krsna

I mean isn't it a chance for the real Vaisnava dharma to be propounded outside the movie theatres. Them book distributors could be handin' out Gitas and Bhagavatams to all the "faithful". How about the sequel called "The Second Coming" ?

You're doin alot of homework

Thank you for your spot on missives of bhakti sakti. Haribol

Mel Gibson's 'Passion' nearly soldout at Hangar Controversial film shows three times Friday and Saturday By CONNIE GOFF-cgoff@classicnet.net-Forum Community Reporter At the time of its release, "The Passion of the Christ" was already one of the most controversial films in history. For months, Mel Gibson had been showing rough cuts of the self-financed $30 million movie to religious leaders before its opening in 2,800 theaters on Ash Wednesday. The movie was shot in late 2002 and early 2003 in Rome's famed Cinecitta Studios and in the southern Italian city of Matera. Gibson worked on the screenplay with Benedict Fitzgerald for nearly two years, cutting and pasting passages from the Gospels of Matthew, Mark, Luke and John, and incorporating accounts and interpretations by other saints, nuns and religious scholars. A great part of the controversy around the movie is the violence that is depicted during the final 12 hours of the life of Jesus; however, despite the fact that it is rated R and is extremely graphic, the film is expected to have a long life as a Christian teaching tool. The movie was expected to open strongly, unlike "The Last Temptation of Christ", which died a quick death at the box office in 1988. Advance ticket sales have been huge. In some parts of the country, congregations are renting entire multiplexes. "The Passion of Christ" opened at the Hangar in Maryville on Wednesday. It will be showing two times daily during the week and three times each day on Friday and Saturday. An employee from the Hangar reported that several churches and other organizations had purchased many tickets and seating was hard to find. Gibson chose James Caviezel to portray Jesus Christ. He survived being hit by lightning, throwing his shoulder out and getting hypothermia during the shooting of the movie. "I don't think I could have gotten to the same performance level in 'Passion' without my faith because when I was going through so much and wanted to quit, I had an answer to 'what is this all for?'," Caviezel quoted to Lawrence Toppman of the Charlotte Observer. The Virgin Mary was played by Maia Morgenstern, a charming actress from Romania. Monica Bellucci, an Italian actress, is Mary Magdalene and Gibson cast himself as the soldier who drives the first nail into the hand of Jesus. Film critics, Roeper and Ebert discussed the movie in their nationally syndicated show this past weekend. "This is the most powerful, important and by far the most graphic interpretation of Christ's final hours ever put on film," said Roeper. In Ebert's remarks he said, "It's a very great film. I think the controversy was very premature and was based on people that hadn't seen the film, and who are going to be a little surprised at what's actually in the film." Comments from those attending the movie at the Hangar this week were varied. "I thought it was a very accurate account," remarked Don McAdams, Maryville. "I thought the violent scenes were a little overdone," said Dora Moutray, Quitman. "It seems to me that if a person was beaten as badly as it was shown, they wouldn't survive and certainly wouldn't be able to carry the cross up the hill like that." Denise Jasinski said that she had been following Mel Gibson and the making of the movie for six or seven months. She had visited the web site and read anything she could get her hands on about it. "I had prepared, so I wasn't shocked," Jasinski said. When her seventh grade son asked her about the 'gore', she told him, "There was never a time I had to close my eyes because of the 'gore', but it left me hurting." Jasinski said that the times were probably depicted with a great deal of reality. "Those were very brutal times. The violence is just how they dealt with things." Those interested in viewing the movie need to go prepared. The story is not sugar-coated, but presents the facts as they are found in the Scriptures. "Christ's being able to withstand the beatings that were given to Him and endure to the end proves that he is physical beyond us. It moves Him from human to divine," said Jasinski. "It left me emotionally drained and spiritually rejuvenated."

"Do the needful" "Never think that I am absent from you. Physical presence is not essential; presence by message (or hearing) is real touch. Lord Krishna is present by His message which was delivered 5,000 years ago. We feel always the presence of our past Acharyas simply by their immutable instructions. I hope you will understand me right and do the needful." (Srila Prabhupada, letter to "My dear Students," 2nd August, 1967) Please try to remember me "Please always try to remember me by my teachings and we shall always be together. Just like I have written in the first publications of Srimad-Bhagwatam, "The Spiritual Master lives forever by His divine instruction, and the disciple lives with him." Because I have always served my Guru Maharaj and followed His teachings, I am now even never separated from Him. Sometimes Maya may come and try to interfere but we must not falter, we must always follow the chalked out path layed down by the great acharyas, and in the end you will see." (Srila Prabhupada letter, 25/11/73) I am in your heart "If you think of me and work for me, then I am in your heart. If you love somebody he is in your heart. It is common thing, everyone understands it."

"It is therefore said, vaisnavera kriya jijna na bhujhaya. A highly advanced Vaisnava lives in such a way that no one can understand what he is or what he was." (Srimad-Bhagavatam, 7.3.14, Purport)

http://members.tripod.com/bhagvadgita/chap1.htm

Adhyaya 1: Arjuna-vishad Yoga The first Adhyaya opens up with a scene on the battlefield of Kurukshetra. The epic narrative mood of Mahãbhãrata continues, giving vivid description of army alignments on the battlefield with lively dialogues coming in between. The Gitã bears a distinctive look because of its unique setting. It is not a treatise written in a peaceful atmosphere nor it is a discourse presented to seekers of spiritual knowledge. Unlike Upanishads it is not a revelation, not even prophetic utterances disclosed to close disciples. Neither a forest nor a hermitage is its birthplace. It is born on tense battle field to solve an immediate problem of a warrior, nay, of every householder so to say, caught in a similar dilemma in similar situation. What to do and what not to do ? Well known Shakespearean heroes like Hamlet and Caroilanus and many others faced such dilemmas and were destroyed for want of a good teacher. Arjuna is a warrior by birth and profession and the first Adhyãya wherein he appears as one of the generals of Pãndava army surprisingly presents him exactly in the opposite mood. The circumstances of the moment give unexpected turn to his brave character. The first Adhyãya strikes a great blow to Arjuna’s established image of a valiant, ever successful and well - experienced warrior of an extraordinary calibre. Here he is seen bewildered and confused , brooding over the disastrous consequences of the war. The compassion that envelops him is the outcome of his suddenly felt love for his blood relations and friends standing in front of him with a resolve to fight or die. Strangely enough he is seen justifying his pensive mood and strongly condemning the war he has to face. Verses 1 to 11 ‘Tell me Sanjaya, what did my sons and the sons of Pandu do on the holi land of Kurukshetra ?’ This was the opening question of king Dhritarashtra. In reply Sanjaya describes how Duryodhana, seeing a well-organised Pãndava army went to Drona, his teacher and expressed his apprehension. His citing the names of leading warriors on either side brings to fore the gravity of the war. Both the armies had a large number of neighbouring kings joining them in this war, Remember, the whole of India was involved in this great Mahãbhãrata war. Verses 11 to 19 Duryodhana anxiously told Drona to guard his commander-in-chief from enemy’s deceitful tactics - But Bhishma, a true warrior, sensing Duryodhana’s mental agony blew his powerful conch-shell-horn in order to raise his failing courage and to boost up the morale of his army but in reply the chieftains from Pãndava army blew their conch shell horns so forcefully that their noise resounded through heaven and earth and pierced the hearts of the Kauravas. Verses 20 to 31 In a true epic style the charged atmosphere of the battlefield was picturesquely narrated in the opening verses thus creating a sense of awe in our mind preparing us for the most fearful civil war. Resounding trumpets brought down a queer silence every where and all of a sudden something strange and unexpected happened and Arjuna, the main hero of the war, looked something different. Arjuna in a heroic style requests Krishna to bring his chariot to no man’s land between the armies to facilitate him to see the warriors he must fight with. Krishna accordingly drove the chariot to the desired place confronting Bhishma, Drona and other rulers of Kaurava’s army and exclaimed —"O prince, behold the assembled Kurus!’ Whereupon at the very first look, Arjuna sees and recognises fathers and grandfathers, teachers, uncles, sons, brothers, grandsons, fathers in -law, dear friends and many other familiar faces. Forgetting his bravery Arjuna is immediately filled with deep compassion. He is unable to bear a thought that his own kinsmen are involved in the battle. Arjuna might have fought several battles before but this time it is his direct and immediate realisation about the evil effects of a war especially when four generations in succession are facing each other with a resolve to kill or to be killed. His heart melted and as a result he finds his limbs weakening, mouth parching, with hair upright, body trembling, skin seems burning and greatest of the surprise! his powerful bow (Gandiva) slipping from his hand. He complained of his mind whirling round and round " I can stand no longer! " He exclaimed to Krishna, " I see evil omens ahead, I doubt whether by killing of kinsmen, I shall have any holy gain." Verses 32 to 39 Arjuna’s mood of revulsion due to his kind-hearted compassion for his own near and dear ones, no doubt, invites sympathy from us. Since every one of us is basically a pacifist, very much against war killings in normal condition, we feel like agreeing with Arjuna when he starts justifying his compassion on emotional ground. His realisation that he is about to kill those whom he loves better than life itself was his honest reaction. Emotionally feeling attached to his beloved ones, he is reluctant to accept victory, empire or their enjoyment, even the throne of the three worlds much less the earthly lordship by killing his own kinsmen. Boastingly he calls the Kauravas, his brothers fools, foul - hearted and blinded with greed and therefore eager to ruin family bonds and comradeship. But calling himself clear-sighted Arjuna foresees the destruction of royal families with a chain of terrible evils to follow. Krishna is quietly listening to Arjuna’s emotionally charged arguments and allows him to ventilate his feelings, he himself not uttering a single word. Verses 40 to 45 Arjuna continues saying, " O. Krishna! Once families are destroyed, the ritualistic religions break, vices taking over the hold, women folk gets defiled resulting into corruption of the caste. Not only the victimised kinsmen but their destroyers also are condemned to hell. The ancestors, not getting their rightful offerings, fall dishonoured. The ancient and sacred family tradition, thus destroyed, hell forever is the only reward to such sinners. Arjuna is thus appealing in the name of ancient religion and innocent victims of the family facing destruction. Verses 46 to 47 A stunning picture of horrifying effects of family destruction, naturally results into Arjuna strongly condemning the war by calling it the most hateful murder of his brothers. He is now so much convinced about the sinful character of the war, that he declares, " Let the evil children of Dhritrãshtra attack me with their weapons, I shall not retaliate. Let them kill me,that will be better !" Having spoken thus, Arjuna throws aside his arrows and his bow in the midst of the battlefield, with his heart full of sorrow, he sits down in the chariot. One has to understand clearly the significance of the war setting and emergence of compassion in Arjun’s heart. Such a contrast raises several questions in our mind. Had Arjuna any right to disturb the war situation? Was it Arjuna’s wisdom or delusion when he condemned the war ? His common place argument has certain human strength but is it possible to eliminate wars altogether ? Arjuna’s basic problem outwardly appears to be philosophical one. Neither he wanted to be a "killer." nor his opposing men to be killed.’ To him death means total and permanent destruction and he would not like to be the cause for such sinful act. Arising out of the first dilemma he raises the second one of ethical nature. " Is killing legitimate? Can violence be a good thing in life? How to decide what is good and what is bad? Right or wrong on what basis ? In addition Arjuna was facing men of his own blood ties. Is it fair to kill your own loving people? And for what gain? Just for the greed of power? To fight for the right cause and to punish injustice was Arjun’s sacred duty caste upon him as a warrior. But he prefers sacrificing his own interests, whatsoever, for the sake of protecting his family, religion and to uphold righteousness. Lord Krishna is just looking at him, quietly listening, with a inner resolve to take the opportunity to enlighten the world under the pretext of solving Arjuna’s immediate problem raised in the first Adhyãya called "ArjunavishãdYoga", i.e. Arjuna’s despondency.

There’s no middle way in‘Passion’ Dante Fabiero | Daily Trojan Nothing unites people like a common belief, but nothing is more divisive either. That is the lesson that I learned as I sat in a movie theater Wednesday night, watching Mel Gibson's new movie, "The Passion of the Christ." The film has great acting and moving scenes. However, its ultimate failure lies not in its portrayal of the final hours of Jesus' life but in its narrow-minded and intolerant vision of the world that sometimes borders on cluelessness. As a Jew, albeit a nonpracticing one, I was extremely intrigued when the first charges that "The Passion" was anti-Semitic surfaced last fall. The torrent of publicity, both praising and criticizing the movie, was enormous and practically unheard of for a film that has not yet been released. The cacophony reached a crescendo just as the film was released in movie theaters this week, prompting hundreds of thousands, if not millions of moviegoers across the country to go see it. Whole theaters were bought out by churches, with the film shown to parishioners flooding in to see it. But the movie did not live up to its hype, portraying instead a dark and violent end to one of the most important figures in world history. First, I want to clarify that in my opinion the film is not anti-Semitic in its nature. The blame for Christ's death is not unambiguously laid at the feet of the Jewish high priests. Indeed, it is very hard to discern who had a greater share of blame in the movie: the Jewish priests, Judas Iscariot, who betrayed his teacher, the crowd that demanded the crucifixion, or procurator Pontius Pilate, who had the final word on Jesus' sentence. But "The Passion" as conceived by Gibson has a deeper and darker division, one that overshadows Jesus' message of love and peace in the film. This division between believers and unbelievers threatens to spread the hatred throughout all strata of society. To recycle an oft-used metaphor, the movie is just like a double-sided coin. It's either heads or tails. There can be no other outcome. In the movie, all the characters are either with Jesus or they are against him. There can be no third way. In fact, it is hard not to believe that Gibson intended the movie to play that way. As David Elcott, U.S. director of interreligious affairs for the American Jewish Committee, recounted in his essay, Gibson told members of an Illinois congregation, which included Elcott, who pre-screened the film that the world is divided between those who believe and those who deny. In the same speech, Gibson said that all opponents of Jesus were dupes of Satan. The black-and-white paradigm of the world, as espoused by Gibson, holds many problems. Chief among those is that its proponents, no matter their religion, automatically think of the people disagreeing with them as subhuman, just like the Roman soldiers who administered the beating in "The Passion," were portrayed as sadistic and ravenous beasts, hungry for blood. That disdain for others gradually grows into hate and then into intolerance, culminating in acts of violence against those who are not perceived to be "the true believers." We have seen plenty of examples of that in all religions the past couple of decades, whether it be the events of 9/11, a deranged Jewish settler in the West Bank shooting up a mosque or a Hindu mob destroying a mosque in Ayodhya that stood on an alleged holy site. No faith is immune to it. "The Passion" does not advocate violence, but it leaves the door wide open for narrow-minded people to claim that the death of Jesus needs to be avenged - whatever or whoever their target might be. The movie's message is going to be amplified by its large venue. It opened in more than 3,000 movie theaters across the country. The official Web site for the movie can be viewed in 17 languages in addition to English. Obviously, the movie's creators and promoters have big plans for the movie's release overseas. And just as obvious is the fact that many people, both here and abroad, who are unfamiliar with the Gospel before seeing the movie will take the powerful visual imagery in its most literal sense. They will come out of the theater thinking about the powerful imagery of violence against Jesus and wanting to avenge it in some way. I have no doubt that most of the people who will see "The Passion" will take with them the lessons of love and tolerance that Jesus taught. But the movie could spark violent incidents that do not befit the United States, an open and tolerant society. It is high time that all the people in the world, Gibson included, see the many sides the film has, and heed the message of tolerance that Jesus preached.

