krsna

<TABLE><TBODY><TR><TD>Canto 2: The Cosmic Manifestation </TD><TD class=m>Chapter 9: Answers by Citing the Lord's Version </TD></TR></TBODY></TABLE>Bhaktivedanta VedaBase: Śrīmad Bhāgavatam 2.9.36 etāvad eva jijñāsyaḿ tattva-jijñāsunātmanaḥ anvaya-vyatirekābhyāḿ yat syāt sarvatra sarvadā SYNONYMS etāvat — up to this; eva — certainly; jijñāsyam — is to be inquired; tattva — the Absolute Truth; jijñāsunā — by the student; ātmanaḥ — of the Self; anvaya — directly; vyatirekābhyām — indirectly; yat — whatever; syāt — it may be; sarvatra — in all space and time; sarvadā — in all circumstances. TRANSLATION A person who is searching after the Supreme Absolute Truth, the Personality of Godhead, most certainly search for it up to this, in all circumstances, in all space and time, and both directly and indirectly. PURPORT To unfold the mystery of bhakti-yoga, as it is explained in the previous verse, is the ultimate stage of all inquiries or the highest objective for the inquisitive. Everyone is searching after self-realization in different ways — by karma-yoga, by jñāna-yoga, by dhyāna-yoga, by rāja-yoga, by bhakti-yoga, etc. To engage in self-realization is the responsibility of every living entity developed in consciousness. One who is developed in consciousness certainly makes inquiries into the mystery of the self, of the cosmic situation and of the problems of life, in all spheres and fields — social, political, economic, cultural, religious, moral, etc. — and in their different branches. But here the goal of all such inquiries is explained. The Vedānta-sūtra philosophy begins with this inquiry about life, and the Bhāgavatam answers such inquiries up to this point, or the mystery of all inquiries. Lord Brahmā wanted to be perfectly educated by the Personality of Godhead, and here is the answer by the Lord, finished in four nutshell verses, from aham eva to this verse, etāvad eva. This is the end of all self-realization processes. Men do not know that the ultimate goal of life is Viṣṇu, or the Supreme Personality of Godhead, due to being bewildered by the glaring reflection in the darkness, and as such everyone is entering into the darkest region of material existence, driven by the uncontrolled senses. The whole material existence has sprung up because of sense gratification, desires based principally on the sex desire, and the result is that in spite of all advancement of knowledge, the final goal of all the activities of the living entities is sense gratification. But here is the real goal of life, and everyone should know it by inquiries put before a bona fide spiritual master expert in the science of bhakti-yoga, or from a living personality of Bhāgavatam life. Everyone is engaged in various kinds of scriptural inquiries, but the Śrīmad-Bhāgavatam gives answers to all of the various students of self-realization: this ultimate objective of life is not to be searched out without great labor or perseverance. One who is imbued with such sincere inquiries must ask the bona fide spiritual master in the disciplic succession from Brahmājī, and that is the direction given here. Because the mystery was disclosed before Brahmājī by the Supreme Personality of Godhead, the mystery of all such inquiries regarding self-realization must be put before such a spiritual master, who is directly the representative of the Lord, acknowledged in that disciplic succession. Such a bona fide spiritual master is able to clear up the whole thing by evidence from the revealed scriptures, both direct and indirect. Although everyone is free to consult the revealed scriptures in this connection, one still requires the guidance of a bona fide spiritual master, and that is the direction in this verse. The bona fide spiritual master is the most confidential representative of the Lord, and one must receive direction from the spiritual master in the same spirit that Brahmājī received it from the Personality of Godhead, Lord Kṛṣṇa. The bona fide spiritual master in that bona fide chain of disciplic succession never claims to be the Lord Himself, although such a spiritual master is greater than the Lord in the sense that he can deliver the Lord by his personally realized experience. The Lord is not to be found simply by education or by a good fertile brain, but surely He can be found by the sincere student through the transparent medium of the bona fide spiritual master. The revealed scriptures give directions directly to this end, but because the bewildered living entities are blinded by the glaring reflection in the darkness, they are unable to find the truth of the revealed scriptures. For example, in the Bhagavad-gītā the whole direction is targeted toward the personality of Godhead Lord Śrī Kṛṣṇa, but for want of a bona fide spiritual master in the line of Brahmājī or the direct hearer, Arjuna, there are different distortions of the revealed knowledge by many unauthorized persons who just want to satisfy their own whims. Undoubtedly the Bhagavad-gītā is accepted as one of the most brilliant stars in the horizon of the spiritual sky, yet the interpretations of this great book of knowledge have so grossly been distorted that every student of the Bhagavad-gītā is still in the same darkness of glaring material reflections. Such students are hardly enlightened by the Bhagavad-gītā. In the Gītā practically the same instruction is imparted as in the four prime verses of the Bhāgavatam, but due to wrong and fashionable interpretations by unauthorized persons, one cannot reach the ultimate conclusion. In the Bhagavad-gītā (18.61) it is clearly said: īśvaraḥ sarva-bhūtānāḿ hṛd-deśe 'rjuna tiṣṭhati bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā The Lord is situated in the hearts of all living beings (as Paramātmā), and He is controlling all of them in the material world under the agency of His external energy. Therefore it is clearly mentioned that the Lord is the supreme controller and that the living entities are controlled by the Lord. In the same Bhagavad-gītā (18.65) the Lord directs as follows: man-manā bhava mad-bhakto mad-yājī māḿ namaskuru mām evaiṣyasi satyaḿ te pratijāne priyo 'si me It is clear from this verse of the Bhagavad-gītā that the direction of the Lord is that one should be God-minded, a devotee of the Lord, a worshiper of the Lord, and must offer all obeisances unto Lord Kṛṣṇa. By so doing, the devotee will undoubtedly go back to Godhead, back to home. Indirectly it is said that the whole Vedic social construction of human society is so made that everyone acts as a part and parcel of the complete body of the Lord. The intelligent class of men, or the brāhmaṇas, are situated on the face of the Lord; the administrative class of men, the kṣatriyas, are situated on the arms of the Lord; the productive class of men, the vaiśyas, are situated on the belt of the Lord; and the laborer class of men, the śūdras, are situated on the legs of the Lord. Therefore the complete social construction is the body of the Lord, and all the parts of the body, namely the brāhmaṇas, the kṣatriyas, the vaiśyas and the śūdras, are meant to serve the Lord's whole body conjointly; otherwise the parts become unfit to be coordinated with the supreme consciousness of oneness. Universal consciousness is factually achieved by coordinated service of all concerned to the Supreme Personality of Godhead, and that alone can insure total perfection. Therefore even the great scientists, the great philosophers, the great mental speculators, the great politicians, the great industrialists, the great social reformers, etc., cannot give any relief to the restless society of the material world because they do not know the secret of success as mentioned in this verse of the Bhāgavatam, namely that one must know the mystery of bhakti-yoga. In the Bhagavad-gītā (7.15) also it is said: na māḿ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ māyayāpahṛta-jñānā āsuraḿ bhāvam āśritāḥ Because the so-called great leaders of human society are ignorant of this great knowledge of bhakti-yoga and are always engaged in ignoble acts of sense gratification, bewildered by the external energy of the Lord, they are stubborn rebels against the supremacy of the Supreme Personality of Godhead, and they never agree to surrender unto Him because they are fools, miscreants and the lowest type of human beings. Such faithless nonbelievers may be highly educated in the material sense of the term, but factually they are the greatest fools of the world because by the influence of the external, material nature all their so-called acquisition of knowledge has been made null and void. Therefore all advancement of knowledge in the present context of things is being misused by cats and dogs fighting with one another for sense gratification, and all acquisition of knowledge in science, philosophy, fine arts, nationalism, economic development, religion and great activities are being spoiled by being used as dresses for dead men. There is no utility in the dresses used for covering a coffin of a dead body save getting false applause from the ignorant public. The Śrīmad-Bhāgavatam therefore says again and again that without attainment of the status of bhakti-yoga, all the activities of human society are to be considered absolute failures only. It is said: parābhavas tāvad abodha-jāto yāvan na jijñāsata ātma-tattvam yāvat kriyās tāvad idaḿ mano vai karmātmakaḿ yena śarīra-bandhaḥ (Bhāg. 5.5.5) As long as one is blind to inquiring after self-realization, all material activities, however great they may be, are all different kinds of defeat because the aim of human life is not fulfilled by such unwanted and profitless activities. The function of the human body is to attain freedom from material bondage, but as long as one is fully absorbed in material activities, his mind will be overwhelmed in the whirlpool of matter, and thus he will continue to be encaged in material bodies life after life. evaḿ manaḥ karma-vaśaḿ prayuńkte avidyayātmany upadhīyamāne prītir na yāvan mayi vāsudeve na mucyate deha-yogena tāvat (Bhāg. 5.5.6) It is one's mind that generates different kinds of bodies for suffering different kinds of material pangs. Therefore as long as the mind is absorbed in fruitive activities, the mind is understood to be absorbed in nescience, and thus one is sure to be subjected to material bondage in different bodies again and again until one develops a transcendental love for Godhead, Vāsudeva, the Supreme Person. To become absorbed in the transcendental name, quality, form and activities of the Supreme Person, Vāsudeva, means to change the temper of the mind from matter to absolute knowledge, which leads one to the path of absolute realization and thus frees one from the bondage of material contact and encagements in different material bodies. Śrīla Jīva Gosvāmī Prabhupāda therefore comments on the words sarvatra sarvadā in the sense that the principles of bhakti-yoga, or devotional service to the Lord, are apt in all circumstances; i.e., bhakti-yoga is recommended in all the revealed scriptures, it is performed by all authorities, it is important in all places, it is useful in all causes and effects, etc. As far as all the revealed scriptures are concerned, he quotes from the Skanda Purāṇa on the topics of Brahmā and Nārada as follows: saḿsāre 'smin mahā-ghore janma-mṛtyu-samākule pūjanaḿ vāsudevasya tārakaḿ vādibhiḥ smṛtam In the material world, which is full of darkness and dangers, combined with birth and death and full of different anxieties, the only way to get out of the great entanglement is to accept loving transcendental devotional service to Lord Vāsudeva. This is accepted by all classes of philosophers. Śrīla Jīva Gosvāmī also quotes another common passage, which is found in three Purāṇas, namely the Padma Purāṇa, Skanda Purāṇa and Lińga Purāṇa. It runs as follows: āloḍya sarva-śāstrāni vicārya ca punaḥ punaḥ idam ekaḿ suniṣpannaḿ dhyeyo nārāyaṇaḥ sadā "By scrutinizingly reviewing all the revealed scriptures and judging them again and again, it is now concluded that Lord Nārāyaṇa is the Supreme Absolute Truth, and thus He alone should be worshiped." The same truth is also indirectly described in the Garuḍa Purāṇa as follows: pāraḿ gato 'pi vedānāḿ sarva-śāstrārtha-vedy api yo na sarveśvare bhaktas taḿ vidyāt puruṣādhamam "Even though one may have gone to the other side of all the Vedas, and even though one is well versed in all the revealed scriptures, if one is not a devotee of the Supreme Lord, he must be considered the lowest of mankind." Similarly, it is also stated in Śrīmad-Bhāgavatam (5.18.12) indirectly as follows: yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ harāv abhaktasya kuto mahad-guṇā mano-rathenāsati dhāvato bahiḥ One who has unflinching devotion unto the Supreme Personality of Godhead must have all the good qualities of the demigods, and contrarily one who is not a devotee of the Lord must be hovering in the darkness of mental speculation and thus must be engaged in material impermanence. Śrīmad-Bhāgavatam (11.11.18) says: śabda-brahmaṇi niṣṇāto na niṣṇāyāt pare yadi śramas tasya śrama-phalo hy adhenum iva rakṣataḥ "One may be well versed in all the transcendental literature of the Vedas, but if he fails to be acquainted with the Supreme, then it must be concluded that all of his education is like the burden of a beast or like one's keeping a cow without milking capacity." Similarly, the liberty of discharging loving transcendental service to the Lord is invested in everyone, even the women, the śūdras, the forest tribes, or any other living beings born in sinful conditions. te vai vidanty atitaranti ca deva-māyāḿ strī-śūdra-hūṇa-śabarā api pāpa-jīvāḥ yady adbhuta-krama-parāyaṇa-śīlaśikṣās tiryag-janā api kimu śruta-dhāraṇā ye (Bhāg. 2.7.46) The lowest of human beings can be elevated to the highest stage of devotional life if they are trained by the bona fide spiritual master well versed in the transcendental loving service of the Lord. If the lowest can be so elevated, then what to speak of the highest, who are well versed in the Vedic knowledge? The conclusion is that devotional service to the Lord is open for all, regardless of who they are. That is the confirmation of its application for all kinds of performers of the service. Therefore the devotional service of the Lord with perfect knowledge through the training of a bona fide spiritual master is advised for everyone, even if one happens not to be a human being. This is confirmed in the Garuḍa Purāṇa as follows: kīṭa-pakṣi-mṛgāṇāḿ ca harau sannyasta-cetasām ūrdhvām eva gatiḿ manye kiḿ punar jñānināḿ nṛṇām "Even the worms, birds and beasts are assured of elevation to the highest perfectional life if they are completely surrendered to the transcendental loving service of the Lord, so what to speak of the philosophers amongst the human beings?" Therefore there is no need to seek properly qualified candidates for discharging devotional service to the Lord. Let them be either well behaved or ill trained, let them be either learned or fools, let them be either grossly attached or in the renounced order of life, let them be liberated souls or desirous of salvation, let them be inexpert in the discharge of devotional service or expert in the same, all of them can be elevated to the supreme position by discharging devotional service under the proper guidance. This is also confirmed in the Bhagavad-gītā (9.30,32) as follows: api cet su-durācāro bhajate mām ananya-bhāk sādhur eva sa mantavyaḥ samyag vyavasito hi saḥ māḿ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ striyo vaiśyās tathā śūdrās te 'pi yānti parāḿ gatim Even if a person is fully addicted to all sorts of sinful acts, if he happens to be engaged in the loving transcendental service of the Lord under proper guidance, he is to be considered the most perfect holy man without a doubt. And thus any person, whatsoever and whosoever he or she may be — even the fallen woman, the less intelligent laborer, the dull mercantile man, or even a man lower than all these — can attain the highest perfection of life by going back home, back to Godhead, provided he or she takes shelter of the lotus feet of the Lord in all earnestness. This sincere earnestness is the only qualification that can lead one to the highest perfectional stage of life, and unless and until such real earnestness is aroused, there is a difference between cleanliness or uncleanliness, learning or nonlearning, in the material estimation. Fire is always fire, and thus if someone touches the fire, knowingly or unknowingly, the fire will act in its own way without discrimination. The principle is: harir harati pāpāni duṣṭa-cittair api smṛtaḥ. The all-powerful Lord can purify the devotee of all sinful reactions, just as the sun can sterilize all sorts of infections by its powerful rays. "Attraction for material enjoyment cannot act upon a pure devotee of the Lord." There are hundreds and thousands of aphorisms in the revealed scriptures. Ātmārāmāś ca munayaḥ: "Even the self-realized souls are also attracted by the transcendental loving service of the Lord." Kecit kevalayā bhaktyā vāsudeva-parāyaṇāḥ: [SB 6.1.15] "Simply by hearing and chanting, one becomes a great devotee of Lord Vāsudeva." Na calati bhagavat-padāravindāl lavanimiṣārdham api sa vaiṣṇavāgryaḥ: "A person who does not move from the lotus feet of the Lord even for a moment or a second is to be considered the greatest of all Vaiṣṇava s." Bhagavat-pārṣadatāḿ prāpte mat-sevayā pratītaḿ te: "The pure devotees are convinced of attaining the association of the Personality of Godhead, and thus they are always engaged in the transcendental loving service of the Lord." Therefore in all continents, in all planets, in all universes, devotional service to the Lord, or bhakti-yoga, is current, and that is the statement of the Śrīmad-Bhāgavatam and allied scriptures. Everywhere means in every part of the creation of the Lord. The Lord can be served by all the senses, or even simply by the mind. The South Indian brāhmaṇa who served the Lord simply on the strength of his mind also factually realized the Lord. Success is guaranteed for a devotee who fully engages any one of his senses in the mode of devotional service. The Lord can be served by any ingredient, even the most common commodity — a flower, a leaf, a fruit or a little water, which are available in any part of the universe and without cost — and thus the Lord is served universally by the universal entities. He can be served simply by hearing, He can be served simply by chanting or reading about His activities, He can be served simply by adoring Him and accepting Him. In the Bhagavad-gītā it is stated that one can serve the Lord by offering the result of one's own work; it does not matter what one does. Generally men may say that whatever they are doing is inspired by God, but that is not all. One should actually work on behalf of God as a servant of God. The Lord says in the Bhagavad-gītā (9.27): yat karoṣi yad aśnāsi yaj juhoṣi dadāsi yat yat tapasyasi kaunteya tat kuruṣva mad-arpaṇam Do whatever you like or whatever may be easier for you to do, eat whatever you may eat, sacrifice whatever you can sacrifice, give whatever you may give in charity, and do whatever you may undertake in penance, but everything must be done for Him only. If you do business or if you accept some employment, do so on behalf of the Lord. Whatever you may eat, you may offer the same to the Lord and be assured that He will return the food after eating it Himself. He is the complete whole, and therefore whatever He may eat as offered by the devotee is accepted because of the devotee's love, but again it is returned as prasāda for the devotee so that he can be happy by eating. In other words, be a servant of God and live peacefully in that consciousness, ultimately returning home, back to Godhead. It is said in the Skanda Purāṇa: yasya smṛtyā ca nāmoktyā tapo-yajña-kriyādiṣu nūnaḿ sampūrṇatām eti sadyo vande tam acyutam "I offer my obeisances unto Him, the infallible, because simply by either remembering Him or vibrating His holy name one can attain the perfection of all penances, sacrifices or fruitive activities, and this process can be universally followed." It is enjoined (Bhāg. 2.3.10): akāmaḥ sarva-kāmo vā mokṣa-kāma udāra-dhīḥ tīvreṇa bhakti-yogena yajeta puruṣaḿ param Though a person be full of desires or have no desires, he may follow this path of infallible bhakti-yoga for complete perfection." One need not be anxious to propitiate each and every demigod and goddess because the root of all of them is the Personality of Godhead. As by pouring water on the root of the tree one serves and enlivens all the branches and leaves, so by rendering service unto the Supreme Lord one automatically serves every god and goddess without extraneous effort. The Lord is all-pervading, and therefore service unto Him is also all-pervading. This fact is corroborated in the Skanda Purāṇa as follows: arcite deva-deveśe śańkha-cakra-gadā-dhare arcitāḥ sarva-devāḥ syur yataḥ sarva-gato hariḥ When the Supreme Lord, the personality of Godhead, who carries in His hands a conchshell, wheel, club and lotus flower, is worshiped, certainly all other demigods are worshiped automatically because Hari, the personality of Godhead, is all-pervading. Therefore, in all cases, namely nominative, objective, causative, dative, ablative, possessive and supportive, everyone is benefited by such transcendental loving service to the Lord. The man who worships the Lord, the Lord Himself who is worshiped, the cause for which the Lord is worshiped, the source of supply, the place where such worship is done, etc. — everything is benefited by such an action. Even during the annihilation of the material world, the process of bhakti-yoga can be applied. Kālena naṣṭā pralaye vāṇīyam: the Lord is worshiped in devastation because He protects the Vedas from being annihilated. He is worshiped in every millennium or yuga. As it is said in Śrīmad-Bhāgavatam (12.3.52): kṛte yad dhyāyato viṣṇuḿ tretāyāḿ yajato makhaiḥ dvāpare paricaryāyāḿ kalau tad dhari-kīrtanāt In the Viṣṇu Purāṇa it is written: sa hānis tan mahac chidraḿ sa mohaḥ sa ca vibhramaḥ yan-muhūrtaḿ kṣaṇaḿ vāpi vāsudevaḿ na cintayet "If even for a moment remembrance of Vāsudeva, the Supreme Personality of Godhead, is missed, that is the greatest loss, that is the greatest illusion, and that is the greatest anomaly." The Lord can be worshiped in all stages of life. For instance, even in the wombs of their mothers Mahārāja Prahlāda and Mahārāja Parīkṣit worshiped the Lord; even in his very childhood, at the age of only five years, Dhruva Mahārāja worshiped the Lord; even in full youth, Mahārāja Ambarīṣa worshiped the Lord; and even at the last stage of his frustration and old age Mahārāja Dhṛtarāṣṭra worshiped the Lord. Ajāmila worshiped the Lord even at the point of death, and Citraketu worshiped the Lord even in heaven and in hell. In the Narasiḿha Purāṇa it is said that as the hellish inhabitants began to chant the holy name of the Lord they began to be elevated from hell towards heaven. Durvāsā Muni has also supported this view: mucyeta yan-nāmny udite nārako 'pi. "Simply by chanting the holy name of the Lord the inhabitants of hell became released from their hellish persecution." So the conclusion of Śrīmad-Bhāgavatam, as given by Śukadeva Gosvāmī to Mahārāja Parīkṣit, is: etan nirvidyamānānām icchatām akuto-bhayam yogināḿ nṛpa nirṇītaḿ harer nāmānukīrtanam "O King, it is finally decided that everyone, namely those in the renounced order of life, the mystics, and the enjoyers of fruitive work, should chant the holy name of the Lord fearlessly to achieve the desired success in their pursuits." (Bhāg. 2.1.11) Similarly, as indicated indirectly in various places in revealed scriptures: 1. Even though one is well versed in all the Vedas and scriptures, if one is not a devotee of the Supreme Lord, the Personality of Godhead, he is considered to be the lowest of mankind. 2. In the Garuḍa Purāṇa, Bṛhan-nāradīya Purāṇa and Padma Purāṇa, the same is repeated: What is the use of Vedic knowledge and penances for one who is devoid of devotional service to the Lord? 3. What is the comparison of thousands of prajāpatis to one devotee of the Lord? 4. Śukadeva Gosvāmī said (Bhāg. 2.4.17) that neither the ascetic, nor one who is greatly munificent, nor one who is famous, nor the great philosopher, nor the great occultist, nor anyone else can achieve the desired result without being engaged in the service of the Lord. 5. Even if a place is more glorious than heaven, if there is no glorification of the Lord of Vaikuṇṭha or His pure devotee, it should at once be quitted. 6. The pure devotee refuses to accept all the five different types of liberation in order to be engaged in the service of the Lord. The final conclusion, therefore, is that the glories of the Lord must be always and everywhere proclaimed. One should hear about His glories, one should chant about His glories, and one should always remember His glories because that is the highest perfectional stage of life. As far as fruitive work is concerned, it is limited to an enjoyable body; as far as yoga is concerned, it is limited to the acquirement of mystic power; as far as empiric philosophy is concerned, it is limited to the attainment of transcendental knowledge; and as far as transcendental knowledge is concerned, it is limited to attainment of salvation. Even if they are adopted, there is every chance of discrepancies in discharging the particular type of functions. But adoption of the transcendental devotional service of the Lord has no limit, nor is there fear of falling down. The process automatically reaches the final stage by the grace of the Lord. In the preliminary stage of devotional service there is an apparent requisite for knowledge, but in the higher stage there is no necessity of such knowledge. The best and guaranteed path of progress is therefore engagement in bhakti-yoga, pure devotional service. The cream of Śrīmad-Bhāgavatam in the foregoing four ślokas is sometimes squeezed out by the impersonalist for different interpretations in their favor, but it should be carefully noted that the four ślokas were first described by the Personality of Godhead Himself, and thus the impersonalist has no scope to enter into them because he has no conception of the Personality of Godhead. Therefore, the impersonalist may squeeze out any interpretations from them, but such interpretations will never be accepted by those who are taught in the disciplic succession from Brahmā, as will be cleared up in the following verses. Besides that, the śruti confirms that the Supreme Truth Absolute Personality of Godhead never reveals Himself to anyone who is falsely proud of his academic knowledge. The śruti-mantra clearly says (Kaṭha Upaniṣad 1.2.23): nāyam ātmā pravacanena labhyo na medhayā na bahudhā śrutena yam evaiṣa vṛṇute tena labhyas tasyaiṣa ātmā vivṛṇute tanuḿ svām The whole matter is explained by the Lord Himself, and one who has no approach to the Lord in His personal feature can rarely understand the purport of Śrīmad-Bhāgavatam without being taught by the bhāgavatas in the disciplic succession.

Doe it it help one's bhajan to merely belong to a society meant to bring one to full Krsna Conciousness?

http://news.bbc.co.uk/1/hi/world/south_asia/5011078.stm<TABLE cellSpacing=0 cellPadding=0 width=629 border=0><TBODY><TR><TD colSpan=3> </TD></TR><TR><TD vAlign=top width=416><!-- S BO --><!-- S IIMA --><TABLE cellSpacing=0 cellPadding=0 width=203 align=right border=0><TBODY><TR><TD> College students have protested against the move </TD></TR></TBODY></TABLE><!-- E IIMA --><!-- S SF -->The Indian government has decided to implement a controversial affirmative action plan despite ongoing protests. Under the plan, half of state-funded professional college places would go to lower caste students. After a meeting which ended late on Tuesday night, the Congress-led Indian government announced that a bill would be introduced in parliament. The plan will come into effect in 2007. Those opposed to it say it will lead to a drop in college standards. <!-- E SF --> At present, 22.5% of college places are "reserved" for Dalits, or untouchables, who are at the bottom of India's caste hierarchy, and tribal students. Under the new plan, 27% of places will also be set aside for lower caste Hindus known as other backward castes (OBCs) and other socially disadvantaged groups. "The percentage of reservation for OBCs will be fixed at 27%," Defence Pranab Mukherjee told reporters after a three-hour meeting between the government and its allies. "Legislation for this purpose will be brought in parliament in the monsoon session." Strike But the move has drawn fire from medical students as well as business leaders and teachers who say it will lead to a drop in standards. Doctors and medical staff at state-run hospitals have been on strike for nearly two weeks, affecting medical services in the capital Delhi and other Indian cities. But the move also has the support of millions of low-caste Indians who make up more than 50% of the country. Despite laws banning discrimination, India's lower castes remain at the bottom of society and are poorly represented in major professions. </TD></TR></TBODY></TABLE>

<!-- standing head --><!-- end standing head --><!-- head -->Cars run on water: Miracle or scam? <!-- end head --><!-- deck -->Businessman claims hybrid technology more efficient with less emissions <!-- end deck --><HR SIZE=1>Posted: May 20, 2006 1:00 a.m. Eastern <!-- byline -->By Ron Strom <!-- end byline --><!-- copyright -->© 2006 WorldNetDaily.com <!-- end copyright --> <!-- begin bodytext -->Though the developer of a technology that uses water to produce a flammable gas says it provides a solution to high gas prices plaguing the nation, detractors claim the businessman's idea is a scam. Denny Klein is president of Hydrogen Technologies Applications in Clearwater, Fla. His patented machine uses an electrical charge to separate the atoms of H2O into HHO, a gas he calls "Aquygen." "You get a huge energy response," Klein told the Tampa Tribune. "But this gas is very, very safe." He first used the fuel to power a welding tool, but soon tried it out in a hybrid automobile. ........ type=text/javascript><!--google_ad_client = "pub-9952085791529017";google_ad_width = 300;google_ad_height = 250;google_ad_format = "300x250_as";google_ad_type = "text_image";google_ad_channel ="";google_color_border = "CCCCCC";google_color_bg = "FFFFFF";google_color_link = "993333";google_color_url = "993333";google_color_text = "333300";//-->.........>........ src="http://pagead2.googlesyndication.com/pagead/show_ads.js" type=text/javascript>.........> The flame, though on its own registers just 259 degrees Fahrenheit, heats up to the melting point of whatever substance it touches, explained Steve Lusko, project manager for Hydrogen Technologies Applications. "For example, when you ignite our flame and touch it to steel, it will cut right through it at 1,400 degrees," Lusko told WND. "It will melt a hole right through a brick at 4,500 degrees. … It reacts to whatever it touches." So, Lusko says, the gas has the ability to bond to whatever fuel it is mixed with, like gasoline in a hybrid car. "Upon combustion, you get a dramatic increase in energy BTUs," he said, "and you get an equally dramatic decrease in emission pollution, because the burn is so highly efficient, what would have come out of the tailpipe as an emission ends up getting burned up and used." An "electrolyzer" in Klein's 1994 Ford Escort uses electricity from the alternator to initiate the electrolysis process to make the HHO gas out of water, explained Lusko. That gas is then pumped to the manifold and into the gas tank. "The gas then bonds with the gasoline in the gas tank," Lusko said, "and then upon combustion, that's when you get the reaction, giving you higher gas mileage and cleaner emissions." Why not run a car with exclusively HHO gas? "We have combustion engines here that have run completely on our Aquygen," Lusko said, "but it would be a matter of engineering." Lusko says in tests the mileage of the hybrid vehicle has improved anywhere from 25 to 53 percent. Hydrogen Technologies Applications has a patent on its generator and has one pending on Aquygen. Lusko says the company has already talked to some auto companies about using the technology in new vehicles. Not everyone in the tech world is cheering for Klein and his process. Writing on peswiki.com, Ken Rasmussen stated: "[Klein] may have an efficient way to break down water for pure hydrogen and oxygen to run an engine. Several of us are on the verge of perfecting the process, but none of us want to make fools of ourselves with TV claims until ALL the bugs are exterminated." Rasmussen was referring to a TV news story that ran about Klein on Fox affiliate KRIV-TV in Houston, Texas. "Gases are dangerous and hard to store and hard to compress – they do not do an efficient job of temporarily storing energy," wrote Eric Kreig on the same site. "The gas produced by separating water is dangerous and has been called many things. … It has been available for years from many sources. These machines are heavy and suck in a lot more power than you ever get out of them by burning the gas back into water." Wrote a message board participant at peakoil.com: "Overall, [the technology is] rather pointless, as it wastes lots of energy. Just a simple charge-and-go electric car sounds like a much better idea." Yet another opined: "Some scamsters have claimed that their miracle electrolyzer produces a magical mixture of hydrogen and oxygen, that is somehow different from other mixtures of hydrogen and oxygen in that it is not explosive and contains three to 10 times as much energy as hydrogen. Historically, scammers have given their magical mixtures all sorts of names. HHO or Klein gas appears to be nothing more than the latest name given to this nonsense." Lusko was adamant the technology is real and the company has nothing to hide. "We are what we are," he said. "The technology is what it appears to be. Do you think we would expose ourselves on Fox News if it were a scam?" Added Lusko: "The only fools that would [call the technology a scam] are people who haven't seen it. It's not possible to make that statement if they have any idea what they're talking about. … I witness the technology every single day of my life." Lusko says he became an investor in the company a year and a half ago and told Klein at that time he "must be a part of this." That's when Lusko began working for the firm. "This technology is going to end up being in the mainstream eventually," he predicted, "and then the critics are going to look absolutely foolish." Klein says he plans to take Hydrogen Technology, which now has private investors, public this year.

"If there is no chance to serve the spiritual master directly, a devotee should serve him by remembering his instructions. There is no difference between the spiritual masters instructions and the spiritual master himself. In the absence therefore, his words of direction should be pride of the disciple.” ~CC Adi 1.35

<CENTER></CENTER> <CENTER> Assuming Responsibility of Being Guru </CENTER><CENTER> </CENTER><CENTER> </CENTER><CENTER> </CENTER><CENTER><HR SIZE=1></CENTER><CENTER> [ An essay by Srila Bhaktisiddhanta Saraswati ] </CENTER><CENTER> </CENTER><CENTER> </CENTER><CENTER> </CENTER><CENTER> </CENTER><CENTER> </CENTER><CENTER>We have taken upon ourselves the responsibility of welcoming this grave charge. All the audience have accepted ordinary seats, I alone have been provided with a lofty seat. </CENTER><CENTER> </CENTER><CENTER>All are being told in effect:</CENTER><CENTER> </CENTER><CENTER> 'Do have a look at a big animal from the Zoo -gardens. What arrogance! So foolish! So wicked! Have you ever seen such a big brute? Garlands of flowers have been put round his neck! What laudations! What bombastic long-drawn, and hyperbolic adjectives! And how complacently too he is listening to the praise of his own achievements, how intently, and with his own ears! He also evidently feels delighted in mind! Is he not acting in plain violation of the teaching of Mahaprabhu? Can such a big brute, so selfish and insolent, be ever reclaimed from brutishness?' </CENTER><CENTER> </CENTER><CENTER>I happen to be one of the greatest of fools. No one offers me good advice on account of my arrogance. Inasmuch as nobody condescends to instruct me I placed my case before Mahaprabhu Himself. The thought occurred to me that I would make over the charge of myself to Him and see what He would advise me to do. </CENTER><CENTER> </CENTER><CENTER>Then Shri Chaitanyadeva said to me:</CENTER><CENTER> </CENTER><CENTER>"Whom-so-ever thou meet'st, instruct him regarding Krishna, By My command being Guru deliver this land; In this thou wilt not be obstructed by the current of the world; Thou wilt have My company once again at this place."</CENTER><CENTER> </CENTER><CENTER> </CENTER><CENTER>In these verses is to be found the proper explanation of the apparent inconsistency noticed above.</CENTER><CENTER>He whose only teaching is humility greater than that of a blade of grass, said:</CENTER><CENTER> </CENTER><CENTER>"By My command being Guru save this land!" </CENTER><CENTER> </CENTER><CENTER>In this instance Mahaprabhu Himself has given the command. His command being 'Perform the duty of the Guru, even as I do it Myself. Also convey this command to whom-so-ever you chance to meet.' Chaitanyadeva says, 'Tell them these very words viz, by My command being Guru save this land. Deliver the people from their foolishness.' Now who-so-ever happens to hear these words would naturally protest with palms joined - 'But I am really a great sinner; how can I be Guru? You are Godhead Himself, the Teacher of the world. You can be Guru.' To this Mahaprabhu replies:</CENTER><CENTER>"In this thou will not be obstructed by the current of the world; Thou wilt have My company once again at this place."</CENTER><CENTER>'Do not practice the craft of a Guru for the purpose of injuring others through malice. Do not adopt the trade of a Guru in order to get immersed in the slough of this world. But if you can, indeed, be My guileless servant you will be endowed with My power - then you need not fear.'</CENTER><CENTER> </CENTER><CENTER>I have no fear. My Gurudeva has heard this from his Gurudeva. And it is for this reason that my Gurudeva has accepted even such a great sinner as myself and has told me: 'By My command being Guru save this land.' It is only those who have never heard these words of Gaursundar who say 'How odd! to listen to one's own praise!' While the Guru is instructing his disciple in the eleventh Skandha of the Bhagavatam what a great sin, in their opinion, is he not perpetuating! What is the Acharya to do when he has to explain the Shloka 'Acharya Mam Vijaniyat: Never disregard the Acharya; never entertain the idea that the Acharya is your equal in any sense.' These are the words of Shri Krishna Himself by which the jiva is to be benefited. Is the Guru to take himself off, to desert his seat the seat of the Acharya - from which these words are to be explained? That office his Gurudeva has conferred on him. If he does not act up to its requirements he is doomed to perdition by reason of his offense against the holy Name in the shape of disrespect towards the Guru. He has to do it in spite of the fact that such procedure is apparently open to the charge of egoism. When the Guru imparts the mantram to the disciple should he not tell him by this mantram to worship the Guru? Should he say instead, 'Give the Guru a few strokes of the shoe or the horse-whip?' The Guru is never to be decried. The Guru is the abode of all the gods. Should the Gurudeva abstain from communicating these words to his disciple while reading the Bhagavatam to him? 'To him alone who possesses guileless spiritual devotion, similar to the transcendental devotion that is due to Krishna Himself, to the Gurudeva, the holy mysteries are manifested.' Is the Gurudeva not to tell these things to his disciples? 'Athau Gurupuja: the worship of the Guru has precedence over all others. The Guru is to be served just as Krishna is served. The Guru is to be worshipped in a particular way. Is the Guru to desert his seat without telling all these things to the disciple? In the angle there is always the defect in the shape of absence of the fullness, the evenness of level, of 180 degrees or of 360 degrees. But in the plain surface, in 360 degrees, there is no such defect. That in the emancipated state no defect is possible, this simple truth ordinary foolish people entirely fail to grasp.</CENTER><CENTER> </CENTER><CENTER>As the saying goes, 'having started on the dance it is no use to draw close the veil.' I am doing the duty of the Guru, but if I preach that no one should shout 'Jai' to me, that is to say, if I say in a round about way, 'sing Jai to me,' it would be nothing short of duplicity. Our Gurudeva has not taught us such insincerity. Mahaprabhu has not taught such insincerity. I have to serve God in the straightforward way. The word of God has come down to the Gurudeva; I have to obey it in all sincerity. I will not disrespect the Guru at the instance of any foolish or malicious sectarians.</CENTER><CENTER> </CENTER><CENTER>Especially as Shri Gurudeva has directed me saying, 'By My command being Guru save this land.' This command has my Gurudeva preached. My Gurudeva in his turn has conveyed the command to me. I will not be guilty of any insincerity in carrying out that command. In this matter I will not accept the ideal of ignorant, insincere, pseudo-ascetic sectarianism. I will not learn insincerity. The worldly-minded, the malicious, the pseudo- renunciationists, the selfish cannot understand how the devotees of God, spurning at everything of this world by command of God, never, not even for a second, deviate from the service</CENTER><CENTER>of God through all the twenty-four hours.</CENTER><CENTER> </CENTER><CENTER>Hypocritical sectarians, pseudo-Vaishnava sects, those sects that cherish internally the longing for earthly fame, naturally enough think 'what a shame it is for one to listen to the eulogies of disciples occupying the seat of the Guru.' But every Vaishnava regards everyone of the Vaishnavas as the object of his veneration. When Thakur Haridas exhibits the attitude of humility Mahaprabhu says - 'You are the greatest of the world, the crest-jewel of the world. Be agreeable, let us have our meal together.' He carried in His arms the body of Thakur Haridas which is eternally existent, self-conscious and full of spiritual bliss. In the community that follows Shri Rupa, the qualities of desiring no honor for oneself and of readiness to duly honor others are fully present. Those who detect any disparity are, like the owl, blind while the sun shines. They commit an offense by such conduct.</CENTER><CENTER> </CENTER><CENTER>If I disobey the law which has come down to me through the chain of preceptorial succession, the offense due to omission to carry out the command of the Guru will sever me from the lotus-feet of Shri Gurudeva. If in order to carry out the command of the Vaishnava Guru I have to be arrogant, to be brutish, to suffer eternal perdition, I am prepared to welcome such eternal damnation and even sign a pact to that effect. I will not listen to the words of other malicious persons in lieu of the command of the Gurudeva. I will dissipate with indomitable courage and conviction the currents of thought of all the rest of the world, relying on the strength derived from the lotus-feet of Shri Gurudeva. I confess to this arrogance. By sprinkling a particle of the pollen of the lotus-feet of my Preceptor scores of people like you will be saved. There is no such learning in this world, no such sound reasoning in all the fourteen worlds, in no man-gods, that can weigh more than a solitary particle of the dust of the lotus-feet of my Gurudeva. Gurudeva in whom I have implicit trust can never spite me. I am by no means prepared to listen to the words of any one who wants to hurt me or to accept such a malicious person as my preceptor. </CENTER><CENTER> </CENTER>

Please, all the bonafide gurus out there can you please tell us what it's really like to have disciples. Thank you.

Vaishnava blog feeds <!-- The menu; --> Home RSS Contact Login <!-- the top of the post, the background graphic gets applied here, and we truncate the title itself so it fits, in case of long post titles - title will still show the full title though -->Whom to serve <!-- the main section of the post goes here -->… they that desire emancipation should associate with those that are wise, old, honest, pure in conduct and possessed of ascetic merit. They whose triple possessions, viz., knowledge (of the Vedas), origin and acts, are all pure, should be waited upon. Association with them is even superior to (the study of the) scriptures. Devoid of religious acts as we are, we shall yet reap religious merit by association with the righteous, as we should come by sin by waiting upon the sinful. The very sight and touch of the dishonest, and converse and association with them; cause diminution of virtue. Men (that are doomed to these), never attain purity of mind. Association with the base impairs the understanding, as, indeed, with the indifferent makes it indifferent, while communion with the good ever exalts it. - The citizens of Hastinapure to the Pandavas upon their going into exile; Mahabharata, Book 3: Vana Parva: Aranyaka Parva: Section I

<TT><BIG>Saba vaishnavake amara dandavat pranam -- our humble obeisances to all theVaishnavas!Hare Krishna. Jaya Sri Sri Guru Gauranga!You will find attached to this text, issue #128 of Sri Krishna KathamritaBindu.~*~*~*~*~*~*~IN THIS ISSUE~*~*~*~*~*~*~ Bindu 128 is dedicated to Mother Ganga, in recognition of the upcomingGanga Puja. It begins with the article, "Chanters Should Be Pure", aliterary collage of statements from His Divine Grace A. C. BhaktivedantaSwami Prabhupada on the qualification to chant and spread the sankirtanamovement of Sri Chaitanya Mahaprabhu. Srila Prabhupada's sober words providesome deep food for thought on this topic. Our thanks to Sri Isha PrakashPrabhu from Australia for sending us this collection of quotes. "Useless Opinions", is an excerpt from Srila Thakur Bhaktivinode's, SriCaitanya-siksamrta, wherein the Thakur describes the hazards of reading onlysmall segments of various books and how petty quarrels are forbidden forthose on the path of devotion. Like other book excerpts in Bindu, it is ourhope that this segment may inspire devotees to read the original in itsentirety. "Birth of a Devotee" is a discussion with His Divine Grace BhaktisiddhantaSaraswati Thakur Prabhupada, regarding how to understand the fact that greatvaishnavas sometimes take birth in low-class families. "Pundarika Vidyanidhi's Worship of the Ganga", is an excerpt from SrilaVrindavan Das Thakur's, Sri Chaitanya Bhagavata with the purports ofPrabhupada Srila Bhaktisiddhanta Saraswati Thakur. Therein some of the deepdevotion of Vidyanidhi Mahasaya to the Ganga is revealed. The subsequentarticle, "Prayers to Ganga Devi", is taken from a recently translatedancient book named Kapila Samhita. Those readers who appreciated, "The False Sannyasi" article in Bindu 116will be happy to find in this issue another poetic rendition of the life ofLord Ramachandra by the Christian missionary Reverend A. G. Atkins. We haveentitled this rhyme "Lord Rama Goes to the Ganga".The final note in this issue "Visiting the Ganga" is a fresh translation wehave put together just for this issue, from Padma Purana, describing theproper behavior for those visiting the Ganga and other holy places ofpilgrimage.COMING IN OUR NEXT ISSUE: Bindu 129 will be dedicated to Srivas Thakur. Our readers can look forwardto a number of little-known stories about this member of the panca-tattva.Also included will be a newly translated song about him. It's our hope that this humble service may bring some pleasure andinspiration for the preaching and bhajan of our ever-increasing Gaudiyavaishnava family.Sri guru vaishnava kripa prarthi, Madhavananda Das, editor========================COMMENTS ABOUT BINDU 127======================== Bindu 127 was a nice issue, thank you very much.-- Nanda Sunu Das, UK This latest edition of Bindu is nice with your little teaser intro to eacharticle. Once I read that I read all the articles from start to finish. Ihope you continue.-- Jitari Das, Alachua, Florida This Gaura Nitai bhajana from Lochana Das is amazingly sweet!-- Tridandi Bhiksu, Bhakti Visrambha Madhava Swami The description in the cover letter for your last issue provided curiosityand punch in the form of attraction to open the Bindu and read it. I foundthat reading the PDF after going over your comments provided more relishmentand peace than simply opening the PDF and reading it alone. Hence, I requestyou to kindly continue this practice in future editions as it adds moreflavor to the nectar inside the PDF. I have a question regarding the article of Srila Bhaktivinode in Bindu127. In the last part of his song, Bhaktivinode writes: "Therefore you should all reflect a mood of brotherhood and livetogether in transcendental friendship." How is it possible for me to practice "anukulya bhakti" in the associationof people who have different faiths and practices? Many problems come upsuch as rasabhasa, as well as mundane differences, eating onions andnon-veg, etc. etc. In such circumstances how can we live together inbrotherhood? Also, in light of Thakur Bhaktivinode's instruction, how do weunderstand Srila Narottama Das Thakur's prayer, "Oh Lord, please always keepme in the company of like-minded devotees"?-- Krishnamurthi, ChennaiOUR REPLY:Thanks for your relevant question, Krishnamurthiji. We should understandwhat Bhaktivinode means by "living together in transcendental friendship".Association is a very subtle and profound subject. We may externally becordial with someone and deal affectionately with them on some level, but ona deeper level not be close to them at all. For more on this, I wouldsuggest that you read the article by Bhaktivinode in Bindu # 31 entitled"What is Association?"=================We hope you will find Bindu a valuable tool for your bhajan and preaching.Please tell others about this free service, and, if possible, print out acopy and post it on your community bulletin board. Each Bindu is an easilydigestible four pages long, and will be published in "PDF" format. To readthem you will need to have Adobe Acrobat Reader 3.0 or later installed onyour system. Adobe Acrobat Reader is free software. If you do not alreadyhave a copy, you can download it from:http://www.adobe.com/products/acrobat/readstep.htmlLook for the little blue hands at the end of each column. Click on one andit will take you to where the text continues.For the convenience of our readers that use screen reader software andhand-held devices to read Bindu, we use PDF "embedded tags".Please know that any letters to the editor may be published. If you wouldprefer your correspondence to not be them not to be, please inform us.Our readers should kindly note that occasionally we humbly present our ownrealizations for the pleasure of Hari, guru, and the vaishnavas. Followingstandard journalistic style, Bindu's policy is simply to omit the author'sname on such articles.Invite the congregation to - it will help keep them connected! SriKrishna Kathamrita Bindu will always be free of politics and mundaneinstitutional bashing or promotion. Just simply nectarean Krishna Katha! Todownload back issues of Sri Krishna Kathamrita Bindu or to find out moreabout Gopal Jiu Publications, please visit our website:www.gopaljiu.orgWe appreciate your letters, comments and suggestions. Write to us at eitherof the following addresses:minimag@gopaljiu.orgkatha@gopaljiu.org--------------------------------"This chanting should go on. Instead of meetings, resolutions, dissolutions,revolutions and then no solutions, there should be chanting."- His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, from Lilamrta Vol.6p.182</BIG></TT> </PRE><TABLE cellSpacing=0 cellPadding=4 width="100%" border=0><TBODY><TR><TD class=title>Attachments</TD><TD class=adspace align=right><!-- BEGIN AD CALL AV --><!-- end of the ad --></TD></TR></TBODY></TABLE> <TABLE class=tabfolder cellSpacing=0 cellPadding=0 width="100%" border=0><TBODY><TR><TD class=tabfoldertitle><TABLE cellSpacing=0 cellPadding=0 width="100%" border=0><TBODY><TR class=tabtitlerow><TD class=tabtitlefield noWrap height=15 rowSpan=2> Files: </TD><TD vAlign=top> </TD><TD class=tabtitlespace align=right width="99%">[ATTACH]1158[/ATTACH]</TD></TR><TR class=tabtitlerow><TD colSpan=2></TD></TR></TBODY></TABLE></TD></TR><TR><TD class=tabfoldercontent><TABLE class=filespanel cellSpacing=0 cellPadding=0 width="100%" border=0><!-- toctype = X-unknown --><!-- toctype = text --><!-- text --><!-- toctype = application --><TBODY><TR><TD style="PADDING-RIGHT: 5px; PADDING-LEFT: 5px; PADDING-BOTTOM: 5px; FONT: 77% verdana; PADDING-TOP: 5px" noWrap width="50%"></TD></TR></TBODY></TABLE></TD></TR></TBODY></TABLE> Bindu128.pdf

HIDE YOUR GURU By Madhavananda Das This article appeared in issue number 17 of Sri Krishna Kathamrita Bindu: In Hari-bhakti-vilasa, verse 2.147, Srila Sanatan Goswami quotes Sammohana-tantra: gopayed devatam istam gopayed gurum atmanah gopayec ca nijam mantram gopayen nija-malikam One should hide one's ista-deva, one should hide one's guru, one should hide one's mantra, and one should hide one's japa-mala. Wise persons keep their valuables in a confidential place. Similarly, an intelligent sadhaka does not advertise his or her guru, nor do they broadcast themselves as disciples of their guru. Considering themselves as low, fallen, and unfit to be considered disciples, sincere devotees do not want to advertise who their guru is. Srila Krishnadas Kaviraj Goswami has illustrated the mood of a devotee and disciple: jagai madhai haite muni se papistha purisera kita haite muni se laghistha I am more sinful than Jagai and Madhai and even lower than the worms in stool. (Cc. adi 5.205) Similarly, Thakur Bhaktivinode has stated: garhita acare, rahilama maji', na karinu sadhu-sanga laye sadhu-vesa, ane upadesi, e bada mayara ranga Remaining absorbed in abominable activities, I never kept company with sadhus. Now I adopt the garb of a sadhu and act out the role of instructing others. This is maya's big joke. (Saranagati 7.3) Although Thakur Bhaktivinode had so much association with elevated vaisnavas, including his siksa-guru Jagannath Das Babaji Maharaja, he did not flaunt that. Rather, he considered that, na karinu sadhu-sanga - "I have never had association with sadhus". The essential principle in being a disciple is to follow the order of the guru. Srila Krishnadas Kaviraj Goswami has described: acaryera mata yei, sei mata sara tanra ajna langhi' cale, sei ta' asara The order of the spiritual master is the active principle in spiritual life. Anyone who disobeys the order of the spiritual master immediately becomes useless. (Cc. adi 12.10) Similarly, it is stated in the Raghu-vamsa: sa susruvan matari bhargavena pitur niyogat prahrtam dvisad-vat pratyagrhid agraja-sasanam tad ajna gurunam hy avicaraniya Being ordered by his father, Parasuram killed his mother, Renuka, just as if she were an enemy. When Lakshman, the younger brother of Lord Ramachandra, heard of this, He immediately engaged Himself in the service of His elder brother and accepted His orders. The order of the spiritual master must be obeyed without consideration. (verse 14.46, quoted in Cc. madhya 10.145) Srila Thakur Bhaktivinode has described that there are two types of disciples, the antarmukha-sisyas and the bahirmukha-sisyas. Antarmukha literally means "inward-facing". It refers to someone who is introspective. Bahirmukha literally means "outward-facing", and refers to someone who is absorbed in external things. Antarmukha-sisyas are desirous of bringing pleasure to their guru. Their focus is on following the guru's instructions. The antarmukha-sisyas practice gopayed gurum atmanah. They keep their guru and their relationship with him confidential. An antarmukha-sisya is not interested in advertising himself as a disciple of his guru, but prefers to follow the guru's instructions. His meditation is to try to understand what will please his guru. The antarmukha-sisya is anartha-mukta-avastha, he is free from anarthas. His vision of guru is known as sevya-darsana. He sees that guru should be served and pleased. Bahirmukha-sisyas are disciples who practice the opposite of gopayed gurum atmanah. They are absorbed in advertising their guru and in making a show of themselves as being big or intimate disciples. Such a disciple is also known as guru-giri, or one who makes a business out of guru and one's relationship with guru. They are not absorbed in the inner intention of guru. Srila Bhaktivinode Thakur has described persons who act on such an external platform as dharmadhvajis ("religion flag-wavers"), meaning those who make a hypocritical or pretentious show of religiosity. Following the logic of atmavan manyate jagat (everyone thinks like I do), the bahirmukha-sisyas consider that their guru thinks like they do. Because they are motivated by the desires for fame and adoration they think that their guru also wants such things. The bahirmukha-sisyas are anartha-yukta-avastha, they have anarthas, material desires, in their hearts. Because of those anarthas they only see guru in terms of their own pleasure. This vision is known as bhogya-darsana. They think that making a big show of devotion will impress their guru and enable them to come close to their guru. Their idea of guru-bhakti is to loudly proclaim to the world, amar guru jagad-guru - "My guru is the best or the only one and any other guru is lesser." They think that such publicizing will please their guru. Neglecting or minimizing their guru's instruction regarding the worship of Krishna, the bahirmukha-sisyas place more emphasis on worshiping their spiritual master. In the histories of all the major religions of the world it is commonly seen that the followers prefer to worship the guru, prophet, or founder rather than follow the instructions of that prophet to worship the Lord (who is unseen and unknown to them). Srila Prabhupada addressed this topic on a morning walk in Bombay on 29 March 1974 when some devotees mentioned to him that some of the followers of Swami Narayan were chanting the name of their guru instead of Krishna's name: Devotee: In England they are chanting, "Swami Narayan," not "Krishna". Prabhupada: Just see. Indian man (1): No, they are also krsna-bhaktas. Devotee: How are they, if they are chanting Swami Narayan's name? Indian man (1): They actually work for the Krishna only, and they... Prabhupada: No, no. Krishna recommends sastra, harer nama, harer nama, harer namaiva kevalam. So why they should chant "Swami Narayan"? ... In the Bhagavad-gita it is said, satatam kirtayanto mam - Krishna. Why should one chant any other name? Krishna says satatam kirtayanto mam. Hare Krishna. Not any other name.... But they are chanting "Swami Narayan." They're saying Swami Narayan is better than Krishna. What kind of preaching is this? ... This is nonsense. People will go to the temple and the preacher will say that Swami Narayan's name should be chanted.... Indian man (2): Swami is their guru and Narayan is God, so both, Prabhupada and Krishna, Prabhupada and Krishna, Prabhupada Krishna... Prabhupada: But that does not mean they should chant [like that]. Just like, we are not instructing our disciples to chant my name, "Bhaktivedanta Swami, Bhaktivedanta Swami." No. They're chanting Hare Krishna. hari-tvena samasta-sastrair uktah - "Guru is respected as good as Krishna." But that does not mean I shall teach them to go and chant my name, "Bhaktivedanta Swami, Bhaktivedanta Swami, Bhaktivedanta Swami." What is this? We are teaching, "Chant Hare Krishna." Harer nama, harer nama... - Srila Prabhupada morning walk, 29 March 1974, Bombay. Although the antarmukha-sisyas, who follow the instructions of guru, get the full blessings of guru, the bahirmukha-sisyas do not get the proper result. In this connection Srila Jagadananda Pandit has written: gorara ami gorara ami mukhe balile na cale torara acara gorara vicara laile phala phale It is not enough to repeatedly advertise that one is a devotee of Mahaprabhu by saying, "I am Gaura's! I am Gaura's!" Rather, those who follow the practices taught by Mahaprabhu are understood to get the results of being the Lord's follower. - Prema-vivarta 8.6 Sometimes we see that bona fide spiritual masters allow themselves to be advertised in order to preach. However, this is done in service to Chaitanya Mahaprabhu. Such personalities are not materially desirous of receiving prestige from their disciples. The daksina, gift, that the guru wants is jnana-sandesah - the sincere search for spiritual knowledge (Bhag. 11.19.39). As the ideal guru, Sri Chaitanya Mahaprabhu has taught us how to please the spiritual master. Mahaprabhu instructed His followers: yadi ama prati sneha thake sabakara tabe krsna-vyatirikta na gaibe ara If you really love me, then you should love My instructions: Don't think of anything but Krishna. Don't utter any name but Krishna. (Caitanya-bhagavat madhya 8.27) Understanding that his spiritual master is always with Krishna, the antarmukha-sisya knows that by chanting Krishna's name he will come closer to his guru. In the Vamana-kalpa, Lord Brahma explains: yo mantrah sa guruh saksad yo guruh sa harih svayam One should understand that the mantra one has received from the guru is identical with the guru and that the guru is identical with Lord Hari. (cited in Srila Jiva Goswami's Bhakti-sandarbha, anuccheda 237.8) Srila Rupa Goswami has described: atha guroh sri-pada-dvandva-bhaktim The holy name gives devotion to the guru. (Padyavali text 24) Historically, the sadhu-samaja, the society of saintly vaisnavas, has never been impressed with mere external shows of devotion. They are moved, however, when they see the genuine vaisnava humility and other good qualities that have manifest in a devotee due to that devotee's dedication to the instructions and bhajan given by guru (guru-nistha). Hence, introspective devotees prefer to keep their guru hidden and glorify him by exhibiting exemplary behavior. For some devotees, pushing their guru is an easy way to avoid facing the reality of their own lack of advancement. They want respect, and they think it is easier for them to get it by broadcasting themselves as a disciple of a great personality than for themselves to manifest the qualities of a vaisnava. However, this kind of cheating mentality will never attract the attention of saintly persons. They are not impressed with whom we have taken initiation or instructions from. Rather, they want to see what is our own level of realization. Since such neophytes equate the showing of respect to themselves with the showing of respect to their guru, when they become chastised or fail to receive the honor and recognition they want, they accuse the devotees, "You have offended my guru!" In this way, Kali, the personification of this age of quarrel and hypocrisy, is able to enter the movement of Sri Chaitanya Mahaprabhu and cause dissension, distracting them from their real business of chanting and distributing the holy names. So Srila Sanatan Goswami's instruction gopayed gurum atmanah - "One should hide one's guru" - is advising devotees to go deeper in their relationship with guru by basing that relationship on following the instructions about service and bhajan that their guru has given.

Vaisnavas Criticize BY: DHIRA GOVINDA DASA May 20, ALACHUA, FLORIDA (SUN) — I believe it's a fairly common misconception that "Vaisnavas don't criticize." Let us consider some exalted Vaisnavas at the topmost platform of devotional service, such as Srila Prabhupada and Srila Bhaktisiddhanta. Can we say that they never criticized? No. Actually, they criticized quite a bit. The sastric injunction, and philosophical truth, as I understand it, is that Vaisnavas are devoid of the propensity to criticize. In material consciousness we possess a propensity to criticize others, to put them down, so that, in some corrupted way we feel better about ourselves. A Vaisnava is free from this propensity. A Vaisnava is also conscientious to not commit offenses, to other devotees or to any living entity. So, a Vaisnava is careful not to commit offenses, and is liberated from the propensity to criticize others. Simultaneously a Vaisnava does not deny his perceptions. Being free from the propensity to criticize and fully conscious of his perceptions, and conversant and realized in sastra, a Vaisnava may choose to offer compassionate, constructive criticism. It is important that we don't allow the conception that "Vaisnavas don't criticize" to prevent us from recognizing our perceptions and sharing them appropriately. Srila Prabhupada's teachings, as I understand them, are that if something is wrong and we don't speak up about it, then we are complicit in the transgression. Of course, if we determine that it is our service to express ourselves about an apparent misconception or wrongdoing, then it is important that our expression is Vaisnava-like and gentlemanly/gentlewomanly. A Vaisnava is bold, yet considerate.

<CENTER> Introduction Mathura \ Vrindavan ...Dwarka ...Kurukshetra ...Hastinapura ...Allahabad Nava-dvipa \ Mayapura ...Jagannatha puri ...Bhubaneswar ...Konarka </CENTER>

New Hope for Implementing Varnasrama Dharma BY: YUDHISTIRA DAS May 19, WEST VIRGINIA (SUN) — My name is Yudhisthira das, and I was initiated at New Vrindaban in 1972. In the years since, I have tried to follow Srila Prabhupada's instructions for developing self-sufficient farm communities "depending on Natures gifts and milk from the cow," with the view to become "independent of modern civilization, which may collapse at any moment." Back at the turn of the century, [2000] my wife Vandevi and I purchased 22 acres from New Vrindaban, and embarked upon the task of transforming a densely forested hilltop into a self-sustaining homestead. [A work in progress.] Several other families have subsequently bought land adjoining ours, and altogether, we own 100 acres directly across the valley from the Palace of Gold. It is here that Big Wheeling Creek forms an oxbow, creating a "peninsula" containing flat bottom lands with deep, rich topsoil, and sloped woodlands that rise 200 feet to a gently rolling plateau. Several springs, a stand of mature tulip poplar, a large pond site, garden and orchard areas, and the location for a proposed Temple, all nestle upon this rock-rimmed promontory. There is ample timber and stone on the premises to erect the Temple and many other structures, and the potential is excellent for generating our own electricity from wind, solar, hydro, and even natural gas. In short, Krsna has provided an ideal setting here for a number of people and animals to live in a self-sufficient manner. We few residents here could continue to develop our little homesteads as we are now doing, but have decided to reach out to the devotee community at large, to see if there is anybody out there who has a genuine interest in helping to bring into fruition Srila Prabhupada's dream of creating villages of ideal Vedic life, following the principles of Varnasrama Dharma. If the response to our inquiry is sufficiently enthusiastic, we are prepared to form a nonprofit corporation, to be called S.P.A.R.R.O.W. Inc. [srila Prabhupada's Agrarian Rural Retreats Organization Worldwide] Our purpose, ultimately, would be to open these rural retreats wherever devotees live in the world, but to construct the first experimental self-sufficient village here in the hills of West Virginia where we enjoy a temperate climate with a growing season that lasts from May thru October. We would work independently of, but, hopefully, in cooperation with, the New Vrindaban community, who owns property ideally suited for such a development, on the other side of the creek. Some of our plans include producing organically grown vegetables, grains, fruits and herbs, dairy products, maple sugar, sorghum and flowers, utilizing draft animal technology exclusively. We would like to construct a village square, encircled by attractive shops, erect cabins on wooded lots, and, most importantly, build a beautiful temple of timber and stone. We are considering the implementation of a life-estate system wherein the members would receive a residential lot, business location in the central marketplace, a share in the agricultural enterprises, and a "reservation" at the community shelter to be built into the basement of the new temple. We are canvassing for serious-minded souls who would like to participate in this exciting venture, and are looking for financial investors, architects and planners, craftspeople, farmers, builders and others who are willing to work together as a team, with the common goal of creating a place to live the philosophy of Krsna Consciousness in a simple country setting. We are confident that the reader will see the urgent need to establish these rural retreats around the globe, in order to preserve the Vedic Way, so that future generations can live peacefully, execute their devotional service, perfect their lives, and return Back Home Back to Godhead. If you are interested in learning more about SPARROW, call me at 304-547-4453, or Vrindaban das at 304-547-5823 You can also reach me by email at absolute108@cs.com Thank you for your consideration of this very important subject matter. We look forward to hearing from you. Your servant, Yudhisthira das Adhikary

A colour code for Iran's 'infidels' <TABLE width="100%" border=0><TBODY><TR><TD colSpan=2> </TD></TR><TR><TD>Amir Taheri</TD><TD>[url="http://www.canada.com/components/print.aspx?id=398274b5-9210-43e4-ba59-fa24f4c66ad4&k=28534#Soundoff"]</TD></TR><TR><TD colSpan=2>National Post</TD></TR></TBODY></TABLE> Friday, May 19, 2006 <!--begin story text--><TABLE style="FLOAT: right" cellSpacing=0 cellPadding=3 width=250 align=right border=0 valign="top"><TBODY><TR><TD><TABLE cellSpacing=0 cellPadding=2 border=0><TBODY><TR><TD></TD></TR><TR><TD class=storycredit>CREDIT: Hulton Archive, Getty Images</TD></TR><TR><TD class=storycredit>A middle-class businessman in Berlin in 1935, with a yellow star on his overcoat to indicate he is a Jew.</TD></TR></TBODY></TABLE></TD></TR></TBODY></TABLE>While the Iranian economy appears to be heading for recession, one sector may have some reason for optimism. That sector is the garment industry and the reason for hopefulness is a law passed by the Islamic Majlis (parliament) on Monday. The law mandates the government to make sure that all Iranians wear "standard Islamic garments" designed to remove ethnic and class distinctions reflected in clothing, and to eliminate "the influence of the infidel" on the way Iranians, especially, the young dress. It also envisages separate dress codes for religious minorities, Christians, Jews and Zoroastrians, who will have to adopt distinct colour schemes to make them identifiable in public. The new codes would enable Muslims to easily recognize non-Muslims so that they can avoid shaking hands with them by mistake, and thus becoming najis (unclean). The new law, drafted during the presidency of Muhammad Khatami in 2004, had been blocked within the Majlis. That blockage, however, has been removed under pressure from Khatami's successor, President Mahmoud Ahmadinejad. The new law replaces the one passed in 1982 dealing with women's clothes. That law imposed the hijab and focused on the need to force women to cover their hair in public. The emphasis on the hijab was based on the belief that women's hair emanates an "evil ray" that drives men "into lustful irrationality" and thus causes harm to Islam. The new law cannot come into effect until consensus is reached on what constitutes "authentic Islamic attire." The world's estimated 1.3 billion Muslims live in more than 180 different countries and dress in a bewilderingly large number of styles reflecting national, tribal, ethnic and folkloric traditions. The Ethnological Museum in Tehran shows that Iran itself is home to hundreds of different styles of clothing for men and women. According to Ahmadinejad, the new Islamic uniforms will establish "visual equality" for Iranians as they prepare for the return of the Hidden Imam. A committee that consists of members from the Ministry of Islamic Orientation, the Ministry of Commerce and the Cultural Subcommittee of the Islamic Majlis is scheduled to propose the new uniforms by next autumn. These would then have to be approved by the "Supreme Guide" Ali Khamenei before being imposed by law. Although the final shape of the uniforms is yet to be established, there is consensus on a number of points. The idea of adopting an Arab-style robe (known as dishdash) for men has been rejected along with a proposal that men wear a form of turban. "Iranians have always worn trousers," says Mostafa Pourhardani, Minister of Islamic Orientation. "Even when the ancient Greeks wore woman-style dresses with skirts, the Persians had trousers. We are not going to force Iranian men to do away with trousers although they predate Islam." What men will wear on top is not clear yet. Some Islamic experts want a kind of long, almost European-style, jacket known as "sardari" and used in Iran for centuries. Others propose only a waistcoat. On colour schemes, however, there seems to be consensus. Islamic legislators are unanimous that Islam is incompatible with "gay, wild, provocative colours" such as red, yellow, and light blue, which are supposed to be favoured by Satan. The colours to be imposed by law are expected to be black, brown, dark blue and dark grey. Some Majlis members have been trying to lift the ban on green, which is, after all, the colour of the Bani Hashem, the family of the Prophet Muhammad, and thus regarded as the colour of Islam. The majority view, however, is that green is not "serious enough" to underline the gravity of a Muslim man's position. Religious minorities would have their own colour schemes. They will also have to wear special insignia, known as zonnar, to indicate their non-Islamic faiths. Jews would be marked out with a yellow strip of cloth sewn in front of their clothes while Christians will be assigned the colour red. Zoroastrians end up with Persian blue as the colour of their zonnar. It is not clear what will happen to followers of other religions, including Hindus, Bahais and Buddhists, not to mention plain agnostics and atheists, whose very existence is denied by the Islamic Republic. The new law imposes a total ban on wearing neckties and bow-ties which are regarded as "symbols of the Cross." Will Iranian Christians be allowed to wear them, nevertheless? No one knows. The law also mandates the government to wage a campaign against "expensive attire" without defining it. Some mullahs, for example, wear robes made of pure hand-woven silk that costs several thousands dollars. Nor is it clear whether or not the kind of blouson (long shirt) that Ahmadinejad often wears would be deemed Islamic. (Shops in Tehran are selling the so-called "presidential" blouson for US$3 apiece.) One aim of the new law is to impose a total ban on imports of clothes and dress designs from the West. The Majlis hopes that all jeans will disappear from the Iranian scene within five years. The boutiques selling haute couture Western gear for men and women will also be closed over the next few years. A total ban on designer items, marked by logos, will come into force by the end of the year. "There is no sense in a Muslim man or woman wearing something that is, in fact, an advertisement for an infidel designer or clothing merchant," says Pourharandi. Another aim of the new law is to abolish the chador, the overall piece of cloth that Iranian women have tucked themselves in for centuries. The reason is that the chador existed before the Khomeinist revolution and thus cannot be regarded as "properly Islamic." Women must wear clothes that would, in fact, transform them into advertising billboards for the regime's ideology. One remaining problem is to decide the age at which girls should wear the uniforms. At present the hijab is mandatory from the age of six. But some of Ahmadinejad's advisers want to reduce that to four. During the committee debates on the new law, some Majlis members tried to include articles determining the shape and size of men's beards and mustaches and impose an Islamic standard for male facial hair. But it was agreed that the issue be tackled in another bill to be presented to the Majlis next year. By September the Majlis is expected to approve an initial budget of US$800-million to help "the poor and the needy" to adopt the new uniforms. All public sector workers, estimated to number 4.5 million, will be in uniform by 2009 at the latest. What is already labelled "the Islamic clothes revolution" will not be limited to Iran. Tehran has already sent a team to Lebanon to inform the Hezbollah of the new law and train cadres to impose it on Lebanese Shiites. "Our aim is to make sure that every Muslim, wherever he or she happens to be on this Earth, is a living and walking symbol of Islam," says Pourharandi. - Iranian author and journalist Amir Taheri is a member of Benador Associates. Is Iran turning into the new Nazi Germany? Share your opinion online at national post.com NATIONALPOST.COM Dangerous Parallel: Is Iran turning into the new Nazi Germany? Share your opinion online at national post.com <!--end story text--> © National Post 2006

Ativadi Apa-sampradaya by Sripada Swami B. G. Narasingha <HR align=center width=200 SIZE=1> Krsna Talk No. 32 Devotee: Srila Bhaktivinode Thakura has written that there were thirteen apa-sampradayas that developed after the time of Sri Caitanya Mahaprabhu. aula, baula, kartabhaja, neda. daravesa, sani sahajiya, sakhibeki, smarta, jata-gosani ativadi, cudadhari, gauranga-nagari tato kahe, ei terara sanga nahi kari One of these apa-sampradayas is called ativadi, which means too great. Can you please explain how those who are ‘too great’ have become an apa-sampradaya? Narasingha Maharaja: If the quality of humility is the crest-jewel of the Vaisnavas, and indeed it is, then undeniably its antithesis is pride. If one is falsely proud due to his greatness, or falsely proud due to his scholarship then one becomes an ativadi, too great. To chant the Holy Name without offense, one must first become free from dambhika, or pride. A dambhika-brahmana is one who is proud of his scholarship and thus becomes offensive to the humble Vaisnavas. A true Vaisnava is always meek and humble. He sees every living entity as constitutionally a servant of Krsna and he never mistreats others, or looks upon them as his inferior. In the words of Srila Bhaktisiddhanta Sarasvati Thakura, “One who thinks he is the highest is actually the lowest and one who thinks himself the lowest is actually the highest.” Real humility can only be attained by strictly adhering to the instructions of Sri Guru and by preaching the glories of the Holy Name. However, a hypocrite in the guise of a Vaisnava (kapota-vaisnava) sometimes makes a show of his learning simply to attain cheap adoration and followers. Such persons are known as ativadi, too great. The first pseudo sect of Vaisnavas to be known as Ativadi was founded by one Oriyan brahmana named Jagannatha Dasa. This Jagannatha Dasa lived during the time of Sri Caitanya. Jagannatha Dasa came from a tradition of professional Bhagavatam reciters and due to his sweet voice he attracted many followers. Jagannatha Dasa claimed to be a disciple of Srila Haridasa Thakura, but he later broke his connection with Haridasa and began to preach his own concocted philosophy. Initially Jagannatha Dasa resided in an asrama donated to him by Maharaja Prataparudra, but after his rejection of Thakura Haridasa the king took the property back and Jagannatha Dasa and his followers founded their own matha called the Sat-lahiri Mandira. This story has been narrated in a Gaudiya Matha publication compiled by one of Srila Bhaktisiddhanta’s disciples. Jagannatha Dasa once approached Mahaprabhu without getting permission from the Lord’s personal servant. Jagannatha Dasa had written his own translation of the Bhagavatam and desired to recite it for the Lord. This translation was in Oriyan and happened to contain five new chapters of the author’s own invention. In order to avoid hearing this concocted creation of Jagannatha Dasa, the Lord told him, “A fallen jiva such as Myself is not worthy to hear the Bhagavatam composed by a poet like you. You have become too great, ativadi. An insignificant soul like Me can have nothing to do with you.” Being covered by false pride Jagannatha Dasa and his many followers took Mahaprabhu’s sarcastic statement to be one of praise rather than condemnation. The followers of Jagannatha Dasa then propagated his Bhagavatam throughout Orissa. The true followers of Sri Caitanya, however, reject the Bhagavatam by Jagannatha Dasa. If one examines the cult of Jagannatha Dasa, it becomes quite clear why Mahaprabhu shunned his association. Jagannatha Dasa and his followers among other things claimed that Jagannatha Dasa was the incarnation of Srimati Radharani, that he was the personification of Srimati Radharani’s laughter. Certainly such a claim could hold no bearing over the followers of Sri Caitanya. Another reason why Sri Caitanya rejected Jagannatha Dasa was because Jagannatha Dasa contradicted the original text of Vyasadeva and he sometimes leaned towards mayavadi impersonalism. Later, after being rejected by Sri Caitanya, Jagannatha Dasa began mixing freely with women. His melodious singing attracted many unsuspecting women folk to hear his Bhagavatam recitations and serve him in various ways such as massaging his body. Eventually this came to the attention of Maharaja Prataparudra and Jagannatha Dasa was arrested and interrogated by the King. When the King asked him about his behavior Jagannatha Dasa replied, “I see no difference between men and women.” Maharaja Prataparudra then had Jagannatha Dasa imprisoned for some time. The Ativadi sect also claims that Lord Jagannatha reveals to them secret revelations of apocalyptic visions of the end of the world. It is indeed amusing that in recent times these Ativadi prophecies have even duped some western Vaisnavas to travel to Orissa to have a glimpse of the future from an Ativadi priest known as the Copper-plate Baba. This Copper-plate Baba has been consulted numerous times by some western gurus and sannyasis in ISKCON. Little do they know that the Copper-plate Baba is the representative of Jagannatha Dasa and the Ativadi sect. Unfortunately, in olden times the ativadi mentality also entered other Gaudiya Vaisnavas and caused their fall down from pure devotional service. During the seventeenth century a man from the Surma valley in Assam entered the Vaisnava communities of Bengal and Vrndavana. Eventually he took diksa from Sri Krsna-carana Cakravarti and became known as Rupa Kaviraja. This Rupa Kaviraja studied Srimad Bhagavatam under Sri Mukunda Dasa, a well known Vaisnava of the time. The residents of Radha-kunda felt great happiness to see Rupa Kaviraja engaged thus. Gradually though he became proud of his learning. Soon after the disappearance of Sri Mukunda Dasa, Rupa Kaviraja made a grave offence to the great Vaisnavi Srimati Krsna-priya Thakurani. One day, all the Vaisnavas assembled to hear Rupa Kaviraja recite the Bhagavatam. Before he began, Krsna-priya Thakurani arrived and the devotees offered her all respects. Rupa Kaviraja however, did not show her any respect. During his recital, Rupa Kaviraja noticed that she was chanting and he became disturber at this. With anger, he asked Krsna-priya Thakurani, “ How is it possible to be doing two things simultaneously? It is very disturbing to see how you are chanting while I am reciting the Bhagavatam.” With great humility, the Thakurani replied, “It is simply the habit of my tongue to chant continuously – it doesn’t impede my hearing at all.” Hearing this, Rupa Kaviraja sat back and fumed in anger. From this moment he was ruined. He offended Krsna-priya Thakurani, then later he made offences to his guru, his parama-guru and other Vaisnavas. Then Rupa Kaviraja became more and more proud of his learning and was ultimately robbed of the results of his spiritual advancement. Since that time the Gaudiya Vaisnavas have referred to Rupa Kaviraja as being an Ativadi, one who is too great or knows too much. Later on Rupa Kaviraja published a manuscript supporting the sahajiya conceptions and claimed that it had been written by Srila Rupa Gosvami. For all of his outrageous activities, the daughter of Sri Srinivasa Acarya, Srimati Hemalata Gosvamini tore the kanti-mala from his neck and ostracized him from the Vaisnava community. After this, the followers of Rupa Kaviraja began to wear only one strand of tulasi-beads since he was only left with one strand after they were broken by Hemalata. According to the false doctrine of Rupa Kaviraja, known as Sauromya, one should imitate the gopis of Vraja in ones sadhaka-deha in order to gain entrance into the confidential lilas of the Divine Couple. Rupa Kaviraja was also against the worship of Tulasi and Salagrama and the following of ekadasi-vrata since the damsels of Vrndavana do not follow these vidhis. In time the luster of Rupa Kaviraja disappeared and he soon contacted leprosy which spread rapidly throughout his entire body. Reduced to a decaying wretch, Rupa Kaviraja fled to Bengal and tried to gain entrance into his guru’s asrama pretending that everything was normal. But the Vaisnavas of Bengal had already heard of his offenses and he was forced to leave Bengal. He then traveled to Orissa and stayed in the village of Khuriya-grama. There his body became thoroughly eaten up with leprosy and in great pain he slowly died. It is said that he became a ghost who would haunt those who committed Vaisnava-aparadha. The following paragraph is from an article by Srila Prabhupada Bhaktisiddhanta Sarasvati Thakura on the life of Srila Visvanatha Cakravarti which appeared in The Harmonist (Vol.18, No.18. 1922): “Srinivasa Acarya’s famous daughter, Srimati Hemalata Thakurani, rejected an envious disciple named Sri Rupa Kaviraja from the Vaisnava society. This Rupa Kaviraja is counted amongst the deviant sub-branch of the Gaudiya Vaisnava sampradaya known as Ativadi — he spread his own concocted philosophy (against Gaudiya tradition), stating that only a person in the renounced order of life is capable of acting as acarya. He claimed that it was not possible for a householder to become a spiritual master. Fully disregarding the vidhi-marga, or path of devotional rules and regulations, he also tried to preach a philosophical path of raga-marga, or spontaneous devotion, which was completely unregulated and undisciplined. He also claimed that smarana (remembrance) was possible without the help of sravana and kirtana (hearing and chanting). Thus, Rupa Kaviraja propagated a path that was contrary to the path shown by the Gosvamis. Therefore, Srila Cakravarti Thakura has refuted these false conclusions in his Sarartha-darsini commentary on the third Canto of Srimad Bhagavatam. Actually, this refutation is a rendering of the truths outlined in Srila Jiva Gosvami’s Bhakti Sandarbha.” One may be very learned in the scriptures, one may be adept at quoting many slokas, one may have some understanding of the Vaisnava siddhanta and be proficient in explaining its subtle details, but if one is devoid of the quality of true humility then all these attributes are simply like decorations on a dead body. Srila Rupa Gosvami has explained in Bhakti-rasamrta-Sindhu that a devotee should not read too many books (bahu-sastra-vyakhya-vivadi tyagah, or renouncing the study of many scriptures in order to make novel explanations and arguments). This point is also mentioned by Sri Caitanya Mahaprabhu Himself in the Caitanya-caritamrta (Madhya 22.118) – bahu-grantha-kalabhyasa-vyakhyana varjiba “One should not partially study many scriptures just to be able to give references and expand explanations.” Nowadays there are some pretentious devotees that deem themselves as very learned, traveling here and there, they speak on so-called high topics and compete for the cheap admiration of people who are ignorant in these matters. These so-called devotees expertly speak novel interpretations to the scriptures and sweet illustrative stories, but such discussions simply fall on the deaf ears of the unqualified audiences having only the impact of aranya-rodana-nyaya, crying out in the wilderness. Learning alone does not qualify one as an advanced Vaisnava, especially if by one’s learning one becomes proud and offensive to other Vaisnavas. Study, or svadhyaya, is meant only to cultivate devotion to the Supreme Lord. Too much learning, even of a good thing, may sometimes cause one to become puffed up and proud. Great learning must therefore be balanced by great Vaisnava humility, otherwise one becomes an Ativadi, too great.

Ativadi Apa-sampradaya by Sripada Swami B. G. Narasingha <HR align=center width=200 SIZE=1> Krsna Talk No. 32 Devotee: Srila Bhaktivinode Thakura has written that there were thirteen apa-sampradayas that developed after the time of Sri Caitanya Mahaprabhu. aula, baula, kartabhaja, neda. daravesa, sani sahajiya, sakhibeki, smarta, jata-gosani ativadi, cudadhari, gauranga-nagari tato kahe, ei terara sanga nahi kari One of these apa-sampradayas is called ativadi, which means too great. Can you please explain how those who are ‘too great’ have become an apa-sampradaya? Narasingha Maharaja: If the quality of humility is the crest-jewel of the Vaisnavas, and indeed it is, then undeniably its antithesis is pride. If one is falsely proud due to his greatness, or falsely proud due to his scholarship then one becomes an ativadi, too great. To chant the Holy Name without offense, one must first become free from dambhika, or pride. A dambhika-brahmana is one who is proud of his scholarship and thus becomes offensive to the humble Vaisnavas. A true Vaisnava is always meek and humble. He sees every living entity as constitutionally a servant of Krsna and he never mistreats others, or looks upon them as his inferior. In the words of Srila Bhaktisiddhanta Sarasvati Thakura, “One who thinks he is the highest is actually the lowest and one who thinks himself the lowest is actually the highest.” Real humility can only be attained by strictly adhering to the instructions of Sri Guru and by preaching the glories of the Holy Name. However, a hypocrite in the guise of a Vaisnava (kapota-vaisnava) sometimes makes a show of his learning simply to attain cheap adoration and followers. Such persons are known as ativadi, too great. The first pseudo sect of Vaisnavas to be known as Ativadi was founded by one Oriyan brahmana named Jagannatha Dasa. This Jagannatha Dasa lived during the time of Sri Caitanya. Jagannatha Dasa came from a tradition of professional Bhagavatam reciters and due to his sweet voice he attracted many followers. Jagannatha Dasa claimed to be a disciple of Srila Haridasa Thakura, but he later broke his connection with Haridasa and began to preach his own concocted philosophy. Initially Jagannatha Dasa resided in an asrama donated to him by Maharaja Prataparudra, but after his rejection of Thakura Haridasa the king took the property back and Jagannatha Dasa and his followers founded their own matha called the Sat-lahiri Mandira. This story has been narrated in a Gaudiya Matha publication compiled by one of Srila Bhaktisiddhanta’s disciples. Jagannatha Dasa once approached Mahaprabhu without getting permission from the Lord’s personal servant. Jagannatha Dasa had written his own translation of the Bhagavatam and desired to recite it for the Lord. This translation was in Oriyan and happened to contain five new chapters of the author’s own invention. In order to avoid hearing this concocted creation of Jagannatha Dasa, the Lord told him, “A fallen jiva such as Myself is not worthy to hear the Bhagavatam composed by a poet like you. You have become too great, ativadi. An insignificant soul like Me can have nothing to do with you.” Being covered by false pride Jagannatha Dasa and his many followers took Mahaprabhu’s sarcastic statement to be one of praise rather than condemnation. The followers of Jagannatha Dasa then propagated his Bhagavatam throughout Orissa. The true followers of Sri Caitanya, however, reject the Bhagavatam by Jagannatha Dasa. If one examines the cult of Jagannatha Dasa, it becomes quite clear why Mahaprabhu shunned his association. Jagannatha Dasa and his followers among other things claimed that Jagannatha Dasa was the incarnation of Srimati Radharani, that he was the personification of Srimati Radharani’s laughter. Certainly such a claim could hold no bearing over the followers of Sri Caitanya. Another reason why Sri Caitanya rejected Jagannatha Dasa was because Jagannatha Dasa contradicted the original text of Vyasadeva and he sometimes leaned towards mayavadi impersonalism. Later, after being rejected by Sri Caitanya, Jagannatha Dasa began mixing freely with women. His melodious singing attracted many unsuspecting women folk to hear his Bhagavatam recitations and serve him in various ways such as massaging his body. Eventually this came to the attention of Maharaja Prataparudra and Jagannatha Dasa was arrested and interrogated by the King. When the King asked him about his behavior Jagannatha Dasa replied, “I see no difference between men and women.” Maharaja Prataparudra then had Jagannatha Dasa imprisoned for some time. The Ativadi sect also claims that Lord Jagannatha reveals to them secret revelations of apocalyptic visions of the end of the world. It is indeed amusing that in recent times these Ativadi prophecies have even duped some western Vaisnavas to travel to Orissa to have a glimpse of the future from an Ativadi priest known as the Copper-plate Baba. This Copper-plate Baba has been consulted numerous times by some western gurus and sannyasis in ISKCON. Little do they know that the Copper-plate Baba is the representative of Jagannatha Dasa and the Ativadi sect. Unfortunately, in olden times the ativadi mentality also entered other Gaudiya Vaisnavas and caused their fall down from pure devotional service. During the seventeenth century a man from the Surma valley in Assam entered the Vaisnava communities of Bengal and Vrndavana. Eventually he took diksa from Sri Krsna-carana Cakravarti and became known as Rupa Kaviraja. This Rupa Kaviraja studied Srimad Bhagavatam under Sri Mukunda Dasa, a well known Vaisnava of the time. The residents of Radha-kunda felt great happiness to see Rupa Kaviraja engaged thus. Gradually though he became proud of his learning. Soon after the disappearance of Sri Mukunda Dasa, Rupa Kaviraja made a grave offence to the great Vaisnavi Srimati Krsna-priya Thakurani. One day, all the Vaisnavas assembled to hear Rupa Kaviraja recite the Bhagavatam. Before he began, Krsna-priya Thakurani arrived and the devotees offered her all respects. Rupa Kaviraja however, did not show her any respect. During his recital, Rupa Kaviraja noticed that she was chanting and he became disturber at this. With anger, he asked Krsna-priya Thakurani, “ How is it possible to be doing two things simultaneously? It is very disturbing to see how you are chanting while I am reciting the Bhagavatam.” With great humility, the Thakurani replied, “It is simply the habit of my tongue to chant continuously – it doesn’t impede my hearing at all.” Hearing this, Rupa Kaviraja sat back and fumed in anger. From this moment he was ruined. He offended Krsna-priya Thakurani, then later he made offences to his guru, his parama-guru and other Vaisnavas. Then Rupa Kaviraja became more and more proud of his learning and was ultimately robbed of the results of his spiritual advancement. Since that time the Gaudiya Vaisnavas have referred to Rupa Kaviraja as being an Ativadi, one who is too great or knows too much. Later on Rupa Kaviraja published a manuscript supporting the sahajiya conceptions and claimed that it had been written by Srila Rupa Gosvami. For all of his outrageous activities, the daughter of Sri Srinivasa Acarya, Srimati Hemalata Gosvamini tore the kanti-mala from his neck and ostracized him from the Vaisnava community. After this, the followers of Rupa Kaviraja began to wear only one strand of tulasi-beads since he was only left with one strand after they were broken by Hemalata. According to the false doctrine of Rupa Kaviraja, known as Sauromya, one should imitate the gopis of Vraja in ones sadhaka-deha in order to gain entrance into the confidential lilas of the Divine Couple. Rupa Kaviraja was also against the worship of Tulasi and Salagrama and the following of ekadasi-vrata since the damsels of Vrndavana do not follow these vidhis. In time the luster of Rupa Kaviraja disappeared and he soon contacted leprosy which spread rapidly throughout his entire body. Reduced to a decaying wretch, Rupa Kaviraja fled to Bengal and tried to gain entrance into his guru’s asrama pretending that everything was normal. But the Vaisnavas of Bengal had already heard of his offenses and he was forced to leave Bengal. He then traveled to Orissa and stayed in the village of Khuriya-grama. There his body became thoroughly eaten up with leprosy and in great pain he slowly died. It is said that he became a ghost who would haunt those who committed Vaisnava-aparadha. The following paragraph is from an article by Srila Prabhupada Bhaktisiddhanta Sarasvati Thakura on the life of Srila Visvanatha Cakravarti which appeared in The Harmonist (Vol.18, No.18. 1922): “Srinivasa Acarya’s famous daughter, Srimati Hemalata Thakurani, rejected an envious disciple named Sri Rupa Kaviraja from the Vaisnava society. This Rupa Kaviraja is counted amongst the deviant sub-branch of the Gaudiya Vaisnava sampradaya known as Ativadi — he spread his own concocted philosophy (against Gaudiya tradition), stating that only a person in the renounced order of life is capable of acting as acarya. He claimed that it was not possible for a householder to become a spiritual master. Fully disregarding the vidhi-marga, or path of devotional rules and regulations, he also tried to preach a philosophical path of raga-marga, or spontaneous devotion, which was completely unregulated and undisciplined. He also claimed that smarana (remembrance) was possible without the help of sravana and kirtana (hearing and chanting). Thus, Rupa Kaviraja propagated a path that was contrary to the path shown by the Gosvamis. Therefore, Srila Cakravarti Thakura has refuted these false conclusions in his Sarartha-darsini commentary on the third Canto of Srimad Bhagavatam. Actually, this refutation is a rendering of the truths outlined in Srila Jiva Gosvami’s Bhakti Sandarbha.” One may be very learned in the scriptures, one may be adept at quoting many slokas, one may have some understanding of the Vaisnava siddhanta and be proficient in explaining its subtle details, but if one is devoid of the quality of true humility then all these attributes are simply like decorations on a dead body. Srila Rupa Gosvami has explained in Bhakti-rasamrta-Sindhu that a devotee should not read too many books (bahu-sastra-vyakhya-vivadi tyagah, or renouncing the study of many scriptures in order to make novel explanations and arguments). This point is also mentioned by Sri Caitanya Mahaprabhu Himself in the Caitanya-caritamrta (Madhya 22.118) – bahu-grantha-kalabhyasa-vyakhyana varjiba “One should not partially study many scriptures just to be able to give references and expand explanations.” Nowadays there are some pretentious devotees that deem themselves as very learned, traveling here and there, they speak on so-called high topics and compete for the cheap admiration of people who are ignorant in these matters. These so-called devotees expertly speak novel interpretations to the scriptures and sweet illustrative stories, but such discussions simply fall on the deaf ears of the unqualified audiences having only the impact of aranya-rodana-nyaya, crying out in the wilderness. Learning alone does not qualify one as an advanced Vaisnava, especially if by one’s learning one becomes proud and offensive to other Vaisnavas. Study, or svadhyaya, is meant only to cultivate devotion to the Supreme Lord. Too much learning, even of a good thing, may sometimes cause one to become puffed up and proud. Great learning must therefore be balanced by great Vaisnava humility, otherwise one becomes an Ativadi, too great.

<CENTER> </CENTER> "There are four Vaisnava sampradayas (systems) of disciplic succession. One sampradaya comes from Lord Brahma, one from the goddess of fortune, one from the Kumaras, headed by Sanat-kumara, and one from Lord Siva. These four systems of disciplic succession are still going on. As King Prthu has illustrated, one who is serious about receiving transcendental Vedic knowledge must accept a guru, or spiritual master, in one of these four disciplic successions. It is said that unless one accepts a mantra from one of these sampradayas, the so-called mantra will not act in Kali-yuga. Many sampradayas have sprung up without authority, and they are misleading the people by giving unauthorized mantras. The rascals of these so-called sampradayas do not observe the Vedic rules and regulations. Although they are addicted to all kinds of sinful activities, they still offer the people mantras and thus mislead them. Intelligent persons, however, know that such mantras will never be successful, and as such they never patronize such upstart spiritual groups. People should be very careful of these nonsensical sampradayas. To get some facility for sense gratification, unfortunate people in this age receive mantras from these so-called sampradayas." Srimad-Bhagavatam 4:17:5 Purport <CENTER> </CENTER> "In the parampara system, the instructions taken from the bona fide spiritual master must also be based on revealed Vedic scriptures. One who is in the line of disciplic succession cannot manufacture his own way of behavior. There are many so-called followers of the Vaisnava cult in the line of Caitanya Mahaprabhu who do not scrupulously follow the conclusions of the sastras, and therefore they are considered to be apa-sampradaya, which means "outside of the sampradaya." Some of these groups are known as aula, baula, kartabhaja, neda, daravesa, sani sahajiya, sakhibheki, smarta, jata-gosani, ativadi, cudadhari and gauranga-nagari. In order to follow strictly the disciplic succession of Lord Caitanya Mahaprabhu, one should not associate with these apasampradaya communities." Caitanya-caritamrta, Adi lila 7:48 <CENTER> </CENTER> "Such transcendental relationships with the Supreme Lord cannot be manufactured by the mental concoctions of pseudo-devotees. In Bhakti-rasamrta-sindhu (1.2.101) Rupa Gosvami has stated that devotional service that makes no reference to Vedic scriptures or Vedic literatures and that does not follow the principles set forth therein can never be approved. Sri Bhaktisiddhanta Sarasvati Gosvami Maharaja has also remarked that professional spiritual masters, professional Bhagavatam reciters, professional kirtana performers and those engaged in self-concocted devotional service cannot be accepted. In India there are various professional communities known as Aula, Baula, Kartabhaja, Neda Daravesa, Sani, Atibadi, Cudadhari, and Gauranganagari. A member of the Ventor Gosvami Society, or the caste called gosvami, cannot be accepted as a descendant of the six original Gosvamis. Nor can so-called devotees who manufacture songs about Lord Caitanya, nor those who are professional priests or paid reciters, be accepted. One who does not follow the principles of pancaratra, or one who is an impersonalist or addicted to sex life, cannot be compared with those who have dedicated their lives to the service of Krsna. A pure devotee who is always engaged in Krsna consciousness can sacrifice everything for the service of the Lord. One who has dedicated his life to the service of Lord Caitanya, Krsna and the spiritual master, or a person who is following the principles of householder life, as well as one following the principles of the renounced life in the order of Caitanya Mahaprabhu, is a devotee and cannot be compared to professional men." Teachings of Lord Caitanya, Chapter 29 <CENTER> </CENTER> " Yata mat tata patha : "I can manufacture my own way." This rascaldom has been condemned by Srila Rupa Gosvami. He says that harer bhaktih... You will find many so-called bhaktas crying, falling down on the ground. But immediately after, he is smoking bidi. So why this is going on? Because they do not follow the injunction of Srila Rupa Gosvami. Chanting, dancing very loudly, and after the performance is finished--I have seen it--"Can you give me a bidi?" You see? "My throat is now dried up." So this is utpata. Srila Rupa Gosvami has described this kind of so-called devotional attitude is simply disturbance. They imitate. Imitate. Therefore Srila Bhaktivinoda Thakura has condemned. There are so many apa-sampradaya going on in the name of Caitanya Mahaprabhu's devotee. Who are they? Aula, baula, karttabhaja, neda, daravesa, sani, sahajiya, sakhibheki, smarta, jata-gosani. Then ativadi, cudadhari, gauranga-nagari, tota kahe ei tara sanga nahi kori : Tota Babaji, he says, "I do not associate with these classes of men." So after disappearance of Sri Caitanya Mahaprabhu, so many apa-sampradaya sprang up. So we should be very much careful that... Sampradaya means who are carefully following the Vedic principle." Srila Prabhupada Lecture on Caitanya-caritamrta, 03-27-75, Mayapur <CENTER> </CENTER> "In this way there was, Caitanya's Mahaprabhu's time, this Krsna consciousness movement was going nicely, very. And after Him, there was six Gosvamis. They also managed. Then, as it is the rule of this material world that you start something very good but in due course of time the things deteriorate, so this Vaisnava, Krsna consciousness movement, also deteriorated in due course of time. Say, after the disappearance of the Gosvamins, about 250 years after, the things became most ridiculous. The so-called devotees... Their representatives still are continuing. They are called prakrta-sahajiya. Prakrta-sahajiya means taking things very easily. They thought that Radha-Krsna is just like a boy and girl's lusty affairs. And in this way they took it that sex life as religion. Even Vivekananda, he also criticized, "Vaisnavism is sex religion." So the things deteriorated in such a way..." Srila Prabhupada Lecture, 02-07-69, Los Angeles Bhaktivedanta Book Trust. HDG A.C. Bhaktivedanta Swami Srila Prabhupada.

<CENTER>Srimati Radharani</CENTER><CENTER>The Attractor of Krsna:smash: </CENTER><CENTER> A lecture given on Radharani's Appearance Day, in London, September 18, 1969 By Srila A.C. Bhaktivedanta Swami Prabhupada</CENTER> TODAY IS RADHASTAMI, the appearance day of Srimati Radharani. Fifteen days after Krsna's birth Radharani appeared. Radharani is Krsna's pleasure potency. Radha-krsna-pranaya-vikrtir hladini-saktih. The Supreme Personality of Godhead has varieties of energy, as confirmed in the Vedic literature: parasya saktir vividhaiva sruyate. The Supreme Lord has nothing to do personally. Na tasya karyam. Here in the material world we find that a very big man-political head or business head - has nothing to do personally, because he has many assistants. Similarly, does the Supreme Personality of Godhead, full with six opulences, have to do anything personally? No. He has many assistants. In the Bhagavad-gita Krsna says, sarvatah panipadam tat: "The Lord has His hands and legs everywhere." You'll find that Krsna has nothing to do. He's simply enjoying with the gopis (cowherd girls) and Radharani. He's not killing the demons. The Krsna who kills the demons is Vasudeva Krsna; He's not the original Krsna. Krsna expands Himself. The first expansion is Baladeva. From Baladeva come Sankarsana, Pradyumna, Aniruddha, and Vasudeva. So in His Vasudeva feature Krsna acts in Mathura and Dvaraka. But Krsna in His original feature remains in Vrndavana. One of the greatest fiction writers in Bengal, Bankim Chandra Chatterjee, mistakenly thought that Krsna of Vrndavana, Krsna of Dvaraka, and Krsna of Mathura are different persons. Krsna is the same, but He can expand Himself in millions and trillions of forms. Advaitam acyutam anadim ananta-rupam. Although He has unlimited forms - ananta rupam - He's advaita: There is no distinciton between Krsna and His other forms. When Krsna wants to enjoy, what kind of enjoyment will He have? That has been discussed by Srila Jiva Gosvami. Krsna is Param Brahman, the Absolute Truth. The Absolute Truth has three features: Brahman, Pramatma, and Bhagavan. Jnanis, those who try to understand the Absolute Truth by mental speculation, by dint of their own knowledge, realize the Absolute Truth as impersonal Brahman. And yogis, those who try to understand the Absolute Truth by meditation, realize the Absolute Truth as Paramatma. Paramatma is the feature of the Supreme that is situated in everyone's heart. Isvarah sarva-bhutanam hrd-dese 'rjuna tisthati. And that Paramatma feature is an expansion of Bhagavan, Krsna, the Supreme Personality of Godhead. Krsna says in the Bhagavad-gita (10.42), <CENTER> atha va bahunaitenakim jnatena tavarjunavistabyaham idam krtsnamekamsena sthito jagat </PRE></CENTER> Arjuna was trying to understand Krsna's potencies, so Krsna explained in the tenth chapter, "Among seasons I am spring, among rivers I am the Ganges, among beasts I am the lion, among men I am the king...." And Krsna concluded, "How far shall I go on? Just try to understand that because of My entering the universe by only one plenary portion, the whole cosmic manifestation exists." The material world exists on one plenary portion of Krsna. And Krsna Himself enters within the universe: andantara-stha-paramana-cayantarastham. Without His entering, the universe cannot exist, just as without the soul's entering within the body, the body cannot exist. As soon as the spirit soul leaves the body, the body is useless. The body may be that of a prime minister, but as soon as the soul leaves the body, the body is not worth even a farthing. Similarly, because Krsna enters within the universe, the universe has value. Otherwise it is simply a lump of matter. So when Krsna wants to enjoy, what kind of enjoyment will He have? That has been discussed by Srila Jiva Gosvami. Krsna is the Supreme Great. God is great, everyone knows. So when the Great wants to enjoy, what quality of enjoyment will He have? That is to be understood. Therefore Svarupa Damodara Gosvami has written, radha-krsna-pranaya-vikrtih. The loving affairs of Radha and Krsna are not ordinary, material loving affairs, although they appear like that. Avajananti mam mudha: rascals and fools misunderstand Krsna to be an ordinary man. They do not know Krsna's transcendental nature. They try to imitate Krsna's rasa-lila, His dancing with the gopis. There are many such rascals. To understand Krsna is very difficult: <CENTER> manusyanam sahasresu kascid yatati siddhaye yatatam api siddhanam kascin mam vetti tattvatah </CENTER> Out of millions of persons, one may try ot make his life perfect. Nearly everyone is working like an animal, and for an animal there's no question of perfection. The animal propensities are eating, sleeping, mating, and defending. And unfortunately most human beings are engaged like animals. They have no other business. They are like hogs, who spend the whole day and night working - "Where is stool? Where is stool?" And as soon as the hogs get some stool to eat, they get fat. Then, "Where is sex? Where is sex?" The hog does not consider whether the mate is even his mother or sister. That is the hog's life. Human life is not meant for hog civilization. But modern civilization is a hog civilization, although it seems polished because the hogs wear shirts and coats. The Krsna consciousness movement, in contrast, is for understanding Krsna. That requires a little labor, austerity, penance. Tapasa brahmacaryena samena ca damena ca. One has to undergo tapasya and brahmacarya - austerity and celibacy. Brahmacarya means stopping sex life or controlling sex life. Without becoming brahmacari, without controlling the impulse for sex, one cannot understand spiritual life. Formerly in Vedic civilization boys were trained from the very beginning to become brahmacari. It was not like the modern day, when boys and girls ten or twelve years old are enjoying together. Such enjoyment spoils the brain; the finer brain tissues are lost, so that one cannot understand higher things. These are the processes of self-realization: samena (by control of the mind), damena (by control of the senses), tyagena (by giving in charity), saucena (by cleanliness). But in this age these processes are very difficult to undergo. Practically it is impossible. Therefore Lord Caitanya, Krsna Himself, has made Himself easily available by one process: <CENTER> harer nama harer namaharer namaiva kevalamkalau nasty eva nasty evanasty eva gatir anyatha </PRE></CENTER> This age, Kali-yuga, is considered the most fallen age. We think we are making much advancement, but it is the most fallen age, because people are becoming like animals. As animals have no other interest than four bodily necessities - eating, sleeping, mating, nad defending - so in this age people are interested in four principles of bodily want. They have no information of the soul, nor are they prepared to realize what the soul is. That is the defect of this age. But the human form of life is especially meant for realizing oneself: "What am I?" That is the mission of human life. Athato brahma-jijnasa: This life is meant for inquiring about Brahman, Paramatma, and Bhagavan. Jijnasu means inquiry. We inquire every morning, "What is the news today?" Immediately we pick up a newspaper - inquisitiveness is there - but we are inquiring about very base things only. We have no desire to inquire about the highest possibility, brahma-jnana, knowledge of the spirit. That is the lack in modern civilization. Today people are mainly inquiring about how to earn money. That propensity is there in every age, but in this age it has become the principal factor. Everyone is engaged simply for the bodily necessities. Nidraya hriyate naktam: at night people sleep very soundly, snoring. Vyavayena ca va vayah: or they engage in sex. In this way they're wasting time. And during the daytime - diva carthehaya rajan: "Where is money? Where is money? Where is money?" And kutumba-bharanena va - as soon as one gets money, one thinks how to purchase things for the family, that's all. Shopping, snoring - that is the engagement in materialistic life. Out of many such foolish persons engaged in sleeping, mating, earning money, and providing the family with a nice apartment and food, one is inquisitive how to perfect the human form. This life is meant for perfection. What is perfection? Perfection means to get out of misery. Everyone is trying to get out of misery, but no one knows the ultimate goal by which to get out of it. Na te viduh svartha-gatim hi visnum. One can be out of misery when one approaches Visnu. Here is the material world people are trying to go to the moon, but these foolish people do not know what they'll gain even if they go there. The moon is one of the material planets. Krsna has already said in the Bhagavad-gita, a-brahma-bhuvanal lokah.... All the material planets are places of misery. The moon is very near, but even if you go to the topmost planet, which is known as Brahmaloka, you'll find mesery. You can see every night what a vast number of planets there are. But you cannot go to them. You are simply trying to go to the nearest planet, and you are failing. So what is your scientific improvement? But you can go. Material scientists calculate that if one were to travel forty thousand years at the speed of light, then one might approach the topmost planet in the material world. So at least in the modern scientific calculations it is impossible to go there. But one can go; there is a process. That we have tried ot explain in our small booklet Easy Journey to Other Planets. By the yogic process one can go to any planet one likes. That is a yogic perfection. The living entity is called sarva-gah , "one who can go anywhere he likes." For example, Narada Muni can travel anywhere he likes, either in the spiritual world or in the material world. So you can also do that. That is possible. Within one year the yogi Durvasa Muni traveled all over the universe and went ot Visnuloka, the spiritual world, and came back. That is recorded in history. So this is one of the perfections. And how can it be attained? By understanding Krsna. Yasmin vijnate sarvam evam vijnatam bhavanti. The Mundaka Upanisad says that if you simply understand Krsna, then everything else can be understood very easily. Krsna consciousness is such a nice thing. This evening we are talking about Radhastami. We are trying to understand Radharani, the chief potency of Krsna, Krsna's pleasure potency. As we learn from Vedic literature, Krsna has many varieties of potency: parasya saktir vividhaiva sruyate. Just as a big man with many assistants and secretaries hasn't got to do anything personally - simply by his will everything is done - so the Supreme Personality of Godhead has varieties of energy, and everything is being done so nicely. The material world, where we are now living, is called bahir-anga-sakti, the external energy of Krsna. And just see how nicely everything is being done by the material energy. Krsna explains in the Bhagavad-gita, mayadhyaksena prakrtih suyate sa-caracaram: "Under My superintendence the material energy is working." The material energy is not blind. Krsna is in the background. And apart from the material, external energy, there is another energy - the internal energy. By the internal energy the spiritual world is being manifested. Paras tasmat tu bhavo 'nyah. As the material world is manipulated under the external energy, the spiritual world is conducted by the internal potency. That internal potency is Radharani. We should try to understand Radharani. Radharani is Krsna's pleasure potency, hladini-sakti. In the Vedanta-sutra the Absolute Truth is described as anandamaya, always in the pleasure potency. When you want ananda, pleasure, you cannot have it alone. Alone you cannot enjoy. When you are in a circle of friends or family or other associates, you feel pleasure. My speaking is very pleasing when there are many persons here. I cannot be happy speaking alone; that is not ananda. Although I could speak here in the dead of night when there is no one here, that is not ananda. Ananda means there must be others. Because Krsna, the Absolute Truth, is anandamaya, He has become many: eko bahu syama. We are also Krsna's parts and parcels, meant to give pleasure to Krsna. And the chief pleasure potency is Radharani. <CENTER> radha-krsna-pranaya-vikrtir hladini-saktir asmad ekatmanav api bhuvi pura deha-bhedam gatau tau caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam radha-bhava-dyuti suvalitam naumi krsna-svarupam </CENTER> Krsna is Param Brahman, the Supreme Absolute, as you know from the Bhagavad-gita. When Arjuna understood Bhagavad-gita, he affirmed to Krsna: param brahma param dhama pavitram paramam bhavan: "You are the Supreme Personality of Godhead, the ultimate abode, the purest, the Absolute Truth." So Krsna is Param Brahman, the Supreme Absolute. In the material world we see that a great saintly person gives up everything of material enjoyment simply to enjoy brahmananda , the happiness of Brahman, the Absolute. He becomes a sannyasi just to understand that he is in Brahman. So if one has to give up everything material for Brahman realization, do you think that Param Brahman, the Supreme Brahman, can enjoy anything material? No. Krsna's enjoyment is nothing material. This point should be understood. In the material world we have a little information of Brahman and Paramatma, but no one knows Param Brahman, or Bhagavan, the Supreme Personality of Godhead. Therefore it is said, manusyanam sahasresu kascid yatati siddhaye. Siddhaye refers to understanding Brahman or Paramatma. But out of many persons who have realized Brahman and Paramatma, hardly one can know Krsna. Without knowing Krsna, what can we understand about Krsna's pleasure potency? Without knowing a big man, how can I understand his internal affairs? Similarly, if we do not understnad Krsna, how we can understand how Krsna is enjoying? That is not possible. The Gosvamis are giving us information of the pleasure potency of Krsna, Srimati Radharani. We have described the loving affairs of Radha-Krsna in our Teachings of Lord Caitanya. If you have this book, you can read about the transcendental loving affairs of Radha Krsna. So today we pray to Radharani because She is the pleasure potency of Krsna. Krsna means "all-attractive," but Radharani is so great that She attracts Krsna. So what is the position of Srimati Radharani? We should try to understand this today and offer our obeisances to Radharani. <CENTER> tapta-kanchana-gaurangiradhe vrndavanesvarivrsbhanu-sute devipranamami hari-priye </PRE></CENTER> "Radharani, You are so dear to Krsna. So we offer our respectful obeisances unto You." Radharani is hari-priya, "very dear to Krsna." Through the mercy of Radharani we can easily approach Krsna. If Radharani recommends, "This devotee is very nice," then Krsna immediately accepts me, however great a fool I may be. Because I am recommended by Radharani, Krsna accepts me. Therefore in Vrndavana you'll find all the devotees chanting Radharani's name more than Krsna's. Wherever you'll go, you'll find the devotees greeting one another, " Jaya Radhe!" You'll find this still in Vrndavana. The devotees are glorifying Radharani. If you go by the speculative process to understand Krsna, it will take many, many lives. But if you take to devotional service and just try to please Radharani, Krsna will be gotten very easily. Radharani can deliver Krsna. She is so great a devotee, the emblem of maha-bhagavata. Even Krsna cannot understand the quality of Radharani's devotion. Although Krsna says vedaham samatitani - "I know everything" - He fails to understand Radharani. Radharani is so great. Krsna knows everything, but to understand Radharani, Krsna accepted the position of Radharani. Krsna thought, "I am full. I am complete in every respect, but still I want to understand Radharani. Why?" This question obliged Krsna to accept the propensities of Radharani to understand Himself. Such topics, of course, are part of a great transcendental science. One advanced in Krsna consciousness and well conversant with sastras, scriptures, can understand. When Krsna wanted to understand Himself, He took the tendency of Srimati Radharani. That is His appearance as Caitanya Mahaprabhu. Radha-bhava-dyuti-suvalitam. Caitanya Mahaprabhu is Krsna, but He has accepted the propensities of Radharani. As Radharani is always in feelings of separation from Krsna, so Lord Caitanya, in the position of Radharani, was feeling separation of Krsna. That is the teaching of Lord Caitanya - to feel separation, not meeting. The process of devotional service taught by Caitanya Mahaprabhu and His disciplic succession is how to feel separation from Krsna. That is Radharani's position - always feeling the separation. The Gosvamis, also, when they were in Vrndavana, never said, "I have seen Krsna." Although they were the most perfect devotees, they never said, I have seen Krsna." Their prayers were like this: he radhe vrja-devike.... he nanda-suno kutah! Radharani does not remain alone. She stays always with Her friends ( vraja-devi ) Lalita or Visakha and other damsels of Vrndavana. So the Gosvamis, in their mature stage when they were living at Vrndavana, were praying in this way: he radhe vraja-devike ca lalite he nanda-suno kutah: "Radharani, where are You? Where are Your associates? Where are You, Krsna, Nanda-suno, son of Nanda Maharaja? Where are you all?" They were searching. They never said, "I have seen Krsna dancing with the gopis. Last night I saw." [ Laughter. ] Those who speak like that are called sahajiyas. Mature devotees do not speak like that. The sahajiyas take everything very cheap - Krsna very cheap, Radharani very cheap - as if they can see Radha and Krsna every night. No. The Gosvamis do not teach us like that. They were searching after Radha-Krsna. He radhe vraja-devike ca lalite he nanda-suno kutah/ sri-govardhana-kalpa-padapa-tale kalindi-vane kutah: "Are you there at Govardhana Hill, or on the banks of the Yamuna?" Ghosantav iti sarvato vraja-pure khedair mahavihvalau. Their business was to cry like this? "Where are You? Where are You, Radharani? Where are you, Lalita, Visakha, the associates of Radharani? Where are You, Krsna? Are You near Govardhana Hill, or on the bank of the Yamuna?" Ghosantav iti sarvato vraja-pure. Throughout the whole tract of Vrndavana they were crying and searching after Radha-Krsna - khedair mahavihvalau - as if madmen. Vande rupa-sanatanau raghu-yugau sri-jiva-gopalakau. We have to follow the footprints of the Gosvamis and learn how to search out Krsna and Radharani, in Vrndavana or within our hearts. That is the process of Caitanya Mahaprabhu's bhajana, or worship: feelings of separation ( vipralambha-seva ). Feeling separation from Krsna, Mahaprabhu would fall into the sea. He would go out of His bedroom in the dead of night. Nobody knew where He had gone. He was searching for Krsna. That process of devotional service is taught by Caitanya Mahaprabhu. It is not that we can say very easily, "I have seen Krsna and Radharani in the rasa-lila. " No, not like that. Feel the separation. The more you feel separation from Krsna, the more you should understand that you are advancing. Don't try to see Krsna artificially. Be advanced in feeling separation, and then your devotion will be perfect. That is the teaching of Lord Caitanya. Atah sri-krsna-namadi na bhaved grahyam indriyaih. With our material senses we cannot see Krsna or hear Krsna's name. We must engage ourselves in the service of the Lord. Where does the service begin? Jihvadau : from the tongue. Not from the legs, eyes, or ears. It begins from the tongue. How? Chant Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. And take Krsna- prasadam . The tongue has two businesses: to articulate sound, Hare Krsna, and take prasadam . By these processes you'll realize Krsna. Don't try to see Krsna. You cannot see Krsna with your material eyes, nor can you hear about Him with your material ears, nor can you touch Him. But if you engage your tongue in the service of the Lord, then He'll reveal Himself to you: "Here I am." That is wanted. So feel separation from Krsna just as Radharani does, as Lord Caitanya teaches us, and engage your tongue in the service of the Lord. Then one day, when you are mature, you'll see Krsna face to face. <CENTER> Thank you very much. </CENTER>

