krsna

------------------------------ Feb 21 2004 "Women Whistle-Blowers" by Rocana dasa The popular media has made us aware that there is a common denominator in the recent scandals involving big business, government and the investment community -- women have been the whistle-blowers exposing many major corruption schemes. This has been true in the case of Enron, the FBI, WorldCom, the Air Force Academy, Colorado University football, and most recently, the mutual fund industry. This phenomenon is due in part to the fact that women are now taking a place in the upper echelons of management. But it is also a result of the fact that they have stronger moral and ethical tendencies. Women are less likely to become corrupted, and have a natural tendency to act as watchdogs. Within the system of Vedic knowledge, the feminine propensity for honesty and devotion is revealed in Srimad-Bhagavatam, which describes the qualities exhibited by women like Queen Kunti, Draupadi, and Parvati. In fact, within our philosophy it is understood that Krsna is the Supreme Male, and everyone else, whether they take male or female bodies, is in a spiritual position that is essentially female. By definition, the further away one gets from that essential nature, the more contaminated they become. Taking on a male body in this material world is indicative of one's tendency to want to be God. This envy of God, and the tendency to be under the illusion of wanting to be the supreme enjoyer, controller and proprietor, is most prevalent in those who are male. Of course, the pandits of today's news media don't have this spiritual insight. Instead, they want us to accept their superficial analysis that the women are whistle-blowers simply because they aren't in the old boys clubs that control business and government. By the mercy of the Sampradaya Acaryas, however, we're fortunate to be able to see what is the actual root of this phenomenon. Like all things in the material world, there are two sides to this discussion -- the material and the spiritual. For example, if males devote themselves to spiritual pursuits, they have tremendous potential to channel their intelligence and energy towards achieving spiritual advancement. If misdirected, this energy will have the opposite effect. In Vedic literature we read about men who say they never want to suffer having to take birth in a woman's body. Of course, these men are the great sages. For them, not taking a woman's body is the equivalent of not wanting to come back as a materialist. The fact is that women have to shoulder the burden of having children, protecting and training them, and this activity is symbolic of the entanglements of this material world. Especially in this age of Kali, there are few males who can break free from this type of entanglement. Consequently, one has to carefully distinguish that such sastric references are often spoken by those men who have broken free and are commenting on how to stay free. This state of advancement really doesn't apply to many men in Kali Yuga, unfortunately. The feminine nature actually makes women far more religious. This can be observed throughout the world religions, wherein women are the most pious, ethical and devotional. Unbeknownst to most males, these qualities are really what is holding society together. Even economic development requires a foundation of religiosity – a fact that is little appreciated today. In the Vedic culture, women were to be carefully protected because they personified the religious essence of the culture. If the women are left unprotected and become corrupted, then religion will become corrupt. The Vedic injunctions regarding women are not designed to try and hold women back or to excessively control them because they are weak or "less than", but rather to protect them for the sake of society at large so that religion can be maintained. In today's Kali Yuga western culture, of course, this is not possible. It's no longer possible even in strict eastern cultures such as Muslim or Hindu societies. Those who are familiar with Vedic culture, as it is depicted in literatures like Srimad-Bhagavatam, can understand what a significant role women played within the power structures of that pure society. The queens, the wives of the brahmans, and the consorts of the demigods were very influential and prominent. They were not cloistered, hidden or controlled. In fact, they were very visible and had a recognized influence on any male they were associated with that was holding power. Similarly, the introduction of women in our modern societal power structures is a very good thing, and provides all sorts of universal benefits. Rocana dasa

Mar 31 2004 "Improving on the Perfect" I consider the issue of the re-editing of Srila Prabhupada's books after his departure to be one of the most crucial issues facing the Vaisnava community today. I can only assume that the reader has been made aware of the justifications expounded by Jayadvaita Swami, the instigator of this action. The issue is again making headlines due to the publication of Madhudvisa dasa's recent report of the unfortunate experience he had with Jayadvaita Swami in Mayapur. The issue was already at the forefront due to the lawsuit that was filed against ISKCON, in which the challenging parties won the case and gained permission to print the original, unedited versions of Srila Prabhupada's books. Personally, I stand firmly in favor of the position of not changing the books, and I'm certainly not alone in that position. I can't definitively say just how many people within the community support the 'no change' position, but I have a feeling it's a much larger group than Jayadvaita Swami and his supporters would like to believe – even within the institution of ISKCON. Jayadvaita Swami only got the GBC's permission to do this editing by a single vote, and the GBC did not establish extensive guidelines in an effort to guide the process. Now that the editing work is considered to be complete or near complete, the truth is being revealed that there were extensive changes made to both the translations and the purports -- far more than Jayadvaita Swami had made people understand his original intention to be. Even in his justifications, he suggests that he was simply correcting some grammatical errors. In reality, there are many places where he significantly changed the meanings of what was originally printed. In my mind, the essential question about this issue is one that is seemingly never asked: what is the mentality or vision of those who engaged in the editing, and those who voted for it and still support it? What is the vision of Srila Prabhupada that would allow them to go ahead with this type of activity? I've made my position clear as to how I see Srila Prabhupada as the Sampradaya Acarya. If others were seeing him in that light, I don't see how they could possibly justify bringing about changes, or think that there could be any improvement upon such a personality's literatures. No one seems to ask this basic question in regards to the book changing issue, or any of the other issues that have confronted the followers of Srila Prabhupada after his departure. The philosophy teaches us that there are not only philosophical roots to every situation, but there is the whole process of thinking, feeling and willing to be considered. If someone's doing something, one can assume they've thought about it to the point where they were motivated to act. So what were the original thoughts that brought about the kind of motivation that resulted in changes to the books, and other questionable activities? If one continues to justify their actions, then they must still be thinking the same thoughts they originally did, before they acted. We can only conclude that Jayadvaita Swami is not seeing Srila Prabhupada as the Sampradaya Acarya. Similarly, Satsvarupa dasa Goswami, who wrote the Lilamrta, did not see or depict Srila Prabhupada as the Sampradaya Acarya. And the Zonal Acaryas, who introduced their whole program after Srila Prabhupada left, they weren't seeing Srila Prabhupada as the Sampradaya Acarya. And anyone who was originally a disciple of Srila Prabhupada, then takes shelter of some other guru, even for siksa... as far as I'm concerned, they're not seeing Srila Prabhupada as the Sampradaya Acarya. What to speak of those whole leave Krsna Consciousness altogether. The changing of Srila Prabhupada's books is, in my mind, one of the most dangerous things an individual can do. Consider the reactions that those who supported, promoted and printed the edited books are in store for. We witness that those who venture into such dangerous territory have a tendency to go crazy as a result of their offenses. My suggestion is that anyone who is in any way sympathetic or supportive of these activities should do a re-think, because they'll get some sort of a reaction, proportionate to their approval or support. Srila Prabhupada once said that the problem with Westerners is that they're just not afraid of Maya. And changing the Sampradaya Acarya's books is the most serious influence of Maya that one can succumb to. Rocana dasa

Do you get in trouble with the higher authorities? Lose all privileges? Become a laughing stock? Stick your head in the sand? Good practice in being honest?

Why I Left Islam By Ali Sina I am often asked, Why I left Islam?. As absurd as it may be, some Muslims cannot even allow themselves to think that leaving Islam is an option, or even possible. They rather think that those who leave Islam are paid Jewish agents than accept the fact that people have freedom to think and some may even think that Islam is not for them. The following are my reasons: Until few years ago I used to think that my faith in Islam was not based on blind imitation but rather was the result of years of investigation and research. The fact that I had read a lot of books on Islam, written by people whose thoughts I approved of and delving into philosophies that were within my comfort zone, emphasized my conviction that I had found the truth. All my biased research confirmed my faith. Just like other Muslims I used to believe that to learn about anything one has to go to the source. Of course the source of Islam is the Quran and the books written by Muslim scholars. Therefore, I felt no need to look elsewhere in order to find the truth, as I was convinced that I have already found it. As Muslims say “Talabe ilm ba’d az wossule ma’loom mazmoom”. The search of knowledge after gaining it is foolish. Of course, this is a foolish idea. What if we want to learn the truth about one of these dangerous cults? Is it enough to depend only on what the cult leader and his deluded followers say? Wouldn’t it be prudent to widen our research and find out what other people have to say about them? Going to the source makes sense only in scientific matters, because scientists are not “believers”. They do not say something because they have blind faith. Scientists make a critical analysis of the evidence. It is very much different from a religious approach that is based entirely on faith and belief. I suppose it was my acquaintance with the western humanistic values that made me more sensitive and whetted my appetite for democracy, freethinking, human rights, equality, etc. It was then that when I reread the Quran I came across injunctions that were not on a par with my newfound humanistic values, I was distressed and felt very uncomfortable to read teachings like these: Q.3:90 But those who reject Faith after they accepted it, and then go on adding to their defiance of Faith,- never will their repentance be accepted; for they are those who have gone astray. Q.16: 106 Any one who, after accepting faith in Allah, utters Unbelief,- except under compulsion, his heart remaining firm in Faith - but such as open their breast to Unbelief, on them is Wrath from Allah, and theirs will be a dreadful Penalty. One may think that the dreadful penalty mentioned here pertains to the next world. But Muhammad made sure that these people received their penalty in this world as well. See the following: Sahih Bukhari Volume 6, Book 61, Number 577: I heard the Prophet saying, "In the last days (of the world) there will appear young people with foolish thoughts and ideas. They will give good talks, but they will go out of Islam as an arrow goes out of its game, their faith will not exceed their throats. So, wherever you find them, kill them, for there will be a reward for their killers on the Day of Resurrection." Sahih Bukhari Volume 4, Book 63, Number 260: Ali burnt some people and this news reached Ibn 'Abbas, who said, "Had I been in his place I would not have burnt them, as the Prophet said, 'Don't punish (anybody) with Allah's Punishment.' No doubt, I would have killed them, for the Prophet said, 'If somebody (a Muslim) discards his religion, kill him.' " Sahih Bukhari Volume 4, Book 63, Number 261: Eight men of the tribe of 'Ukil came to the Prophet and then they found the climate of Medina unsuitable for them. So, they said, "O Allah's Apostle! Provide us with some milk." Allah's Apostle said, "I recommend that you sh ould join the herd of camels." So they went and drank the urine and the milk of the camels (as a medicine) till they became healthy and fat. Then they killed the shepherd and drove away the camels, and they became unbelievers after they were Muslims. When the Prophet was informed by a shouter for help, he sent some men in their pursuit, and before the sun rose high, they were brought, and he had their hands and feet cut off. Then he ordered for nails, which were heated and passed over their eyes, and they were left in the Harra (i.e. rocky land in Medina). They asked for water, and nobody provided them with water till they died. And from Partial Translation of Sunan Abu-Dawud Book 38, Number 4339 Narrated Aisha, Ummul Mu'minin: The Apostle of Allah (peace_be_upon_him) Said: The blood of a Muslim man who testifies that there is no god but Allah and that Muhammad is Allah's Apostle should not lawfully be shed except only for one of three reasons: a man who committed fornication after marriage, in which case he should be stoned; one who goes forth to fight with Allah and His Apostle, in which case he should be killed or crucified or exiled from the land; or one who commits murder for which he is killed. The following is very disturbing. I dare to say that any man who reads it and is not taken aback with disgust has a long way to go to become a human. Sunan Abu-Dawud Book 38, Number 4348 Narrated Abdullah Ibn Abbas: A blind man had a slave-mother who used to abuse the Prophet (peace_be_upon_him) and disparage him. He forbade her but she did not stop. He rebuked her but she did not give up her habit. One night she began to slander the Prophet (peace_be_upon_him) and abuse him. So he took a dagger, placed it on her belly, pressed it, and killed her. A child who came between her legs was smeared with the blood that was there. When the morning came, the Prophet (peace_be_upon_him) was informed about it. He assembled the people and said: I adjure by Allah the man who has done this action and I adjure him by my right to him that he should stand up. Jumping over the necks of the people and trembling the man stood up. He . before the Prophet (peace_be_upon_him) and said: Apostle of Allah! I am her master; she used to abuse you and disparage you. I forbade her, but she did not stop, and I rebuked her, but she did not abandon her habit. I have two sons like pearls from her, and she was my companion. Last night she began to abuse and disparage you. So I took a dagger, put it on her belly and pressed it till I killed her. Thereupon the Prophet (peace_be_upon_him) said: Oh be witness, no retaliation is payable for her blood. I felt the above story was a manifest injustice. Muhammad condoned a man killing a pregnant mother and his own unborn child just because he said that she insulted him! (Arabs used to sleep with their maid slaves. Quran perpetuates this tradition Q.33: 52 “It is not lawful for thee (to marry more) women after this, nor to change them for (other) wives, even though their beauty attract thee, except any thy right hand should possess (as handmaidens): and Allah doth watch over all things.” Muhammad himself slept with Mariyah the maid slave of Hafsa his wife without marrying her.) Forgiving someone for killing another human being just because he said she insulted Muhammad is unacceptable. What if that man was lying to escape punishment? What does this story say about Muhammad’s sense of Justice? During the past 1400 years, imagine how many husbands escaped punishment for killing their innocent wives by accusing them of blaspheming the prophet of God and this Hadith has made them get away with it. Here is another one: Sunan Abu-Dawud Book 38, Number 4349 Narrated Ali ibn AbuTalib: A Jewess used to abuse the Prophet (peace_be_upon_him) and disparage him. A man strangled her till she died. The Apostle of Allah (peace_be_upon_him) declared that no recompense was payable for her blood. It was not easy to read these stories and not be moved. There is no reason to believe that all these stories were fabricated. Why should believers, who have tried to depict their prophet as a compassionate man fabricate so many stories that would make him look like a ruthless tyrant? I could no longer accept the brutal treatment of those who chose not to accept Islam. Faith is a personal matter. I could no more accept that the punishment of someone who criticizes any religion must be death. See how Muhammad dealt with the unbelievers: Sunan Abu-Dawud Book 38, Number 4359 Narrated Abdullah ibn Abbas: The verse "The punishment of those who wage war against Allah and His Apostle, and strive with might and main for mischief through the land is execution, or crucifixion, or the cutting off of hands and feet from opposite side or exile from the land...most merciful" was revealed about polytheists. If any of them repents before they are arrested, it does not prevent from inflicting on him the prescribed punishment, which he deserves.” How could a messenger of God maim and crucify people on the account that they resist accepting him? Could such a person really be a messenger of God? Wasn’t there a better man with more moral and ethical fortitude to bear this mighty responsibility? I could not accept the fact that Muhammad slaughtered 900 Jews in one day, after he captured them in a raid that he started. I read the following story and I shivered: Sunan Abu-Dawud Book 38, Number 4390 Narrated Atiyyah al-Qurazi: I was among the captives of Banu Qurayzah. They (the Companions) examined us, and those who had begun to grow hair (pubes) were killed, and those who had not were not killed. I was among those who had not grown hair Also, I found following story shocking: Sunan Abu-Dawud Book 38, Number 4396 Narrated Jabir ibn Abdullah: A thief was brought to the Prophet (peace_be_upon_him). He said: Kill him. The people said: He has committed theft, Apostle of Allah! Then he said: Cut off his hand. So his (right) hand was cut off. He was brought a second time and he said: Kill him. The people said: He has committed theft, Apostle of Allah! Then he said: Cut off his foot. So his (left) foot was cut off. He was brought a third time and he said: Kill him. The people said: He has committed theft, Apostle of Allah! So he said: Cut off his hand. (So his (left) hand was cut off.) He was brought a fourth time and he said: Kill him. The people said: He has committed theft, Apostle of Allah! So he said: Cut off his foot. So his (right) foot was cut off. He was brought a fifth time and he said: Kill him. So we took him away and killed him. We then dragged him and cast him into a well and threw stones over him. Seems that Muhammad passed judgment before hearing the case. Also by cutting a thief’s hand he is left with no other means to earn his bread except begging, which would be difficult since he is defamed as a thief and so hated by people. Therefore re-offending becomes his only means of livelihood. After living many years in the West and being received kindly by people of other religions or of no religion, who loved me and accepted me as their friend; who let me into their lives and their heart, I could no longer accept the following mandates of the Quran as the words of God: Q.58: 22 You will not find any people who believe in Allah and the Last Day, making friendship with those who oppose Allah and His Messenger… Q.3: 118-120 O you who believe! Take not as (your) bitaanah (advisors, consultants, protectors, helpers, friends, etc.) those outside your religion (pagans, Jews, Christians, and hypocrites) since they will not fail to do their best to corrupt you. They desire to harm you severely. Hatred has already appeared from their mouths, but what their breasts conceal is far worse. Indeed We have made clear to you the aayaat (proofs, evidence, verses), if you understand. Lo! You are the ones who love them but they love you not, and you believe in all the Scriptures [i.e., you believe in the Tawraat and the Injeel, while they disbelieve in your Book (the Qur’an)]. And when they meet you, they say, ‘We believe.’ But when they are alone, they bite the tips of their fingers at you in rage. Say: ‘Perish in your rage. Certainly Allah knows what is in the breasts (all the secrets).’ If a good befalls you, it grieves them, but some evil overtakes you, they rejoice at it… And Q.5: 51 O you who believe! Take not the Jews and the Christians as awliya’ (friends, protectors, helpers, etc.), they are but awliya’ to one another… I also found the above statement false. The evidence is in the Bosnia and Kosovo crisis; where Christian countries, waged war against another Christian country, to liberate Muslims. Many Jewish doctors volunteered to help the Kosovar refugees, despite the fact that during the WWII, the same Albanian Muslims took sides with Hitler and helped him in his holocaust against the Jews. It became obvious to me that Muslims are accepted by all the people of the world yet our prophet wants us to hate them, to disassociate ourselves from them, to force them into our way of life or kill them, subdue them and make them pay Jizya. How silly! How pathetic! How inhumane! No wonder there is so much inexplicable hate of the West and of the Jews among Muslims. It was Muhammad who inseminated the hate and the distrust of the non-believers among his followers. How can Muslims integrate with other nations while holding these hateful messages of the Quran as the words of God? There are many Muslims who immigrate to non-Muslim countries and are received with open arms. Many of them get into politics and become part of the ruling elite. We suffer no discrimination in the non-Islamic countries. But see how our holy prophet tells us to deal with non-Muslims where we are the majority: Q.9: 29 Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued. I also find the following verses completely against my conscience. I love all humanity and wish everyone to be happy in this world and forgiven in the next. But my holy prophet bade me not to seek forgiveness for the unbelievers even if they are my parents and beloved ones. (Interpretation of the meaning by Muhsin Khan): Q.9: 113 It is not (proper) for the Prophet and those who believe to ask Allaah’s forgiveness for the mushrikeen, even though they be of kin, after it has become clear to them that they are the dwellers of the Fire (because they died in state of disbelief). Quran and hadith are full of outrageous verses like these that to me are clear proof that Muhammad was not a prophet, but a cult leader. To force people to denounce their own family is what cults do. He was an impostor who lied so loudly and so forcefully that the ignorant people of his time believed in him. Then the following generations echoed these lies passing them to the next. Philosophers and writers were born in this atmosphere of lies and elaborated on them, embellished them, and made them credible. But when you go to the core of the religion, when you read the Quran and study the hadith you see they are nothing but pure nonsense. Rumi was a great poet and a mystic, he tried to give Islam mystical significance that it lacked. But what Rumi said is Rumi's thinkimg. Quran is bereft of mystical meanings. Muhammad's concept of religion and god was extremely primitive. Why Rumi, Attar, Sohravardi or other mystics strive to attribute meanings to senseless verses of the Quran has to do with their upbringing as Muslim kids. On one hand, unlike the more rationalist thinkers such as Ar Razi, they could not denounce Islam altogether for it was ingrained in their subconscious mind. Nothing is more difficult to get rid of than religion. This is truly the most potent narcotic if it is administered to a person from childhood. Yet as intelligent people it was not possible for these great minds to accept the Quran for its face vale. Therefore they tried to find exoteric meanings in meaningless verses of the Quran and it was they who gave birth to a new religion that had nothing to do with what was taught by Muhammad. Yet this religion was palatable to those with brains. Thus we have two Islams. One that makes strives to attribute mystical significance and otherworldly meanings to the inane teachings of the Quran, as is professed by Sufis, and the other that rejects any interpretation of these verses beyond their literal meanings, as is practiced by the majority of Muslims with their hob in Saudi Arabia among the Wahhabis. And of course there is a myriad of sects that go in between these two extremes, each interpreting the Quran according to their own whims and caprices, each calling others mortad or heretics and constantly making war among themselves to impose their own "right" version of the pure Islam on others. However, 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

http://answering-islam.org.uk/Silas/terrorism.htm

Artificial limbs could be operated by the power of the mind By Steve Connor, Science Editor 05 April 2004 It sounds like science fiction but the prospect of controlling robot machines by thought alone has moved a step closer with a groundbreaking experiment on human volunteers. Scientists have already proved that monkeys can move a cursor on a computer screen by thought waves and now there is evidence that similar techniques could work on man. Researchers wired up the brains of patients having surgery to investigate the use of electrical signals generated when they thought about moving a limb to control a robot arm or computer. They believe the experiment shows it is possible to develop microchip implants for the brain that would allow people to control robotic machines using mind power. Accident victims suffering total paralysis might be able to control wheelchairs and prosthetic limbs by thinking about hand or arm movements. Also a step nearer reality is the science-fiction concept of the man-machine "cyborg" as depicted in Hollywood films such as the Terminator series. Miguel Nicolelis from Duke University in North Carolina, who led the research, said the aim of the latest research was purely medical, such as helping victims of paralysis who cannot move their arms or legs normally. "I can foresee applications such as controlling wheelchairs, computers and devices required for life support and the daily routine of life," Dr Nicolelis said. "Beyond that, it is difficult to debate." The study tested 11 patients suffering from Parkinson's disease who were asked to play a computer video game lasting five minutes as they had a brain operation as part of routine treatment for their condition. Microelectrodes were implanted into the brain of each patient to stimulate regions of the brain known to be involved in alleviating the symptoms of the disease. But the electrodes also recorded electrical signals coming from the brain. As each patient used joysticks to control characters onscreen during the game, the scientists recorded the array of electrical signals emanating from different parts of their brain and successfully matched them to their hand movements. The results demonstrated that it was possible to predict the particular pattern of brain signals that correspond to certain movements of a limb. The finding opens the way for these brain signals to be harnessed for controlling machines by thought alone. Dr Nicolelis said.: "We only had five minutes of data on each patient, during which it took a minute or two to train them to the task. This suggests that as clinical testing progresses, and we use electrode arrays that are implanted for a long period of time, we could achieve a workable control system for external devices." Last year the research team demonstrated that laboratory monkeys could be trained to move a robot arm by thought alone. Electrical signals from arrays of micro-electrodes inserted into the outer cortex of the monkey's brain directly controlled a robot arm in a nearby room. This time the electrodes were placed deeper in the human brain, which could be more useful in controlling a robot limb. The results will be published in the journal Neurosurgery later this year.

“The whole world is in the blaze of material pangs, threefold miseries, and a person who is authorized to deliver people from those material pangs—he is called a spiritual master.” (Lecture, August 17, 1968, Montreal) “… help can only be given by a spiritual master like Krishna. Therefore, the conclusion is that a spiritual master who is one hundred percent Krishna conscious is the bona fide spiritual master, for he can solve the problems of life.” (Bhagavad-gita 2.8, Purport) “Since one cannot visually experience the presence of the Supersoul, He appears before us as a liberated devotee. Such a spiritual master is none other than Krishna Himself.” (Sri Caitanya-caritamrta, Adi-lila 1.58) "A bona fide spiritual master is in the disciplic succession from time eternal, and he does not deviate at all from the instructions of the Supreme Lord...” (Bhagavad-gita 4.42, Purport) “The spiritual master is always considered either one of the confidential associates of Radharani or a manifested representation of Sri Nityananda.” (Sri Caitanya-caritamrta, Adi-lila 1.46, Purport) “On the whole, the spiritual master is an agent of Krishna. Either he is assistant to the gopis or assistant to the cowherd boys. He is on the level of Krishna. That is the verdict of all scriptures. Krishna is worshipable God, and the spiritual master is worshiper God.” (Letter, September 26, 1969) “… a disciple should be careful to accept an uttama-adhikari as a spiritual master.” (Nectar of Instruction, Text 5, Purport) “Knowledge should be taken from the perfect person--because if you take knowledge from a person who is defective, your knowledge has no value. You must take knowledge from the perfect.” (Lecture, April 12, 1974, Bombay)

The Gita As It Is gives clear concise answers to all of life's important questions. I try to read in KC with Krsna-krpa and Guru-krpa Offering dandavats obeisances from my heart's core Though my inside is sinful black Gita is Krishna's light from Krishnaloka I open my eyes forced open with the torchlight of knowledge I was born in the darkness of ignorance "To show them special mercy, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance." The Bhagavad Gita As It Is

