’s advent in the form of a brahmanaIn the Adi Purana and in the Narada Purana, the Supreme Person says:

aham eva dvija-srestho
nityam pracchanna-vigrahah
bhagavad-bhakta-rupena
lokam raksami sarvada

“I shall advent in the form of a brahmana devotee [aham eva dvija-srestho] and I shall hide my factual identity [prachanna vigrahah]. I shall deliver all the worlds [lokam raksami sarvada].”

Prediction of His advent as a sannyasiIn the Upan Puranas, the Supreme Personality of Godhead, Lord Sri Krishna speaks to Srila Vyasadeva:

aham eva kvacid brahman
sannyasa asramam asritah
hari bhaktim grahayami
kalau papa-hatan naran
“O brahmana, I occasionally take the sannyas asrama [sannyasa asrama asritah] in an attempt to bring the fallen people of Kali-yuga to take up the path of bhakti or devotional service to Lord Krishna [hari bhaktim grahayami]“.

Prediction of His actual time of incarnationIn the Kurma Purana, it is stated:

kalina dahyamanam
uddhararaya tanu-bhrtam
janma prathama sandhyayam
bhavisyati dvijalaye

The Supreme Person will appear in the first part of the age of Kali [janma prathama sandhyayam]. He will appear in the home of a brahmana [bhavisyati dvijalaye], to save the embodied conditioned souls [uddharaya tanu-bhrtam] burning in the troubles of Kali-yuga.

Description of the purpose of Sri Caitanya’s incarnationIn the Garuda Purana, the Supreme Person says:

kalina dakyamananam
paritranaya tanu-bhrtam
janma prathama sandhyayam
karisyami dvijatisu

“In the first part [prathama sandhya] of the age of Kali, I will come among the brahmanas [karisyami dvijatisu] to save the fallen souls, [paritranaya tanu-bhrtam] who are being burned by the troubles of the age of Kali [kalina dahyamananam].”

Prediction of the name of His mother and the actual name of His future birthplaceIn the Garuda Purana, the Supreme Lord says:

aham purno bhavisyami
yuga-sandhyau visesatah
mayapure navadvipe
bhavisyami saci sutah

“I will take birth as the son of Saci [bhavisyami saci sutah], in Navadvip-Mayapur [mayapure navadvipe]. I will come in my complete spiritual form in the first part of Kali-yuga.”

Lord Caitanya dancing in front of the Ratha Yatra Chariot carrying Lord Jagannath.

laksmi- kanto bhavisyati
daru-brahma-samipa-sthah
sannyasi gaura-vigrahah

In the first part of Kali-yuga, the Supreme Personality of Godhead will come in a gold-like form. First He will become the husband of Laksmi [Srimati Laksmi Devi, Lord Caitanya's first wife]. Then He will become a sannyasi, near Lord Jagannath who will appear in a divine wooden form.

Prediction of the bodily color of Sri Caitanya and the nature of His future activitiesIn the Nrsimha Purana, it is said:

satye daitya-kuladhi-nasa-samaye
simhordhva-martyakrtis
tretayam das-kandharam
paribhavan rameti namakrtih

gopalan paripalayan vraja-pure
bharam haran dvapare
gaurangah priya-kirtanah
kali-yuge caitanya-nama prabhuh

The Supreme Personality of Godhead who in the Satya-Yuga appeared as a half-man, half-lion to cure a terrible disease that had ravaged the daityas, and who in the Treta-Yuga appeared as a person named Rama [Lord Ramacandra], the person who defeated the ten-headed Demon Ravana, and who in the Dvapara-Yuga removed the earth’s burden, and protected the gopa [cowherd men] people of Vraja-pura, will appear again in the Kali-yuga. His form will be golden, He will delight in chanting the Lord’s Holy Names, and His name will be Caitanya.

Prediction of the future advent of Sri Caitanya by His direct nameIn the Padma Purana, it is said:

yatrayogesvarah saksad
yogi-cintyo janardanah
caitanya vapur aste vai
sandranandatmakah

The Supreme Personality, Janardana, who is the object of the yogis’ meditation [yogi-chintyo- janardanah], who saves the devotees from various sufferings, and who is the master of all yogic practices [yogesvarah], who is always full of divine transcendental ecstasy and
bliss [sandra-ananda-atmakah], will advent in His own divine form of Sri Caitanya [caitanya-vapah].

Description of the time and place Sri Caitanya’s future adventIn the Padma Purana, the Supreme Personality of Godhead Himself states:

kaleh prathama-sandhyayam
gaurangotham mahi-tale
bhagirathi-tate ramye
bhavisyami saci-sutah

“I shall appear on this earth [mahi-tale] in the first part of Kali-yuga [kaleh prathama sandhyayam] in a beautiful place on the bank of the Bhagirathi [bhagirathi-tate ramye]. I shall have a golden form [gaurangah], and I shall take birth as the son of Saci [bhavisyami saci-sutah].”

Prediction of the purpose of Sri Caitanya’s adventsIn the Narada Purana, the Supreme Personality of Godhead says:

aham eva kalau vipra
nityam prachanna-vigrahah
bhavavad-bhakta-rupena
lokan raksami sarvada

“O Vipra, in the age of Kali, I will come disguised [nityam prachanna vigraha] as a devotee [bhagavad-bhakta-rupena] and I will save all the worlds [lokan raksami sarvada].”

Prediction of His mother’s name and the nature of His specific preaching method [sankirtana]The Supreme Personality of Godhead states in the Narada Purana:

divija bhuvi jayadhvam
jayadhvam bhakta rupinah
kalau sankirtana arambhe
bhavisyami saci-sutah

“O Divija (demigods), please come and advent as devotees on this earth [bhuvi jayadhvam jayadhvam] in the age of Kali-yuga. I will incarnate as the son of Saci [bhavisyami saci-sutah] to inaugurate the congregational chanting of the name of Krishna [kalau sankirtana arambhe].”

Prediction of the revelation of Sri Caitanya’s formIn the Brahma Purana, the Supreme Personality of Godhead says:

kaleh prathama sandhyayam
gaurangotham mahi-tale
bhagirathi-tate bhumni
bhavisyami saci-sutah

“I will reveal my eternal golden form [gaurangotham mahi-tale] in the first part of Kali-yuga [kaleh prathama sandhyayam]. I will advent on the earth on the bank of the Bhagirathi [bhagirathi-tate bhumni] as son of Mother Saci [bhavisyami saci-sutah].”

Prediction of the future sannyasi role and ecstasy of Sri CaitanyaIn the Bhavisya Purana, the Supreme Lord says:

anandasru-kala-roma
harsa-purnam tapo-dhana
sarve mama eva draksyanti
kalau sannyasa-rupinam

“O austere sage, you should know that in the age of Kali, everyone will see my transcendental form as a sannyasi [kalau sannyasa rupinam].

I will be exhibiting symptoms of ecstasy like shedding tears of bliss and hairs standing in ecstasy [anandasru-kala-roma-harsa-purnam].”

Prediction of the color of Sri Caitanya and the nature of His future associatesIn the Agni Purana, it is said:

prasantatma lamba-kanthas
gaurangas ca suravrtah

The Supreme Personality of Godhead will come in a golden form [gaura-anga], full of peace [prasantatma], and a beautiful long neck [lamba-kanthah]. He will be surrounded by many saintly devotees [sura-avrtah].

[Note: This is an indirect prediction of the future advent of the members of the Pancha-Tattva.]

Prediction of the characteristics of Sri CaitanyaIn the Matsya Purana, the Supreme Personality of Godhead says:

mundo gaurah su-dirghangas
tri-srotas-tira-sambhavah
dayaluh kirtana-grahi
bhavisyami kalau-yuge

“In the age of Kali, I shall advent [bhavisyami kalau yuge] where the three rivers meet [tri-srotas-tira-sambhavah]. I shall have a shaven head [mundah]. I shall have a golden complexion [gaurah]. I will be very kind and always chant the Holy Name of Krishna [dayaloh kirtana-grahi].”

Prediction of the name of the river where Sri Caitanya will take his birth and other characteristicsIn the Vayu Purana, the Supreme Personality of Godhead states:

suddho gaurah-su-dirghango
ganga-tira-samudbhavah
dayaluh-kirtana-grahi
bhavisyami kalau yuge

“In the age of Kali-yuga, I shall come [bhavisyami kalau yuge] in a place on the bank of the Ganges [ganga-tira-samudbhavah].

I will be very pure [suddhah], have a golden complexion [gaurah], and be very tall [su-dirghangah] and chant the Holy Names of Krishna.”

Prediction that the Supreme Lord will leave Goloka and come in a golden formIn the Markandeya Purana, the Supreme of Godhead declares:

golokam ca parityajya
lokanam trana-karanat
kalau gauranga-rupena
lila-lavanya-vigrahah

“In the Kali-yuga, I will leave Goloka and, to save the people of the world, I will become the handsome and playful Lord Gauranga.”

Prediction of one of the purpose of Sri Caitanya’s appearanceIn the Varaha Purana, the Supreme Personality of Godhead declares:

aham eva dvija-srestho
lila-pracurya-vigrahah
bhagavad-bhakta-rupena
lokan raksami sarvada

“I shall come as the best of the brahmanas [aham eva dvija-srestha]. I will exhibit many pastimes [lila-pracurya-vigrahah] in the form of a devotee [bhagavad-bhakta-rupena]. I shall deliver the people of the world [lokan raksami sarvada].”

Prediction of the name of the mother of Sri Caitanya and His future role as the deliverer of the darkness of Kali-yugaIn the Vamana Purana, the Supreme Personality of Godhead declares:

kali-ghora-tamas-channat
sarvan acara varjitan
sacigarbhe ca sambhuya
tarayisyami narada

“O Narada Muni, I will take birth in the womb of Saci [saci-garbhe ca sambhuya]. I shall save the people, who will give up all proper good conduct [sarvan acara varyitan], from the

terrible darkness of the age of Kali-yuga [kali-ghora-tamas-channan].”

Prediction of the future advent of Sri Caitanya, His birth time, His mother, His birth city, His name and His missionIn the Vayu Purana, the Supreme Personality of Godhead says:

paurnamasyam phalgunasya
phalguni-rksa-yogatah
bhavisye gaura-rupena
saci-garbhe purandarat

svarnadi-tiram asthaya
navadvipe janasraye
tatra dvija-kulam prapto
bhavisyami janalaye

bhakti-yoga-pradanaya
lokasyanugrahaya ca
sannyas-rupam asthaya
krishna-caitanya-nama-dhrk

tena lokasya nistaras
tat kurudhvam mamajnaya
dharitri bhavita cabhir
mayaiva dvija-dehina

“I shall advent in the month of Phalguna, when the star Phalguni is conjoined with the full moon. I shall incarnate in a golden complexion in the womb of Saci and Purandara Misra. I will be born in the city of Navadvipa, on the Ganges’s shore, in a brahmana’s family. I shall take the renounced order of life [sannyasa] and show kindness to the people in general and engage them in bhakti. I will be known as Sri Krishna Caitanya. All of you should follow My order and deliver the people of the world. I shall appear as a brahmana. I shall make this earth fearless.”

Prediction of Sri Caitanya’s birth city, the name of the river close to His birth site, the name of His mother, His close associates and their divine roles in His lila, His divine reason for incarnating as well as different names by which Sri Caitanya will be knownIn the Ananta-Samhita, it is said:

svarnadi-tiram asritya
navadvipe dvijalaye
sampradatum bhakti-yogam
lokasyanugrahaya ca

sa eva bhagavan krmo
radhika-prana-vallabhah
srsty-adau sa jagannatho
gaura asin mahesvari

avatirno bhavisyami
kalau-nija-ganaih saha
saci-garbhe navadvipe
svardhuni-parivarite

aprakasyam idam guhyam
na prakasyam bahir mukhe
bhaktavataram bhaktakhyam
bhaktam bhakti-pradam svayam

man-maya-mohitah kecin
na jnasyanto bahir-mokhah
jnasyanti mad-bhakti-yuktah
sadhavo-nyasinotmalah

krmavatara-kale-yah
striyo ye purusah priyah
kalau te’vatarisyanti
sridama-subaladayah

catuh-sasti-mahantas te
gopa dvadas balakah
caitanyera simhera

dharma-samsthapanarthay
a viharisyami tair aham

kale nastam bhakti-patham
sthapayisyamy aham punah
gacchantu bhuvi te putrah
jayantam bhakta-rupinah

dharma-samsthapanam kale
kurvantu te mamajnaya

krishnas caitanya-gaurango
gauracandrah saci-sutah
prabhur gauro gaura-harir
namani-bhakti-dani me

“To show mercy to the people and give them devotional service, the Supreme Personality of Godhead will appear in a brahmana’s home in Navadvip by the Ganges’s shore. The Supreme Person, Sri Krishna Himself, who is the life of Srimati Radharani, and is the Lord of the universe in creation, rnaintenance, and annihilation, appears as Gaura, O Mahesvari.

In Kali-yuga, I will descend to the earth with My associates. In Navadvip, which is surrounded by the Ganges, I will take birth in Saci Devi’s womb. They who are bewildered by My illusory potency will not understand the great secret of the appearance in this world of Me in My personal form,

1. in My form as the incarnation of devotion,
2. in My form as the incarnation of a devotee,
3. in My form bearing the name of a devotee,
4. in My form as a devotee, and
5. in My form as the giver of devotional service.

This secret is not to be revealed to them. Only the saintly, pure, renounced devotees, diligently engaged in My devotional service, will be able to understand Me in these five forms. My dear male and female associates, headed by Sridama and Subala, who came to this world at the time of My advent as Lord Krishna, will come again during the Kali-yuga. The gopas will become the sixty-four mahantas and the twelve gopalas. To establish the truth of religion, I will enjoy many pastimes with them. In this way I will again reveal the path of devotional service, which has been destroyed in the course of time. My sons should also descend to the earth, assume the forms of devotees, and, by My order, also work to re-establish the principles of true religion. At this time My names will be: Krishna Caitanya, Gauranga, Gauracandra, Sacisuta, Mahaprabhu, Gaura and Gaurahari. Chanting these names will bring devotion to Me.”

What other major vedic literatures also describe characteristics of the advent of Sri Caitanya?The great epic Mahabharata (Dana-Dharma, Visnu-Sahasra-Nama Stotra) points out the divine characteristics of Sriman Mahaprabhu’s appearance.

suvarna varna hemango
varangas candanangadi
sannyasa krt-chamah santo
nistha shanti parayanah

In His early activities Lord Caitanya comes as a householder. He has a golden complexion [suvarna varnah]. His limbs are very beautiful [vara-anga] and are smeared with sandalwood pulp [candana-angadi]. He has the appearance of molten gold [hema-anga]. The Supreme Lord Caitanya accepts the renounced order of life [sannyasa-krt]. He is fully sense-controlled or equipoised [sama], and is completely peaceful [santa]. He is completely fixed in the chanting of the Holy Name of Lord Krishna, [nistha]. He is the highest abode of devotion and transcendental peace. He silences the mayavadi impersonalists [nistha santi parayanah]. The sanskrit words suvarna-varna indicate one who has gold-like complexion.

The Vedic text to support this point is:

yada pasya pasyate rukma-varnam
kartaram isam purusam brahma-yonim

The words rukma-varnam kartaram isam refer to the Supreme Person [Sri Caitanya] who has a complexion like molten gold.

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Posted in mystical, narayana maharaja, philosophy, prabhupada, pure bhakti yoga, religion, spiritual, Uncategorized, vaishnava, Vedas | Tagged Absolute Truth, age of Kali, Bhagavan, devotional service, Gaudiya Sampradaya, Gaura, Gauracandra, Gaurahari, Gauranga, hare krishna, His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, His Divine Grace Bhaktivedanta Narayana Maharaja, Holy Names, Kali-yuga, Krishna Caitanya, Lord Caitanya, lord chaitanya, Lord Jagannath, Lord Nityananda, maha mantra, Mahabharata, Mahaprabhu, Mayapur, Mother Saci, Navadvip, Radha Krishna, Radha Raman, Sacisuta, sankirtana, spiritual masters, Sri Caitanya, Srila Bhaktisiddhanta Sarasvati Thakur, Srila Bhaktivinoda Thakur, Srila Jiva Gosvami, Srila Krishna Das Kaviraja Gosvami, Srila Rupa Gosvami, Srila Sanatana Gosvami, Sriman Mahaprabhu, Srimati Laksmi Devi, Srimati Radharani, the Supreme Personality of Godhead, vedic literature | Leave a comment

Bhagavad Gita 9.23. What does it mean when Krishna says “Those who are devotees of other gods and who worship them with faith actually worship only Me, O son of Kuntī, but they do so in a wrong way.”

Posted on September 5, 2011 by Devarsi

Demigod Worship and how to practice it properly

“Oh Ganga, protected by you, may (Rama) the son of the intelligent and mighty monarch Dashratha, execute the mandate of His father. Having spent complete fourteen years in the forest, He will return in company with His brother and myself. Then, Oh worshipful one, Oh you of auspicious fortune, having returned safely, I will, Oh Ganga, worship you, you that crown every desire. Oh you that wend in three ways, Oh revered one, you envelop the regions of Brahma. You appear in this world as the spouse of the Ocean king. I will, Oh respected one, bow down to you, Oh beauteous one, I will hymn you, when, with good fortune returned, the foremost of men has obtained the kingdom, I will, to please you, give away to brahmanas hundreds and thousands of cows, cloths, flavorful rice, and vessels of wine by thousands, and pillows. Oh worshipful one, I will worship you on Rama having returned to the city. And I will worship all the gods that dwell on your banks, as well as the holy spots and fanes, as soon as, Oh sinless one, that mighty-armed one without sin will, coming back from His abode in the forest, enter Ayodhya in company with His brother and myself.” (Sita Devi speaking to Ganga Devi, Valmiki Ramayana, Ayodhya Kand, Sec 52)

Worship in goodness, passion or ignorance.

Demigod worship is generally frowned upon by Vaishnavas, those who are worshipers of Lord Vishnu or Krishna. According to Vedic teachings, the purpose of human life is to develop a love for God, so any other discipline or religious practice outside of loving God is seen as second class.

The demigods, referred to as devas, are the chief deputies of the Supreme Lord Krishna. Just as a president or prime minister has assistants and cabinet secretaries, Krishna also has assigned posts for elevated living entities to manage the affairs of the material world. Their duty is to see to it that things are running smoothly and also to grant benedictions to those who please them. There are thousands of devas, but some of the more notable ones are Lord Shiva, Ganesha, Goddess Lakshmi, and Durga. They each provide different material benedictions to those who worship them properly and vigilantly. Their janma, or birth, as well as their specific duties are described in most of the Puranas.

“Men of small intelligence worship the demigods, and their fruits are limited and temporary. Those who worship the demigods go to the planets of the demigods, but My devotees ultimately reach My supreme planet.” (Bg 7.23)

Generally speaking, those who are less intelligent worship the demigods. The reason they are considered less intelligent is because the demigods, by rule, are only allowed to bestow material benedictions. If one is seeking great wealth, success in material endeavors, or the acquisition of great powers, they approach one of the various devas. Lord Krishna Himself describes this in the Bhagavad-gita, read text on the left.

The Demon Ravana

One need only research the great Vedic texts to find examples of those who performed demigod worship. They were all generally asuras, enemies of God. The great Rakshasa demon Ravana worshiped many demigods including Lord Shiva and Lord Brahma in order to procure great material benedictions and powers. He didn’t use any of these powers for good, for he was committed to harassing the great sages performing sacrifices in the forest. His kingdom of Lanka was a sinner’s paradise, with people regularly overindulging in meat eating and intoxication. He had such a voracious appetite for sex that he regularly cavorted with his hundreds of wives in his palace. These women were always drunk, so much so that they would fall asleep on each other not knowing where they were. Other great demons such as Hiranyakashipu and Bhasmasura were also dedicated worshipers of the demigods.

Lord Rama

Not all worshipers of demigods can be classified as unintelligent. In the Hindu tradition passed down for thousands of years, householders generally follow demigod worship very strictly. This is done more out of duty than anything else. The Vedas provide various forms of religion, a series of stepping-stones aimed at elevating one’s consciousness. Those in the grihastha ashrama, householder life, regularly perform worship of the devas so that their family life will be peaceful and prosperous. God Himself followed this tradition when He incarnated on earth as Lord Rama and Lord Krishna. Rama and His family were very pious. They all regularly offered prayers in the morning and evening. When traversing the forest, Rama, Lakshmana, and Sita would worship various demigods prior to building cottages as a way of purifying their living quarters. In a very famous scene, Lord Rama worshiped Lord Shiva just prior to marching to Ravana’s kingdom of Lanka. Lord Krishna followed similar traditions:

Sita Rama lakshmana and Hanuman

“Somewhere the Lord was seen engaged in performing different types of sacrifices to satisfy the demigods, who are only His qualitative expansions. Somewhere He was seen engaged in public welfare activities, establishing deep wells for water supply, rest houses and gardens for unknown guests, and great monasteries and temples for saintly persons. These are some of the duties enjoined in the Vedas for householders for fulfillment of their material desires.” (Krishna, The Supreme Personality of Godhead, Volume 2, Ch 2.14)

Ironically, just prior to delivering the Bhagavad-gita to Arjuna wherein the Lord condemned demigod worship, Krishna ordered Arjuna to worship Goddess Durga to ensure victory in the upcoming battle of Kurukshetra.

“The holy one said,–’Cleansing thyself, O mighty-armed one, utter on the eve of the battle thy hymn to Durga for (compassing) the defeat of the foe.” (Mahabharata)

All of this can seem confusing. On the one hand, worship of the devas is condemned, and on the other hand we see Krishna Himself performing such acts. Which example is correct? For the answer, we need only look to Sita Devi, the wife of Lord Rama. In the above referenced statements, Sita is praying to Ganga Devi, the river Ganges, to protect her husband and ensure His successful return to Ayodhya. When God took birth as Lord Rama many thousands of years ago, as part of His pastimes, He accepted a fourteen year exile sentence delivered by His father, Maharaja Dashratha. Sita, along with Rama’s younger brother Lakshmana, accompanied the Lord in His travels through the forest, for they couldn’t bear to be separated from Him. Sita’s worship of Ganga Devi took place early on in the exile period, just after Rama had sent Sumantra, the family charioteer, back home.

Sita Rama

Sita Devi only worshiped Ganga Devi so that Rama, God Himself, would be satisfied. Due to this fact, her practice of demigod worship was completely spiritual and in line with bhagavata-dharma. In general, those who are somewhat pious seek the four primary rewards of material life: dharma (religiosity), artha (economic development), kama (sense gratification), and moksha (liberation). Bhakti yoga, or devotional service, is above this religious system since it involves lovingly serving God without any personal motives. Sita prayed to Ganga only for the satisfaction of Rama, and not for any material benefit. This is the highest form of religion. She didn’t resent the demigods or look down on them. Rather, she had the highest respect for them. She recognized their incredible powers and decided to take advantage of them. Sita’s only mission in life was to love Rama to the fullest extent, so she used any tool at her disposal to execute her tasks. Her worship of Ganga Devi was done with conditions. “If you help my husband, then I’ll worship you.” In actuality, Sita was doing Ganga Devi a favor since she was allowing Ganga, a demigoddess, to directly serve the Supreme Lord. Generally the demigods don’t get to directly serve God since they are busy doling out material rewards to their devotees. For this reason, taking birth as a human being is considered a greater boon than taking birth as a demigod, for humans have the opportunity to be directly engaged in God’s service.

Lord Shiva is Krishnas greatest devotee

Sita Devi was the perfect devotee, someone so kind and compassionate that her glories can’t be put into words. From her example, we learn that demigod worship is justifiable if we can use it for the right purpose. We can worship the Lord’s great devotee Hanuman to give us devotion to Rama. We can worship Lord Shiva to give us the power of concentration so that we may always fix our mind on the lotus feet of the Supreme Lord. We can humbly ask Lord Ganesha to remove the obstacles that come in our way of performing devotional service. In this way, we can combine forces with the devas to help satisfy God.

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Posted in mystical, narayana maharaja, philosophy, prabhupada, pure bhakti yoga, religion, spiritual, Uncategorized, vaishnava, Vedas | Tagged bhagavad gita, Demigod Worship, Ganges, Lord Brahma, Lord Krishna, Lord Shiva, Sita Rama lakshmana Hanuman, Vedic teachings, Vishnu | Leave a comment

The Supreme Truth Is A Person. A Lecture By Srila Bhaktivedanta Swami Prabhupada On The Bhagavad-gita Chapter 13 Text 16

Posted on August 10, 2011 by Devarsi

Srila Bhaktivedanta Swami Prabhupada

“The first realization is impersonal Brahman. Then still further, advanced realization is localized Paramatma, and still further, advanced realization is the Supreme Personality of Godhead. Brahmeti paramatmeti bhagavan iti sabdyate. ” Srila Prabhupada

“Some Yogies try to realise the impersonal brahman and others try to realise the Paramatma in the heart, but a devotee of Krishna does not try to experience the first two stages, because one can easily become very attached and completely miss the chance to go back home to Goloka Vrindavan. The above does not at all mean one has to try and experience the impersonal Brahman and Paramatma, instead we simply serve Bhagavan Sri Krishna via the spiritual master and chant Hare Krishna”

“The self is not formless. The physical body has a form because it is a covering for the individual self the indestructable blemishless and completely anti material soul, also known as atma or spiriton, which is the original driving force of a physical form. That is also the reason, why every single body is separate from another. I am not my body, but I am that what animates my body.”

Krishna The Lover Of The Gopies
A lovely Video on my You Tube channel

bahir antas ca bhutanam
acaram caram eva ca
suksmatvat tad avijneyam
durastham cantike ca tat

The first realization is impersonal Brahman.
The Supreme Truth, Absolute Truth, or the Supreme Personality of Godhead. We should always remember the Supreme Truth in the ultimate issue is the person. Brahmeti paramatmeti bhagavan iti sabdyate. Without understanding this tattva, we cannot understand the Absolute Truth. The first realization is impersonal Brahman. Then still further, advanced realization is localized Paramatma, and still further, advanced realization is the Supreme Personality of Godhead. Brahmeti paramatmeti bhagavan iti sabdyate.

vadanti tat tattva-vidas
tattvam yaj jnanam advayam
brahmeti paramatmeti
bhagavan iti sabdyate
[SB 1.2.11]

Radha and Krishna The Divine Couple

The Absolute Truth, the same objective, to the less intelligent class of men or in the beginners, He appears to be impersonal, Brahman, impersonal Brahman.

Just like, the same example, as we are very, very far away, ninety million miles away from the sun planet, we can touch the sunshine, not the sun planet.
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That is not possible. We have no such power. Although the sun planet is there, no one can go and touch it, it is beyond our power. This is the position of our material experience, and what to speak of spiritual experience?

About the spiritual experience, it is stated in the Brahma-samhita

panthas tu koti-sata-vatsara-sampragamyo
vayor athapi manaso muni-pungavanam
so ‘pyasti yat prapada-simny avicintya-tattve
govindam adi-purusam tam aham bhajami
[Bs 5.34]

Just like you see the sun planet. It is in your front, you are daily seeing it, but you have no power to go there. This is about the material planet, and how you can approach the spiritual planet where Krsna lives, Goloka Vrndavana? Goloka eva nivasati. Everything is there, but you require power to reach.

You can touch the sunshine but you cannot touch the sun globe.
So, we can realize in the beginning the sunshine. Then, if we are able to approach the sun planet, that also not possible, but still, we can hope. But still, you have to enter the sun planet, and there is sun-god. From the sun-god the glaring effulgence, the sunshine, is coming. Although the sunshine and the sun globe and within the sun globe the sun-god, they are of the same thing, quality, light and heat, still, there are degrees of light and heat. You can touch the sunshine but you cannot touch the sun globe, neither you can enter the sun globe. That requires a different power. So this is material, and now this sun shining and the sun globe is also stated in the Brahma-samhita, that

yac caksur esa savita sakala-grahanam
raja samasta-sura-murtir asesa-tejah
yasyajnaya bhramati sambhrta-kala-cakro
govindam adi-purusam tam aham bhajami

Now this sun globe, it is very powerful planet within this universe. Therefore it is called the king of all planets. Yac caksur esa savita. Savita means the sun planet. Sakala-grahanam raja samasta-sura-murtir asesa-tejah. Unlimited power, asesa-tejah. But still, this sun planet is also moving in its orbit. The sun planet has got its orbit. All planets, they have got their orbit. Yasyajnaya bhramati sambhrta-kala-cakrah. Kala-cakrah. It is moving like that, sixteen thousand miles per second, the speed of sun planet.

Everything is described in the Srimad-Bhagavatam. So still, such a big planet, powerful planet, it is rotating under someone’s order. That is Govinda. Yasyajnaya bhramati sambhrta-kala-cakro govindam adi-purusam tam aham bhajami

There must be someone directing. Don’t think it is automatically moving. There is direction. That is stated in the Bhagavad-gita.

mayadhyaksena prakrtih
suyate sa-caracaram
hetunanena kaunteya
jagad viparivartate
[Bg. 9.10]

So we are not so intelligent to understand that the material nature is working, moving, under the direction of the Supreme Personality. But we can experience it.
Just like a machine, computer, a very subtle machine. It is working wonderfully. But there is a person who is pushing the button. Without that the machine is useless. It is lump of matter. Similarly this gigantic universe, cosmic manifestation, nature, is working very wonderfully. The sun is moving, moon is moving and the earth is moving, everything in right direction and minute time, and not a single inch is moving here and there. Everything is going on nicely. How? That is explained in the Bhagavad-gita,

mayadhyaksena prakrtih
suyate sa-caracaram
hetunanena kaunteya
jagad viparivartate
[Bg. 9.10]

The spiritual soul is situated on the body which is just like a machine made of material elememnts

You can understand what you are
It is under the direction of the Supreme Personality of Godhead. So jneyam. Krsna is explaining the subject matter of knowledge. First of all Krsna has explained the process of knowledge. Amanitvam adambhitvam ksantir arjavam. Mayi cananya-yogena bhaktir avyabhicarini. Janma-mrtyu-jara-vyadhi-duhkha-dosanudarsanam. These are the process of knowledge, to know. If we remain befooled, ignorant, that we are missing the chance.
Everything we can know. This human form of body is specially meant for that purpose. You can understand what you are, what is this material nature, what is God and how we are related, how things are going on. Everything is there, but we are so foolish that we do not take care. We live like cats and dogs, eat something and sleep and have sexual intercourse and then we are afraid always and then die. This is cats’ and dogs’ life. Real life is to know, athato brahma jijnasa. That is real life, human life. One must be inquisitive to understand the Absolute Truth, brahma-jijnasa, not inquiring in the market, “What is the rate of share? What is the rate of rice? No, not for this inquiry. Jijnasuh sreya uttamam. To inquire about the Absolute Truth, uttamam, beyond this material nature. Udgata tamam. This material nature is called tama. Tamaso ma jyotir gama. These are the Vedic injunctions.

Wake up spiritual soul, wake up you are sleeping on the lap of maya illusion and with every day that passes, your duration of life is cut shorter. Now is the time to make inquiries for self realisation.

Everything is there, but we are so foolish that we do not take care.
You have to enter, you have to understand the world of light. This world is the world of darkness. It is simply… We require, therefore, sunlight, moonlight, electric light. Otherwise it is dark. It is called tamah. But there is another world which is full of light. It is so full of light that you do not require the sunlight, moonlight or electric light there.

na tad bhasayate suryo
na sasanko na pavakah
yad gatva na nivartante
tad dhama paramam mama
[Bg. 15.6]

The spiritual world there is. Paras tasmat tu bhavo ‘nyo ‘vyakto ‘vyaktat sanatanah [Bg. 8.20]. Everything is there, but we do not take care. We think that “We have understood three bighas of land, my neighborhood” or “this, my India” or “my America,” “this planet,” “That is sufficient knowledge.” No, that is not sufficient knowledge. You have to know so many things. But if you understand Krsna, to understand Krsna means to understand everything. Kasmin tu bhagavo vijnate sarvam idam vijnatam bhavati. If you try to…
This Krsna consciousness movement is that try to understand Krsna, as Krsna is speaking in the Bhagavad-gita. Don’t mal-interpret. Don’t be foolish, that “Krsna means this, Kuruksetra means that,” manufacture some words and you be also foolish and make others foolish. No. Try to understand Bhagavad-gita as it is. Then you’ll understand everything.

Now here Krsna says, bahir antas ca bhutanam. The Absolute Truth is there, bahir antas ca, not that it is in a different position or different angle of vision. You are already in the Absolute Truth, even materially conception. Bhumir apo ‘nalo vayuh kham mano buddhir eva ca. These are the material elements, five gross elements and three subtle elements. So even taken materially, so what is this material? We have already explained. The materials are different energies of the Supreme Lord. Bhinna me prakrtir astadha. Krsna says, “These eight kinds of material nature, subtle and gross, they are My energy, inferior energy.” Itas tu viddhi me prakrtim param.

These eight kinds of material nature, subtle and gross, they are My energy, inferior energy. Krishna has said this. So, the mind is within, the intelligence is within, the soul is within, and outside your body… So this body made of five elements, they are also Krsna’s energy, and within, the mind, intelligence and the soul, that is also Krsna’s energy. Two kinds of energies: supreme, er, inferior and superior. Therefore He is outside and inside both. Bahir antas ca bhutanam. Every living entity, Krsna is existing outside and inside. Therefore we have to purify both outside and inside. That is our human life. Human life means to become purified. Because we are not purified, therefore we have to accept birth, death, old age and disease. This is the problem. Because we are not purified…

Lord Rsabhadeva instructed His hundred sons

That is stated in the Srimad-Bhagavatam, tapo divyam putraka yena suddhyet sattvam. Rsabhadeva advised his sons, “My dear sons,” tapo divyam, “just undergo austerities.” This life, human life is for austerities, penance. Therefore you’ll find in the Vedic civilization, big big saintly persons, big, big brahmanas, ksatriyas, rajarsis, they are engaged. Just like Lord Buddha. Lord Buddha was the prince, royal family, but still he left everything and underwent meditation to understand himself. There are many others. Bharata Maharaja, under whose name this country is called Bharatavarsa, at the twenty-fourth years of his age, he left his kingdom, his wife, little children, and went for austerity, penance. This is meant for.

This life is meant for not to live extravagantly without any responsibility like cats and dogs. We should be very responsible. Austerity. Little austerity. In the Kali-yuga you cannot undergo severe austerity, but even if you follow little austerity, little something must be done. Little austerity. Just like you do not commit any sinful life. What is that? No illicit sex, no meat-eating, no intoxication, no gambling. This much austerity. If you simply accept these four principles.

Now these Europeans and Americans, they are accepting. You see how they are advancing. You cannot understand the supreme pure, Absolute Truth, keeping yourself impure. It is not possible. You can understand God when you are pure. Yesam anta-gatam papam. It is stated in the Bhagavad-gita. You cannot understand God if you are sinful.

Sinful persons are repeatedly thrown into the ocean of birth and death. It is said that for as many hairs are on the body of a cow, the soul of a butcher will have to suffer birth and death in such bodies himself and in the same way. But here he is smiling, he does not know, this is called illusion

Na mam duskrtino mudhah prapadyante naradhamah [Bg. 7.15]. Those who are not purified, sinful acting, sinful, acting only sinfully, such person is called duskrtina. Krtina, they are… Krti means meritorious. But these rascals are meritorious in doing all sinful activities. Sinful activities also require merit. Even if you become a very expert thief, this stealing is sinful activity, but it requires some brain. It requires some brain. Therefore the word is used, krtina. Krtina means meritorious. But duskrtina. Their merit is being applied for sinful activity. Similarly, there is another word, sukrtina. You can employ your merit for pious activities. The merit is the same.

become vegetarian, offer what you eat to God and become happy. At the end of life you will be promoted to go back home to the Lord.

If you understand this philosophy, then your life is successful. Just like money. Money you can utilize for duskrtina and for sukrtina. You can utilize your money for drinking wine, illicit sex, meat-eating and gambling. And you can utilize your money for Krsna’s service, for offering yajnas, for constructing temple, sacrifices, push on the sankirtana movement, Krsna consciousness movement. So money is not good or bad. As you utilize it… Similarly, merit, merit also, there. You have got already merit better than the animals, but you have to utilize it for proper service. That is called Krsna consciousness.
Consciousness we have got, merit we have got. Simply we have to utilize.
Now, here Krsna says that bahir antas ca bhutanam. You have to undergo austerities to see Krsna both outside and inside. If you understand this philosophy, then your life is successful. Antar bahih, antar bahih. Aradhito yadi haris tapasa tatah kim, naradhito yadi haris tapasa tatah kim antar-bahir yadi haris tapasa tatah kim, nantar-bahir yadi haris tapasa tatah kim.(?) If you can see Krsna, antah, within, and bahih, outside, then your all tapasya finished. You are perfect now. Tapasa tatah kim. No more tapasya.
And if you cannot see the Supreme Lord inside and outside, then you may undergo various types of tapasya and education — it is all useless, useless waste of time.

dharmah svanusthitah pumsam
visvaksena-kathasu yah
notpadayed yadi ratim
srama eva hi kevalam
[SB 1.2.8]

Not interested in God, just enjoyment, eating dead bodies, cause after death there is nothing right?

Nobody is following anything proper these days. If you cannot understand the visvaksena… Visvaksena is another name of Krsna, or God. Visvaksena-kathasu yah, dharmah svanusthitah pumsam. “I am a learned brahmana,” “I am very expert ksatriya.” “I am expert vaisya.” This is called dharma, varnasrama-dharma.
Even if you execute your varnasrama-dharma… Nobody is executing nowadays. Everyone is sudra. Kalau sudra-sambhavah. But even if you execute your dharma, brahmana-dharma, ksatriya-dharma, vaisya-dharma, but even after doing so very perfectly, very orderly, if you do not develop your Krsna consciousness, visvaksena-kathasu yah, na ratim, if you do not feel attraction… Just like here, visvaksena-katha, krsna-katha, is going on, but nobody is interested. Nobody is interested. Visvaksena-kathasu ratim na utpadayet. There are so many educated persons, but they are not interested. They’ll be interested to go to cinema, to the drinking house, to the meat-eating hotel.

Whats going on, I mean in general?

Kali Yuga is an ocean of faults. This is the position of Kali-yuga. Mandah sumanda-matayo manda-bhagya hy upadrutah [SB 1.1.10]. Therefore they are so unfortunate, always disturbed, always disturbed. Mandah sumanda-matayah. Prayenalpayusah kalav asmin yuge janah. First qualification is they do not live long. A very short period of life. And still manda, very bad. Manda-matayah. And they have got their philosophy, something rascaldom. Mandah sumanda-matayo manda-bhagyah, and all unfortunate. They cannot eat even properly. There is no milk, there is no ghee, there is no rice. This is the position of Kali-yuga.

So therefore in this age, if we want to save ourselves from this onslaught of this age, the proposition is kaler dosa-nidhe rajann asti hy eko mahan gunah. Pariksit Maharaja was informed by Sukadeva Gosvami, “My dear King, I have described about the faulty nature of this age.” Kaler dosa-nidhi. Dosa-nidhi means an ocean of faults. ”

But there is one good opportunity.” Kaler dosa-nidhe rajann asti hy eko mahan gunah. “There is one good quality.” What is that? Kirtanad eva krsnasya mukta-sangah param vrajet. Simply by chanting Hare Krsna mantra, one can become free from all this contamination and he can go back to home, back to Godhead.” This is another advantage of Kali-yuga. In other yuga one has to undergo so much severe austerity, penances. Then one can realize. But in this age the things have been made easy. That is also mercy of Krsna because these people are so much, disturbed and fallen, downtrodden, they cannot undergo very severe austerity. Simply chant.

harer nama harer nama harer namaiva kevalam
kalau nasty eva nasty eva nasty eva gatir anyatha
[Adi 17.21]

These are the shastric injunctions, and actually it is happening. In Europe and America they are simply chanting this Hare Krsna mantra. They are advancing very quickly to understand. This Bhagavad-gita, they are now reading as it is. Latest report is, in London we are selling fifteen thousand copies per month. So they are taking interest, because it is presented as it is, Bhagavad-gita As It Is, no rascal interpretation, “This meaning is this, this meaning that.” What authority you have got to make like that? Try to understand Bhagavad-gita as it is. Then you’ll be benefited.

One has to understand the Supreme Absolute Truth both outside and inside. Antar bahis ca bhutanam acaram caram eva. There are two things. Some of them are moving, or with life, and some of them are not moving. Even living beings… Here it is called bhutanam. Bhutanam means living entities. So there are some living entities which are moving, just like we. Cats, dogs, human beings, and flies, and so many living beings, they are moving. And other living beings, just like trees, plants, they are standing one place. Sthavara-jangama. Sthavara means one place. Caram acaram. Suksmatvat, in every living being there is the Supreme Lord. Andantara-stha-paramanu-cayantara-stham. Even within the atom. Suksmatvat avijneyam. Because it is so small, minute… That minute means that Krsna’s part and parcel. Krsna is the gigantic virat or vibhu, and we living entities, we are anu. Suksmatvat. So… (aside:) Don’t talk.

Suksmatvat tad avijneyam. Because we have got… We have already explained this, that our eyes, they cannot see the subtle things, minute things. We require some instrument, just like microscope. But even with microscope, our so-called microscope cannot see what is that soul. It is very very minute. Ten-thousandth part of the upper portion of the hair. Jiva-bhagah sa vijneyah. Kesagra-sata-bhagasya. Kesagra [Cc. Madya 19.140], the tip of the hair, you…Sata-bhagasya. You divide into hundred, and then take one part, again divide into hundred. Kesagra-sata-bhagasya satadha kalpitasya ca [Cc. Madya 19.140]. That ten, one ten-thousandth part of the tip of the hair, it is so minute. But there is the thing, very minute.

According to Darwin he originated from monkeys, but we say we originated from God

According to Darwin his father was a monkey
Just like a small grain of poison, venomous poison. If it is injected in your body, you will die immediately. It has got so power. Similarly, the minute spirit soul is so minute, one ten-thousandth part. Still, because that minute spirit soul is there, you are moving, you are acting, your brain is working, you are denying the existence of God, you are doing all these things. Suksmatvat tad avijneyam durastham, durastham cantike ca tat.

Durastham. Now, you cannot calculate where this abode of God is there. Durastham. Panthas tu koti-sata-vatsara. If you go with your plane with the speed of mind, panthas tu koti-sata-vatsara-sampragamyo vayor athapi [Bs 5.34], by airplane, vayu-ratha… This vayu airplane is mentioned in the Brahma-samhita. Vayor athapi manasah, and with the speed of mind. Muni-pungavanam, discovered by great scientists, still, avicintya-tattve, it is so far away. Avicintya-tattve. Therefore it is called durastham.

He is very very far away and yet available immidiately, just by calling His Name

God Krishna is everywhere. And at the same time, antike, very near, very near, just like Krsna is standing here. One has to understand. Very near. He has kindly come to you, near, so near that you can touch His lotus feet, you can offer Him some foodstuff, you can decorate. He’s agreeing, “Yes, I will accept your…” Patram puspam phalam toyam yo me bhaktya prayacchati. And before this, Krsna has said, sarvatah pani-padam tat. He has got hands and leg everywhere. In the Vedas also it is confirmed, apani-pado javana-grhitah. Apani-pada, He has no hands and legs, but whatever you offer in sacrifice, He immediately accepts. How He accepts? How He accepts? That is called durastham. Very, very far away; at the same time, antike. Immediately… Provided you know the means. If you know, then you can see. Premanjana-cchurita-bhakti-vilocanena santah sadaiva hrdayesu vilokayanti [Bs. 5.38]. That is God’s power. He can remain far far, away, but He can immediately be approachable by the devotees.

There is another verse, advaitam acyutam anadim ananta-rupam adyam purana-purusam nava-yauvanam ca, vedesu durlabham adurlabham atma-bhaktau [Bs 5.33]. Vedesu durlabham. If you want to understand the Absolute Truth by simply studying the Vedas, although the Vedas mean vedais ca sarvair aham eva vedyah… [Bg. 15.15]. Krsna is to be understood. That is the Vedic object. But if you have no devotional feeling, then, even if you go on reading Vedic literature for many millions of years, you’ll not understand what is Krsna. Vedais ca sarvaih. Although it is the objective of Vedic study is to understand Krsna, so vedesu durlabham adurlabham atma-bhaktau [Bs. 5.33]. But if you go through the mercy of a devotee, atma-bhaktau… Or He is very easily available to the devotees. Bhaktya mam abhijanati yavan yas casmi tattvatah [Bg. 18.55].

Draupadi surrenered fully to Krishna and was completely protected by The Lord

If you simply speculate He’ll remain dure. Durastham antike ca. But if you surrender as Krsna says, sarva-dharman parityajya mam ekam saranam vraja… [Bg. 18.66]. Man-mana bhava mad-bhakto mad-yaji mam namaskuru [Bg. 18.65]. Simply by this process… He confirms it, that “Anyone who has taken this process…” Janma karma me divyam yo janati tattvatah. So simply by this process… Tyaktva deham punar janma naiti mam eti kaunteya [Bg. 4.9]. These are things in the Bhagavad-gita, plainly said. Unfortunately we do not read it, or even if we read it, we misinterpret it, or somebody mislead me. So-called scholars and so-called rascals mislead us, and we remain in the darkness.

So try to understand Bhagavad-gita as it is, and your life will be successful. Thank you very much. Hare Krsna. (end)

Bhagavad-gita 13.16 — Bombay, October 10, 1973

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A Personal Look at the Nature of God Krishna also says, “Those who focus their minds on My personal form, always engaged in worshiping Me with intense spiritual faith, are considered by Me to be most perfect.” (BG 12.2)

Posted on August 3, 2011 by Devarsi

God exists, and God is light
For those poor souls who dwell in night.
But doth a human form display
To those who dwell in realms of day.

William Blake (1757-1827)

I am a person So God is personal to.

Healthy Love
As healthy love is out-going, the bhakta [devotee] will reject all suggestions that the God one loves is oneself, even one’s deepest Self, and insist on God’s otherness. As a devotional classic puts the point….

“I want to taste sugar; I don’t want to be sugar.”

Can water quaff itself?
Can trees taste of the fruit they bear?
He who worships God must stand distinct from Him,
So only shall he know the joyful love of God;
For if he say that God and he are one,
That joy, that love, shall vanish instantly away.
Pray no more for utter oneness with God:
Where were the beauty if jewel and setting were one?
The heat and the shade are two,
If not, where were the comfort of shade?
Mother and child are two,
If not, where were the love?
When after being sundered, they meet,
What joy do they feel, the mother and child!
Where were joy, if the two were one?
Pray, then, no more for utter oneness with God.

Poem by Tukaram
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The Divine Couple Sri Sri Radha and Krishna

Why impersonalist oneness philosophers don’t see the whole picture.
Looking through most Bhgavad Gitas carefully, we notice that most translators misunderstood the basic teaching: that God is a person, Krishna, and that the goal of life is to develop love for Him. Instead, these “Gitas” claimed that God is an abstract force, an impersonal entity that lies beyond the purview of the senses. The commentators squeezed this out of the Sanskrit itself and often made it the focus of their analyses. The subtle element which makes them do this, is also due to their atheistic nature.
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As Krishna Himself says in the Bhagavad Gita

avyaktam vyaktim apannam / manyante mam abuddhayah param bhavam ajananto / mamavyayam anuttamam

The unintelligent consider that I, who am unmanifest and beyond mundane existence, take birth like an ordinary human being. They do not know the supreme, excellent, immutable
and transcendental nature of My form, birth, pastimes and qualities. Bhagavad Gita 7.24

naham prakasah sarvasya
yoga-maya-samavritah
mudho ‘yam nabhijanati
loko mam ajam avyayam

I am never manifest to the foolish and unintelligent. For them I am covered by My internal potency, and therefore they do not know that I am unborn and infallible.
Bhagavad Gita 7.25

Gods eternal form is not material

Meaning of Unborn: His personal form is transcendental to any material body, His existence is not dependent on a material covering “For example, It looks as if the sun is coming out of the ocean at sunrise, but we all know that this is not so”

There are hundreds of Vedic texts which describe The Absolute as personal and countless verses are spoken by Lord Sri Krishna Himself. We should also understand that Sri Krishna was there before any philosopher came and promoted his own understanding.

Therefore we are not interested on what they have to say, we only take knowledge from Krishna who is described in all the Vedas as the first and foremost person, the oldest
of all.

Something impersonal does not speak, but Krishna sung the Bhagavad Gita 5000 years ago.
And yet, despite the Gita’s emphasis on God’s personhood, the impersonalist dimension of the Gita has become more popular. Teachers in the Krishna conscious tradition suggest that the desire to depersonalize God comes, on a subliminal level, from the desire to avoid surrender. After all, if God is a person, then questions of submission and subservience come into play. If God is a formless abstraction, we can philosophize about it without a sense of commitment, without the fear of having to acknowledge our duty to a higher being. Then again, maybe the popularity of the impersonal conception, at least in relation to the Gita, can be traced, plain and simple, to inadequate knowledge of Sanskrit. Something impersonal does not speak, but Krishna sung the Bhagavad Gita 5000 years ago.

There are billions of snowflakes and each and every snowflake has its own beautiful and individual shape and pattern

Why we foist formlessness on God and on all spiritual phenomena
Form is everywhere, from mountain to snowflake. Everything has form. Even invisible things have shape. Consider the atom: Though we don’t see it, we knowit occupies definite space, and with the proper equipment we can perceive it. Deep down we know that in this world a thing and its form are inseparable. Also what are you going to do ones merged into the light And this, of course, is where the theory of impersonalism comes in. Impersonalists reason that if everything in this world has form, everything in “that” world must be formless, for matter and spirit are seen as diametrically opposed. While the premise here may be true, ,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,bbb, the conclusion is illogical.

The rules of the material logic do not apply in the spiritual world.
The impersonalists reasoning is likethe thinking of a cow that has once run from a burning barn: whenever it sees red, it runs. Similarly, everyone in this world knows that material forms are temporary and limited. This truth is embedded in our consciousness, and we naturally (if sometimes subliminally) apply it to all form, never imagining that spiritual form may have different characteristics altogether. So we foist formlessness on God and on all spiritual phenomena, inadvertently following a tradition of impersonalism with the enthusiasm of a fire-fearing cow running from red.

Krishna says, “I am at the basis of the impersonal Brahman
If one studies the Gita in Krishna consciousness, however, one sees clearly that the person Krishna, also known as Bhagavan (the Lord), reigns Supreme. Nearly every verse stresses service to Him. There is much evidence that the Gita supports the personalistic doctrine. Krishna says, “I am at the basis of the impersonal Brahman [the formless Absolute].” (BG 14.27) And when discussing the comparative value of the impersonal and the personal.

Never listen to oneness talk “I am you, you are me, we are all one, everything is one, everyone is God, A human being is God e.g. Its all bogus and nonsense
Krishna also says, “Those who focus their minds on My personal form, always engaged in worshiping Me with intense spiritual faith, are considered by Me to be most perfect.” (BG 12.2) In other words, according to the Gita the conception of God as a person, to whom one may become devoted, is prior to and superior to the conception of God as an impersonal force, into which one may merge.

It is difficult for a person who is too materially affected to understand the personal nature of the Supreme Absolute Truth
And what exactly is meant by “merging”? Vaishnavas, worshipers of Krishna, shun this idea of becoming “one with God,” saying it is almost as repulsive as gross materialism. Srila Prabhupada says the idea is motivated by fear. In his purport to Bhagavad-gita 4.10 he writes: It is difficult for a person who is too materially affected to understand the personal nature of the Supreme Absolute Truth… . Consequently, they consider the Supreme to be impersonal. And because they are too materially absorbed. For persons who are deeply materially absorbed, the conception of retaining their personality after liberation from matter frightens them. When they are informed that spiritual life is also individual and personal, they become afraid of becoming persons again, and so they naturally prefer a kind of merging into the impersonal void or light.

Great Vedic authorities declare that the light of the impersonal brahman emanates from the Indescribable beauty of the Lord

Impersonal light Impersonal void Mayavadism and Buddhism is very similar
So just as impersonalism stems from the fear that one will have to submit to a higher entity, as stated earlier, we now see that its concomitant “merging” is also a product of fear—the fear that one’s individual existence, with all its imperfections, will continue into eternity. They do not know that the abode of God is completely free from all that what is experienced here on the material platform, but they think that existence as it is, will continue. But Vaishnavas promote a philosophy of fearlessness, for they know that spiritual personality is not beleaguered by the limitations of matter. Some scholars are wise to this too. Professor Huston Smith, a prominent author and teacher in the field of comparative religion, eloquently expresses the Vaishnavas’ distaste for merging with the Supreme. He does this with the help of a traditional bhakti poem written in sixteenth-century India:

“I want to taste sugar; I don’t want to be sugar.”
Sugar can not taste itself
Can water drink itself
Can trees taste of the fruit they bear
He who worships God must stand distinct from Him,
So only shall he know the joyful love of God;
For if he say that God and he are one,
That joy, that love, shall vanish instantly away.

A green bird in a green tree

If a green bird flies into a green tree has he become one with the tree?
Pray no more for utter oneness with God:
Where is the beauty, if jewel and setting were one? The heat and freezing cold are two,
If not, where were is comfort of the cold?
Mother and child are two, If not, where is the love? When after being sundered, they meet,
What joy do they feel, the mother and child!
Where were joy, if the two were one and the same? Pray, then, no more for utter oneness with God.
Poem by Tukaram

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Srila Narayana Maharaja left. On the right Srila Prabhupada.

Is God Really A Person?
There are so many impersonal translations and commentaries about The Absolute, but in truth, God is, first and foremost, a person. Srila Prabhupada and Srila Narayana Maharaja are clear on this in their Gita commentary, incredulous that anyone could accept the impersonal idea of the Absolute: We cannot understand how the Supreme Personality of Godhead could be impersonal; the imposition theory* of the impersonalist monist is false as far as the statements of the Gita are concerned. It is clear herein that the Supreme Absolute Truth, Lord Krishna, has both form and personality. (Bg. 7.24, Purport)

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“Impersonalists bestow great misfortune to others!”
Vaishnava devotees feel sorry for others when their beautiful Lord is described as having no eyes, no mouth, no hair, no form, and as a result, no love. To deny God these distinct personal characteristics is the height of arrogance. Yet the atheisticly minded impersonalists, in their imagined superiority, like to belittle the devotees of The Lord
and look down at them, thinking the devotees to be foolish sentimentalists, whilst not knowing that they are bestowing great misfortune upon those they preach this impersonalist philosophy to. Do humans have something that God The Absolute has not? Would this not make us greater than He is—especially when it comes to loving exchanges. We can love, but the Absolute Truth cannot? To say that The Absolute is unlimited and then to say that He cannot have a form is an unfinished thought process and contradictory.

The impersonal Brahman, is but an aspect of the Absolute
If He is unlimited, He can do whatever He likes. And if loving exchange is the highest thing in creation, as most will admit, then God would most definitely deign to be a person, for loving exchange loses meaning without personhood; it can exist only between persons. Ultimately, Vaishnava philosophy says that all conceptions of God are included in the personal form of Sri Krishna. The impersonal Brahman, according to the tenets of Vaishnavism, is but an aspect of the Absolute, which by its very nature is endlessly qualified and perfect in unlimited ways. Vaishnavas dismiss as absurd and meaningless the concept of the Absolute as merely impersonal, beyond all thought and speech. Such an Absolute cannot stand, for it would cancel itself out. Our very language disallows it: Even to say that Brahman is inexpressible or unthinkable is to say or think something about it.

Adi Sankara failed to give a satisfactory explanation of the world of appearance.
Sankaracharya, an eighth-century Indian philosopher, was among the first to emphasize the impersonal Absolute. While he accepted the undifferentiated Brahman as the sole category of existence, he failed to give a satisfactory explanation of the world of appearance, which implies distinct qualities (vishesha) in Brahman. In other words, how can a variegated world, with such diverse attributes, come from an undifferentiated Absolute Impersonalist philosophers say that all variety in the material world is false and only the Supreme Brahman, or Spirit, is real.

If the world emanates from Brahman and if Brahman is real, then how can the world and its varieties be false and illusory?
Vaishnavas counter that if the world emanates from Brahman, if Brahman is real how can the world and its varieties be false? For example, if a tree bears fruits, can anyone realistically claim that the tree is real but its fruits are not?

The whole impersonalistic enterprise leaves some very basic questions unanswered.
The notion of personality is not only consistent with the infinite Godhead but essential to it. The whole impersonalistic enterprise leaves some very basic questions unanswered. Consider this: I’m a person. If my source is impersonal, then where do I come from and what am I in an ultimate sense If my source is impersonal, how can I, a person, relate to it Moreover, even if some kind of mystical, impersonal experience exists, such an experience always occurs to a person. It’s you and I—people—who have the “impersonal”
exchange with God. In other words, even if you call the exchange impersonal, it must be considered a variety of personal experience because it happens to a person.

When all else fails
impersonalistic philosophers generally grasp at one well-worn argument: A qualified and personal Absolute must be limited, they say, because to attribute certain qualities to it is to deny their opposites. But impersonalists must understand that it is not personification or the attribution of character or qualities to the infinite that limits it, but it’s these things not carried to their fullest extent. That what is Absolute must have form otherwise the term Absolute, can not be applied. Form is always superior to no form.

Gods Eternal Form
For example, Krishna’s form may seem limited in size, but it is described as inconceivably “all-pervading” as well. He has innumerable expansions and incarnations, and He is endlessly beautiful. His wisdom knows no bounds, and He experiences unending bliss. In short, His form is not like ours—it is entirely spiritual. Countless scriptural verses support this view, showing how He is, in fact, unlimited. So we should stop immideately transferring our own limitations to God, He is not limited like we are.

Lord Caitanya and Lord Nityananda

Lord Caitanya argued that the impersonalistic view of unqualified Brahman derives mainly from the indirect meaning of Sanskrit words. He says that the indirect meaning of words (lakshana vritti) is justified only where the direct meaning (mukhya vritti) doesn’t make sense. Sankaracarya’s exclusive emphasis on unqualified Brahman conceals the direct and real meaning of the scriptures, which more often than not describes Brahman as qualified.
How, then, can impersonalists who accept the Vedic texts make any case at all for a formless Absolute? To be fair, we must admit that many texts describe Brahman as unqualified. Katha Upanishad (1.3.15), for example, describes Brahman as being without sound, touch, or form. This idea is echoed in the Brihad-aranyaka Upanishad (1.4.10), where Brahman is said to be without eyes, ears, speech, mouth, or mind. But what does this really mean?

Brahman is said to be without eyes, ears, speech, mouth, or mind such qualities are denied, so it would not be possible to attribute to Brahman the qualities of nityatva (eternity) and vibhutva (all- pervasiveness)
The celebrated philosopher Jiva Gosvami, in the line of Lord Caitanya, partly resolves the question by showing that the word nirvishesha (“without distinction or qualities”), for example, is often used by the scriptures to deny all prakrita (material) qualities of Brahman and not to deny qualities as such. If nirvishesha were used to deny qualities as such, it would not be possible to attribute to Brahman the qualities of nityatva (eternity) and vibhutva (all- pervasiveness), which even the followers of Sankaracarya accept as undeniable qualities of the Absolute. Jiva Gosvami also quotes from the Vishnu Purana to prove that although Brahman does not have any ordinary, or material, qualities, it has infinite transcendental qualities.

Gods effulgence

The impersonal Brahman is merely Krishna’s effulgence
Thus, Brahman, or God, cannot be described as merely impersonal or unqualified. Jiva Gosvami writes that such a “Brahman” is like a subject apart from its predicates or a substance apart from its attributes. Since the complete (samyak) form of an object includes both its substance and its attributes, the unqualified Brahman is only an incomplete (asamyak) manifestation of the Absolute. Jiva Gosvami insists that the personal Brahman includes the impersonal Brahman as the formless luster of His
divine form (anga-kanti). In Prabhupada’s words, the impersonal Brahman is merely Krishna’s effulgence.

Krishna and Balaram, the gopies and the cowherd boys. The activities and pastimes in the spiritual World are always unlimited, always fresh and new.

His impersonal aspect depends upon His personal form, which is prior.
Implicit in these arguments is the understanding that God is inconceivable and, ultimately, both personal and impersonal. His impersonal aspect depends upon His personal form, which is prior. The arguments are logical enough, and yet our minds revolt against the idea of an Absolute being at once personal and impersonal. We want to choose one or the other, because we are inclined to think of the Absolute in human terms. Therefore, I should reiterate that the form of the Absolute is different from
our own. We have to be careful not to limit the infinite with our human thoughts and terms—the fallacy that impersonalists attribute to the doctrine of a personal God. When dealing with any problem relating to the infinite, we have to use the laws of our understanding with reservation and caution, not allowing them to impair the perfection of the infinite or impoverish our notion of divinity.

Henry L. Mansel, a nineteenth-century English philosopher, who was Professor of Moral and Metaphysical Philosophy at Oxford, expressed the same idea in this way:
It is our duty, then, to think of God as personal; and it is our duty to believe that He is infinite. It is true that we cannot reconcile these two representations with each other, as our conception of personality involves attributes apparently contradictory to the notion of infinity. But it does not follow that this contradiction exists anywhere but in our own minds; it does not follow that it implies any impossibility in the absolute
nature of God. The apparent contradiction, in this case, as in those previously noticed, is the necessary consequence of an attempt on the part of the human thinker to transcend the boundaries of his own consciousness. It proves that there are limits to man’s power of thought, and it proves no more.

Radha and Krishna

Conclusion
To describe the Absolute as merely nirvishesha, or without distinct qualities and attributes, is to make Him imperfect by “amputating” His divine limbs. Once we recognize the absolute, complete, and perfect nature of the Divine Being, we move beyond the philosophy of impersonalism. We can reconcile conflicting statements of the Vedas and the Puranas when we understand the Absolute as both personal and impersonal,
or rather, as possessing in- finite attributes and forms, including an impersonal dimension. But according to the primary and general sense of the scriptures, the Absolute is essentially personal, because only in a personal Absolute, possessing infinite and inconceivable potencies, can the infinite forms of Godhead, including the impersonal Brahman, have their place.

Shiva Durga Ganesh Laksmi and other Demigods

In the Srimad Bhagavatam, (4.30.38) Srila Prabhupada explains that there’s an important verse regarding thinking that the demigods like Shiva Durga Ganesh or Laksmi are as good as God. in the Bhagavad-gītā (7.20):

kāmais tais tair hṛta-jñānāḥ
prapadyante ’nya-devatāḥ
taṁ taṁ niyamam āsthāya
prakṛtyā niyatāḥ svayā

“Those whose minds are distorted by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures.” One enamored by material benefits is called hṛta jñāna (“one whos intelligence is bewildered”)
In this connection it is to be noted that sometimes in revealed scriptures Lord Śiva is described as being non different from the Supreme Personality of Godhead. The point is that Lord Śiva and Lord Viṣṇu are so intimately connected that there is no difference in opinion. The actual fact is, ekale īśvara kṛṣṇa, āra saba bhṛtya: “The only supreme
master is Kṛṣṇa, and all others are His devotees or servants.” (Cc. Ādi 5.142) This is the real fact, and there is no difference of opinion between Lord Śiva and Lord Viṣṇu in this connection. Nowhere in revealed scripture does Lord Śiva Durga Ganesh or Laksmi claim to be equal to Lord Viṣṇu. This is simply the creation of the so-called devotees of Lord Śiva, who claim that Lord Śiva and Lord Viṣṇu are one. This is strictly forbidden in the Vaiṣṇava-tantra: yas tu nārāyaṇaṁ devam. Lord Viṣṇu, Lord Śiva and Lord Brahmā are
intimately connected as master and servants. Śiva-viriñci-nutam.

Viṣṇu is honored and offered obeisances by Lord Śiva and Lord Brahmā. To consider that they are all equal is a great offense. They are all equal in the sense that Lord Viṣṇu is the Supreme Personality of Godhead and all others are His
eternal servants.

When people say that Rama worships lord Siva…
Krishna also worshipped sudama by washing his feet and offering foodstuffs, but that
this mean Sudama is higher then krishna. The fact is that Krishna gives his heart to his devotees and worships them.

Although the Supreme Personality of Godhead is equal toward everyone, He is especially inclined toward those who engage in His devotional service. The Lord says, kaunteya pratijanihi na me bhaktah pranasyati: [Bg. 9.31] “My dear son of Kunti, please declare that My devotee will never be vanquished.”

Elsewhere, Krishna also says:
ye yatha mam prapadyante
tams tathaiva bhajamy aham
mama vartmanuvartante
manushyah partha sarvasah

As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pritha. (Bg. 4.11)

yajnarthat karmano anyatra loko ayam karma-bandhanah
tad-artham karma kaunteya mukta-sangah samacara
yat karosi yas asnasi yaj juhosi dadasi yat
yat tapasyasi kaunteya tat kurusva mad-arpanam

Action should be performed only for the sake of sacrifice, otherwise it will bind the actor to the consequences of karma. Whatever you do, whatever you eat, whatever you give in charity, whatever difficulty or sufferings you have to undergo, you must offer everything to the Lord in sacrifice. BG 3.9

satatam kirtayanto mam yatantas ca dridha-vratah
namasyantas ca mam bhaktya nitya-yukta upasate

Always chanting the glories of the Lord and talking about Him, endeavoring with great determination to stick to their spiritual principles, bowing down before the Lord, these devotees are always in the presence of the Lord and constantly worship Him with all their hearts. BG 9.14

Srila Narayana Maharaja Srila Prabhupada

Durga
“The goddess Durga was decorated with flower garlands, smeared with sandalwood pulp and dressed with excellent garments and ornaments made of valuable jewels. Holding in her hands a bow, a trident, arrows, a shield, a sword, a conchshell, a disc and a club, and being praised by celestial beings like Apsaras, Kinnaras, Uragas, Siddhas, Caranas and Gandharvas, who worshiped her with all kinds of presentations, she spoke as follows.” (SB 10.4.10-11)

I, jiva, am just a transcendental sparkle of an atomic size and according to my desire and karma I take birth in various material bodies one after another (the cycle of birth and death, or samsara) within this world characterized by all-pervading presence of birth, death, old age and disease (janma-mrtyu-jara-vyadhi). These are symptoms of my conditioned life based on my identification with matter. During my
whole stay here I am accompanied by the Lord in His invisible form of in my heart. He lets me act according to my desires and witnesses and approves my actions.” Durga Ma

The Lord in everyones heart is called Paramatma Lord Krishna
“I am seated in everyone’s heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas, I am to be known. Indeed, I am the compiler of Vedanta, and I am the knower of the Vedas.” (BG 15.15)

“Sri Krsna, the Personality of Godhead, who is the Paramatma [Supersoul] in everyone’s heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted.”
(SB 1.2.17)

So why approach the demigods when Krishna is the source of everything and nothing moves without His permission?

Lord Krishna to Arjurna
“I am the source of all spiritual and material worlds. Everything emanates from me. The Wise who fully realize this engage in my devotional service and worship me with all their hearts.” ( Bhagavad Gita 10.8 )

“My pure devotees are absorbed in thoughts of me, and they experience fulfilment and bliss by enlightening one another and conversing about me.” (Bhagavad Gita 10.9)

“To those who are continually devoted and worship me with love, I give the understanding by which they can come to me.” (Bhagavad Gita 10.10)

“Out of compassion for them, I, residing in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance.” (Bhagavad Gita 10.11)

Posted in mystical, narayana maharaja, philosophy, prabhupada, pure bhakti yoga, religion, spiritual, Uncategorized, vaishnava, Vedas, Vedic Wisdom | Tagged sankara, Sanskrit | 1 Comment

From A lecture by Srila Bhaktivedanta Narayana maharaja

Posted on July 20, 2011 by Devarsi

Srila Narayana Maharaja

“Sri Caitanya Mahaprabhu has not written very much. He only wrote eight slokas, and they are known as Sri Siksastakam. There are a few other slokas that He wrote, and one
example is the following:

naham vipro na ca nara-patir napi vaisyo na sudro
naham varni na ca grha-patir no vana-stho yatir va
kintu prodyan nikhila-paramananda-purnamrtabdher
gopi-bhartuh pada-kamalayor dasa-dasanudasah
(CC Madhya 13.80; Padyavali 63)

“I am not a brahmana, I am not a ksatriya, I am not a vaisya or a sudra.
Nor am I a brahmacari, a householder, a vanaprastha or a sannyasi. I identify
Myself only as the servant of the servant of the servant of the lotus feet of
Sri Krsna, the maintainer of the gopis. He is like an ocean of nectar, and He is
the cause of universal transcendental bliss. He is always existing with
brilliance. ”

“Editors note: Similarly we are not teachers or soldiers, administrators,
business people or a king, a monk and so on.”

SRILA BHAKTIVEDANTA NARAYANA MAHARAJA

There are other slokas that are attributed to Mahaprabhu, but they are notauthentic. The Siksastakam slokas are authentic, and they are more important than the Vedas, Upanisads, and other sastras. I think that they are even more important than the Srimad Bhagavatam. We can say that Srimad Bhagavatam is the bhasya,
commentary, of the Siksastakam. This is so because Sri Siksastakam was spoken – by whom? It was not spoken by Vyasa, who is only kala, an incarnation.
It was spoken by Sri Caitanya Mahaprabhu, the source of all incarnations. Sri Siksastakam should be considered to be the most important sastra and superior to all others.

LORD CAITANYA AND LORD NITYANANDA

In Siksastakam, all kinds of sadhya and sadhana – the goal and the process – have been given. But only fortunate persons can realize this. Caitanya
Mahaprabhu, with Raya Ramananda and Svarupa Damodhara, used taste the explanations, the meanings, and the hidden sweet pastimes of Krsna in these slokas – from beginning to end, from ‘ceto darpanam marjanam’ to ‘aslisya va pada ratam.’ If anyone realizes this and is following the prescribed process, then he must have some taste and he will not deviate. Param vijayate sri-krsna-sankirtanam. A sadhaka should know that Krsna’s name, Hare Krsna or Hare Rama, are both Krsna and Radha.

These names are even more than Krsna and Radhika Themselves, because They have invested Their whole power, all of Their mercy and all Their sweetness, in these sixteen names. There are not really sixteen names; they are manifestations. Actually, there are really only two names: Hare Krsna or Hare Rama – Radha and Krsna. If one realizes that Radha and Krsna are these names, that the names are in some cases even more powerful than Radha and Krsna Themselves, will he chant only sixteen rounds daily or he will chant more? A person knows that if he doesn’t eat and drink, he will not survive. That is why, ’round the clock, he is competing and quarreling with others to maintain his life, doing business, and making money in any way he can. Why? To survive.

When you know the fact that only the name is powerful enough to save you, this name becomes your life and soul. You will be always chanting without any break. Your chanting will be flowing like an uninterrupted stream of honey, or like the flow of a river without any stop. We see the Ganges coming from the Himalayas, all the way to the ocean, with no break at all. If anyone is always chanting in this way, with no break, then when his mind tries to wander he will remember: Hare Krsna Hare Krsna, Krsna Krsna Hare Hare. And, while he is sleeping, he will remember: Hare Krsna Hare Krsna. When he is walking: Hare Krsna Hare Krsna, Krsna Krsna Hare Hare. If he chants all the time, he will automatically remember, and this is called harinama. Also, he will be chanting with a very high-class, strong relation with Krsna. He will think, ” Krsna is mine. ” He will take diksa and receive divya-jnana. What is divya-jnana? All the tattvas, like krsna-tattva, maya-tattva, jiva-tattva, bhakti-tattva, radha-tattva, rasa-tattva, and vilasa-tattva, are transmitted through the process called diksa. I think we have not properly taken diksa. There is something lacking. You have not completed the course of diksa.

Certainly there is something missing. Otherwise, if divya-jnana is present, then
all kinds of sins, aparadhas, and anarthas will have gone. Desire for sense
gratification will have gone. There will be no roga, illness, at all, and all
kinds of auspiciousness will be there. At that time, how can we forget
Radha-Krsna, Mahaprabhu and Nityananda Prabhu? It will not be possible. If these
symptoms are not there, we can understand that something must be lacking in
ourselves.

We should discuss these eight slokas of Sri Caitanya Mahaprabhu,
according to the explanations of Srila Bhaktivinoda Thakura. Then you can
understand something. Srila Bhaktivinoda Thakura has explained everything about
the name. How should we chant the name? Tan nama rupa caritadi. If you study the
instructions of Rupa Gosvami and Bhaktivinoda Thakura, then you will not think,
” Oh, I have done everything by chanting sixteen rounds. It doesn’t matter
whether my mind was wandering here and there. There is no harm in that. ” This is
not chanting. Chant by mind. How? By remembering the sweet pastimes of that very
name which you are chanting.

Two pure rasika, tattva-jna devotees of Vrndavana. Srila Prabhupada and Srila Narayana Maharaja

Also, chant with the tongue: Hare Krsna. This is very powerful.Always be guidance of any absorbed in that chanting, under the pure rasika, tattva-jna
devotee of Vrndavana. Always be in Vrndavana, by body or by mind, and then you can realize something. If you cannot do this, then you cannot realize anything. If there is no taste for hearing hari-katha or for
chanting harinama, then you will be weak and you may deviate. You should not be like this. We will try to explain the Siksastakam, and you should try to follow it. It can save you. Your food, lodging, and maintaining of life will automatically be taken care of.If you have taken shelter at the lotus feet of the Supreme Personality of Godhead, Krsna, you will not have to do anything for your maintenance. Haridasa Thakura, Rupa Gosvami, Sanatana Gosvami, and others did not make any endeavor for maintaining their lives; everything came automatically.

We don’t want to become old and we don’t want any suffering, but this is
coming anyway – without invitation. Similarly, your maintenance will come
without invitation, without any effort. If you don’t believe this, then you can
experiment. For seven days, do nothing but chant Hare Krsna Hare Krsna Krsna
Krsna Hare Hare, Hare Rama Hare Rama. Everything will be taken care of.

ceto-darpana-marjanam bhava-maha-davagni-nirvapanam
sreyah-kairava-candrika-vitaranam vidya-vadhu-jivanam
anandambudhi-vardhanam prati-padam purnamrtasvadanam
sarvatma-snapanam param vijayate sri-krsna-sankirtanam
[Siks. 1; Cc. Antya 20.12]

There are so many glorifications of the name. But in what way has Caitanya
Mahaprabhu glorified the name? From this sloka to the last sloka, aslisya pada
ratam, He has glorified the name. Rupa Gosvami was the only one to realize
everything that Mahaprabhu had invested in these slokas, and then he spoke:

tunde tandavini ratim vitanute tundavali-labdhaye
karna-kroda-kadambini ghatayate karnarbudebhyah sprham
cetah-prangana-sangini vijayate sarvendriyanam krtim
no jane janita kiyadbhir amrtaih krsneti varna-dvayi

“I do not know how much nectar the two syllables `Krs-na’ have produced.
When the holy name of Krsna is chanted, it appears to dance within the mouth. We
then desire many, many mouths. When that name enters the holes of the ears, we
desire many millions of ears. And when the holy name dances in the courtyard of
the heart, it conquers the activities of the mind, and therefore all the senses
become inert. ” (CC Antya-lila 1.99)]

Lord Caitanya Mahaprabhu And Srila Rupa Gosvami

Only Rupa Gosvami can say this; we cannot. By the mercy of Caitanya Mahaprabhu, Rupa Gosvami can glorify nama.What is the meaning of ceto darpanam marjanam? There are two cittas – one
is cit and one is citta. Citta means maha-tattva, the covering of the soul, which is anucit-infinitesimal. But here, citta means heart. Ceto darpanam
marjanam. In a mirror, if the mirror is clear, you can see your face and your whole body. If that mirror is dirty, however, then you cannot see. Similarly, if you want to wash this mirror of the heart, then chant the name. What kind of name? This is the question. The way that we are chanting now will not suffice at any time. You should know this.

A very small child did not want to go to school, but his father and mother
forcibly took him in the car and drove him there. Even though he was weeping,
they put that baby on the teacher’s lap by force, and left him there.
Throughout the day he was weeping, but his teacher was very merciful and very
sweet to him. His teacher gave him a brightly colored book, and on the first
page he saw so many pictures. He said, ” A-apple, B-ball. Oh, see the football!
C-cat, D-dog. ” The boy became very happy. Then the teacher asked him, ” Can you
read? ” ” Yes, A-apple. ” In this way he began, and his teacher praised him, ” Oh,
you are now a good student. You have read everything completely. ” The teacher
also brought him an apple and said, ” You can have this. ” Thus the boy became
very happy, and the next day he was asking his mother, ” When will I go to
school? ” After some days the child had to learn some difficult things, and when
he could not learn, his teacher twisted his ear.

He then became puzzled. The guru also acts like this. Somehow, even though you are
fully unqualified, you should enter the school of diksa. If you do enter, you
will see that our goal is very far away, but by those beginners’ practices we
can never achieve our goal. In the beginning the guru never tells the full
reality. When does he tell him? He does so when the disciple is more advanced
and he can tolerate the chastising of gurudeva and the chastising of the
Vaisnavas. Then the disciple can realize something, and then the guru can tell
him something. What will he tell him? He will reject his disciple’s bad habits,
saying, ” This is not good. You should be like this.”

So, you should chant the name even if you have no taste at all. If you
have no taste in hearing, if you are sleepy, you should still go to class, and
simply by being there a taste will come very soon. Ceto darpanam marjanam. The
citta is washed by chanting of the name, but not by chanting as we are now doing.
That name should be somewhat pure. Bhaktivinoda Thakura has explained all these things. Why? Our tongue is mortal, and the pure name is transcendental. Transcendental name has nothing to do with these material things. It cannot come on the material tongue or in the material mind. Pure name cannot be touched by these material things. It is a
very wonderful thing.

Then how can we touch it? If that high-class, pure name
will come, then your ceto darpanam marjanam is going on. Your mirror will become
clear and then you will see, but you should know something more. In the mirror,
the form does not really come. The reflection that you see is opposite – your
right eye will be seen on the left side, the left will be on the right side, and
this nose will be backwards also. You see your heart here on the left side and
in the mirror it is opposite. Even seeing your form in the mirror, you cannot
have full realization. You will get some idea, but you will still have to
realize more. Tomorrow we will discuss Sambodhana Bhasya, and see how we can
chant this transcendental name with our tongue. If that transcendental name
comes only one time, even it is abhasa, you will be fortunate.Gaura premanande!

Devotee: If one is not chanting the pure name, is there any
benefit at all? Is the heart becoming purified?

Srila Narayana Maharaja: There is benefit even if it is namaparadha. You
can become wealthy, and you can have all kinds of sense gratification very
easily.

Devotee: Will the heart be cleaned at all by chanting namaparadha?

Srila Narayana Maharaja: No. You must be under the guidance of
Vaisnavas. First hear hari katha, the glorifications of name, and then, by
hearing, and chanting and chanting, then nama abhasa will sometimes come. It
will always be namaparadha, but sometimes not. By practicing intensely, then
namabhasa will come more and more. Then if you are so fortunate and you are
chanting one lakh daily, then sometimes pure name will come. Then tears may come
and heart melting. If it comes, then you may think that namabhasa is coming
somewhat. If namabhasa will come, then you can realize so many things, and then
suddha name. Suddha name can come only by the causeless mercy of any Vaisnava
who is always chanting pure name or by the causeless mercy of Krsna, otherwise
not. Thank you.”

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To execute religious principles means to come to the platform of perfect knowledge. If one comes to the platform of perfect knowledge, then he will be disinterested in material affairs.

Posted on July 14, 2011 by Devarsi

The Super Exellent Power Of Lord Krishna
An exerpt from the book Krishna The Supreme Personality of Godhead

The ancient sages of India concluded that by following the principles of vaisnava-dharma, one becomes actually perfect. But if one follows all the religious principles of a particular sect and does not become advanced in understanding the Supreme Personality of Godhead, Visnu, all such labor of love is fruitless. To execute religious principles means to come to the platform of perfect knowledge. If one comes to the platform of perfect knowledge, then he will be disinterested in material affairs. Perfect knowledge means to know one’s own self and to know the Supreme Self. The Supreme Self and the individual self, although one in quality, are different in quantity. This analytical understanding of knowledge is perfect. Simply to understand, “I am not matter; I am spirit,” is not perfect knowledge. The real religious principle is devotional service, or bhakti. This is confirmed in the Bhagavad-gita. Lord Krsna says, “Give up all other religious principles and simply surrender unto Me.” Therefore, the term dharma applies only to the vaisnava-dharma or bhagavad-dharma, following which all other good qualities and advancements in life are automatically achieved.

SRILA BHAKTIVEDANTA SWAMI PRABHUPADA THE AUTHOR

The highest perfectional knowledge is to know the Supreme Lord. He cannot be understood by any process of religion other than devotional service; therefore, the immediate result of perfect knowledge is achieved by executing devotional service. After attainment of knowledge, one becomes disinterested in the material world. This is not because of dry philosophical speculation. The devotees become disinterested in the material world, not simply because of theoretical understanding, but practical experience. When a devotee realizes the effect of association with the Supreme Lord, he naturally hates the association of so-called society, friendship and love. This detachment is not dry, but is due to achieving a higher status of life by relishing transcendental mellows. It is further stated in the Srimad-Bhagavatam that after attainment of such knowledge and detachment from material sense gratification, one’s advancement in the eight opulences attained by mystic yoga practice, namely the anima, laghima and prapti siddhis, etc., are also achieved without separate effort. The perfect example is Maharaja Ambarisa. He was not a mystic yogi but he was a great devotee, yet in a disagreement with Maharaja Ambarisa, the great mystic Durvasa was defeated in the presence of his devotional attitude. In other words, a devotee does not need to practice the mystic yoga system to achieve power. The power is behind him by the grace of the Lord, just as when a small child is surrendered to a powerful father, all the powers of the father are behind him.

Krishna The Supreme Personality of Godhead

When a person becomes famous as a devotee of the Lord, his reputation is never to be extinguished. Lord Caitanya, when discoursing with Ramananda Raya, questioned, “What is the greatest fame?” Ramananda Raya replied that to be known as a pure devotee of Lord Krsna is the perfect fame. The conclusion, therefore, is that Visnu-dharma, or the religion of devotional service unto the Supreme Personality of Godhead, is meant for persons who are thoughtful. By proper utilization of thoughtfulness, one comes to the stage of thinking of the Supreme Personality of Godhead. By thinking of the Supreme Personality of Godhead, one becomes free from the contamination of the faulty association of the material world, and thus one becomes peaceful. The world is in a disturbed condition because of a scarcity of such peaceful devotees in human society. Unless one is a devotee, one cannot be equal to all living entities. A devotee is equally disposed towards the animals, the human beings and all living entities because he sees every living entity as a part and parcel of the Supreme Lord. In the Isopanisad it is clearly stated that one who has come to the stage of seeing all living beings equally does not hate anyone or favor anyone. The devotee does not hanker to possess more than he requires.

sRILA BHAKTIVEDANTA NARAYANA MAHARAJ SRILA PRABHUPADAS WONDERFUL FRIEND AND WELL WISHER

Devotees are therefore akincana; in any condition of life a devotee is satisfied. It is said that a devotee is evenminded whether he is in hell or in heaven. A devotee is callous to all subjects other than his engagement in devotional service. This mode of life is the highest perfectional stage, from which one can be elevated to the spiritual world, back home, back to Godhead. The devotees of the Supreme Personality of Godhead are especially attracted by the highest material quality, goodness, and the qualified brahmana is the symbolic representation of this goodness.

People In The Three Modes of Material Nature

Therefore, a devotee is attached to the brahminical stage of life. He is not very much interested in passion or ignorance, although these qualities also emanate from the Supreme Lord, Visnu. In the Srimad-Bhagavatam the devotees are described as nipuna-buddhayah, which means that they are the most intelligent class of men. Uninfluenced by attachment or hatred, the devotee lives very peacefully and is not agitated by the influence of passion and ignorance.

It may be questioned here why a devotee should be attached to the quality of goodness in the material world if he is transcendental to all material qualities. The answer is that there are different kinds of people existing in the modes of material nature. Those who are in the mode of ignorance are called Raksasas, those in the mode of passion are called asuras, and those in the mode of goodness are called suras, or demigods. Under the direction of the Supreme Lord, these three classes of men are created by material nature, but those who are in the mode of goodness have a greater chance to be elevated to the spiritual world, back home, back to Godhead.

Thus all the sages who assembled on the bank of the river Sarasvati to try to determine who is the supreme predominating deity became freed from all doubts about Visnu worship. All of them thereafter engaged in devotional service, and thus they achieved the desired result and went back to Godhead.

The great sage Śukadeva Gosvāmī Mahārāja Parīkṣit spoke the teachings of Śrīmad-Bhāgavatam.

Those who are actually anxious to be liberated from material entanglement would do better to accept at once the conclusion given by Sri Sukadeva Gosvami in the beginning of the Srimad-Bhagavatam. It is said there that hearing the Srimad-Bhagavatam is extremely conducive to liberation because it is spoken by Sukadeva Gosvami. The same fact is again confirmed by Suta Gosvami: if anyone who is traveling aimlessly within this material world cares to hear the nectarean words spoken by Sukadeva Gosvami, certainly he will come to the right conclusion; simply by discharging devotional service to the Supreme Personality of Godhead he will be able to stop the fatigue of migrating from one material body to another perpetually. In other words, by proper hearing one will become fixed in loving devotional service to Visnu. He will certainly be able to get relief from this material journey of life, and the process is very simple. One has to give aural reception to the sweet words spoken by Sukadeva Gosvami in the form of Srimad-Bhagavatam.

Another conclusion is that we should never consider the demigods, even Lord Siva and Lord Brahma, to be on an equal level with Lord Visnu. If we do this, then according to Padma Purana, we immediately become atheists. In the Vedic literature known as Harivamsa it is also stated that only the Supreme Personality of Godhead, Visnu, is to be worshiped. The Hare Krsna mahamantra, or any such Visnu mantra, is always to be chanted. In the Second Canto of Srimad-Bhagavatam,Lord Brahma says, “Both Lord Siva and myself are engaged by the Supreme Personality of Godhead to act

The Holy Hare Krsna Maha Mantra

in different capacities under His direction.” In the Caitanya-caritamrta it is also stated that the only master is Krsna, and everyone in all categories of life are servants of Krsna only.

In the Bhagavad-gita it is confirmed by the Lord that there is no truth superior to Krsna. Sukadeva Gosvami also, in order to draw attention to the fact that among all visnu-tattva forms, Lord Krsna is one hundred percent the Supreme Personality of Godhead, narrated the story of an incident which took place when Lord Krsna was present.

Once upon a time, a brahmana’s wife gave birth to a child. Unfortunately, however, just after being born and touching the ground, the child immediately died. The brahmana father took the dead child and went directly to Dvaraka to the palace of the King. The brahmana was very upset because of the untimely death of the child in the presence of his young father and mother. Thus his mind became very disturbed. Formerly, when there were responsible kings, up to the time of Dvapara-yuga, when Lord Krsna was present, the king was liable to be blamed for the untimely death of a child in the presence of his parents. Similarly, such responsibility was there during the time of Lord Ramacandra. As we have explained in the First Canto of Srimad-Bhagavatam, the king was so responsible for the comforts of the citizens that he was to see that there was not even excessive heat or cold. Although there was no fault on the part of the King, the brahmana whose child had died immediately went to the palace door and began to accuse the King as follows.

King Ugrasena

“The present King, Ugrasena, is envious of the brahmanas!” The exact word used in this connection is brahma-dvisah. One who is envious of the Vedas or one who is envious of a qualified brahmana or the brahmana caste is called brahma-dvit. So the King was accused of being brahma-dvit. He was also accused of being satha-dhi, falsely intelligent. The executive head of a state must be very intelligent to see to the comforts of the citizens, but, according to the brahmana the King was not at all intelligent, although he was occupying the royal throne. Therefore he also called him lubdha, which means greedy. In other words, a king or an executive head of state should not occupy the exalted post of presidency or kingship if he is greedy and self-interested. But it is natural that an executive head becomes self-interested when he is attached to material enjoyment. Therefore, another word used here is visayatmanah.

The brahmana also accused the King of being ksatra-bandhu, which refers to a person born in the family of ksatriyas or the royal order who is without the qualifications of a royal personality. A king should protect brahminical culture and should be very alert to the welfare of his citizens; he should not be greedy due to attachment to material enjoyment. If a person with no qualifications represents himself as a ksatriya of the royal order, he is not called a ksatriya, but a ksatra-bandhu. Similarly, if a person is born of a brahmana father but has no brahminical qualification, he is called brahma-bandhu or dvija-bandhu. This means that a brahmana or a ksatriya is not accepted simply by birth. One has to qualify himself for the particular position; only then is he accepted as a brahmana or a ksatriya.

Thus the brahmana accused the King that his newly born baby was dead due to the disqualifications of the King. The brahmana took it most unnaturally, and therefore he held the King to be responsible. We also find in Vedic history that if a ksatriya king was irresponsible, sometimes a consulting board of brahmanas maintained by the monarchy would dethrone him. Considering all these points, it appears that the post of monarch in the Vedic civilization is a very responsible one.

The brahmana therefore said, “No one should offer respects or worship to a king whose only business is envy. Such a king spends his time either hunting and killing animals in the forest or killing citizens for criminal acts. He has no self-control and possesses bad character. If such a king is worshiped or honored by the citizens, the citizens will never be happy. They will always remain poor, full of anxieties and aggrievement, and always unhappy.” Although in modern politics the post of monarch is abolished, the president is not held responsible for the comforts of the citizens. In this age of Kali, the executive head of a state somehow or other gets votes and is elected to an exalted post, but the condition of the citizens continues to be full of anxiety, distress, unhappiness, and dissatisfaction.

The brahmana’s second child was also born dead, and the third also. He had nine children, and each of them was born dead, and each time he came to the gate of the palace to accuse the King. When the brahmana came to accuse the King of Dvaraka for the ninth time, Arjuna happened to be present with Krsna. On hearing that a brahmana was accusing the King of not properly protecting him, Arjuna became inquisitive and approached the brahmana. He said, “My dear brahmana, why do you say that there are no proper ksatriyas to protect the citizens of your country? Is there not even someone who can pretend to be a ksatriya, who can carry a bow and arrow at least to make a show of protection? Do you think that all the royal personalities in this country simply engage in performing sacrifices with the brahmanas but have no chivalrous power?” Thus Arjuna indicated that ksatriyas should not sit back comfortably and engage only in performing Vedic rituals. Rather, they must be very chivalrous in protecting the citizens. Brahmanas, being engaged in spiritual activities, are not expected to do anything which requires physical endeavor. Therefore, they need to be protected by the ksatriyas so that they will not be disturbed in the execution of their higher occupational duties.

“If the brahmanas feel unwanted separation from their wives and children,” Arjuna continued, “and the ksatriya kings do not take care of them, then such ksatriyas are to be considered no more than stage players. In dramatic performances in the theater, an actor may play the part of a king, but no one expects any benefits from such a make-believe king. Similarly, if the king or the executive head of a state cannot give protection to the head of the social structure, he is considered merely a bluffer. Such executive heads simply live for their own livelihood while occupying exalted posts as chiefs of state. My lord, I promise that I shall give protection to your children, and if I am unable to do so, then I shall enter into blazing fire so that the sinful contamination which has infected me will be counteracted.”

Upon hearing Arjuna speak in this way, the brahmana replied, “My dear Arjuna, Lord Balarama is present, but He could not give protection to my children. Lord Krsna is also present, but He also could not give them protection. There are also many other heroes, such as Pradyumna and Aniruddha, carrying bows and arrows, but they could not protect my children.” The brahmana directly hinted that Arjuna could not do that which was impossible for the Supreme Personality of Godhead. He felt that Arjuna was promising something beyond his power. The brahmana said, “I consider your promise to be like that of an inexperienced child. I cannot put my faith in your promise.”

Arjuna

Arjuna then understood that the brahmana had lost all faith in the ksatriya kings. Therefore, to encourage him, Arjuna spoke as if criticizing even his friend, Lord Krsna. While Lord Krsna and others were listening, he specifically attacked Krsna by saying, “My dear brahmana, I am neither Sankarsana nor Krsna nor one of Krsna’s sons like Pradyumna or Aniruddha. My name is Arjuna, and I carry the bow known as Gandiva. You cannot insult me because I have satisfied even Lord Siva by my prowess when we were both hunting in the forest. I had a fight with Lord Siva, who appeared before me as a hunter, and when I satisfied him by my prowess, he gave me the weapon known as pasupatastra. Do not doubt my chivalry. I shall bring back your sons even if I have to fight with death personified.” When the brahmana was assured by Arjuna in such exalted words, he somehow or other was convinced, and thus he returned home.

When the brahmana’s wife was to give birth to another child, the brahmana began to chant, “My dear Arjuna please come now and save my child.” After hearing him, Arjuna immediately prepared himself by touching sanctified water and uttering holy mantras to protect his bows and arrows from danger. He specifically took the arrow which was presented to him by Lord Siva, and while going out, he began to remember Lord Siva and his great favor. In this way, he appeared in front of the maternity home, equipped with his bow, known as Gandiva, and with various other weapons.

Dvaraka Today

It appears that Arjuna did not leave Dvaraka because he had to fulfill his promise to the brahmana. He was called at night when the brahmana’s wife was to give birth to the child. While going to the maternity home to attend to the delivery case of the brahmana’s wife, Arjuna remembered Lord Siva, and not his friend Krsna; he thought that since Krsna could not give protection to the brahmana, it was better to take shelter of Lord Siva. This is another instance of how a person takes shelter of the demigods. This is explained in the Bhagavad-gita: kamais tais tair hrta-jnanah: a person who loses his intelligence because of greediness and lust forgets the Supreme Personality of Godhead and takes shelter of the demigods.

Dvaraka in ancient times

Of course, Arjuna was not an ordinary living entity, but because of his friendly dealings with Krsna, he thought that Krsna was unable to give protection to the brahmana and that he would do better to remember Lord Siva.
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Later on it was proved that Arjuna’s taking shelter of Lord Siva instead of Krsna was not at all successful. Arjuna, however, did his best by chanting different mantras, and he took up his bow to guard the maternity home from all directions.

Demigod worship

The brahmana’s wife delivered a male child, and as usual the child began to cry. But suddenly, within a few minutes, both the child and Arjuna’s arrows disappeared in the sky. It appeared that the brahmana’s house was near Krsna’s residence and that Lord Krsna was enjoying everything that was taking place apparently in defiance of His authority. It was He who played the trick of taking away the brahmana’s baby as well as the arrows, including the one given by Lord Siva, of which Arjuna was so proud. Tad bhavaty alpa-medhasam: less intelligent men take shelter of the demigods due to bewilderment and are satisfied with the benefits they award.

In the presence of Lord Krsna and others, the brahmana began to accuse Arjuna: “Everyone see my foolishness! I put my faith in the words of Arjuna, who is impotent and who is expert only in false promises. How foolish I was to believe Arjuna. He promised to protect my child when even Pradyumna, Aniruddha, Lord Balarama and Lord Krsna failed. If such great personalities could not protect my child, then who can do so? I therefore condemn Arjuna for his false promise, and I also condemn his celebrated bow Gandiva and his impudency in declaring himself greater than Lord Balarama, Lord Krsna, Pradyumna and Aniruddha. No one can save my child, for he has already been transferred to another planet. Due to sheer foolishness only, Arjuna thought that he could bring back my child from another planet.”

Thus condemned by the brahmana, Arjuna empowered himself with a mystic yoga perfection so that he could travel to any planet to find the brahmana’s baby. It seems that Arjuna had mastered the mystic yogic power by which yogis can travel to any planet they desire. He first of all went to the planet known as Yamaloka, where the superintendent of death, Yamaraja, lives. There he searched for the brahmana’s baby, but he was unable to find him. He then immediately went to the planet where the King of heaven, Indra, lives. When he was unable to find the baby there, he went to the planets of the fire demigods, Nairrti, and then to the moon planet. Then he went to Vayu and to Varunaloka. When he was unable to find the baby in those planets, he went down to the Rasatala planet, the lowest of the planetary systems. After traveling to all these different planets, he finally went to Brahmaloka, where even the mystic yogis cannot go. By the grace of Lord Krsna, Arjuna had that power, and he went above the heavenly planets to Brahmaloka. When he was unable to find the baby even after searching all possible planets, he then attempted to throw himself into a fire, as he had promised the brahmana if unable to bring back his baby. Lord Krsna, however, was very kind toward Arjuna because Arjuna happened to be the most intimate friend of the Lord. Lord Krsna persuaded Arjuna not to enter the fire in disgrace. Krsna indicated that since Arjuna was His friend, if he were to enter the fire in hopelessness, indirectly it would be a blemish on Him. Lord Krsna therefore checked Arjuna, assuring him that He would find the baby. He told Arjuna, “Do not foolishly commit suicide.”

Lord Krsna called for His transcendental chariot. He mounted it along with Arjuna and began to proceed north.

After addressing Arjuna in this way, Lord Krsna called for His transcendental chariot. He mounted it along with Arjuna and began to proceed north. Lord Krsna, the all-powerful Personality of Godhead, could have brought the child back without effort, but we should always remember that He was playing the part of a human being. As a human being has to endeavor to achieve certain results, so Lord Krsna, like an ordinary human being, or like His friend Arjuna, left Dvaraka to bring back the brahmana’s baby. By appearing in human society and exhibiting His pastimes as a human being, Krsna definitely showed that there was not a single personality greater than He. “God is great.” That is the definition of the Supreme Personality of Godhead. So at least within this material world, while He was present, Krsna proved that there was no greater personality within the universe.

The Srimad Bhagavatam

Seated on His chariot with Arjuna, Krsna began to proceed north, crossing over many planetary systems. These are described in the Srimad-Bhagavatam as sapta-dvipa. Dvipa means island. All these planets, are sometimes described in the Vedic literature as dvipas. The planet on which we are living is called Jambudvipa. Outer space is taken as a great ocean of air, and within that great ocean of air there are many islands, which are the different planets. In each and every planet there are oceans also. In some of the planets, the oceans are of salt water, and in some of them there are oceans of milk. In others there are oceans of liquor, and in others there are oceans of ghee or oil. There are different kinds of mountains also.

End of the universe

Krsna passed over all these planets and reached the covering of the universe. This covering is described in the Srimad-Bhagavatam as great darkness. This material world as a whole is described as dark. In the open space there is sunlight, and therefore it is illuminated, but in the covering, because of the absence of sunlight, it is naturally dark. When Krsna approached the covering layer of this universe, the four horses which were drawing His chariot–Saibya, Sugriva, Meghapuspa and Balahaka–all appeared to hesitate to enter the darkness. This hesitation is also a part of the pastimes of Lord Krsna because the horses of Krsna are not ordinary. It is not possible for ordinary horses to go all over the universe and then enter into its outer covering layers. As Krsna is transcendental, similarly His chariot and His horses and everything about Him are also transcendental, beyond the qualities of this material world. We should always remember that Krsna was playing the part of an ordinary human being, and His horses also, by the will of Krsna, played the parts of ordinary horses in hesitating to enter the darkness.

Yogeshwar Krishna

Krsna is known as Yogesvara, as is stated in the last portion of Bhagavad-gita. Yogesvaro harih: all mystic powers are under His control. In our experience, we can see many human beings who have yogic mystic power. Sometimes they perform very wonderful acts, but Krsna is understood to be the master of all mystic power. Therefore, when He saw that His horses were hesitant to proceed into the darkness, He immediately released His disc, known as the Sudarsana cakra, which illuminated the sky a thousand times brighter than sunlight. The darkness of the covering of the universe is also a creation of Krsna’s, and the Sudarsana cakra is Krsna’s constant companion. Thus the darkness was penetrated by His keeping the Sudarsana cakra in front. The Srimad-Bhagavatam states that the Sudarsana cakra penetrated the darkness just as an arrow released from the Sarnga bow of Lord Ramacandra penetrated the army of Ravana. Su means very nice, and darsana means observation; by the grace of Lord Krsna’s disc, Sudarsana, everything can be seen very nicely, and nothing can remain in darkness. Thus Lord Krsna and Arjuna crossed over the great region of darkness covering the material universes.

The Bhahmajyoti

Arjuna then saw the effulgence of light known as the brahmajyoti. The brahmajyoti is situated outside the covering of the material universes, and because it cannot be seen with our present eyes, this brahmajyoti is sometimes called avyakta. This spiritual effulgence is the ultimate destination of the impersonalists known as Vedantists. The brahmajyoti is also described as anantaparam, unlimited and unfathomed. When Lord Krsna and Arjuna reached this region of the brahmajyoti, Arjuna could not tolerate the glaring effulgence, and he closed his eyes. Lord Krsna’s and Arjuna’s reaching the brahmajyoti region is described in Harivamsa. In that portion of the Vedic literature, Krsna informed Arjuna, “My dear Arjuna, the glaring effulgence, the transcendental light which you are seeing, is My bodily rays. O chief of the descendants of Bharata, this brahmajyoti is Myself.” As the sun disc and the sunshine cannot be separated, similarly Krsna and His bodily rays, the brahmajyoti, cannot be separated. Thus Krsna claimed that the brahmajyoti is He Himself. This is clearly stated in the Harivamsa, when Krsna says, “aham sah.” The brahmajyoti is a combination of the minute particles known as spiritual sparks, or the living entities known as citkana. The Vedic word so’ham, or “I am the brahmajyoti,” can also be applied to the living entities, who can also claim to belong to the brahmajyoti. In the Harivamsa, Krsna further explains, “This brahmajyoti is an expansion of My spiritual energy.”

Krsna told Arjuna, “The brahmajyoti is beyond the region of My external energy, known as maya-sakti.” When one is situated within this material world, it is not possible for him to experience this Brahman effulgence. Therefore, in the material world this effulgence is not manifested, whereas in the spiritual world, it is manifested. That is the purport of the words vyakta-avyakta. In the Bhagavad-gita it is said avyakto ‘vyaktat sanatanah: both these energies are eternally manifested.

Brahmaloka The abode of Lord Brahma

After this, Lord Krsna and Arjuna entered a vast extensive spiritual water. This spiritual water is called the Karanarnava Ocean or Viraja which means that this ocean is the origin of the creation of the material world. In the Mrtyunjaya Tantra, a Vedic literature, there is a vivid description of this Karana Ocean, or Viraja. It is stated there that the highest planetary system within the material world is Satyaloka, or Brahmaloka. Beyond that there are Rudraloka and Maha-Visnuloka. Regarding this Maha-Visnuloka, it is stated in the Brahma-samhita, yah karanarnava-jale bhajati sma yoga: “Lord Maha-Visnu is lying in the Karana Ocean. When He exhales, innumerable universes come into existence, and when He inhales, innumerable universes enter within Him.” In this way, the material creation is generated and again withdrawn. When Lord Krsna and Arjuna entered the water, it appeared that there was a strong hurricane of transcendental effulgence brewing, and the water of the Karana Ocean was greatly agitated. By the grace of Lord Krsna, Arjuna had the unique experience of being able to see the very beautiful Karana Ocean.

Lord Vishnu is resting with consort Lakshmi on the body of Ananta-Shesha or Sesa Naga

Accompanied by Krsna, Arjuna saw a large palace within the water. There were many thousands of pillars and columns made of valuable jewels, and the glaring effulgence of those columns was so beautiful that Arjuna became charmed by it. Within that palace, Arjuna and Krsna saw the gigantic form of Anantadeva, who is also known as Sesa. Lord Anantadeva or Sesa Naga was in the form of a great serpent with thousands of hoods, and each one of them was decorated with valuable, effulgent jewels, which were beautifully dazzling. Each of Anantadeva’s hoods had two eyes which appeared very fearful. His body was as white as the mountaintop of Kailasa, which is always covered by snow. His neck was bluish, as were His tongues. Thus Arjuna saw the Sesa Naga form, and he also saw that on the very soft, white body of Sesa Naga, Lord Maha-Visnu was lying very comfortably. He appeared to be all-pervading and very powerful, and Arjuna could understand that the Supreme Personality of Godhead in that form is known as Purusottama. He is known as Purusottama, the best, or the Supreme Personality of Godhead, because from this form emanates another form of Visnu, which is known as Garbhodakasayi Visnu within the material world. The Maha-Visnu form of the Lord, Purusottama, is beyond the material world. He is also known as Uttama. Tama means darkness, and ut means above, transcendental; therefore, Uttama means above the darkest region of the material world. Arjuna saw that the bodily color of Purusottama, Maha-Visnu, was as dark as a new cloud in the rainy season; He was dressed in very nice yellow clothing, His face was always beautifully smiling, and His eyes, which were like lotus petals, were very attractive. Lord Maha-Visnu’s helmet was bedecked with valuable jewels, and His beautiful earrings enhanced the beauty of the curling hair on His head. Lord Maha-Visnu had eight arms, all very long, reaching to His knees. His neck was decorated with the Kaustubha jewel, and His chest was marked with the symbol of Srivatsa, which means the resting place of the goddess of fortune. The Lord wore a garland of lotus flowers down to His knees. This long garland is known as a Vaijayanti garland.

The Lord was surrounded by His personal associates Nanda and Sunanda, and the personified Sudarsana disc was also standing by Him. As is stated in the Vedas, the Lord has innumerable energies, and they were also standing there personified. The most important among them were as follows: Pusti, the energy for nourishment, Sri, the energy of beauty, Kirti, the energy of reputation, and Aja, the energy of material creation. All these energies are invested in the administrators of the material world, namely Lord Brahma, Lord Siva and Lord Visnu, and in the kings of the heavenly planets, Indra, Candra, Varuna and the sun-god. In other words, all these demigods, being empowered by the Lord with certain energies, engage in the transcendental loving service of the Supreme Personality of Godhead. The Maha-Visnu feature is an expansion of Krsna’s body. It is also confirmed in the Brahma-samhita that Maha-Visnu is a portion of a plenary expansion of Krsna. All such expansions are nondifferent from the Personality of Godhead, but since Krsna appeared within this material world to manifest His pastimes as a human being, He and Arjuna immediately offered their respects to Lord Maha-Visnu by bowing down before Him. It is stated in the Srimad-Bhagavatam that Lord Krsna offered respect to Maha-Visnu; this means that He offered obeisances unto Him only because Lord Maha-Visnu is nondifferent from He Himself. This offering of obeisances by Krsna to Maha-Visnu is not, however, the form of worship known as ahangraha-upasana, which is sometimes recommended for persons who are trying to elevate themselves to the spiritual world by performing the sacrifice of knowledge. This is also stated in the Bhagavad-gita: jnana-yajnena capy anye yajanto mam upasate.

Although there was no necessity for Krsna to offer obeisances, because He is the master teacher, He taught Arjuna just how respect should be offered to Lord Maha-Visnu. Arjuna, however, became very much afraid upon seeing the gigantic form of everything, distinct from the material experience. Seeing Krsna offering obeisances to Lord Maha-Visnu, he immediately followed Him and stood before the Lord with folded hands. After this, the gigantic form of Maha-Visnu, greatly pleased, smiled pleasingly and spoke as follows.

“My dear Krsna and Arjuna, I was very anxious to see you both, and therefore I arranged to take away the babies of the brahmana and keep them here. I have been expecting to see you both at this palace. You have appeared in the material world as My incarnations in order to minimize the force of the demoniac persons who burden the world. Now after killing all these unwanted demons, you will please again come back to Me. Both of you are incarnations of the great sage Nara-Narayana. Although you are both complete in yourselves, to protect the devotees and to annihilate the demons and especially to establish religious principles in the world so that peace and tranquillity may continue, you are teaching the basic principles of factual religion so that the people of the world may follow you and thereby be peaceful and prosperous.”

Both Lord Krsna and Arjuna then offered their obeisances to Lord Maha-Visnu, and taking back the brahmana’s children, they returned to Dvaraka via the same route by which they had entered the spiritual world. All the children of the brahmana had duly grown up. After returning to Dvaraka, Lord Krsna and Arjuna delivered to the brahmana all of his sons.

Arjuna, however, was struck with great wonder after visiting the transcendental world by the grace of Lord Krsna. And by the grace of Krsna he could understand that whatever opulence there may be within this material world is an emanation from Him. Any opulent position a person may have within this material world is due to Krsna’s mercy. One should therefore always be in Krsna consciousness, in complete gratefulness to Lord Krsna, because whatever one may possess is all His mercy.

Arjuna’s wonderful experience due to the mercy of Krsna is one of the many thousands of pastimes performed by Lord Krsna during His stay in this material world. They were all unique and have no parallel in the history of the world. All these pastimes prove fully that Krsna is the Supreme Personality of Godhead, yet while He was present within this material world, He played just like an ordinary man possessing many worldly duties. He played the part of an ideal householder, and although He possessed 16,000 wives, 16,000 palaces and 160,000 children, He also performed many sacrifices, just to teach the royal order how to live in the material world for the welfare of humanity. As the ideal Supreme Personality, He fulfilled the desires of everyone, from the brahmanas, the highest persons in human society, down to the ordinary living entities, including the lowest of men. Just as King Indra is in charge of distributing rain all over the world to satisfy everyone in due course, so Lord Krsna satisfies everyone by pouring down His causeless mercy. His mission was to give protection to the devotees and to kill the demoniac kings; therefore, He killed many hundreds and thousands of demons. Some of them He killed personally, and some of them were killed by Arjuna, who was deputed by Krsna. In this way He established many pious kings such as Yudhisthira at the helm of world affairs. Thus, by His divine arrangement He created the good government of King Yudhisthira, and there ensued peace and tranquillity.

Thus ends the Bhaktivedanta purport of the Eighty-ninth Chapter of Krsna, “The Superexcellent Power of Krsna.”

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The goal of life is cultivating spiritual knowledge but the whole world is full of busy fools.

Posted on July 8, 2011 by Devarsi

From a morning walk with Srila Bhaktivedanta Swami Prabhupada

19 October 1975, Johannesburg, South Africa

Indian man : Don’t you think the people in South Africa are lazy also?
Prabhupada: Well, you are the same Indian. Why you are not lazy here? It is the government’s policy or government’s management. You see? To become lazy is the recommendation of the sastra. It is a bad word, “lazy,” but actually life means not to work very hard, that is real life. And to work hard just for eating, sleeping sex and defending, that is animal life, that is not human life. Human life should be very peaceful, without any hard work, and cultivating spiritual knowledge. That is human life, not that, to work hard like hogs and dogs throughout the whole day for find out some stool where it is ( Srila Prabhupada purposely said stool because He knew the perfectly beautiful superiority of love for God, which in comparisson, makes all other happiness and material enjoyment tasteless) That is not human life. So people are being educated to work very hard. That is not human life. Therefore those who have got money, they build nice bungalow in a secluded place to live peacefully, to become lazy. Is it not?
Indian man: Yes.

His Divine Grace Srila Bhaktivedanta Swami Prabhupada

Prabhupada: Perfection of life means ultimately you become lazy; you haven’t got to work. That is perfection, they say. Otherwise why they get a cottage in a secluded place and live? All these Americans, they go weekend. They leave aside all working, they become tired, hard working, and they go. That is the intention, that you should live peaceful life, not working very hard. That is human life. Huh? Otherwise why they go outside the city at the weekend? Why do they go? Hm?
Indian man: They want rest, I suppose. They want rest.
Prabhupada: So that means lazy.
Indian man: No.
Prabhupada: Yes. Rest means lazy; you don’t work.
Indian man: If one works five days a week, you rest for two…
Prabhupada: That is another thing. You have to work to become lazy. (laughter) That is another thing. But the goal is to become lazy. You work five days very hard just to become lazy for two days. That’s all. So if you have got means to become seven days lazy, you’ll prefer it.
Pushta Krishna: But I think people would… Most people would go crazy if they didn’t have any work.

Not that type of laziness

Prabhupada: No, that means their life is not properly conducted. And therefore the word laziness has come. Laziness is not actually the word. Laziness means minimizing the bodily labor and engaged in spiritual work. If you ask people, “Please come to our temple,” who is coming? Because he says, “I have no time.” But we are not working hard. So real aim of life is to… In German, I think, or somewhere there is classification: “Lazy intelligent, busy intelligent, lazy fool, and busy fool.” So at the present moment (laughs) the whole world is full of busy fools. (Srila Prabhupada is well meaning when He speaks like this) But the first-class man, he is lazy intelligent. Lazy and intelligent, that is first-class man. And second-class man, busy intelligent. And third class means lazy fool and fourth class means busy fool.

Like monkey, he is very busy. You see? And they prefer to be generation of monkey, busy fool. That’s all. Fools, when he is busy, he is simply creating havoc. That’s all. Better… Lazy fool is better than him because he will not create so much harm, but this busy fool will simply create harm. And first class-man is lazy intelligent. He knows the value of life, and soberly he is thinking. Just like all our great saintly persons. They were living in the forest, meditation, tapasya, and writing books. All, you will find, lazy intelligent. They are first-class men.

Indian man : Not like the monkey jumping from one …
Prabhupada: Busy fool, what is the value? He is fool, and he is busy. So nowadays the education is to make busy fool. That’s all.
Indian man : About the busy intelligent?
Prabhupada: The second class.
Indian man: How does he behave?
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Prabhupada: Busy intelligent means at least whatever he is doing, there is some meaning, busy intelligent. And lazy intelligent means he is doing higher things. Lazy intelligent means brahmana, and busy intelligent means kshatriya. So the catur-varnyam maya srishtam [Bg. 4.13]. The society should be divided into four classes. The sudras, they are busy fools. Therefore they are to be guided. They are to be guided. If there are, hundred workers are there, then one leader must be there to give the direction: “Why you are doing this? Why you don’t do this?” Otherwise he’ll create havoc. Busy fool. So the whole world is full of busy fools. That’s all.

In the Bhagavad-gita you will find that for brahmana, samo damah satyam saucam titiksha arjavam, jnanam vijnanam astikyam brahma-karma sva… [Bg. 18.42]. There is no recommendation that “You work hard day and night.” The brahminical qualification is controlling the senses, controlling the mind, truthful, clean, knows everything nicely, practical application of the knowledge, full faith in sastra and Bhagavan. Jnanam vijnanam astikyam. These things are recommended, not that a brahmana should become very busy whole day and night for getting food. So sastra says, “There is no use of becoming busy for your food. Food is there already.” Food is already there. He’ll get his food. That is arrangement by God. But they are busy fool. They do not understand the God’s arrangement. Only for food they are busy whole day and night like cats and dogs. Now this land is there. You can… Everyone can grow food if he works for two months. Everyone can grow his whole year’s foodstuff. There is so much land. But no, they’ll not grow food. They will grow hammer, manufacturing it. You see? Tire tube, then atom bomb, then this and that. They are busy. They are busy fool. Actually they are fools, and they are very busy. Everyone is busy. There are so many parts in the motorcar, three thousand part, and they are busy in manufacturing three thousand parts of motor parts. So everyone is busy in producing things unwanted. But they have created a society in such a way that they have to do that.
Indian man: Otherwise they think that they not economically progressing.

Grains can solve the Worlds economic problems

Prabhupada: Huh? What is that economical progressing? So that means busy fool. Fool, they do not know how to satisfy the economic problem. That is recommended in the Bhagavad-gita, annad bhavanti bhutani: [Bg. 3.14] You grow food grains. Then all economic question… But why you are not producing food grains? Why you are producing iron tools and instruments and motor and tire and collecting petrol far away from Arabia? That is… Krishna never says that “You do all this nonsense.” He said, “Grow food grains.” Why don’t you do that? That means fools. After all, you have to eat. So you are not busy in growing your food, but you are busy in producing tire tubes, motor cars and instruments. Then how you will get your food? Where is your economic? First economic is, first necessity, you must eat.

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If you ever wanted to find out about your Existence, your Self and God, The Jaiva Dharma By Srila Bhaktivinodha Thakura is a must read

Posted on July 2, 2011 by Devarsi

This excerpt is only a small passage of the book but you will be astonished about how much spiritual knowledge is revealed already. This knowledge can only be fully realised in combination with Bhakti Yoga under the direction of a bonafied genuine spiritual master and the chanting of the Holy Names of God. Otherwise it will just remain theoratical knowledge. Therefore please visit one of our temples and begin chanting the Holy Names of God.

Hare Krishna Hare Krishna
Krishna Krishna Hare Hare
Hare Rama Hare Rama
Rama Rama Hare Hare

Having heard the illuminating description of jiva-tattva in Dasa-mula, Vrajanatha returned home. Lying on his bed, he was unable to sleep, and he began to reflect deeply, “I have received an answer to the question, ‘Who am I?’ Now I can understand myself to be simply an atom of light in the effulgent rays of the spiritual sun, Sri Krsna. Although atomic by nature, I have my own inherent value, purpose, knowledge, and a drop of spiritual bliss (bindu-cidgata-ananda). My svarupa is a spiritual particle (cit-kana). Even though that form is atomic, it is like Sri Krsna’s human-like form. Now, I cannot see this form; and this is my misfortune, only an extremely fortunate soul can realize it. It is important that I understand clearly why I suffer in this unfortunate condition. Tomorrow I will inquire about this from Sri Gurudeva.”

An excerpt from Jaiva Dharma Chapter 16 Translated by Srila Bhaktivedanta Narayana Maharaja

Thinking thus, he finally fell asleep at around midnight. Before dawn, he dreamt he had left his family and accepted Vaisnava dress. When he awoke, he joyfully thought, “It appears that Krsna will soon pull me out of this samsara.”

The next morning, while he was sitting on the porch some students approached him. Offering their respects, they said, “For a long time you have taught us very nicely, and under your guidance we have learnt many profound subject matters pertaining to nyaya. We hope that you will now instruct us on nyaya-kusumanjali.” With great humility Vrajanatha replied, “My dear brothers, I am unable to teach you any more, for I cannot fix my mind on teaching at all. I have decided to take another path. Under these circumstances, I suggest that you study under the guidance of some other teacher.”

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When they heard this the students became unhappy, but since there was nothing that they could do, gradually one by one they began to leave.

Srila Bhaktivinodha Thakura. A pure devotee of Lord Krishna

About that time, Sri Caturbhuja Misra Ghataka came to the house to present a proposal to Vrajanatha’s paternal grandmother for his marriage. He said, “I am sure you know Vijayanatha Bhattacarya. His family is good, and quite well off; thus it will be a suitable match for you. Most importantly, this girl is as qualified as she is beautiful. On his side, Bhattacarya will make no conditions regarding the marriage of his daughter with Vrajanatha. He is ready to marry her in whichever way you desire.” Hearing this proposal, Vrajanatha’s grandmother became exhilarated, but Vrajanatha felt dissatisfied within his heart. “Alas!” he thought, ”My grandmother is arranging my marriage while I am planning to leave my family and the world. How can I feel happy to discuss marriage at this time?”

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Later, there was an intense struggle of arguments and counter arguments in their home regarding marriage. Vrajanatha’s mother, grandmother and the other elderly ladies were on one side, while on the other, completely alone, was Vrajanatha. The ladies insisted in various ways that Vrajanatha should get married, but he did not agree. The discussion continued the entire day. Around evening time, it began to rain heavily, and kept pouring throughout the night, so that Vrajanatha could not go to Mayapura. The next day, because of the heated arguments about marriage, he could not even eat his meals properly. In the evening he went to Babaji’s cottage. He paid obeisances and sat down close to Babaji, who said, “Yesterday night it was raining quite heavily. That’s probably why you couldn’t come. Seeing you today gives me much happiness.” Vrajanatha said, “Prabhu, I am facing a problem which I will tell you about later. First please explain to me, if the jiva is a pure spiritual entity, how did he become entangled in this miserable world?”

Babaji smiled and said :

svaruparthair hinan nija-sukha-paran krsna-vimukhan

harer maya-dandyan guna-nigada-jalaih kalayati

tatha sthulair lingai dvi-vidhavaranaih klesa-nikarair

mahakarmalanair nayati patitan svarga-nirayau

Dasa-mula, Sloka (6)

By his original nature the jiva is an eternal servant of Krsna.

His svarupa-dharma is service to Sri Krsna. Bhagavan’s bewildering

energy (maya) punishes those jivas who are bereft of that svarupa-dharma.

These jivas are diverted fromKrsna, and are concerned with their own happiness. She binds them in the ropes of the three modes of material nature sattva, rajah and tamah – covers their svarupa with gross and subtle bodies, throws them into the miserable bondage of karma, thus repeatedly causing them to experience happiness and distress in heaven and hell.

“Innumerable jivas appear from Sri Baladeva Prabhu to serve Vrndavana-vihari Sri Krsna as His eternal associates in Goloka Vrndavana, and others appear from Sri Sankarsana to serve the Lord

Lord Narayana and Laksmi devi

of Vaikuntha, Sri Narayana, in the spiritual sky. Eternally relishing rasa, engaged in the service of their worshipable Lord, they always remain fixed in their constitutional position. They always strive to please Bhagavan, and are always attentive to Him. Having attained the strength of cit-sakti, they are always strong. They have no connection with the material energy. In fact, they do not know if there is a bewildering energy called maya or not. Since they reside in the spiritual world, maya is very far away from them and does not affect them at all. Always absorbed in the bliss of serving their worshipable Lord, they are eternally liberated and are free from material happiness and distress. Their life is love alone, and they are not even conscious of misery, death or fear. “There are also innumerable, atomic, conscious jivas who emanate as rays in Karanodakasayi Maha-Visnu’s glance upon His mayasakti. Since these jivas are situated next to maya, they perceive her wonderful workings.

Instant sense gratification

Although they have all the qualities of the jivas that I have already described, because of their minute and marginal nature, they sometimes look to the spiritual world, and sometimes to the material world. In this marginal condition, the jiva is very weak because at that time he has not attained spiritual strength from the mercy of the object of his worship (seva-vastu). Among these unlimited jivas, those who want to enjoy maya become engrossed in mundane sense gratification and enter the state of nitya-baddha. On the other hand, the jivas who perform cidanusilanam of Bhagavan receive spiritual sakti (cid-bala) by His mercy, and enter the spiritual world. Baba! It is our great misfortune that we have forgotten our service to Sri Krsna, and have become bound in the shackles of maya. Only because we have forgotten our constitutional position, are we in this deplorable condition.”

Vrajanatha: Prabhu, I understand that this marginal position is situated in tatastha-svabhava, or junction, of the spiritual and material worlds. Why is it that some jivas go from there to the material world, while others go to the spiritual world?

I am not interested, i do what i like.

Babaji: Krsna’s qualities are also present in the jivas, but only in a minute quantity. Krsna is supremely independent, so the desire to be independent is eternally present in the jivas as well. When the jiva uses his independence correctly, he remains disposed towards Krsna, but when he misuses it, he becomes vimukha (indifferent) to Him. It is just this indifference that gives rise to the desire in the jiva’s heart to enjoy maya. Because of the desire to enjoy maya, he develops the false ego that he can enjoy material sense gratification, and then the five types of ignorance – tamah (not knowing anything about the spirit soul), moha (the illusion of the bodily concept of life), maha-moha (madness for material enjoyment), tamisra (forgetfulness of one’s constitutional position due to anger or envy) and andha-tamisra (considering death to be the ultimate end) – cover his pure, atomic nature. Our liberation or subjugation simply depends on whether we use our minute independence properly, or misuse it.

Vrajanatha: Krsna is karunamaya (full of mercy), so why did He make the jiva so weak that he became entangled in maya?

Krishna God, is performing wonderful pastimes

Babaji: It is true that Krsna is karunamaya, overflowing with mercy, however, He is also lilamaya, overflowing with desire to perform pastimes. Desiring various pastimes to be enacted in different situations, Sri Krsna made the jiva’s eligable for all conditions, from the marginal state to the highest state of mahabhava. And to facilitate the jiva’s progressing practically and steadfastly towards becoming qualified for Krsna’s service, He has also created the lower levels of material existence, beginning from the lowest inert matter up to ahankara, which are the cause of unlimited obstruction in attaining paramananda. Having fallen from their constitutional position, the jivas who are entangled in maya are indifferent to Krsna and engrossed in personal sense gratification. However, Sri Krsna is the reservoir of mercy. The more the jiva becomes fallen, the more Krsna provides him with opportunities to attain the highest spiritual perfection. He brings this about by appearing before him along with His spiritual dhama and His eternal associates. Those jivas who take advantage of this merciful opportunity and sincerely endeavor to attain the higher position gradually reach the spiritual world and attain a state similar to that of Sri Hari’s eternal associates.

Vrajanatha: Why must the jivas suffer for the sake of Bhagavan’s pastimes?

Babaji: The jivas possess some independence. This is actually a sign of Bhagavan’s special mercy upon them. Inert objects are very insignificant and worthless because they have no such independent desire. The jiva has attained sovereignty of the inert world only because of his independent desire.Misery and happiness are conditions of the mind. Thus what we may consider misery is happiness for one engrossed in it. Since all varieties of material sense gratification finally result in nothing but misery, a materialistic person only achieves suffering. When that suffering becomes excessive, it gives rise to a search for happiness. From that desire, discrimination arises, and from discrimination, the tendency for inquiry is born. As a result of this, one attains sat-sanga (the association of saintly people), whereupon sraddha develops. When sraddha is born, the jiva ascends to a higher stage, namely the path of bhakti.

Gold is purified by heating and hammering. Being indifferent to Krsna, the jiva has become impure through engaging in mundane sense gratification. Therefore, he must be purified by being beaten with the hammers of misery on the anvil of this material world. By this process, the misery of the jivas averse to Krsna finally culminates in happiness. Suffering is therefore just a sign of Bhagavan’s mercy. That is why far sighted people see the suffering of jivas in Krsna’s pastimes as auspicious, though the near sighted can only see it as an inauspicious source of misery.

Vrajanatha: The jiva’s suffering in his conditioned state is ultimately auspicious, but in the present state it is very painful. Since Krsna is omnipotent, couldn’t He think of a less troublesome path?

Babaji: Krsna’s lila is extremely wonderful and of many varieties; this is also one of them. If Bhagavan is independent and almighty, and performs all kinds of pastimes, why should this be the only pastime that He neglects? No pastime can be rejected if there is to be full variety. Besides, the participants in other types of pastimes also must accept some sort of suffering. Sri Krsna is the enjoyer (purusa) and the active agent (karta). All ingredients and paraphernalia are controlled by His desire and subject to His activities. It is natural to experience some suffering when one is controlled by the desire of the agent. However, if that suffering brings pleasure in the end, it is not true suffering. How can you call it suffering? The so-called suffering that one undergoes in order to nourish and support Krsna’s pastimes is actually a source of delight. The jiva’s independent desire has caused him to abandon the pleasure of serving Krsna, and instead accept suffering in maya. This is the jiva’s fault, not Krsna’s.

Vrajanatha: What harm would there have been if the jiva had not been given independent desire? Krsna is omniscient, and He gave this independence to the jivas, even though He knew that they would suffer on account of it, so isn’t He responsible for the jiva’s suffering?

Babaji: Independence is a precious jewel, in the absence of which inert objects are insignificant and worthless. If the jiva had not received independence, he would also have become as insignificant and worthless as the material objects. The jiva is an atomic, spiritual entity, so he must certainly have all the qualities of spiritual objects. The only difference is that Bhagavan, who is the complete spiritual object, possesses all these qualities in full, whereas the jiva only has them to a very minute degree. Independence is a distinctive quality of the spiritual object, and an object’s inherent quality cannot be separated from the object itself. Consequently, the jiva also has this quality of independence, but only to a very minute degree, because he is atomic. It is only because of this independence that the jiva is the supreme object in the material world, and the lord of creation.

Lord Caitanya teaching the impersonalists philosophers

The independent jiva is a beloved servant of Krsna, and thus Krsna is kind and compassionate towards him. Seeing the misfortune of the jiva, as he misuses his independence and becomes attached to maya, He chases after him, weeping and weeping, and appears in the material world to deliver him. Sri Krsna, the ocean of compassion, His heart melting with mercy for the jivas, manifests His acintya-lila in the material world, thinking that His appearance will enable the jiva to see His nectarean pastimes. However, the jiva does not understand the truth about Krsna’s pastimes, even after being showered by so much mercy, so Krsna then descends in Sri Navadvipa in the form of guru. He personally describes the supreme process of chanting His name, form, qualities and pastimes, and personally instructs and inspires the jivas to take to this path by practicing it Himself. Baba, how can you accuse Krsna of being at fault in any way when He is so merciful? His mercy is unlimited, but our misfortune is lamentable.

Vrajanatha: Is maya-sakti the cause of our misfortune then? Would the jivas have had to suffer like this if the omnipotent and omniscient Sri Krsna had kept maya away from them?

Maya or Durga devi is Krsna’s maidservant

Babaji: Maya is a reflected transformation of Krsna’s internal potency, svarupa-sakti, and it is like a fiery furnace where the jivas who are not qualified for Krsna’s seva are chastized and made fit for the spiritual world. Maya is Krsna’s maidservant. In order to purify the jivas who have turned against Krsna, she punishes them, gives appropriate therapy, and purifies them. The infinitesimal jiva has forgotten that he is an eternal servant of Krsna, and for this offense, maya, taking the form of a witch (pisaci), punishes him. This material world is like a jail, and maya is the jailer who imprisons the estranged jivas and punishes them. A king constructs a prison for the benefit of his subjects, and in the same way, Bhagavan has shown His immense mercy towards the jivas by making this prison-like material world and appointing maya as its custodian.

Vrajanatha: If this material world is a prison, it also requires some suitable shackles. What are they?

Babaji: Maya incarcerates the offensive jivas with three types of shackles: those made of goodness (sattva-guna), those made of passion (rajo-guna), and those made of ignorance (tamo-guna). These fetters bind the jiva, whether his inclination is tamasika, rajasika, or even sattvika. Shackles may be made of different metals such as gold, silver or iron – but that makes no difference to the pain of being bound by them.

Vrajanatha: How can the shackles of maya bind the atomic, conscious jivas?

Babaji: Objects of this material world cannot touch spiritual objects. However, as soon as the jiva develops the conception that he is an enjoyer of maya, his atomic, spiritual form is covered by the subtle body made of false ego. That is how the shackles of maya bind his legs. The jivas having a sattvika ego reside in the higher planets and are called devatas; their legs are bound by sattvika shackles made of gold. The rajasika-jivas have a mixture of the propensities of the devatas and of the human beings, and they are confined in rajasika shackles made of silver. And the tamasika jivas, who are mad to taste jadananda (bliss derived from dull matter), are bound in tamasika iron shackles. Once the jivas are bound in these shackles, they cannot leave the prison. Even though they suffer various types of miseries, they remain in captivity.

Vrajanatha: What sort of karma (activities) do the jivas perform while confined in maya’s prison?

Babaji: Initially, the jiva performs karma to provide himself with his desired sense pleasure, in accordance with his material propensities. Then, he performs karma (activity) to try and dispell the miseries that result from being bound by the shackles of maya.

Vrajanatha: Please explain the first type of karma in detail.

Babaji: The covering of the gross material body has six stages, namely, birth, existence, growth, creating by-products, decline and death. These six transformations are the inherent attributes of the gross body, and hunger and thirst are it’s deficiencies. The pious jiva who is situated in the material body is controlled by eating, sleeping and sensual activities, as his material sense desires dictate. In order to enjoy material comforts, he engages in a variety of activities (karma) that are born of his material desires. During the course of his lifetime, he performs ten types of purificatory ceremonies (punya samskaras), and eighteen other sacrificial rites prescribed in the Vedas. His intention is to accumulate pious credits through these karmas, so that he can enjoy material pleasures by taking birth in a brahminical or other high-class family in this world, and thereafter, have godly pleasures in the higher planets. Thus, he undertakes the path of karma.

In contrast, impious conditioned jivas take shelter of adharma, and enjoy sense gratification sacrilegiously by performing various types of sinful activities. Jivas in the first category attain the higher planets and enjoy celestial pleasures as a result of their pious activities. When this period of enjoyment ends – as it must – they take birth in the material world again as human beings or in other life-forms. Jivas in the second category go to hell because of their sinful activities, and after suffering a variety of miseries there, take birth on earth again. Thus the jiva, bound in maya and entangled in the cycle of karma, wanders hither and thither seeking to enjoy sense gratification. Intermittently, he also enjoys some temporary pleasures as a result of pious activities (punya-karma), and suffers miseries because of his papa (sins).

Vrajanatha: Please describe the second type of karma as well.

Good Karma Bad Karma, a bhakti yogi fully absorbed in Bhakti has no more karma

Babaji: The jiva situated in the gross body undergoes immense suffering due to the deficiencies of the gross body, and he performs various types of karma in an attempt to minimize these miseries. He collects various foods and drinks to assuage his hunger and thirst, and he toils arduously to earn money, so that he can buy food easily. He collects warm clothes to protect himself from the cold, marries to satisfy his desire for sensual pleasures, and works hard to maintain his family and children and fulfill their needs. He takes medicines to cure diseases of the gross body, fights with others, and goes to courts of law to protect his material assets. He indulges in various sinful activities – such as fighting, enviousness, stealing, and other misdemeanors – because he is controlled by the six foes, namely, kama (lust), krodha (anger), mada (intoxication), moha (illusion), matsarya (envy) and bhaya (fear). All these activities are to alleviate his sufferings. Thus the entire life of the bewildered jiva is wasted in trying to fulfill his desires and avoid suffering.

Vrajanatha: Wouldn’t maya’s purpose have been served if she had only covered the jiva with the subtle body?

Babaji: The gross body is also necessary, because the subtle body cannot perform work. Desires develop in the subtle body because of the activities that the jiva performs in his gross body, and the jiva receives another gross body that is suitable to fulfill those desires.

Vrajanatha: What is the connection between karma and its fruits? According to the Mimamsa school of thought, Isvara cannot award the fruits of karma because He is only an imaginary object. The followers of this school say that performing karma produces a tattva called apurva, and this apurva gives the fruits of all the karmas. Is this true?

Babaji: The followers of the Mimamsa school do not know the actual meaning of the Vedas. They have a very basic understanding that the Vedas generally prescribe various types of sacrifices, and they have concocted a philosophy based on this, but their doctrine is not found anywhere in the Vedas. On the contrary, the Vedas state very clearly that Isvara awards all fruits of karma. For example, Svetasvatara Upanisad (4.6), Mundaka Upanisad (3.1.1) and the Rg Veda (1.164.21) state:

dva suparna sayuja sakhaya

samanam vrksam parisasvajate

tayor anyah pippalam svadv atty

anasnann anyo ’bhicakasit

Ksirodakasayi Visnu and the jiva are residing in this temporary body, like two friendly birds in a pippala tree. Of these two birds, one – the jiva – tastes the fruits of the tree according to his karma, while the other – Paramatma – does not taste the fruits, but simply observes as a witness.

Whatever the doe, Krishna in His expansion as the supersoul is the witness to all our activities and awards good karma or bad karma according to our activities.

The purport of this sloka is that this samsara (material world or material body) is like a pippala tree in which two birds are perched. One of these is the conditioned jiva, and the other is his friend, Isvara (Paramatma). The first bird tastes the fruits of the tree, while the other bird simply watches him. This means that the jiva who is bound by maya performs karma and enjoys the fruits that Isvara, the Lord of maya, awards according to the jiva’s karma. This pastime of Sri Bhagavan continues until the jiva turns towards Him. Now, where is the apurva of the followers of Mimamsa philosophy here? Think about this yourself. Godless doctrines can never be complete and perfect in all respects.

Vrajanatha: Why have you said that karma is beginningless?

Babaji: The root of all karma is the desire to perform karma, and the root cause of this desire is avidya (ignorance). Avidya is forgetfulness of the truth: “I am an eternal servant of Krsna,” and it does not have its origin in mundane time. Rather, it originates in the tatastha junction of the spiritual and material worlds. That is why karma does not have its beginning in mundane time, and is therefore called beginningless.

Hare Krishna

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Thought of the Day

WHO IS CRAZY ???

A philosophical essay, New York, 1966 written
by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada

The whole world is divided into factions, and each accuses the others of being crazy. But if there are no criteria by which to judge sanity, then who can decide?

Gatekeeper to the Abode of Love

Lord Siva Gopīśvara Mahādeva is the Gatekeeper to the Abode of Love

Lord Caitanya Is The Lords Incarnation For This Age

This conclusion is supported by the statements of the Vedas, the Srimad-Bhagavatam, various puranas, upa-puranas, the Mahabharata, various Samhitas, Tantras and pancaratric texts.

Bhagavad Gita 9.23. What does it mean when Krishna says “Those who are devotees of other gods and who worship them with faith actually worship only Me, O son of Kuntī, but they do so in a wrong way.”

Demigod Worship and how to practice it properly

The Supreme Truth Is A Person. A Lecture By Srila Bhaktivedanta Swami Prabhupada On The Bhagavad-gita Chapter 13 Text 16

“The first realization is impersonal Brahman. Then still further, advanced realization is localized Paramatma, and still further, advanced realization is the Supreme Personality of Godhead. Brahmeti paramatmeti bhagavan iti sabdyate. ” Srila Prabhupada

A Personal Look at the Nature of God Krishna also says, “Those who focus their minds on My personal form, always engaged in worshiping Me with intense spiritual faith, are considered by Me to be most perfect.” (BG 12.2)

From A lecture by Srila Bhaktivedanta Narayana maharaja

To execute religious principles means to come to the platform of perfect knowledge. If one comes to the platform of perfect knowledge, then he will be disinterested in material affairs.

The goal of life is cultivating spiritual knowledge but the whole world is full of busy fools.

From a morning walk with Srila Bhaktivedanta Swami Prabhupada

If you ever wanted to find out about your Existence, your Self and God, The Jaiva Dharma By Srila Bhaktivinodha Thakura is a must read

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A philosophical essay, New York, 1966 written by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada

The whole world is divided into factions, and each accuses the others of being crazy. But if there are no criteria by which to judge sanity, then who can decide?

Lord Siva Gopīśvara Mahādeva is the Gatekeeper to the Abode of Love

This conclusion is supported by the statements of the Vedas, the Srimad-Bhagavatam, various puranas, upa-puranas, the Mahabharata, various Samhitas, Tantras and pancaratric texts.

Demigod Worship and how to practice it properly

“The first realization is impersonal Brahman. Then still further, advanced realization is localized Paramatma, and still further, advanced realization is the Supreme Personality of Godhead. Brahmeti paramatmeti bhagavan iti sabdyate. ” Srila Prabhupada

From a morning walk with Srila Bhaktivedanta Swami Prabhupada

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A philosophical essay, New York, 1966 written
by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada