krsna

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How would you understand the purpose? Prof. Hopkins: It's difficult for people outside the society of Krsna consciousness to see what the purpose is. How would you understand the purpose? Simply to make God known? How would you state... Prabhupada: Our purpose is how to become happy. Everyone is struggling how to become happy. Somebody is thinking that 'If I can get money then I'll be happy.' Somebody is thinking that 'If we become one with the Supreme, then I'll be happy.' And somebody thinks that 'If I can get material power, then I'll be happy.' So those who are thinking in terms of money, they are karmis. And those who are thinking in terms of becoming one, they are jnanis. And those who are thinking in terms of getting material power, they are yogis. But the bhaktas, they don't want any such perfection. They, bhaktis, 'Let me worship the Supreme, that's all.' Therefore he has already (indistinct) and they are all in want. Bhakta is satisfied simply by worshiping the Lord. Svamin krtartho 'smi. And all others, karmis, jnanis, yogis, they want something so they cannot be happy. So if happiness is my aim, then I must become a bhakta, otherwise there is no happiness. You are always in want. Somebody is in want of money, somebody is in want to becoming one with the Supreme, and somebody wants to show some jugglery, mysticism. So they want something. And a devotee, he doesn't want all these things. He wants to serve Krsna, that's all. No demand. And he serves Krsna without any motive. Ahaituky apratihata. That is bhakta. Prof. Hopkins: So what you are doing is simply showing people how to be happy. Prabhupada: Yes. Prof. Hopkins: I like that. Prabhupada: Thank you. That is the real want, how to become happy. Prof. Hopkins: It's remarkable how complicated simple things get. Prabhupada: The example is also very simple. Just like a child is crying and somebody is offering some milk, somebody is offering something but he is still crying. Could not find any cause. Then when the child goes to the mother's lap, immediately (claps)--stops. He understands immediately, 'Now I am on the lap of my mother, then everything is all right.' Yam labdhva caparam labham manyate nadhikam tatah. Everyone is hankering after making some profit, this way, that way, this way, that way. But when one becomes, gets that supreme thing then he thinks, 'Oh, I don't want anything.' That is happiness. Unhappiness due to want. So the karmis, jnanis, yogis, they are all in want. They want something. Bhaktas are also sometimes in want. They want Krsna. And in absence of Krsna they are very unhappy, but that unhappiness ia greater than (material) happiness.... -------------------- SB 5.5.35 Purport Lord Rsabhadeva' s Teachings to His Sons krsna-bhakta----niskama, ataeva 'santa' bhukti-mukti-siddhi-kami----sakali 'asanta' The word santa means completely peaceful. Unless all one's desires are fulfilled, one cannot be peaceful. Everyone is trying to fulfill his aspirations and desires, be they material or spiritual. Those in the material world are asanta (without peace) because they have so many desires to fulfill. The pure devotee, however, is without desire. Anyabhilasita-sunya: a pure devotee is completely free from all kinds of material desire. Karmis, on the other hand, are simply full of desires because they try to enjoy sense gratification. They are not peaceful in this life, nor the next, during the past, present or future. Similarly. jnanis are always aspiring after liberation and trying to become one with the Supreme. Yogis are aspiring after many siddhis (powers)--anima, laghima, prapti, etc. However, a devotee is not at all interested in these things because he is fully dependent on the mercy of Krsna. Krsna is yogesvara, the possessor of all mystic powers (siddhis), and He is atmarama, fully self-satisfied. 74-01-07.Mal Letter: Malati 296558/530501 You write that things are in a crises in England, with oil shortage and IRA bombing. Therefore, we have to take shelter of Krsna. If Krsna wants to kill us that is not wrong, if it is His desire. Our business should just to be to follow the regulative schedule, deity worship, distributing prasadam, chanting, book distribution and never mind the material danger. Krsna Consciousness means to be on the platform of deathlessness. Every sloka in Bhagavad-gita and Srimad-Bhagavatam is informing us of this. If you read these books carefully you will understand this platform of deathlessness as opposed to the material condition in which no one wants to die but no one can check death.

Srila Prabhupada, is the Authority. Prabhupada: No, why you bring religion at all? It is science. Religion is a kind of faith. But science is not faith. You may have faith or may not have faith. Science, "Two plus two equal to four," everywhere. Why they forget this? This is a science, vijnana. Jnanam te 'ham sa-vijnanam idam vaksyamy asesatah. It is vijnana. And they are interpreting in different way, "Two plus two equal five." Big, big men, they are doing that. Two plus two equal five because somebody, some big man has said? This is going on. Somebody said, "Two plus two equal to three"; somebody says "Two plus two equal five.In my opinion it is five." And somebody: "In my opinion it is three." What is this nonsense? This is going on. And they are big men. They are leaders, mudha. This is the position of India. D. Desai: But Swamiji, you are just... (Hindi) on Hindu... Prabhupada: I'm not (Hindi). My jnana is Bhagavad-gita. That's all. Neither (Hindi). But what Krsna says, I accept. That's all. They say, "Swamiji, you have done wonderful." I do not know what is magic, wonderful. But one thing wonderful I have done, that I have not adulterated on the words of Krsna. That I have not. And therefore the effect is very good. I have not adulterated. I don't say, "Two plus two equal to five" or "three." I say "Four." Krsna has said. That's all. 770107ed.bom 461033/530501 Prabhupada:.So if you think that Indira Gandhi... I think so also because I have heard so many times. Why not...? Her position is very nice. If she actually follows the instruction of Krsna, her position will be more secure. That is sure. Let her take this. Guest (1): But who will advise her, sir? Prabhupada: I will advise! Guest (1): Ah, that is it. That is the... Prabhupada: You arrange, I will advise her. I am not proud, but I am the authority at the present moment. It is not pride. It is the fact! So let her take! Let her understand. The authority is there. And what is understanding? It is simple truth. Everyone can understand. Any child can understand. There is no difficulty. We make it difficult by our rascal interpretation...

SB 8.19.40 Purport: Lord Vamanadeva Begs Charity from Bali Maharaja "One who rejects things without knowledge of their relationship to Krsna is incomplete in his renunciation." (Bhakti-rasamrta-sindhu 1.2.66) When the body is engaged in the service of the Lord, one should not consider the body material. Sometimes the spiritual body of the spiritual master is misunderstood. But Srila Rupa Gosvami instructs, prapancikataya buddhya hari-sambandhi-vastunah. The body fully engaged in Krsna's service should not be neglected as material. One who does neglect it is false in his renunciation. If the body is not properly maintained, it falls down and dries up like an uprooted tree, from which flowers and fruit can no longer be obtained.

Nasty things called anarthas. Below are two very nice conversations with Srila Prabhupada about how to get rid of those nasty things called anarthas and how to become and recognize a liberated person. Dhrstaketu: ...that one is making progress by how he feels, or should he just simply execute the order of the spiritual master and not worry about how he feels? How should... In other words... Prabhupada: If he is making progress, he must feel. If he is not making progress, then he will not feel. Dhrstaketu: And that feeling is a willingness to serve Krsna or... Prabhupada: No, that is always. Whether he is actually serving Krsna... That is devotion. So if he is actually serving Krsna, then anartha-nivrttih syat bhajana-kriya. Bhajana-kriya means anartha-nivrttih syat. This is the result. If his anartha is not decreasing, or becoming zero, then he is not making bhajana. He is doing something else. Dhrstaketu: And if he's not feeling increased ecstasy, then he should try to change his position or try to perform... Prabhupada: No. There is no change of position. Position is the same. Dhrstaketu: Because once this question was asked that... In class a devotee asked that 'I'm losing my taste for serving the Deity, and I don't know what to do,' and so they asked this question. So... Prabhupada: He can chant. There is no question of 'I am losing interest.' If he is actually following the rules and regulations, there is no question of losing interest. Hari-sauri: There is never any decrease. Dhrstaketu: You mean if one simply follows everything that is outlined in the temple schedule and... Prabhupada: Yes. That should be strictly followed . Dhrstaketu: Then his feeling will gradually develop. He'll gradually develop love then. Prabhupada: Yes. Anartha-nivrttih syat tato nistha. If his anartha is decreased, then he becomes firmly fixed up. There is no question of decreasing. (end) ----------------------- Prabhupada: So, if he's trying for becoming liberated, it is understood that he was not liberated. Dr. Patel: He must have been disillusioned by all this. He has really done work in this way that anybody would be disillusioned. Prabhupada: Now, our point is that if you are not liberated, how you can become leader? That is cheating. Dr. Patel: This is the (indistinct). The political, socio-political... I don't know the sort of... Prabhupada: Our point is that if you do not get knowledge from liberated person, that knowledge is useless. That is cheating. (break) It is very easy. Just like a child. If he takes your direction, he liberated, and if he acts according to his childish nature, then he's conditioned. If you take Krsna's instruction, then you are liberated. If you manufacture your own idea, then you are conditioned. Two things. Child is not actually liberated. He is child. But because he takes blindly the direction of the father, he's liberated. That is mam eva ye prapadyante. Anyone who has surrendered to Krsna and strictly follows what Krsna says, then he is liberated. Otherwise not. If he manufactures idea, then he's conditioned. Dr. Patel: It is what? Sarva-dharman parityajya? Prabhupada: Yes, and it is very easy: 'Henceforward I shall simply follow what Krsna says.' That's all. You become liberated immediately. It is one minute's task, simply to decide that 'No more my concoction, my imagination.' Then he is liberated. Dr. Patel: But this decision, all these things is done by the mind which has got all the vartmas of the past births. Prabhupada: Mind may be, but if I ask the mind that 'You cannot do anything except what Krsna says,' then you are liberated. Very easy. You see? We are doing the same thing. We are not liberated. I am not liberated. But I am presenting Bhagavad-gita as it is. That's all. That's my doing. Dr. Patel: You mean sve sve karmany abhiratah samsiddhim labhate narah. That is your duty you have. That is what ... Prabhupada: So that verse is very important. That mam eva ye prapadyante mayam etam taranti te. As soon as you become fully surrendered to Krsna, you are liberated, not that liberated means one has to grow four hands and eight legs. No. Simply you have to change the consciousness, that 'Henceforward I shall act only as directed by Krsna.' That's all. You are liberated. It is one minute.... Dr. Patel: How do you get that direction moment by moment, hour by hour? Prabhupada: By His representative, by His words, they are present. Where is the difficulty to get His direction? Tad viddhi pranipatena pariprasnena. One who has seen, one who has understood Krsna, take direction from him. 'He's my representative.' Yasya prasadad bhagavat-prasadah. If you get right guru, then you are liberated. If you follow the direction, if you want to please him, yasya prasadad bhagavat-prasadah, then you are liberated. Otherwise, what is the meaning of this? Mam eva ye prapadyante. There is no need of waiting for liberation. 'As soon as one surrenders to Me, he is immediately above the platform of maya.' Aham tvam sarva-papebhyo moksayisyami. Hare Krsna. So what was the Vinoda Bhave's statement published in the paper? Giriraja: That he's not going to give any more public lectures and he's not going to give any more advice to any institutions. Prabhupada: But, now he's thinking that it is useless. Otherwise why he would say like that? And moksa? He's going to try for moksa? Giriraja: Yes. He's saying that by reducing these activities he wants to get moksa. Prabhupada: So, our point is that if he was not on the platform of moksa, liberation, why did he waste his time by spoiling himself and for spoiling others? Now he has come to his senses, it is good, but it is to be understood that he simply spoiled his time and spoiled others' career by misleading them. Thus, without being liberated, nobody can guide anyone. That is useless. That is andha yathandhair upaniyamanah. If you have no eyes, then how can you lead others? If you are blind and they are blind, then what is the use of becoming their leaders? Actually all the so-called leaders and scholars, they are blind themselves and they have become big, big leader. That is the misfortune of the present life. And, therefore, our proposition is you take direction from Krsna and His representative. That's all. That will help you. Try to understand this point. Our system, parampara system, is that I am just like disciple of Bhaktisiddhanta Sarasvati. I don't say that l am liberated. I am conditioned. But because I am following the instruction of Bhaktisiddhanta, I'm liberated. This is the distinction between conditioned and liberated. When one is under the direction of a liberated person... The same thing: Electricity. The copper is not electricity, but when it is charged with electricity, if it is touched, that is electricity. And, similarly, this parampara system, the electricity is going. If you cut the parampara system, then there is no electricity. Therefore it is stressed so much. Sa kaleneha mahata yogo nastah parantapa. The electricity is lost. These people, they do not know. Now at the fag end of life, they are thinking, if intelligent person, that 'What I have done actually?' If one has sense, he should come to this understanding. By cutting some, what is that? Dead trees? The civil disobedience began by cutting dead trees. Is it not? Vinoda Bhave, he began his leadership forty years ago by cutting... Gandhi also, civil disobedience. So this kind of leadership might have been little enthusiasm for the time being, but actually what people gain by that, such leadership? Dr. Patel: Anta-kale 'pi brahma-nirananda. He thinks that way, that in last moment he is, come to that stage, he will be ... Prabhupada: That is very good, but we should know also that so long, whatever he has done, that is from the blind platform, so nobody has gained anything. And if it was on the real platform, then svalpam apy asya dharmasya trayate mahato bhayat. So krsna-bhakti is such nice thing that even a little... The more he advances in sevonmukha, by service, God becomes revealed to him. And then buddhi-yogam dadami tam. Then as he becomes more confidential, then he is imparted buddhi-yogam, means bhakti-yoga. What is that bhakti-yoga? Yena mam upayanti te. 'That bhakti-yoga, by which he can come back to Me.' Not that bhakti-yoga means you remain here in this rotten place. Yena mam upayanti te. Tesam satata-yuktanam bhajatam priti-purvakam, buddhi-yogam dadami tam. He can receive that buddhi-yoga. What is that buddhi-yoga? Yena mam upayanti. So this is required. This is the ultimate goal of life. Dr. Patel: But that buddhi-yoga which we have left undone in the previous birth, God with His mercy gives you that buddhi... Prabhupada: Buddhi-yoga continues, continues. If it is unfinished... Unless that buddhi-yoga is complete, one is not allowed. One is not allowed. He remains within this material world, very opulent position. Position like Indra, Candra, Brahma. They are devotees, but not pure devotees. They have got some tinge of material enjoyment. Therefore they are given big, big post. One has become Brahma, one has become the king of heaven; one has become the king of moon planet, sun planet. They are not ordinary living being.

The bona fide method for continuing the Brahma-Madhva-Gaudiya Parampara is given by Sanatana Goswami in the Hari-Bhakti-Vilasa. This book was composed under the direction of Supreme Lord Sri Caitanya the bestower of religious principles for this age of Kali. In the book, a period close mutual examination is prescribed between the prospective guru and prospective disciple. The First Vilasa: <CENTER>Text 74</CENTER> The Mantra-muktavali instructs, "The guru and aspiring disciple should live together for a year. They should examine each other to find out their nature, character and compatibility. There is no other way of achieving this ." <CENTER>Text 75 </CENTER> The Sruti states, "An aspiring disciple who does not stay together with the guru for a year should not be given diksa-mantra by the guru." <CENTER>Text 76 </CENTER> The Sarasangraha also declares, "The guru should examine an aspiring disciple under his tutelage for a year." <CENTER>Text 78</CENTER> It is described in the Krama-dipika , "The disciple who is desirous to receive diksa [in the Gopala-mantra] must serve the guru for three years employing his wealth, simplicity of heart, affectionate behaviour, full physical endeavour, gentle speech and favourable attitude with the understanding that the guru is as good as the Supreme Lord. In this manner, when the disciple satisfies his guru, he may beg for diksa."

Remain very humble and you should hear from the realized soul <!-- </hs:element168> --><!-- <hs:element13> --><!-- </hs:element13> --><!-- <hs:element60> --><!-- </hs:element60> --><!-- <hs:element72> --> "So these puffed-up persons cannot understand Krishna. One has to become very humble. Christ also says, 'The kingdom of God is for the humble and the meek.' That is actually... And Krishna also says, sarva-dharman parityajya mam ekam saranam vraja [bg. 18.66]. This is the beginning of humbleness: 'Yes, I have nothing, insignificant.' Bahunam janmanam ante jnanavan mam [bg. 7.19]. This is real knowledge, to remain always insignificant before guru -- Krishna. Then it is profit. If somebody thinks that 'I have become more than my guru, more than Krishna,' then he is finished. So one should become very humble and meek. It doesn't matter where he is situated, either this institutionally, brahmacari, grhastha, vanaprastha, sannyasa. Even one has taken sannyasa, he should remain always humble. So never we should think that 'I have become very big personality.' That was the instruction of my Guru Maharaja, that bada vaisnava -- 'I am very big Vaisnava. Everyone should come and obey my orders' -- this is condemned position. The real position is one should be very humble and meek. Jnane prayasam udapasya namanta eva. Namanta means humble. One should be prepared to learn from... Namanta eva san-mukhari... Those who are pure devotee. From them one should be very much anxious to hear. That, the same thing, anyabhilasita-sunyam [brs. 1.1.11]. Who has no other desire in the material world except to serve Krishna, he is pure devotee. So one should be anxious in humbleness to hear from such personality. Sthane... It doesn't require to change. There are so many questions sometimes: whether it is necessary to take sannyasa and it is... By the routine work, it is necessary. But if one is serious, so for him it is not necessary -- ahaituky apratihata -- because for a serious student of devotion, Krishna is in his hand. So anyway, even if you are a sannyasi or grhastha or vanaprastha, it doesn't matter. You should remain very humble. That is required. Sthane sthitah. And you should hear from the realized soul in humbleness. Then the Krishna, the great, He will be conquered by you." (Srila Prabhupada lecture, Mayapur, February 10, 1976)

Secret of Krsna Consciousness This is my favorite story from the biography of Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada. "The vice-chancellor of the Benares Hindu University, a very famous man of his time, named Madan Mohan Malaviya came to the Gaudiya Math and had some intricate, philosophical questions to present to Sarasvati Thakura. Sarasvati Thakura said, "I won't answer you, but you should ask the devotees who are washing the arati paraphernalia." The scholar then said, "No. I am asking very difficult questions on Vedanta: They won't be able to answer!" However, Sarasvati Thakura insisted that he go and ask those pujaris, who were cleaning the Deity paraphernalia at that particular time. So, being submissive to the will of Sarasvati Thakura, he went to ask them. When he approached them, they said, "Well now we're busy washing these plates, but please help us, and when we've finished then your question will be solved." Even though he was such a famous, respectable man, he agreed to join in and help do this humble service. After all the brass was cleaned, he returned to Sarasvati Thakura without saying anything more to the pujaris. Sarasvati Thakura then asked him, "Did you get the answer to your questions?" Madan Mohan Malaviya replied, "Yes, even without discussion. When I was helping clean the arati paraphernalia the answers automatically came in my mind." Sarasvati Thakura then replied, "Yes. The philosophy of Krsna consciousness can be understood by a service attitude, not by any amount of intellectualism. 'Sevonmukhe hi jihvado...' Just by reading books and reciting slokas - that won't help you. Serving God will give us all the answers to the questions in the sastras. My guru, Gaura Kisora Das Babaji, was not literate, not a pandit, but all the slokas and siddhantas came to his mouth, because he was sevonmukha - inclined to serve Krsna.":pray:

Harvesting Electricty From Outer Space Sun-gathering satellites in geo-synchronous orbits 22,000 miles in the sky. Source: http://www.cnn.com/2008/TECH/science/05/30/space.solar/index.html LONDON, ENGLAND, June 1, 2008: Jyoti is the Hindi word for light. It’s something Pranav Mehta has never had to live without. And he is lucky. Near where he lives in Gujarat, one of the most prosperous states in India, thousands of rural villages lack electricity or struggle with an intermittent supply at best. “Rural India is suffering a lot because of a lack of energy,” said Mehta.Much of that electricity will come from coal-fired power plants, like the US$4 billion so-called ultra mega complex scheduled to be built south of Tunda Wand. Yet Mehta has another solution for India’s chronic electricity shortage, one that does not involve power plants on the ground but instead massive sun-gathering satellites in geosynchronous orbits 22,000 miles in the sky. His dream is to have satellites that would electromagnetically beam gigawatts of solar energy back to ground-based receivers, where it would then be converted to electricity and transferred to power grids. And because in high Earth orbit, satellites are unaffected by the earth’s shadow virtually 365 days a year, the floating power plants could provide round-the-clock clean, renewable electricity. “This will be kind of a leap frog action instead of just crawling,” said Mehta, who is the director of India operations for Space Island Group, a California-based company working to develop solar satellites. “It is a win-win situation.”

Anyway, this defying the authority of God, this is the our main material disease. That is explained, evam parabhidhyanena kartrtvam. It is foolishness. Kartrtvam. He is completely under the control of material nature; still, he is thinking, "I am free. I am the master. I can do anything, whatever I like. There is no need of accepting the authority of God." This is called maya. Maya-mohita. Tribhir gunamayair bhavair mohitam nabhijanati, mam ebhyah param avyayam [bg. 7.13]. These rascals, they are bewildered by the three kinds of material modes of nature. Tribhir gunamayair bhavair mohitam nabhijanati, mam ebhyah param. They cannot understand that in the background of everything there is the supreme authority of God. This is called atheism. Although they are being kicked every moment by the modes of material nature, they are feeling that "I am under the control of some power, superior power..." That is appreciating. Just like I gave you the example: the death, janma-mrtyu-jara-vyadhi [bg. 13.9]. They are trying to stop, the birth control, but still, the statistics is that every second or every moment, every three minutes, there is one population increased. So this is janma. Similarly, mrtyu. Mrtyu means death. So there are so much scientific improvement, medicine and technology and so many things, but who can check mrtyu, death? Even the scientist cannot. Big, big scientist, why do they not manufacture something that "As soon as I am dead, please inject this medicine. I will come out again." No, that is not possible. So you cannot solve the problem of janma, or you cannot solve the problem of mrtyu. You cannot solve the problem of being old, invalid, disease. Then where is your solution of problems? But still, they are proud, "We are advancing." What you have advanced? The real problem are there. Nobody could solve. Try the history of the whole world. There have been so many big, big empires: the Roman Empire, the British Empire, the Mogul Empire. But where are those empires, and where are those emperors? When I go to Agra, I pass through the fort, and they show, "Here the emperor Shah Jahan lived. Here the emperor..." Where is that Shah Jahan now? The place is there. Similarly, in France, in a park there is Napoleon's statue: "Napoleon and France, the identity." And I asked them that "Your France is here, but where is your Napoleon?" (laughter) So this is going on, foolishness, so many foolish persons, full of... And they are controlling this material world. Therefore it is very precarious condition. Andha yathandhair upaniyamanas te 'pisa-tantryam uru-damni baddhah [sB 7.5.31]. Isa-tantryam. Just like if your hands and legs are tied very fast with some rope, and if you say, "I am independent," what is the meaning of it? If your hands and legs are tied up by a strong rope and still you think that you are independent, has it got any meaning? Similarly, we are tied up by the stringent rules and regulation of the material nature so fast, and still if we think that we are independent, is that very sanity conjecture? No. Even in your eating process, you are so much tied up by the rules and regulation that if you eat little more than you can digest, then there will be some disease immediately. Immediately there will be indigestion, diarrhea. You will have to suffer. If you enjoy when you are youthful too much sex life, then after a few days you will be impotent, no more sex life. In this way we are simply tied up by the rules and regulation of the material nature, and still, we are defying the authority and thinking, "I am independent." This is called rascaldom, mudha. They have been described in the Bhagavad-gita as mudha, all rascals. You cannot control the laws of material nature and you are thinking you are independent? And the laws of material nature means material nature is the agent. Real conductor is Krsna. Krsna says, mayadhyaksena prakrtih suyate sa-caracaram hetunanena kaunteya jagad viparivartate [bg. 9.10] So behind the material nature there is God. Under His direction material nature is working. Chayeva yasya bhuvanani bibharti durga [bs. 5.44]. Durga, the material nature power, is working just like chaya, shadow. So in this way... There is a Bengali verse, pisaci paile yena mati-cchanna haya maya-grasta jivera haya se bhava udaya Pisaci, ghost, witch. There is some haunting of ghost, and when a man is ghostly haunted, he speaks so many nonsense. Maya-grasta. Pisaci paile yena mati-cchanna haya. Similarly, under the spell of maya we defy everything, "Where is God? Can you show me God?" He is seeing every step God. God is explained in the Bhagavad-gita, how you can see God in every step, if you learn how to see God. That is taught in the Bhagavad-gita. Krsna says, raso 'ham apsu kaunteya prabhasmi sasi-suryayoh [bg. 7.8]. God is teaching that "You try to see Me in this way." What is that? "When you taste the water of, the taste of the liquid, water or anything," raso 'ham apsu kaunteya, "that taste is I am." So you want to see God, but you are tasting so many liquid thing. Why don't you think that "Here is God. The taste is God"? God is teaching. You learn how to see God. Your this blunt eyes, how you can see God now? You try to see God in this way, as God says, raso 'ham apsu kaunteya prabhasmi sasi-suryayoh [bg. 7.8]. Now, if actually a philosophical minded man is there, if he simply makes research, "Wherefrom this nice taste came in the water?" he can see God because ultimately he has to come to God. If he researches, make research, "Wherefrom the sunshine came...?" You can say the sunshine is coming from the sun globe, but for further research work, you cannot go even there. But if you are actually student, philosophical minded, if you make darsana... Philosophy means darsana. Darsana means seeing. See more, see more, see more. In this way you will ultimately come. Isvarah paramah... Then he will come to this conclusion: bahunam janmanam ante jnanavan mam prapadyate [bg. 7.19]. If you are actually serious student, research worker, then after executing research work for many, many birth, when you are actually wise, jnanavan, then you will surrender to Krsna. Vasudevah sarvam iti sa mahatma sudurlabhah [bg. 7.19]. So this is the way. But these rascals, infatuated by false ego and under the spell of material nature, being kicked by material nature, thinking that he is kartr, karta... Kartaham iti manyate. Kartrtvam: "I am doing. I am... We have made so much advance in research, so much scientific advancement, this and that, so many things." No. It is not possible. Without God's hand, you cannot do anything. Sarvasya caham hrdi sannivisto mattah smrtir jnanam apohanam ca [bg. 15.15]. A scientist working very hard to find out some chemical or some physical thing, but there are many others working. But unless Krsna from within gives his proper intelligence, he cannot invent the particular thing. That is not possible. Krsna gives him intelligence. Mattah smrtir jnanam apohanam ca [bg. 15.15]. One... Two scientists working: one has become successful, and one is not successful. Why? Both are working very hard. The one is favored by Krsna, and the other is not favored. Otherwise how you can explain? If material knowledge is sufficient, both of them working hard to find out the truth of a scientific discovery, but one is able to find out, another is not able, then how you can explain these discrepancies? The only explanation is that one is favored by Krsna, and the other is not favored. Actually, it so happened. You know this Marconi's invention of wireless telegram. So Marconi and many other scientist were working on this line. One of them was Sir Jagadish Candra Bose. So this was explained by Sir Jagadish Candra Bose in a meeting -- I was a boy at that time, in Calcutta -- that they were discussing, Marconi and Dr. Bose, Sir Jagadish Candra Bose, about these waves, and so actually Dr. Bose discovered this wireless. The Marconi heard it from Bose, and immediately he published in the paper. And the British government gave him preference that he became the inventor of this wireless telegram, but actually it was Dr. Bose. So that means he was favored. Krsna gave him intelligence, "Now you take this opportunities, takes this theory explained by Dr. Bose, and you publish it. You get the name." Nimitta-matram bhava savyasacin. This is the explanation. One is working very hard day and night, and another is enjoying the result. Why? That is prakrteh kriyamanani gunaih karmani sarvasah, ahankara [bg. 3.27]. You may think that you are doing, but you are under the control of the material nature, and the material nature is controlled by the Supreme Personality of Godhead. So therefore, ultimately, you are controlled by the Supreme Personality of Godhead. But being spelled by the material nature, he is thinking that... evam parabhidhyanena kartrtvam prakrteh puman karmasu kriyamanesu gunair atmani manyate Atmani, gunaih. So we have contacted, we have infected some prakrti, some guna, some quality of the material nature. We are acting in that way. So at the present moment the material life means we are all working under the spell of this material nature, gunaih, gunaih. So I have got this body, Indian body. I am thinking, "I am Indian. My duty is like this, like that." One is born in America. He is thinking like that. One is born in dog family. He is thinking like that. One is born in cat's family... In this way, different varieties of body and different varieties of thinking. Different varieties of body. It is due to the body. So karmasu kriyamanesu. We do actually according to the body or according to the temperament. Karmasu kriyamanesu gunaih. And that is spelled by this material nature. And I am identifying myself in that way: "I am this,I am that,I am Hindu,I am Muslim,I am Christian,I am brahmana,I am American,I am Christian," like that. Gunaih karmani sarvasah. So this is our conditional life. Because Kapiladeva is speaking on the subject matter of atma-darsana. So if we identify like that, that "I am American,I am Indian,I am brahmana,I am ksatriya," or "I am cat,I am dog," then we shall continue this life, this conditional life by the material nature. We shall continue forever. Nitya-baddha. Forever. "Forever" means we cannot calculate how long we shall continue. That is... It is not nitya actually, but because I do not know from whence it has begun, neither I know when it will end, therefore it is called nitya-baddha. Nitya-baddha. So we are nitya-baddha, eternally bound up, by these laws of material nature, and we are wandering throughout the universe according to karma. Urdhvam gacchanti sattva-sthah [bg. 14.18]. If we work on the sattva-guna... Gunaih karmani... We... Vicitra: there are so many varieties. So we may go sometimes up to Brahmaloka. That is not very difficult. But abrahma-bhuvanal lokah punar avartino 'rjuna [bg. 8.16]. Either you go to Brahmaloka or Patalaloka or any loka, this form or that body, you will have to go through these four principles of material condition: birth, death, old age and disease. That is not possible to overcome. That you can overcome only -- mam eva ye prapadyante mayam etam taranti te [bg. 7.14]. Therefore the conclusion is that instead of serving under the spell of material nature, let us immediately transfer our position to become the original. Original means eternal servant of God, Krsna. Therefore Caitanya Mahaprabhu said, jivera svarupa haya nitya-krsna-dasa [Cc. Madhya 20.108-109]. That is our constitutional position. We are eternal servant of God, Krsna. So if we take to it immediately... Krsna says also, mam eva ye prapadyante mayam etam taranti te [bg. 7.14]. The spell of maya we can overcome if we immediately take the instruction of Krsna, that He says, "You surrender unto Me, and I shall give you all protection from the sinful reaction of your life." So that is our business, immediately. But we do not know. There is no such education. Na te viduh svartha-gatim hi visnum [sB 7.5.31]. They do not know what should be the aim of education, aim of life. They do not know it. They..., because they are bewildered. Yaya sammohito jiva atmanam tri-gunatmakam manute [sB 1.7.5]. Atmanam sammohito jivah, being bewildered, being captivated, yaya sammohito jivah, with the maya, the material nature, being captured and bewildered by her, yaya sammohito jiva atmanam tri-gunatmakam, he is thinking that "I am identified with the three gunas." Somebody is thinking that "I am brahmana. I am brahmana, the most pure, most exalted person in the human society." This is sattva-guna. Tri-gunatmakam. Somebody is think..., identifying himself with the sattva-guna, somebody is identifying himself with the rajo-guna, somebody is identifying himself in the tamo-guna, or somebody is identifying with the mixed up. So in this way going on. Yaya sammohito jivah. Vyasadeva said, yaya sammohito jiva atmanam tri-gunatmakam, manute anartham. So anartham, some useless purpose of life, anartham. So the Vyasadeva recommended, or Suta Gosvami said, anartha upasamam saksad bhakti-yogam adhoksaje. If you want to get out of this anartham, unwanted and purposeless life of material existence... That one should first of all understand, that this material existence is anartham. Anartham means purposeless life. There is no purpose. Real purpose should be how to get out of the spell of material nature. That is real purpose. They do not know. They do not know. They are taking very seriously some temporary purpose of life, which will be changed with the change of body. Now, as human being, I am manufacturing so many purposes of life, but as soon as the body is changed and I get the body of a cat or dog or tree, the whole purpose is changed. Therefore it is purposeless life, anartham. There is no meaning of this purpose. Because everything will be changed with the change of your body. Therefore they do not... They shudder to think of, that "We have got next life." They therefore deny, "No, there is no next life. This life is finished." A foolish life. That is not. So anartha upa... In order to get out of this anartham, purposeless life, anartha upasamam... Upasamam means curbing down or finish it, upasamam, finishing. Anartha upasamam saksad bhakti-yogam adhoksaje. The... If you want to be free from this purposeless, useless life, then you have to engage yourself in the bhakti-yogam adhoksaje, to the Supreme. Anartha upasamam saksad bhakti-yogam. Saksat, directly. Yo may have many other means to become free from this useless, purposeless life. There may be karma, jnana, yoga. But that is indirect. That is not actually factual. Suppose a poor man is trying to get out of this condition, poor condition. He becomes a rich man. So that is also purposeless. From poor man to become rich man, it is also purposeless. Because today you are rich man; again you will become poor man. Punah punas carvita-carvananam [sB 7.5.30], chewing the chewed, sometimes poor man, sometimes... Practically we see a man in our presence. He was very poor man; he became rich man. And again his everything, business, failed. He again became a poor man. So this kind of poor man, rich man, sometimes Brahma, sometimes ant, sometimes cats, dogs -- this is all purposeless life. Purpose... Real life is eternal blissful life, sac-cid-ananda-vigraha [bs. 5.1]. That should be our aim of life. So if you want that life and if you want to get free from this purposeless life, anartha upasamam saksad bhakti-yogam adhoksaje, then you have to take to bhakti-yogam, transcendental loving service to the Lord. That is called bhakti-yogam. People do not know. Therefore Suta Gosvami says, lokasya ajanatah: "These people, they do not know it, how to get out of this purposeless life." Anartha upasamam saksad bhakti-yogam adhoksaje, lokasya ajanatah. The people, general people, they do not know it; neither they are interested, because they are so fool. So lokasya ajanato vidvams cakre satvata-samhitam [sB 1.7.6]. Vidvan, Vyasadeva, the vidvan, he compiled this Srimad-Bhagavatam. So srimad-bhagavatam amalam puranam. If you read Srimad-Bhagavatam... (end) >>> Ref. VedaBase => Srimad-Bhagavatam 3.26.6 -- Bombay, December 18, 1974

"Atheistic Arrogance" Srimad-Bhagavatam 3.26.06 Bombay, December 18, 1974 listen <HR width="60%" color=#ff0000 SIZE=1> "Due to his forgetfulness, the transcendental living entity accepts the influence of material energy as his field of activities, and thus actuated, he wrongly applies the activities to himself." evam parabhidhyanena kartrtvam prakrteh puman karmasu kriyamanesu gunair atmani manyate [sB 3.26.6] Being influenced by the modes of material nature, he is, the living entity, is identifying himself with the particular type of material nature, particular modes of material nature. We are getting different types of bodies according to the modes of material nature. Prakrteh kriyamanani gunaih karmani sarvasah [bg. 3.27], in the Bhagavad-gita it is also said. Whatever we are doing, we are doing under the spell of material nature. Just like a madman. A madman is insulting his father. Why? Naturally a man is not supposed to insult his father, but being maddened, sometimes we have seen that insults his father. I... One friend... I went to the Poona lunatic asylum with the father of the patient. The complaint was that the son who is mad was kept in Poona at the lunatic asylum. He would attack his father immediately he sees. His only anger was with his father. So similarly, nature is the father, son is respectful to the father. But sometimes, in madness, he is not only disrespectful, but he want to insult actually. As this is quite happening in our daily experience, similarly, we are sons of the Supreme Personality of Godhead. That is a fact. Krsna says in the Bhagavad-gita, sarva-yonisu kaunteya sambhavanti murtayo yah: [bg. 14.4] "All different types of bodies, they are born of the mother, material nature, and I am the seed-giving father." This is the fact. We living entities... Just like father gives the seed within the womb of the mother, and then the son develops a body from the ingredients supplied by mother's body, and when the body is completely developed, the child comes out with a particular type of body given by the mother, in the same way, we living entities, we are part and parcel of God. So sa aiksata. The Vedic information is... Sa asrjata. We gives seeds with a particular part of the body, but Maha-Visnu, simply by glancing over the material nature, mahat-tattva, He impregnates the material nature with so many living entities. Sa asrjata, sa aiksata. These are the information. The Supreme Personality can give birth through His eyesight. He doesn't require to use it, genital. Because we get information from Brahma-samhita, angani yasya sakalendriya-vrttimanti pasyanti panti kalayanti ciram jaganti, ananda-cinmaya-sad-ujjvala [bs. 5.32]. These are description in the Brahma-samhita. We can see only with our eyes, but the Brahman, Parabrahman, Visnu, He can beget children also with eyesight. We can eat with our mouth, tongue, but Krsna can eat by seeing. Sometimes the argument is put forward by the atheist class of men that "You are offering foodstuff to the Deity, but when He has eaten? The foodstuff is still lying there." (aside:) The children may be taken away. So he does not know, the atheist class man, that Krsna can eat simply by seeing. He has eaten everything, and again He has left everything. Purnasya purnam adaya purnam evavasisyate [iso Invocation]. This is Krsna's eating. He can eat the whole foodstuff, and it still remains as prasadam for distribution to the devotee as it is. So the atheists cannot see it. They think that it is lying there. It is lying there, but no, that is not the fact. Krsna has eaten. And Krsna, simply seeing by the eyes, He has eaten. It is a great science. One has to learn. So we are all sons of God. This is a fact, either I am human being or demigod or cats or dog or tree or plants or insect, anything, all living entities. Krsna says, sarva-yonisu. Sarva-yonisu mean "All different forms or species of life, as many living entities there are, they are all My sons." Aham bija-pradah pita: [bg. 14.4] "I am the seed-giving father," or "They are all My sons." This is our relationship. Actually, this is our relationship with Krsna. And as the father and son relationship means the son may live at the cost of the father... Father has got immense property. They can enjoy. But they must remain very obedient to the father -- very natural -- then he is happy. If the father is very rich man, he has got all the resources, and if the son is obedient, then where is trouble? Is there any trouble? Father wants simply... Father is ready to give all the property to the sons. That is natural inclination. And the son's duty is just to become obedient to the father. But that we have rebelled: "No, why shall I be obedient?" Therefore it is said, evam parabhidhyanena kartrtvam prakrteh puman. All the living entities in this material world, they are thinking that "I am proprietor. I am supreme. I can do anything, whatever I like. There is no question of accepting any authority of God. These are primitive thoughts. We are self-sufficient." That means he is speaking all nonsense under the influence of prakrti. He is a rascal number one. Just like a madman speaks so many things full of rascaldom -- nobody cares for -- similarly, when a devotee sees that a nondevotee atheist is claiming so many things for himself without giving credit... Even big, big swamis, they are teaching that "Why you are giving credit to God?" The communists also. There are big swamis, they also say like that, that "You are working hard. You have got some good result. Why you are giving credit to God?" These things are being taught. And the atheist also says, "I have worked hard. I have achieved this nice result. It is due to my labor." And..., but when he is in loss, then the credit goes to God. Bhagavan ki chaya chalagiya(?) (laughter) When he gets something, that is his credit. And he loses something -- that goes to the responsibility of God: "Why God has created so much trouble? Why God has...," so many things. So this is foolishness. Tvaya abhihita. This is called spell of maya. So under the spell of maya, para, para abhidhyanena kartrtvam, he becomes independent and talks all nonsense. prakrteh kriyamanani gunaih karmani sarvasah ahankara-vimudhatma kartaham iti manyate [bg. 3.27] Actually, he is being pulled by the material nature. Just like dog, chained, he has to do according to the master desire, similarly, we are also chained by the prakrti, material nature, and we are being forced to act according to the dictation of the material nature. But ahankara-vimudhatma. Because he is bewildered, he is thinking... You will find in the beach so many dogs. They are very proudly jumping and thinking that "I have got full independence," but actually he is dependent. So every one of us, we are dependent on prakrti. Caitanya Mahaprabhu described the constitutional position of the living entity. When Sanatana Gosvami inquired that "What is the constitutional position of us?" He ex... It is a fact. This is intelligence. It is a fact that we are under the control of the material nature, daivi hy esa gunamayi mama maya [bg. 7.14], and we are acting under the control of material nature. However great scientist I may be, however great politician, prime minister I may be, but when nature will say, "Please get out," we have to do it. You cannot, by your so-called scientific method, you can say, "No, no, I shall remain. Who can drive me away?" That is not possible. So this is a fact, that they are defying the authority of God. They say that "What is the use of accepting God?" because foolish. They... Just like the communist class men, they say, "The religion is the cause of all falldown of the human society, religion." Therefore they are very much against religion. When I was in Moscow, in the airport, my custom checking was being done. So they found out one Bhagavad-gita. So immediately the custom officer called police. So I thought, "Now my destiny is finished, because... (laughter) Because I know that these people send anyone to some unknown place. You cannot question." In our country that is also coming very soon. Anyone government can send anywhere. So the policeman, two policemen came. So they saw the Bhagavad-gita. Of course, by Krsna's grace, they said, "Oh, no, there is nothing dangerous. They can go." This is the country, Moscow. I have got practical experience in going there. And always suspicious. And the people in general, they are very unhappy, very unhappy, because they have no freedom. A young man cannot go out of the country. So they may advertise so much, but so far I have got experience -- the most wretched country. Everyone is fearful. And they are not very prosperous, not rich or... Comparing to the other cities of Europe or America, Moscow is a very poor city.

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

Such high noble ideals....truly amazing!

Srila A.C. Bhaktivedanta Swami Prabhupada The Divine Current will never be Obstructed

"Please accept my blessings. I thank you very much for your nice letter, and for your inquisitiveness. You are Krishna's part and parcel. As you love your hands and legs, as you feel when your hand is in trouble, similarly Krishna feels for you when you are in trouble. The hand has value when it is attached to the body. Similarly, we have values when we are Krishna Conscious. The hand has no value detached from the whole body. Krishna is the Whole and we are His parts and parcel. Try to understand this philosophy of simultaneously one and different. The hand and body is created all at a time. It is not that the body is created first and then the hand is created. Our relation with Krishna is like the hand and the body. Therefore, Krishna and we both are eternal, and there is no history of eternity. It has no beginning and no end. Krishna is blue because He is all attractive. The sky is blue because it reflects Krishna's blue color in the spiritual sky as much as the sunlight is reflected through skylight glasses. I hope your questions are fully answered; if at any time you have got some questions, please write and send them to me. Thanking you once more for your nice letter." ~ SP Letter to William Odell, Los Angeles, CA February 4, 1968

KRSNA Personally Instructs Through Guru Guru's Instructions = KRSNA's Instructions "The instruction given in my books is supposed to be personal instruction. When we read the Bhagavad-gita As It Is, it is understood that we are receiving personal instructions of Krsna. No physical barrier is there in the case of spiritual affairs.":pray: (Letter to Dhrstaketu, 14th October, 1973)

All of Me, namely My actual eternal form and My transcendental existence, color, qualities and activities -- let all be awakened within you by factual realization, out of My causeless mercy. PURPORT The secret of success in understanding the intricacies of knowledge of the Absolute Truth, the Personality of Godhead, is the causeless mercy of the Lord. Even in the material world, the father of many sons discloses the secret of his position to the pet sons. The father discloses the confidence unto the son whom he thinks worthy. An important man in the social order can be known by his mercy only. Similarly, one must be very dear to the Lord in order to know the Lord. The Lord is unlimited; no one can know Him completely, but one's advancement in the transcendental loving service of the Lord can make one eligible to know the Lord. Here we can see that the Lord is sufficiently pleased with Brahmaji, and therefore He offers His causeless mercy to him so that Brahmaji may have the factual realization of the Lord by His mercy only. In the Vedas also it is said that a person cannot know the Absolute Truth Personality of Godhead simply by dint of mundane education or intellectual gymnastics. One can know the Supreme Truth if one has unflinching faith in the bona fide spiritual master as well as in the Lord. Such a faithful person, even though illiterate in the mundane sense, can know the Lord automatically by the mercy of the Lord. In the Bhagavad-gita also, it is said that the Lord reserves the right of not being exposed to everyone, and He keeps Himself concealed from the faithless by His yoga-maya potency. To the faithful the Lord reveals Himself in His form, quality and pastimes. The Lord is not formless, as wrongly conceived by the impersonalist, but His form is not like one that we have experienced. The Lord discloses His form, even to the extent of measurement, to His pure devotees, and that is the meaning of yavan, as explained by Srila Jiva Gosvami, the greatest scholar of Srimad-Bhagavatam. The Lord discloses the transcendental nature of His existence. The mundane wranglers make mundane conceptions of the form of the Lord. It is said in the revealed scriptures that the Lord has no mundane form; therefore persons with a poor fund of knowledge conclude that He must be formless. They cannot distinguish between the mundane form and the spiritual form. According to them, without a mundane form one must be formless. This conclusion is also mundane because formlessness is the opposite conception of form. Negation of the mundane conception does not establish a transcendental fact. In the Brahma-samhita it is said that the Lord has a transcendental form and that He can utilize any one of His senses for any purpose. For example, He can eat with His eyes, and He can see with His leg. In the mundane conception of form, one cannot eat with one's eyes or see with his leg. That is the difference between the mundane body and the spiritual body of sac-cid-ananda. A spiritual body is not formless; it is a different type of body, of which we cannot conceive with our present mundane senses. Formless therefore means devoid of mundane form, or possessing a spiritual body of which the nondevotee can have no conception by the speculative method. The Lord discloses to the devotee His unlimited varieties of transcendental bodies, all identical with one another with different kinds of bodily features. Some of the transcendental bodies of the Lord are blackish, and some of them are whitish. Some of them are reddish, and some are yellowish. Some of them are four-handed and some of them two-handed. Some of them are like the fish, and some are like the lion. All these different transcendental bodies of the Lord, without any differential category, are disclosed to the devotees of the Lord by the mercy of the Lord, and thus the impersonalists' false arguments claiming the formlessness of the Supreme Truth do not appeal to a devotee of the Lord, even though such a devotee may not be very advanced in devotional service. The Lord has unlimited numbers of transcendental qualities, and one of them is His affection for His unalloyed devotee. In the history of the mundane world we can appreciate His transcendental qualities. The Lord incarnates Himself for the protection of His devotees and for the annihilation of the faithless. His activities are in relationship with His devotees. Srimad-Bhagavatam is full of such activities of the Lord in relationship with His devotees, and the nondevotees have no knowledge of such pastimes. The Lord lifted the Govardhana Hill when He was only seven years old and protected His pure devotees at Vrindavana from the wrath of Indra, who was overflooding the place with rain. Now this lifting of the Govardhana Hill by a seven-year-old boy may be unbelievable for the faithless, but for the devotees it is absolutely believable. The devotee believes in the almighty potency of the Lord, while the faithless say that the Lord is almighty but do not believe it. Such men with a poor fund of knowledge do not know that the Lord is the Lord eternally and that one cannot become the Lord by meditation for millions of years or by mental speculation for billions of years. The impersonal interpretation of the mundane wranglers is completely refuted in this verse because it is clearly stated here that the Supreme Lord has His qualities, form, pastimes and everything that a person has. All these descriptions of the transcendental nature of the Personality of Godhead are factual realizations by the devotee of the Lord, and by the causeless mercy of the Lord they are revealed to His pure devotee, and to no one else. (Srimad-Bhagavatam 2.9.32 and Purport)

Albert Einstein (1879-1955)

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<TABLE class=contentpaneopen><TBODY><TR><TD vAlign=top align=left width="70%" colSpan=2>"...words have to be received from the lips of a pure devotee." Written by Srila Bhaktisiddhanta Saraswati Thakura </TD></TR><TR><TD class=createdate vAlign=top colSpan=2> </TD></TR><TR><TD vAlign=top colSpan=2> Eulogy of Srila Bhaktivinoda Thakura It is not empiric wisdom that is the object of quest of the devotee. Those who read the scriptures for gathering empiric wisdom will be pursuing the wild goose chase... The mutual admiration society of dupes does not escape, by the mere weight of their number, the misfortunes due to the deliberate pursuit of the wrong course in accordance with the suggestions of our lower selves... Thakura Bhaktivinoda is acknowledged by all his sincere followers as possessing the powers of the pure devotee of Godhead. His words have to be received from the lips of a pure devotee. If his words are listened from the lips of a non-devotee they will certainly deceive. If his works are studied in the light of one's own worldly experience their meaning will refuse to disclose itself to such readers. His works belong to the class of the eternal revealed literature of the world and must be approached for their right understanding through their exposition by the pure devotee. If no help from the pure devotee is sought, the works of Thakura Bhaktivinoda will be grossly misunderstood by their readers. The attentive reader of those works will find that he is always directed to throw himself upon the mercy of the pure devotee if he is not to remain unwarrantably self-satisfied by the deluding results of his wrong method of study. The writings of Thakura Bhaktivinoda are valuable because they demolish all empiric objections against accepting the only method of approaching the Absolute in the right way. They cannot and were never intended to give access to the Absolute without help from the pure devotee of Krishna. They direct the sincere enquirer of the truth, as all the revealed scriptures do, to the pure devotee of Krishna to learn about Him by submitting to listen with an open mind to the transcendental sound appearing on his lips. Before we open any of the books penned by Thakura Bhaktivinoda, we should do well to reflect a little on the attitude which serves as the indispensable prerequisite to approach its study. It is by neglecting to remember this fundamental principle that the empiric pedants find themselves so hopelessly puzzled in their vain endeavor to reconcile the statements of the different texts of the scriptures. The same difficulty is already in process of overtaking many of the so-called followers of Thakura Bhaktivinoda and for the same reason... Those who want to understand the contents of the volumes penned by the piecemeal acquisitive method applicable to deluding knowledge available to the mind on the mundane plane, are bound to be self-deceived. Those who are sincere seekers of the truth are alone eligible to find Him, in and through the proper method of His quest. In order to be put on the track of the Absolute, listening to the words of the pure devotee is absolutely necessary. The spoken word of the Absolute is the Absolute. It is only the Absolute Who can give Himself away to the constituents of His power. The Absolute appears to the listening ear of the conditioned soul in the form of the name on the lips of the sadhu. This is the key to the whole position. The words of Thakura Bhaktivinode direct the empiric pedant to discard his wrong method and inclination on the threshold of the real quest of the Absolute. If the pedant still chooses to carry his errors into the realm of the Absolute Truth he only marches by the deceptive by-path into the regions of darker ignorance by his arrogant study of the scriptures. The method offered by Thakura Bhaktivinoda is identical with the object of the quest. The method is not really grasped except by the grace of the pure devotee. The arguments, indeed, are these. But they can only corroborate, but can never be a substitute for, the word from the living source of the Truth who is no other than the pure devotee of Krishna, the concrete Personal Absolute. Source: The Harmonist, Dec. 1931, vol. XXIX No. 6 </TD></TR></TBODY></TABLE>

Nanda Maharaja had 900,000 cows. Srila Visvanatha Cakravarti Thakura gives this description of the cows of Vrindavana: Krishna knew every cow by name. If any cow was missing Krishna would immediately chase after the missing cow and call her by name. The cows were divided into herds by color, either black, white, red, or yellow. In each color there were 25 further divisions making a total of 100 herds. There were also eight herds of cows that were spotted or speckled or had heads shaped like a mridanga or that had tilak marks on their foreheads. There was a total of 108 different herds of cows. Each of the 108 herds had a herd leader. "Thus when Krishna calls out, 'Hey Dhavali' (the name of a white cow) a whole group of white cows comes forward, and when Krishna calls 'Hamsi, Candani, Ganga, Mukta' and so on, the twenty-four other groups of white cows come. The reddish cows are called 'Aruni, Kunkuma, Sarasvati, etc., the blackish ones 'Shyamala, Dhumala, Yamuna, etc., and the yellowish ones are Pita, Pingala, Haritaki, etc. " (Srimad Bhagavatam 10.35.19 purport) "As described in the Brahma Samhita (surabhi apbipalayantam), Lord Krishna on His planet, Goloka Vrindavana, engages in tending the surabhi cows. These cows are the Lord's pet animals." (Srimad Bhagavatam 8.8.2 purport)

The initiating guru</I> is the external manifestation of God "When we are sincere, Krishna helps us, either in external direction by the spiritual master or internally by His (God's) Paramatma expansion." - Letter to: Pradyumna--Vrindaban 25 August, 1967 "Spiritual master is external manifestation of God. God is within and without . . . helping from within and without. Within as Paramatma and without as spiritual master. Both ways. So we have to take both ways--from inside, from outside." - Conversation Including Srimad-Bhagavatam 1.2.1-34 Recitation & Explanation--April 1, 1969, San Francisco Teaching two ways: from inside and outside "Krishna is so merciful, He's trying to educate from within and outside. He sends His representative to teach. So He's trying to bring all these living entities back to home, back to Godhead. Two ways: from inside and outside." - Morning Walk--December 10, 1973, Los Angeles

The Names in the maha-mantra are Hare, Krsna and Rama. The followers of the Sankaracarya school, as well as those of the Ramanuja and Madhva schools, conceive the Name of Hare to be the vocative case of Hari. Thus for them 'Hare' means Narayana, 'Rama' means Ramacandra and 'Krsna' means the avatar of Narayana [not Krsna the avatari, or source of Narayana]. The followers of Sankaracarya have adopted this version of the maha-mantra and the Vaisnava sampradayas of South India have also adopted the same. 'Hare' in all these sampradayas means Hari, or Narayana. In all circumstances their way of thinking is about liberation (mukti) and not actually about bhakti (devotion). Moreover, the followers of Sankaracarya are sometimes found to chant the maha-mantra and give more attention to the maha-mantra than the Ramanuja sampradaya or the Madhva sampradaya. The Kali-santarana Upanisad and the maha-mantra are accepted by all these sampradayas, yet the maha-mantra is of little importance to them. Only the Gaudiya Vaisnavas stake everything on the maha-mantra. Actually, according to one Madhva website, it appears that at least a certain section of their sampradaya has 'lost the plot' so to speak. The following is a contemporary Madhva quote: "And it is known that the Hare Krsna mantra is recited without proper procedure, without dhyana, sankalpa, etc., in the approved Vedic fashion. It has been arbitrarily picked out of a book and practiced in mutilated form, and is thus a false initiation (as the originators of the tradition were themselves unqualified to recite the mantra). Worst of all, it is recited 'as' Krsna Himself, and not as a symbol or tool for his worship...as such, it stands to reason that the 'Hare Krsna maha-mantra' is best avoided by everybody." The most obvious mistake in the above quote is that the Kali-santarana Upanisad clearly states 'nasya vidhiriti' - 'there are no rules (vidhi) involved in chanting the maha-mantra.' In fact the Upanisad guarantees liberation to anyone who chants the maha-mantra. Thus, one begins to wonder what's been happening in the Madhva sampradaya over the past seven hundred years? punar-naradah paprccha bhagavan ko'sya vidhiriti tam hovaca - nasya vidhiriti sarvada sucirasucirava pathan-brahmanah salokatam samipatam sarupatam sayujyatameti "Again Narada enquired: 'O Lord, what are the rules to be observed with reference to it (chanting the maha-mantra)?" Brahma replied, "There are no rules. Whoever, in a pure or an impure state, utters these always, attains the same world of the Lord (salokya), proximity with the Lord (samipya), the same form as the Lord (sarupya), or absorption into Brahman (sayujya)." (Kali-santarana Upanisad 3) For the followers of Sankaracarya, the Name 'Hare' means Hari - He who takes away one's karma, material desire and illusion (maya). For Ramanujas and most Madhvas, Hari is He who takes away all inauspiciousness and bestows all good fortune. But for Gaudiya Vaisnavas the conception of Hare is altogether different. For the Gaudiyas, 'Hare' is the vocative case of Hara, the internal pleasure potency of Krsna. Thus 'Hare' means Srimati Radharani. It should not be misunderstood that we are arguing or fighting over the proper meaning of the names in the maha-mantra. There is certainly room for different bona fide conceptions within the maha-mantra. Each with his conception may attain that particular destination. yei yei rupe jane, sei taha kahe sakala sambhave krsne, kichu mithya nahe "In whatever form one knows the Lord, one speaks of Him in that way. In this there is no falsity, since everything is possible in Krsna." (Cc. Adi 5.132) In this regard Srila A.C. Bhaktivedanta Svami Prabhupada writes in his purport to this verse: "If someone calls Lord Ramacandra by the vibration Hare Rama, understanding it to mean 'O Lord Ramacandra!' he is quite right. Similarly, if one says that Hare Rama means 'O Sri Balarama!' he is also right. Those who are aware of the visnu-tattva do not fight over all these details." However, one must also remember that all realities are not the same, nor do all conceptions lead to the same destination. It is often said as a reference that the maha-mantra first appears or manifests in the Kali-santarana Upanisad portion of the Vedas, but such a statement is not actually correct according to Srila Bhaktisiddhanta Sarasvati Thakura, who has stated: "Lord Hari's Name is Lord Hari Himself. The maha-mantra was present before the scriptures manifested. The catuh-sloki of the Bhagavatam beginning with 'aham evasam evagre' is proof of this. The supremely independent Holy Name is not under the jurisdiction of scriptural control. Actually, the scriptures have appeared by the supreme will of the Holy Name. It is not a fact that the scriptures manifested first and then the Holy Name appeared after. The Brahma-samhita says that the Holy Name appeared first in Brahma's heart." (Sri Srila Prabhupader Upadesamrta) The maha-mantra chanted by Gaudiyas is always chanted as: hare krsna hare krsna krsna krsna hare hare hare rama hare rama rama rama hare hare Whereas other sampradayas might chant the maha-mantra for liberation, the Gaudiyas chant the maha-mantra out of devotion to please Krsna. Hari takes away material desires, maya, etc, but Hare, the internal potency (hladini-sakti/Radharani) captures or takes away the mind and heart of Krsna. Hara is the energy by which one can serve Krsna, and the only energy that can please Krsna. Krsna Himself is the reservoir of pleasure and Rama, or Radha-ramana, is the one who gives pleasure to Srimati Radharani. The Gaudiya conception of Rama in the maha-mantra meaning Krsna, the giver of pleasure to Sri Radha, is also collaborated by Sri Bhaktisiddhanta as follows: "According to the mood of aisvarya, 'Rama' refers to Ramacandra, the son of Dasaratha. According to the mood of madhurya, 'Rama' refers to Krsna, the relisher of Sri Radha's association. Whenever the Name 'Rama' indicates service to Radha-ramana Krsna, then the word 'Hare' which is the vocative form of Hara, refers to Sri Radharani, who is the origin of all spiritual potencies. Sri Radha is known as Hara because She attracts the mind of Krsna. Hari means 'attracter'. Hare is the vocative form of the word 'Hara'. There are three Ramas - Rama, the husband of Sita-devi, Rama the husband of Revati and Rama, the lover of Radha." (Sri Srila Prabhupader Upadesamrta) The Gaudiya conception of the maha-mantra is not something whimsical. It is authorized by bona fide acaryas and supported by guru, sadhu and sastra. It was also the preferred conception of chanting by Sri Caitanya Mahaprabhu. Furthermore, the Gaudiya conception of hearing and chanting of the maha-mantra transcends all types of liberation and ultimately reaches the lotus feet of the Supreme Lord. mali hana kare sei bija aropan_a sravana-kirtana-jale karaye secana "When one receives the seed of devotion, he should take care of it by becoming a gardener and sowing the seed in his heart. By watering the seed gradually by the process of sravana and kirtana (hearing and chanting), the seed will start to sprout." upajiya bade lata 'brahmanda' bhedi' yaya 'viraja', 'brahma-loka' bhedi' 'para-vyoma' paya "The creeper of devotion is manifest and grows to pierce through the wall of the material universe. It crosses over the Viraja river and the plane of Brahman and then reaches to Vaikuntha." tabe yaya tad-upari 'goloka vrndavana' 'krsna-carana'-kalpa-vrkse kare arohana "It continues to grow further up to Goloka Vrndavana, where it finally embraces the wish-fulfilling tree of Sri Krsna's lotus feet." tahan vistarita hana phale prema-phala ihan mali sece nitya sravanadi jala "There in Goloka, the creeper expands and produces the fruit of love for Krsna. Although remaining in the material plane, the gardener continuously sprinkles the creeper with the water of hearing and chanting." (Cc. Madhya 19.152-155) Commenting on the maha-mantra in his Maha-mantrartha Dipika, Sri Jiva Gosvami reveals the meaning of each of the sixteen Names in the maha-mantra in consecutive order as follows: hare krsna hare krsna krsna krsna hare hare hare rama hare rama rama rama hare hare (1-Hare) sarva-ceta-harah krsnas tasya cittam haratyasau vaidagdhi-sara-vistarair ato radha hara mata "Krsna steals the minds of everyone, yet Radha steals even His mind by Her divine expertise. Thus She is known as Hara." (2-Krsna) karsati sviyalavanya-murali-kala-nihsvanaih sri radham mohana-gunalankrtah krsna iryate "He forcibly attracts Sri Radha with the sweet sound of His flute, therefore that Lord of all enchanting qualities is known as Krsna." (3-Hare) sruyate niyate rase harina harineksana ekakini rahah-kunje hareyam tena kathyate "It has been heard that during the rasa-lila, doe-eyed Radha was stolen away by Krsna to be alone with Him in a secret forest bower. She is therefore known as Hara." (4-Krsna) anga-syamalima-stomaih syamalikrta-kancanah ramate radhaya sardham krsno nigadyate "When Krsna sports with Radha, Her golden hue takes on the dark complexion of Krsna's skin. He is thus known as Krsna." (5-Krsna) krtvaranye sarah-srestham kantayanumatas-taya akrsya sarva-tirthani taj-jnanat krsna iryate "In order to please Sri Radha, Krsna manifested the most wonderful lake (Syama-kunda) in Vrndavana. He then called all the holy rivers to fill it. He is thus known as Krsna." (6-Krsna) krsyate radhaya premna yamuna-tata-kananam lilaya lalitas-capi dhiraih krsna udahrtah "By Her unsurpassed love, Radha charms He who performs wonderful lilas on the banks of the Yamuna. Therefore, those who are sober know Him as Krsna." (7-Hare) hrtavan gokule tisthann-aristam pusta-pungavam sri haris tam rasad uccai rayatiti hara mata "While in Gokula, Sri Hari (Krsna) killed the demon known as Aristasura. During that time, Radha cried out to Him with great feeling and by doing so, She stole His mind. She is thus known as Hara." (8-Hare) hyasphutam rayati priti-bharena hari-cestam gayatiti mata dhirair hara rasa-vicaksanaih "Filled with ecstatic love, Radha sometimes sings the glories of Hari's exploits quietly, and sometimes She sings them aloud. Those who are expert in the secrets of divine sentiments call Her Hara." (9-Hare) rasavesa-parisrastam jahara muralim hareh hareti kirtita devi vipine keli-lampata "Due to the intense love of Sri Radha, Sri Hari becomes so captivated that His flute falls from His hand. With the desire to enjoy in the forest bowers with Krsna, Radha steals His flute. That goddess is thus famous as Hara." (10-Rama) govardhana-dari-kunje parirambha-vicaksanah sri radham ramayamasa ramastena mato harih "Krsna, who is expert at embracing, sports with Radha in the forest groves or in the caves of Govardhana. Thus He is known as Rama." (11-Hare) hanti duhkhani bhaktanam rati saukhyani canvaham hara devi nigadita maha-karunya-salini "That most merciful Radha destroys the miseries of Her devotees and gives them great happiness every day. Therefore that goddess is known as Hara." (12-Rama) ramate bhajato cetah paramananda-varidhau atreti kathito ramah syamasundara-vigrahah "The minds of the devotees are continuously drowned in an ocean of supreme joy by seeing the beautiful dark form of Krsna. Therefore He is known by the Name Rama." (13-Rama) ramayaty-acyutam premna nikunja-vana-mandire rama nigadita radha ramo yutas taya punah "Radharani is known as Rama because She enjoys loving pastimes with Acyuta (Krsna) in a secret forest pavilion. Since He is always by Her side, He is known as Rama." (14-Rama) rodanair gokule davanalam asayati hyasau visosayati tenokto ramo bhakta-sukhavahah "When the residents of Gokula were crying due to fear of the forest fire, Krsna immediately swallowed it and gave His devotees great joy. In this way, He is known as Rama." (15-Hare) nihantum asuran yato mathura-puram ity-asau tadagamad-rahah-kamo yasyah sa'sau hareti ca "Sri Krsna went to Mathurapuri in order to destroy the demons. However, due to being captivated by the love of Radha, He later returned. Therefore She is known as Hara." (16-Hare) agatya duhkha-harta yo sarvesam vraja-vasinam sri radha-hari-carito harih sri nandanandanah "When the son of Maharaja Nanda returned to Vraja, He took away the suffering of all the Vrajavasis. By His wonderful exploits, He steals the heart of Sri Radha. Thus He is known as Hari." Throughout his Maha-mantrartha Dipika, Sri Jiva Gosvami reveals the meaning of 'Hare' as Hara until the final verse wherein he says that 'Hare' means Hari - He who has stolen the heart of Srimati Radharani. In the first verse Radha steals the mind of Krsna, and in the last verse Krsna steals the heart of Radha. Indeed, Radha wears a locket with a picture of Krsna around Her neck, and Krsna wears a locket with a picture of Radha around His neck. These Two have stolen each other's hearts and minds, thus one might suspect that Sri Jiva is alluding to the appearance of Sri Caitanya Mahaprabhu in his Maha-mantrartha Dipika as the combined form of both Radha and Krsna. In any case, according to Jiva Gosvami, the divine pastimes of Radha and Krsna are written throughout the maha-mantra. As for the other Vaisnava sampradayas, namely the Nimbarka sampradaya and the Vallabha sampradya, they too - like the Ramanujas and the Madhvas - do not follow the line of thinking of the Gaudiyas. Actually the Nimbarka sampradaya does not chant the maha-mantra of the Kali-santarana Upanisad at all. The Nimbarkas chant what they call the yugala-mantra: radhe krsna radhe krsna krsna krsna radhe radhe radhe syama radhe syama syama syama radhe radhe In some learned circles it is thought that the Nimbarkas plagiarized Sri Caitanya and the Gaudiyas. Indeed, some scholars are even of the opinion that Kesava Kasmiri, who had been defeated by Sri Caitanya, fabricated the Nimbarka parampara and placed himself at its head. According to verifiable sources, it appears that the yugala-mantra of the Nimbarkas was actually only introduced into their sampradaya in the 14th century by Harivyasa Devacarya (the third acarya in the Nimbarka line after Kesava Kasmiri) as it does not appear in any of their literature prior to that period. The idea that the Nimbarka sampradaya is authorized to neglect the chanting of the maha-mantra in preference to the yugala-mantra is further suspect by the fact that Sanat-kumara, one of the original founders of that sampradaya, has said the following: hare-krsnau dvir avrttau krsna tadrk tatha hare hare rama tatha rama tatha tadrg ghare manuh hare krsna hare krsna krsna krsna hare hare hare rama hare rama rama rama hare hare "The words 'Hare Krsna' are to be repeated twice, then 'Krsna' and 'Hare' are to be repeated separately twice. Similarly, 'Hare Rama', 'Rama' and 'Hare' are also repeated twice. The mantra will thus be - Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare." (Sanat-kumara Samhita, as quoted by Dhyanacandra Gosvami in his Gaura Govindarcana Smarana Paddhati, verses, 132-133) As for the Vallabha-sampradaya, they too do not chant the maha-mantra as part of their tradition, which seems rather ironic, knowing that Vallabhacarya took diksa-mantras from Sri Gadadhara Pandita and that he was also associated for sometime with Sri Caitanya directly. One cannot help but think that something very serious has gone amiss in that sampradaya. Currently the Vallabha sampradaya neglects the maha-mantra in preference of the astaksara-mantra, namely 'sri krsna saranam mama.' This mantra, not being found in the Vedas or in any authorized sastra, was purportedly invented by Vallabhacarya. Our conclusion is that there are indeed differences between the Gaudiya Vaisnava conception of the maha-mantra and the conception of the maha-mantra found in other sampradayas. With the exception of those sampradayas that have deviated from the path of previous acaryas, (Madhvas, Nimbarkas and Vallabhas), these differences are primarily based on higher and lower conceptions in rasa (referring to the Ramanuja sampradaya) and not simply on who is right and who is wrong. Nonetheless, it should go without saying that any intelligent and pious person regardless of their professed sampradaya affiliation should accept the direction of Sri Caitanya Mahaprabhu to chant the maha-mantra, if they want to make substantial spiritual advancement toward the ultimate goal of life.