Watch video clip here: http://www.iskcon.it/prabhupadadesh/purim.wmv

Jaiva Dharma Prameya Sakti Tattva Ch 14 “ Oh! How extraordinary and unparalleled are Sri GaurANga’s teachings; just hearing them, I feel as if thrust within the waves of an ocean of nectar, and the more I hear, the more thirsty and eager I become to hear. It appears that the condensed nectar of all tattvas streams from BAbaji MahAraja’s lotus mouth, and my heart never becomes satiated by hearing. All his teachings on siddhAnta are perfectly balanced, without a trace of inconsistency. It is as if the SAstras are all running after those conclusions to verify every letter of them. I can’t understand why the brähmaNa society criticizes these teachings. I think that their bias towards MAyAvAda has made them adopt a false philosophy.” VrajanAtha was thinking in this way as he reached RaghunAtha dAsa BAbAji’s kuTira. First he offered obeisances to the kuTira, and then seeing BAbAji MahASaya, he offered obeisances to him. BAbAji MahASaya lovingly embraced him and made him sit beside him. Sitting down with great enthusiasm, VrajanAtha asked, “Prabhu! You told me yesterday that you would explain the third Soka of DaS-mUa. I earnestly desire to hear it. Kindly be merciful and explain it to me.” BAbAji became very happy to hear this, and with his hairs standing on end in rapture, began to speak: parAhyAyAH Sakter apRthag api sa sve mahimani sthito jivAkhyAM svAm acid-abhihitAM tAM tri-padikAm sva-tantrecchaH SaktiM sakala-vizaye preraNa-paro vikArAdyaiH SUnyaH parama-puruzo ‘yaM vijayate DaSa-mUla (3) Athough Sri BhagavAn is non-different from His inconceivable transcendental potency (parA-Sakti), He has His own independent nature and desires . His parA-Sakti consists of three aspects – cit-Sakti (spiritual potency), jiva-Sakti (marginal potency) , and mAyA-Sakti (external potency) – and He always inspires them to engage in their respective functions. That para-tattva (Supreme Absolute Truth), even while performing all these activities, still remains immutable and is eternally situated in the fully transcendental svarUpa of His own glory. VrajanAtha said, “Prabhu, when I remember your sweet instructions, my heart becomes restless and the entire world seems to be devoid of all substance. My heart is becoming eager to take shelter at Sri GaurANgadeva’s lotus feet. Please be merciful to me and tell me who I really am according to tattva, and why I have come to this world.” BAbAji: My dear son, you have blessed me by asking such a question. The day that the jiva first asks this question is the auspicious day on which his good fortune arises. If you will kindly hear the fifth Sloka of DaSa-müla, all your doubts will be dispelled. sphuliNgAH RddhAgner iva cid-aNavo jivA-nicayAH hareH sUryasyaivApRthag api tu tad-bheda-viSayAH vaSe mAyA yasya prakRti-patir eveSvara iha sa jivo mukto ‘pi prakRti-vaSA-yogyaH sva-guNataH Just as many tiny sparks burst out from a blazing fire, so the innumerable jivas are like atomic, spiritual particles in the rays of the spiritual sun, Sri Hari. Though these jivas are non-different from Sri Hari, they are also eternally different from Him. The eternal difference between the jiva and ISvara is that ISvara is the Lord and master of mAyA-Sakti, whereas the jiva can fall under the control of mAyA, even in his liberated stage - sa jivo mukto, due to his constitutional nature -sva-guNataH. Mukti is not enough to really get out of the control of mAyA. As long as one does not recognize the existence of the Lord and develop some loving devotion towards Him, one can fall any time back under the spell of mAyA. A jivan mukta who does not engage himself in the service of the Lord is an aparadhi against the Lord, negating His transcendental form, qualities pastimes and names, and by that he can not get access to that transcendental abode where these are plenary manifested but by dint of his desire of being engaged he get to the only place of activity he knows, jada jagat, the material worlds. This tattva is described in many places in the Vedas. I will cite a few of them: yathagneH kSudrA visphuliNgA vyuccaranti evam evAsmad AtmanaH sarvANi bhUtAni vyuccaranti BRhad-AraNyaka UpaniSad 2.1.20) Innumerable jivas emanate from para-brahma, just like tiny sparks from a fire. tasya vA etasya puruNasya dve eva sthAne bhavata idaN ca paraloka-sthAnaN ca sandhyaM tRtiyaM svapna-sthAnaM tasmin sandhye sthAne tiSThann ete ubhe sthAne paAyatAdaM ca paraloka-sthAnaM ca There are two positions about which the jIva-puruSa should inquire – the inanimate material world, and the spiritual world. The jiva is situated in a third position, which is a dreamlike condition (svapna-sthAna), and is the juncture (taTa-stha) between the other two. Being situated at the place where the two worlds meet , he sees both the jaDa-jagat (inert world) and the cid-jagat (spiritual world). This Sloka describes the marginal nature of jiva-Sakti. Again, it is said in BRhad-AraNyaka UpaniSad (4.3.18): tad yathA mahA-matsya ubhe kule ‘nusaNcarati pUrvaN cAparaN caivam evAyaM puruSa etAv ubhAv antAv anu saNcarati svapnAntaN ca buddhANtaN ca Just as a large fish in a river sometimes goes to the eastern bank and sometimes to the western bank, so the jiva, being situated in kAraNa-jala ( the water of cause that lies between the inert and conscious worlds ), also gradually wanders to both banks, the place of dreaming and the place of wakefulness. VrajanAtha: What is the Vedantic meaning of the word taTastha ? BAbAji: The space between the ocean and the land is called the taTa (shore), but the place that touches the ocean is actually nothing but land, so where is the shore? The taTa is the line of distinction separating the ocean and the land, and it is so fine that it cannot be seen with the gross eyes. If we compare the transcendental realm to the ocean, and the material world to the land, then taTa is the subtle line that divides the two, and the jiva-Sakti is situated at the place where the two meet . The jivas are like the countless atomic particles of light within the sunrays. Being situated in the middle place, the jivas see the spiritual world on one side and the material universe created by mAyA on the other. Just as BhagavAn’s spiritual Sakti on one side is unlimited, mAyA-Sakti on the other side is also very powerful. The innumerable subtle (sUkSma) jivas are situated between these two. The jivas are marginal by nature because they have manifested from KRSNa’s taTasthaSakti (marginal potency). VrajanAtha: What is the taTastha-svabhAva (marginal nature)? BAbAji: It is the nature that enables one to be situated between both worlds, and to see both sides. TaTastha-svabhAva is the eligibility to come under the control of either of the Saktis. Sometimes the shore is submerged in the river because of erosion, and then again it becomes one with the land because the river changes its course. If the jiva looks in the direction of KRSNa – that is, towards the spiritual world – he is influenced by KRSNa Sakti. He then enters the spiritual world, and serves Bhagavän in his pure, conscious, spiritual form. However, if jiva looks towards mAyA , he becomes opposed to KRSNa and is incarcerated by mAyA. This dual-faceted nature is called the taTastha-svabhAva (marginal nature). VrajanAtha: What is the taTastha-svabhAva (marginal nature)? BAbAji: It is the nature that enables one to be situated between both worlds, and to see both sides. Tastha-svabhAva is the eligibility to come under the control of either of the Saktis. Sometimes the shore is submerged in the river because of erosion, and then again it becomes one with the land because the river changes its course. If the jiva looks in the direction of KRSNa – that is, towards the spiritual world – he is influenced by KRSNa Sakti. He then enters the spiritual world, and serves Bhagavän in his pure, conscious, spiritual form. However, if he looks towards mAyA, he becomes opposed to KRSNa and is incarcerated by mAyA. This dual-faceted nature is called the Tastha-svabhAva (marginal nature). VrajanAtha: Is there any material component in the jiva’s original constitution? BAbAji: No, the jiva is created solely from the cit-Sakti. He can be defeated – that is, covered by mAyA – because he is minute by nature and lacks spiritual power, but there is not even a scent of mAyA in the jiva’s existence. Jaiva Dharma Chapter 1 The Eternal & Temprary dharmas of the jiva “KRSNa is endowed with unlimited potencies. His complete potency (purNA-Sakti) is perceived in the manifestation of the spiritual world, cit-jagat. Similarly, His tatastha-Sakti, or marginal potency, is observed in the manifestation of the jivas. A special potency acts in assembling the finite world (apUrNa-jagat), and this potency is known as taTasthA-Sakti. The action of the marginal potency is to create an entity (vastu) which exists between the animate objects (cid-vastu) and inanimate objects (acid-vastu) and which can maintain a relationship with both the spiritual and material worlds. Purely transcendental entities are by nature quite the opposite of inanimate objects, and therefore have no connection whatsoever with them. Although the jiva is an animate spiritual particle, he is capable of a relationship with inanimate matter due to the influence of aiSi-Sakti, a divine potency, which is known as the taTasthA-Sakti. “The boundary region between land and the water of a river is known as a taTa or shore. This taTa may be considered to be both land and water; in other words, it is situated in both. The divine aiSi-Sakti, which is situated in the border region, upholds the properties of both land and water, as it were, in one existential entity. The jiva’s nature is spiritual, but still, his composition is such that he can become controlled by jaDa-dharma, the inert nature. Therefore the baddha-jiva (conditioned soul) is not beyond all connection with matter, unlike the jivas in the spiritual domain. Nonetheless, he is distinct from dull matter because of his animate, spiritual nature. Since the jiva is by nature different from both the purely spiritual (nitya siddha) entities and dull matter, he is classified as a separate principle. Therefore, the eternal distinction between BhagavAn and the jiva must be accepted. Jaiva Dharma Chapter 1 The Eternal & Temprary dharmas of the jiva Where ETERNAL distinction and non-distinction are found at one and the same time, eternal distinction takes prominence. The nitya-dharma of the jiva is loving servitorship to KriSna. When he forgets this, he is subjected to the tyranny of mAyA, and from that very moment he becomes diverted from KriSna. The fall of the jiva from the marginal realm does not take place within the context of material time. (because the marginal zone between the material and the spiritual worlds is not under the influence of mAyA, so this is also known as Viraja river the river without passion) Accordingly,the words anadi-bahirmukha kRSNa bhUli sei jiva anadi-bahirmukha ataeva mAyA tAre deya saMsAra-duhkha Caitanya-caritAmRta, (Madhya 20.117) are used, meaning that the jIva has been diverted since time without beginning. From the moment of this diversion and the jIva’s entry into mAyA, his nitya-dharma becomes perverted. Therefore, by the association of mAyA, the jiva develops nisarga, an acquired nature, which thus facilitates the display of his temporary function and disposition known as naimittika-dharma . VrajanAtha: Is there any material component in the jiva’s original constitution? BAbAji: No, the jiva is created solely from the cit-Sakti. He can be defeated – that is, covered by mayA – because he is minute by nature and lacks spiritual power, but there is not even a scent of mAyA in the jiva’s existence. VrajanAtha: I have heard from my teacher that when a fraction of the conscious brahma is covered by mAyA, it becomes the jiva. He explained the sky to be always the indivisible mahA-AkASa, but when a part of it is enclosed in a pot, it becomes ghaTa-AkASa. Similarly, the jiva is originally brahma, but when that brahma is covered by mAyA, the false ego of being a jiva develops . Is this conception correct? BAbAji: This doctrine is only MAyAvAda . How can mAyA touch brahma? The MAyAvAdis propose that brahma has no Sakti (luptaSakti) , so how can mAyA – which is a Sakti – possibly approach brahma, (if Sakti is supposed to be non-existent)? ( Everyting is brahma, brahma has no Sakti, where comes mAyA from ?) The conclusion is that (the inexistent) mAyA cannot possibly cover brahma and cause such a miserable condition. Conversely, if we accept the transcendental Sakti (parASakti) of brahma, how can mAyA, which is an insignificant Sakti, defeat the cit-Sakti and create the jiva from brahma ( which IS by definition immutable )? Brahma is by definition indivisible, so how can such a brahma be divided ? The idea that mAyA can act upon brahma is not acceptable. MAyA plays no role in the creation of the jivas. Admittedly, the jiva is only atomic, But even so, it is still superior as a tattva to mAyA. VrajanAtha: Once another teacher said that the jiva is nothing but a reflection of brahma. The sun is reflected in water, and similarly, brahma becomes jiva when it is reflected in mAyA. Is this conception correct? BAbAji: Again this is simply another example of MAyAvAda philosophy. Brahma has no limits, and a limitless entity can never be reflected. The idea of limiting brahma is opposed to the conclusions of the Vedas, so this theory of reflection is to be rejected. VrajanAtha: A dig-vijaya sannyAsi once told me that in reality there is no substance known as jiva. One only thinks of himself as a jéva because of illusion, and when the illusion is removed, there is only one indivisible brahma. Is this correct or not? BAbAji: This is also MAyAvAda doctrine which has no foundation at all. According to SAstra, ekam evAdvitiyam: “There is nothing apart from brahma.” If there is nothing except brahma, where has the illusion come from, and who is supposed to be in illusion ? If you say that brahma is in illusion, you are saying that brahma is not actually brahma; rather, it is insignificant. And if you propose that illusion is a separate and independent element, you negate the undivided oneness (advaya-jnana) of brahma. VrajanAtha: So mAyA has nothing whatever to do with creating the svarUpa of the jivas – this has to be accepted. At the same time, I have also clearly understood that the jiva is by nature subject to the influence of mAyA. Now I want to know, did the cit-Sakti create the jivas and give them their taTastha-svabhAva (marginal nature)? BAbAji : No, the cit-Sakti is paripUrNa-Sakti, the complete potency of KRSNa, and its manifestations are all eternally perfect substances. The jiva is not nitya-siddha , although when he performs sAdhana, he can become sAdhana-siddha and enjoy transcendental happiness like the nitya-siddhas, eternally perfect beings. All the four types of Srimati Radhika’s sakhis are nitya-siddha, and they are direct expansions (kaya-vyUha) of the cit-Sakti, Srimati RadhikA Herself. All the jivas, on the other hand, have manifested from Sri KRSNa’s jIva-Sakti . The cit-Sakti is Sri KRSNa’s complete Sakti, whereas the jIva-Sakti is His incomplete sakti. Just as the complete tattvas are all transformations of the complete potency, similarly innumerable atomic, conscious jivas are transformations of the incomplete Sakti. VrajanAtha: Sri KRSNa, being established in each of His Saktis, manifests His svarUpa according to the nature of that Sakti. When He is situated in the cit-svarUpa , He manifests His svarUpa as Sri KRSNa and also as NArAyaNa, the Lord of Paravyoma; when He is situated in the jIva-Sakti , He manifests His svarUpa as His vilAsa-mUrti of Vraja, Baladeva; and being established in the mAyA Sakti , He manifests the three ViSNu forms: KAraNodakaSAyi, KSirodakasayi and GarbhodakaSAyi. In His KRSNa form in Vraja , He manifests all the spiritual affairs to the superlative degree. In His Baladeva svarUpa. as Seza-tattva, He manifests nitya-mukta-pArSada-jivas , eternally liberated associates, who render eight types of service to KRSNa Sezitattva- svarUpa, the origin of Seza-tattva. Again, as Seza-rUpa SaNkarSaNa in Paravyoma , He manifests eight types of servants to render eight kinds of services as eternally liberated associates of Sezi-rUpa NArAyaNa . MahA-ViSNu, who is an avatara of SankarSaNa, situates Himself in the jIva-Sakti, and in His ParamAtmA svarUpa, He manifests the jIvas who have the potential to be involved in the material world. These jivas are susceptible to the influence of mAyA, and unless they attain the shelter of the hlAdini-Sakti of the cit-Sakti by BhagavAn’s mercy, the possibility of their being defeated by mAyA remains. The countless conditioned jivas who have been conquered by mAyA are subordinate to the three modes of material nature. Bearing all this in mind, the siddhAnta is that it is only the jiva-Sakti, and not the cit-Sakti, that manifests the jivas. VrajanAtha: You said earlier that the cit world is eternal, and so are the jivas. If this is true, how can an eternal entity possibly be created, manifested or produced? If it is created at some point of time, it must have been non-existent before that, so how can we accept that it is eternal? BAbAji: The time and space that you experience in this material world are completely different from time and space in the spiritual world. Material time is divided into three aspects: past, present and future. However, in the spiritual world there is only one undivided , eternally present time. Every event of the spiritual world is eternally present. Whatever we say or describe in the material world is under the jurisdiction of material time and space, so when we say – “The jivas were created,” “The spiritual world was manifested,” or “There is no influence of mAyA in creating the form of the jivas,” – material time is bound to influence our language and our statements. This is inevitable in our conditioned state, so we cannot remove the influence of material time from our descriptions of the atomic jiva and spiritual objects. The conception of past, present and future always enters them in some way or another. Still, those who can discriminate properly can understand the application of the eternal present when they comprehend the purport of the descriptions of the spiritual world. BAbA, be very careful in this matter. Give up the inevitable baseness, or the aspect of the description that is fit to be rejected, and have spiritual realization. All VaiSNavas say that the jiva is an eternal servant of KRSNa, that his eternal nature is to serve KRSNa, and that he is now bound by mAyA, because he has forgotten that eternal nature. However, everyone knows that the jIva is an eternal entity, of which there are two types: nitya-mukta and nitya-baddha . The subject has been explained in this way only because the conditioned human intellect being controlled by pramAda (inattentiveness), is unable to comprehend a subject matter. Realized sadhakas, though, experience transcendental truth through their cit-samAdhi. Our words always have some material limitation, so whatever we say will have some mAyika defects. My dear son, you should always endeavor to realize the pure truth. Logic and argument cannot help at all in this regard, so it is futile to use them to try to understand inconceivable subject matters. I know that you will not be able to understand these subjects in a moment, but as you cultivate these transcendental moods within your heart, you will realize cinmaya-bhava more and more. In other words, all the transcendental moods will manifest themselves in the core of your purified heart. Your body is material, and all the activities of your body are also material, but the essence of your being is not material; you are an atomic conscious entity. The more you know yourself, the more you will be able to realize how your svarUpa is a tattva superior to the world of mAyA. Even if I tell you, you will not realize it, or simply be hearing you will not attain it. Cultivate the practice of chanting hari-nama as much as possible. As you go on chanting hari-nAma, these transcendental bhAvas will begin to manifest in your heart automatically, and to the degree that they do so, you will be able to realize the transcendental world. Mind and speech both have their origin in matter, and they cannot touch the transcendental truth, even with the greatest endeavor. The Vedas say in Taittiréya UpaniSad (2.9) yato vAco nivartante aprApya manasä saha The speech and the mind return from brahma, being unable to attain Him. I advise you not to inquire about this matter from anyone , but to realize it yourself. I have just given you an indication (AbhAsa). VrajanAtha: You have explained that the jiva is like a spark of a burning fire, or an atomic particle in the rays of the spiritual sun. What is the role of jiva-Sakti in this? BAbAji: KRSNa, who in these examples is compared to the blazing fire or the sun, is a self-manifest tattva. Within the compass of that blazing fire or sun – in other words, KRSNa – everything is a spiritual manifestation, and the rays spread far and wide beyond its sphere. These rays are the fractional function (aNu-kArya) of the svarUpa-Sakti, and the rays within that fractional function are paramANu (atomic particles) of the spiritual sun. The jivas are compared to this very localized, atomic tattva. SvarUpa-Sakti manifests the world within the sphere of the spiritual sun, and the function outside the sphere of the sun is carried out by jiva-Sakti, which is the direct partial representation of cit-Sakti. Therefore, the activities related to the jiva are those of jiva-Sakti. ParAsya Saktir vividhaiva zrUyate (SvetAzvatara UpaniSad 6.8), “That acintya-Sakti is called parA-Sakti. Although it is one, this innate potency (sva-bhAviki-Sakti) has manifold varieties based on jJAna (spiritual knowledge), bala (spiritual strength), and kriyA (spiritual activities).” According to this aphorism of Sruti, the cit-Sakti is a manifestation of the parA-Sakti. It emanates from its own sphere – the spiritual realm – as the jiva-Sakti, and in the marginal region between the spiritual and the material worlds, it manifests innumerable, eternal jivas, who are like atomic particles in the rays of the spiritual sun. VrajanAtha: The spiritual rays of the transcendental KRSNa-sun and the spiritual atoms within those rays are non-different from the sun, yet at the same time they are eternally different from it. How can both these facts be true simultaneously? BAbAji: In the material world, when one object is produced from another, either the product is completely different from its source, or else it remains a part of it. This is the nature of material objects. ... However, the nature of cid-vastu is somewhat different. Whatever has manifested from the spiritual sun is simultaneously one with it, and different from it. VrajanAtha: If transcendental entities and material objects belong to completely different categories, how can material objects be used as appropriate examples for understanding transcendental entities? BAbAji: There are different categories of material objects, and the paNDitas of the NyAya school consider them eternal. However, there is no such categorical difference between the cit (transcendental) and jaDa (material). I have already said that cit is the only reality, and jDòa is simply its transformation (vikAra). The vikAra is different from the original source, but it is still similar to the pure, original object in many respects. For example, ice is a transformation of water, and it becomes different from water through this transformation, but the two remain similar in many of their qualities, such as coldness. Hot and cold water do not both have the quality of coldness, but their quality of fluidity is the same. Therefore, the transformed object certainly retains some similarity to the pure object. According to this principle, the transcendental (cit) world can be understood to some extent with the help of material examples. Again, by adopting the logic of arundhatI-darSana1, one can use material examples to understand something about the spiritual nature. ArundhatI is a very small star, which is situated close to the VaSiztha star in the SaptaRSi constellation .In order to view it, its location is first determined by looking at a bigger star beside it, then if one looks carefully one can see Arundhati close by.“Similarly, the madhyama-adhikari, although taking help from the senses and the language of the material world in describing the spiritual world, realizes and sees the aprakRta-tattva after having applied the aNjana, ointment, of prema to the eyes of bhakti.” BAbAji: The madhyama-adhikArIs take shelter of arundhati-darzana-nyAya, and experience the transcendental pastimes, which are similar to mundane descriptions. And when the uttama-adhikArI bhaktas hear the descriptions of those pastimes, they become absorbed in the rasa of pure transcendental cid-vilAsa, which is above all mundane qualities. The Absolute Truth is aprAkRta-tattva, so how can we educate the jIvas about it without taking help of the principles that I have just described? Can the conditioned jIva understand a subject that renders the voice dumb and stops the working of the mind? There doesn’t appear to be any method of explaining these subjects other than the principle of similarity, and the logic of arundhatI-darzana. JIVA is always under the control of Sakti , although he has most of the qualities of ISvara Jaiva Dharma Prameya Jiva Tattva Ch 15 Vrajanatha: What is the difference between ISvara and the jIva? BAbAji: First you should understand the non-difference between ISvara and the jIva, and after that, I will explain their eternal difference. ISvara is the embodiment of knowledge (jJAna-svarUpa), the knower (jJAtA-svarUpa), one who considers or reflects (mantAsvarUpa) the enjoyer (bhoktR-svarUpa) self-effulgent (svaprakASa) He also illuminates others (para-prakASa) He has His own desires (icchA-maya), and He is the knower of all (kzetra-jJA). The jIva, too, is the form of knowledge, the knower, and the enjoyer; he too, is self-effulgent, and he illuminates others; and he too, has desires, and is the knower of his own field (kzetra-jJA). From this perspective,there is no difference between them. However, ISvara is omnipotent, and by dint of this omnipotence, He is the basis of all these qualities, which are present in Him in full. These qualities are also present in the atomic jIva, but only to a minute degree. Thus, the nature and form of ISvara and the jiva are eternally different from each other because one is complete and the other is minute; and at the same time, there is a lack of distinction between ISvara and the jIva because of the similarity between their qualities. ISvara is the Lord of svarUpa-Sakti, jIva-Sakti and mAyA-Sakti because of the completeness of the internal potency (Atma-Sakti). Sakti is His maidservant, and He is the Lord of Sakti, who is activatedby His desire; this is the svarUpa of ISvara. Though the qualities of ISvara are present in the jIva to a minute degree, the jIva is nonetheless under the control of Sakti. The word mAyA has been used in DaSa-mUla not only to indicate material mAyA, but also to indicate svarUpa-Sakti . MIyate anayA iti mAyA, “MAyA is that by which things can be measured .” The word mAyA refers to the Sakti that illuminates KRSNa’s identity in all the three worlds, namely, the cit-jagat, acit-jagat, and jIva-jagat . KRSNa is the controller of maya and the jIva is under the control of mAyA. What is jiva jagat? The marginal world!

From another forum: ------------------------------ A crime so against natural order and the decency of life, so shameless a violation of individual boundaries and affront to personal and family privacy it would shock Dracula. To kill her baby and then keep pumping away at her breast, not even giving her a chance to grieve. Totally unacceptable. The most grievous form of parasitism found in the entire animal kingdom. Let's go over some of the reforms we have been working on: Brahmins to become full vegetarians. Milk produced for deities by protected cows with protected calves only. Milk prasad given to guests and children first. Milk produced in this honest and humane way to be given a prominent role in Temple ceremonies and used as a preaching tool. No more stealing, killing and machine driven suction gang rape of a grieving mothers udders to get milk. Temporarily looking to the original vedic system, by being more understanding of certain castes eating meat, including adult cow/bull meat, with a completely vegetarian human society as the end goal. Our Brahmins to put the weight of their preaching to stopping the killing of baby cows and the machine driven suction gang rape of their grieving mothers udders to get milk. This will help prevent our Brahmins from being corrupted by the milk/rape/veal industry. Brahmins will also make sure that as more people become vegetarian, the farm animals that they used to eat are not becoming extinct. Brahmins to provide praise and emotional support to companies trying to come up with an honest, humane solution to our milk crisis. Brahmins will support companies that are trying to genetically engineer a cow that can produce milk without the machine driven suction gang rape of a grieving mothers udders after having all of it's children murdered every year. Yes, we are all fools. Prabhupada would be furious to find out that we are disobeying his cow protection rules and are killing baby cows and suctioning off their milk for ourselves. Have we no shame? Have we no sense of decency, at long last? Can we finally stop lying? Can we finally stop this cover-up? We must all be atheists to think that our crimes will go unpunished. How much worse will we make this for ourselves? Oh! Woe is to us! Woe!

Yes what you say is right from Gita I need to hear more the words of Krishna from His devotees The demon of doubt needs to be slain otherwise I turn easily to self hatred My Krishna is seen as a Hindu Myth oftentimes And self-realization a pipe dream My self imposed seething anger burns inside and does not subside. May the Lord Narasimha and His kind hearted devotees have mercy upon me

Part of me wants to die Or is it that I want to kill that part of me that is demonic, like snuffing out the demon life for good so that it doesn't show it's ugly head again. /images/graemlins/blush.gif Ah that nasty material desire demon If i could just hang him up for good That demon! /images/graemlins/ooo.gif They use to take birth in different planets then different countries then different families but now these demons take birth in this very body. /images/graemlins/mad.gif Just see that fiery all devouring lusty devil demon with horns,tail and pitch fork is inside me wanting to get out and create distubance in my devotee life. I can't seem to shake off this devil demon. Please help... /images/graemlins/confused.gif

Reforms, with the name of Krishna Posted: 1/18/2004 Syed Firdaus Ashraf in Mumbai They were unclean, unshaven, appeared tired and ill-fed. All of them have a common friend that is a 20-feet high wall, which surrounds and cuts them off from the rest of the world. No wonder than that over 500 inmates of Arthur Road Jail turned up on Monday morning for an hour-long meditation course organised by International Society for Krishna Consciousness with the help of Anagha Charitable Trust. The jail in south Mumbai was reverberating to the chants of Hare Krishna, Hare Krishna. "It gives me a great feeling," said Hariram Jaiswal who is accused of murdering his friend and is an undertrial (a court is seized of his case). "I never participated in such programmes so far. But after spending three months in jail, I feel this (the meditation course) is the best thing that has happened to me ever," he said. Shailendra Tripathi, another murder accused, said, "So far, I did not know the meaning of Bhagwad Gita. But now I know the importance of the Gita in my life and more important, my religion, of which I had no clue till date." The organisers had set up a stage and loudspeakers that spewed slogans praising Lord Krishna while some ISKCON members explained the meaning of the Gita to the inmates. ISKCON organises such functions for jail inmates across India in 23 states every year in the month of December. "We have found that these kind of programmes help prisoners realise their mistakes. The quality of their life improves if they continue to follow the teachings of the Gita," says Amit Vyas, a trustee of Anagha Charitable Trust, which had arranged for distribution of copies of the book free of cost to the inmates. R N Parde, Deputy Superintendent of Arthur Road jail, says, "We want more and more inmates to know about religion and God. It will help them to lead a more decent life after they are released from jail." The impact of the event on the inmates could be gauged from their reaction when one of the organiser took to the stage and announced the distribution of copies of the Bhagwad Gita in various languages. There was a clamour and inmates could be heard saying: "Please pass on a Marathi Bhagwad Gita." "For me a Gujarati," shouted another. Bhim Das, president of the Hare Krishna Temple in Juhu, explained, "The common man feels more attached to the Gita when he reads it in his mother tongue." Asked if there was any lasting impact on the lives of the prison inmates, Vyas says, "There are many examples of jail inmates reforming after participating in our programmes. Two years ago, we held a programme in Nashik Jail. One of the inmates was so moved by the teachings in the Gita that he dedicated two years of his life, after his release, to our trust and went on to become a life member." Concludes Parde, "We are just trying to build a better future for the inmates. A drug addict won't give up his addiction overnight. But he may change his viewpoint or his habits if he attends such programmes. We encourage such events hoping the inmates will continue to follow the good path after their release from here." http://us.rediff.com/news/2003/dec/23mum.htm

Press shudders at new terror deaths Sunday's Spanish press reflects the fear and uncertainty in the country after the explosion in which at least four terror suspects and a policeman were killed in a Madrid suburb. The story makes front page headlines throughout the country, with some papers also reporting the discovery in France of bombs the Basque separatist group Eta were allegedly planning to set off in Spain. And a paper seen as close to Eta in the Basque Country seeks to explain the causes behind the onslaught of Islamic terrorism. 'Panic' "New terrorist blow in Madrid," runs a headline in the leading daily, EL Pais. It quotes a resident of the southern Leganes area where the incident took place as saying: "It spread panic in the neighbourhood." The Jihad suicide death makes its debut in Europe El Pais The report says that during "the intermittent shoot-out" which continued for a few hours "there could be heard shouts in Arabic". Describing it as "a spectacular display", El Pais comments that "the Jihad suicide death makes its debut in Europe". Front-page reports in another top Madrid daily, ABC, are hardly designed to calm the nation's nerves, covering not only the Madrid operation but also a French operation in which bombs allegedly being prepared by the Basque separatist group Eta for attacks in Spain were discovered in a police raid. An ABC headline speaks of "Koranic chants in the midst of a shoot-out". "The fanaticism of the Islamic terrorists was again manifest in a most dramatic manner, as in the full heat of the shoot-out, they were engaging in Islamic chants. "It was a clear demonstration they would stop at nothing: 11 March, the killing of 200 people, yesterday, to die a martyr's death at any cost." "The terror returned to Madrid yesterday", says a headline in Barcelona's El Periodico. The other major Barcelona daily, La Vanguardia, proclaims in a bold headline: "The terrorist menace". 'Hit the deck!' Madrid's El Mundo carries a front-page headline "Massacre in Madrid", and some dramatic eyewitness reports. "I only thought about saving the children," says one local called Jose, noting that a group of kids were playing football in the street when the shooting broke out. "We were all at risk, but they were the most important, so I threw myself on top of them." They never made any noise, always said hello Neighbour in El Mundo "Hit the deck, everybody hit the deck!," shouted a policeman, according to the report. "There was shooting," says Jose. "They were repeating the word Allah over and over as well as Islamic prayers. They were terrifying cries." A neighbour of the dead men says "they appeared very educated". "They never made any noise, always said hello," he said, but he thought it strange they tried to hide their faces. His pregnant wife had told him that, unable to sleep, she had heard people entering the neighbouring flat at 30-minute intervals. "I asked her: Could they be terrorists?" "Everybody makes a noise opening the front door. But they didn't. They were very stealthy," El Mundo quotes the neighbour as saying. Causes The Basque daily Gara, which backs Basque separatism, urges Spain and the West to "look to the causes" of Islamic terrorism. Support for Israel, the occupation of Iraq and Afghanistan, and the presence of American troops in Islamic countries are the principle reasons for Islamic anger, Gara argues. "Behind groups like al-Qaeda is a desire to end the dependency of the Islamic East on the West, to reduce the Western presence in its zone of influence, and to overthrow governments like that of Saudi Arabia which is considered an ally of Islam's enemies."

I have fallen into the ocean of material existence as a result of my selfish activities and I see no means of deliverance. Day and night my heart burns from the poison of worldly activities, and on account of this my mind never finds any satisfaction. My dear Krsna, You are the only friend, and You are an ocean of mercy and compassion. I have no strength to get out of the ocean of nescience, so I pray to Your lotus feet that You will be kind and by Your strength uplift me from this ocean of suffering. (Srila Bhaktivinoda Thakura) Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare

COWARDS' WAY OUT April 4, 2004 -- MADRID, Spain - At least three men wanted for last month's horrific Madrid railway bombings blew themselves up yesterday after a failed bid to shoot cops who swarmed their apartment building. The bomb killed one special forces agent and wounded 15 police officers in the Madrid suburb of Leganes. The force of the blast blew out part of the exterior walls on the first and second floors of the brick apartment building. Police had approached the building at around 7 p.m. Madrid time to make arrests as part of a manhunt for suspects in the March 11 bombings that killed 191 people and wounded more than 1,800. When cops first arrived, the apartment occupants chanted at them loudly in Arabic and sprayed the street with gunfire, Interior Minister Angel Acebes said. Over the next two hours, police evacuated as many people as they could from the building and surrounding area and prepared for an assault on the apartment, he said. "The special police agents prepared to storm the building and when they started to execute the plan, the terrorists set off a powerful explosion, blowing themselves up," Acebes said. "There are three that could have blown themselves up, but the possibility of more is not ruled out," he said. Police believe some of the suspects may have carried out the March 11 train bombings, he said. After the blast, floodlights lit the wreckage in the exposed rooms of the building. Pieces of concrete littered the floor and wires dangled from the ceilings. The investigation into the train attacks have focused on the Moroccan Islamic Combatant Group, which has links to al Qaeda. International arrest warrants have been issued for five Moroccans and a Tunisian, identified as Sarhane Ben Abdelmajid Fakhet and described as the bombers' leader. Another 15 suspects are already in custody. Six have been charged with mass murder and nine with collaborating with or belonging to a terrorist organization. Eleven of the 15 charged are Moroccan. Earlier yesterday, Acebes said a bomb found under the tracks of a high-speed train line Friday was made of the same brand of explosive, Goma 2 Eco, that was used in the Madrid train attacks. Train service has resumed, but the lines have been heavily guarded. Meanwhile, the Spanish newspaper El Mundo reported yesterday that the Spanish Embassy in Egypt received a letter from an Islamic militant group threatening new attacks if Spain did not withdraw its troops from Iraq and Afghanistan. In the letter, the Brigade of Abu Hafs al-Masri, a group that also claimed responsibility for the March 11 attacks, threatened to strike against Spanish diplomatic missions in North Africa and the Mediterranean region unless Spanish troops are withdrawn in four weeks. Post Wire Services

Human society has degenerated in such a way, the killing business is increasing daily We are creating our situation and serving different types of desire. And sometimes we are doing something which we should not do. Still, we are doing it. Although we have done so much to serve lust and greediness, they are not merciful. They are still dictating, “Go on doing this, go on doing this, go on doing.” We are suffering; still, we are following the dictation of lust and desire. We are creating our own karma. Therefore any sane man will see that “I have served my desires for so long, but I am not happy.” The desire is never satiated that “You have killed so many animals. Now you don’t...” No, he will go on, go on killing, killing, killing, killing, killing, killing--- never satisfied, There is no stoppage. The injunction is “Thou shalt not kill,” but he will kill and kill and kill and kill, and still, he want to be satisfied. Just see. The Bible says, “Thou shalt not kill,” and they are simply engaged in the killing business, and still they want to be happy. Therefore Krsna says, “Yes, you will be killed by an occasional world war. You must be killed. You have created this situation. You must be killed. You may be American or Englishman or German or this or that. You may be very proud of your nationality. But you must be killed.” This is the position. “You have killed so many animals. Now wholesale killing, one atom bomb. Be killed.” So these rascals do not know how things are going on. “Tit for tat.” If in ordinary laws, if you have killed somebody you must be hanged, so do you think you can simply bluff the Supreme Authority, Krsna, that you are killing, killing, killing, and you will be saved? No. You will be killed in pestilence, in famine, even within your mother’s womb, where it is supposed to be good protection, there also you will be killed. The human society has degenerated in such a way, the killing business is increasing daily, daily, daily. We must therefore submit to Krsna. Because we cannot become free. We cannot go beyond the laws of God. That is not possible. Therefore we must surrender. “Krsna, God, I have acted freely in so many births. I did not become happy. Neither I am happy at the present moment. So now I surrender unto You. You say ‘I give you protection.’ So kindly give me protection.” This is the Krsna consciousness movement. Thank you very much. (Class by Srila Prabhupada Dec. 3, 1973)

Lamenting prayer to NAM With a happy heart one should re-collect the meaning and form of NAM and should pray to Krishna with a heart-rending lamentation and this will draw the grace of Krishna which will lead him onward in the path of BHAJAN ; or else, births will pass in vain like Karmis and frustrated Jnanis . The yoked and the free Those who are bent on BHAJAN may be divided into two distinct classes . Some bear only the burden, others appreciate the real worth of things. Those who long for enjoyment or for self-destroying salvation and are attached to worldly affairs are only yoked to the heavy load of virtue, wealth, enjoyment and salvation-they are unaware of the fact that Prem is the best sap . So, such loadbearers fail to progress in BHAJAN inspire of their utmost strivings, whereas the essence-seekers aiming at Prem-tatwa very soon reach the longed for ultimate. They are called Prema-rurukshu (those who earnestly strive for ascending up to the region of Prem) ; they alone can in a very short time ascend up to the sphere of Prem or easily become Paramahansas. Thus when he, who so long simply did bear burdens only, learnt to love the Truth in the company of Sadhus and soon also turns to long for Prem .

In the Gitavali, Thakura Bhaktivinoda says: namaparadham sakalam vinasya caitanya-namasrita-manavanam bhaktim param yah pradadau janebhyas tam gauracandram pranamami bhaktya "With devotion I bow before Lord Gauracandra, who for they who take shelter of His own names like Caitanya, Gaura etc. destroys all the ten offenses to the holy names of Krsna, and awards them the pure transcendental devotional service unto Lord Krsna." In Sri Caitanya-caritamrta, Madhya-lila 1.41 purport, it is stated: "According to specific pastimes, the names are spiritually empowered. " Also Srila Bhaktivinoda Thakura describes in the Hari-nama-cintamani, Chapter Two: ei rupa nityalila-prakasaka nama; e-saba kirtane jiva paya krsna dhama. "The names of the Lord which reveal His eternal variegated pastimes are known as His principle names. Anyone who specifically chants these names of the Lord will surely attain the Lord's supreme abode." Thus these 100 Names of Lord Sri Caitanya Mahaprabhu are very very special because They fully describe His superexcellent pastimes beginning from His appearance in Sri Navadvipa-dhama till His later pastimes as a sannyasi in Sri Jagannatha Puri. Also one gets the mercy of Srila Nityananda Prabhu (the original spiritual master) by reciting these names because they have originated from Him. Thus by reciting these 100 names everyday with a simple heart, one will get a full vision of the Lord's pastimes performed throughout His presence on this planet and gradually one will become absorbed in those pastimes. The ultimate result will be that such a person will become qualified to enter into those pastimes and personally enjoy with the Lord eternally. The only qualification required to achieve the maximum benefit from the chanting of these 100 names is described as follows: kutinati chada mana karaha sarala; gaura-nama laya labhe sarva phala. "If one chants these names of Lord Gaura with a simple and non-duplicitous mind and heart, then he will very quickly achieve the fruit of the fulfillment of all his desires." Therefore one can conclude that it will for the great benefit of all the seekers of the Absolute Truth to loudly recite this Sri Krsna-Caitanya-Sata-Nama-Stotram daily, preferably in front of a picture or Deities of Sri Sri Nitai Gauranga, before beginning the chanting of the Hare Krsna maha-mantra. This will ensure the complete success of even the most neophyte spiritual aspirant in the chanting of the Hare Krsna maha-mantra. The furthur benefits of chanting this Stotram have been described in the Sri Caitanya-Sata-Nama-Stotra Mahatmyam at the end. nadiya-nagare nitai nece' nece' gay re In the towns and villages of Nadiya (Sri Navadvipa-dhama), Lord Nityananda (Lord Balarama) ecstatically dances and sings these most auspicious one hundred names of Lord Sri Krsna Caitanya Mahaprabhu: RECITATION BEGINS (Note: All the 100 Names are in stanzas comprising of two lines and each line of the Stanza can be sung in any simple melody followed by the next line. The translations and the numbers are for the reference of the chanter so that he can remember the meaning of each name while reciting them. The translations need not be recited with the daily recitation of the 100 Names once the meanings are understood.) (1)jagannatha-suta(2)mahaprabhu(3)visvambhara (4) mayapura-sasi (5) navadvipa-sudhakara (1) Lord Caitanya is the beloved son of Sri Jagannatha Misra. (2) He is Mahaprabhu, the greatest master of all the living entities. (3) He is the maintainer of the whole creation. (4) He is the shining moon of Sri Mayapura, and (5) the source of all nectar for the residents and the land of Sri Navadvipa. (6) saci-suta (7) gaurahari (8) nimai-sundara (9) radha-bhava-kanti-acchadita (10) natabara (6) He is the beloved son of Sri Saci Mata, and (7) is Lord Hari with a fair golden complexion. (8) As He was born under a nim tree He is called Nimai-sundara (beautiful Nimai). (9) He is covered by the sentiment and luster of Srimati Radharani, and (10) He is the best of all dancers. (11)namananda(12)capala balaka(13)matr-bhakta (14)brahmanda-vadana(15) tarki (16) kautukanurakta (11) He becomes restless and blissful upon hearing the holy names of Lord Hari. (12) In His boyhood pastimes He is swift and agile, and (13) is always devoted to His mother. (14) He displays the entire universe within His mouth, (15) is the greatest logician, and (16) is greatly fond of joking and playing pranks. (17) vidyarthi-udupa (18)caura-dvayera mohana (19)tairthika-sarvasva(20)gramya-balika-kridana (17) He is the moon among all the scholarly students, and (18) He bewildered two thieves who tried to steal His jewels when He was a small child and took them for a ride. (19) He is the cynosure of all philosophers, and (20) He teased and joked with the village girls of Nadiya in His childhood. (21) laksmi-prati bora-data (22) uddhata balaka (23) sri-sacira pati-putra-soka-nibaraka (21) He is the giver of the desired blessings to Srimati Laksmi-priya (His first wife) when He saw Her for the first time on the banks of the Ganges. (22) He is very mischievous as a child, and (23) is the dispeller of the grief Saci-mata felt after losing her husband Jagannatha Misra and first son Visvarupa (who took sannyasa). (24) laksmi-pati (25) purva-desa-sarva-klesa-hara (26) digvijayi-darpa-hari (27) visnu-priyeswara (24) He is the Lord and husband of Laksmi-priya. (25) During His travels, He removed all the distress of East Bengal (Bangladesh). (26) He eradicated the pride of the conquering pandita named Kesava Kasmiri, and (27) is the beloved Lord of Srimati Visnupriya (His second wife and energy). (28) arya-dharma-pala (29) pitr-gaya pinda-data (30)puri-sisya(31)madhvacarya-sampradaya-pata (28) He is the preserver of sanatana-dharma (the eternal religion of the soul which is to serve and love God), and (29) the giver of the pinda oblation to the forefathers at the holy town of Gaya after the disappearance of His father Jagannatha Misra. (30) He accepted Sri Isvara Puri as his spiritual master, and (31) is the protector and maintainer of the Brahma-Madhva-Gaudiya- sampradaya. (32)krsna-namonmatta(33)krsna-tattva-adhyapaka (34) nama-sankirtana-yuga-dharma-pravartaka (32) He becomes madly intoxicated by tasting the nectar of the holy name of Krsna, and (33) is the ultimate professor of the science of Krsna consciousness. (34) He inaugurated the religion for the age of Kali, which is called nama- sankirtana i.e. congregational chanting of the names of Krsna. (35) adwaita-bandhava (36) srinivasa-grha-dhana (37) nityananda-prana (38) gadadharera jivana (35) He is the dearmost friend of Srila Advaita Acarya, (36) the treasure of Srila Srivasa Thakura's home, (37) the life and soul of Srila Nityananda Prabhu, and (38) the very source of life for Srila Gadadhara Pandita. (39) antardvipa-sasadhara (40) simanta-vijaya (41) godruma-bihari (42) madhyadvipa-lilasraya (39) He is the moon of Antardvipa (the central island of Navadvipa), and (40) the triumph of Simantadvipa. (41) He enjoys wandering and frolicking on the island of Godruma, and (42) is the shelter of the pastimes in Madhyadvipa. (43) koladwipa-pati (44) rtudwipa-maheswara (45) jahnu-modadruma-rudradwipera iswara (43) He is the Lord of Koladvipa, (44) the great controller of Rtudvipa, and (45) the master of Jahnudvipa, Modadrumadvipa, and Rudradvipa. (46) nava-khanda-ranganatha (47)jahnavi-jivana (48) jagai-madhai-adi durvrtta-tarana (46) He is thus the Supreme Lord and Enjoyer of the nine islands of Navadvipa, which serve as the stage for His wonderful pastimes. (47) He is the life of the River Ganga, and (48) the deliverer of all sorts of rogues and rascals beginning with Jagai and Madhai. (49) nagara-kirtana-simha (50) kaji-uddharana (51)suddha-nama-pracaraka(52)bhaktarti-harana (49) He is the lion of congregational chanting, and (50) the deliverer of Chand Kazi. (51) He is the topmost preacher of the pure holy name, and (52) the remover of the distresses of His devotees. (53) narayani-krpa-sindhu (54) jivera niyanta (55)adhama-paduya-dandi(56)bhakta-dosa-hanta (53) He is the ocean of mercy for Narayani (the mother of Srila Vrndavana dasa Thakura) who got His remanants, and (54) is the regulator of all souls. (55) He is the chastiser of the fallen students who criticized His chanting of "gopi! gopi!", and (56) is the destroyer of the faults of His devotees. (57) sri-krsna-caitanya-candra (58)bharati-tarana (59) parivraja-siromani (60) utkala-pavana (57) He was initiated into sannyasa with the name of Sri Krsna Caitanya, and He is beautiful like the moon. (58) He delivered His sannyasa-guru Kesava Bharati, (59) is Himself the crest-jewel of all wandering renunciates, and (60) is the savior of the region of Orissa during His stay in Jagannatha Puri. (61) ambu-linga-bhuvanesa-kapotesa-pati (62) khir-cora-gopala-darsana-sukhi yati (61) He is the master of Lord Siva, who is known in three different Saiva tirthas as Ambu-linga, Bhuvanesvara, and Kapotesvara (visited by Lord Caitanya on His way to Jagannatha Puri). (62) As a sannyasi He rejoiced at the sight of the Orissan deities Ksira-cora Gopinatha and Saksi Gopala. (63)nirdandi-sannyasi(64)sarvabhauma-krpamoya (65)swananda-aswadanandi(66)sarva-sukhasroya (63) He became a sannyasi without a danda (due to Lord Nityananda's breaking it in three parts and throwing it in the Bhargi River), and (64) is the bestower of causeless mercy on Srila Sarvabhauma Bhattacarya. (65) He is ecstatic by tasting the bliss of Himself in the form of Krsna, and (66) He is the resting place of all universal happiness. (67) purata-sundara (68) vasudeva-trana-karta (69)ramananda-sakha(70)bhatta-kula-klesa-harta (67) He is beautiful like molten gold, and (68) He is the deliverer of the leper Vasudeva. (69) He is the most intimate friend of Srila Ramananda Raya, and (70) the remover of all miseries for the family of Srila Vyenkata Bhatta. (71) bauddha-jain-mayavadi-kutarka-khandana (72)daksina-pavana(73)bhakti-grantha-uddharana (71) He is the refuter of the atheistic arguments of the Buddhists, Jains, and Mayavadis. (72) He is the savior and purifier of South India, and (73) He found and revealed the two devotional literatures, Krsna-karnamrta and Brahma-samhita. (74) alala-darsananandi (75) rathagra-nartaka (76) gajapati-trana (77) devananda-uddharaka (74) He became ecstatic at the sight of the deity Alalanatha (near Puri), and (75) He danced exuberantly in front of the Jagannatha cart during the Ratha-yatra festival. (76) He delivered Gajapati Prataparudra, the King of Orissa and (77) is the savior of Srila Devananda Pandita. (78) kuliya-prakase dusta paduyara trana (79)rupa-sanantana-bandhu (80)sarva-jiva-prana (78) By His appearance at Kuliya He forgave and delivered the ill-behaved student community there. (79) He is the eternal friend of Rupa and Sanatana Gosvami, and (80) the life of all souls. (81)vrndabanananda-murti (82)balabhadra-sangi (83) yavana-uddhari (84) bhatta-ballabhera rangi (81) He is the personification of the bliss of the transcendental realm of Vrndavana, and (82) He is the companion and friend of Srila Balabhadra Bhattacarya. (83) On His return from Vrndavana He delivered many Mohammedans, and (84) He is very fond of intimate exchanges with Srila Vallabha Bhatta. (85) kasivasi-sannyasi-uddhari (86) prema-data (87) markata-vairagi-dandi (88) a-candala-trata (85) He delivered the Mayavadi sannyasis of Kasi headed by Prakasananda Sarasvati, and (86) He is the bestower of love of God. (87) He is the chastiser of the false renunciates (monkey-like pretenders), and (88) He is the savior of everyone down to the lowest class of men. (89)bhaktera gaurava-kari (90) bhakta-prana-dhana (91) haridasa-raghunatha-swarupa-jivana (89) He is the glorifier of His devotees, and (90) is the treasured wealth of their lives. (91) He is the very life of the exalted devotees like Srila Haridasa Thakura, Srila Raghunatha Dasa Goswami, and Srila Svarupa Damodara. (92) godruma-pati (93) gora (94) nitai-jivana (95)vrndavana-bhava-vibhora(96) advaitera dhana (92) He is the Supreme Master of the island of Godruma. (93) He posseses a golden complexion and (94) is the very life of Srila Nityananda Prabhu. (95) He constantly remains overwhelmed with the ecstatic moods of Vrndavana, and (96) is the supreme treasure of Srila Advaita Acarya. (97) gadadhara-prana, (98) srivasa-sarana, (99)krsna-bhakta-manasa-cora(100)kali-yuga-pavana (97) He is the life-breath of Srila Gadadhara Pandita, (98) the shelter of Srila Srivasa Pandita, (99) the thief of the hearts of all the devotees of Lord Krsna, and (100) the supreme purifier of the degraded age of Kali. RECITATION ENDS Sri Caitanya-Sata-Nama-Stotram Mahatmyam (The Glories of chanting these 100 Names of Lord Gaura, optional for recitation daily) ity etat kathitam nityam, satam nama-sundaram; goloka-vasino visnor, gaura-rupasya sarnginah. "In this way ends the recitation of the hundred most beautiful names of Lord Visnu, who resides in Goloka Vrndavana, who holds the Sarnga bow, and who has now appeared in the golden form of Lord Sri Caitanya Mahaprabhu. idam gaura-sata-namam, amayaghnam sucapaham; bhukti-siddhi-pradam nrnam, govindakarsakam param. "The recitation of this poem, known as the hundred names of Lord Gaura, permanently cures the disease of repeated birth and death, frees the chanter from all lamentation, and fulfills all desires including the desires for material enjoyment and mystic powers. The chanting of this poem ultimately attracts the attention of Lord Govinda Himself. yah pathed pratar uttaya, caitanyasya mahamanah; sraddhaya parayopetah, stotram sarvagha-nasanam; prema-bhaktir harau tasya jayate natra samsayah. "It is recommended that upon rising in the morning, one faithfully approach and recite this transcendental sin-destroying prayer to Lord Sri Caitanya Mahaprabhu. One who does so will feel the awakening of pure ecstatic devotion unto Lord Hari; of this there is no doubt. pratah-kale ca madhyahne, sandhyayam madhya-ratrike; yah pathet prayato bhaktya, caitanye labhate ratim. "In one chants this prayer with devotion in the morning, noon, sunset, or in the middle of the night, He will surely attain devotion and attraction for Lord Sri Caitanya Mahaprabhu. asadhya-roga-yukto 'pi, mucyate roga-sankatat; sarvaparadha-yukto 'pi so 'paradhat pramucyate. "By reciting this prayer even if one is afflicted with an incurable disease, one becomes freed from all danger of the ailment. Even if one has committed all types of offenses and sins, one becomes immediately freed from their effects on reciting these names. vancha purna samsiddhim, labhate natra samsayah; ante caitanya-devasya smrtir bhavati sasvati. "The chanter of this poem achieves the fulfillment of his innermost desires and ultimately all perfection in life. And at the time of death, he will attain the divine rememberance of Lord Caitanyadeva and thus enter into His eternal blissful pastimes in the spiritual world. sa klesa-rahito bhutva, prapnuyat sva-mano-ratham; turnam caitanya-devasya, karuna-bhajanam bhavet. "The person who loudly recites these names will become free from all kinds of misery and attains the fulfillment of his most cherished desires. Very soon he will become the object of the mercy of Lord Caitanyadeva. namatmako gaura-devo, yasya cetasi vartate; sa sarvam visayam tyaktva, bhavanando bhaved dhruvam. "One who allows Lord Sri Caitanya Mahaprabhu to appear within His heart in the form of these 100 holy names, will become able to give up the poison of material existence and become filled with ecstatic love for the Lord."

"A neophyte student who is not sufficiently educated or enlightened should not indulge in the worship of Sri Radha and Krsna or the chanting of the Hare Krsna mantra. Even if he does so, he cannot get the desired result. One should therefore chant the names of Nitai-Gaura and worship Them without false prestige.[.] Considering the position of the people of this age, however, the chanting of Sri Caitanya Mahaprabhu's name is more essential than the chanting of the Hare Krsna maha-mantra because Sri Caitanya Mahaprabhu is the most magnanimous incarnation and His mercy is very easily achieved." Srila Prabhupada in Cc Adi-lila 8.31 purport

The absolutely sweetest nectarean essence of Krishna bhakti life: http://www.philosophy.ru/library/asiatica/indica/authors/jiva/brahma_samhita_tika.html /images/graemlins/smile.gif

Yuga Dharma Self-realization for the current age. In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the name of Krsna. Although His complexion is not blackish, He is Krsna Himself. He is accompanied by His associates, servants, weapons and confidential companions. (srimad bhagavatam 11.5.32) In this age of Kali there is no other means, no other means, no other means for self-realization than chanting the holy name, chanting the holy name, chanting the holy name of Lord Hari. (brhan naradiya purana 3.8.126) Lord Caitanya said: "In as many towns and villages as there are on the surface of the Earth, My holy name will be sung." (caitanya bhagavat) My dear king, although Kali Yuga is an ocean of faults, there is still one good quality about this age: Simply by chanting the Hare krsna maha-mantra, one can become free from material bondage and be promoted to the transcendental kingdom. (S.B.12.3.51) Whatever result was obtained in Satya Yuga by meditating on Visnu, in Treta Yuga by performing sacrifices, and in Dwapara Yuga by serving the Lord’s lotus feet can be obtained in Kali Yuga simply by chanting the Hare Krsna maha-mantra. (S.B.12.3.52) The fundamental religious system in the age of Kali is the chanting of the holy name of Krsna. Unless empowered by Krsna, one cannot propagate the sankirtana movement. (caitanya caritamrta 7.11) Pure love for Krsna is eternally established in the hearts of the living entities. It is not something to be gained from another source. When the heart is purified by hearing and chanting, the living entity naturally awakens. (C.c. Madhya 22.107) KRSNA & CAITANYA, IDENTICAL Lord Krsna said, "In Kali Yuga, when the sankirtan movement is inaugurated, I shall descend as the son of Saci Devi. By the Ganges shore in Navadvip in a brahmana’s house, I shall appear as the best of the brahmanas." (vayu purana) Peaceful at heart, His neck long and His complexion fair, the Supreme Lord will appear as Gauranga, surrounded by His devotees. (agni purana) Lord Krsna said, "My plenary portions can establish the principles of religion for each age. No one but Me, however, can bestow Vraja prema, the kind of loving service performed by the residents of Vraja. (C.c. Adi 3.26)" Lord Krsna said, "Sometimes I personally appear on the surface of the world in the garb of a devotee. Specifically, I appear in the Kali Yuga to start the sankirtan movement." (brahma yamala) It was also related by Gargamuni, the priest who performed the name giving ceremony for Lord Krsna five thousand years ago, "This boy has appeared before in three colors: red, white and yellow…" (S.B.10.8.13)Yellow in this case represents Lord Caitanya, who appears in Kali Yuga with a golden complexion. Lord Caitanya is directly Krsna as proven by the voluminous Vedic scriptures. Krsna in the garb of a devotee descended in Kali Yuga as Sri Caitanya Mahaprabhu. O most munificent incarnation! You are Krsna Himself appearing as Sri Krsna Caitanya Mahaprabhu. You have assumed the golden color of Srimati Radharani, and You are widely distributing pure love of Krsna. We offer our respectful obeisances unto You. (sri gauranga pranama)

Harinama: Holy Name of the Lord Based on the Harinama-cintamani by Bhaktivinoda Thakura, chapters 1-2 Karma, jnana and yoga ineffective in Kali-yuga The holy name is both the means and the end The spiritual identity of the holy name Two kinds of the holy name Three levels of chanting The pure name and namabhasa: different results Vyavadhana or 'disruption' causes offense (aparadha) Overcoming namabhasa and attaining prema Only the faithful are eligible to chant the omnipotent holy name Types of prayers Karma, jnana and yoga ineffective in Kali-yuga The Satya-yuga sages who took up the process of meditation were personally purified by Krsna and given the treasure of devotional service. In the Treta-yuga, the same spiritual success crowned those who flawlessly performed opulent sacrifices to satisfy the Lord. In the Dvapara-yuga, He granted devotion to those who adhered to the path of perfect Deity worship. With the advent of the present age, Kali-yuga, Lord Krsna saw the dreadful condition of the jivas (living beings) and relinquished all hope in the processes of karma, jnana and yoga. People in the Kali-yuga are short-lived, always harassed by disease, and are born with a weak body and mind. The observance of varnasrama-dharma and the cultivation of sankhya philosophy, yoga, and empiricism will not yield the strength humanity needs to redeem itself. Indirect devotional paths of jnana and karma are intended to lead one to the shrine of devotional service through either the association of saintly persons during philosophical discussions, or by the ritualistic offering to the Supreme Lord of the results of work performed without desire but in Kali-yuga both paths have become contaminated. Genuine saintly persons, now rarely seen, have been displaced by crass, commercial pseudo-spiritualists. Religious duties are no longer performed for purifying the consciousness but for enjoyment of the material results of the rituals. Therefore these secondary paths are no longer beneficial. The Lord, considering the jivas' welfare, descended in Kali-yuga along with His holy name to propagate the yuga-dharma (the religion of the age). By taking up the yuga-dharma the jiva attains love of Krsna: he has only to remember the Supreme Lord's name (nama-smarana or japa) and chant the Lord's name congregationally (nama-sankirtana). The holy name is both the means and the end The only method or means (sadhana) in this age is the holy name of the Lord. The only goal (sadhya) to be attained in this age is Krsna-prema (love of Krsna). Even in the stage of perfection, the name is not given up but is chanted all the more, for it is intrinsic to the activities of prema. Indeed, the name is not different from the Lord: it is the very embodiment of prema. If the means is the end, then the end and the means never contradict one another. If process is identical to the objective, then it is easy for the jivas to attain the desired goal of life, Krsna-prema. By the mercy of His holy name, Krsna easily delivers the jivas in the age of Kali. The spiritual identity of the holy name Lord Krsna and His holy name are not different; They are the one and same Absolute Truth who is the all-pervading yet supremely independent form of dynamic spirituality (caitanya vigraha), fully cognizant and full of bliss, without beginning or end. Eternally free of material imperfection (nitya mukta), always situated in pure goodness (suddha sattva), the holy name, identical (abhinna) with He who is denoted by the name (the nami, or Krsna), descends to this world as the complete incarnation of the highest sweetness (rasa). Two kinds of the holy name The holy name can be categorized in two types: principal and secondary. By taking shelter of Krsna's principal names, the jiva obtains the real boon of spiritual life. The holy names of the Lord that describe His transcendental pastimes and which contain all of the Lord's spiritual excellences are defined as principal names. They are, for example: Govinda, Gopala, Rama, Sri Nandanandana, Radhanatha, Hari, Yasomati Pranadhana, Madana-Mohana, Syamasundara, Madhava, Gopinatha, Vrajagopala, Raksala, Yadava, and so on. Anyone who chants the names of the Lord that depict His eternal pastimes can attain the Lord's supreme abode. The Vedas address the Lord with names that describe His affiliation with His material energy. These are His secondary names, e.g. Creator, Supersoul, Brahman, maintainer and annihilator of the world, Yajnesvara, Hara, etc. Such names of the Lord are invoked by those pursuing fruitive activities and empirical knowledge. In keeping with the Vedic directions, the chanting of such names of the Lord will result in piety and salvation. However, Krsna-prema, the most perfect result of chanting the holy name of the Lord, is attained only by saintly souls who invoke Krsna's principal names. Three levels of chanting 1. Chanting with offenses (aparadha) 2. Chanting in the clearing stage (namabhasa) 3. Chanting of the pure name (suddha-nama) The pure name and namabhasa: different results If the holy name is chanted just once, though impurely so, or if the sound is simply heard, then the living entity regardless of his high or low caste is immediately liberated. This is the declaration of scripture. And furthermore, when the holy name is chanted in the clearing stage (namabhasa Ä the stage when impurities are swept from the heart of the chanter), then the highest goal is attained after some delay. All other auspicious pious results including liberation can be quite easily achieved in namabhasa, but the attainment of love of Godhead is suspended for a while until the jiva reaches the summit of chanting the pure name or suddha-nama. In namabhasa, sin and unwanted desires in the heart are eventually dissipated; thereafter the devotee chants purely. Suddha-nama offers the devotee the highest spiritual success, love of Krsna. Vyavadhana or 'disruption' causes offense (aparadha) Chanting should be free from any form of disruption because this will result in offenses against the holy name, which in turn pose an insurmountable obstacle on the path to success. Vyavadhana or 'disruption' is of two kinds. The first type is known as varna-vyavadhana or disruption in the syllables. For example, in the Bengali word 'hathikari', 'ha' and the last syllable 'ri' can be put together to form 'Hari', a name of Krsna. But because the syllables 'thi-ka' are inserted in the middle, the repetition of 'hathikari' will not give actual benefit. Yet the Arabic word 'haram' is not perverted by such disruption of the syllables or varna-vyavadhana. The syllables comprising the holy name 'Ram' are uninterrupted; hence, speaking the word 'haram' gives liberation because it is namabhasa. The second type of vyavadhana is called tattva-vyavadhana or disruption of philosophical conclusions. This offense is much more serious. Lord Krsna's name and Lord Krsna Himself are non-different. But someone who is polluted by Mayavadi philosophy imagines them to be separate. Such an offensive conclusion is clearly against all Vedic teachings and will totally destroy one's spiritual life. It is impossible to obtain Krsna-prema from such chanting. In summary, one should understand properly that the holy name is identical to the Lord Himself. The principal names of Krsna should be chanted as suddha-nama, devoid of namabhasa and the aparadha of vyavadhana. The person who takes these considerations to heart and chants suddha-nama even once is considered a Vaisnava. He is to be served with faith and devotion. Overcoming namabhasa and attaining prema Anyone wanting to attain the highest spiritual success of chanting purely must approach a bonafide spiritual master and serve him carefully and sincerely. He must become free from deceit, join Lord Krsna's family of devotees and continuously chant the holy name. He should accept everything favorable for devotional service and at the same time reject unfavorable things. He should seek out the association of devotees and utilize his life in service to the Lord's holy name and the Vaisnavas. He should forgo all other religious practices and pious activities and never worship any other devata. Nor should he think anything to be independent from Krsna. Gradually, as all the anarthas or unwanted desires in the heart are destroyed, the transcendental name of Krsna appears and dances on the tongue of the devotee. The holy name, now nectarean in taste, cannot but be relished by the devotee at every moment. Thus spiritually intoxicated, the devotee always feels like dancing. As the holy name dances, the devotee likewise dances, and at that moment the ecstasy of love of Godhead also enters dancing into the devotee's heart. Then the entire world will dance and maya will flee away. Only the faithful are eligible to chant the omnipotent holy name The Supreme Lord has infused His transcendental name with all of His potencies and offered it to humanity. One who has sufficient faith in Lord Krsna's name is eligible to chant, and only one who chants the name is properly executing the prescribed duties of the human being. He is called an adhikari or possessor of the holy name. The holy name is so potent that chanting does not depend on conditions of time, place, rules, cleanliness, and so on. Pious activities, such as the giving of charity, the performance of sacrifices, the taking of ablutions, or the recitation of Vedic mantras are all regulated by stringent rules. But for the chanting of the holy name, the only prerequisite is faith. One who takes shelter of the holy name with unflinching faith will attain all perfection. -- Types of prayers (from Gaudiya Vaisnava Abhidhana) 1. Samprarthanatmika - direct prayer glorifying the Lord. We have many examples of this type of prayer in Narottama Dasa's Prarthana. 2. Svadhainyabodhika - expressing humility and embarrassment, informing the Lord: I am very fallen. 3. Manah-siksa - examples are Bhajahu Re Mana by Govinda das or Manah-siksa by Raghunatha das Gosvami. In this type of prayer the mind becomes a disciple and we teach it how to deal with the senses and relate to intelligence. We consider the mind a separate entity and tell it: Pull yourself together! Meditate on Krsna! The challenging spirit of intelligence becomes manifest. One function of the intelligence is to challenge the mind. 4. Vilapatmika - statements of supreme lamentation. This may be confusing; we hear the devotees are always happy, so how can a devotee lament? But this kind of lamentation is a type of devotional ecstasy - it draws a devotee closer to Krsna. 5. Vaisnava Mahimaprakasika - revealing the greatness of the Vaisnavas. Krsna doesn't want to be considered separately from the Vaisnavas, therefore we can please Him by glorifying them. 6. Sri-Guru-Vaisnava-vijnapti-rupa - statements of submission and glorification of the Vaisnavas, especially of the guru. The example is Bhaktivinoda Thakura's Ohe! Vaisnava Thakura. 7. Sridhama-vase-lipsatmika - expressing the desire to live in the holy places. There are many prayers of this kind, composed by Prabodhananda Sarasvati, glorifying Sri Vrndavana. In one of them he says: Anyone who desires to leave Vrndavana I consider to be a madman. 8. Sadhaka-dehe-lalasa-sucika - expressing the desire to practice devotional service. 9. Siddha-dehe-lalasamayi - desire to attain siddha-deha and serve Krsna in this spiritual body. 10. Aksepabodhika - lamentation again: extreme grief and sorrow that we have fallen to this material world. We can see that out of the ten types of prayers listed, three express feeling "bad." So these feelings are not useless. They can be incorporated into devotional service. We shouldn't think: First let me become a pure devotee, free from all lamentation, no problems - then I can come before the Lord and offer nice prayers. No. A pure devotee feels his deficiency so he comes before the Lord and prays.

The following is an excerpt from a book by Joseph O'Connell Conversion: Self-surrender, Deliverance and Transformation There recurs time and again in Chaitanya Vaishnava literature the refrain that all persons—men and women, rich and poor, pure and impure, Hindu and Muslim—can and should be saved through the grace of Krishna, if they will but respond, take up chanting the holy names with trust and be “lifted up” by Krishna or a Vaishnava saint. Such passages disclose a basic judgment about the malleability of human character. When I speak of conversion, I am refering to this sense of fundamental change of self-image, of reassessment of values, of redirection of personal goals, i.e., of altered value orientation. Whether a person so converting or transforming personal orientation is already nominally Vaishnava or not is of little consequence: it is the fundamental change of heart that is at issue. The hagiographies of Chaitanya and the Vaishnava saints contain many episodes wherein repentant sinners submit themselves at the feet of a worthy Vaishnava. A prayer of confession of sin and appeal for rescue expresses vividly the Chaitanya Vaishnava desire for help to effect such a transformation of one’s life. O godly Vaishnavas, I make this confession (nivedana). I am very low (adhama), an evil-doer (durAcAra). Into the cruel sea of transmigration (saMsAra) Fate (vidhi) has plunged me. Grab me by the hair and rescue (kara pära) me. Fate (vidhi) is very powerful. It pays no heed to duty (dharma) and knowledge (jnAna) but ever binds in the snares of action (karma). I see no sign of rescue (taraNa). All I see is suffering (kleza). In pain and without master (anAtha) I weep, as lust and anger, greed and confusion, intoxication and pretence (abhimAna) each pulls in its own way, so that my mind wanders like a blind man not knowing the right path (supatha) from the wrong one (utpatha). I have not held fast to true ideas (sat mata). My mind has sunk into falsity (asat). I have not placed my hope at your feet. Narottam Das says “I fear what I see and hear. Have mercy (kRpA) and make me your own servant (nija däsa).” The judgment or admission that a person can be changed fundamentally amounts to an explicit affirmation by Chaitanya Vaishnavas that persons can and should break out of certain stereotypical self-images ascribed to them by their caste, sex and occupation. It also implies that one’s ethical and behavioural patterns can be changed—with implications for one’s social relationships. Against the traditional Brahminical view that character is determined basically by the quality of one’s birth, the Chaitanya Vaishnavas affirm the desirability and relative ease of basic change of character through divine mercy or grace. They are confident that such grace, often mediated through a saintly Vaishnava, can neutralize accumulated karma. They thus maintain on religious grounds the principle of malleability in personal identity and character, and, by implication, in social relationships as well. The Chaitanya Vaishnavas, surprisingly perhaps, glorify the present age, the Kali Yuga, the era of God’s intimate self-manifestation as Chaitanya, as the era of potentially universal and easy deliverance from sin and rebirth. They declare that the normative order, or fundamental religious duty (dharma), of the present age is loving devotion to Krishna, as expressed initially in song, dance and recital of his names. Though sharing the common Indian assumption of a beginningless series of births, Chaitanya Vaishnavas live with a certain excitement and activeness in the belief that one’s current human birth is a wonderful, though fleeting, opportunity to change the course of one’s destiny, to put an end to mundane rebirths and redeaths, to do so by realizing one’s true nature as a servant of Krishna. It is interesting to note that Chaitanya Vaishnavas, when they speak in these terms, put a strong emphasis on divine initiative, stessing benevolent divine concern (kRpA, “mercy”; prasAda, “grace,” etc.) as well as effective divine intervention (nistAra, “rescue”; uddhAra, “lifting up”). Individual responsibility is still affirmed and considered necessary, but it is the divine initiative, coming either directly from Krishna or, more commonly, through a devout Vaishnava, that is primary and ultimately effective. Indeed, an essential aspect of the Vaishnava conception of conversion or “uplift” is precisely giving up the pretence that one is one’s own master or one’s own ultimate refuge. Accompanying the realization that one is ultimately a servant of Krishna comes the insight that whatever else one may be, biologically, psychologically or socially, is but a pretence (abhimAna), the playing out of roles, which may in some cases serve the purpose of cultivating devotion, but as often do not. In the experience of conversion, or rescue, the ordinary Vaishnava sees that one’s position in the world, whatever its apparent prestige or shame, is ultimately unimportant. Not only are crassly mundane things like making money irrelevant to the religious quest, but so are such traditionally revered matters as being a well-born Brahmin. This does not amount to a radical antinomian interpretation of self-realization as a servant of Krishna, as the discussion of Vaishnava accommodation below will show. What it does mean is that at a basic level of one’s personality there should snap or dissolve both the ambitions and the frustrations which reflect deep commitments to such artificial external standards as, for instance, those that the orthodox Brahminical system of values can impose. This Vaishnava critique of the relativity of roles or pretences (abhimAnas) would seem to be especially congenial to any Hindus of high caste—and their immediate families and kin—participating in political, administrative or commercial enterprises in contact with so-called impure parties. In Chaitanya’s time, this would often include Muslims, usually referred to as Yavanas or Mlecchas. In colonial times it would include Europeans, to whom the same somewhat pejorative terms could apply. Since both one’s worldly enterprises and one’s sensitivity to the Brahminical views on ritual purity are seen to reflect mere roles or pretences (abhimänas), the tensions between the two begin to lose significance. What really counts is to realize that one’s true identity, from which one’s genuine goals and duties in life flow, is to be a devout servant of Krishna. One’s genuine task in life, accordingly, is the cultivation of devout service to Krishna, whatever may be the historical, occupational or other situation in which the devotee finds him or herself. Ethos and Ethics As depicted in Chaitanya Vaishnava texts, disclosure to a neophyte devotee of his or her true identity as a devout servant of Krishna includes instructions about devout service to Krishna and the expectation that one will make a concerted effort to modify one’s life accordingly. The instructions are not confined to the meaning of Krishna and ritualized ways to worship him. There are also instructions as to the virtues of character and the affective sentiments of the genuine servant of Krishna, virtues and sentiments that are to be cultivated and deepened by the devotee throughout life. The virtues and sentiments are to find their expression primarily in one’s interpersonal relations with fellow devotees. But, to the extent that such virtues and sentiments become integral to one’s character and mentality, they will influence one’s ethical orientation and attitude to social relationships generally. We have considered the devotional sentiments at some length already, especially in Chapter 1. Here we may consider the ethical virtues expected of a Chaitanya Vaishnava. Among the virtues most stressed in formation of ideal devotional character are humility, helpful service, non-violence, curtailment of sensual indulgence, bringing an accommodating attitude to situations of potential conflict, relativizing mundane social roles as constructs of maya, “illusion,” which here does not mean “non-existence” as it so often does in Indian usage, but deceptiveness, seductiveness, or inauthenticity. Of all the virtues, humility, non-violence and control of sensual appetites are fundamental to the formation of personal morality according to Chaitanya Vaishnava ethics. Other virtues may be seen as reinforcing these. For example, Chaitanya Vaishnava accounts of conversions often feature the transformation of an unreformed sinner who is arrogant, violent, addicted to sex, meat and alcohol, into a fledgling devotee who eschews all of this. The traditional reputation of committed and even many nominal Vaishnavas for abstention from alcohol and meat attests to the overall effectiveness of these particular prohibitions and need not be elaborated upon here. The importance of sexual propriety to typical orthodox Chaitanya Vaishnavas, celibate and married, has been obscured somewhat by confusion with the socially transgressive rituals of Tantric Vaishnava Sahajiyas, the ambiguous image of the Jati Vaishnavas, and the ostensibly erotic symbolism of Radha Krishna song and story. It is probable, however, that unlike some marginal groups and certain nominal Vaishnavas of means who are reputed to exploit Vaishnava women dependent upon them, mainline Chaitanya Vaishnavas typically restrict their sexual experience within sanctioned bounds. The humility of the Vaishnavas is proverbial, even to the extent of their being satirized in Bengali literature and theatre. It springs from the realization of a person that one is essentially a servant, a servant of Krishna. It finds its immediate expression in relations with fellow Vaishnavas, giving respect and even devotion to whom is said to be more dear to Krishna than respect and devotion to Krishna himself. Since the Vaishnavas believe that Krishna is within every living being’s soul as inner ruler and enjoyer, there is good reason to treat with humble respect even the most unimpressive (in mundane terms) of humans, whether Vaishnava or not. A classic expression of positive valuation of humility and forbearance is the verse in Sanskrit attributed to Chaitanya and endlessly repeated: Hari is ever to be celebrated by one who is humbler than grass, as forbearing as a tree, bestowing praise though himself praiseworthy. The willingness of Vaishnavas to find a positive meaning in overlooking insult and arrogance by others should have especial value in defusing potentially inflammatory or demoralizing incidents where disparity of caste, status or communal affiliation is a factor. A habitual attitude of humility and service—especially when dignified by the example of Vaishnavas noted for their devotion, learning and prestige—should facilitate positive social intercourse in all sorts of problematic and fractious situations. If law may be called a blunt instrument of social integration, humility are service are subtler ones. The non-violence of the Vaishnavas, apart from being an extension of their humble willingness to serve, is a corollary of their central doctrinal affirmation that the religious duty, the dharma, of the present age is prema bhakti, loving devotion with the accent on “loving.” In the much cited episode of the conversion of the drunken brothers, Jagai and Madhai, it is reported that Chaitanya was on the verge of destroying the pair for having injured the saintly Nityananda, when the latter and other Vaishnavas interceded. They pointed out that since loving devotion is the purpose of Chaitanya’s descent and not the killing of demons, as might have been required of previous divine descents intended to uphold other systems of dharma, condign punishment of the rascals was not called for. They, like so many persons in the present age, would be won over to loving devotion by love. And so, we are told, they were. As we have seen, the Chaitanya Vaishnavas give the highest priority in their conception of loving devotion to Krishna’s amorous sports in the idyllic transcendent realm of Goloka. There the mood of “sweetness” (madhurya) predominates over the mood of dominance and power (aisvarya). Throughout his infancy and childhood, and later in his youthful sports of love, Krishna manifests his sweet and gentle aspect and hides his awesome divine power, the sight of which would intimidate his devotees and sweethearts. Meditation that visualizes Krishna in his amorous sports is more properly the concern of the advanced devotee rather than of the ordinary neophyte or lay devotee. However, the songs and symbolism expressing this “sweet” mood of loving devotion were widely diffused even among the general Bengali populace. This mode of Chaitanya Vaishnava piety cannot but have left its imprint on the ordinary Vaishnava as well, reinforcing an ethos of affective sensibility and an ethic of non-violence and mutuality. It is also very likely that vast numbers of Bengalis who were not Vaishnava, but were exposed repeatedly to Vaishnava music, song, visual art and story, were also influenced to some extent to appreciate the Vaishnava ethos and ethic. In this context, it is noteworthy that there were many poets with Muslim names who chose to compose songs on the Radha Krishna theme, to say nothing of Hindu composers who were not themselves Vaishnava doing the same. The ethics and ethos of Chaitanya Vaishnava devotion, and the literature and arts that express it, clearly were such as to give positive endorsement of tolerance, sensitivity, mutuality and non-violence. Conversely, there is very little in Chaitanya Vaishnava devotional teachings and literature that would encourage assertiveness, confrontation or violence. There is, of course, the incident, recounted with evident approval by Chaitanya’s biographers, of a massive demonstration against Chand Qazi of Nabadwip when he opposed a public sankirtan procession. By one account, the demonstators actually entered the Qazi’s compound and vandalized his trees. Other accounts, however, are less confrontational and all agree that there was an amicable resolution allowing the Vaishnavas to proceed with their processions. There is even a popular tradition that the Qazi himself became a devotee inwardly, though outwardly remaining Muslim. There remains, of course, the Vaishnava principle that Krishna may be angry with those who offend a Vaishnava, as illustrated in the story of Jagai and Madhai. This is a principle that could be exploited in the direction of violence and retaliation for injury or insult to fellow Vaishnavas. But the authoritative example of Chaitanya and his associates in the Jagai-Madhai affair, as in the trial and scourging of Haridas and in what few other examples of harassment of Vaishnavas are to be found in the biographical and hagiographical texts, is that prema bhakti and reconcilition take precedence over hostility and retaliation. The overwhelming message of the Chaitanya Vaishnava literature is that in the current era of Chaitanya’s influence violent confrontation for religious matters can and should be avoided by devotees of Krishna Chaitanya. Just as there is virtually no explicit Chaitanya Vaishnava endorsement of militancy and dominance, even for the cause of Krishna bhakti, neither is there any glorification of martyrdom in the cause of religion. I do not know of a single case of a celebrated saint dying as a martyr during the pre-colonial history of the Chaitanya Vaishnavas. Any tense moments recorded in Chaitanya Vaishnava biography and hagiography, including the beating of Hari Das until he appeared to be dead, have very satisfactory non-mortal outcomes. Presumably the Muslim rulers recognized the Vaishnavas’ antipathy to violence and confrontation so long as their freedom to worship Krishna was not threatened, and responded by granting the Vaishnavas leave to take out public sankirtan processions, providing safe conducts, employing them in strategic positions etc. The Chaitanya Vaishnavas’ commitment to non-violence and humility and their preference for a spirituality of “sweetness” (madhurya) almost certainly served to defuse Hindu-Muslim confrontations, as several episodes of such confrontations memorialized in the Vaishnava literature testify. It also seems highly likely that within the narrower orbit of Hindu society in pre-colonial Bengal comparable mollification of inter-group confrontations and other potentially disruptive conflicts was facilitated through the influence of Chaitanya Vaishnava ethics and ethos.