Everybody is looking for Krishna. Some don't realize that they are, but they are. KRISHNA is GOD, the source of all that exists, the Cause of all that is, was, or ever will be. As GOD is unlimited, HE has many Names. Allah-Buddha-Jehova-Rama: ALL are KRISHNA, all are ONE. God is not abstract; He has both the impersonal and the personal GOD is abstract ; He has both the impersonal and the personal aspects to His personality which is SUPREME, ETERNAL, BLISSFUL, and full of KNOWLEDGE. As a single drop of water has the same qualities as an ocean of water, so has our consciousness the qualities of GOD'S consciousness … but through our identification and attachment with material energy (physical body, sense pleasures, material possessions, ego, etc.) our true TRANSCENDENTAL CONSCIOUSNESS has been polluted, and like a dirty mirror it is unable to reflect a pure image. With many lives our association with the TEMPORARY has grown. This impermanent body, a bag of bones and flesh, is mistaken for our true self, and we have accepted this temporay condition to be final. Through all ages, great SAINTS have remained as living proof that this non-temporary, permanent state of GOD CONSCIOUSNESS can be revived in all living Souls. Each soul is potentially divine. Krishna says in Bhagavad Gita: "Steady in the Self, being freed from all material contamination, the yogi achieves the highest perfectional stage of happiness in touch with the Supreme Consciousness." (VI, 28) YOGA (a scientific method for GOD (SELF) realization) is the process by which we purify our consciousness, stop further pollution, and arrive at the state of Perfection, full KNOWLEDGE, full BLISS. If there's a God, I want to see Him. It's pointless to believe in something without proof, and Krishna Consciousness and meditation are methods where you can actually obtain GOD perception. You can actually see God, and hear Him, play with Him. It might sound crazy, but He is actually there, actually with you. There are many yogic Paths-Raja, Jnana, Hatha, Kriya, Karma, Bhakti-which are all acclaimed by the MASTERS of each method. SWAMI BHAKTIVEDANTA is as his title says, a BHAKTI Yogi following the path of DEVOTION. By serving GOD through each thought, word and DEED, and by chanting HIS Holy Names, the devotee quickly develops God-consciousness. By chanting Hare Krishna, Hare Krishna Krishna Krishna, Hare Hare Hare Rama, Hare Rama Rama Rama, Hare Hare One inevitable arrives at KRISHNA Consciousness. (The proof of the pudding is in the eating!) I request that you take advantage of this book KRISHNA, and enter into its understanding. I also request that you make an appointment to meet your God now, through the self liberating process of YOGA (UNION) and GIVE PEACE A CHANCE. (hand written) All you need is Love (Krishna) Hari Bol. George Harrison 31/3/70

Srila Prabhupada translates and SrIla BhaktisiddhAnta SarasvatI ThAkura elucidates on the nature of the Absolute Truth Sri Krishna Caitanya Mahaprabhu who explains the Nitya Lila of Lord Krsna Victory for the Sri Krishna Sankirtana !

namaste narasinghaya prahladalada dayine hiranyakasipu vaksahah sila tanka nakhalaye ito nrsimha parato nrsimho yato yato yami tato nrsimho bahir nrsimha hridaye nrsimho nrsimham adim sananm prapadye On the evening of Nrsimha caturdasi, Sri Gopala Bhatta was feeling sad that Prahlad had the chance to see the beautiful form of Vishnu, but he, poor Sri Gopala Bhatta himself, he could not decorate the form of his deities as he was worshipping a saligram murti who has no visible arms. He went to sleep that night, thinking of the glories of Prahlad, who serves Narayaan of Vaikuntha . And in the morning Sri Gopala Bhatta awoke and found Radha-Ramana had appeared in his bag of saligrams.

Keeping us onboard the Sri Brahma parampara We are followers of Sri Guru Lord Brahma Hare Krishna

The Year of the Mahabharata http://www.dailypioneer.com/indexn12.asp? main_variable=oped&file_name=opd1%2Etxt&counter_img=1 NEW DELHI, February 26, 2004: For years, Hindus have believed in the divinity of Shri Krishna. But scholars question whether Krishna was a historical or mythical character and whether the Mahabharata was actually fought. According to Dr. R. N. Iyengar, of the Indian Institute of Science, Bangalore, we now have an answer. Using modern scientific tools and techniques like computers with planetarium softwares, the latest archaeological and marine archaeological techniques, earth-sensing satellite photography and thermo-luminescence dating methods, scientists have come to the conclusion that Mahabharata War was actually fought in 1478 bce and Shri Krishna's Dwarka City got submerged under the sea in 1443 bce. Details of the fascinating study can be found at "source."

It's high time to bring on 'Passion' film The Shepherd's Heart by Bob G. Stewart Thursday, February 26, 2004 It's about time! For years, Jesus of Nazareth has been left out of nightly news programming, prime-time television, and newspaper editorials. Now, thanks in the most part by the controversy created by the coming release of Mel Gibson's "The Passion of the Christ," everyone's talking about Jesus. And I repeat, it's about time! News network CNN recently ran a special titled "The Search for Jesus." Dianne Sawyer and ABC have been playing and replaying portions of the interview the reporter did with Gibson. Several other cable networks have run specials about the motion picture. Seems Jesus is suddenly big news for the media folks. In addition, all types of special interests groups, religious leaders, television preachers and so-called experts have come out for or against the movie. Some have sought to demean Gibson for his portrayal of the last 12 hours in the life of Jesus. Some have criticized what they say is an obvious slant against the Jewish community as a whole. Some have said that scenes portraying the beatings and crucifixion of the Savior are just too graphic … too bloody … to violent. The facts, if you believe the Bible, defend what Gibson has apparently put on film. Jesus of Nazareth did die at the request, even if not technically at the hands, of the Jewish priesthood of is day. Scourging and crucifixion were bloody, violent and inhumane. As I have stated before, those of us who consider ourselves Christians have collectively kept our heads in the sand far too long concerning such things as those mentioned above. We don't talk about "who killed Jesus" because we don't want to hurt anyone's feelings. Easier to blame the Roman governor Pilate than to suggest that the Jewish leaders of the first century could and would do such a thing. Easier to say Rome was at fault than to suggest that the priesthood, in light of the fact that they had no law to sentence a person to death, could have coerced Pilate into doing their will concerning the prophet from Nazareth. We don't (or didn't for many years) talk about how utterly horrible and inhumane Roman scourging and crucifixion really were. Do the research and you'll find out. Better yet, see the movie. From what I've seen and heard, Gibson's interpretation of the ordeal is very true to what really took place. We've looked at the "Passion" through somewhat rose-colored glasses for years. Maybe Gibson has forced us to realize that it's time to take off the blinders and face the raw truth. I certainly hope so.

Srila Prabhupada: No. He is all-perfect. He can hear everything. Even if you don't speak, even if you simply think, "I shall do it," then He hears you. Sarvasya caham hrdi sannivistah: Krishna is seated in everyone's heart. --------------- Beautiful Prbhupada with words full of truth wisdom and spiritual potency carrying the full mercy of Gaura Nitai Who else but Sri Guru can change my heart and yours from imperson to Person Krishna from no faith to Guru Sadhu Sastra faith O Prabhupada may I forever offer you unlimited obeisances from the core of my heart May your words penetrate to the inner depths of my spiritual body I want to serve you please engage me in your service your krsnadas

Another question may be raised: Since a devotee is put into different kinds of happy and distressful conditions by the arrangement of the Personality of Godhead, and a common man is put into such conditions as a result of his past deeds, then what is the difference? How is the devotee any better than the ordinary karmi ? The answer is that the karmis and the devotees are not on the same level. In whatever condition of life the karmi may be, he continues in the cycle of birth and death because the seed of karma, or fruitive activity, is there, and it fructifies whenever there is an opportunity. By the law of karma a common man is perpetually entangled in repeated birth and death, whereas a devotee's distress and happiness, not being under the laws of karma, are part of a temporary arrangement by the Supreme Lord which does not entangle the devotee. Such an arrangement is made by the Lord only to serve a temporary purpose. If a karmi performs auspicious acts, he is elevated to the heavenly planets, and if he acts impiously, he is put into a hellish condition of life. But whether a devotee acts in a so-called pious or in an impious manner, he is neither elevated nor degraded, but is transferred to the spiritual kingdom. Therefore a devotee's happiness and distress and a karmi's happiness and distress are not on the same level. As there is a gulf of difference between the punishment awarded by the mother and the punishment awarded by an enemy, so a devotee's distressed condition is not the same as the distressed condition of a common karmi. (Krsna Book 2.33) you've some how or other picked me dear Lord and Master wasn't my doin at all no way I'd be still goin after the stool pleasure of this material world but You saved me and that alone makes all the differance in my being here now working breathing thinking ...etc

Much easier for Krishna to see you Act live and pray in such a way that Lord Krishna sees you That He will reveal Himself to you His spiritual form qualities pastimes and intimate relationship

Chanting Mahamantra under guidance of Sri Guru Doing seva strictly for the pleasure of Sri Guru and Gouranga Giving up all idea of independance This body belongs to Mahaprabhu This mind is His too, "Please dear Lord steal my mind away so that it ceaselessly meditates on Your form qualaties and pastimes." "Let me make this a liftime vow a sacred vrata Henceforward, from now on i am totally Yours Nothing is mine Me ,myself and mine-banish such thoughts forever. your krsndas

love is pure energy - seva seva is pure servive-devotion I'll do anything for beloved Krishna I'll serve Sri Radha as to please Krishna I'll serve Radha's confidantes to please Sri Radha who in turn will please Sri Krishna This is das anudas attitude. Who will teach me this in confidance?

India is material place Sri Vrndavana Dhama is most holy spiritual place In right consciousness one can percieve Krishna's Spiritual Abode Krsnaloka When people speak to me of India I think of a very dirty foul place full of disease and corruption But Sri Vrndavana Dhama is nothing like India.

WHAT IS THE SOLUTION TO OUR MISERIES? The leaders of our present civilization are all illusioned. They mislead us into taking some temporary benefit, but how long can their plans and schemes go on? If they persist until they die of heart failure or are killed by assassins, then another just like them takes their place. Even the so-called philosophers of modern society are captivated by material name and fame, and so they do not lead the general populace in the proper direction. Thus the anchor of life remains deeply fixed in the waters of nescience for the purpose of sense gratification, and thus our so-called civilization rots in a stagnant pool. Because we are not moving, we are always in the same port of problematic life. All schemes are only useless scraps of paper in the face of war, famine, earthquakes and other disasters. All these disasters are warnings from Mother Durga, and by them she confirms her eternal superiority over the illusioned planmakers. The different weights on the anchor which keep us grounded in material life are our attachments to the material body due to our ignorance of spiritual facts, our attachment to kinsmen due to bodily relations, our attachment to our land of birth and our material possessions, our attachment to material science and our attachment to religious forms and rituals without knowing their true purpose—all these anchor the boat of the human body in the material universe. Sri Krsna, using the example of a strongly rooted banyan tree, advises us in Bhagavad-gita how to get rid of this attachment once and for all: “The real form of this tree cannot be perceived in this world. No one can understand where it ends, where it begins, or where its foundation is. This banyan tree must be cut out with determination, by the weapon of detachment. Thereafter, one must seek that situation from which, having gone, one never comes back. One must surrender to that Supreme Personality of Godhead from whom everything has begun and is extending since time immemorial.” (Bg. 15.3,4) The personality of Godhead, who is fully cognizant of everything in His creation, informs us in our best interest that we must desire to get rid of this material existence. We must detach ourselves from everything material. To make the best use of a bad bargain, our material existence should be 100% spiritualized by constant association with Krsna's message, His devotees and His names. Therefore everyone who ordinarily engages in material affairs can derive the highest benefit from this Krsna consciousness movement. All kinds of spiritual endeavors are more or less tinged with material contamination. However, pure devotional service is transcendental to all pollution. We need not artificially adopt principles of materialism; we need only fix our minds on the lotus feet of the Supreme Lord, the Personality of Godhead, Sri Krsna. (Elevation to Krsna Consciousness ch.5) O Lord, persons who are entangled by undesirable eagerness for the temporary body and kinsmen, and who are bound by thoughts of “mine” and “I,” are unable to see Your lotus feet, although Your lotus feet are situated within their own bodies. But let us take shelter of Your lotus feet. O great Supreme Lord, offensive persons whose internal vision has been too affected by external materialistic activities cannot see Your lotus feet, but they are seen by Your pure devotees, whose one and only aim is to transcendentally enjoy Your activities. (the demigods SB 3.5.44-45) Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare

3 TIMES yes Krishna says Yes to me a tiny jiva soul wonderful He hears me Now that is real compassion from Him to me Haribol

he Lord has got me goin round in circles(throwing potency) and then I don't even know that I've lost my searching self-consciousness(covering potency) O how absolutely wonderous are the ways of the Supreme Lord's illusory energy, Maya devi has got me pinned and I think that I a free man. She's makin me look like a complete fool and jackass in front of Lord Sri Krishna. (Maya devi is an Expert and perfect servant of the Lord) O Lord Krishna please give me the simple recollection that I am your eternal servant in any condition of Life.

WHAT IS THE DIFFERENCE BETWEEN THE TRIBULATIONS OF A DEVOTEE AND THE TRIBULATIONS OF A COMMON MAN? The happiness and distress of a devotee are produced by the Personality of Godhead for the devotee, and the devotee therefore does not care whether he is in happiness or in distress. He goes on with his duties in executing devotional service. Although his behavior seems to be subject to the action and reaction of fruitive activities, he is actually freed from the results of action. It may be questioned why a devotee is put into such tribulation by the Personality of Godhead. The answer is that this kind of arrangement by the Lord is just like a father's sometimes becoming unkind to his sons. Because the devotee is a surrendered soul and is taken charge of by the Supreme Lord, whenever the Lord puts him into any condition of life--either in distress or happiness--it is to be understood that behind this arrangement there is a large plan designed by the Personality of Godhead. For example, Lord Krsna put the Pandavas into a distressed condition so acute that even grandfather Bhisma could not comprehend how such distress could occur. He lamented that although the whole Pandava family was headed by King Yudhisthira, the most pious king, and protected by the two great warriors Bhima and Arjuna, and although, above all, the Pandavas were all intimate friends and relatives of Lord Krsna, they still had to undergo such tribulations. Later on, however, it was proved that this was planned by the Supreme Personality of Godhead Krsna as part of His great mission to annihilate the miscreants and protect the devotees. Another question may be raised: Since a devotee is put into different kinds of happy and distressful conditions by the arrangement of the Personality of Godhead, and a common man is put into such conditions as a result of his past deeds, then what is the difference? How is the devotee any better than the ordinary karmi ? The answer is that the karmis and the devotees are not on the same level. In whatever condition of life the karmi may be, he continues in the cycle of birth and death because the seed of karma, or fruitive activity, is there, and it fructifies whenever there is an opportunity. By the law of karma a common man is perpetually entangled in repeated birth and death, whereas a devotee's distress and happiness, not being under the laws of karma, are part of a temporary arrangement by the Supreme Lord which does not entangle the devotee. Such an arrangement is made by the Lord only to serve a temporary purpose. If a karmi performs auspicious acts, he is elevated to the heavenly planets, and if he acts impiously, he is put into a hellish condition of life. But whether a devotee acts in a so-called pious or in an impious manner, he is neither elevated nor degraded, but is transferred to the spiritual kingdom. Therefore a devotee's happiness and distress and a karmi's happiness and distress are not on the same level. As there is a gulf of difference between the punishment awarded by the mother and the punishment awarded by an enemy, so a devotee's distressed condition is not the same as the distressed condition of a common karmi. (Krsna Book 2.33) "Dear Lord, anyone who, by Your grace, has understood the glories of Your lotus feet is callous to material happiness and distress. If the devotee can thus maintain his transcendental position, then his liberation in this life and in the next life is guaranteed by the Supreme Personality of Godhead. (The Personified Vedas from Krsna Book 2.32) Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare