krsna

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The Giver of Love of Krishna By Srila Bhakti Sidddhanta Saraswati Goswami Obeisance to the most Magnanimous, the Giver of the Love of Krishna, the Own Self of Krishna, the Lord bearing the Name Krishna-Chaitanya and possessed of the Form of golden hue! I submit myself to Sri Krishna-Chaitanya, that merciful Person of wonderful deeds Who by the nectar of the treasure of His Own Love intoxicated the world, delerious with ignorance, by freeing it from the malady of nescience. Lord Sri Chaitanya said: Listen, Rupa, to the charactersitics of the rasa (matured mellowness) of Bhakti. I shall speak in a condensed form, for rasa is not susceptible of elaborate description since rasa can only be understood thorugh insight and deep realisation. The ocean of the mellow of Bhakti is profound and devoid of bounding shores. I shall speak one particle of the same (Bhakti), in order to make you taste it. In this world the number of jivas (souls) is infinite. They form the content of this world by their wanderings birth after birth through 8,400,000 different kinds of physical bodies (human bodies, animals, trees, etc.) The specific nature of the jiva is infinitessimal in magnitude like the hundredth part of the tip of a hair. The jivas are divided into two distinct groups, viz., (1) stationary and (2) moving. The moving jivas are again divided into those who live on the land, in water and in the air. Mankind is a very small part of the total number of jivas that live on the land. Among men are also to be found the Mlechchas (Europeans), Pulindas, Baudhas (Oriental people), Aboriginies, etc. Among those who practice the religion of the Veda (Hindus), one half profess to follow the Veda but in fact only follow with their lips. They commit many sins forbidden by the Veda and do not really care for that religion. Then again, among those who really act in accordance with that religion, most persons are addicted to fruitive activities. They do work (karmma) to produce fruit that they can enjoy. It is hardly possible to find even a single seeker of knowledge (jnanin) among 100,000 people working to make good karmma. Further, there is hardly even one person who is truly Mukta (liberated) amongst 100,000 people seeking liberation. It is hardly possible to find a single Bhakta (devotee) of Krishna among 100,000 liberated persons. The Bhakta of Krishna is free from all selfish hankerings and is, therefore, of a really peaceful and equipoised disposition (shanta), while those who desire to do work (karmma) to create enjoyment, or who desire liberation or mystic powers through yoga, are all discontented (ashanta). It is rarely that any fortunate jiva, in the course of his wanderings in this mundane world, may obtain a chance to come to know Bhakti. That is, it is rare for someone to obtain the seed of the creeper of Bhakti, which is only found by the favour of Guru and Krishna. Bhakti grows like a creeper growing from a tiny seed. By becoming a gardener the jiva sows the seed and splashes the seed with nourishing water, in the form of hearing the Name of Krishna and chanting the Name. The creeper of Bhakti springs to shoot and grows, piercing through this mundane sphere. The growing creeper goes through the stream of Viraja (unmanifest formless state outside this universe), then goes through the illuminated plane of Brahma (white light of Spiritual bliss), until at last the creeper finally attains for herself a home in the soil of the infinite sphere called Paravyoma. The creeper contiues to grow in that Paravyoma atmosphere and reaches the limits of the higher sphere of Goloka-Vrindaban where she climbs and clings to the Purpose-Tree at the Feet of Krishna. Prema (Divine Love), the fruit of the creeper of Bhakti, grows on the creeper only when she attains to the Feet of Krishna. All this time the gardener continues to splash the creeper with the water of hearing and chanting the Holy Name of Krishna. At this stage there is a also a second function towards the creeper, besides watering it. As the creeper begins to grow after being watered for some time, hostile animals make their appearance and tear the leaves, or the tender leaves begin to dry up because of excessive heat, etc. In these circumstances offence against the Vaishnavas (real devotees) is the entity corresponding to the vicious animals. It is such offence against the Vaishnavas that causes all those various sorts of damage, or in other words it is the negligence of the gardener who has failed to erect fences or to devise other protective methods to protect the creeper, and who has not given special care so that there may be no possibility for the creeper to be trampled by the mad elephant of offence to the Vaishnavas. Offence against the Vaishnavas is identical with offence against the Holy Name - it is one of the ten categories of offences against the Holy Name. There is yet another possible disturbance at this stage. As the creeper of Bhakti begins to grow, if there is luxuriant growth of the secondary branches then such growth also does michief. The secondary branches are desire for enjoyment, longing for liberation, addiction to forbidden conduct, over-attention to small points of conscience, cruelty or slaughter of living things, desire of pecuniary gain and a desire for one's own worldly honour or fame. If special care is not practiced these secondary branches are apt to grow vigorously to the detriment of the principal stem of the creeper, with the result that the main stem is stunted and cannot grow. Therefore, it is the duty of the gardener to prune these secondary branches from the moment of their appearance, while one is busy with the primary task of hearing and chanting. If this is done the principal stem, continuing to grow, attains to Vrindaban the land of Krishna. The fruit of Prema then ripens and drops on the ground. The gardener now tastes its mellow flavour. By the help of the creeper the gardener is also enabled to reach the Purpose-Tree. The gardener can now serve in Vrindaban at the foot of the Purpose-Tree and savour the taste of the luscious juice of the fruit of Love. This Prema is the supreme desideratum, the final fruit of all activity of the soul. The four-fold objects of human endeavour namely dharma (virtue), artha (worldly possession), kama (objects of worldly desire) and moksa (liberation) are as insignificant as a straw lying by the wayside in comparison with Krishna-Prema. The realisation of coveted powers and excellences (siddhis), or of the equable state of overflowing oneness with the bliss of Brahma-realisation (on attainment of complete withdrawal of the mind from all external efforts, as a result of practicing pious activities enjoined in the scriptures), can dazzle the imagination of a man by their glaring features. But these dazzling realisations are only dazzling until the man has savoured the smallest portion of the fragrance of the medicine of Love. Pure Love can subdue even the Lord Himself, and He is the subduer of Madhu, the great demon who is at the core of the pattern of consciousness (yantra) we perceive as the mental state of "intoxication". A person must be free from mundane intoxications which lead him to try to enjoy as a master of siddhis (siddhi-yoga) or the bliss of oneness with unmanifest Brahma (liberation) before Love can appear on the pathways of the heart. "Bhakti is declared to be service of the Lord of the senses (God) by means of one's senses. It is free from all physical and mental elements. It is absolutely free from all mundane dirt by reason of its being entirely directed to God" -- (Narada Pancharatra) Lord Sri Chaitanya contined: As soon as the tidings of My Excellences enter the listener's ear his mind exhibits a constant inseparability from Me which is comparable to the state of a body of pure water of the Ganges on its entry into the ocean. This is the only sure characteristic of devotion which is free from all mundane tendencies. The devoted soul is inseparable from Me. The devotees never accept the gifts of residence in Vaikuntha (the unlimited realm), or the opulence and honour of a form resembling My Majestic Self, or proximity to My Presence, or complete merging in Me. All of these prospective attainments I offer to them, but they do not accept these attainments. They have no desire to have these attainments, and this is so because there is nothing covetable by them save and except My Transcendental Service. This is Devotion that is Pure and Perfect. It is by means of such Devotion that the individual soul attains to unalloyed Love for Me, thereby transcending the limiting potency that is covering over the jiva (soul) with layers of mundane desires and feelings. If the mind harbours the least desire either for mundane enjoyment, or for liberation from the desire for enjoyment, Love for Godhead is not aroused even by the most diligent pursuit of service according to the practices enjoined in the scriptures. So long as the ugly spectre of desire for mundane enjoyment or mundane emancipation continues to haunt the chambers of the heart, how can the bliss of devotion arise therein? This form of Bhakti is fit to be cultured. Being duly cultured it gives rise to Rati (the natural tendency of the soul towards Krishna, or the basic principal of Love). Condensed Rati is Prema. By the process of gradual augmentation Prema becomes Sneha, Maana, Pranaya, Anuraga, Bhava and Mahabhava. A good analogy is furnished by the series of processes in the refining of raw juice of sugarcane. First there is juice, then mollasses, raw sugar, residual sugar, refined sugar, white sugar and icing sugar. These are varieties of the basic principle (Sthayibhava) in the operations of the mellow liquid (Rasa) of the Service of Krishna. If the basic principle is conjoined with higher principles known as Vaibhava, Anubhava, Satvika and Vyabhachari then the operations of the liquid mellow of the service of Krishna exhibits the most exquisite nectarean taste. Just as the treatment of curd with sugar, ghee, pepper and camphor produces a most tasty composition. There are five varieties of Rasa corresponding to the different types of devotees. The five varieties of Rasa are Shanta (feeling of peacefulness), Dasya (feeling that "I am a servitor of Krishna"), Sakhya (feeling that "I am a friend of Krishna"), Vatsalya (feeling that "Krishna is a child and I am Krishna's parental guardian") and Madhura (mood that "Krishna is my beloved"). There are also seven secondary types of Rasa known as Hasya (humourous mood), Adbhuta (astonishment), Veera (chivalrous mood), Karuna (compassionate mood), Raudra (angry mood), Bhayanaka (mood of awe and dread) and Vibhasta (ghastliness). The five principal kinds of Rasa are permanent and constantly permeate the mind of the devotee, whereas the seven secondary moods are not constantly present within the mind of the devotee. Shanta-rasa is exemplified by the conduct of the nine yogis called the Yogendras, and also in the case of the yogi Sanaka and his young brothers. Dasya-rasa, the mood of a servitor of Krishna, is seen everywhere in the case of numberless devotees of Krishna. Among the Sakhya-rasa group are the young cowherd boys who are associates of Krishna such as Sridam, as well as Krishna's cousins Bhim, Arjun, etc. The devotees in the mood of Vatsalya-rasa includes the parents and all the older relatives of Krishna. In Madhura-rasa the principal Bhaktas (devotees) are the Milk-Maids in Vraja and also the Royal Consorts and Lakshmis whose great number baffles all calculation. Then again Krishna-Rati is twofold, viz., (1) adulterated with the perception of His Majesty and (2) unalloyed. In the two royal cities of Mathura and Dvaraka and in the Vaikuntha worlds the mood of Divine Majesty predominates. In Gokula-Rati, love for Krishna is in a mood devoid of the consciousness of His Divine Majesty. Love exhibits shyness if the sense of Majesty becomes prominent. It is the distinctive characteristic of unalloyed Gokula-Rati that the Goddess of Devotion directing service in that realm does not pay any mind to the Majesty of Godhead, even if Majesty is manifested to Her. In Shanta-Rasa and Dasya-Rasa the realisation of Divine Majesty on rare occasions serves as a helpful excitant. In Sakhya-rasa and Madhura-Rasa it always acts as a deterrant. Krishna acted in a formal role when he met his parents Vasudeb and Devaki and he bowed down and greeted their feet. The realisation of Divine Majesty filled the minds of both His parents with astonishment (one of the secondary Rasas - Adbhuta). Arjuna was terrified on beholding the Cosmic Form of Krishna. He craved His forgiveness for his arrogance in behaving as His chum. Rukmini was overwhelmed with fear when Krishna told her jokingly that He would leave her. But the Source of Unalloyed Love knows nothing of Divine Majesty. If She meets with any exhibition of Majesty, She simply ignores all relationship on Her part with such Entity. In Shanta-Rasa there is found exclusive attachment to Krishna due to the realisation of one's spiritual nature. Krishna Himself says, "Equinamity (Sama) results from the inclination of constant attachment to Me". The specific effect of Shanta-Rasa is noticeable in this, that the Shanta-devotee discards every other longing except for Krishna. Hence no one can have real equanimity of disposition except the devotee of Krishna. The devotee of Krishna regards paradise and liberation as hell. The two characteristics of the Shanta-devotee are constant attachment to Krishna and renunciation of all other longing. These two characteristics permeate all the devotess of Krishna just as sound permeates and penetrates all mundane elements. It is the nature of the Shanta-devotee to be devoid of any personal tie of love with Krishna. In the heart of the peaceful Shanta-devotee, the realisation of Krishna as the Supreme Soul and Supremely Great Being (Para-Brahma) and the Supreme Soul (Paramaatman) is strong. In Shanta-Rasa there is only the realisation of the spiritual nature of one's relationship with Krishna; whereas in Dasya-Rasa there is the greater realisation of the Nature of Krishna as the Master possessing Full Divine Majesty. In Dasya (service of the Master) mood there is exhuberance of the realisation of God as the Possessor of controlling power and great dignity. The servitor by his humble ministration gives constant pleasure to Krishna. In Dasya (servitor mood) there are the two characteristics of Shanta with the further addition of the specific activity of servitude. Therefore, Dasya possesses this two-fold quality. In Sakhya (friendship) there are the qualities of both Santa and Dasya, but whereas in the Dasya mood the servitude is full of the sense of inferiority and high respect for Krishna, in Sakhya (friendship) it is characterised by full confidence. The chums of Krishna climb to His shoulders, make Him climb theirs, engage in the sport of wrestling with Him, serve Krishna and make Krishna serve them in His turn. Sakhya is marked by the predominance of confidential relations devoid of the sense of respect and of one's inferiority to Him. Hence Sakhya-Rasa possesses the three-fold quality. There is a greater measure of the personal sentiment, a sense of regarding Krishna as one's own. It is this last trait that makes Godhead submit to Sakhya-Rasa, as for instance when Krishna agreed to drive the chariot of His cousin Arjuna when Arjuna was fighting on the battlefield at Kurukshetra. In Vatsalya-Rasa there are the qualities of Shanta and the ministration of Dasya. There are also the qualities of Sakhya consisting of the absence of restraint, and of awe and respect, as well as an absence of fear of punishment and scolding -- which is due to the sentiment of kinship. Additionally, there are the activities bearing the designation of "tending" (palana). There is the sentiment of regarding oneself as the guardian and of Krishna as the ward. By this fourfold characteristic Vatsalya-Rasa is as delicious as nectar. Krishna Himself is immersed in that nectarean bliss in the company of His devotee. Those jnanins (meditators) such as Suka, Sanaka and Sanatan who are aware of the Nature of Krishna as Divinity possessed of controlling Power, declare that Krishna also possesses the quality of subservience to His devotee. In Madhura-Rasa there is constant attachment to Krishna, extreme servitude, the absence of diffidence of the chum, the increased sentiment for Krishna that is felt when one is tending one's Child, and finally serving Krishna by means of one's own body as Consort. Hence Madhura-Rasa exhibits five distinct qualities. An analogy is supplied by the case of the five mundane elements (space, air, fire, water, earth). The quality of each element commencing with space (akasha) is carried to the next in the series and added to its own distinctive quality till the last of the elements, viz., the earth, is generated and seen to be possessing the distinctive qualities of the preceding four elements in addition to its own specific qualities. In the same manner, all the Bhavas combine in Madhura. For this reason, Madhura-Rasa has greater tastefulness which makes it so exquisitely delicious. The Lord said to Sri Rupa Goswami that He had given him the mere outline of Bhakti-Rasa. Sri Chaitanya advised Sri Rupa Goswami to ponder this and to amplify and expand upon it in his writings. It is by the practice of constant meditation that Krishna manifests Himself to the heart. By the Grace of Krishna even an ignorant person is enabled to realise the nature of the Ocean of Rasa.

I know so many devotees who have died or were injured in car accidents: --------------------- Over a million killed on world's roads There are thousands of road accidents each day Over 1.2m people are killed in road traffic accidents around the world each year, according to a report. Figures from the World Health Organization and the World Bank suggest another 50m people may be left injured by crashes annually. The report warns that on current trends road traffic accidents could outstrip stroke and HIV as one of the main causes of preventable deaths by 2020. The findings are published to mark World Health Day on Wednesday. It is the first time World Health Day has focused on road safety. Officials at the WHO said they want to highlight the growing threat from traffic accidents. 'Health issue' "Too often road safety is treated as a transportation issue, not a public health issue," said Dr Lee Jong-wook, WHO director general. The report shows that more than 3,000 people are killed in road accidents every day. Most of these are young adults between the ages of 15 and 44. FIRST RECORDED DEATH Bridget Driscoll was the first person to be killed by a car. The 44-year-old mother of two was knocked down at London's Crystal Palace on 17 August 1896. The car was travelling at 12km per hour. Bridget never knew what hit her. The British coroner recorded a verdict of accidental death. Speaking at the inquest, he warned: "This must never happen again." It warns that without urgent action the death toll could rise by 60% over the next 16 years. It says road traffic injuries could be one of the biggest causes of preventable deaths by 2020 - third only to heart disease and depression. The report suggests the safest roads are in Western Europe, with an average of 11 road deaths per 100,000 people. This compares to Africa and countries in the Eastern Mediterranean averaging 28.3 and 26.3 per 100,000 people respectively. International support UK Prime Minister Tony Blair and US President George Bush have voiced their support for the campaign to improve road safety. "Road traffic injuries hit the most deprived communities the hardest," Mr Blair said. "In the UK, the poorest children are five times more likely to die on our roads than the better off and this picture is replicated around the globe," he said. "By 2020 road injuries could overtake HIV and tuberculosis to rank third in the causes of premature death and disability around the world." US President George Bush said: "Today the death toll from traffic injuries is highest in developing countries and it continues to grow as nations become more prosperous and motorised. "In the United States, traffic accidents remain the leading cause of death for Americans under the age of 35." Dr Jong-wook urged governments to take action. "Current figures are alarming enough. Even more alarming are trends," said Dr Jong-wook. "If they continue, by 2020, the numbers of people killed and disabled every day on the world's roads will have grown by more than 60%, making road traffic injuries a leading contributor to the global burden of disease and injury." The WHO-World Bank joint report sets out specific measures aimed at reducing deaths from road traffic accidents. These include providing affordable public transportation and safe crossings and paths for pedestrians. It also suggests that communities should be planned so that residents do not have to travel far to go to work, school or local shops. In addition, it says more could be done to separate different road users, like lorry drivers or those doing the school run.

Should we follw this call to wake up and unite? From another forum: --------- Brothers and Sisters of the Great India, We are becoming increasingly aware of what Muslims have been doing for the last 1,500 years - and not only Indians but many others as well. I was first warned about Islam, by an English Labour Councillor from Birmingham, who showed me a book. This was : Muslims League Attack on Sikhs and Hindus in Punjab 1947, by Gurbachan Singh Talib. Commissioned by the SGPC (Shromani Gurdwara Parbandhak Committee), Amritsar. First published 1950, reprint 1991. Available at specialist Indian bookstores. This documents the mass slaughter of Hindus and Sikhs by Muslims, abductions and rape of our sisters and daughters, mothers and wives, forced conversions, and every unimaginable horror that the sub-human Muslim could commit. We can describe the history. Of so many Hindu priests and Sikh Gurus there was only murder and barbarity. All barring the first three Sikh Gurus were murdered by Muslims. One was roasted alive, another had his children bricked up alive. In the latter case because he refused to convert, and had gone to plead for mercy towards the Hindus of Kashmir. Three attempts were made by Muslims to exterminate all Sikhs in India - where a cash reward was given for every Sikh head handed over to the Muslim rulers, and repeated genocidal waves of extermination against the majority Hindu population. Our great enemy is the Muslim. Always will be, shall never cease to be. Some have said that all Muslims are not bad. But, if a person says he is a Musalmann, giving the Islamic ‘Declaration of Faith’ (There is no God but Allah, and Muhammad is his Messenger). And the Koran is one long ‘DECLARATION OF WAR’ against us! - Then ALL Musalmanns must be bad - they are ALL at war with us! Page 32, ‘Fighting is obligatory for you Muslims. (Koran 2:216)’. Page 137, 'If you do not fight, He Allah will punish you sternly, and replace you by other men. (Koran 9:39)’. Penguin, ISBN 0140445587 In Islamic Jihad (war), no Muslim is innocent. You kill for Islam, or Islam kills you. You are a Believer or you are a Kafir. The Koran defines Islam. If there is no moderation in it, no Muslim can ever be a moderate. Page 26, ‘The unbelievers are like beasts which, call out to them as one may, can hear nothing but a shout and a cry. Deaf, dumb, and blind, they understand nothing. (Koran 2:171)’ Page 127, ‘Cast terror into the hearts of the infidels. Strike off their heads. Strike off even the tips of their fingers! (Koran 8:12).’ What can incite greater hatred than language such as this? What had anyone ever done to deserve such virulent hatred? Could the Koran be any less clear! When it also states repeatedly - Page 52, ‘ Believers do make friends with any but your own people of Islam’ (Koran 3:118). Page 75, ‘Give warning to the hypocrites that woeful punishment awaits them : those who chose unbelievers rather than Muslims for their friends’ (4:138). Not only can we never be their allies, but in taking their 'friendship' now, we sign our writ of execution - enforced in the long-run. Muslims have never been our friends. Just before partition, we were so naive – some Hindus and Sikhs felt and said the same. Yet, look what happened. The greatest genocide of Sikhs and Hindus in our history (see above documentary account). Our community endures immense suffering all over India, Britain, Canada - everywhere that there are Muslims also. Every time Hindus and Sikhs meet there is horror story after horror story to be heard. Hindus and Sikhs are being lynched and murdered by Muslims in across India and Britain, Kashmir, while the police are pretending that they don't know who it is, or there isn't enough evidence. While in Afghanistan, Pakistan and Bangladesh they boast of their crimes against us, and the Police and Military, if they are not applauding, are joining in with devilish desire. We must begin to do something. Muslims are being told in the Mosques to target our women. Some have said it doesn't matter because the girls they convert and enslave are 'Indian' and not real Hindus and Sikhs. Do Muslims, Jews, Christians or anyone else say the same, when their own daughters are taken and enslaved?!! If the Hindus and Sikhs lose a quarter of their girls in every generation because of this, it will mean we will become extinct within Britain in just a few decades! - while in India their is a future that is bleak and horrific. There will be no Hindus and Sikhs left in England, Scotland, the USA, Canada, or Kashmir! Some here are also still ignoring the mass murdering of Hindus and Sikhs in Kashmir. When for years the families of victims in Kashmir have been screaming that they know the perpetrators, who are Muslims from the area, that have a few weeks before ‘befriended’ them. A Muslim friend today, is your killer tomorrow! The police forces look for Muslims persecutors but their Muslim community hides them, and honours them for their crimes against us. Hundreds of times these things have been done to us. Their own grandfathers did across Pakistan, Bangladesh and India in 1947 – and the countless Muslims who have boasted about how they killed and raped, that I have met. A Conspiracy is feeding the destruction of the Sikhs, through a proxy invasion via Pakistan. Muslims I meet are openly saying it is their own strategy of divide and rule. They want India to break up so they can invade, and take it over, just as they did 1,000 years ago (India, broken up into small states, was easily invaded and taken-over by the Musulman). While united India keeps pushing back each Muslim Invasion (1947, 1965, and 1972, Pakistan’s attempted invasions were repulsed - factual film ‘Border’ is on 1965). Now Pakistan has invaded and taken over Afghanistan (all the Hindus and Sikhs were then slaughtered), it wants Kashmir and Sikh Punjab next. We must do more to ensure we are protected from our real enemies - the Musulmann. Hindus and Sikhs must end this disunity, that leads us to fail to unite with our own allies, be they Christians, Sikhs, Hindus, or Buddhists. While Muslims have been at war with us for so long, the worst crime we can claim against each other is that we accept and are tolerant to not only each other, but Muslims also. Where the former wishes to share our home of humanity, the latter wants to exterminate us all! Nothing could be so extreme in its contrast. To treat the Muslim enemy as an ally brings our own inevitable destruction. Only when we rise to the task of answering the needs of our community will justice really be done. Many have asked about how the terrorists of Jihad operate. They should be asking about how every Mosque operates, because this is where this organisation, and its Mullahs recruit, fundraise and operate completely supported by these buildings. They are defined and sustained by the Koran, and are its most eager implementers! This is why they are growing so rapidly and taking-over the organisation of Islamic population from their capital of their Global Empire in Saudi Arabia. We have a great struggle to survive as a community. Yet, everywhere we are being murdered by Muslims. We must begin to spread the message and warn our people. The time has come to rise from our sleep and ACT. Let's unite! Lead us!

'I nearly ate myself to death' Names have not been used in this article to protect identities What happens when food becomes your worst enemy? One 44-year-old woman talks frankly to BBC News Online's Lucy Wallis about her battle with overeating, laxative abuse and how her obsession with food nearly killed her. For me, compulsive overeating was like a slow suicide. It would have been quicker if I had gone out and stood in front of a bus. Food can be massively addictive. It's a friend, a sedative. When you've done well, when you've done badly, it's always there for you. I first remember becoming aware that I was overweight from the age of nine-years-old. My family started to make comments about my size and didn't realise how devastated I felt. I would binge on food until, by the age of 22, I was a dress size 18-20. I'm 5ft 6. I struggled to lose weight throughout my teenage years. At 15-years-old, I started taking laxatives. Overdosing on laxatives has caused permanent irreversible damage to my bowel and I have been diagnosed with what's called a spastic colon. If... we don't stop eating is a BBC drama showing what may happen if we keep overeating Wednesday, 7 April, 2004 at 2100 BST on BBC Two Despite seeing numerous medical experts, there is nothing that can be done to repair the damage and if I ever start to bleed internally I have to go straight to hospital as it could prove fatal. Compulsive overeating is a battle of wills between the mind and the body. You become so mentally sick of food. Your body says one thing and your mind another. One of them has to break down and if your mind wins, you end up bingeing on food. Fear and despair In my twenties, my overeating got worse. I would binge on carrier bags full of food or would constantly graze on food throughout the day. When I was bingeing I felt out of control, despair, fear and absolute incomprehension that I could do this. You ruthlessly cram food into your mouth. I am the type of person that could never eat just one chocolate from a box This cycle of bingeing meant I had become so ill that I had no social ability. I wasn't interested in relationships. I lost my ambition and had to leave work because I was unable to concentrate and function properly. I gave up a great career opportunity when I left work. I also sold my car because I didn't have the nerve or the concentration to drive. My family were devastated and couldn't cope and my sisters withdrew from me. I would throw my friends out of the house when they tried to help me. Food had become a master rather than a servant. The illness had taken over and I had become a one person world, where all you can think about is yourself and the bingeing and obsessing. I tried therapy and numerous diets throughout my life, but nothing seemed to work. At the age of 30, I was in total despair after all my failed efforts to control my eating. I had to increase my use of laxatives as my bowel damage got worse and my weight dropped from 14 stone to six and a half stone. This weight loss was only temporary and the emotional overeating shortly returned. Turning point I have been hospitalised a couple of times because I could not function properly. I was also diagnosed with ME or Chronic Fatigue Syndrome, which I believe was made worse because my immune system had been so run down. The turning point for me came when I suddenly realised you either die or get well. You reach a point when you know food is killing you and you just want freedom. You feel lonely, depressed, like you are sinking in quicksand. I had a friend who was going to Overeaters Anonymous, a help group which offers a 12 step programme of recovery from compulsive overeating. I don't want to go back, but I know that door is always open I watched people I met there who had the strength not to binge and had achieved peace of mind. I became willing to retrain my ideas about food and created set meal times at - 8am, 12am, a snack at 4pm and a meal in the evening. The philosophy is three meals and a life in-between. It was hard to get from meal to meal at first without eating as food had become a drug to me, but now I don't even need the 4pm snack. I also now avoid trigger foods altogether, or foods that I can't resist, such as those with high levels of sugar in them. I have an addictive personality and am the type of person that could never eat just one chocolate from a box. You have to realise for yourself that something is wrong and that this is a progressive illness. Hope I now haven't binged for seven years. I am a lot fitter and go swimming and play badminton. I can go out for meals and go on holiday. I am also now in my sixth year of a relationship and in full-time employment, which is nothing short of a miracle! I don't want to go back, but I know that door is always open. I believe if the compulsive overeating came back it would take me for good this time. Everyone is aware that the problems with obesity are escalating at an alarming rate and there is great concern. But there is hope that you can break the cycle and achieve piece of mind.

But the devotees of the Lord rise above such competitions. They do not compete with the materialist because they are on the path back to Godhead where life is eternal and blissful. Such transcendentalists are nonenvious and pure in heart. In the material world, everyone is envious of everyone else, and therefore there is competition. But the transcendental devotees of the Lord are not only free from material envy, but are well-wishers to everyone, and they strive to establish a competitionless society with God in the center. ------------- yes,To serve purely,free from envy no seperatist agendas I joined because I wanted nothin to do with the'rat race' but then I let myself get drawn into selling stickers ,records,candles,paintings...during x-mas marathon/ competitions for'laxmi' points. Today ,i still feel like a race rat for doing such things in the Holy Name of Guru and Gouranga. /images/graemlins/frown.gif

AUDARYA AWARD - THE BEAUTY OF VAISHNAVISM by the WVA Audarya Award Committee After a long period of designing and trying to find the appropriate artist to do the bronze casting, the Audarya award, which was designed by Swami B.A. Paramadvaiti, was finally finished. The award depicts Sri Sri Nitai Gauranga standing on a pedestal in the entrance to the Temple of Divine Mercy, and jointly They are ringing the bell of the Sankirtan Yajna. In a short time we will release the rules and procedures for nominating candidates for the Audarya award. We will also explain how our respected readers of VINA will be the people who will chose the nominees to be rewarded for their special devotional efforts. This program is not a competition; it is simply a way of encouraging all creative contributors to Vaishnava projects and to make public their specific efforts and accomplishments to the entire Vaishnava world. All those who are nominated for the award are also listed for the same purpose in our VINA Audarya Award section. If you would like to suggest a contribution which you think should receive an Audarya award, please send the details to us at: vina@wva-vvrs.org

How muck longer before we say enough is enough ? But actually these muslims are our most fallen little brothers in the family of man therefore we should be that much more patient,tolerant and compassionate towards them. and if it means to be dragged through the streets,mutilated,and hung from a bridge... or blown up going to work on the train ...or having a plane fly into you at the office...,just take it as Krishna's mercy. What did Haridas Thakur do?He did not protest! He chanted Hare Krishna and left it to Krishna on how to eradicate ISLAM. Yes?

Early TV Exposure Affects Attentiveness by Terry Phillips, correspondent Research study makes recommendation that parents of preschoolers should consider. A study by the American Academy of Pediatrics links the trouble some children have in paying attention to watching television too early in life. The study, in the April issue of the journal Pediatrics, reinforces earlier recommendations that children under 2 should not watch television at all. Dr. Dimitri Christakis of Children's' Hospital in Seattle, co-authored the report. "A child that watched two hours of television a day, before the age of 3, would be 20 percent more likely to have attentional problems at age 7, compared to a child who didn't watch any television during that period," Christakis said. The first three years for the human brain, he added, is a period of fast development. "It really is the wiring of the mind being laid out during this three year period," he said. During the comparable period, the brains of overly stimulated lab animals can be seen to have been altered. An unknown in the study, however, is the kind and quality of the programming viewed by the children, according to Dr. Andrews Adesman, a behavioral pediatrician in New York. "Unfortunately one can't determine whether or not programs such as 'Sesame Street' are appropriate or not as opposed to . . . cartoon watching," Adesman said. Christakis said the key production element to avoid is rapid image change — and that is something found in a lot of children's' programming. "In fact, very often they exploit rapid image change as a way of keeping children engaged in the screen," Christakis said. The study doesn't specifically tie early TV viewing to the diagnosed condition known as Attention Deficit Disorder (ADD) or Attention Deficit Hyperactivity Disorder (ADHD) -- just to a general difficulty in paying attention.

Advancment in this path is opposite that found in the world. Here the lowest positon is actually the highest. We advance downward to get to the top. ------------------------ Now here is the topmost siddhanta of Mahaprabhu's devotees. Thank you theist for giving such wonderful description of attaining spiritual humility. ----- Learning humility, from a dog. Excerpt from a home program lecture by H.H. Indradyumna Maharaj: When we first arrived here, there was sign about a dog at the entrance. It said "Beware!" As we were driving in, a ferocious looking animal approached us, drowling with foam at his mouth. But actually he was very very friendly. I was thinking this is the result of association with Vaisnavas. Prabhupada mentions it in a purport that association of Vaisnavas and the chanting of the holy names can change a heart which is as hard as stone into one that is as soft as butter. In the pastime of Lord Caitanya Mahaprabhu, as Mahaprabhu was going through the Jharikhanda forest on the way to Vrndavan he was with one servant and the servant was very much afraid, because it was a jungle and there were real tigers and real lions. Ferocious animals. But he witnessed a great miracle. Through Caitanya Mahaprabhu's chanting of the holy name, Hare Krishna Hare Krishna Krishna Krishna Hare Hare / Hare Rama Hare Rama Rama Rama Hare Hare, even the lower species of life, the animals, Prabhupada said they gave up their envious nature and they began chanting the holy names of the Lord and they gave up their animosity and embraced each other. They were kissing each other. The tigers were kissing the deer. The lions were kissing the chip monks. Animals usually have a very envious nature, very angry nature. Lower species of life ... The lower modes of nature are very predominant there. But through kirtan of the holy name, they were delivered. Prabhupada, drew on this when he came to America and said, I think it was on one album, Prabhupada says "even a dog can chant the holy names of the Lord". So as I was getting ready to greet this "ferocious dog", which I was warned about, I saw this completely tame German shepard come and offer his obeisances to all the vaisnavas. He was actually coming out in a very humble state of mind. He had every right to be envious and angry. Usually people keep dogs for that purpose. The dogs don't identify strangers. They just identify with the masters and few of their family members. But this dog, because of Giriraj's mercy, because of the master of this house and his good wife, the children of the family, and prasadam, and always hearing the holy names, he is of another nature now. Just like how Mahaprabhu transformed the animals of the Jharikhanda forest. And we can learn from that dog as well. I know when he came out, everyone ignored him. Because he is animal and is considered not very clean and we are taught in our custom that way ... specifically when we are going to see the Deity and take darshan. Everyone was avoiding him. I was marking his good qualities. He was very humble. He could have chased every single one of us away flying away if he wanted to ... if he showed his real nature. He could have made sure that we were back in our cars and back in Alachua in 30 seconds. But he came down ... He was stooping low, wagging his tail. He was very friendly. If you looked closely, you could see a smile on his face ... He was coming up to get the mercy of the Vaisnavas. He wasn't coming in an aggressive way. He was coming very humbly. Like Chanakya pandit says, one should be ready, if one is intelligent, to take gold even if it is found in a filthy place. One should marry a girl even if she is from a lower family, if she has good qualities. If she manifests good qualities, by dint of devotional service, no doubt, you can accept her as wife, even if she is from a lower birth. And you can take genuine knowledge, even if it is from the mouth of a fool. Here is an example of taking gold from a filthy place. Animals are not very clean. But he was manifesting the quality of humility. It is actually a part of Srimad Bhagavatam, where one devotee is taking different lessons from different aspects of material nature, from different living entities. He is seeing Krishna consciousness in different living entities. So here is a dog, who is manifesting some humility. Dog make very good servants. There is something we can learn. Like from roosters. Roosters are up, at the crack of dawn. They don't sleep in. Here is a good lesson, that we can take from a stupid little animal like a rooster. The bees ... they are always going to where the nectar is. Not like the flies. The flies are always going to the sores and the bees are going to the honey. So Bhagavatam says, we shouldn't look for the bad qualities for others and we should appreciate the good qualities. So in the dog today ... I was thinking, this is very nice demonstration of humility. If he wanted to, he could have asserted his power and scared eveyone. But he was humble. This quality of humility is the crest jewel, the supreme ornament, which should be worn by all the vaisnavas and that was given to us by Caitanya Mahaprabhu. trnad api sunicena taror api sahisnuna amani namana dena kirtanya sada harih. That the yuga dharma is chanting Hare Krishna. But there is a quality to that chanting, which must be there for the full benefit of the Maha mantra to manifest. It is not just the chanting. Prabhupada said that you could chant this maha mantra for thousands of births and you will not make any advancement. But if you could chant this mantra, one time sincerely - Hare Krishna - you could go back to Godhead in a second. So there is a quality to the chanting and that quality is referring to the humility with which one chants the holy name. One should chant the holy name thinking oneself humble than a straw in the street; more tolerant than a tree; devoid of any sense of false prestige and ready to offer all respects to others. Humility is very important. Bhakti siddhanta Saraswati Thakur said that this verse we should wear as a garland around our mind. We should never forget. All the siksastakam prayers we should know. But this verse in particular. We should know that we are actually aspiring devotees. Aspiring to become Vaisnavas and it is so important to cultivate that humility. That humility we saw so nicely in that dog. I was thinking how humble this animal is. No one is respecting him. Even the owners were a little embarrased. Everyone were going away. But he wasn't expecting any respect. He was coming and just greeting everyone. He was coming, sniffing and greeting ... coming out and wagging his tail. For us that would mean Haribol ... not challenging "what are you doing in our house!". So humility without desiring any respect from others. We should learn. We should chant with humility, not desiring any honor ... Iam a great chanter, I sing great kirtan ... We should be thinking, I am only representing my guru maharaj. On his order I am chanting the holy name to please the Lord. On his order I am speaking this bhagavat philosophy for his pleasure, to glorify the Lord. Prabhupada gave another nice example about dogs. He was walking on the beach in Bombay one time. If you ever walked on the beach outside the Juhu temple ... there are a lot of dogs. Everyone is outside walking. Some take their dogs out. Prabhupada noticed, you see the dog over there ... And the devotees looked - and a man had a dog on a leash. A big fat pedigreed dog from the west. He was fat and fluffy, bright eyed and bushy tail. Leaping and jumping around. On the beach and so happy. Prabhupada said, you see the dog ... And you see the dogs over there ... there were dogs who were skinny ... wounds all over them ... diseased. What is the difference between the fluffy dogs and the skinny dogs. Prabhupada said, the fluffy dog has a master and the skinny dogs don't have a master. Similarly, if one has a spiritual master, one is sheltered ... one is protected by that spiritual master. Spiritual master is genuinely concerned with the welfare of his disciples. There is a purport in the Bhagavad Gita where Prabhupada says, the spiritual master is specially kind and merciful to his devotees. So Prabhupada said, they have a master and these dogs have no master. This is the benefit in having a spiritual master. One is protected and sheltered by that spritual master. And I was told that Jagannath das babaji, he was in Navadwip. There were little puppies born in his ashram and one day he ordered his servants to go to the market and buy some rasagollas and was feeding them. Some people criticized and he was saying, these are dhama vasis. They are born in the dhama. Don't criticize them. So this dog, we can learn the lesson from him on humility and not desiring any honor in return. Hare Krishna. Srila Prabhupada ki Jay. Sri Vrndavan Dham Ki Jaya.

Srila Prabhupada writes about Unity and diversity Delhi, 18th October, 1973 My Dear Kirtanananda Maharaja: Please accept my blessings, and I beg to acknowledge receipt of your letter dated October 16, 1973 and I have noted the contents carefully. Next time you come to India, you must come to Mayapur in March, not only you but many others. Our Bombay affairs are almost settled by 90%. The conveyance deed is prepared and it will be signed within one or two days. Now this displeasing of godbrothers has already begun and gives me too much agitation in my mind. Our Gaudiya Math people fought with one another after the demise of Guru Maharaja but my disciples have already begun fighting even in my presence. So I am greatly concerned about it. Following in the footprints of Lord Caitanya Mahaprabhu: trnad api su-nicena taror iva sahisnuna amanina manadena kirtaniya sada harih "One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige and should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly." We must always remember this verse and be as tolerant as the tree, as we execute the Krsna consciousness movement. Without this mentality we cannot be successful. Material nature means dissension and disagreement, especially in this Kali yuga. But, for this Krsna consciousness movement its success will depend on agreement, even though there are varieties of engagements. In the material world there are varieties, but there is no agreement. In the spiritual world there are varieties, but there is agreement. That is the difference. The materialist without being able to adjust the varieties and the disagreements makes everything zero. They cannot come into agreement with varieties, but if we keep Krsna in the center, then there will be agreement in varieties. This is called unity in diversity. I am therefore suggesting that all our men meet in Mayapur every year during the birth anniversary of Lord Caitanya Mahaprabhu. With all GBC and senior men present we should discuss how to make unity in diversity. But, if we fight on account of diversity, then it is simply the material platform. Please try to maintain the philosophy of unity in diversity. That will make our movement successful. One section of men have already gone out, therefore we must be very careful to maintain unity in diversity, and remember the story in Aesop's Fables of the father of many children with the bundle of sticks. When the father asked his children to break the bundle of sticks wrapped in a bag, none of them could do it. But, when they removed the sticks from the bag, and tried one by one, the sticks were easily broken. So this is the strength in unity. If we are bunched up, we can never be broken, but when divided, then we can become broken very easily. I hope this meets you in good health. Your ever well wisher, A. C. Bhaktivedanta Swami

Audarya means the highest magnanimity for the fallen souls. This is the spirit of Sri Chaitanya Mahaprabhu as expressed by Srila Rupa Goswami. One who has captured the Audarya spirit gives his contribution to help uplift the fallen souls from the kingdom of Maya.

"I will do whatever the Americans want, because I saw what happened in Iraq, and I was afraid." - An unnamed dictator, quoted by Italy's Prime Minister Silvio Berlusconi after the Iraq war. It turns out it was Gaddafi!

The following is the speech by Sri Atal Behari Vajpayee, the Honorable Prime Minister of India, at the Inauguration of the Sri Sri Radha-Parthasarathi Temple and Glory of India Vedic Cutural Center. Rama Navami, 5 April 18, 1998: Hare Krishna. Hare Rama. For the benefit of my friends from abroad, I would like to say a few words in English: Distinguished guests, it is my privilege to be present at today's pious function to mark the opening of this magnificent temple and also the Glory of India Vedic Cultural Center in Delhi. The piousness of today's function is further enhanced by the fact that it is taking place on the auspicious occasion of Rama Navami. I would first of all like to express my deepest sense of appreciation for the vision, dedication and achievement of the International Society for Krishna Consciousness (ISKCON) and all those who have collaborated with it to present this unique spiritual gift to the nation's capital. The ISKCON movement has few parallels in the world in terms of its rapid global spread, its trans-national, trans-ethnic, and trans-professional appeal, its outward simplicity, and the devotional energy of its followers. In the less than three and a half decades since its inception it has established temples in practically all parts of the world, and many of them are marvels of beauty, such as the one that is being opened in New Delhi today. The maha-mantra of Hare Krishna Hare Rama reverberates to the dancing feet of ISKCON devotees each morning and evening in temples from Stockholm to Sao Paulo and from Miami to Mayapur. What ISKCON has achieved is indeed globalization of the Gita appeal. Some people say that my government is opposed to globalization. But let me say that I am all in favor of globalization of the message of the Gita. Not only the globalization of the message of Gita but indeed of the messages of all the sacred books of the world with which the message of Gita bears close conformity. If today the Bhagavad Gita is printed in millions of copies in scores of Indian languages and distributed in all nooks and corners of the world, the credit for this great sacred service goes chiefly to ISKCON. I understand that ISKCON is also propagating the message of the Gita through the latest gadgets of information techonology, and this temple itself provides an astonishing demonstration of the use of high tech to popularize the higher truth of life and the universe. For this one accomplishment alone, Indians should be eternally grateful to the devoted spritual army of Swami Prabhupada's followers. The voyage of Bhaktivedanta Swami Prabhupada to the United States in 1965 and the spectacular popularity his movement gained in a very short spell of twelve years must be regarded as one of the greatest spiritual events of the century. What accounts for the rapid spread of the ISKCON movement globally? The answer should be sought in two factors--internal and external. The external factor was, in my opinion, the disillusionment in the leading minds in Western countries arising out of the domination of the materialist ideology and culture in the West. Both capitalism and communism gave birth to disillusionment, since both are essentially materialist ideologies that are incapable of satisfying the real needs of man. Young, sensitive and searching minds could not have reconciled themselves to the reality of wars, violence, greed, excessive consumerism, and degradation of the human and natural environment. They had to seek answers elsewhere, and ISKCON was one movement where they found the answer. The internal factor was of course the inherent strength of ISKCON's message, a message founded in the philosophy of the Gita. It answers all the moral concerns and needs of the world, be it man's quest for inner peace, his need for belonging to the rest of the human and natural community, his concern for the environment, his attitude towards work and attitude towards death. The Gita provides comprehensive and internally consistent answers to all these concerns. It is in this respect that ISKCON differs from other passing fads and fashions that appealed to the disillusioned Western minds in the 1960s and 70s. These fads come and go, but the ISKCON movement is growing from strength to strength. The transcendental and universal message of the Bhagavad Gita is evocatively communicated by Bhaktivedanta Swami Prabupada in his book Bhagavad Gita As It Is, and I would like to read the following excerpt from his introduction to the book: In this world men are not meant for quarreling like cats and dogs. Men must be intelligent to realize the importance of human life and refuse to act like ordinary animals. A human being should realize the aim of his life, and this direction is given in all Vedic literatures, and the essence is given in Bhagavad-gita. Vedic literature is meant for human beings, not for animals. Animals can kill other living animals, and there is no question of sin on their part, but if a man kills an animal for the satisfaction of his uncontrolled taste, he must be responsible for breaking the laws of nature. . . . If we properly utilize the instructions of Bhagavad-gita, then our whole life will become purified, and ultimately we will be able to reach the destination which is beyond this material sky. That destination is called the sanatana sky, the eternal, spiritual sky. In this material world we find that everything is temporary. It comes into being, stays for some time, produces some by-products, dwindles and then vanishes. That is the law of the material world, whether we use as an example this body, or a piece of fruit or anything. But beyond this temporary world there is another world of which we have information. That world consists of another nature, which is sanatana, eternal. In this distinguished gathering of spiritual masters and spiritual seekers I am indeed a layman. But permit me to share with you a few thoughts of mine on the relevance of the Gita's message in today's national and global contexts. The Gita's relevance is universal and eternal because it provides a satisfactory answer to three basic questions of life: What are we? What should we do? And how should we live? Human beings have confronted these questions in all societies at all times. The Gita answers these question through the harmonization of jnana-yoga, karma-yoga, and bhakti-yoga. The beauty of Indian culture is that it made the essence of these three paths of yoga available to the lowest man as well as to the highest seeker. The Gita is not a prescription for non-action or passivity. It gives a radical message of action which transforms the self and the society. That is why it could inspire countless revolutionaries and freedom fighters, such as Mahatma Gandhi, Swami Vivekananda, Lokmanya Tilak and others. But in times of peace and nation-building, the Gita can also inspire the politician, the teacher, the worker, the scientist, and the common citizen--and film actors also.* Therefore the motto of all of us today should be yoga karmasu kausalam ["the art of work in devotion to the Supreme"]. What we need today is the application on a national scale of the work-related ideology of the Gita. This will create a new work culture, and a new work culture will create a new India. A word about the architectural beauty of the new ISKCON temple. It is undoubtably a worthy addition to New Delhi's array of beautiful buildings and structures, both old and new, whose numbers, sadly, are far less than what the nation's capital ought to have and whose collective beauty, even more sadly, is drowned under the sprawling and spreading sea of ugliness and ordinariness. The spectacular look of this temple and its landscape reminds me of a telling quotation I came across in a newspaper yesterday. It is by the celebrated author Sri V. S. Naipaul, who commented on the paucity of beautiful modern buildings in India. Naipaul says, "Independent India has not produced architecture. Poor countries need very fine buildings to put people in touch with what is possible with the beautiful. Such fine buildings are the most public art." Naipaul is right. We need more and more buildings which put our people in touch with our own tradition of beauty and aesthetics. Naipaul may also be right in observing that beautiful buildings are the most public art. We cannot tolerate a situation where everything that is beautiful--beautiful paintings, beautiful beaches, beautiful mountain resorts, and beautiful works of art--is available only to those who have the money. A beautiful temple, of course, is more than a piece of public art. It puts people in touch with the higher beauty of the almighty creator and all His creation. The sights, sounds, and indeed all the vibrations in a temple have the effect of soothing the devotees, comforting them, giving them hope and confidence, and elevating them to a transcendental plane of existence, at least for the brief time we spend praying and worshiping in the temple. May I once again felicitate all those who have had a hand in making this great dream come true--the acharyas of ISKCON, the generous donors, the architect, the landscape designers, the engineers, the workers, and all the other humble devotees. Thank you very much indeed.

BTW, Somehow or other since time immemorial from some kind of marginal place I've taken on innumerable flesh-bags of old age, disease and pain but I praying to go back Home ,back to Krishna ,the abode where we belong. ---------- Srila Bhaktirakshaka Sridhar Dev Goswami Maharaja: (Since time immemorial, man has inquired about the origin of the soul.In this brief essay, Srila Sridhar Maharaja answers this most vital of all questions: "Who am I? Where have I come from?) How does the soul first appear in this world? From what stage of spiritual existence does he fall into the material world?" This is a broad question, which requires some background information. There are two classes of souls, jivas, who come into this world. One class comes from the spiritual Vaikuntha planets by the necessity of nitya-lila, the eternal pastimes of Krsna. Another comes by constitutional necessity. The brahmajyoti, the non differentiated marginal plane, is the source of infinite jiva souls, atomic spiritual particles of non differentiated character. The rays of the Lord's transcendental body are known as the brahmajyoti, and a pencil of a ray of the brahmajyoti is the jiva. The jiva soul is an atom in that effulgence, and the brahmajyoti is a product of an infinite number of jiva atoms. Generally, souls emanate from the brahmajyoti which is living and growing. Within the brahmajyoti, their equilibrium is somehow disturbed and movement begins. From non differentiation, differentiation begins. >From a plain sheet of uniform consciousness, individual conscious units grow. And because the jiva is conscious it is endowed with free will. So, from the marginal position they choose either the side of exploitation or the side of dedication. Krsna bhuli sei jiva anadi bahirmukha . Anadi means that which has no beginning. When we enter the land of exploitation, we come within the factor of time, space, and thought. And when we come to exploit, action and reaction begins in the negative land of loan. Although we strive to become masters, really we become losers. Goloka and Vaikuntha servitors are also seen to be within the jurisdiction of the brahmanda, the material universe, but that is only a play, 1i1a. They come from that higher plane only to take part in the Lord's pastimes and then return. The fallen souls come from the marginal position within the brahmajyoti" and not from Vaikuntha. The first position of a soul in the material world will be like that of Brahma" the creator. Then his karma may take him to the body of a beast like a tiger" where he is surrounded with a tigerish mentality, or to the body of a tree or creeper, where different impressions may surround him. In this way, one is involved in action and reaction. The case is complex; to analyze the details of the history of a particular atom is unnecessary. We are concerned with the general thing: how the transformation of the material conception springs from pure consciousness. Matter is not independent of spirit. In the brahmajyoti we are equipoised in the marginal potency as an infinite number of pinpoints of spiritual rays, electrons of consciousness. Consciousness means endowed with free will, for without free will no consciousness can be conceived. An atomic pinpoint of consciousness has very meager free will, and by misuse of their free will some jivas have taken their chance in the material world. They refused to submit to the supreme authority; they wanted to dominate. So, with this germinal idea of domination, the jiva enters into the world of exploitation. In the Bhagavad-gita (7.27) it is stated: iccha-dvesa samutthena dvandva-mohena bharata sarva-bhutani sammoham sarge yanti parantapa "Two principles in a crude form awaken in the jiva: hatred and desire. Then, gradually the soul comes down to mingle with the mundane world." At first, sympathy and apathy develop in a crude form, just as when a sprout springs up with two leaves. And gradually these two things help us to dive deep into this mundane world. Upon retiring from the world of exploitation, the soul may return to his former position in the brahmajyoti as spirit. But, if the soul has gathered the tendency of dedication through his previous devotional activities, he does not stop there; he pierces through the brahmajyoti and goes towards Vaikuntha. Why has the soul come to the world of exploitation" and not the world of dedication? That should be attributed to his innate nature, which is endowed with free will. It is a free choice. This is substantiated in the Bhagavad-gita (5. 14): na kartrtvam na karmani lokasya srjati prabhuh na karma-phala-samyogam svabhavas tu pravartate "The soul is responsible for his entrance into the land of exploitation." The responsibility is with the soul, otherwise, the Lord would be responsible for his distressed condition. But Krsna says that the soul's innate free will is responsible for his entanglement in the material world. The soul is conscious, and consciousness means endowed with freedom. Because the soul is atomic, his free will is imperfect and vulnerable. The result of that free choice is that some are coming into the material world, and some are going to the spiritual world. So, the responsibility is with the individual soul. Once, an Indian political leader, Syamasundara Cakravarti, asked our spiritual master, Srila Bhaktisiddhanta Saraswati Thakura Prabhupada, "Why has the Lord granted such freedom to the jiva?" Prabhupada told him, ""You are fighting for freedom. Don't you know the value of freedom? Devoid of freedom, the soul is only matter." Freedom offers us the alternative to do right or wrong. Once, Gandhi told the British authorities, ""We want freedom."' They replied, "You are not fit to have self-government. When you are fit, we shall give it to you." But finally, he told them, "We want the freedom to do wrong." So, freedom does not guarantee only acting in the right way; freedom has its value independent of right and wrong. Free will is only absolute with the Absolute Truth. Because we are finite" our free will is infinitesimal. The possibility of committing a mistake is there. Our first choice was to dominate" and so, gradually we have entered the world of domination. As a result of this first action, everything else has developed. So, in different ranks" the species have been divided" from the demigods down to the trees and stones. And watery bodies, gaseous bodies, anything that we find here has evolved in that way. The activating principle in any form of embryological development is the soul, and from the soul, everything has evolved."

Yes, This is the New Age of Higher Spiritual Life inagurated by Sriman Mahaprabhu Like Chand Kazi they will see the inherent flaws of ISLAM and move onto the Vedic Dharma by Gouranga's causeless mercy... - the real Islam is not what its philosophers and mystics have inferred but what is in the Quran and that is the Islam of the fundamentalist and the terrorist . The real Islam is the Islam that abuses women, that allows men to beat their wives, that imposes penalty tax on the religious minorities, that wants to dominate the world by subduing all the non-Muslims, that calls for Jihad and killing the non-believers until Islam becomes the only dominant religion of the World. My rejection of Islam is not based on the bad deeds of the Muslims but on the bad teachings of its holy book and on the bad deeds of its founder. Many cruelties and heinous acts of violence, perpetrated by Muslims throughout the centuries were inspired by the Quran and the Sunnah (the examples of the prophet). That is why I condemn ISLAM for the bad things that Muslims do. Any effort to humanize Islam is a waste of time. The obstacle to any reform is Quran. The enemy is Islam and that is the target of my attacks. I do that, despite knowing that I have become the magnet of the hatred of fanatical Muslims and my own life could be in danger. Yet I know that by eradicating Islam we can save the world from the dangers of a catastrophe that otherwise is looming over our heads and could cause more disaster than the 1st and 2nd World Wars combined. Eradication of Islam means restoring peace among humanity and civility, democracy and prosperity in the Muslim world. Ali Sina

Check it out there is more than meets the eye: /images/graemlins/cool.gif http://www.harekrsna.com/gallery/jagannath1-gallery.htm

"Ignorance is the Greatest Terrorist" Many people today are trying to make sense out of the worldwide political phenomenon known as "the war on terrorists". As devotees of Krsna and followers of the teachings of Bhagavad-Gita, we are fortunate to have a unique viewpoint on this issue. It is interesting to see how both the Muslim and Western Christian cultures want to designate themselves as the 'divine', and to relegate the other to being the 'demoniac'. This is, of course, an attempt to create the illusion that this cultural clash is somehow or other the fight between good and evil. According to the definitions given in Bhagavad-Gita, both sides are demoniac -- it's really just the demons fighting over material resources that are actually the property of Krsna. Everyone is absorbed in the bodily conception, thinking 'this is my country', 'this is my religion', 'this is my body', etc. They think they own a particular piece of this planet, and they know what God thinks and wants. They believe that God looks favorably upon their country, their cause, their religion. Of course, no such sastric or 'biblical' phenomenon is going on, it is simply the modes of material nature acting and reacting. What made the Battle at Kurukshetra distinctly different from today's war isn't the fact that there were divine and demoniac elements doing battle, but more that Krsna had arranged the battle to take place. Sri Krsna was personally on the battlefield, and the resultant death of all those on the battlefield was simply a way to rid the world of a particular burden. This burden was caused by the mentality of the personalities who were disposed of. They thought they had a lot of political power, and wanted to lord it over the material world. They were totally absorbed in the concepts of 'me and mine', and 'this is my kingdom'. Krsna considered this to be a burden on the planet. Krsna went on to dispose of his own Dynasty right after he departed, because they shared this mentality. Out of pride, they behaved like false gods, and subjected the pious persons to miserable condition. Consequently, Krsna eliminated them altogether. We have to keep in mind that our main business as spiritualists is to rise above all these goings-on in the material world, and to focus on becoming Krsna Conscious. We must share the blessings of the Sankirtana Movement with as many others as possible. The so-called danger from terrorist attacks is just one of many problems we have in this material world. In fact, it's a very small problem compared to others. Our biggest problems are old age, disease and death. The energy, money and manpower directed towards protecting us from terrorism is a total illusion and a waste of resources. We have to protect and take care of our family members, but at the same time we must keep in mind the orders of the Sampradaya Acarya, Srila Prabhupada, who taught us that the Sankirtana Movement is a far greater cause than any war on terrorism. While our family members, neighbors and fellow citizens may not appreciate our prioritization, we should keep in mind that Krsna instructed Arjuna to fulfill his duty as a ksatriya, and to fight simply because he was asked to do it for the pleasure of Krsna. Likewise, we must continue to fight the real battle, not against the terrorists, but against material illusion and ignorance. Rocana dasa

Islamic Militants Promise to Turn Spain into an "Inferno" Spains Interior Minister Angel Acebes confirmed that at least three leading suspects in the bombings - Tunisian Sarhane Ben Abdelmajid Fakhet, Jamal Ahmidan and Moroccan Abdennabi Kounjaa - were killed in the suicide blast. Islamic militants are promising to turn Spain into an "inferno" unless the country halts it support for the U.S. and removes Spanish troops form Iraq and Afghanistan. Reportedly, a letter signed by al-Qaida warns of more terror attacks. Spanish authorities say the letter was sent to a conservative Spanish newspaper close to the time of a weekend blast that killed several key suspects near Madrid. The letter is apparently from the same group that claimed responsibility for the March 11th bombings in Madrid. Spanish police this morning confirm the ringleader of the Madrid train bombings is dead. Over the weekend five of the bombing suspects blew themselves up to avoid arrest. The powerful blast was caught on tape. One police officer was killed. Meantime, forensics experts are trying to identify more of the terror suspects who blew themselves up

My First Day in Jail - By Kaunteya Das I mean my first day preaching in jail. The desire of doing something in the prisons had been off and on in my mind since a long time. On top of that recently the ISKCON Prison Ministries joined the ISKCON Congregational Development Ministry as an integral part of it, and therefore I also felt that it was my duty to become more acquainted with that reality. A few days ago I got the opportunity to enter a prison and give a lecture to the inmates. The meeting has been arranged by Mother Vasanthi, better known in the devotee community and in her workplace as Dr. Vasanthi. She has working for more than ten years as a physician in various prisons in Madras, India, and since joining ISKCON she has worked to introduce Krishna consciousness in six of such institutions, engaging her medical position and her personal influence (and her compassion…). It wasn't always easy. A few months ago, for instance, after the Hindu-Muslim riots in Gujarat, the political administration of Tamil Nadu (the state of Madras), to prevent religious tensions, banned all religious preaching in the jails. But she kept going, and now that the emergency has eased, she is able to bring even other people to meet, talk with and chant with the inmates. So a few days ago I went with her to the Madras Central Jail or something like that, a prison for two thousand inmates. She has so much clout in the ambience that nobody checked me, even cursorily (I could have brought anything inside). Anyway, she brought me to a place that previously was the prison hospital and that she turned into a temple (I tell you, many ISKCON centers in the world don't have such a well-ventilated, spacious temple room). I counted 33 laminations of standard BBT paintings gracing the walls and giving the place almost the look of an art gallery and certainly a very spiritual atmosphere. The place of the "temple" is peaceful-it doesn't even feel like being in a jail. Outside, in front of a little shrine of Durga Devi, a John Lennon-looking inmate from North India was absorbed in reading scriptures. She showed me the recently-build fences to protect the prison offices: sometime back the inmates burned a guard alive-an especially nasty one apparently. Hmmm… we are in a prison after all… I was curious and expectant to see the inmates I was supposed to preach to. How would they look? What would their mood be? But seeing them was an anticlimax: these are normal people. In one sense more normal than those outside, their humanity and vulnerability more evident. They made wrong choices; they made mistakes; they are now paying. But they are extremely fortunate: I remembered the episode in which Haridasa Thakura is brought to jail and told the prisoners: ""Now you can all together constantly chant the names of Krishna and think of Krishna. Here you have no envy or trouble from others, so you can humbly chant and think of Krishna. Otherwise if you again return to material enjoyment, by bad association you'll forget everything about Krishna." We had a lecture and then a bhajan that transformed into kirtana. They were very sweet and appeared grateful. Dr. Vasanthi told me that sometimes back-before that batch got released-she had the temple room filled with prisoners who were chanting sixteen rounds. There is an amazing opportunity to preach to millions of men and women suffering in the world's jails. Many of them are much more receptive to Lord Caitanya's message than those outside, distracted by the myriad of objects and names and forms, their mind spinning in an endless sequences of illusory engagements. I had the clear insight that to preach to these same people would have been much more difficult if they were outside, in the world at large, embedded in their often dysfunctional environment and weighted down by unhealthy association. While they are in jail they have plenty of time to reflect, to read and to chant, and to realize that real freedom is only at the lotus feet of Krishna.

Although Kunti had the body of a woman, she was a devotee. Therefore she was not like an ordinary unintelligent woman. Rather, she was the most intelligent, for she recognized Krsna to be the Supreme Godhead.

http://vedabase.net/tqk/3

Abhayaprada, 84 * Abhistada, 21 * Acyutapriya, 58 * Aharada, 56 * Akasa-rupa, 121 * Alakesvara-pujya, 181 * Amavasya, 65 * Ambhoda, 56 * Ambika, 73 * Amoha, 29 * Anamsa, 46 * Ananda-yukta, 151 * Anandaprada, 70 * Anandarpita-cetana, 173 * Ananga-lata, 107 * Ananga-mohini, 106 * Anda-bahya, 53 * Anda-madhyastha, 53 * Anda-paripalini, 53 * Anda-rupa, 53 * Anda-samhartri, 53 * Andhakara-bhaya-dhvasta, 58 * Anga-harini, 100 * Angara-purna, 76 * Animady-asta-siddhi-da, 159 * Anna-purna, 68 * Anuttama, 19 * Anuttara, 32 * Anviksiki, 163 * Aparajita, 23, 81 * Apavrta, 138 * Apurva, 51 * Apurva-da, 160 * Ardha-candra-dhara, 99 * Ardra-pada-ga, 151 * Arjuna-sakhi, 169 * Arundhati, 184 * Asavasakta-vasana, 173 * Asesa-sadhani, 184 * Asoka, 20 * Atapa-rupa, 177 * Ati-sundari, 113 * Atita-gamana, 56 * Atita-guna, 44 Badhu-rupa, 41 * Bakula, 79 * Bakulamoda, 79 * Balaradhya, 96 * Balesvari, 96 * Bara, 104 * Bhagesvari, 95 * Bhagini, 95 * Bhaimi, 169 * Bhakta, 139, 179 * Bhakta-bhukti-subha-prada, 179 * Bhakta-gati, 124 * Bhakta-kalpa-drumatita, 44 * Bhakta-phala-prada, 139 * Bhaktananda-pradayini, 43 * Bhakti-gamya, 43 * Bhakti-priya, 43 * Bhaktika, 124 * Bhakty-atita, 124 * Bhama, 49 * Bhandira-talavana-ga, 116 * Bharati, 41 * Bharya, 174 * Bhasati-vegini, 174 * Bhaumi, 169 * Bhava-bhavini, 112, 178 * Bhava-nasanta-kariny, 121 * Bhavatiga, 120 * Bhavisya, 120 * Bhavya, 120 * Bhavya-gatra, 120 * Bhayapaha, 65 * Bhima-kulodvaha, 169 * Bhogya, 95 * Bhranti, 40 * Bhukti, 160 * Bhumi, 168 * Bhuta, 120, 184 * Bhuvana, 169 * Bhuvana-mohini, 75 * Bhuvana-sundari, 77 * Bhuvanesvari, 78 * Bilva-vapuh, 104 * Bilva-vrksa-nivasini, 104 * Bilva-vrksa-priya, 104 * Bilvatmika, 104 * Bilvopama-stani, 104 * Brahma, 112 * Brahma-patni, 36 * Brahma-rupa, 51 * Brahma-visnu-sivardhanga, 183 * Brahmaloka-pratisthita, 49 * Brahmanda-bhanda-madbyastha, 51 * Brahmanda-bhanda-rupini, 51 * Brahmanda-gocara, 112 * Brahmanda-paripalini, 51 * Buddhi, 43 Caitanya, 140 * Caitanya-rupa, 140 * Caitanya-rupini, 140 * Cancala, 77 * Cancalamoda, 77 * Candi, 69 * Candra, 99 * Candra-gatri, 119 * Candra-kesi, 143 * Candra-koti-sugatri, 82 * Candra-prema-tarangini, 143 * Candranana-manohari, 82 * Candravali, 143 * Catur-bhuja, 137 * Catura, 177 * Caturi, 177 * Citra, 27 * Citra-lekha, 75 * Citra-malini, 30 * Citra-rupini, 27 Dadhi-bhandarthini, 171 * Dadimi-kusumopama, 62 * Daksa-kanya, 48, 77 * Daksa-yajna-hara, 77 * Daksi, 77 * Dama, 175 * Dama-dharini, 175 * Damini, 175 * Damodara-priya, 13 * Danujendra-nivarini, 134 * Daru-haridrika, 174 * Daya, 40 * Daya-rupa, 115 * Dayadhara, 115 * Dayanvita, 115 * Deva-mata, 48 * Devari-kula-mardini, 33 * Devi, 33, 47, 160 * Dhairya-rupa-dhara, 63 * Dhama-rupiny, 160 * Dhana-dhanya-vidhatri, 182 * Dhanya, 109 * Dharini, 79, 133 * Dhatranandapradayini, 25 * Dhatri, 42 * Dhira, 63 * Dhrti, 33, 63 * Dhumra, 112 * Dhumra-kesa, 112 * Dina, 179 * Dipa-datri, 32 * Dipa-priya, 32 * Draupadi, 168 * Drk-pata-mohita, 98 * Dugdha-manthana-karmadhya, 170 * Dugdha-manthana-tat-para, 170 * Duhkha-hantri, 32, 127 * Duhkha-hara, 127 * Duhkha-kartri, 32 * Durba-dala-tanu-ccbavih, 144 * Durga, 46 * Durgati-nasini, 46 * Durva-dala-syama-tanuh, 144 * Dvaraka-vasini, 42 * Dvi-bhuja, 137 Eka, 46 * Ekanga, 36 * Ela-lavanga-karpura, 92 Gagana, 126 * Gaganesi, 132 * Gaja-mukta, 105 * Gajendra-gamini, 107 * Gaji, 132 * Gamanagamana-priya, 16 * Gamanatita-nirbhara, 129 * Gamya, 129 * Gana-mata, 127 * Gana-tosita, 126 * Ganadhyaksa, 19 * Ganga, 129 * Ganga-jalamayi, 129 * Gangerita, 130 * Gati, 50 * Gati-jna, 134 * Gati-nistha, 29 * Gati-prada, 16, 29 * Gatimatam-dhatri, 24 * Gati, 19, 21, 24 * Gaunya, 161 * Gaura-candranana, 115 * Gaura-vigraha, 137 * Gaurangi, 53 * Gauri, 53, 56 * Gavadhyaksa, 19 * Gavam, 19 * Gavesi, 134 * Gavesvari, 134 * Gavi-vasini, 134 * Gavisi, 134 * Gaya, 129 * Gayatri, 20 * Gayesvari, 133 * Gayottara, 136 * Geha-bhavana-bhavana, 180 * Ghati, 111 * Ghrta-lipta, 171 * Girbana, 30 * Girbana-gana-sevita, 30 * Girbana-vandya, 30 * Girija, 47 * Gita, 129 * Gita-gamya, 16 * Gita-kusala, 134 * Gokarna, 93 * Gokulananda-dayini, 15 * Gokulananda-kartri, 15 * Gokulantara-geha, 28 * Gokulanvita-deha, 91 * Gokulatva-pradayini, 91 * Gopa, 14 * Gopa-mata, 71, 133 * Gopa-nandinim, 56 * Gopa-patni, 41 * Gopa-rajya-prada, 75 * Gopa-sundari, 71 * Gopa-vanita, 75 * Gopala-palika, 70 * Gopala-vanita, 85 * Gopalasya, 29 * Gopananda-kari, 13 * Gopanganavestita, 172 * Gopaniya, 46 * Gopi, 13 * Gopinatha-manohara, 68 * Gopinathesvari, 69 * Govardhana-hasya, 132 * Govardhanesvari, 132 * Govinda-gana-pujita, 66 * Govinda-priya-karini, 87 * Govinda-raja-grhini, 66 * Gramya, 129 * Guna, 161 * Gunatita-phala-prada, 161 Hai-hai-tala-dhara, 151 * Haimavati, 50, 145 * Haimi, 99 * Hara, 133, 136 * Hara-kanta, 73 * Hara-patni, 74 * Hara-prana, 164 * Hara-prita, 74 * Hara-rata, 73 * Hara-tosana-tatpara, 74 * Harananda-pradayini, 73 * Harer jaya, 79 * Hares tanuh, 48 * Haresvari, 74 * Hari-bhakti-pradayini, 140 * Hari-bhavana-sila, 164 * Hari-bhusana-bhusadhya, 151 * Hari-dvara, 177 * Hari-kanta, 14 * Hari-kautuka-mangala, 176 * Hari-prada, 177 * Hari-prana, 164 * Hari-priya, 14 * Hari-sannidhya-datri, 176 * Hari-tosana-tat-para, 164 * Hari-vallabha, 166 * Harid-ambara-dharini, 175 * Haridra, 173 * Harini, 57, 133, 184 * Hariny, 173 * Harita, 173 * Hasya-bhasana-tat-para, 172 * Hava-bhavanvita, 111 * Haya, 132, 182 * Hayakrtih, 132 * Hayasya, 127 * Hayi, 182 * He-he-sabda-svarupa, 152 * Hela, 162 * Hema, 116 * Hema-gatri, 19 * Hema-mandana, 116 * Hema-mukhi, 99 * Hema-ragadbya, 113 * Hema-sundari, 25 * Heramba-suta, 127 * Hetu-yukta, 136 * Hi-hi-vakya-visarada, 152 * Himalaya-suta, 47 * Hiranya-da, 160 * Hrdya, 14 Indranila-mani-nyasta, 65 * Isvari, 46 Jagad-ambika, 70 * Jagad-ananda-kartri, 152 * Jagad-anvaya, 94 * Jagad-bija, 148 * Jagad-utpatti-karika, 118 * Jagad-yoni, 148 * Jagannatha, 81 * Jagannatha-priya, 25 * Jagannathesvari, 81 * Jagatam-adhisthatri, 73 * Jahnu-kanyka, 50 * Jaimuti, 84 * Jaitra-prada, 177 * Jala-saya, 156 * Jala-tala, 156 * Jalodari, 112, 141 * Jamatr-kula-vandita, 79 * Jambala-malika, 147 * Jambavati, 49 * Janakananda-karini, 71 * Janaki, 71 * Janani, 24 * Janma-mrtyu-jarapaha, 24 * Janmasunya, 24 * Jatila, 94 * Java-kusuma-sankasa, 62 * Jaya, 18, 70, 182 * Jaya-patni, 80 * Jaya-prada, 18 * Jayanti, 85 * Jimuta-rupa, 84 * Jitamitra-pramodini, 84 * Jitarthi, 177 * Jitendriya, 31 * Jiva, 18 * Jiva-vandya, 39 * Jivananda-pradayini, 18 Kadambari-pana-para, 102 * Kailasa-vasini, 72, 149 * Kailasacala-vasini, 87 * Kailasini, 175 * Kaivalya-dayini, 68 * Kaivalya-patha-da, 122 * Kaivalya-sundari, 68 * Kaivarti, 116 * Kala, 115, 168 * Kaladhinatha-vadana, 115 * Kalanathadhirohini, 115 * Kali-kalmasa-bhanga, 86 * Kali-kalmasa-nasini, 86 * Kali-kalmasa-rupa, 86 * Kalindatanaya-tira, 102 * Kalindi, 50 * Kalindi-kula-dipika, 101 * Kalpa, 53, 184 * Kalpa-rupini, 184 * Kama-bija-pradayini, 158 * Kama-kala, 101 * Kama-karika, 101 * Kama-lalasa-vigraha, 17 * Kama-prakasika, 159 * Kama-sastra-prakasini, 158 * Kama-sastra-vinoda, 158 * Kama-vallabha, 103 * Kamala, 25, 72 * Kamala-kanta-grhini, 72 * Kamala-sundari, 26 * Kamalalaya, 72 * Kamanga-harini, 46 * Kamari-kanta, 17 * Kamesi, 17 * Kamesvari, 101 * Kaminy, 159 * Kampamana, 131 * Kamsa-hara, 131 * Kanakakrti, 133 * Kancanabha, 19 * Kancanangada-dharini, 19 * Kandarpa-koti-janani, 158 * Kandarpa-koti-sundari, 157 * Kanta, 26, 96 * Kanta-nitambini, 96 * Kantara-sustha-vasini, 141 * Kantara-vasini, 32 * Kanti, 33 * Kanya, 14 * Kapala-malini, 160 * Kapila, 111 * Karani, 100 * Karika, 101 * Karini, 150 * Karna, 93 * Karttika-vrata-kartri, 156 * Karttiki, 65 * Karuna, 93 * Karunamaya-karini, 93 * Karunarnava-dharini, 57 * Karunarnava-rupini, 168 * Karunarnava-sampurna, 57 * Karunya, 93 * Karyatita, 100 * Kaulini, 94 * Kaumari, 76 * Kauseyambara-dharini, 117 * Kaya, 182 * Kesa, 101, 111 * Kesa-pasa-rata, 143 * Kesa-saivala-dhatri, 119 * Kesava, 90 * Kesava-prita, 90 * Kesava-priya, 90 * Kesavananda-datri, 89 * Kesavananda-dayini, 89 * Kesavi, 90 * Kesini, 175 * Kevala, 84 * Khecara-suta, 81 * Khecaratva-pradayini, 81 * Khecari, 81 * Kisora-sanga-samsarga, 115 * Kisora-vallabha, 101 * Kisori, 25 * Kisorini, 100 * Kosa, 117 * Kosa-rupa, 118 * Kosala, 168 * Kosavari, 118 * Koti-kandarpa-lavanya, 157 * Krida-kautuka-rupini, 163 * Kripatita, 93 * Krodhini, 171 * Krpa, 86 * Krpanvita, 161 * Krpavati, 87 * Krsna, 11, 12, 26, 32, 139, 147, 149, 171, 172, 174, 178, 181 * Krsna-bhakta-phalarthini, 150 * Krsna-bhogya, 95 * Krsna-kala, 178 * Krsna-kanta, 12, 55 * Krsna-kroda, 141 * Krsna-pivari, 96 * Krsna-prema, 140 * Krsna-prema-parayana, 44 * Krsna-prema-rata, 139 * Krsna-prema-tarangini, 109 * Krsna-premavati, 109 * Krsna-prita, 139 * Krsna-rata, 139 * Krsna-samyuta, 11 * Krsna-sangarthini, 172 * Krsna-stuta, 55 * Krsna-taranga-da, 145 * Krsna-tosana-tat-para, 139 * Krsnacandra-priya, 32 * Krsnam, 104 * Krsnananda-pradayini, 12 * Krsnananda-vidhayini, 178 * Krsnanga-vasini, 14 * Krsnartha-rahita, 179 * Krsnartha-vasana, 178 * Krsnartha-vyakula, 181 * Krsnarthini, 178 * Krsnavatara-nirata, 150 * Krsnesi, 103 * Ksama, 33 * Ksamakula, 40 * Ksema, 46, 83 * Ksema-kari, 83 * Ksetra, 94 * Ksetra-nivasini, 136 * Ksetradhisthatr-rupa, 89 * Ksetratita, 89 * Ksina, 169 * Ksirodasayini, 33 * Ksudha, 143 * Ksudra-kitanga-samsarga, 157 * Ksut, 40 * Kula-dipika, 31 * Kula-ksetra-nivasini, 129 * Kula-prada, 89 * Kula-priya, 34 * Kula-pujya, 34 * Kulajendra-nivasini, 85 * Kulavati, 87 * Kulina, 31 * Kulodvaha, 32 * Kumari, 71 * Kumuda, 103 * Kumudananda, 103 * Kusmanda-bhuta-vetala, 161 * Kusumamoda-dharini, 102 * Kutila, 94 * Kutilalaka, 97 * Kutira-vasini, 112 * Kuveresvara-vallabha, 181 Lajja, 33 * Laksmana-geha-stha, 78 * Laksmi, 33, 168 * Lalita, 30 * Langhana-ksama, 122 * Lata, 107 * Lavanga, 129 * Lavanga-namni, 91 * Lavanya-mangala, 162 * Lila, 162 Mabodari, 141 * Mada-dayini, 138 * Madana-mohini, 12, 46 * Madhava-mano, 57 * Madhavi, 57 * Maha-bhima, 84 * Maha-durga, 141 * Maha-jiva-prada, 26 * Maha-laksmi, 34, 42 * Maha-mukta, 105 * Maha-mukti-phala-prada, 105 * Maha-visnu-priya, 53 * Mahalasa, 67 * Maheyi, 76 * Malati-malya-bhusadhya, 54 * Malati-malya-dharini, 54 * Manda-lajja, 48 * Mangala-prada, 58 * Mangalamoda-janani, 146 * Mangalya, 58 * Mano-'dhisthatr-devi, 44 * Manohara, 39 * Manorama, 114 * Mathura, 180 * Mathura-raja, 180 * Mati, 21, 32, 33 * Matsya-raja-suta, 76 * Matsya-rupa, 100 * Maya, 70 * Megha-rupa, 113 * Mekhalamoda-dharini, 146 * Minavatara, 132 * Minesi, 132 * Mitravinda, 50 * Moha, 29 * Mohana, 169 * Mudrasya, 138 * Mukha-vasa-mukhanvita, 92 * Mukhi, 99 * Mukhya, 92 * Mukhya-nivasini, 92 * Mukhya-prada, 92 * Mukti-datri, 160 * Mukti-hetu, 122 * Mukti-hetu-langhani, 122 Nada-bindu-vidharini, 155 * Nada-rupa, 155 * Nadesi, 155 * Naga-karnika, 93 * Naga-mata, 163 * Nagara, 144 * Nagaralingana-para, 145 * Nagarananda-karini, 144 * Nagarangana-mangala, 145 * Nagendra, 163 * Nagendra-kanya, 88 * Nairvani, 136 * Nanda, 85 * Nanda-priya, 23 * Nanda-suta, 23 * Nandanandana-patni, 18 * Nandanangana, 171 * Nara-sevya, 165 * Narakarnava-nasini, 165 * Narakarnava-samhantri, 165 * Naranga-kula-mandana, 91 * Naranga-phala-sobhita, 98 * Narangana, 165 * Narangi, 91 * Narasimhi, 76 * Naratita, 165 * Narayana-priya, 97 * Narayani, 93 * Naresvari, 165 * Nari, 77 * Nasgari-raga, 144 * Nasini, 161 * Nava-durgika, 76 * Nava-nari, 98 * Navanitika, 98 * Navina, 98 * Nayaka-prita, 69 * Nayakananda-rupini, 69 * Nayika, 69 * Nayika-nayananvita, 69 * Nidra, 40, 143 * Nila, 94 * Nilakantha-priya, 95 * Nilambara-vidhatri, 95 * Nilambaradhara, 63, 94 * Nimba-dadima-rupini, 103 * Nirakula, 27 * Niralamba, 35 * Niralamba-gana-priya, 35 * Niralamba-janaih pujya, 35 * Niraloka, 35 * Niramaya, 46 * Nirantara, 53 * Nirasraya, 35 * Nirguna, 27 * Nirvana-datri, 136 * Niscaitanya, 174 * Nisceta, 174 * Niskulina, 27 * Nisphala, 84 * Nitambini, 96 * Niti, 21 * Niti-sastra-priya, 21 * Nitya, 22 * Nitya-gehini, 41 * Nitya-rupa, 41 * Nitya-tarangini, 110 * Nityananda-kari, 86 * Nityangi, 41 * Nivasa-kusala, 136 Pada-padma-subha, 65 * Padma, 25 * Padma-hasta, 25 * Padmangaraga-samraga, 119 * Palini, 46 * Pana-pananda-dayini, 170 * Pana-patra, 170 * Panarthini, 170 * Panasakta-tara, 170 * Panca-sakti-svarupa, 106 * Pandava-priya, 168 * Pandava-sakhi, 129 * Pandita, 153 * Pandita-guna, 153 * Panditananda-karini, 153 * Para, 37, 39, 47, 64 * Paranugraha-karini, 56 * Parat, 39, 47 * Paripalana-kartri, 153 * Paripurna, 50 * Parvatadhinivasa, 136 * Parvati, 47 * Pasa-sambandhini, 111 * Pati-prana, 184 * Pati-vakya-vinodini, 184 * Pati-vrata, 67, 184 * Paurnamasi, 65 * Pavitra, 26 * Pavitra-guna-siladhya, 130 * Pavitra-guna-simadhya, 131 * Pavitra-kula-dipani, 131 * Pavitra-kula-dipika, 130 * Pavitrananda-dayini, 130 * Payasvini, 26 * Payo-datri, 26 * Payoda-da, 25 * Pingala, 116 * Pipasa, 40 * Pivari, 116 * Pradhana-gopika, 14 * Prakrti, 40 * Prana, 147 * Prana-priya, 138 * Prana-rupa, 138 * Prana-rupiny, 138 * Prana-sarvasva-dayini, 149 * Prana-vimocana, 147 * Pranava, 182 * Pranavartha-svarupini, 182 * Pranavesi, 182 * Pratar-asini, 98 * Prema, 109 * Prema-bhakta, 140 * Prema-bhakti-prada, 109 * Prema-bhakti-tarangini, 110 * Prema-datri, 108 * Prema-hara, 108 * Prema-krida-paritangi, 110 * Prema-priya, 108 * Prema-rupa, 108 * Prema-saktimayi, 108 * Prema-tarangika, 143 * Premalingana-siddhangi, 146 * Premananda-tarangini, 108, 109 * Premartha-dayini, 110 * Preta-prana-vinasini, 184 * Priti-janani, 154 * Priya, 12, 29, 73, 140, 145 * Pundarikaksa-gehini, 39 * Pundarikaksa-nilaya, 39 * Pundarikaksa-sevya, 39 * Pundarikaksa-vallabha, 39 * Purnatara, 50 * Pusti, 33 * Puta-gatra, 130 Radha-ramana-kanta, 149 * Radhana-rupini, 149 * Radhika, 11 * Radhya, 149 * Radhyanandaprada, 23 * Ragini, 178 * Raksasi-nasini, 184 * Rama, 74 * Rama-rata, 74 * Rambha, 72 * Ramesvari, 74 * Rasa, 90 * Rasa-gamya, 36 * Rasa-krida, 39 * Rasa-krida-kari, 90 * Rasa-mandala-madhyastha, 37 * Rasa-mandala-sevya, 38 * Rasa-mandala-sobhita, 37 * Rasa-priya, 36 * Rasa-rati, 173 * Rasa-sundari, 90 * Rasadhisthatr-devata, 36 * Rasasakta, 173 * Rasesvari, 37 * Rasika, 37 * Rasikananda, 37 * Rati-prada, 78, 122 * Rati-prita, 78 * Rati-ranga-parityaga, 122 * Rati-rupa, 78 * Rati-srestha, 78 * Rati-vega, 122 * Rati, 78, 123 * Ratna-bhusana-bhusana, 147 * Ratna-kundala-bhusita, 63 * Ratna-mala-vibhusita, 64 * Ratna-malya-dhara, 64 * Ratna-manjira-bhusangi, 147 * Ratna-simhasana-stha, 63 * Ratnalankara-samyukta, 64 * Ratnendra-sara-haradhya, 64 * Raudra, 111 * Raudra-rupa, 177 * Revati, 49 * Rini, 118 * Rohini, 99 * Rudrananda-prakasini, 111 * Rukmini, 49 * Rupa, 29, 68, 92, 106 * Rupa-padapa-vasini, 155 * Rupavati, 96 * Rupini, 70, 112 Saci, 184 * Sad-bhuja, 137 * Sadananda, 68 * Sadasiva-manohara, 40 * Sadhvi, 67, 184 * Sadhya-vilasika, 146 * Sadyo-mukti-prada, 47 * Sahasrasya, 138 * Saila, 25 * Sairisi, 125 * Saisavananda-karini, 106 * Saiva, 113 * Saiva-simsapa, 184 * Saivalananda-dayini, 113 * Sakalepsita-datri, 184 * Sakhi, 117, 120, 175 * Sakhi-madhya-nivasini, 129 * Sakti, 106 * Sakti-svarupini, 106 * Salila, 97 * Sambhu-kanta, 40 * Samha, 118 * Samhara-karini, 118 * Samhara-sabdadhya, 154 * Samhartri, 34 * Samsara-nasini, 113 * Samsara-ragini, 120 * Samsararnava-para-da, 55 * Samudra-jala-vasika, 143 * Samudra-jala-vasini, 143 * Samudra-mathanodbhuta, 143 * Samudramrta-rupa, 143 * Sandrananda-visarada, 152 * Sanga-dosa-vinasini, 157 * Sankata, 97 * Sankhaspada, 79 * Sannyasa-dharma-kusala, 136 * Sannyasesi, 136 * Sara-bhuta, 53 * Sara-carma-dhara, 181 * Sarac-candra-mukhi, 136 * Sarada, 56 * Saradanvita, 161 * Saran-mukhi, 136 * Sarasvati, 36 * Sarpini, 94 * Sarva, 39, 47, 110 * Sarva-bhutanam, 46, 100 * Sarva-daityanam, 34 * Sarva-jivesvari, 39 * Sarva-karana-karana, 43 * Sarva-mangala, 26 * Sarva-vandya, 46 * Sarvaga, 36 * Sarvajnatva-vidhatri, 128 * Sarvanga-sundari, 129 * Sasi-koti-sama-prabha, 54 * Sasi-sekhara, 53 * Sasi-su-sobhana, 99 * Sastra-rupa, 163 * Sastra-siddhanta-karini, 163 * Sati, 47, 76 * Satya, 49 * Satya-prada, 148 * Satya-rupa, 41 * Satyavati, 148 * Saumya, 29 * Saumya-datri, 46 * Saumya-kulodvaha, 29 * Savala, 162 * Savitri, 34 * Sesa, 70 * Sesavati, 70 * Seva-sevya, 83 * Sevakananda-dayika, 148 * Sevitepsita-sarvada, 127 * Sevya, 36, 83 * Siddha, 146 * Siddha-ksetra-nivasini, 88 * Siddha-rupa, 88 * Siddha-yogini, 41 * Sila-tala-nivasini, 156 * Sindhu-kanya, 42 * Sirisa-kusumakrti, 125 * Sirisa-kusumamoda, 125 * Sirisa-kusumojjvala, 125 * Sirisa-mrdhvi, 125 * Sisira, 113 * Sita, 67 * Sitala, 162 * Siva, 18, 46, 83 * Siva-bhakta, 83 * Siva-bhakti-da, 124 * Siva-bhakti-sukhanvita, 126 * Siva-brahma-hari-priya, 53 * Siva-kroda, 141 * Siva-prana, 164 * Siva-sakti-svarupa, 124 * Sivanvita, 83, 164 * Sivardhanga-viharini, 124 * Smrti, 33 * Sokanasini, 20 * Sokorahita, 20 * Sranti, 40 * Srestha, 61, 68 * Srestha-rupa, 61 * Sri-ganesa, 60 * Sri-garbha, 58 * Sri-hara, 59 * Sri-kama, 59 * Sri-kriya-rupini, 60 * Sri-krsna-bhajananvita, 60 * Sri-krsna-bhavanamoda, 180 * Sri-krsna-rahita, 179 * Sri-nitamba, 60 * Sri-nivasa, 58 * Sri-prada, 58 * Sri-radha, 11, 61 * Sri-rupa, 59 * Sri-svarupasrita, 60 * Sri-svarupini, 59 * Srida, 59 * Sridamananda-datri, 59 * Sridamasya, 175 * Sridamesvara-vallabha, 59 * Srila, 60 * Srimati, 12, 61 * Srisa, 58 * Srkkani-parimohita, 97 * Srnkhala, 111 * Srsti-sthiti-kari, 118 * Sruti, 60 * Sruti-priya, 61 * Sthana-datri, 42 * Sthana-rupa, 43 * Sthira, 53 * Sthiti-vinodini, 153 * Sthiti, 43 * Su-gopi, 75 * Su-komala, 119 * Su-kulina, 27 * Su-locana, 77 * Su-vesini, 121 * Subalasya, 174 * Subha, 23, 75, 94, 122, 181 * Subhangi, 23 * Subhankari, 46 * Suci, 65 * Suddha-sattva, 31 * Sukadeva-gunatita, 117 * Sukadeva-priya, 117 * Sukhesvari, 127 * Suki, 116 * Suksma, 84 * Sulaksmana, 50 * Sunya, 155 * Sunya-sthana-sthita, 155 * Susevini, 115 * Svarga-laksmi, 168 * Svasa, 174 * Svayam, 37 * Svayam-prabha, 42 * Sveta, 110 * Sveta-campaka-varnabha, 54 * Syama, 107, 136 * Syama-sakhi, 120 * Syama-vallabha, 57 * Syamala, 75 Taitilananda-paritosaka, 105 * Takra-yukta, 171 * Tami, 177 * Tami, 99 * Tamisra, 177 * Tarkali, 103 * Tejasvini, 122 * Tejo-rupa, 122 * Thai-thai-sabda-sakti-prakasini, 151 * Timingla-kulamoda, 100 * Tira-gebini, 102 * Trailokya-mata, 73 * Trailokya-sundari, 14 * Tulasi-tosika, 105 * Tulasy-adhisthatr-devi, 55 Ucca-nica, 145 * Ugra-rupa, 141 * Ujjvala-gatrika, 22 * Ujjvalaprada, 22 * Unmada-vidhayini, 180 Vadana, 159 * Vadhu, 83 * Vaijayanti, 103 * Vaikuntha-natha-grhini, 66 * Vaikuntha-paramalaya, 66 * Vaikuntha-sundari, 67 * Vaikunthadeva-devadhya, 67 * Vairagyakula-dipika, 72 * Vaisali, 123 * Vaisnavi, 34, 49 * Vakra-rupa, 80 * Vakra-viksana-viksita, 80 * Vakresvari, 80 * Vallabha, 11, 99, 166 * Vama-bhaga, 87 * Vama-devi, 87 * Vamanga-harini visnoh, 126 * Varahi, 76 * Vasana-harini, 156 * Vasanta-raga-samraga, 137 * Vasanta-vasanakrti, 137 * Vasini, 25, 27, 90, 94, 102, 184 * Vatsala, 168 * Veda-gamini, 34 * Veda-marga-pravardhini, 21 * Veda-sara, 47 * Veda-vadini, 114 * Vedagamya, 22 * Vedagarbha, 21 * Vedamata, 20 * Vedapara, 22 * Vedapriya, 21 * Vedatita, 20, 35 * Vedavati, 67 * Vegadhya, 114 * Vegavati, 114 * Venu-rati, 28 * Venu-vadya, 28 * Venu-vadya-parayana, 28 * Vetravati, 97 * Vibhavari, 97 * Vicitra-kathaka, 172 * Vicitra-mani-bhusana, 148 * Vicitra-vasini, 27 * Vicittra-kanakojjvala, 22 * Vidusam, 154 * Viduttama, 20 * Vidvaj-jana-manohara, 154 * Vidvat-prema-vivardhini, 154 * Vidya, 162 * Vidya-svarupini, 162 * Vidyamana, 162 * Vidyarthini, 162 * Vidyut-prabha, 133 * Viharini hareh, 179 * Vihasya, 138 * Vijaya, 80 * Vijita, 126 * Vijitamoda, 126 * Vikalotkarsini, 117 * Vikasita-mukhambuja, 15 * Vilasini, 49 * Vilasiny, 23 * Vimala, 32 * Vimalangi, 23 * Vimalodaka, 32 * Vimoha, 29 * Vindhyacala-nivasini, 131 * Vindhyadri-parivasini, 119 * Vindhyalaya, 120 * Vipra-mata, 133 * Viraga-kusala, 116 * Virahini, 179 * Viraja, 78 * Visakha, 30 * Visala-grha-vasa, 123 * Visala-kula-sambhava, 123 * Visala-netra, 123 * Visala-vadari, 123 * Visnor anga-nivasini, 16 * Visnu-bhavana-tatpara, 82 * Visnu-kanta, 16 * Visnu-priya, 16 * Visnu-vaksah-sthala-stha, 82 * Visoka, 20, 30 * Vrksa-rupa, 53 * Vrnda, 48 * Vrndaranya-priya, 48 * Vrndavana-vihari, 15 * Vrndavana-vilasini, 48, 55 * Vrndavanesvari, 12 * Vrsabhanu-suta, 18 Yacakayacakananda, 150 * Yacakojjvala, 150 * Yadavendra-vadhu, 83 * Yaga-yoga-hara, 160 * Yamalarjuna-bhanjini, 80 * Yamini, 159 * Yamini-natha, 159 * Yaminisvari, 159 * Yamuna, 79 * Yamuna-jala-vasini, 177 * Yamuna-para-kautuka, 171 * Yamuna-tosa-karini, 85 * Yamunangi, 85 * Yasasvini, 13 * Yaso-'rthini, 177 * Yasoda, 56 * Yasoda-kroda-vasini, 167 * Yasodananana-vallabha, 13 * Yasodananda-gehini, 17 * Yasodananda-patni, 17 * Yasodanandana-prana, 166, 167 * Yasodanandanakrida, 167 * Yasodanandanaramya, 166 * Yasodanandanarthada, 167 * Yasodanandanesvari, 166 * Yasogamya, 13 * Yati, 81 * Yauvanananda, 71 * Yoga-gamya, 62 * Yoga-mata, 61 * Yoga-priya, 62 * Yoga-rupini, 88 * Yoga-siddha, 88 * Yogananda-kari, 28 * Yogatita, 61 * Yogesa, 61 * Yogesi, 88 * Yogini, 88 * Yogini-gana-vandita, 62 * Yosid-ananda-karini, 108 * Yosit-sakti-svarupa, 107 * Yuga-priya, 61 * Yuvati, 71, 96 * Sri Radha-sahasra-nama

Feb 14 2004 "Cultural Discrimination" Those who listen to the mainstream news media here in the U.S. are aware of the fact that there is a great deal of mention these days of the different religions represented in the American mainstream. Strangely, however, the commentators always seem to exclude Hinduism in the list of worldwide religions. Within America, there are a great many practicing Hindus. Some practice very traditional forms, like Vaisnavism, and others identify with Yoga groups that are essentially Vedic in origin, following Vedic scriptures. There is a great deal of talk about the difference between Christianity and Islam, but very little talk about how these religions compare to Hinduism. If we look at religious circumstance by geographical definition, we see that Christianity, Judism, and Islam all come from the Middle East. All three groups consider themselves 'People of the Book'. For some reason, Hinduism is seldom included in this geographical context, even though India's borders place it in close relationship to Afghanistan, Pakistan, etc. Those who exclude Hinduism from the discussion fail to recognize a huge percentage of the worldwide population in their assessment of what makes up the spiritual tapestry of the world today. I have also observed that on the rare occasion when Hinduism is included with the other major religions, they often show a picture of a Sikh who, by definition, is not Hindu and doesn't follow Hindu scriptures. This is all quite strange when we consider that if any religion has had significant impact on Western culture, its been Hinduism. Prior to the U.S. becoming the world's leading imperialist power, England was in that position. Into the 19th century, India was England's principal colony, and was the source of their riches and power. A great deal of philosophy and culture migrated to the West via this avenue -- much more so than Muslim culture. There is a great deal of focus today on the fact that the Muslims have an intense dislike for the Jews because of what's taking place in Israel. Yet the Muslims actually dislike Hindus more than they dislike any other religion in the world – including the Jews and American Christians. The fact is that Hindus are not only barred from getting work visas, they aren't even allowed to enter into countries like Saudi Arabia. Indians that are Muslim can work in these countries, but Indians they are Hindu cannot. Saudi Arabia won't even let Hindus leave the transit lounge of the airport. Westerners have paid little attention to Indian history, and few are aware that the Muslims invaded and subjugated the northern half of India for centuries. This resulted in the breaking off of Pakistan and Bangladesh. Although Hindus have long been know for their expansive religious tolerance, the Muslims were extremely violent in their actions against the Hindus. Ironically, the thing that Westerners symbolize as being Indian's most cherished architectural structure is the Taj Mahal, which was built by a ruthless Muslim king who tore down Indian temples to supply the marble for a tomb for his dead wife. Most Hindus consider this to be a great sacrilege, yet Westerners flock to the site and think they are appreciating Hindu culture. Even though India is the largest English-speaking country in the world, as well as the biggest democracy, and has a high tolerance for multi-religious, multi-ethnic populations, these facts are not relayed through the U.S. media. Of course, now its not 'politically correct' to mention these things because it will offend the Muslims. Vaisnavism, which is the most prominent Hindu religious faith, is philosophically closer to the religious teachings of Christ than any other major religion, including Islam. Unfortunately, this fact is not recognized or appreciated in America. We can only hope that time will correct this blatant discrepancy. More Hindus should speak out against the government's and the media's disregard for these realities. Rocana dasa