krsna

Take time to laugh - it is the music of the soul. -- From an old English prayer.

<TABLE cellSpacing=0 cellPadding=0 width=800 align=center border=0><TBODY><TR><TD vAlign=top colSpan=2> </TD><TD vAlign=top width=18></TD><TD vAlign=top width=4 height=></TD><TD vAlign=top width=9></TD><TD vAlign=top width=130><!----></TD></TR><TR><TD vAlign=top width=136 height=3></TD><TD vAlign=top width=17 height=3></TD><TD vAlign=top width=20 height=3></TD><TD vAlign=top width=383 height=3></TD><TD vAlign=top width=18 height=3></TD><TD vAlign=top width=4 height=3></TD><TD vAlign=top width=9 height=3></TD><TD vAlign=top width=130 height=3></TD></TR></TBODY></TABLE><TABLE cellSpacing=0 cellPadding=0 width=800 align=center border=0><TBODY><TR><TD vAlign=top width=136 bgColor=#cc3333><CENTER><!-- SiteSearch Google --><FORM action=http://www.google.com/custom method=get target=google_window></FORM><!-- SiteSearch Google --></CENTER> Spiritualize yourself; otherwise it is useless </TD><TD vAlign=top width=17></TD><TD vAlign=top colSpan=2> </TD></TR></TBODY></TABLE>Srimad-Bhagavatam 2.1.1 -- New York, April 10, 1969 Prabhupada: This is confirming the statement of Caitanya-caritamrta, that guru-krsna-krpaya paya bhakti-lata-bija [Cc. Madhya 19.151]. Two things required, Guru and Krsna, to advance in the spiritual realization or Krsna consciousness. So here it is, Krsna is pleased in the family of the Pandavas. So Pariksit Maharaja was going to die. Pariksit Maharaja was grandson of Arjuna, and he was also a devotee. So therefore by the mercy of Krsna, a bona fide spiritual master is sent to Pariksit Maharaja. Guru-Krsna. When one is sincere, then Krsna is sitting within everyone. As soon as He sees that, “Here is a sincere soul. He’s seeking after Me,” so He manifests Himself out externally as spiritual master. The spiritual master is therefore representative of Krsna. Guru-krsna-krpaya paya bhakti-lata-bija [Cc. Madhya 19.151]. Two things. Without being representative of Krsna, nobody can become spiritual master. Krsna-sakti vina nahe tara pravartana. Without being empowered by Krsna, nobody can preach, nobody can become a spiritual master. So here Sukadeva Gosvami sent by Krsna on the verge of his death. Guru-krsna-krpaya paya bhakti-lata-bija [Cc. Madhya 19.151]. Ei rupe brahmanda bhramite kona bhagyavan jiva [Cc. Madhya 19.151]. This opportunity is obtained by a very fortunate person. Because the living entities are wandering within this universe, packed up, from one planet to another, from one species life to another species of life. In this way, he is wandering. He is not fixed up. Today I am American or Indian, tomorrow or next birth, I do not know what is going to happen to me. But this body for good will be finished. I’ll never get this body. I’ll get another body. Maybe a demigod’s body or a tree’s body or a plant’s body or animal’s body—I must get another body. So the living entity is wandering in this way, vasamsi jirnani. Just like we change our dress from one dress to another, similarly we are changing different positions by the influence of maya. Maya is forcing me. Prakrteh kriyamanani gunaih karmani [bg. 3.27]. As soon as I am desiring something, immediately my body is formed. Immediately a particular type of body begins to form, and as soon as I am mature to change, my next body I get according to my desire. Therefore we should always desire Krsna. Then from this life, the Krsna-approaching body or the spiritual body will be formed. The more you become sincere servant of Krsna, the more your body becomes Krsna-ized, electrified. Therefore advanced Krsna conscious person is considered to have a spiritual body. The same example, as I have given several times: just like iron rod. You put into the fire, it becomes warmer, warmer. The more it is connected with fire, it becomes warm, warm, warm. And at last it becomes red hot, so that at that time, if that iron is touched to any other thing, it burns. It does not act as iron; it acts as fire. Similarly, by this Krsna consciousness, continuous chanting, you will make your body spiritualized. At that time, wherever you go, wherever you touch, he’ll be spiritualized. Similarly, the iron... Without being spiritualized, without being red hot, if you touch, it will not act. So every one of us, those who have come to this Krsna consciousness movement, expected to preach in the future and to become a spiritual master also in the future. But first of all you must spiritualize yourself; otherwise it is useless. So krsna-sakti vina nahe. Without... Just like without being red hot, you cannot burn any other thing. Similarly, without being fully spiritualized, you cannot make others spiritualized. Therefore we have to follow the parampara system. The disciplic succession, as we get the knowledge, as we get the power, as we get the instruction, so we have to follow. That will help me to spiritualize myself. And when you are spiritualized... You’ll have to wait for that time. Then, wherever you will preach, the result will be there. So by the grace of Lord Krsna, Sukadeva Gosvami has reached Pariksit Maharaja. Therefore at the verge of Maharaja Pariksit’s death, Sukadeva Gosvami was sent to help him in the process of self-realization. Without spiritual master’s help, nobody can become self-realized. Our Vaisnava philosophy does not allow that you shall become self-realized by your own endeavor. Just like other schools, they think, Buddha school, that by meditation... I do not know whether in Buddha school the spiritual master is accepted. But our Vaisnava school, without acceptance of spiritual master, there is no possibility of self-realization. Guru-krsna-krpaya paya bhakti-lata-bija [Cc. Madhya 19.151]. Then, (reading) “Maharaja Pariksit was a devotee of Lord Krsna from his childhood, so he had natural affection for Krsna, and Sukadeva Gosvami could understand his devotion to Lord Krsna. Therefore he welcomed the question about his duty because the king hinted that worship of Lord Krsna is the ultimate function of every living entity. Sukadeva Gosvami welcomed this suggestion and said, ‘Because you have raised the question about Krsna, your question is most glorious.’ ” The next sloka is variyan esa te prasnah [sB 2.1.1]. Sukadeva Gosvami welcomed the prasna, the question about Krsna, and that we shall discuss next day. Thank you very much. (end)

http://news.bbc.co.uk/1/hi/world/74321 http://news.bbc.co.uk/1/hi/world/74321 http://news.bbc.co.uk/1/hi/world/74321[/CODE] [HTML][http://news.bbc.co.uk/1/hi/world/74321 [/HTML] [PHP]http://news.bbc.co.uk/1/hi/world/74321[/PHP] [size=4][color=darkred]More than [b][i]100,000[/i][/b] people died in traffic accidents in India in 2006, as its roads became the world's deadliest.[/color][/size] Chris Morris went on patrol with Indian police to see some of the effects of some of the country's erratic drivers - including, after nightfall, the BBC's own vehicle being hit (no-one hurt). <!-- E BO -->

Decay is inherent in all compounded things. Strive on with diligence. Buddha’s last words

Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare Hare Rama, Hare Rama, Rama Rama, Hare Hare harer nama harer nama harer namaiva kevalam kalau nasty eva nasty eva nasty eva gatir anyatha "Chant the Holy name, chant the Holy name, chant the Holy name. In the Kali yuga, there is no other way, no other way, no other way." (Brhan-naradiya Purana, 38.97) "The chanting Hare Krishna is our main business, that is real initiation. And as you are all following my instruction, in that matter, the initiator is already there." (Srila Prabhupada Letter to Tamala Krsna, 19 August, 1968) "Initiation is a formality. If you are serious, that is real initiation. My touch is simply a formality. It is your determination. That is initiation." (morning walk, Seattle, 02/10/68) "Sometimes a diksa-guru is not present always. Therefore one can take learning, instruction, from an advanced devotee. That is called the siksa-guru." (Srila Prabhupada: lecture - Bhagavad-gita 17.1-3, Honolulu, 07/04/73) "Well initiation or no initiation, first thing is knowledge... knowledge. Initiation is formality. Just like you go to a school for knowledge, and admission is formality. That is not very important thing." (Srila Prabhupada: Press Interview, Chandigarh, 10/16/76)

The Location of the Island of Lanka BY: SUN STAFF <CENTER> Rama and His brother Laksman </CENTER> Jun 09, CANADA (SUN) — The last in a presentation of the Hindu temples of Central Java. India's Ramayana refers to an island called Lanka somewhere in the southern ocean beneath the Indian subcontinent. Scholars initially sought to forge a link between the island of the Ramayana with the former British crown colony of Ceylon, which is known today as Sri Lanka. Despite this interpretation, however, there is a valid reason behind the consideration of an alternate location for Lanka that is based on the contents of certain Vedic astronomy texts. During ancient times, all Indian astronomical observations were made with reference to a prime meridian--a line of longitude extending from one pole of the Earth to the other and also passing directly through the center of the Indian subcontinent. India's prime meridian was the precursor to the prime meridian (0 degrees longitude) of modern times, which by international agreement is conceived to pass through the Greenwich observatory in England. This prime meridian passes directly through the city of Ujjain, which is one reason why many historians believe that this central Indian city was the birthplace of Vedic astronomy. The astronomical texts also state that the termination point India's prime meridian was an island called Lanka located at the Earth's equator. With reference to our modern system of designating meridians of latitude and longitude, the ancient city of Ujjain is located at 76 degrees East Longitude and 24 degrees North Latitude. The island known today as Sri Lanka is located at approximately 81 degrees East Longitude and 7 degrees North Latitude. Even if we allow for a degree of measurement inaccuracy on the part of the early Indian geographers, the difference in longitude between the astronomical site for Lanka and the island of Sri Lanka is considerable. Ujjain's latitude of nearly 24 degrees North was important to early Indian astronomers such as Varahamahira, who observed that in the Kingdom of Avanti, the sun formerly passed directly overhead around the time of the summer solstice. The Indian astronomer probably used a vertical stick called a gnomon to measure shadows cast by the sun. This instrument would have allowed him to see that the gnomon would cast no shadow whatsoever as it passed directly overhead at the time of the June solstice. Since he and other Vedic astronomers held that the island of Lanka was located at the earth's equator, the sun would have to have been directly overhead in Lanka at the time of the two equinoxes each year. <CENTER> Sita's repose is disturbed by the appearance of two giants </CENTER> The modern globe and atlas show no island in the vicinity of the Earth's equator that would suggest an actual geographic location for Lanka in the vicinity of India's ancient prime meridian. Our difficulty in locating Lanka, however, can be plausibly resolved by assigning Lanka a celestial location rather than a geographical location on the surface of the Earth itself. This is an idea which compels one to evaluate the role of the hero of the Ramayana story in a whole new light. <CENTER> Ravana, Lord of Lanka, abducting Sita </CENTER> The fact that the hero Rama bears solar attributes is indisputable, for the story as it is portrayed at Prambanan begins by proclaiming him to be an incarnation of the solar deity Vishnu. Rama's descent to the island of Lanka to battle the Lord of Lanka at the earth's equator, as well as his return to the city of Ayodhya in the north, has its celestial parallel in the form of the sun's annual journey between the equinoxes and the solstices. According to the Dutch scholar Wilhelm Stutterheim, the placement of the Ramayana reliefs at Prambanan suggest that they were intentionally organized to coincide with the position of the Sun's movements at various times of the day as well as during the course of its annual solar cycle. "Taking the nature of these points into consideration, it does not seem to me too wild a supposition that the transition and turning-points in Rama's career as depicted on the Siva temple are associated with the corresponding points in the course of the sun. It is surely no accident that Rama's rise, decline and second rise coincide with the rise, decline, and rise of the sun in its daily course, if we speak of the eastern, southern, western, and northern points in that order, or in its annual course, taking the labels spring, summer, autumn and winter points to be appropriate.... "As we know, each quarter of the series as a whole is divided into six panels, making twenty-four panels in all. Provisionally assuming that it is the annual course of the sun that is symbolized here, the conclusion seems warranted, to my mind, that each panel represents a 1/24th part of that course. This then is half a month, or, more accurately, a paksa...." [7] <CENTER> Rama and Laksmana go with Hanuman to meet the king of the monkeys, Sugriva </CENTER> At Prambanan, the eastern entranceways to the Brahma, Shiva and Vishnu temples may have been meant to coincide with Java's spring equinox, which occurs during the month of September at all locations south of the Earth's equator. The final panel of the Rama series, which is located just to the northeast of the entranceway, portrays Hanuman's monkey army crossing the bridge they have built to connect the mainland to the island of Lanka. This panel also serves as the "bridge" between the opening Rama reliefs on the Shiva temple and the remaining reliefs that are displayed on the low balustrade of the Brahma temple to the immediate south. <CENTER> Rama slays King Sugriva's foe Subali </CENTER> The organization neatly ties Lanka's location at the Earth's equator at the time of the vernal equinox, when the sun at the time of its zenith passes directly overhead all locations on the equator. A possible solar organization can also be discerned in the Lalitavistara reliefs at Borobudur, where the panel that portrays the Bodhisattva announcing his impending descent appears next to the gallery's eastern entrance, his birth in close proximity to the south gate, the end of his life as a householder next to the western gallery entrance and his arrival at the Bodhi tree in the north. [8] As modern geography demonstrates, the Lanka of India's early astronomers is perhaps a celestial location rather than an actual physical place. In this way it might be regarded similarly as the cosmic mountain Meru of Indian cosmography. Some find that it is not unreasonable to presume that the island's location could be rightfully claimed by any islanders living in the vicinity of the Earth's equatorial region. Furthermore, an inscription discovered at the hilltop site of Ratu Boko overlooking Prambanan not only appears to suggest the presence of Mahayana Buddhist monks from Sri Lanka on the island toward the end of the eighth century CE, but also tells us that the monastery the inscription commemorates was named after one of Sri Lanka's famous Buddhist religious foundations: the Abhayagiri. [9] Regardless of one's conclusions as to the placement of Sri Lanka, it is clear that Javanese poets were engaged in the intentional transposition of "...what are basically Indian narratives into a Javanese setting. All the names of the kingdoms and places where the stories are set and those of the heroes and the heroines of the stories are, to be sure, Indian, and a great many of them, in particular the principal heroes and their kingdoms, are known from the Indian sources.... Yet when we come to the description of the environment where the actions took place, the scenery...is definitely Javanese.... With all the kakawin stories set in such an environment, it is not surprising to find that people eventually believed that all those events narrated in the kakawin actually took place in Java and that those places with Indian names were situated in Java. The story of the removal of Mount Mahameru from India to Java, which is found in various Old Javanese works such as the Tantu Panggelaran and the Korawasrama...may have been created to justify such beliefs.... Although both were probably written after the fall of [the east Javanese kingdom of] Majapahit...the contents could be from a much earlier period. Such a story may also have had to do with the indigenous cult of a mountain deity, which seems to have been in vogue throughout Javanese history." [10] <CENTER>The Temple Description from the Ramayana Kakawin </CENTER> <CENTER></CENTER> <CENTER>"It was evening, [late] and almost at the point of one. Now at the time of the waning moon, the darkness fled with the rising Moon God (Candra), just like the Daitya upon the appearance of the God Hari. Hanuman looked in the direction of the city, which was clearly visible. There was a temple, tall and large, which looked as if it was made of crystals and precious stones. There were animals depicted in its carvings: golden hares, elephants, lions, tigers, gazelles, wild boars, and rhinoceroses. The picture of a forest was carved out in it as well. <CENTER></CENTER> "The temple resembled a mountain. The temple square was fashioned out of gems and candrakanta stones. The sand consisted of splendid fine pearls. When the moon rose they turned liquid and cold, melting in the square and shining brightly.... The crystal temple was comparable to Mount Mandara, the square to the Milk Ocean. Gems and pearls represented the foam, so to speak; the clear cold water was like nectar (rising from the churned ocean).... "Outside there were...small and exquisitely fine temples, all carved out of black precious stones...[that contained] gold statues comparable to the gods and demons attacking each other in order to obtain the elixir of immortality (amrita).... <CENTER></CENTER> "There were suwuk over the doorways of the temple ...beautifully carved...[with eyes that were] round, staring and protruding...like Rahu, as it were, who also tried to steal the amrita.... There were also temples made of gems... vehicles for those who did the churning... with which they flew through the air. <CENTER></CENTER> Outside there was a high wall of white silver surrounding the entire complex. It was comparable to the snake Vasuki, recovering from the fatigue of churning the ocean . The gate of sparkling gems and red lustrous stones was comparable to the shining head gem (of the snake), while (the two) rakshasa acting as doorkeepers were comparable to its sharp, pointed, poisonous fangs. "Such outwardly was the temple there in Lanka. It shone beautifully, sparkling; a shining splendour. The higher the moon rose, the greater became the light; and the more beautiful became the temple, its beauty was illuminated. "'Dewa Sita, I think, will certainly be there.' Thinking on this notion, he reflected and decided that he should go. Then Hanuman took a leap and lo! he was there! He saw troops of rakshasas uncountable, on guard.... And draughts pure and fragrant to suit the wish of everyone were placed in the hall which was as clear as glass. Brilliant indeed (shone) the moon there. The young men were like Rahu drinking." (6) </CENTER> <CENTER></CENTER> FOOTNOTES: [1] "The arrangement of the Rama reliefs" by W. F. Stutterheim, In Praise of Prambanan, Roy Jordaan Editor, pp. 165, 167. See also "Rama-Legends and Rama-Reliefs in Indonesia" by Wilhelm F. Stutterheim. Likewise, the organization of the Lalitavistara reliefs at Borobudur (as well as the reliefs containing images of the Sun and Moon from the Bhadracarya series on the fourth gallery walls) coincide with Java's spring (Sept.), summer (Dec.), fall (March) and winter (June) points of the sun's annual course. [2] Other similarities can be discerned between Prambanan's Ramayana reliefs, and the Lalitavistara and Manohara reliefs at Borobudur. for example, the initial panel of both the Ramayana and Lalitavistara reliefs features the deity in heaven in preparation for his descent to Earth. Rama, Sidhartha and Sudhana also obtain their spouses bt exhibiting their prowess in an archery contest. In addition, all three stories prominently feature the role of a ring in the hero's winning of, or winning back, his spouse. [3] For an update concerning possible connections betwen Sri Lanka and the Sailendra Buddhist dynasty of central Java, see "Did the Abhayagiri Mahayana monks help build the world famous Borobudur stupa?" By Prof. (Em.) Dr. Caesar Voute.) [4] Illuminations: The Writing Traditions of Indonesia by Ann Kumar and John H. McGlynn. The Lontar Foundation, 1996, p. 29. [5] The opening stanza of the selection quoted above comes from "The Old Javanese Ramayana (OJR): An Exemplary Kakawin" by C. Hooykaas, p. 23; the temple description itself comes from "In Praise of Prambanan" by Roy E. Jordan. pp. 48-49; the concluding paragraph is from "The Old Javanese Ramayana: An Exemplary Kakawin" by C. Hooykaas, p. 24 The Indonesian scholar Poerbatjaraka has suggested that the Ramayana Kakwin contains poetic allusions to the social conditions that prevailed in central Java at the time of Prambanan's construction during the mid-ninth century CE. These allusions possibly refer to the reigning monarch thought responsible for Prambanan's construction, Rakai Pikatan, as well as the seductive influence that certain Buddhist monks may have had over the affairs of the kingdom. "The metaphoric equivalencies between certain birds and historical figures, among which that of Pikatan, are worth mention. The Pikatan bird can only refer to Rakai Pikatan. Thus it is said of this bird that it had allowed itself to be seduced by the call of the cuckoo (kuwong), which portrays the Buddhist clergy. The cuckoo represents a Buddhist monk, who, with the support of the female of his species, tries to persuade his Javanese audience to follow his admonitions by cleverly appealing to Hindu ideas about the transience of life. The spell is not permanent, however, for [the poet informs his audience] that the cuckoo would do better to follow his own lofty teachings and retreat into the forest as a monk." (The Sailendras in Central Javanese History by Roy E. Jordaan, Penerbitan Universitas Sanata Dharma, Yogyakarta 1999, p. 69. The Old Javanese Ramayana may also include a covert reference to the Sailendra Prince Balaputra "...who, as a stork (bala), suddenly scoops many unsuspecting fishes from the water. The announcement that this bird had been eliminated fully corresponds with the historical data about Balaputra's defeat and flight to Sumatra.") Source: Excerpted from Borobudur.tv

What is that rare, pure and unique experience called SURRENDER???

Prabhupada said. …just like in our ISKCON there are so many false things: “Prabhupāda said this, Prabhupāda said that.” (Letter to: Krsna dāsa—Vrndāvana 7 November, 1972) Prabhupāda: Yes, preaching, preaching, you will become perfect preacher. Preach only what you have heard from Krsna and guru, that’s all. Don’t add and subtract. Then you are secure. And if you add some concoction just like somebody says that “I may do whatever I like independently. If I chant, then everything is all right,” this is nonsense addition. It is not the fact. That is the danger. Some inexperienced man, he introduces some concoction. Sometimes they say, “Prabhupāda said it.” More misleading. Yes. (Morning Walk—February 3, 1975, Hawaii) Prabhupāda: So, when you change, then the authority is lost. Just like in our society, sometimes they do something nonsense and they say, “Prabhupāda said.” (laughter) They are doing that. We know that. It is deteriorated like that. Therefore Krsna said, sa kaleneha mahata yogo nastah kaunteya: “And in due course of time, this yoga was lost. Therefore I am repeating the same thing, old philosophy to you.” So it requires like that. (Room Conversation with Carol Cameron—May 9, 1975, Perth) “Unless it is there from me in writing, there are so many things that ‘Prabhupāda said.’” (Letter to: Okāra—Vndāvana 2 September, 1975)

So much to say about what is real diksa. As so many have thought to be given diksa but later realized that no real diksa took place as the guru was not authorized by KRSNA in parampara (to give diksa).

I love 'surrender'; it makes me want to take shelter of KRSNA more and more. There is so much spiritual taste (rasa) in the un-alloyed surrender of the soul. I mean 'surrender' is the platform of pure devotion, is'nt it?

Glorious Guru / Rascal Disciples Another point is that there are many instances in the sastra of a bona fide guru having a rascal disciple. As recorded in Caitanya Caritamrta, Isvara Puri, the spiritual master of Sri Caitanya Mahaprabhu, performed service to Madhavendra Puri in the last, difficult days of his spiritual master’s life on earth. Isvara Puri intimately cared for the body of his spiritual master and was always chanting the holy name and pastimes of Lord Krsna for Madhavendra Puri to hear. In this way, he helped Madhavendra Puri remember the holy name and pastimes of Lord Krsna at the time of death. Madhavendra Puri was very pleased and gave Isvara Puri the benediction that he would become a great devotee and lover of Krsna. Krsnadasa Kaviraja remarks that for this reason Isvara Puri became an ocean of ecstatic love of Krsna, whereas Ramacandra Puri – who offended his spiritual master – became a dry speculator and critic of everyone else. “These two persons, Isvara Puri and Ramacandra Puri,” writes Krsnadasa Kaviraja, “are examples of the object of a great personality’s benediction and punishment. Madhavendra Puri instructed the entire world by presenting these two examples”

http://www.prabhupada.org/rama/?p=4300 The Cow and it's Culture(Protection) Is such a great wonder of the world. KRSNA loves Cows. http://www.prabhupada.org/rama/?p=4300 http://www.prabhupada.org/rama/?p=4300[/CODE] [HTML]http://www.prabhupada.org/rama/?p=4300[/HTML] [PHP]http://www.prabhupada.org/rama/?p=4300[/PHP]

Is there a difference between those who received directlty in his manifest presence and those who received via his representatives ritvik priests who performed the ceremony on his behalf?

In a talk given in England in 1973: "Get Out Of The Darkness; Come To The Light!" om ajnana-timirandhasya jnananjana-salakaya caksur unmilitam yena tasmai sri-gurave namah "I was born in the darkest ignorance, and my guru, my spiritual master, opened my eyes with the torch of knowledge. I offer my respectful obeisances unto him." The word ajnana means "ignorance" or "darkness." If all the lights in this room immediately went out, we would not be able to tell where we or others are sitting. Everything would become confused. Similarly, we are all in darkness in this material world, which is a world of tamas. Tamas or timira means "darkness." This material world is dark, and therefore it needs sunlight or moonlight for illumination. However, there is another world, a spiritual world, that is beyond this darkness. That world is described by Sri Krsna in the Bhagavad-gita [15.6]: na tad bhasayate suryo na sasanko na pavakah yad gatva na nivartante tad dhama paramam mama "That abode of Mine is not illumined by the sun or moon, nor by electricity. One who reaches it never returns to this material world." The guru's business is to bring his disciples from darkness to light. At present everyone is suffering due to ignorance, just as one contracts a disease out of ignorance. If one does not know hygienic principles, he will not know what will contaminate him. Therefore due to ignorance there is infection and we suffer from disease. A criminal may say, "I did not know the law," but he will not be excused if he commits a crime. Ignorance is no excuse. Similarly, a child, not knowing that fire will burn, will tough the fire. The fire does not think, "This is a child, and he does not know I will burn." No, there is no excuse. Just as there are state laws, there are also stringent laws of nature, and these laws will act despite our ignorance of them. If we do something wrong out of ignorance, we must suffer. This is the law. Whether the law is a state law or a law of nature, we risk suffering if we break it. The guru's business is to see that no human being suffers in this material world. No one can claim that he is not suffering. That is not possible. In this material world, there are three kinds of suffering: adyatmika, adhibhautika, and adhidaivika. These are miseries arising from the material body and mind, from other living entities, and from the forces of nature. We may suffer mental anguish, or we may suffer from other living entities-from ants or mosquitoes or flies - or we may suffer due to some superior power. There may be no rain, or there may be flood. There may be excessive heat or excessive cold. So many types of suffering are imposed by nature. Thus there are three types of miseries within the material world, and everyone is suffering from one, two, or three of them. No one can say that he is completely free from suffering. We may then ask why the living entity is suffering. The answer is: out of ignorance. He does not think, "I am committing mistakes and am leading a sinful life; that is why I am suffering." Therefore the guru's first business is to rescue his disciple from this ignorance. We send our children to school to save them from suffering. If our children do not receive an education, we fear that they will suffer in the future. The guru sees that suffering is due to ignorance, which is compared to darkness. How can one in darkness be saved ? By light. The guru takes the torchlight of knowledge and presents it before the living entity enveloped in darkness. That knowledge relieves him from the sufferings of the darkness of ignorance. One may ask whether the guru is absolutely necessary. The Vedas inform us that he is: tad-vijnanartham sa gurum evabhigacchet samit-panih srotriyam brahma-nistham [Mundaka Upanishad 1.2.12]</PRE>The Vedas enjoin us to seek out a guru; actually, they say to seek out the guru, not just a guru. The guru is one because he comes in disciplic succession. What Vyasadeva and Krsna taught five thousand years ago is also being taught now. There is no difference between the two instructions. Although hundreds and thousands of acaryas have come and gone, the message is one. The real guru cannot be two, for the real guru does not speak differently from his predecessors. Some spiritual teachers say, "In my opinion you should do this," but this is not a guru. Such so-called gurus are simply rascals. The genuine guru has only one opinion, and that is the opinion expressed by Krsna, Vyasadeva, Narada, Arjuna, Sri Caitanya Mahaprabhu, and the Gosvamis. Five thousand years ago Lord Sri Krsna spoke the Bhagavad-gita, and Vyasadeva recorded it. Srila Vyasadeva did not say, "This is my opinion." Rather, he wrote, sri-bhagavan uvaca, that is, "The Supreme Personality of Godhead says." Whatever Vyasadeva wrote was originally spoken by the Supreme Personality of Godhead. Srila Vyasadeva did not give his own opinion. Consequently, Srila Vyasadeva is a guru. He does not misintrepret the words of Krsna, but transmits them exactly as they were spoken. If we send a telegram, the person who delivers the telegram does not have to correct it, edit it, or add to it. He simply presents it. That is the guru's business. The guru may be this person or that, but the message is the same; therefore it is said that guru is one. In the disciplic succession we simply find repetition of the same subject. In the Bhagavad-gita [9.34] Sri Krsna says: man-mana bhava mad-bhakto mad-yaji mam namaskuru mam evaisyasi yuktvaivam atmanam mat-parayanah</PRE>"Engage your mind always in thinking of Me, become My devotee, offer obeisances, and worship Me. Being completely absorbed in Me, surely you will come to Me." These very instructions were reiterated by all the acaryas, such as Ramanujacarya, Madhvacarya, and Caitanya Mahaprabhu. The six Gosvamis also transmitted the same message, and we are simply following in their footsteps. There is no difference. We do not interpret the words of Krsna by saying , "In my opinion, the Battlefield of Kuruksetra represents the human body." Such interpretations are set forth by rascals. In the world there are many rascal gurus who give their own opinion, but we can challenge any rascal. A rascal guru may say, "I am God," or, "We are all God." That is all right, but we should find out from the dictionary what the meaning of God is. Generally, a dictionary will tell us that the word God indicates the Supreme Being. Thus we may ask such a guru, "Are you the Supreme Being ?" If he cannot understand this, then we should give the meaning of supreme. Any dictionary will inform us that supreme means "the greatest authority." We may then ask, "Are you the greatest authority?" Such a rascal guru, even though proclaiming himself to be God, cannot answer such a question. God is the Supreme Being and the highest authority. No one is equal to Him or greater than Him. Yet there are many guru-gods, many rascals who claim to be the Supreme. Such rascals cannot help us escape the darkness of material existence. They cannot illumine our darkness with the torchlight of spiritual knowledge. The bona fide guru will simply present what the supreme guru, God, says in bona fide scripture. A guru cannot change the message of the disciplic succession. We must understand that we cannot carry out research to find the Absolute Truth. Caitanya Mahaprabhu Himself said, "My Guru Maharaja, My spiritual master, considered Me a great fool." He who remains a great fool before his guru is a guru himself. However, if one says, "I am so advanced that I can speak better than my guru," he is simply a rascal. In the Bhagavad-gita [4.2] Sri Krsna says: evam parampara-praptam imam rajarsayo viduh sa kaleneha mahata yogo nastah parantapa</PRE>"This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost." Taking on a guru is not simply a fashion. One who is serious about understanding spiritual life requires a guru. A guru is a question of necessity, for one must be very serious to understand spiritual life, God, proper action, and one's relationship with God. When we are very serious about understanding these subjects, we need a guru. We shouldn't go to a guru simply because a guru may be fashionable at the moment. Surrender must be there, for without surrender we cannot learn anything. If we go to a guru simply to challenge him, we will learn nothing. We must accept the guru just as Arjuna accepted his guru, Sri Krsna Himself: karpanya-dosopahata-svabhavah prcchami tvam dharma-sammudha-cetah yac chreyah syan niscitam bruhi tan me sisyas te 'ham sadhi mam tvam prapannam</PRE>"Now I am confused about my duty and have lost all composure because of weakness. In this condition I am asking You to tell me clearly what is best for me. Now I am Your disciple and a soul surrendered unto You. Please instruct me." [Bhagavad-gita 2.7] This is the process for accepting a guru. The guru is Krsna's representative, the former acaryas representative. Krsna says that all acaryas are His representatives; therefore the guru should be offered the same respect one would offer to God. As Visvanatha Cakravarthi Thakura says in his prayers to the spiritual master, yasya prasadad bhagavat-prasadah: "By the mercy of the spiritual master, one receives the benediction of Krsna." Thus, if we surrender to the bona fide guru, we surrender to God. God accepts our surrender to the guru. In the Bhagavad-gita [18.66] Krsna instructs: sarva-dharman parityajya mam ekam saranam vraja aham tvam sarva-papebhyo moksayisyami ma sucah</PRE>"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear." Someone may argue, "Where is Krsna " I shall surrender to Him." But no, the process is that we first surrender to Krsna's representative; then we surrender to Krsna. There it is said, saksad-dharitvena samasta-sastraih: the guru is as good as God. When we offer respects to the guru we are offering respects to God. Because we are trying to be God conscious, it is required that we learn how to offer respects to God through God's representative. In all the sastras the guru is described to be as good as God, but the guru never says, "I am God." The disciple's duty is to offer respect to the guru just as he offers respect to God, but the guru never thinks, "My disciples are offering me the same respect they offer to God; therefore I have become God." As soon as he thinks like this, he becomes a dog instead of God. Therefore Visvanatha Cakravarti says, kintu prabhor yah priya eva tasya. Because he is the most confidential servitor of God, the guru is offered the same respect that we offer God. God is always God, guru is always guru. As a matter of etiquette, God is the worshipable God, and guru is the worshiper God (sevaka-bhagavan). Therefore the guru is addressed as prabhupada. The word prabhu means "lord," and pada means "position." Thus prabhupada means "he who has taken the position of the Lord." This is the same as saksad-dharitvena samasta-sastraih. Only if we are very serious about understanding the science of God is a guru required. We should not try to keep a guru as a matter of fashion. One who has accepted a guru speaks intelligently. He never speaks nonsense. That is the sign of having accepted a bona fide guru. We should certainly offer all respect to the spiritual master, but we should also remember how to carry out his orders. In the Bhagavad-gita [4.34] Sri Krsna Himself tells us the method of seeking out and approaching the guru: tad viddhi pranipatena pariprasnena sevaya upadeksyanti te jnanam jnaninas tattva-darsinah</PRE>"Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth." The first process is that of surrender. We have to find an exalted person and willingly surrender before him. The sastras enjoin that before we take a guru we study him carefully to find out whether we can surrender to him. We should not accept a guru suddenly, out of fanaticism. That is very dangerous. The guru should also study the person who wants to become a disciple to see if he is fit. That is the way a relationship is established between the guru and disciple. Everything is provided, but we must take up the process seriously. Then we can be trained to become a bona fide disciple. First we must find a bona fide guru, establish our relationship with him, and act accordingly. Then our life will be successful, for the guru can enlighten the sincere disciple who is in darkness. Everyone is born a rascal and a fool. If we are born learned, why do we need to go to school ? If we do not cultivate knowledge, we are not better than animals. An animal may say that there is no need of books and that he has become a guru, but how can anyone obtain knowledge without the study of authoritative books on science and philosophy ? Rascal gurus try to avoid these things. We must understand that we are all born rascals and fools and that we have to be enlightened. We have to receive knowledge to make our lives perfect. If we do not perfect our lives, we are defeated. What is this defeat ? The struggle for existence. We are trying to obtain a better life, to attain a superior position, and for this we are struggling very hard. But we do not know what a superior position actually is. Whatever position we have in this material world must be given up. We may have a good position or a bad position; in any case, we cannot remain here. We may earn millions of dollars and think, "Now I am in a good position, " but a little dysentery or cholera will finish our position. If the bank fails, our position is gone. So actually there is no good position in this material world. It is a farce. those who try to attain a better position in the material world are ultimately defeated, because there is no better position. The Bhagavad-gita [14.26] says what the better position is: mam ca yo 'vyabhicarena bhakti-yogena sevate sa gunan samatityaitan brahma-bhuyaya kalpate</PRE>"One who engages in the spiritual activities of unalloyed devotional service at once transcends the modes of mateiral nature and is elevated to the spiritual platform." Is there any science that gives us the knowledge by which we may become immortal ? Yes, we may become immortal, but not in the material sense. We cannot receive this knowledge in so-called universities. However, there is knowledge contained in the Vedic scriptures by which we may become immortal. That immortality is our better position. No more birth, no more death, no more old age, no more disease. Thus the guru takes on a very great responsibility. He must guide his disciple and enable him to become an eligible candidate for the perfect position - immortality. The guru must be competent to lead his disciple back home, back to Godhead.

"The Lord understands the mentality and sincerity of a particular living entity who is engaged in Krishna consciousness and gives him the intelligence to understand the science of Krishna in the association of devotees.":pray: - Srila Prabhupada

Here, Take The Maha Mantra Chant and satify the Soul Of Srila Bhaktivinoda Thakura, the Great Pioneer Of KRSNA Conciousness! And then your life will become exciting, ever-fresh and satisfying. hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare

Verse 38 One should never engage in criticizing a Vaisnava or neglecting a Vaisnava even in joking. For Vaisnavas are so glorious that there is nothing to regret even if one sacrifices ones life for their benefit. Verse 39 No one should find fault with a Vaisnava for his activities or behavior. What person is free from the influence of Kali Yuga or has perfect pure behavior and action? Verse 40 Because the Vaisnava devotees of the Lord are always meditating on Lord Sri Krsna the contamination of sinful activities cannot come upon them. Because a Vaisnava's body has the fire of Krsna Consciousness within it, even if they are fallen, this fire of Krsna Consciousness will burn up to ashes any material contamination. Verse 41 However, those who are not able to understand the respective levels of spiritual potency may take shelter of this example. As in the Ganges there are many waves, and some of these waves are larger then other waves but all of the waves are considered to be sacred, one wave being not considered more holy than another wave, similarly, all types of Vaisnavas, those who are spiritually strong and those who are not so strong, can be offered equal worship. Considering this perspective in such circumstances that can be accepted as perfect worship. Here completes the conclusion in this regard. Verse 42 All Vaisnavas are considered as guru or spiritual master. Verse 43 Amongst all of the Vaisnavas the initiating guru (diksa-guru) and instructing guru (siksa-guru) are special. Verse 44 It is proper to offer these two special respect. Verse 45 Amongst all of the other spiritual masters these two (diksa-guru and siksa-guru) spiritual masters' orders are to be followed. Verse 46 If one's initiating spiritual master and instructing spiritual master are of small spiritual potency, or in other words, if they do not posess a special power to give spiritual instruction on worship for devotional service, then one may listen from the mouth of other great advanced Vaisnavas and understand the special instructions. However, thereafter, the disciple must go to his spiritual master for his confirmation or instructions. Verse 47 One should not disobey the order of the spiritual master. Verse 48 Just as a faithful son may go out for earning money and subsequently brings to his father the wealth gained, later the son may ask for some allowance from the father and whatever he receives from the father he is entitled to spend of his own enjoyment. Similarly, a disciple may hear fome instructions from another advanced Vaisnava, but after gaining that good instruction he must bring it and present it to his own spiritual master. After presenting them, he should hear the same teachings again from his spiritual master with appropriate instructions. Verse 49 If the son earns money but does not give it to the father and instead,directly enjoys the wealth, he is considered to be a fallen son and a sinful person. Similarly a disciple who listens to the words of other Vaisnavas, even if their instructions are proper and true, but does not re-confirm these teachings with his own spiritual master and instead directly personally accepts these instructions, is considered a bad disciple and a sinner. Vers 50 For this reason, in all circumstances all Vaisnavas are offered respect unlike one offers respect to one's spiritual master. However, with body, mind and words one serves one's own spiritual master. Verse 51 Even if the performance of ones's devotional activities one has disobeyed the spiritual master, still one should not give him up, but should remain faithful to him, because all authorities say that the shelter of one's own spiritual master is best and perfect (even if another spiritual master is more powerful). Verse 52 Kindly understand this example: Just as one respects one's father as a guru, his (the father's) older and younger brothers are also similarly respected, but nonetheless, the father is worthy of the utmost respect. Notwithstanding the above, if the father's guru, even if he is family related, comes, one should double the respect, as he is the spiritual father of the father, or the guru of the guru. He is offered twice the puja or respect. This behavior is recognized as appropriate by all authorities. Verse 53 Just as if, during daily life, the brothers (older or younger) of the father criticize him, still one takes shelter of one's father, similarly, one remains under the shelter of one's own spiritual master, even if he is criticized by his older or younger godbrothers. Just as one depends upon one's father for one's livelihood, one must depend upon the strength of the spiritual master for advancing in devotional service. Verse 54 If a father or spiritual master or husband are not possessed of outstanding qualities even then they are always worshipable. Verse 55 Taking shelter of the above-mentioned persons one may even disagree with those senior to oneself. Verse 56 In this world, what kind of person is there who can remain alive at the expense of his father's or guru's defamation or disgrace? Verse 57 Everyone considers that if their spiritual master is very powerful then he himself is powerful but that if his spiritual master is less powerful, then he is, therefore weaker, and according to the attitude of the spiritual master the disciple gains the same attributes. Those disciples who are intelligent can understand the desires of the spiritual master directly through their intelligence. Other disciples, who are less intelligent understand by directly hearing instructions from the spiritual master. These activities are being practiced since time immemorial. Verse 58 Learned Vaisnava authorities say that these instructions are the perfection of religiosity. Verse 59 If the spiritual master commits a wrongful act breaking Vaisnava relative principles then in that case one should in a solitary place, confront him for his rectification using logic and appropriate conclusions from sadhu, sastra and guru references, but one is not to give him up. Verse 60 One should not be hesitant or fearful because one is confronting or challenging a spiritual master. "For it has been prescribed that one must appropriately discipline even a spiritual master who is: *bewildered about what he should or shouldn't do; *who is inexperienced or ignorant: *who has deviated from the Krsna conscious path; *or if he is bewildered by false pride." Verse 61 This statement of the revealed scriptures is applicable at all times and under all circumstances. Verse 62 The natural behavior of the Vaisnava devotees is to take complete refuge of Lord Sri Krishna, the Supreme Personality of Godhead, accepting Him as their principal and real shelter. The very life of the Vaisnava devotees of the Lord is singing the glories or Lord Sri Krsna, describing and expanding the fame of Lord Sri Krsna, and discussing the nectar of His transcendental pastimes. Verse 63 The authorized course of action is to continue, as before, with one's prescribed devotional service. One may take guidance through or instructions from the Vaisnavas, as all Vaisnavas are considered guru or "spiritual master", or one may use one's own intelligence, duly considering the relevant instructions from sadhu, sastra and guru. In all cases one should continue in one's devotional service. Verse 64 However, if the spiritual master: *acts enviously towards 'isvarebrantah', that which is connected with the Supreme; *is bewildered regarding the Supreme Personality of Godhead; *is averse to expanding the fame of Lord Krsna; *personally refuses to accept hearing or chanting about the glorious pastimes of Lord Sri Krsna; *has become totally bewildered, listening to the false praise of ignorant persons and day by day is more materially contaminated and fallen; then the spiritual master must be renounced. Verse 65 Under those circumstances one should not doubt, "How can I give up my spiritual master?" With a strong desire for achieving spontaneous devotional service and attaining the lotus feet of Lord Krsna, the Supreme Personality of Godhead, a devotee accepts the shelter of a spiritual master, if that spiritual master takes on "asuric" qualities or a demoniac mentality then it is one's duty to reject such a demon "asura" guru and in his place accept a Krsna conscious spiritual master and worship him. Verse 66 By taking shelter of the strength of the Krsna conscious spiritual master's devotional service the ill effects or contamination of the demoniac previous spiritual master is counteracted and destroyed. These activities are recommended by all Vaisnava authorities as the authorized conclusions of the sastra. Verse 67 During the pastimes of Lord Sri Krsna Caitanya Mahaprabhu there have been many practical examples of the above. This concludes the deliberation and final conclusions of sadhu, sastra on guru on the spiritual master and related matters. END --- Translated by Bhanu Swami Sanskrit/Bengali Editing by: Subhag Swami

SRI KRISHNA BHAJANAMRTA By Srila NARAHARI SARKARA THAKUR "Narahari was the fortieth (branch of the Caitanya tree)." PURPORT By Srila Prabhupada "Narahari das Sarkara was a very famous devotee. Locan das Thakur, the elaborated author of Caitanya-mangala, was his disciple. In Caitanya-mangala it is stated that Sri Gadadhara das and Narahari Sarkara were extremely dear to Sri Caitanya Mahparabhu." Sri Caitanya-Caritamrta - Adi-Lila Chapter 10 INTRODUCTION The Sri Krsna Bhajanamrta is the original work of Sri Narahari Sarkara Thakur, the famous devotee who offered Lord Caitanya the personal service of fanning with camara. The Sri Krsna Bhajanamrtam is possibly the only known book which deals with practical aspects of dealings between disciples and guru including when the guru falls down. Therefore Sri Krsna Bhajanamrta is very timely for better understanding... ...the authorized manner in which to deal with sensitive issues regarding initiating gurus and siksa gurus. The Sri Krsna Bhajanamrta was only printed once as far as is known in the Bengali year 1309, which brings it to the late 19th century. Verse 1 I offer my respectful obeisances to that incarnation of Godhead who has distributed more unlimited causeless mercy than any other Avatara. He is the total Lord of my life--Sri Krishna Caitanya Mahaprabhu. Verse 2 I offer my respectful obeisances to Sri Sukadeva Goswami who is like the ripened fruit of the trees of devotional service. He is eternally relishing in the transcendental mellows in devotional service. Verse 3 & 4 During this Kali Yuga, when the time of Lord Sri Krishna Caitanya Mahaprabhu and Lord Sri Nitayananda Prabhu's transcendental pastimes become unmanifest. Their Lordships become the object of transcendental research and discussion. At that time all level of devotees including uttama adhikary, madhhyama adhikary, and kanistha adhikary shall always be in anxiety and it will be at all times. They shall almost feel uncertainty in their hearts regarding the correct understanding of the eternal truths of devotional service. Verse 5 & 6 I offer my respectful obeisances in full surrender to the thousands and thousands of previous Vaisnavas and particularly to those paramahamsas, perfect souls, who meditate constantly in pure loving devotion on the lotus feet of Lord Sri Caitanya Mahaprabhu and by His mercy are studying all of the Vedic literature in regard to devotional service. Following in the footsteps of these great spiritual authorities I shall explain the clear transparent conclusions of the scriptures in their concise, condensed form, with some detailed explanations. Verse 7 I, Narahari Das, consider myself to be a fool. Therefore, how will I be able to explain this most difficult subject matter on the absolute conclusions of the sastra? Will the learned Vaisnavas bless my deliberations that they may not be false or deviate from the authorized conclusions of the sastra in any respect. Verse 8 In any case, whether someone has all good qualities or whether one has no good qualities, whether one is a fool or whether one is a great pandit; who is there in this material world who is able to completely understand pure devotional service to Krsna? Verse 9 In my sleep while dreaming I said the above words. While dreaming I was meditating upon the words of previous authorities and great Vaisnava acaryas and their conclusions on the authorized sastra in regard to pure devotional service. While thus engaged in my dream suddenly my heart became filled with spiritual bliss as if I had entered and taken shelter of an ocean of transcendental nectar. Verse 10 & 11 Just at that time Lord Sri Krishna Caitanya Mahaprabhu appeared holding the hand of Sarvabhauma Bhattacarya. Lord Caitanya said, "sadhu, sadhu." As Lord Caitanya said these words he was laughing and he came and stood before me saying, "What he has said is certainly true. Now awaken and arise." Saying these words again and again Lord Caitanya disappeared from my vision. Verse 12 Thereafter, meditating on the lotus feet of Lord Sri Krishna Caitanya Mahaprabhu who is known as Gaurahari, I got up from my bed and I was feeling great separation being deprived of his transcendental association, I considered my unqualified self blessed by Lord Caitanya's causeless mercy upon me. Verse 13 Feeling myself blessed by the mercy of Lord Sri Krsna Caitanya Mahaprabhu and remembering His merciful words, while being absorbed in the remembrance if His transcendental glories I was immersed in an ocean of transcendental bliss. At that time I could not understand my actual condition. Verse 14 On the strength of the mercy of Lord Sri Krsna Caitanya Mahaprabhu I have decided to write something. Using my intelligence I have considered the truth of devotional service and although considering myself a fool I have written in my own hand, sometimes in verse and sometimes in prose, this supremely auspicious "Bhajanamrta." Verse 15 In this Kali Yuga the great paramahamsa perfect devotees who have descended to this universe in order to purify it have blessed me with their remnants which I have accepted. As I am strictly following in the footsteps of these liberated souls this work is completely purified with their blessings. Verse 16 At the outset of this work my humble prayer is that all pure, non-envious devotees of Lord Sri Krsna, the Supreme Personality of Godhead may listen to these authorized words as I have heard them from the great Vaisnava authorities of the disciplic succession. Verse 17 It is well known from the authorized Vedic literatures that in this Kali Yuga, through the power of the holy name of Lord Sri Krishna, all Vaisnavas are equal and qualitatively non-different from Lord Krsna. However, it is seen that amongst the Vaisnavas that sometimes in some places some Vaisnavas appear greater or lesser. In such cases, how is it to be understood? Verse 18 Amongst all of the assembled Vaisnavas there is the initiating guru and the instructing guru. In regard to them what type of behavior is authorized? Verse 19-27 ... Verse 28 Now listen to the authorized conclusions of the previous authorities. Verse 29 It is certainly true that all Vaisnavas are on the same transcendental platform. However, although amongst Vaisnavas there may be a difference in spiritual strength, how will the less intelligent materially attached sense-gratifiers, who become afraid just by seeing the horrifying appearance of beggar mendicants, ascertain the actual strength of a saintly person? Since they cannot distinguish between a lesser spiritual force and a greater spiritual force, they do not know how to deal appropriately with different saintly persons. Therefore they treat every one the same. Since they don't know how to distinguish between the specific character of greater spiritual personalities from lesser spiritual personalities; rather than risk their destruction by neglecting a potentially spiritual personality: they treat everyone on the same level. Verse 30 However all those practicing Vaisnavas progressing on the path of devotional service, who have heard and understood the conclusion of the revealed sastras and are therefore endowed with special intelligence are able to recognize who is more spiritually powerful and who is less spiritually powerful. Those who are expert in the science of devotional service can understand in whose body what quantity of Krsna's spiritual potency is present. Being able to understand who has less spiritual potency and who has more spiritual potency, they offer special treatment considering the scriptural injunctions in this regard. Verse 31 If one can distinguish between the greater or lesser spiritual strength of a person but does not accordingly offer respect, then that person shall be held guilty for that offense. Verse 32 For the reason mentioned before, if two Vaisnavas come at the same time, one of greater strength, one of lesser spiritual strength, first one has to offer respect to the Vaisnava of greater strength then offer to the Vaisnava of lesser strength. Verse 33 Should the respect due to a Vaisnava of greater strength or to a Vaisnava of lesser strength be offered at the same level if they come at a different time? Equal respect should not be offered to both even if they are not present at the same time. Verse 34 If a volcano type of fire is burning, the wise man will extinguish the volcano fire then a candle light can easily be extinguished. Similarly if one is able to appropriately receive and respect Vaisnavas possessed of great spiritual force to their satisfaction, then on shall easily be able to satisfy those Vaisnavas of lesser potency. Verse 35 If a person of small spiritual advancement sees a great devotee endowed with considerable spiritual potency being worshipped and given respect, should the less advanced person become angry upon seeing this? For this offence against the more advanced person's spiritual position the foolish offender will ruin whatever spiritual potency he possesses. Subsequently, in the future, such angry persons simply plan how they can punish those who have participated in such worship. Verse 36 Those who are well-versed in all of these matters, having heard properly from authorities, those Vaisnavas who are enthusiastically engaged in worshipping the Supreme Personality of Godhead and all those transcendentalists who are practicing the spiritual path, know the truths in regard to these matters. However, in spite of knowing these truths, if they do not appropriately offer worship, then they will be spiritually ruined. However, if they consider the respective spiritual strength or lack of strength and accordingly and offer respect, then they will certainly advance in Krsna Consciousness. Verse 37 For those who take shelter of the great Sumeru mountain what canothers do to harm them? Others should offer them worship as devotees with respect and service.

DO WE HAVE TO MAKE DISCIPLES? We don't have to make disciples, we have to become disciples. In other words, we have to remain constantly engaged fin the service of Krishna and the spiritual master. The devotees of Vishnu, the Vaishnavas, see the guru in all things. If one becomes proud fof being a Vaishnava, then one's service to Vishnu and the Vaishnavas evaporates. One who is free from the sense that he is the doer, who thinks, “I actually do nothing myself, it is Krishna alone who engages me in all activities.” And who is constantly engaged in the service of the Lord, can actually do something beneficial for the ordinary soul by turning them toward Krishna . But it is not enough to make phoney speeches about how you are not the doer. You have to genuinely feel that you are being made to act by the Lord. WILL I BE ABLE TO MAKE DISCIPLES? Give up your enviousness and show mercy to every living being by turning those who are currently indifferent to Krishna back toward Him. Don't play at spiritual master with the intention of immersing yourself in the sense objects. Don't just dress up as spiritual master. Should you manage to become a sincere servant of the guru and Krishna and acquire their blessing, then there will be nothing to fear. If not, however, you are doomed. WHO CAN CARRY ON THE GURU'S MISSION ? The work of spiritual master is done by those who have been sent here by Lord from the transcendental world to take on the appearance of ordinary human beings for the sake of unfortunate conditioned souls like ourselves, to deliver them from the three miseries and send them back to the divine realm. The Lord's messengers, the carriers of His divine message, are the intimate associates of the Lord. The true holy person carries a sharpened sword with which he beheads the goat-like tendencies to enjoy and renounce, sacrificing them on the altar of devotion. Such a person is the true spiritual master. The spiritual master is one who has no other duty other than service to Krishna; whose intelligence is fixed on Krishna and who sees nothing but Krishna . He has no desire to hear flattery and so is beholden to no one. He can thus fearlessly preach the truth. One is eligible to become guru if he speaks nothing but Hari Katha, and if he never instructs anyone in anything other than devotional service, and if he does not waste a day in activities other than those which please Krishna. An insincere hypocrite cannot be a guru. One whose aspiration is for mundane activity cannot be a guru. Pseudo-gurus should be turned out and exposed. If one selfishly uses the gifts his disciples have surrendered to the Lord, taking them as a means to accumulate wealth, women and worldly fame, then he should be renounced immediately as a cheater. One should not listen to the words of such a rascal. One who purloins the materials meant for God's service in his own selfish interest is not worthy of the name “guru”. The Naradiya-purana says: Iha yasya harer dasye Karmana manasa gira Nikhilasv apy avasthasu Jivan-muktah sa ucyate One is called a living liberated soul who in all circumstances performs every action, whether of the body, mind or speech, in the service of Krishna. (Brs 1.2.187) The atheist who is engaged in social service instead of devotional service to the Lord should be avoided, for such a person can benefit neither himself nor anyone else. In the name of such so-called social service, one simply falls deeper and deeper into the pit of illusion while dragging others down with him. We refuse to keep the company of those who try to deceive the Supreme Lord by chanting on their beads or by crying and making a great show of emotion, but who do not see Krishna in every syllable, or see beautiful Gauranga in every sound. The ultimate goal of scholarship is to understand one's relation with Krishna . Our lives can truly become auspicious only when we understand, through the association of sadhus and obedience to the spiritual master's order, that everything in the universe is somehow meant for the service of the Lord. The path to auspiciousness is revealed when we associate with devotees who see the Lord everywhere, or who see everything in relation to the Lord; who see the spiritual master everywhere, who are more humble than the straw in the street, who are as tolerant as the tree, free of pride but full of respect for others, and who are constantly engaged in chanting the Holy Names attentively. It is only with the greatest good fortune that we encounter a saintly person of such qualifications. A servant of illusion may disguise himself as a spiritual master, but he will never be able to approach Mahaprabhu Gaurasundara through the enjoying mentality. Even if Gauranga's pastimes in this world, His prakata lila, are not going on at the present moment, if I am able to stay in the company of the guru and holy persons, then my consciousness will be dovetailed with theirs; my desires and aspirations will mix with theirs. If we are able to take shelter of the spiritual master in this way, surrendering ourselves fully to his lotus feet, then we will achieve the greatest good through good association, service and obedience. IS IT PROPER FOR US TO MAKE DISCIPLES? The genuine guru does not make anyone his disciple. Rather, he makes everyone his guru by turning those who have no interest in Krishna into devotees. He tries to give Krishna pleasure by engaging everyone in His service. The guru's vision is that everyone has importance; thus his everywhere and everything is related to Krishna. For him nothing is insignificant; nothing is seen as an object of the senses. He does not see this world as a mundane creation. The guru's work is like that of a medical professor in the university: he is not making students, but doctors. Similarly, the guru is making other gurus. If the Vaishnavas do not play the role of spiritual master, then the transcendental family of Vaishnavas will dwindle and disappear. The problem is that as soon as one becomes guru, he ceases to be a Vaishnava. Therefore it is not proper to act as guru if one is not qualified. This means only inauspicious results for the disciple and falldown for the guru. The spiritual master does not identify himself as a guru, for his inner identification as a servant of God is too powerful. If the spiritual master thinks of himself as guru, then the first vowel of his name changes and he becomes goru-a cow. The genuine guru is engaged twenty – four hours a day in Lord Krishna's service. He acknowledges no duty other than serving Krishna. Thus the only person who is completely committed to his own spiritual master and has made service to him his life. WHO CAN TAKE ON THE ROLE OF SPIRITUAL MASTER? A devotee of Krishna who knows the philosophy of Krishna consciousness can act as spiritual master. Those who are ritualists, impersonalists and yogis can never be accepted as guru because they are not devotees. Only one worships the Personality of Godhead can be a guru. On the other hand, someone who proudly thinks that he has become the servant of Krishna cannot be guru either. As long as one considers oneself to be a Vaishnava, he cannot be guru. For this reason,anyone who functions as a guru does not call himself a guru or a Vaishnava. Anyone who calls himself a Vaishnava is immediately branded a “non-Vaishnava”. Amit tovaisnava, e buddhi hile Amani na ho'bo ami Pratisthasa asi', hrdoya dusibe, Hoibo niraya-gami If think “I am a Vaishnava,” then I will never become humble, My heart will become contaminated with the hope of receiving honor from others, and I will surely go to hell. Tomara kinkora, apane janibo, ‘guru'-abhimana tyaji' Tomara ucchistha, pada-jala-renu, Sada niskapate bhaji Give me the mercy that I can be your servant and renounce the false conception of being guru. Let me accept without duplicity your remnants, the dust of your feet, and the water that has washed them. Nije serstha jani, ucchisthadi dane, Ho'be abhimana bhar Tai sisya tava, thakiya sarvada, Na lobibo puja kar By thinking that I am superior and giving my remnants to others, I will become increasingly egotistical. Let me always remain in the mood of a disciple and never accept any worship or praise from others. The Maha Bhagavata is the true guru. Only someone who has achieved the status of Maha Bhagavata can take the role of spiritual master. One can act as guru when he himself sees the guru everywhere, for such a person can transform another insignificant individual (or laghu) into one capable of imparting spiritual instruction himself (guru). He can turn a non-devotee into a devotee. If one is not himself a devotee he cannot make anyone else into a devotee. Thus the meaning of being guru is being a devotee. All of one's senses must be engaged in the service of the guru, otherwise he has no right to act as guru. The Maha Bhagavata is more humble than the grass in the street. He thinks he is the most insignificant person in the world. He does not think, “I have played the role of servant long enough; it's no fun any more. I need to be guru now.” The guru serves as spiritual master, but does not identify himself with that role. :pray: :pray:

PARAMAHAMSA 108 SRI SRILA BHAKTISIDDHANTA SARASWATI THAKUR PRABHUPADA HOW WILL I BE ABLE TO RECOGNIZE SOMEONE AS A BONA FIDE SPIRITUAL MASTER? When you make judgments based on your own intelligence that someone is guru, you are in fact projecting the qualities of guru on him. Such a person is never truly the guru. In such cases, you are thinking that the guru is somehow under your control, or within the purview of your sensory knowledge. When Krishna Himself decides to send you someone to act as your spiritual master, that person will manifest before you as the Mahanta Guru. WHO IS THE ACHARYA? Only a devotee of the Lord who is fixed in the activities of devotional service and preaching the message of the Lord can be considered an acharya. The acharya is free and independent. He sets the perfect example of completely abandoning the company of the impious and always engaged in hearing and speaking about Krishna . One who preaches to others fearlessly and without any constraint, inducing them to similarly give up bad association, is the acharya. HOW WILL I FIND A BONA FIDE SPIRITUAL MASTER? The Supreme Lord acts as guru in two ways: within as Chaitya Guru in the heart and without as the Mahanta Guru, or pure devotee. If I am sincere, then the Lord reveals the Mahanta Guru to me. We can go to a thousand different people with a petition in hand, but until the one person who can approve our application does so, we get nowhere. The Supreme Lord is that person. Why He does or does not approve our request is something we cannot fathom. He is not a field laborer working in our personal garden. We have to be patient and wait. In the meantime, we should prepare ourselves by cultivating a service attitude and trying to eliminate other extraneous desires. If we pray sincerely for the Lord's blessing, then He will graciously bless us. Through His grace we will find a bona fide spiritual master. Krsna jadi krpa Karen kono bhagyavane Guru-antaryami-rupe sikhaya apane When Krishna decides to be kind to some fortunate soul, then He personally directs that person from within as the Supersoul and from without as the spiritual master. (CC 2. 22.47) HOW SHOULD WE UNDERSTAND THE GURU? One has to be devoted to the spiritual master in the same way as one is devoted to Krishna . One should think of the spiritual master in the same way that one thinks of Krishna , for he is in no way less than or inferior to Krishna. It is the duty of a pious person to recognize the spiritual master as equal to Krishna and to worship him and serve him in that way. If one does not do so, then one loses his status as a disciple. Those who see the guru and Krishna as the same will be able to understand the essence of the scriptures. They alone will be able to chant the Holy Names and they alone will be able to speak of Krishna. Sri Krishna Himself has descended in the form of the spiritual master in order to teach service to Himself. Those on whom fortune smiles will be able to understand this spotless scriptural truth. If not, their doubting minds will plunge them into the ocean of samsara. The spiritual master is neither the ultimate object of devotion, visaya-vigraha, nor the original reservoir of devotion, asraya-vigraha. He is a manifestation or prakasa-vigraha of the original reservoir of devotion. Sri Krishna is the supreme object of all love, whereas the guru is the reservoir of divine love. Krishna is the predominating absolute, the bhokta bhagavan , while the guru is the predominated absolute, or sevaka-bhagavan; he is God as worshiper or servant. Even though the spiritual master is the reservoir of love, he is Krishna himself; at the same time he is the most beloved of Krishna . This is the inconceivable paradox of guru tattva. Krishna is the complete omnipotent, and the spiritual master is His complete potency. The spiritual master is not an ordinary living entity, he is master of all living entities, He is the supreme consciousness, the plenary manifestation of the Lord's potency, His internal potency. We ordinary jivas on the other hand are atomic particles of consciousness, Krishna 's marginal potency and separated parts. WHO IS THE GENUINE GURU AND HOW CAN WE FIND HIM? The road to auspiciousness begins with taking shelter of a bona fide spiritual master. In accordance with God's plan, everyone on this earth finds a teacher that meets his or her particular needs and qualifications. Thus the Christians have their Jesus and the Muslims their Mohammed. Less fortunate individuals think that some materialist with formal traditional ties to the family is their guru, with the result that they become embroiled in householder life themselves. If we are fortunate, if we truly seek out a genuine guru with complete sincerity and persistence, and if we pray feelingly to the Lord to encounter such a spiritual master, then the Lord will surely lead us in this life-time to a genuine guru, by taking shelter of whom we will be able to attain the greatest blessings. Brahmanda bhramite kona bhagyavan jiva Guru-krsna-prasade paya bhakti-lata-bija In the course of wandering through Brahma's universal creation, a fortunate soul may receive the seed of the creeper of devotion. This happens by the grace of the guru and Krishna . (CC, 2.19.151) Krsna jadi krpa karena kono bhagyavane Guru-antaryami-rupe-sikhya apane If Krishna is merciful to a particularly fortunate soul, then He comes Himself to teach him, either externally as the spiritual master or from within as the Supersoul. (CC 2.22.47) Guru krsna-rupahana sastrera pramane Guru-rupe krsna krpa karena bhakta-gane According to the revealed scriptures, the spiritual master is the manifestation of Krishna . Krishna comes in the form of the guru to show His mercy to the devotees. (CC 1.1.45) Even though my spiritual master is the servant of Lord Chaitanya, I know that he is a direct manifestation of the Lord (CC 1.1.44) Jiva saksat nahi tate guru caitya-rupa Siksa-guru haya krsna mahanta-svarupe Since one cannot directly experience the guru as the Supersoul, Krishna appears as the siksha guru in the form of a highly advanced Vaishnava. (CC 1.1.58) “O my beloved Krishna ! Please be kind and accept me as your servant. For all my life I have thought of myself as the master of my house and the enjoyer of the fruits of my work, but I shall give all this up for you.” When a jiva sincerely prays to Krishna in this way, then Krishna appears to him in the form of the Mahanta Guru. Without receiving transcendental knowledge from a bona fide spiritual master, no one gains the eligibility to serve Krishna . Neither god nor human can give such transcendental knowledge. This is why we have such a great need for a genuine spiritual master. WHO IS THE GURU AND HOW IS SERVICE TO HIM TO BE CARRIED OUT? The spiritual master and the Vaishnava are transcendental temples. The Supreme Lord does not manifest Himself just anywhere. He reveals Himself only through the spiritual master and the Vaishnava. Many people would like to see God, but they do not know that one only sees God through seeing the guru. If there were no such thing as the spiritual master in this world, nor would there be any devotion. The spiritual master is the connecting thread that leads to vision of God. The supreme Lord shows His mercy to the conditioned souls by sending His best servants or Vaishnavas into this world. The spiritual master is the concrete form of His mercy. The spiritual master is our closest friend and relative. This is why it is not enough to see the guru at a respectful distance, acting out of a sense of duty alone. One has to serve with visrambha , a combination of deep faith and loving affection. This attitude will have the most auspicious results. We need the spiritual master even more than we need Krishna . Srila Gauranga Deva is the spiritual master of all spiritual masters. He taught us that even though the spiritual master and the Supreme Lord are in no way different, the guru is positioned at the pinnacle of the category of devotee. There is no way to achieve auspiciousness except through service to the spiritual master. HOW CAN WE BECOME GURUS? SHOULD WE MAKE DISCIPLES? We should not make disciples until we have become liberated or a pure devotee. You must first take shelter of a bona fide guru, become a disciple and listen to the topics of Krishna from his mouth. Then you have to put everything you have heard into practice and repeat it to others with humility. After doing this for some time, you must become guru yourself. You should not intentionally remain a “lightweight” for the rest of you days. This is a kind of self-deception. To become guru means to become a genuine devotee, engaging all of your senses in the service of Krishna toward Him and make everyone into Krishna 's devotees.

"Lord Caitanya then sang a nice song about the opulences of Krishna, and Sanatana Gosvami listened. 'All the pastimes of Krishna are exactly like the activities of human beings,' the Lord sang. 'Therefore it is to be understood that His form is like that of a human being. Indeed, a human being is but an imitation of His form. Krishna's dress is just like that of a cowherd boy's. He has a flute in His hand, and He seems to be just like a newly grown youth. He is always playful, and He plays just like an ordinary boy.' Lord Caitanya then told Sanatana Gosvami about the beautiful aspects of Krishna. He said that one who understands these beautiful qualities enjoys an ocean of nectar. The yogamaya potency of Krishna is transcendental and beyond the material energy, but the Lord exhibits His transcendental potency even within this material world just to satisfy His confidential devotees. Thus He appears in the material world to satisfy His devotees, and His qualities are so attractive that Krishna Himself becomes eager to understand Himself. When He is fully decorated and stands with His body curved in three ways -- His eyebrows always moving and His eyes so attractive -- the gopis become enchanted. His spiritual abode is at the top of the spiritual sky, and He resides there with His associates, the cowherd boys, the gopis, and all the goddesses of fortune. It is there that He is known as Madana-mohana." (Teachings of Lord Caitanya, Chapter 9)

God will give us a spiritual master MR. O'GRADY: I am very confused. SRILA PRABHUPADA: So you must approach a spiritual master. MR. O'GRADY: And he makes a decision on how to help me stop this confusion? SRILA PRABHUPADA: Yes, the spiritual master is one who solves all confusion. If the spiritual master cannot save his disciple from confusion, he is not a spiritual master. That is the test. samsara-davanala-lidha-loka- tranaya karunya-ghanaghanatvam praptasya kalyana-gunarnavasya vande guroh sri-caranaravindam This whole confused world is just like a blazing forest fire. In a forest fire all the animals are confused. They do not know where to go to save their lives. In the blazing fire of the material world, everyone is confused. How can that blazing forest fire be extinguished? It is not possible to utilize your man-made fire brigade, nor is it possible to simply pour buckets of water. The solution comes when rain from the clouds falls on the forest fire. Only then can the fire be extinguished. That ability is not in your hands, but is in the mercy of God. So, human society is in a confused state, and it cannot find a solution. The spiritual master is one who has received the mercy of God, and he can deliver the solution to the confused man. One who has received the mercy of God can become a spiritual master and deliver that mercy to others. MR. O'GRADY: The problem is to find this spiritual master. SRILA PRABHUPADA: That is not a problem. The problem is whether you are sincere. You have problems, but God is within your heart. Isvarah sarva-bhutanam. God is not far away. If you are sincere, God sends you a spiritual master. Therefore God is also called caitya-guru, the spiritual master within the heart. God helps from within and from without. Everything is thus described in Bhagavad-gita. This material body is like a machine, but within the heart is the soul, and with the soul is the Supersoul, Krsna, who gives directions. The Lord says, "You wanted to do this; now here is the chance. Go and do it." If you are sincere, you say, "Now, God, I want You." Then He will give you directions. "Yes, now you come and get Me like this." This is His kindness. However, if we want something else, that is all right. We can have it. God is very kind. When I want something, He is in my heart directing me and telling me how to have it. So why should He not give directions on how to have a spiritual master? First of all we must again be eager to revive our God consciousness. Then God will give us a spiritual master. MR. O'GRADY: Thank you very much.

Beatles - Get Back Lyrics Get back, get back. Get back to where you once belonged (KRSNA) Get back, get back. Get back to where you once belonged. (KRSNA) Get back Jojo. Go home Get back, get back. Back to where you once belonged (KRSNA) Get back, get back. Back to where you once belonged. (KRSNA) Get back Jo.

<CENTER>BHAKTI</CENTER><CENTER> By Srila Bhaktisiddhanta Saraswati Thakura Prabhupada </CENTER><CENTER></CENTER>Bhakti is often misunderstood. Such misunderstanding may be of different kinds. Those who are very much addicted to the pleasures of the flesh are liable to mistake such pleasure as love of God. Most people nowadays are anxious to acquire wealth and fame and other good things of this world. They often profess appreciation for the religion of love that was preached by Mahaprabhu Sri Chaitanya. Bhakti is NOT Bhoga Mahaprabhu, as is well known, was opposed to barren asceticism. This attitude of His is much liked by any persons who live a luxurious life. But bhakti or devotion is not bhoga or enjoyment of the pleasures of the senses. There cannot be a greater calumniation of a pure devotee than to call him a worshipper of the goddess of worldly prosperity. The conduct of a devotee is unintelligible to both bhogis (epicureans) and tyagis (ascetics). It is also not less unintelligible to those who study the shastras bythemselves or under teachers who are not true devotees. Few people are sufficiently open-minded to be prepared to recognise the great mercy of Mahaprabhu in rebuking the student, who had studied the shastras under a teacher who had no idea of religion, when the said student, forgetting the propriety of conduct of a kanistha adhikari (neophyte) towards the highest order of devotees, presumed to find fault with the conduct of Mahaprabhu Himself in taking the name of "Gopi" instead of that of Krishna. Similarly Srivas Pandit's conduct in requiring the assistance of a scavenger for removing wine, meat and other articles for the tamasic worship of the goddess of worldly desires, that had been placed at the doorstep of his house by Gopal-Chapal in order to discredit him in the eyes of the people, has also been misunderstood by certain persons who think it is the business of human life to grow rich and live a life of pleasures. Greatest possible obstacle in attainment of love of God The pure devotees, by their sharp rebukes, direct our attention to the gravity of the offence of misunderstanding and misrepresenting the conduct of pure devotees, which is the greatest possible obstacle in the way of the attainment of love of God, although it is liable to be regarded as comparatively trivial by most people, it is, therefore, necessary not to rashly declare such conduct of the pure devotees to be prompted by malice or anger, especially as it is in reality the most unambiguous expression of the highest magnanimity. <CENTER></CENTER> (From “Counterpoint”, issue two, as edited by Sriman Devashis Prabhu. No changes to the text have been introduced in this online version.)