krsna

 

THE PANCHA TATTVA MANTRA

 

Sri Caitanya Mahaprabhu is always accompanied by His plenary expansion Sri Nityananda Prabhu, His incarnation Sri Advaita Prabhu, His internal potency Sri Gadadhara Prabhu, and His marginal potency Srivasa Prabhu.

 

He is in the midst of them as the Supreme Personality of Godhead. One should know that Sri Caitanya Mahaprabhu is always accompanied by these other tattvas. Therefore our obeisances to Sri Caitanya Mahaprabhu are complete when we say:

 

(jaya) shri-krishna-chaitanya prabhu nityananda

shri-advaita gadadhara shrivasadi-gaura-bhakta-vrnda.

 

As preachers of the Krsna consciousness movement, we first offer our obeisances to Sri Caitanya Mahaprabhu by chanting this Panca-tattva mantra; then we say Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare / Hare Rama, Hare Rama, Rama Rama, Hare Hare.

 

There are ten offenses in the chanting of the Hare Krsna maha-mantra, but these are not considered in the chanting of the Panca-tattva mantra, namely sri-krsna-caitanya prabhu nityananda sri-advaita gadadhara srivasadi-gaura-bhakta-vrnda. Sri Caitanya Mahaprabhu is known as maha-vadanyavatara, the most magnanimous incarnation, for He does not consider the offenses of the fallen souls.

 

Thus to derive the full benefit of the chanting of the maha-mantra (Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare / Hare Rama, Hare Rama, Rama Rama, Hare Hare), we must first take shelter of Sri Caitanya Mahaprabhu, learn the Panca-tattva mantra, and then chant the Hare Krsna maha-mantra. That will be very effective.

 

(Purport by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada)

 

Uncompromising Enemy Of Untruth

 

 

 

From the Great Favor, a Harmonist article, by Shrila Bhaktisiddhanta Sarasvati Thakura Prabhupada:

 

"A chanter of the Kirtan of Hari is necessarily the uncompromising enemy of wordliness and hypocrisy. As chanter of the Kirtan of Hari, it is the constant function to dispell all misconceptions by the preaching of the truth in the most unambiguous form without any respect of person, place or time. That form is to be adopted which is least likely to be misunderstood. It is his bounden duty to oppose clearly and frankly any person who tries to deceive and harm himself and other people by misrepresenting the Truth due to malice or bonafide misunderstanding.

 

This will be possible if the chanter of Kirtan is always prepared to submit to be trodden by thoughtless people if any discomfort to himself will enable him to do good to his persecutors by chanting the Truth in the most unambiguous manner. If he is unwilling or afraid of considerations of self-respect or personal discomfort to chant the Kirtan under all circumstances he is unfit to be a preacher of the Absolute Truth. Humility implies perfect submission to the Truth and no sympathy for untruth. A person who entertains any partiality for untruth is unfit to chant the kirtan of Hari. Any clinging to untruth is opposed to the principle of humility born of absolute submission to the truth.

 

Those who serve the Truth at all time, by means of all their faculties, and have no hankering for the trivialities of this world, are always necessarily free from malice born of competing worldliness and are, therefore, fit to admonish those who are actively engaged in harming themselves and others by the method of opposing or misrepresenting the Truth in order to attain rewards of such policy in the shape of a perpetuation of the state of misery and ignorance. The method which is employed by the servant of the good preceptor for preventing such misrepresentation of the truth is a part and parcel of the truth itself.

 

It may not always be pleasing to the diseased susceptibilities of deluded minds and may even be denounced by them as a malicious act with which they are only too familiar, but the words of truth from the lips of a loyal and humble servant of Hari possess such beneficent power that all effort to suppress or obstruct them only serves to vindicate to impartial minds the necessity of complete submission to the Absolute Truth as the only cure of the disease of wordliness. Humility that is employed in the unambiguous service of the Truth is necessarily and qualitatively different from its perverted prototype which is practised by the cunning people of this world for gaining their worldly ends. The professors of pseudo-humility have reason to be afraid of the preachings of the servants of Hari -- one of whose duties is to expose the enormous possibility of mischief that is possessed by the forms of so-called spiritual conduct -- when they are taken to task for serving the untruth.

 

Shrila Saccidananda Bhaktivinoda Thakura quotes:

 

Patrikara Uddesya, Sajjana Tosani:

 

"In the name of bhakti in many places people are engaged in illicit or anti-bhakti activities in the name of practicing bhakti. If one does not expose those issues (cases) very clearly, then pure-bhakti will never be victorious or be established."

 

Bheka-dharana, Sajjana Tosani.

 

"One should compulsorily engage in endeavouring to trying to uplift the Vaisnava-dharma from the mud of contamination and trying to free it from all kinds of dauratmya (wrong ideas and practices)."

 

Vaisnava-ninda, Sajjana Tosani 5/5:

 

samuddesya sahita je paradosera alocana, taha sastre nindita haya nai.

 

samuddesya-tina prakara; ye vyaktira papa laiya alocana kara jaya, tahate yadi tahara kalyana uddista haya, tabe sei alocana subha.

 

jagatera mangala-sadhanera janya yadi papira papa alocana kara jaya, tabe taha subha karyera madhye ganita.

 

"The deliberation (alocana) on the faults of others with the right motive (samuddesya) is not considered as criticism as per the scriptures. The right motive is any of these three kinds: If the deliberation is done on someone's sinful or faulty activities with the motive of benefitting the person concerned then that kind of deliberation is auspicious. If deliberation on other's faults is done to benefit or protect the interests of human society in general, then that kind of deliberation is counted amongst auspicious activities done for the benefit of everyone."

 

sisya gurudevake vaisnava nirdesa karite prarthana karile gurudeva sisyera u jagatera mangala-kamanara asadacaridigake avaisnava baliya sadhu-vaisnavera nirdesa kariya thakena. sadhu vaisnavera . asraya karibara abhipraye asat dharmadhvaji lokake parityaga karate sadhu-ninda va vaisnavaparadha haya na.

 

"When the disciple prayerfully inquires from the spiritual master about the identity of true Vaisnavas, the guru may point out persons who are dressed as Vaisnavas but are not following the Vaisnava principles (sadacara), and name them as 'avaisnavas'. This action on the part of the guru is for the benefit of the disciple (because if the disciple unknowingly associates with these pretenders then his spiritual life is ruined) and for the benefit of the whole world (when the pretenders are identified, the sanctity of the pure Vaisnava-dharma is protected in the world). The bonafide guru does not do so because of envy or malice towards any individual but he acts for the benefit of everyone. Thus it is not 'sadhu-ninda' (criticism of devotees) or 'vaisnava-aparadha' (offense to the devotees) to instruct others to reject the association of those pretenders (dharmadhvajis) who have taken shelter of the exalted position of Vaisnavas but are engaged in performing activities against the Vedic scriptures."

 

That is Krsna Consciousness for the faith-less person.

 

How can a faith-less person think of Sri Krsna as the Topmost person when knowledge of His supremacy is non-existant. Hw can a faith-less person speak about Krsna if he thinks Him to be a mere myth. How can a faith-less person perform devotional service unto Sri Krsna when He is seem as lifless and impersonal.

 

From the purport to Srimad Bhagavatam 2.9.7

 

As already stated, Brahma is the original spiritual master for the universe, and since he was initiated by the Lord Himself, the message of Srimad-Bhagavatam is coming down by disciplic succession, and in order to receive the real message of Srimad-Bhagavatam one should approach the current link, or spiritual master, in the chain of disciplic succession. After being initiated by the proper spiritual master in that chain of succession, one should engage himself in the discharge of tapasya in the execution of devotional service. One should not, however, think himself on the level of Brahma to be initiated directly by the Lord from inside because in the present age no one can be accepted to be as pure as Brahma. The post of Brahma to officiate in the creation of the universe is offered to the most pure living being, and unless one is so qualified one cannot expect to be treated like Brahmaji directly. But one can have the same facility through unalloyed devotees of the Lord, through scriptural instructions (as revealed in the Bhagavad-gita and Srimad-Bhagavatam especially), and also through the bona fide spiritual master available to the sincere soul. The Lord Himself appears as the spiritual master to a person who is sincere in heart about serving the Lord. Therefore the bona fide spiritual master who happens to meet the sincere devotee should be accepted as the most confidential and beloved representative of the Lord. If a person is posted under the guidance of such a bona fide spiritual master, it may be accepted without any doubt that the desiring person has achieved the grace of the Lord

Yes.it will be like Krsnianity, where the letter of the ISKCON Law will be scrupulously adhered to over and above the spirit of Mahaprabhu's teachings which advocate Sri Krsna sankirtanam .

108 Glories

 

 

 

1st Set

 

Meditations on the Infinite Qualities and Pastimes

 

of

 

Om Visnu-. Paramahamsa Parivrajakacarya

 

Astottara Sata (108) Sri Srimad

 

His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

 

by Paratrikananda dasa

 

 

1. Srila Prabhupada is my deity. His majesty is sculpted in the stone core of my heart. It is not my doing but his.

 

 

 

The photos of my murti are very nice. The murti of the Spiritual Master should be treated as good as the Deity. Saksad-dharitvena samasta-sastrair, uktas tatha bhavyata eva sadbhih/kintu prabhor yah priya eva tasya, The guru should be treated as good as God. This is stated in all the sastras. The difference is that God is master-God and guru is servant-God. So the installation ceremony for such a murti should be similar to that done for other Deities. All Temples can have this Deity if they like.

 

 

 

Srila Prabhupada letter

 

Mayapur, January 29, 1976

 

 

 

2. Srila Prabhupada is my beacon. He stands forever in the glory of pure devotional service to Krsna. His radiance washes away the darkness and illumines my path.

 

 

 

"Only an empowered personality can distribute the holy name of the Lord and enjoin all fallen souls to worship Krsna. By distributing the holy name of the Lord, he cleanses the hearts of the most fallen people; therefore he extinguishes the blazing fire of the material world. Not only that, he broadcasts the shining brightness of Krsna's effulgence throughout the world. Such an acarya, or spiritual master, should be considered nondifferent from Krsna -- that is, he should be considered the incarnation of Lord Krsna's potency. Such a personality is krsnalingita-vigraha -- that is, he is always embraced by the Supreme Personality of Godhead, Krsna."

 

 

 

Srila Bhaktisiddhanta Sarasvati Thakura

 

cited in CC, Madhya 25.9

 

 

 

We are giving a light which was unknown in the world. That's a fact. Lokasyajanato vidvams cakre satvata... Anarthopasamam saksad bhakti-yogam adhoksaje. This is the secret of making the world happy.

 

 

 

Room Conversation

 

Bhubaneswar, January 21, 1977

 

 

 

3. Srila Prabhupada is my mentor. One who has a bona fide spiritual master is supposed to know everything. Prabhupada is all I know.

 

 

 

Satsvarupa: Prabhupada, in one purport in the Bhagavad-gita, you write that a disciple of a bona fide spiritual master is supposed to know everything.

 

Prabhupada: Yes, if he follows the spiritual master.

 

Satsvarupa: But how could he know...? What does that mean, "everything"?

 

Prabhupada: Everything means whatever his guru knows, he should know, that much. Not like God, everything. Within his limit, that's all. If he tries to understand whatever his guru has said, that much is "everything." Otherwise, "everything" does not mean that we know everything, like God, like Krsna. That is not possible. If he regularly chants and follow the regulative principles, follows the orders of guru, then he knows everything.

 

 

 

Morning Walk

 

Mayapur, April 8, 1975

 

 

 

4. Srila Prabhupada is my exemplar. He exposes my hypocrisy by his impeccable behavior. I want to be like him.

 

 

 

I am successful only because I am following strictly the orders of my Guru Maharaja, and I do not deviate. Therefore people respect what I am saying and they listen because I do not say one thing and do another. So now you are doing my work and you shall be like me and be yourselves the worthy representatives of our disciplic succession.

 

 

 

Srila Prabhupada letter

 

Los Angeles, June 16, 1972

 

 

 

5. Srila Prabhupada is my savior. He comes to me in my time of need. He delivers me from my own evil.

 

 

 

A post peon -- the money order is there, he has to simply carry and deliver to the person. And if he gets at time of need, he thanks the peon, "Oh, you have saved my life." It is like that.

 

 

 

Garden Conversation

 

Los Angeles, June 8, 1976

 

 

 

Guest : If man be part and parcel of God, how do you explain the evil deeds of man? Prabhupada: Because he likes to do that.

 

 

 

Srimad-Bhagavatam 7.5.31

 

Mauritius, October 4, 1975

 

 

 

6. Srila Prabhupada is my confidant. He knows all my prayers and secrets. He does not consider those that are corrupt.

 

 

 

If your prayers are sincere then Krishna will accept them and if Krishna accepts them then automatically I accept them, and if I accept them then automatically Krishna accepts them. So like this Krishna is everywhere. He is even between the atoms. So therefore wherever you are He will accept your prayers, and therefore I automatically accept. But the most important part again, the prayer must be sincere.

 

 

 

Srila Prabhupada letter

 

Sydney, February 19, 1973

 

 

 

There are some highly qualified persons who accept only the good qualities of others. Just as a bee is always interested in the honey in the flower and does not consider the thorns and colors, highly qualified persons, who are uncommon, accept only the good qualities of others, not considering their bad qualities, whereas the common man can judge what are good qualities and what are bad qualities.

 

 

 

SB 4.4.12

 

 

 

7. Srila Prabhupada is my liaison. He bridges the endless separation between Krsna and myself. He is an expressway to the spiritual sky.

 

 

 

Personally I am humble servant of Krishna as you are also, but I am deputed to accept your service just to transfer it to Krishna as via media. I shall try to do this service to you and Krishna throughout my life, and I am so proud to have such assistants as you are to help me in my mission to push on the Krishna Consciousness Movement.

 

 

 

Srila Prabhupada letter

 

Allston, Mass, May 1, 1969

 

 

 

8. Srila Prabhupada is my investor. He has provided the means for liberation. I cannot repay him but I will try.

 

 

 

If you feel at all indebted to me then you should preach vigorously like me. That is the proper way to repay me. Of course, no one can repay the debt to the spiritual master, but the spiritual master is very much pleased by such as attitude by the disciple. In the Bhagavad-gita it is said: vyavasayatmika buddhir ekeha kuru-nandana, "Those who are on this path are resolute in purpose, and their aim is one." Our only business is to be fixed up in devotional service by pleasing the spiritual master.

 

Srila Prabhupada letter to Residents of New Dvaraka

 

Bombay, August 14, 1976

 

 

Sri Surata-kathamrta

 

By Srila Visvanatha Cakravarti Thakura

 

(1638-1708 A.D.)

 

 

 

O Radha and Krsna! O fresh youths of Vrndavana! You are reclining on the throne of flowers, Your bodies covered with drops of perspiration from the fatigue of Your pastimes just as a leaf is covered with drops of water. Your eyes partially open, You are conversing. When will I serve You by moving the fan made of the stems of creepers?

 

Krsna: O My beloved, although even the greatest miser will sometimes give in charity, You nevertheless refuse to let Me drink the nectar of Your lips, even though I repeatedly beg for it. Is this not very wonderful?

 

I am Your most earnest student. Please teach Me the science of tasting the nectar of Your lips. Do not think Your instructions will go in vain. On the contrary, they will grow increasingly sweet if You impart them to Me.

 

O My beloved, I consider You My teacher, and I always meditate on You and carry You within My heart. Although You are learned in the science of amorous love, You refuse to teach it to Me. Why do You so adamantly refuse?

 

Radharani: I know how expert You are at weaving a spell to uproot pious girls' chastity. Why are You showing off in this way?

 

By My fate this enimical so-called gopi-friend has placed Me in Your hand. Pleased with Your good-fortune, You are now puffed up with pride. This does not at all surprise Me.

 

This teasing of pious and chaste young girls is Your natural youthful proclivity. You are famous for this.

 

Krsna: Please do not think I am speaking anything irreligious. I am simply repeating the moral codes of Cupid's kingdom. These codes are outlined in the scripture recorded by Vatsyayana Muni [Kama Sutra]. By following them one attains all happiness and auspiciousness.

 

If You have no faith in My words, then just consult Bharata Muni's Natya-sastra, and You will see that I speak the truth. Bharata Muni's sastra is the best of books. Who will consider any other scripture superior to it? [sastra on drama, music, performance of entertainment, stagecraft etc]

 

By contact with the lightning flash, the dark cloud considers that His own glory is increased. By contact with the dark cloud, the lightning flash considers that Her glory is increased.

 

Radharani: Even though the chaste young fawns of Vraja have heard that You are like a lion residing in Govardhana Hill's caves, they still approach You. Who can blame You for pouncing on them?

 

If You ask why we come to Govardhana Hill in the first place, I shall explain that we must come here to gather flowers for the worship of the sun-god. How can we avoid our religious duty to bring Him flowers?

 

Krsna: Although I am the supreme monarch of Vrndavana forest, You have not even once addressed Me in that way, and indeed, I think You do not even accept My sovereignty here. You are very proud of Your worship of the sun-god, but for Myself it is hard for Me to take these small things very seriously.

 

Proud of the mountain of Your breasts, Your friends do not consider My strength very seriously. Even though I lifted Govardhan Hill with My own hand, they think I do not have the power to touch You.

 

Radharani: You can see that My breasts are like delicate fresh lotus buds. If You press Your hard sapphire chest against them, You will crush them and cause Me great pain.

 

Why should I embrace You? If I embrace You then I must touch the Kaustubha jewel which decorated Your chest. This jewel is both fickle and insincere, but I am a simple, honest, pious girl. This jewel and I are a very bad match. Why shoud I consent to associate with this rascal jewel? This jewel may please You because You both share the same fickle nature, but it is not very pleasing to Me.

 

Krsna: O beloved, because in the past Your cruel breasts mercilessly struck this jewel and caused him great pain, he has fled and sought protection on My chest. He restlessly moves about, not because of fickleness, but out of fear of Your hard breasts.

 

Radharani: Whatever strength My breasts possess rests exclusively in their ability to tolerate the fierce attacks of Your sharpened nails. Otherwise, how is it possible for My delicate breasts to be proud of their strength?

 

Krsna: Struck by the sharpened goads of My fingernails, the elephant foreheads of Your breasts have become maddened. O beloved, just see how they angrily strike Me with hundreds of times My feeble strength and cause Me great pain.

 

Radharani: O delicate mad elephant who roams in Vrndavana's forest, do not touch My hard lotus bud breasts. They will certainly cause great pain to Your tender hand.

 

Krsna: The lotus buds of Your breasts bring Me great happiness. O beloved, if the peerless moons of My fingernails shine over them, do they not make Your lotus bud breasts appear very beautiful?

 

Radharani: Is it not so that Your great anger and sharp fingernails are simply a show You present to delight the girls of Vraja?

 

Krsna: Although Your body is as soft as a flower, Your breasts are very hard. The weapons which are My fingernails are eager to expertly attach and soften those hard breasts.

 

Radharani: O libertine intoxicated by amorous desires, You are causing Me, a chaste, pious girl, such distress that My necklace has become broken, My belt has slipped from My waist, and My braids have become undone.

 

Krsna: Because Your jewelled necklace is so large, it has naturally broken by it's own heavy weight. Because Your waist is so slender, Your belt has naturally fallen to the ground, because Your hair is so curly, Your braids have naturally become undone. Do not ask Your gopi friends to fix Your necklace, refasten Your belt, and re-tie Your braids. It is not proper for them to do this. I am Your beloved. I shall fix Your necklace, belt, and braids.

 

Radharani: Although You easily lifted Govardhana Hill, the king of mountains, You were so inconsiderate that You did not prevent this necklace from slipping from My breasts. How is this a sign of Your love for Me?

 

Buttressed by this firm jewelled belt, My slender waist is able to hold up the great weight of the two mountains which are My breasts. Without this belt how will I be able to carry this weight?

 

Entwined about each other, these two braids have become lovers. This is not an absurd statement. It is the truth. You are such a rascal that You have needlessly separated these two lovers.

 

Krsna: Do not worry that now Your belt has fallen and Your heavy breasts will be without support. I, the lifter of Govardhana Hill, shall support the two mountains of Your breasts with the strength of My two lotus hands. What is the need of belt?

You may say that Your braids are lovers entwined in an embrace, but I say that if these lovers do not serve You, then their love is useless.

 

Releasd from braids, Your hair has become like camara fans moving in the breeze. By fanning Your perspiring body it now serves You in a way it could not have done in it's former bondage.

 

Radharani: My gopi-friend spent a long time carefully drawing these artistic tilaka pictures on My forehead, and now in a single moment You have recklessly smudged them all.

 

Krsna: My dear smiling girl, it is not My fault that Our foreheads have met. The crescent moon drawn on Your forehead has fallen in love with the glistening half-moon of My forehead. Placing herself before him, she gave all her heart to him.

 

Radharani: Your two quick, arrogant, fickle-minded shark-shaped earrings are now harrassing the delicate dark-complexioned lady shark drawn in musk on My cheeks.

 

Krsna: My dear beautiful girl, although drowning in the nectar of Yor words, My ears have become twice as thirsty. In order to drink this nectar they have sprouted these two sharks You call My earrings.

 

 

 

Radharani: I can see that You are the crown jewel of all lovers, and every limb of Your body is filled with ardent desire. Your lips, reddened with passion, are now ornamented themselves with the black mascara around My eyes.

 

Krsna: The mascara of Your eyes is like a black bumble-bee which enters the bandhuka flower of My lips to drink the honey there. My lips brings only transcendental pleasure to Your eyes. Why do You push them away?

 

Radharani: With great respect I offer My obeisances to these delightful joking words. Please tell Me: What demigod do You secretly worship that You have become so expert at these playful amorous jokes?

 

Krsna: Every day I go to a small cottage in a secluded grove and worship a peerlessly beautiful, nectarlike deity.

 

Radharani: I think that by worshipping this deity You have become as handsome as He, and this has made You very proud. You have been very succesful at polluting the pious lotuslike girls of Vraja. Indeed what girl who comes within Your glance is able to resist You and remain faithful to her husband?

 

Krsna: My dear friend, as I uncover Your exquisitely beautiful limbs they shrink from Me and dive into the ocean of bashfulness. I shall now rescue them from that ocean and bring them onto the dry land of My glance.

 

Radharani: This kaustubha gem, the friend of Your impudent eyes, is now illuminating My limbs, and bringing them from the waters of modesty to the dry land of the touch of Your body.

 

Krsna: Fleeing from My thirsty eyes, Your powerful breasts have defeated their enemy, the Kaustubha gem, and invaded the country of My heart.

 

Radharani: Although My breasts are generally considered very hard and firm, Your chest is the superlative of hardness. It is very appropriate that these two compatible friend meet, for they share the same qualities.

 

Krsna: Even though You have made alliance with My chest and consider My eyes an enemy, still, the beauty of Your face brings great delight to those eyes.

 

Radharani: If You wish You may enjoy in this way, for I am a weak woman and I have no power to restrain You. Still, I am a pious chaste girl. How can I tolerate these shameless ardent glances?

 

Krsna: My dear moon-faced girl, if You perform pastimes in the palace of My chest, the cakora birds of My eyes will not be able to find You, and if somehow or other they see You through a window, they will simply burn in the fires of separation.

 

Radharani: I am simply a young girl, and I cannot break free from the strong ropes of Your arms. O crest jewel of debauchees, Your eyes are about to cast Me into the ocean of shame.

 

Krsna: Although earnestly wishin to learn from My eyes, Your eyes are so proud that they refuse to accept the inferior position of students, and thus do not approach their proper teacher.

 

Radharani: Think of Me as You like, but please do not look on Me in this way. Shyness is a most important virtue for a chaste young girl.

 

Krsna: My dear friend, You are the crown-jewel of all modest young girls. Now You are finally speaking the truth. Your words are confirmed by the Vatsyayana-tantra which clearly states that modesty is the primary virtue for a pious girl.

 

Radharani: I think Your eyes are so pure and saintly that they can teach the principles of religion even to Arundhati, the most pious girl in the world.

 

Krsna: O Radha, why do You not say: The bumble-bees of Krsna's eyes may now drink to their heart's content the honey of the doubly beautiful lotus flower of My face?

 

Radharani: Although they would like to swim in the wonderful nectarean lake of Your bodily beauty, the saphara fishes of My eyes are afraid that they may become caught when You throw the net of Your sidelong glance.

 

Krsna: The tinkling sounds of Your ankle-bells proclaim the festival of King Cupid. Hearing this proclamation, these bumble-bee poets have hastened to this place in order to sing Your glories.

 

Radharani: I can personally see that You are more handsome than hundreds of cupids, and I can hear these bumble-bees proclaiming everywhere Your amorous conquest of hundreds of beautiful gopis.

 

Krsna: Your tinkling ankle-bells are like a great trumpet announcing the religious ceremony of cupid. This trumpet's music has completely demolished the pride of the beautiful girls in the heavenly planets.

 

Radharani: Maddened by the sharp bliss of these pastimes, I have lost all control over My thoughts and I can no longer glorify You with elegant words. You still have command over Your wit, and therefore You can repeatedly glorify these ankle-bells, the only ornaments You have not yet taken from Me.

 

Krsna: This description is certainly very accurate. Now that You have become maddened with the intense bliss of cupid's festival, You should present an offering to him. I think You should devotedly offer him all Your clothing.

 

Radharani: You have become the guru of us young girls and You have initiated us as Your faithful disciples. You have taught us the mantras glorifying Your worshippable deity cupid, and You have taught us to surrender everything to him.

 

Krsna: When he receives this offering the connoiseur cupid will become very pleased with You, and he will gratefully remain always within Your heart. He will accept the gift of the two golden jewellry boxes of Your breasts as the most valued treasure. He will make that gift the most important thing in his life.

 

Radharani: If Your cupid values My breasts as You say, then why are You violently ripping My splendid pearl-decorated musk-anointed bodice with Your hard hands?

 

Krsna: What fault have I done? If, while opening a gold chest of auspicious jewels the lid becomes stuck and one uses his fingernails to pry the box open, is there any fault on his part?

 

Radharani: The owner has filled this chest with twice as many jewels, covered it with cloth, and very carfully hidden it.

 

Krsna: Now that I have opened the two cupid's jewelry boxes which are Your breasts, please turn them upside down and fill the treasury-room of My heart with these large jewels.

 

Radharani: Beause women are weak, the creator Brahma gave them the name abala (weak). How shall we weak women get the power to turn our jewelry box breasts upside down and deliver their contents to You?

 

Krsna: How many jewels of bliss have I not already taken with My hand from the jewelry boxes of Your breasts? Although I have taken them, My heart is still unfilled. My dear Radha, I require that You personally give them to Me.

 

Radharani: Although hundreds and millions of Vraja's beautiful girls, who are all vastly learned scholars in erotic science, have given their hearts to You, still You cannot escape this amorous poverty in Your heart. This is certainly very wonderful.

 

Krsna: None of these beautiful young girls has been able to enter My heart and extinguish these blazing flames of desire. You are the only one powerful enough to enter there and rescue Me from this distress. I know that You can not only enter, but remain there eternally.

 

Radharani: Just take up Your flute and play on it the names of the beautiful damsels in Indraloka. They will instantly rush here to please You. This is easy for You to accomplish.

 

Krsna: Although crowned with flowers from the Nandanandana gardens, the beautiful girls of Indraloka are ashamed to come near Your lotus toenails, for they know there is no comparison between themselves and You.

 

Radharani: This line of hairs is actually an angry female black-snake emerging from the beautiful snake-hole of My navel. Why are You so eager to place Your hand near this poisonous snake?

 

Krsna: My hand moves over Your body just to play with this hair-snake. As My hand moves over Your limbs, why do the hairs rise up in resistance?

 

Radharani: Although the great soldiers of My various limbs at first tried to fight with You they were quickly bewildered and defeated. How is it possible, then for these small hairs to fight with You, who have become mad with victory in this amorous struggle?

 

Krsna: Your hair-soldiers encourage You to resist Me. They are now saying to you: Although we are very weak and thin, even we actively stand up in resistance.

 

Radharani: My dear debauchee, how will My bodily hairs tolerate Your continued hypocrisy? On the one hand You seem to give pleasure to this amorous girl, and on the other hand You mercilessly torture her with the beauty of Your body.

 

Krsna: O Radha, O expert archer of cupid, let Us now embrace, and the meeting of Our bodies will crush the enemy soldiers which are the hairs of Your body.

 

Radharani: The creepers of My limbs now shower a great monsoon of perspiration, My beautiful flower-ornaments are all broken, and this flower-couch is disarrayed.

 

Krsna: On the pretext of making You perspire Cupid is raining nectar on the creeper of Your body. O My beloved, at every moment he showers the two glittering, raised lotus buds of Your breasts.

 

Radharani: I am simply an amorous girl shark swimming in the ocean of Your youthful handsomeness. How will I ever find the shore of that ocean. Please let Us stop this talk. Let Us simply enjoy amorous pastimes without interruption.

 

Krsna: Our deep sighs have become hurricane winds bringing tidal waves to the nectarean stream of Our pastimes. Our minds have become like maddened elephants repeatedly splashing and playing in the overflowing waters of that stream.

 

Radharani: I can clearly see the elephant of Your mind sporting in that nectar stream, but why do You say that My mind also sports there? I do not understand Your intention. Please explain.

 

Krsna: Our minds are both earnestly engaged in the service of cupid, the best of the demigods. In this way they have become one.

 

Radharani: O My Lord, I can now understand that because You are the great cupid Himself, You have now forcibly merged both My body and mind into Your own existence.

 

Krsna: Cupid is very pleased by Your offering everything to him. On the pretext of placing drops of perspiration on Your brow, he rewards You, decorating You with his own pearls.

 

Radharani: Your moving locks of hair have become wet by forcibly taking cupid's pearls from My forehead. Afterwards these theives say among themselves: It is by cupid's mercy that we are so fortunate to get this treasure.

 

Krsna: After attaining a drop of chewed betel-nut by My kiss, Your eyes glistened with pride. After attaining a drop of chewed betel-nut by Your kiss, My cheeks smiled with delight.

 

Radharani: My Lord, You are fond of tasting the nectar of these transcendental mellows by speaking in this way. These pastimes of Yours exactly follow the descriptions of the kama-sastra. You are the original author of the kama-sastra. I therefore offer My respectful obeisances unto You.

 

Krsna: By showering fragrent nectar, the moon of Your face has caused the lotus flower of My face to bloom with happiness. This is certainly very wonderful.(lotus flower does not bloom in the middle of the night).

 

Radharani: Although at first, on the pretext of placing a drop of chewed betel-nut on My chin, You decorated Me with an infant sapphire, after a while You reclaimed that gift with a kiss of Your lips. How many such improprieties on Your part have I patiently borne?

 

Krsna: Because My lips have offended You in this way, You angrily punish them with the wepon of Your teeth. Because My lips bear so much love for You they consider this chastisement to be Your great mercy upon them.

 

Radharani: Do My teeth not know the glories of Your lips? When the young gopis see what I have done I become filled with shame.

 

Krsna: Pitting limb against limb You bravely fought Me in cupid's battle arena. Just see the strength of Your arms. O My beloved I grant You the benediction that Your transcendental virtues shall be always glorified by Your exalted gopi friends.

 

Radharani: These strong embraces of Your snake-rope arms have exhausted Me. Sighing, I find that I have no strength to continue these pastimes.

 

Krsna: Now We can both percieve the deity cupid directly present before Us. Both of Our minds have become filled with peerless bliss, and in this condition I think We have attained sayukya-mukti, both of Us becoming united in our joint service to cupid.

 

Radharani: O learned dancing-master, it is by Your instruction that these limbs have become expert at cupid's dance. Please do not abandon Your student at this crucial moment.

 

Krsna: Cupid's great monsoon clouds have brought a fierce hurriance pouring on Our limbs. These sighs are merely Our bodies' expression of cupid's final victory over them.

 

 

 

At that time the four fishes of Their eyes became peaceful. Struck with wonder at the sweetness of Their pastimes, the Divine Couple could not remember anything else.

 

This book, Surata-kathamrta, was written in the year 1678 during the month of Jyaistha (may-june), when the sun traversed the constellation Taurus. I pray that this book may arise like a moon within the sky of the devotees's hearts.

 

September 29, 2004

Apology

Dear Vaishnavas and others,

 

Please accept my humble obeisances at your feet. All glories to ISKCON Founder-Acharya Shrila Prabhupada.

 

After hearing the opinions of other devotees regarding two essays that were recently written by me ("Going Back To School For What?" and "ISKCON's Gay Marriage Debate Defrocked") and after much deliberation and introspection, I have come to realize that my writing in these two essays specifically has been tainted by offense, anger and envy.

 

I realize that in my foolishness I have hurt the feelings of many devotees and thus offended them--specifically Tamal Krishna Maharaja, Krishna-kshetra Prabhu, their disciples, friends and followers, and also Praghosh Prabhu, disciple of Satsvarupa Goswami and the current Chairman of the GBC Executive Committee. I offer my apologies at their feet.

 

In this regard, although I have removed these essays from my web site, I realize that they still exist in cyberspace, on computers somewhere in the world, and I also realize that the hurt that many have endured as a result of my envious and prideful writing will persist. Furthermore, there is much that I have said and have done outside of writing these two essays that is also displeasing to the Vaishnavas and to the Lord, and making amends for all these things is, I think, harder to do than trying to "unring" a bell. I'm not going to ask for forgiveness because I don't think I deserve to be forgiven. Nonetheless, this apology is offered specifically to the devotees I have directly offended, offered to the Vaishnava public, and offered also to the non-devotee public, who depend on our example for their progressive advancement toward Krishna, simply because it is the right thing for me to do.

 

Once again, I offer my apologies to all my readers.

 

Krishna-kirti das

 

P.S. I have posted this message prominently on my web site (http://siddhanta.com) and have forwarded this personally to all the other devotees whom I know are aware of these transgressions. But there are others whom I am not aware of but are nonetheless hurt by my actions. So the only thing I have to ask of my audience is that, if you have distributed, forwarded, these essays mentioned herein, that you also, if it pleases you, forward this apology to the people or forums you formerly sent these essays to.

 

/images/graemlins/smile.gif

 

 

 

Krsna is so playful and absolutely divine!

 

/images/graemlins/cool.gif

The following is from Srila Gour Govinda Swami’s

 

“The Last Limit of Bhakti”:

 

My Guru is Radharani:

 

 

In this line, in our guru-parampara Krsna is at top, but Krsna says,

 

Radhikara prema-guru, ami-sisya nata

Sada ama nana nrtye nacaya udbhata

(Caitanya-caritamrta Adi 4.124)

 

“My guru is Radharani,” Krsna says. “In loving affairs My guru is Radharani, so She always makes Me dance according to Her tune.”

 

So who is at the topmost platform of guru?

That is Radharani. So although in our guru-parampara the topmost position is Krsna, He says,

“Radharani is My guru in loving affairs

and She makes Me dance according to Her tune.

I’ll dance, I’ll dance.

Ami-sisya nata, I am Her disciple and nata, dancer.”

 

 

 

 

 

intimate relationship between function of Nityananda and that of Srimati Radharani

 

 

 

"Lord Nityananda alone possesses the distinctive function of the guru. Nityananda is the servant of God, serving Gaurasundara by the distinctive method of reverential servitude. He is identical with Sri Balarama of Krishna-lila. Sri Balarama is not a chum of Krishna, but His respected elder brother. Individual souls are under the direction of Nityananda. They receive the service of Sri Gaurasundara or Krishna at His hands.

 

Nityananda is the ultimate source of the jiva and the jiva is a potency of Nityananda. Nityananda and His companions form one of the five groups of the associates of Lord Caitanya, whose distinctive function is that of guru. But Nityananda does not directly instruct in the confidential service of Krishna.

 

Srimati Radhika is the guru of the inner circle

of the servants of Krishna. Srimati Radharani

however accepts the offering of service of only

those souls who are especially favored by Nityananda

and are deemed by Him to be fit for Her service. There is therefore a most intimate relationship between the function of Nityananda

and that of Srimati Radharani."

 

( Harmonist, Srila Bhaktisiddhanta Sarasvati Thakur)

 

 

In The Glories of Srimati Radharani Srila Prabhupad said: (S.P Los Angeles, June 23, 1970)

 

...Just like Radharani. She thinks always Herself as the lowest of the devotees. She thinks always. She sees always that the gopis, other gopis, they are better qualified to serve Krsna. And She is not qualified, so much qualified. Therefore in Vrndavana, you'll find, the devotees approach Radharani. "Jaya Radhe." Because if Radharani advocates for him to Krana, it is very easily accepted. And Radharani says... If Radharani is pleased, then She represents the devotee's case that "Here is a devotee. He's better than Me. Kindly accept his service, Krsna." So Krsna cannot deny. So maha-bhava. Radharani is maha-bhava.

 

Caitanya Mahaprabhu displayed that maha-bhava. That maha-bhava is not possible for ordinary man. It is especially prerogative of Srimati Radharani and who played the part of Radharani, although He's Krsna, Caitanya Mahaprabhu (S.P Los Angeles, June 23, 1970)

 

From Gitavali

 

Eight Prayers in Glorification of Srimati Radharani

 

By Srila Bhaktivinod Thakura

 

Song 1

 

(1)

 

radhika-carana-padma, sakala sreyera sadma,

jatane je nahi aradhilo

radha-padmankita dhama, brndabana jar nama,

taha je na asroy korilo

 

1) He who has failed to carefully worship the lotus feet of Srimati Radharani, which are the abode of all auspiciousness; he who has not taken shelter in the transcendental abode known as Vrndavana, which is decorated with the beautiful lotus flower named Radha...

 

(2)

 

radhika-bhava-gambhir, citta jeba mahadhir,

gana-sanga na koilo jivane

kemone se syamananda, rasa-sindhu-snanananda,

labhibe bujhoha eka-mane

 

2) ...he who in this life has not associated with the devotees of Radhika, who are very wise and whose devotion for Radha is very deep-how will such a person ever experience the bliss of bathing in the ocean of Lord Syama's sublime mellows? Please understand this most attentively.

 

(3)

 

radhika ujjvala-raser acarya

radha-madhava-suddha-prem vicarya

 

3) Srimati Radhika is the exemplary teacher of the brilliant mellows of conjugal love. This pure love between Radha and Madhava is worthy of discussion and contemplation.

 

(4)

 

je dharilo radha-. parama jatane

se pailo krsna-. amulya-ratane

 

4) He who has grasped hold of the lotus feet of Radha with great care obtains the lotus feet of Krsna, which are like priceless jewels.

 

(5)

 

radha-. vina kabhu krsna nahi mile

radhar dasir krsna sarva-vede bole

 

5) Without taking shelter of the lotus feet of Radha, one can never personally meet Lord Krsna. The Vedic scriptures declare that Krsna is the property of the maidservants of Sri Radha.

 

(6)

 

chorata dhana-jan, kalatra-suta-mita,

choata karama geyan

radha-.-pankaja, madhurata sevan,

bhakativinoda paraman

 

6) Abandoning wealth, followers, wife, sons, and friends, and giving up materialistic activities and intellectual knowledge, being absorbed in the sweetness of service to the lotus feet of rmat Radharai-this is Bhaktivinoda's conviction.

 

Song 8

 

(1)

 

radha-bhajane jadi mati nahi bhela

krsna-bhajana tava akarana gela

 

1) If your desire for the worship of Srimati Radharai does not come about, then your so-called worship of Krsna is completely useless.

 

(2)

 

atapa-rohita suraya nahi jani

radha-virahita madhava nahi mani

 

2) Just as I never know the sun to be without without sunlight, so I do not care to regard Madhava without Radha.

 

(3)

 

kevala madhava pujaye so ajnani

radha anadara koro-i abhimani

3) One who worships Madhava alone is imperfect in his knowledge, and one who disrespects Radha is simply conceited and proud.

 

(4)

 

kabanhi nahi korobi tankor sanga

citte icchasi jadi braja-rasa-ranga

 

4) You should never associate with such a person if you at all desire within your heart to participate in the eternal sportive pastimes of Vraja.

 

(5)

 

radhika-dasi jadi hoy abhiman

sighra-i mila-i taba gokula-kan

 

5) If one considers oneself to be a humble maidservant of Radhika, then such a person very quickly meets the Lord of Gokula.

 

(6)

 

brahma, siva, narada, sruti, narayani

radhika-.-raja pujaye mani'

 

6) Lord Brahma, Lord Siva, Narada Muni, the personified Vedas, and Laksmi-devi all honor and worship the dust of Radhika's lotus feet.

 

(7)

 

uma, rama, satya, saci, candra, rukmini

radha-avatara sabe,-amnaya-vani

 

7) The Vedic scriptures declare that the goddesses Uma, Rama, Satya, Saci, Candra, and Rukmini are all personal expansions of Srimati Radharai.

 

(8)

 

heno radha-paricarya jankara dhan

bhakativinoda ta'r magaye cara

 

8) Bhaktivinoda, whose only treasure is the service of such a Radha, humbly begs for Her lotus feet.

 

http://www.s5000.com/what_the_huck/584/Bush_Kerry.php

 

“Few of us can easily surrender our belief that society must somehow make sense. The thought that The State has lost its mind and is punishing so many innocent people is intolerable. And so the evidence has to be internally denied.”

 

— Arthur Miller

playwright

 

 

India will shape world culture, says Indologist

The Hindu newspaper

http://www.hindu.com/2004/01/20/stories/2004012003090300.htm

 

By Our Staff Reporter

 

COIMBATORE, JAN. 19. India will be the greatest contributor to the universal world culture that is likely to develop in the years to come, the Indologist Koenraad Elst, said here today.

 

Delivering a special lecture on `India's image in the West' at the Avinashilingam University, Dr. Elst said, "In future, we are going to have one universal civilisation in which the most valuable elements of every culture will have a place. Most of these will be traceable to India."

 

Many of the worthwhile elements that the Indian civilisation had produced over long periods of time would be useful for everyone in the world.

 

Some of these universal precepts such as vegetarianism and yoga were now being practised abroad even by people who had never visited India.

 

"At present, the rest of the world is standing in awe of India as a land of brains and intellect, most conspicuously in computer science. India is also taking off economically, with many industries that were destroyed or moved to Britain during British rule, coming back to the country," he said, and added that this was the result of the inborn talent and working capacity of Indians.

 

Dr. Elst said that in the past, India had been identified with poverty and misery.

 

People in the developed countries lived under the impression that these undesirable conditions could be removed only by combating negative and inhuman practices.

 

Despite the developmental efforts after Independence, India continued to be considered a land of "injustice, untouchability and idolatory" with Indians themselves contributing much to create a negative image of their own country.

 

In the 1960s, India gained reputation as the "land of enlightenment", with accent on yoga and spirituality.

 

"People from popular culture in the West, such as film stars and singers, came to India to sit at the feet of gurus and learn transcendental meditation, Dr. Elst said.

 

With the resurgence of nationalism in India, there were attempts to rewrite history recorded under the British rule. However, the tendency to claim that India was the "origin for everything", was a "form of greed".

 

These views had been picked up and highlighted by those who wanted to project a negative impression of India to the rest of the world.

 

The Chancellor of Avinashilingam University, K. Kulandaivel, who presided, observed that Western historians had not brought out the greatness of India.

 

There had been "distortions and misinterpretations" that had been brought to light through current research, he added.

Why Krsna Became Gauranga Mahaprabhu

 

by Sri Srimad Gour Govinda Swami Maharaja

 

Two Kinds of Maya

 

Two mayas are there. One is Maha-maya, that is to say, the illusionary energy, and the other is Yoga-maya. Yoga means that which gives you an opportunity to go to Krsna. That is Yoga-maya. That which prevents, that is viyoga-maya or Maha-maya. Yoga means union. Viyoga means separation. So there are two mayas.

 

Viyoga-maya or Maha-maya is working in the material world. Her activities are so wonderful. Srila Prabhupada has said: the froggish philosophers, mundane wranglers, what can they understand--what to speak of Yoga-maya, the internal energy of the Lord, her activities are so amazing and wonderful. Even sometimes it becomes very difficult on the part of Krsna to understand them! What to speak of us, even Krsna becomes amazed! So I shall speak that thing.

 

Radharani is hladini sakti. She is Madana-mohana-Mohini, who attracts the senses of Madana-Mohan, Krsna. Krsna always thinks of Radharani. He gets so much pleasure when He unites with Radha, which He cannot get elsewhere. Radharani is leftist, 'vamangi'. Her mood is leftist mood. Candravali is the opposing party, 'daksinangi', rightist. Krsna does not get so much pleasure when He unites with Candravali; at that time He also thinks of Radha. Thus sometimes Krsna goes to Candravali's camp in order to raise the leftist mood of Radharani to the highest point; only for that purpose, nothing else.

 

 

GREAT DISAPPOINTMENT

 

One day Srimate Radharani decorated Her kunja very nicely. Her asta-sakhis, eight intimate sakhis are there. Lalita, Visakha, Tunga-vidya, etc., they decorated Radharani's kunja with varieties of scented flowers, so many decorations. Krsna will come. They are all waiting. Radharani is waiting, waiting eagerly for Krsna to come. Some wind is blowing, some sound is produced. "Oh, Krsna's coming!" So she is in anxiety at every moment. But Krsna has not come.

 

They sent one dyuti, messenger, "You go and see where is this Krsna!" So the dyuti went out and on the way met Saibya, Candravali's companion sakhi. Saibya told her that Krsna is in Candravali's kunja. So that dyuti came back and reported it to Lalita and Visakha. "Krsna is in Candravali's kunja." So Visakha became very angry. Lalita is a bit softer. Visakha is very hard. They reported this to Radharani. Radharani became sulky. Her leftist mood became heightened and reached the topmost point.

 

What does Srimate Radharani say? "Why should Krsna come to Me? I am most ill-fated! So many gopis are there. Candravali and so many others are there." That is leftist mood. So Radharani says, "I don't want Krsna to come. Don't allow Him to come to My kunja. Entrance is forbidden!" Radha said this out of sulkiness.

 

 

HARSH WORDS

 

Meanwhile, Krsna came, but at the gate Visakha and Lalita stopped Him. "Not allowed!Get out from here, unreliable person! Our prana-sakhi, our dearmost sakhi has decorated this kunja so nicely, waiting for You. Where were You?! Why are You coming now? Get out from here!" Visakha was very hard.

Krsna is now in a very humble mood. He said, "I am a great offender. Please allow me to go and beg excuse at the lotus feet of your prana-sakhi.NO! NO! Get out from here! Now allowed. Admission forbidden."

 

Krsna became disappointed. He could not understand what to do. He went to the banks of the Yamuna. He gave up His garments and rolled on the sand, morose, disappointed, crying.

 

 

ONLY ONE HOPE

 

Then Paurnamasi devi, Yoga-maya, came. She knows everything and arranges all the activities there, the lilas there. All the activities of Purnamasi, Yoga-maya, are so wonderful that sometimes even Krsna cannot understand.

So Purnamasi devi said, "Oh my dear boy, why are You in such a condition? I know everything. All right! All right! I have made an arrangement. I have already sent Vrnda-devi to make arrangements for your union with Radharani."

 

Then Vrnda came. Krsna was very morose, crying, sitting there, rolling in the sand of the Yamuna. Vrnda devi thought, "Oh! I am an instrument in the hand of Purnamasi, Yoga-maya. Krsna is lila-maya, what a very wonderful lila He has manifested. So now Krsna is feeling so much acute pangs of separation from Radharani, and Radharani has developed a sulkiness that Krsna doesn't know how to break. So Paurnamasi is using me as instrument. If I can be an instrument in uniting Radha and Krsna, then I think my life will be successful."

 

She thought to herself like that, and then approaching Krsna, she said, "I am Vrnda. I have come here under the direction of Paurnamasi. I understand that there is no means how you will be able to meet Radharani and console Her, to break Her sulkiness. No other means is there, but one thing is there. If you do what I say, then there is hope."

 

Krsna says, "All right. I must do whatever you say. I cannot understand what to do. I am bewildered, I can't think of what to do."

 

Vrnda said, "All right. You should give up this gopa-vesa (dress of a cowherd boy). You have to give up this thing. Such nice curling hair on Your head--but you have to shave your head. Yes. And give up the flute. Give up your peacock feather. And don't be in these three places bent, tri-bhanga. Give up all these things and this blackish body. No! These are all things You have to give up. You have to shave Your head and You have have to become a sannyasi and give up all these things. I will teach You one song. You have to sing that song. And take one khanjani, a musical instrument. You have to play and sing that song in that sannyasi form, then there is hope."

 

When Vrnda said this, immediately that form appeared there. Krsna became that sannyasi form--shaved head, and His complexion is of molten gold. No peacock feather, no flute, no three places curved form. In yogi, sannyasi form He immediately appeared there. Then Vrnda devi sang a song, that is glorification of Radha,

 

 

srimate radhe bada abhimani

bamya bhave siromani-syama sari ange

achadana tava tapta-kancana varana

eto dina chile pagalani raye

kanu preme prana sampi

sarve rupe guneogo gandharvike

kanu mana kari curi aji radha prema

bhika mage kanu phere dware dware hai

 

"Oh Srimate Radharani, You have developed a sulky mood. You are the crest jewel of the leftisty mood. Your whole body is covered with a bluish sari. The complexion of Your body is that of molten gold. Up to now Radharani was mad for Kanu (Krsna) prema. She was stealing the mind of Krsna. O Gandarvike, You were stealing the mind of Kanu, Krsna, enchanting Him with Your beautiful form and qualities. But today Kanu, Krsna, is moving from door to door begging radha-prema, radha-prema, radha-prema"

 

SANNYASI THAKURA

 

So Krsna sang that song. Then He went to Radharani's kunja. At the gate He found Lalita and Visakha. Krsna started singing this nice song glorifying Radharani. Singing, "Kanu is a beggar today, moving door to door begging radha-prema, radha-prema, radha-prema."

Seeing a sannyasi singing this nice song, Lalita and Visakha became very happy.

 

Visakha said, "Sannyasi thakura, this song You are singing is very nice. Who has taught You this song?"

 

Krsna replied, "My Guru is Gandharvika (Radharani)."

 

"Oh, Your Guru is Gandharvika?"

 

"Oh yes, My Guru has taught me this very nice song."

 

"Why have you come here, what do You want?"

 

The sannyasi said, "I have nothing, I am a beggar. I've come here to get radha-prema, radha-prema. I am a prema-bhikhari. I am a beggar of prema."

 

"All right, O sannyasi thakura, my prana-sakhi is very, very distressed. She is always crying, in a dying condition. Her fate is very, very bad, ill-fated. Do You know the calculation of fate, sannyasi? Can You calculate seeing the lines on the hand of my sakhi?"

 

"Oh yes, I know it."

 

"You know? Who has taught You?"

 

"Oh my Guru has taught Me all these things--Gandharvika."

 

"Will You come into the kunja to calculate the fate of our prana-sakhi? She's very much distressed."

 

"Oh yes, I can do."

 

Krsna wants that thing (that meeting), so He said, "Yes, I can come."

 

So in the meantime, Lalita has gone to Radharani and said that a sannyasi thakura has come. "He is singing a very nice song. He knows how to calculate Your fate."

 

Then Visakha takes the sannyasi into the kunja. She requested Krsna, "Will You please again sing that nice song You were singing before?"

 

Then Krsna sang that song in glorification of Radha. "Today Kanu is a bhikari, He is a beggar, moving from door to door begging radha-prema." When Radharani heard that last line, She said,

 

 

aslisya va .-ratam pinastu mam

adarsanan marma-hatam karotu va

yatha tatha va vidadhatu lampato

mat-prana-nathas tu sa eva naparah

Radharani said the last verse of Siksastskam. "That debauchee, lampatah, whatever He likes He may do. He may do. He may embrace Me or kick Me, or crush Me with His feet or put Me in this condition of acute pangs of separation. Such painful condition, not giving Me darsana. Whatever He likes He may do, that debauchee. But He is the Lord of My heart, no one else."

Then Lalita said, "Have patience, O sakhi. One sannyasi thakura has come who will calculate Your fortune. Don't be impatient."

 

So Lalita let the sannyasi into the kunja and arranged a seat on the veranda of Radharani's bedroom. Then Lalita brought Radharani onto the veranda. So Radharani came, putting a veil on her head. Why? Because Radharani only sees Krsna. She never sees any other male. Putting on the veil, Radharani came and sat near the sannyasi thakura. Lalita brought Her left hand to the sannyasi thakura.

 

"Please calculate the fortune of our prana-sakhi."

 

Krsna said, "I am a sannyasi, I cannot touch the hand of your sakhi."

 

"How can You calculate then?"

 

"No, I can calculate seeing the lines on Her forehead. I know how to do it."

 

"But my sakhi does not look at any male, only Krsna. No. She's very strict in that matter. She never looks at any male but Krsna."

 

"Are-baba! I am a dandi-sannyasi. There's no harm. I have no desires. I've given up everything. I am a sannyasi. I am only a beggar. Begging love, I am prema-bhikari. I have given up everything. I have no desires. If your sakhi lifts the veil, there is no harm at all. Then I can calculate. I am a sannyasi, I am not an ordinary male."

 

Lalita devi removed the veil. Then immediately Krsna's form came, tri-bhanga-lalita. That sannyasi form disappeared. Now tri-bhanga, three places curved, peacock feather and flute. Then the eyes of Krsna and the eyes of Radha united. Her sulkiness was gone.

 

Then Visakha said, "So amazing, what is this?

 

pahile dekhilun tomara sannyasi-svarrupa ebe

toma dekhi muni syama-gopa-rupa

tomara sammukhe dekhi kancana-pancalika

tanra gaura-kantye tomara sarva anga Dhaka

tahate prakata dekhon sa-vamsi vadana

nana bhave cancala tahe kamala-nayana

"At first I saw You appear like a sannyasi but now I am seeing You as Syamasundara, the cowherd boy. I saw You appearing like a golden doll, and Your entire body appeared covered by golden luster. I now see You holding a flute to Your mouth, and Your lotus eyes are moving very restlessly due to various ecstasies."

(Sri Caitanya.caritamrta, Madhya 8.268-270)

 

KRSNA-LILA, GAURA-LILA

 

That is what Ramananda Raya saw. Ramananda Raya is Visakha sakhi in Mahaprabhu's lila. Mahaprabhu showed that form to Ramananda. So amazing! So this is how Krsna has to cry and has to become a sannyasi begging for radha-prema. Radharani was crying and Visakha stated, "One day You'll have to cry like that!" And so He's crying in the form of Mahaprabhu.

 

sri-radhayah pranaya-mahima kidrso vanayaiva

svadyo yenabhuta-madhurima kidrso va madiyah

saukhyam casya mad-anubhavatah kidrsam veti lobhat

tad-bhavadhyah samajani sai-garbha-sinadau harinduh

(Sri Caitanya caritamrta, Adi 1.6)

What is Radharani's love? Now Krsna is a beggar of that. Radha-prema-bhikari. He came in a sannyasi form, as a beggar, begging radha-prema. In a completely different form--no three places curved, no curling hair--shaved head. Now His yellow garment is saffron colour and He's begging for radha-prema. That is radha-bhava. He came in this sannyasi form, otherwise He cannot pay back the debt. Krsna has become indebted. In this way, Krsna paid back the debt. So Radharani's sulkiness vanished. That is why Krsna became sannyasi, He became Mahaprabhu.

He (Krsna) came to understand these three things: "What is Radharani's love? What is My beauty that Radharani relishes? What happiness and pleasure does Radharani get relishing My beauty, how can I know?" In order to fulfill these three types of greed and desires Krsna appeared as Mahaprabhu, from the womb of Sacimata, sai garbha-sindau harinduh. In order to understand these three things is why He became a sannyasi. This is so wonderful--Krsna became amazed. This is the activity of Yoga-maya, Paurnamasi. Oh, so wonderful that even Krsna cannot understand, then how can others understand?

 

THE COMPLEXIONS OF RADHA-KRISHNA

AND CHAITANYA MAHAPRABHU

 

This may not answer your questions directly but it may shed some light on the understanding of Gouranga and Radha-Krsna tattva.

 

Below is an excerpt from the book, "The Embankment of Separation" where Srila Gour Govinda Maharaja briefly explains the reason behind the complexions of Srimati Radharani, Sri Krishna, and Sri Chaitanya Mahaprabhu:

 

--------------------------

 

"Now we should understand what is the color of srngara-rasa, the conjugal mellow. This is a very deep and confidential philosophy. Some may raise the question, "All right, Krishna wants to taste the mellow of Radharani’s love? If He had only accepted the mood of Radharani, His three desires would have been fulfilled. What is the need of accepting the complexion of Radharani?" This is a very important question, but very few understand it. Svarupa Damodara Gosvami has said tad-bhavadhyah. If Krishna had only accepted the mood of Radharani, then He would have fulfilled His three desires. So what is the need of accepting the complexion of Radharani?

 

The answer is that every vastu, or substance, has its natural complexion. That complexion is not different from the svarupa, or nature, of the vastu. For example, whatever mood arises in the heart will externally manifest in the complexion. If you become angry your eyes will turn red. It is automatic. So the complexion is not different from the svarupa. Krishna is srngara-rasaraja, He is the king of the conjugal mellow. The complexion of srngara-rasa is syama, blackish like a fresh rain cloud. Therefore when He is srngara-rasaraja His natural color is syama — Syamasundara. It is natural.

 

"Krishna has developed three desires, and if we examine them we will find that without accepting the mood and complexion of Radharani these three desires cannot be fulfilled. When we speak about prema it has a gradual development. The first rise of prema is called rati. When rati becomes more and more condensed, it develops into sneha, mana, pranaya, raga, anuraga, and bhava. Then comes mahabhava which further develops into rudha-mahabhava, adhirudha-mahabhava, modanakhya-mahabhava, and then madanakhya-mahabhava — the topmost. This is the gradual development of prema. When prema has developed to the stage of anuraga, its complexion is the color of the rising sun, aruna-varna. When anuraga becomes more condensed it becomes bhava and then mahabhava. The color of mahabhava is golden, gaura-varna.

 

So Vrsabhanu-nandini, the daughter of Vrsabhanu-raja, is madanakhya-mahabhava-mayi. The color of that madanakhya-mahabhava is molten gold. Therefore Radharani is tapta-kancana gaurangi, the color of molten gold. Similarly, because Krishna accepted the mood of Radharani, His complexion changed. It is automatic, natural. So tapta-kancana-gaurangi — tapta-kancana-gauranga. Because He had accepted the mood of Radharani, automatically His complexion changed.

 

The acarya’s give the example of a green mango and a ripe mango. When a mango is unripe its color is green. As it ripens the color changes. When it is completely ripened it becomes yellow. So Syamasundara became Gaurasundara. When Krishna is Syamasundara the mellow is unripe, but when the mellow completely ripens, the complexion changes and becomes Gaurasundara. Why did Syamasundara become Gaurasundara? Because in Syamasundara the mellow is unripe. But in Gaurasundara the mellow is completely ripened. This is unnatojjvala srngara-rasa, the most elevated mellow of conjugal love. In the unripe state it is Syama; the ripened state is Gaura.

 

Therefore we say, "Syamasundara may be there, but if there is no Gaurasundara we won’t go there, because the mellow is unripe." In all gaudiya-vaisnava temples Radha-Syamasundara is there, but Gaura must also be there. Otherwise we will not go there, because the mellow is unripe. We want the ripened mellow, which is nectarean sweet; that is Gaura. So in all gaudiya-vaisnava temples with Radha-Syamasundara, Gaura must be there. That is gaudiya-vaisnava siddhanta."

 

--------------------------

 

Excerpted from chapter four, "The Combined Form of Radha and Krishna", pocket edition pages 46-47.

 

Why the West is Losing

By Eric Margolis – Toronto Sun September 19, 2004

 

Three years after the Sept. 11, 2001, attacks, America's politicians and media continue to gravely deceive the public about the so-called war on terrorism.

 

Now the definitive book on terrorism has appeared that should be mandatory reading for every thinking person. It's called Imperial Hubris: Why The West is Losing the War on Terror.

 

The cover simply identifies the author as "Anonymous," but he's already been widely identified in the American media as Michael Scheuer, a senior terrorism analyst for the CIA.

 

It is unprecedented that a serving CIA officer was allowed to publish a book, one that is clearly a dramatic rebuke to the neoconservatives who drove the U.S. into two wars.

 

Scheuer's work is a goldmine of information and brilliant analysis. It breaks taboos and sweeps away the clouds of lies about al-Qaida, Iraq and Afghanistan. He says U.S. leaders refuse to accept the obvious -- "we are fighting a worldwide Islamic insurgency -- not criminality or terrorism."

 

The U.S. has made only "a modest dent in enemy forces."

 

None of bin Laden's reasons for waging war on the U.S., writes Scheuer, "have anything to do with our freedom, liberty, and democracy (as President George Bush claims), but everything to do with U.S. policies and actions in the Muslim world," notably unlimited support for Israel's repression of the Palestinians and the destruction of Iraq.

 

"For cheap, easily accessible oil, Washington and the West have supported Muslim tyrannies (Osama) bin Laden and other Islamists seek to destroy," Scheuer writes. "The war has the potential to last beyond our children's lifetimes and be fought mostly on U.S. soil."

 

A coup for bin Laden

 

Bin Laden, argues Scheuer, is widely viewed by much of the Muslim world, infuriated by American actions in the Mideast, as neither a terrorist or madman but as a skilled warrior, the sole Muslim leader standing up to predatory western powers.

 

Ironically U.S. and British military intervention in Afghanistan and Iraq "are completing the radicalization of the Islamic world," a prime bin Laden goal.

 

Bush's misbegotten invasion of Iraq was "icing on bin Laden's cake."

 

The threat today facing America "is the defensive jihad (holy struggle), an Islamic military reaction triggered by an attack by non-Muslims on the Islamic faith, on Muslims, on Muslim territory." Muslims are increasingly fighting back.

 

The Muslim world believes it is under total attack led by Bush -- a massive effort to crush all who oppose U.S. domination, destroy Islam's inherent political role, eliminate Muslim charities, impose western values on the Islamic world and maintain puppet rulers -- "spreading democracy" in Bush's lexicon. Terrorism is merely the tactics of the poor fighting the rich.

 

The ultimate taboo

 

"U.S. military operations in the Muslim world," he adds, "validate bin Laden's contention the U.S. is attacking Islam and supports any country willing to kill or persecute Muslims."

 

Scheuer, breaking the ultimate taboo, observes of Washington's "one-way alliance" with Israel that "Israelis have succeeded in lacing tight the ropes binding the American Gulliver to the ... Jewish state and its policies."

 

The wars in Afghanistan and Iraq are lost causes, Scheuer concludes. The U.S. is totally unable to create legitimate governments in either chaotic nation, only puppet regimes, supported by American bayonets.

 

If the U.S. stays, it will bleed endlessly; if it retreats, it faces political disaster.

 

Washington, he charges, has no strategy and is merely "winging it."

 

In one of his most acute insights, Scheuer explains the U.S. cannot, for all of its riches, buy its way to victory in Afghanistan or Iraq.

 

"Honour is still the currency of value in the Middle East, more so than goods and services."

 

Blood-links trump all other affiliations or loyalties.

 

Honour is why the Taliban refused to hand over bin Laden to the U.S., a man they regarded as their guest and a war hero, and why he has still not been betrayed in spite of a $25-million US reward in a nation where the annual income is $147.

 

At least there is one person in Washington who understands the violence surrounding us -- and has the courage and patriotism to tell Americans the truth: Their own arrogance and ignorance are driving them into a no-win war against 1.3 billion Muslims.

 

www.canoe.ca/NewsStand/Columnists/Toronto/Eric_Margolis/2004/09/12/626001.html

 

<font color="blue"> 'guru is there and Krsna is there' </font color>

 

 

Krsna and guru are there in perfect unison .Perfect questions,perfect answers and Krsna is pleased

 

/images/graemlins/smile.gif

"Having attained me [sarupa], a friend more dear than life, as if He had not seen me for a long time, taking my hand in His lotus hand, asking me wonderful questions, bringing happiness to all the people of Vraja, and walking as gracefully as an elephant, the handsome Lord entered the village of Vraja."

(Brhad-bhagavatamrta 2.6.76, by Sanatana Goswami)

 

"After attaining Me, the great souls, who are yogis in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection."

(BG 8.15)

The Blind Men and the Elephant

 

 

 

 

 

In a search for a good rendition of

the story of the blind men and the elephant, we came across this poem

by American poet John Godfrey Saxe (1816-1887) based on the famous

Hindu parable. The poem provides a metaphorical explanation as to how

the descriptions in the world's religions of the one Supreme Being that

they all worship can so radically differ.

 

<font color="blue"> It was six men of Indostan

To learning much inclined,

Who went to see the Elephant

(Though all of them were blind),

That each by observation

Might satisfy his mind.

 

The First approached the Elephant,

And happening to fall

Against his broad and sturdy side,

At once began to bawl:

"God bless me! but the Elephant

Is very like a wall!"

 

The Second, feeling of the tusk

Cried, "Ho! what have we here,

So very round and smooth and sharp?

To me 'tis mighty clear

This wonder of an Elephant

Is very like a spear!"

 

The Third approached the animal,

And happening to take

The squirming trunk within his hands,

Thus boldly up he spake:

"I see," quoth he, "the Elephant

Is very like a snake!"

 

The Fourth reached out an eager hand,

And felt about the knee:

"What most this wondrous beast is like

Is mighty plain," quoth he;

"'Tis clear enough the Elephant

Is very like a tree!"

 

The Fifth, who chanced to touch the ear,

Said: "E'en the blindest man

Can tell what this resembles most;

Deny the fact who can,

This marvel of an Elephant

Is very like a fan!"

 

The Sixth no sooner had begun

About the beast to grope,

Than, seizing on the swinging tail

That fell within his scope.

"I see," quoth he, "the Elephant

Is very like a rope!"

 

And so these men of Indostan

Disputed loud and long,

Each in his own opinion

Exceeding stiff and strong,

Though each was partly in the right,

And all were in the wrong!

 

Moral:

 

So oft in theologic wars,

The disputants, I ween,

Rail on in utter ignorance

Of what each other mean,

And prate about an Elephant

Not one of them has seen. </font color>

 

/images/graemlins/cool.gif

Exercises to grow in Krishna Consciousness

by

HH Bhakti Tirtha Swami

 

1. List our weaknesses:

 

In regards to our weakpoints that hold us back in spiritual life and execution of devotional services. You can go through your sadana and see where you are strong and weak at.

 

Also peer at some things less often looked at or maybe not looked at at all such as internal attitudes or how mind perceives things but we may keep to ourselves. Things such as you don't like the way a person looks, or his/her voice, dress, singing style, etc. All the ugly things that roll around in our heads. Sit down and take a good look at them. Try to really see where they are stemming from - insecurities, false pride, cynisism, repression, our ego being hurt or ruffled, past trauma that taints our present mindsets, etc. You can see so much of this isn't just our opinions on things but come from false ego. We can feel learned and advanced so look at others in certain ways.

 

Sometimes externally we may seem very compassionate and always there to help but really we like to be around when people have problems and we offer help because really it makes us feel better about ourselves and feel some superiority.

 

So these examples are things we need to really look at deep down in ourselves and come up with a plan to change.

 

Suggestion is to write down some weaknesses and/or mindsets you would like to change and 3-4 times a day remind yourself to stay out of them. After some time doing this it will become natural and inherent and the mindsets will become minimized or at least easier to handle or caught when they come up.

 

2. If I left my body tonight, How would I feel about where my consciousness is at?

 

Was my consciousness where I would want it to be if this was my last day?

 

If yes, then great- if not then look back at the day and analyze what you could do different on a daily basis so you get closer to where you feel pleased everynight where you are at.

 

-Today is the sum total of ones other days and lifetimes so a good reflection of where we are at. Everything good or bad builds on itself.

 

Another way you can do this exercise is wake up in the morning with the mindset "Today is my last day on the planet" So you would live your day with the best consciousness you can with quality rounds and personal interactions (Using BTSwami's principals for assistance such as "Treat everyone you encounter as if the success and failure of your spiritual life depends upon the quality of your interactions with them") At the end of the night reflect and see how you did. How did it differ from a "normal" day.

 

3. It is said that progress in ones spiritual life is measured not in how much one is doing but how little or much one is holding back. A person seemingly doing a lot may have the capacity to do so much more and/or much better quality and vice versa. So the next exercise is to sit down with yourself and think about How much and where am I holding back and why? For some we have maybe never thought about this before.

 

I mentioned my example of on a day to day basis without really sitting down and thinking about it I will tell my self I am doing pretty good. Tow the line and have a good amount of service and projects. Probably more then the average devotee. I try to help when I can when things come up. I figure Iam doing enough to get by and that all is relatively OK.

 

If I really sat down and did this exercise I would see how that the quality of my sadana and services are very poor and I could raise them tremendously. Thing is it would take work and shifting around a lot of internal stuff and when it comes down to it, Iam too lazy right now to do it. So this exercise gives me more of an understanding where I actually am and how much better I could be doing. I mean I knew I could be doing better as everyone knows that but this exercise and the other ones REALLY show me how much more I could be doing and the minimum I am really working with.

 

The mind has great ways to keep us all thinking we aren't doing so bad and gives us many reasons not to improve. We are all different and our minds are all different so someone's mind may play a certain trick on them due to their particular make up and another mind will do the opposite. Someone's mind may tell them they are doing just great and they are so wonderful and that is the minds trick for that particular person in this lifetime. Someone else their mind will constantly tell them how awful they are and this affects that particular person and keeps them caged.

 

It has been said that the balance we should strive for is think that simultaneously we could die today but also live to 80 years old so have to live our lives daily with both in mind. It is very easy to think to tighten things up as we get older but really the future is today as each day builds on the next (and plus, we never really know in the present age when our last day is going to be....)

 

* A tip when doing these exercises and analyzing the mind is to remember that the mind seperate from you.

 

To keep it in perspective when your mind is chattering or thinking all those ugly things, picture it as a separate person talking to you. This can help in aiding to control it and it keeps things in the proper perspective. Just working with this fact itself can be an exersize of its own and can help someone out tremendousely

 

With all of these exercises the more honest and serious we are to change what we find we don't like or is wrong, our advancement could skyrocket. These exercises are a very strong indicator of how serious we really are. A true test of how serious we are is how serious we take and implement these - a lack of implementing will show how much false ego and illusion have their grip.

 

We can ask ourselves why we don't live these exercises on a daily basis. Why shouldn't we??

 

This will show some of us that we may not be as serious as we thought. That is OK and one of the functions of these is to show us where we really our with ourselves. The mind can play big tricks on us telling us were OK with where we are at when were very far from that.

 

These exercises were brought up to show ourselves what we are doing now to become effective leaders, role models and human beings in the future. We all have to work as hard as we can to maximize our potential. The future is us and the time is now to start thinking about it and what we want ours and ISKCONS future to be.

 

So who are we? Are we this body?

 

Do this small experiment:

 

With your index finger of your right hand, do the following.

 

Point with your right index finger towards your left hand.--If you put your hand on a camera, are you touching the camera? Are you the hand; is that you?

 

Now, point at your leg.--Are you the leg?

 

Your nose.--you may say, I smell something, does that mean you are you the nose?

 

Now, your eye.--you say, "I see" something; does this mean you are the eye?

 

Your ear.--whey you hear something, does that mean that you are the ear?

 

Your mouth.--Are you the mouth, tongue, or the teeth?

 

Neck.--Are you the neck?

 

Now, at your self.--Are you confused? Do you know where to point?

 

Now we can say that we are not any part of the body. But, does saying that you are the entire body make any sense either? That would mean that you are each and every part of the body also, let it be internal or external.

 

This leads us to the conclusion that we are neither any part of the body, nor the body itself.

 

 

So, what are we?

 

Achala

 

Still Lord

 

Achyuta

 

Infallible Lord

 

Adbhutah

 

Wonderful God

 

Adidev

 

The Lord Of The Lords

 

Aditya

 

The Son Of Aditi

 

Ajanma

 

One Who Is Limitless And Endless

 

Ajaya

 

The Conqueror Of Life And Death

 

Akshara

 

Indestructible Lord

 

Amrut

 

One Who Is Sweet As Nectar

 

Anaadih

 

One Who Is The First Cause

 

Anandsagar

 

Compassionate Lord

 

Ananta

 

The Endless Lord

 

Anantajit

 

Ever Victorious Lord

 

Anaya

 

One Who Has No Leader

 

Aniruddha

 

One Who Cannot Be Obstructed

 

Aparajeet

 

The Lord Who Cannot Be Defeated

 

Avyukta

 

One Who Is As Clear As Crystal

 

Balgopal

 

The Child Krishna, The All Attractive

 

Bali

 

The Lord Of Strength

 

Chaturbhuj

 

Four-Armed Lord

 

Danavendra

 

Granter Of Boons

 

Dayalu

 

Repositiory Of Compassion

 

Dayanidhi

 

The Compassionate Lord

 

Devadidev

 

The God Of The Gods

 

Devakinandan

 

Son Of Mother Devaki

 

Devesh

 

Lord Of The Lords

 

Dharmadhyaksha

 

The Lord OF Dharma

 

Dwarkapati

 

Lord Of Dwarka

 

Gopal

 

One Who Plays With The Cowherds, The Gopas

 

Gopalpriya

 

Lover Of Cowherds

 

Govinda

 

One Who Pleases The Cows, The Land And The Entire Nature

 

Gyaneshwar

 

The Lord Of Knowledge

 

Hari

 

The Lord Of Nature

 

Hiranyagarbha

 

The All Powerful Creator

 

Hrishikesh

 

The Lord Of All Senses

 

Jagadguru

 

Preceptor Of The Universe

 

Jagadisha

 

Protector Of All

 

Jagannath

 

Lord Of The Universe

 

Janardhana

 

One Who Bestows Boons On One And All

 

Jayantah

 

Conqueror Of All Enemies

 

Jyotiraaditya

 

The Resplendence Of The Sun

 

Kamalnath

 

The Lord Of Goddess Lakshmi

 

Kamalnayan

 

The Lord With Lotus Shaped Eyes

 

Kamsantak

 

Slayer Of Kamsa

 

Kanjalochana

 

The Lotus-Eyed God

 

Keshava

 

One Who Has Long, Black Matted Locks

 

Krishna

 

Dark-Complexioned Lord. The All-Attractive

 

Lakshmikantam

 

The Lord Of Goddess Lakshmi

 

Lokadhyaksha

 

Lord Of All The Three Lokas (Worlds)

 

Madan

 

The Lord Of Love

 

Madhava

 

Knowledge Filled God

 

Madhusudan

 

Slayer Of Demon Madhu

 

Mahendra

 

Lord Of Indra

 

Manmohan

 

All Pleasing Lord

 

Manohar

 

Beautiful Lord

 

Mayur

 

The Lord Who Has A Peacock Feathered-Crest

 

Mohan

 

All Attractive God

 

Murali

 

The Flute Playing Lord

 

Murlidhar

 

One Who Holds The Flute

 

Murlimanohar

 

The Flute Playing God

 

Nandgopala

 

The Son Of Nand

 

Narayana

 

The Resting Place Of Everyone and Everything

 

Niranjana

 

The Unblemished Lord

 

Nirguna

 

Without Any Properties

 

Padmahasta

 

One Who Has Hands Like Lotus

 

Padmanabha

 

The Lord Who Has A Lotus Shaped Navel

 

Parabrahmana

 

The Supreme Absolute Truth

 

Paramatma

 

Lord Of All Beings

 

Parampurush

 

Supreme Personality

 

Parthasarthi

 

Charioteer Of Partha - Arjuna

 

Prajapati

 

Lord Of All Creatures

 

Punyah

 

Supremely Pure

 

Purshottam

 

The Supreme Soul

 

Ravilochana

 

One Who Eye Is The Sun

 

Sahasraakash

 

Thousand-Eyed Lord

 

Sahasrajit

 

One Who Vanquishes Thousands

 

Sahasrapaat

 

Thousand-Footed Lord

 

Sakshi

 

All Witnessing Lord

 

Sanatana

 

The Eternal Lord

 

Sarvajana

 

Omniscient Lord

 

Sarvapalaka

 

Protector Of All

 

Sarveshwar

 

Lord Of All Gods

 

Satyavachana

 

One Who Speaks Only The Truth

 

Satyavrata

 

The Truth Dedicated Lord

 

Shantah

 

Peaceful Lord

 

Shreshta

 

The Most Glorious Lord

 

Shrikanta

 

Beautiful Lord

 

Shyam

 

Dark-Complexioned Lord

 

Shyamsundara

 

Lord Of The Beautiful Evenings

 

Sudarshana

 

Handsome Lord

 

Sumedha

 

Intelligent Lord

 

Suresham

 

Lord Of All Demi-Gods

 

Swargapati

 

Lord Of Heavens

 

Trivikrama

 

Conqueror Of All The Three Worlds

 

Upendra

 

Brother Of Indra

 

Vaikunthanatha

 

Lord Of Vaikuntha, The Heavenly Abode

 

Vardhamaanah

 

The Formless Lord

 

Vasudev

 

All Prevailing Lord

 

Vishnu

 

All Prevailing Lord

 

Vishwadakshinah

 

Skilfull And Efficient Lord

 

Vishwakarma

 

Creator Of The Universe

 

Vishwamurti

 

Of The Form Of The Entire Universe

 

Vishwarupa

 

One Who Displays The Universal Form

 

Vishwatma

 

Soul Of The Universe

 

Vrishaparvaa

 

Lord Of Dharma

 

Yadavendra

 

King Of The Yadav Clan

 

Yogi

 

The Supreme Master

 

Yoginampati

 

Lord Of The Yogis

 

The individual soul bereft of Krsna consciousness has many ideas and activities created in the mind by the external energy. They have been existing from time immemorial. Sometimes they are manifest in the wakening state and in the dream state, but during deep sleep [unconsciousness] or trance, they disappear. A person who is liberated in this life [jivan-mukta] can see all these things vividly.

 

 

From Purport :

 

The eternally liberated living beings are in the Vaikuntha jagat, the spiritual world, and they never fall into the material world .

 

 

***************************************************

 

This is required :a vivid perception of reality, outside totally of the dream (material world) in order to understand clearly that jiva souls do not fall from an un-fallen state of Vaikuntha (a place of no anxiety -kuntha- of wether or not I'll get booted out of the Lord's entourage for envying the Lord's position.

jiva

Illuminations on Jiva-tattva

 

10-Gaudiya acaryas support the no-fall siddhanta.

 

We have heard the siddhanta that no one falls from the spiritual world personally from many many highly exaulted Gaudiya Vaisnava acaryas, in addition to our own Guru Maharaja, Srila A. C. Bhaktivedanta Swami Prabhupada [the conclusion is that no one falls from the spiritual world: Bhag. 3.16.26 purp], such as Srila Sridhara Maharaja, recognized by Srila Bhaktisiddhanta Sarasvati Thakura as sastra-nipuna (scriptural genious), Srila Bhakti Promod Puri Maharaja, chief editor of the daily spiritual newspaper Nadiya Prakasa during and after the time of Srila Bhaktisiddhanta, Srila Bhakti Vallabh Tirtha Maharaja, the successor acarya of Shri Chaitanya Gaudiya Matha of Madhava Maharaja, Srila Bhaktivedanta Narayana Maharaja, a leading disciple of Bhakti Prajñana Kesava Maharaja, the sannyasa guru of Srila Prabhupada, and many others. And they are repeating what they learned from their Guru Maharaja, Srila Bhaktisiddhanta Sarasvati Thakura and his direct disciples. It is highly unlikely that they would say something different than that which was taught to them by their Guru Maharaja. These aforementioned Vaisnavas are seniormost in terms of their realizations and spiritual standing, so their knowledge and realization should not be completely disregarded. Additionally, our dear godbrother, the late Gour Govinda Maharaja, was highly learned in siddhanta and scrutinizingly studied the commentaries of our acaryas, especially Srila Bhaktisiddhanta Sarasvati Thakura. He was known for his firm stand with the "No Fall" siddhanta. And we have living examples of godbrothers fixed in strong philosophical understanding in Sripad B. G. Narasingha Maharaja and Sripad B. V. Tripurari Maharaja. Here we do not see one iota of doubt as to the siddhanta.

 

Because Srila Prabhupada did make statements in support of both sides of this issue, it is very confusing to many of his disciples. A preaching strategy does however eliminate all contradictions and is not at all out of line with Srila Prabhupada's mood. Many examples of a preaching strategy by Srila Prabhupada can be found, as shown in section eight above. Many verses in this presentation were collected by disciples of Gour Govinda Maharaja in their concern to set matters straight.

 

Srila Bhakti Promod Puri Goswami Maharaja, seniormost Gaudiya Vaishnava on the planet, both by age and spiritual assets, has provided detailed and substantial explanations of the no-fall siddhanta.

 

Sri Srimad Bhaktivedanta Narayan Maharaja has written in Pinnacle of Devotion, page 15,

 

Being in Krsna's association, any spiritual being, whether kayavyuha, (expansion), sadhana-siddha, or nitya-siddha, will never, never, never take a material body in this world. They will never be opposed to Krsna. Because there is no maya in Goloka Vrndavana they can never forget Krsna. Only Yogamaya is there, helping the devotees to increase their prema for Krsna by arranging an opportunity for them to serve Him. Because there is no chance of falling from Goloka Vrndavana, siddha bhumi, no conditioned soul has ever come from there. Rather, they have come from the tatastha line, from Karanodakasayi Visnu.

 

Srila Bhakti Vallabh Tirtha Maharaja, the successor acarya of Shri Chaitanya Gaudiya Matha of Bhakti Dayita Madhava Maharaja, did not hesitate to state: "No." [The residents of the spiritual world do not fall down.] "It is very clearly written that the source of the jivas is the tatastha-sakti."

 

Srila Prabhupada writes similarly,

 

According to Visnu Purana, Bhagavad-gita and all other Vedic literatures, the living entities are generated from the tatastha energy of the Lord, and thus they are always the energy of the Lord and are not the energetic. (Bhag. 3.7.9, purp.) [see also section four]

 

Visvambhara Goswami, the late and highly respected Radha-ramana goswami, [Vrndavana, India] stated with much astonishment:

 

They (Iskcon devotees) think like that? That the Lord's eternal associates fall from the spiritual world? I cannot believe it.

 

The entire Gaudiya mission of Srila Bhaktisiddhanta Sarasvati Thakura is not in doubt as to the conclusions in this regard, having heard it from their Founder-acarya. Nor are the many many scholars in doubt, who have stated that certain devotees do not even know their own siddhanta. We think that this should be taken as an indication that perhaps the forcibly legislated conclusions of these few devotees may be wrong.

 

We also present herein the statements of prominent acaryas and other authorities from sampradayas outside of our own Gaudiya sampradaya, who all clearly and emphatically state that the jivas of this material world have never been in the spiritual world—have not fallen from lila with the Lord:

 

Sri Pejwara Swami of Pejwara Mutt, Udupi (Renowned acarya of Madhva sampradaya):

 

The siddhanta is clear. How can there be any misunderstanding; to think that the Lord's associates have fallen?

 

Laksmi Tathachar, Director, Academy of Sanskrit Research, Melkote, Karnartaka, (respected member of Ramanuja sampradaya)

 

It is not possible that those associating with Lord Visnu in Vaikuntha could ever fall down.

 

More statements are forthcoming. We invite our readers to submit substantiatable statements of prominent spiritual authorities. Use the comments submission form. Devotees are quick to point out the necessity of trnad api sunicena to others, but sometimes hesitate to admit their own frailities or mistakes. We humbly suggest that a mistake has been made in regards to understanding the actual Gaudiya siddhanta and we are deeply disturbed that it has made some of our senior godbrothers look very foolish in the eyes of so many sincere Vaisnavas and scholars. Let us not forget that even Krsna does not understand Himself fully. (SP Room Conv. London: Aug. 17, 1971)

 

 

 

SRILA PRABHUPADA ON OUR ORIGINAL POSITION

 

 

Here are excerpts from two letters the Srila Prabhupada sent to Upendra prabhu regarding our 'original position'.

 

One letter is from 1968 and one from 1969:

 

"Regarding your question, in one sense both you and Mahapurusa are right. The fact is that after the dissolution of the Universe the living entities remain in slumber within Maha Visnu, and again when the creation takes place they are impregnated in their original position and they come out in different species of life. By gradual evolutionary process, when they come to the human form there is good chance of getting out of the repeated birth and death, and one can enter into the Spiritual Realm. But if one loses this chance he is again put into the cycle of birth and death. The conditioned souls are always within the Maha Visnu Form, whereas the liberated souls in Vaikuntha, they are engaged in the service of the Lord. Constitutionally every living entity, even if he is in the Vaikuntha Loka, has chance of falling down.

 

Therefore the living entity is called marginal energy. But when the falldown has taken place for the conditioned soul is very difficult to ascertain. Therefore two classes are designated: eternally liberated and eternally conditioned. But for arguments sake, a living entity being marginal energy, he can't be eternally conditioned. The Time is so unlimited that the conditioned souls appear to be eternally so, but from the philosophical view he cannot be eternally conditioned. Since we cannot trace out when we have become conditioned, there is no use of arguing on this point. Better to take care first how we can get rid of this conditional existence; as much as a patient should take care for treating his disease more, and less waste his time in finding out the cause of his disease.

Please offer my blessings to the others. I hope this will meet you in good health."

 

A. C. Bhaktivedanta Swami Prabhupada