<CENTER> For two consecutive years Sri Caitanya traveled toward and around South India chanting the holy name and converting others including "Smartas" into Nam Acaryas. Srila Bhaktisiddhanta Sarasvati Thakur </CENTER> <CENTER></CENTER> The name of Krishna on the lips of the supreme Lord (Sri Caitanya) had the power of making all persons, who heard it, realize the truth of whom they had been told by the scriptures. This was a most marvelous experience. In this Iron Age it is only the name of Krishna appearing on lips of a bona fide sadhu who can lift the conditioned soul to the plane of the absolute. As a matter of fact even the scriptures also can only faintly describe the personality Godhead. The mere study of the scriptures can convey no full knowledge of the absolute as substantive entity. The name Krishna has the power to put the person on the absolute plane and endow the words of the revealed scriptures with their living meaning. On the plane of the absolute all entities serve Godhead in infinite variety of forms and run harmoniously into, instead of clashing against, one another. Division of the person who once hears the name of Krishna undergoes this marvelous change. He can only then really believe in Godhead because he understands and sees whom he is to serve. He becomes in the substantive sense a bona fide theist or Vaisnava. - Bhaktisiddhanta Sarasvati

The nobler sort of man emphasizes the good qualities in others, and does not accentuate the bad. The inferior does the reverse. -- Confucius (551-479 BC) Chinese Philosopher

Iran Wants War <!-- -->Written by Ms Stock Saturday, May 06, 2006 Reasonable people listening to the bombastic rhetoric coming out of <?xml:namespace prefix = st1 /><st1:country-region><st1:place>Iran</st1:place></st1:country-region> should easily come to one conclusion: <st1:country-region><st1:place>Iran</st1:place></st1:country-region> wants to start a war. The leaders of <st1:country-region><st1:place>Iran</st1:place></st1:country-region> would prefer that the war be started by <st1:country-region><st1:place>Israel</st1:place></st1:country-region> so that their Muslim brothers will howl for the blood of Jews in revenge. This is why hardly a day goes by that threats are not hurled at <st1:country-region><st1:place>Israel</st1:place></st1:country-region>, hoping to push <st1:country-region><st1:place>Israel</st1:place></st1:country-region> over the edge. <st1:country-region><st1:place>Iran</st1:place></st1:country-region> is sending money to Hamas, the new Palestinian ruling party, so that attacks on Israeli civilians can continue. Oddly, Hamas hasn’t thought about how it would fare if <st1:country-region><st1:place>Iran</st1:place></st1:country-region> drops a nuke or two on <st1:country-region><st1:place>Israel</st1:place></st1:country-region>. Between the initial blast, the heat and shock waves, and the radiation, millions of Palestinians would die. Islam doesn’t care. Islam has never cared about the Palestinians. There is only one thing that would make the leaders of the Jewish state strike first: An imminent nuclear attack from <st1:country-region><st1:place>Iran</st1:place></st1:country-region>. This is certainly a possibility, considering that no one truly knows how close <st1:country-region><st1:place>Iran</st1:place></st1:country-region> is to being the proud owners of nuclear bombs. No country would stand by and allow itself to be attacked with this weapon of mass destruction and <st1:country-region><st1:place>Israel</st1:place></st1:country-region> would have every right to strike first with conventional weapons. The people of <st1:country-region><st1:place>Iran</st1:place></st1:country-region> do not need to pay the price for the folly of their leaders. For those liberals out there who would scream that no one has the right to make a pre-emptive strike, let me remind them of the Cuban missile crisis. <st1:country-region><st1:place>America</st1:place></st1:country-region> nearly went to war with the <st1:place>Soviet Union</st1:place> because it placed nuclear missiles off our shore in <st1:country-region><st1:place>Cuba</st1:place></st1:country-region>. Nikita Khrushchev was not making daily threats to use them, but Kennedy would not allow it. For 13 long days <st1:country-region><st1:place>America</st1:place></st1:country-region> and the <st1:place>Soviet Union</st1:place> went head-to-head and Khrushchev finally blinked. He realized that Kennedy meant what he said: Remove the nukes from <st1:country-region><st1:place>Cuba</st1:place></st1:country-region> or pay the price. Khrushchev did not have a death wish. Khrushchev did not want to start a nuclear war with the <st1:country-region><st1:place>United States</st1:place></st1:country-region>. Even hard-line communists knew that there would be no winners in a nuclear exchange. The Islamic leaders of <st1:country-region><st1:place>Iran</st1:place></st1:country-region> are not tethered by such logical constraints. Even Hitler did not have a desire to die. In Hitler’s worst dreams, he never believed that <st1:country-region><st1:place>Germany</st1:place></st1:country-region> would be nearly destroyed. Hitler believed that he could conquer <st1:place>Europe</st1:place> at the very least, and he nearly did. But Hitler did not start a war in <st1:place>Europe</st1:place> knowing that he would be vaporized twenty minutes after launching his first attack. <st1:country-region><st1:place>Iran</st1:place></st1:country-region> knows that if it drops a nuclear bomb on <st1:country-region><st1:place>Israel</st1:place></st1:country-region>, <st1:country-region><st1:place>Israel</st1:place></st1:country-region> will launch every nuke it has at <st1:country-region><st1:place>Iran</st1:place></st1:country-region>. If truth be known, <st1:country-region><st1:place>Israel</st1:place></st1:country-region> may choose to settle some old scores with several Islamic countries. <st1:country-region><st1:place>Israel</st1:place></st1:country-region> may cease to exist, but so will <st1:country-region><st1:place>Iran</st1:place></st1:country-region>. This deterrent of mutual destruction has been the leash that has held all the world’s nuclear weapons in their launch bays since World War II. Sane people do not want to see their own countries and people destroyed. The president of <st1:country-region><st1:place>Iran</st1:place></st1:country-region>, Mahmoud Ahmadinejad, is not insane. He is a Shiite Muslim. He believes that he and <st1:country-region><st1:place>Iran</st1:place></st1:country-region> have been chosen to herald in the return of the Twelfth Imam. This Imam will rise out of a sacred well at the Jamkaran mosque and it is the duty of <st1:country-region><st1:place>Iran</st1:place></st1:country-region> to pave the way for his return. This mysterious Imam will only return to raise Islam from the ashes of Armageddon as the eternal conquerors and rulers of the world. Ahmadinejad has stated last fall that this will happen in two years. So the stage is now set. The president of <st1:country-region><st1:place>Iran</st1:place></st1:country-region> absolutely believes that this Imam, who disappeared eleven centuries ago, will rise up and save devout Muslims from destruction while destroying all the infidels of the world in a fiery conflagration. All that needs to be done is to launch nuclear weapons at everyone that their missiles can reach, especially <st1:country-region><st1:place>Israel</st1:place></st1:country-region>, to set this all in motion. There are reasons for all the saber-rattling and spewing of threats. The first is to stall the West long enough to obtain the necessary weapon to start a war worthy of the Twelfth Imam. Second is to try to entice <st1:country-region><st1:place>Iran</st1:place></st1:country-region>’s two most hated enemies to attack them so that <st1:country-region><st1:place>Iran</st1:place></st1:country-region> cannot be blamed in any way for starting a nuclear world war. <st1:country-region><st1:place>Iran</st1:place></st1:country-region> knows that neither <st1:country-region><st1:place>Israel</st1:place></st1:country-region> nor <st1:country-region><st1:place>America</st1:place></st1:country-region> will use nuclear weapons first. But if <st1:country-region><st1:place>Iran</st1:place></st1:country-region> is attacked, it will claim self defense and unleash its nukes on the world. If <st1:country-region><st1:place>Iran</st1:place></st1:country-region> is not successful in enticing a country to attack it, it will simply strike first. So the free and sane world has only one choice to make. Stop <st1:country-region><st1:place>Iran</st1:place></st1:country-region> now, while it still can, or suffer the consequences. Only in the dream world of the pacifists does <st1:country-region><st1:place>Iran</st1:place></st1:country-region> “have a right” to nuclear weapons so that it can “feel safe.” <st1:country-region><st1:place>Iran</st1:place></st1:country-region> has no intention of “feeling safe.” It has every intention of starting a nuclear war. But the devout Shiite Muslims of the world have no fear. Allah and the Twelfth Imam will save them all. They will be rewarded beyond their wildest dreams because they brought about the end of the rule of evil non-believers in the world. Every religion has had its “kook” faction. Jim Jones and David Koresh, two noted cult leaders, come to mind. But while these men felt that they had a direct line to God, they did not have a direct line to nuclear weapons, nor would any rational person have allowed them to possess such a weapon. Yet, there are those who are willing to take the risk and allow a country led by Islamic mullahs and a little man with delusions of grandeur to have them. This is more than irresponsible; it borders on insanity. Time is short. There are those who claim that <st1:country-region><st1:place>Iran</st1:place></st1:country-region> will have one or more nuclear bombs within six months. Others say two years and there are some who claim it will be ten years. We know they have missiles to deliver nuclear warheads to <st1:country-region><st1:place>Israel</st1:place></st1:country-region> and European capitals. While <st1:country-region><st1:place>Iran</st1:place></st1:country-region> can be compared to Nazi Germany in many ways, there is one distinct difference. The Nazi invasion of <st1:country-region><st1:place>Poland</st1:place></st1:country-region> could be reversed. Vast tracts of land rendered unlivable because of radiation cannot be reversed. The millions that would die in an instant cannot be rescued. The diplomatic route and the attempt to reason with the unreasonable has been exhausted. All that came of diplomacy was three long years of wasted time as Iran moved ever-closer to achieving its goal: possessing the means to bring its messiah--the Twelfth Imam--one step closer to reality. <st1:country-region><st1:place>Iran</st1:place></st1:country-region>’s “reality” will be the free world’s version of “Dante’s Inferno.” The world must move as one against <st1:country-region><st1:place>Iran</st1:place></st1:country-region> and its insanity because it is the world that is at stake. The placating, appeasing, and kow-towing must stop. There can be no “deals” or bargaining. <st1:country-region><st1:place>Iran</st1:place></st1:country-region> must be stopped before it’s too late and “too late” could be as soon as this summer. When a rabid dog is coming at you, even though you love dogs, you must kill it before it kills you. You cannot bargain with a rabid dog and you cannot bargain with <st1:country-region><st1:place>Iran</st1:place></st1:country-region>.

By: Slater Bakhtavar 2006/05/17 “The Iranian nation will wipe the strain of regret on the foreheads of those who want to bring about injustice”, President Ahmadinejad scorned at a recent rally in the <?XML:NAMESPACE PREFIX = ST1 /><ST1:PLACE w:st="on"><ST1:PLACETYPE w:st="on">province</ST1:PLACETYPE> of <ST1:PLACENAME w:st="on">Zanjan</ST1:PLACENAME> </ST1:PLACE>. <ST1:COUNTRY-REGION w:st="on">Iran</ST1:COUNTRY-REGION> “will cut off the hands of any aggressor”, any attack would be met with a response that is double-fold including suicide attacks across Europe and the <ST1:COUNTRY-REGION w:st="on"><ST1:PLACE w:st="on">United States</ST1:PLACE> </ST1:COUNTRY-REGION>, he warned. “<ST1:COUNTRY-REGION w:st="on"> <ST1:PLACE w:st="on">Israel</ST1:PLACE> </ST1:COUNTRY-REGION>should be wiped off the map”, the predominately Jewish nation “cannot survive” and is headed “towards extinction” quipped the fanatical President. If one were to listen to his rhetoric alone, even the most astute political intellectuals would think <ST1:COUNTRY-REGION w:st="on"><ST1:PLACE w:st="on">Iran</ST1:PLACE> </ST1:COUNTRY-REGION>is a nation equipped with the most dangerous military arsenal capable of challenging any nation. But <ST1:COUNTRY-REGION w:st="on"><ST1:PLACE w:st="on">Iran</ST1:PLACE> </ST1:COUNTRY-REGION>’s rhetoric has little to do with their outdated and dismal military, their fledging economy or their detested government. The root of the government’s fiery tone may be traced to their Shi’te ideology messianic belief in a mysterious, mystical twelfth imam who ventured into hiding over a thousand years ago. The Hidden Imam is a central concept in the teachings of Shi’te Islam. Born Muhammad al-Mahdi he ventured into a cave in 941 AD hidden by a gate called the Gate of Occultation. The doctrine of Occultation professes Allah aided the cloaking of the Imam away from the eyes of man so that he could be kept alive until his return. Shi’tes believe that the Twelfth Imam will return to lead the religious battle between good and evil when the world has become consummately nefarious. According to Shi’te orthodoxy humans may not force or hasten the return of the Imam, but the Hojjateiehs a group of which Ahmadinejad is a member, opine that humans may stir up chaos to encourage his return. With his recent rhetoric vowing for the destruction of Israel, demanding deportation of the Jews to Europe and denying the Holocaust that the President seems to be doing just that. In fact, his messianic axiom of the Twelfth Imam and the subsequent suppression of the forces of evil [modern day US, UK, Israel and many other nations] is central to Ahmadinejad’s foreign policy. The Iranian government’s official policy has undercut efforts of the international community by rejecting a United Nations deadline to suspend Iran’s nuclear program, threatening to quit the Non-Proliferation Treaty and vying that “nothing can stop Iran’s path to nuclear technology.” In anticipation of a stand off with the West Iran recently clinched agreements with eight different Middle East insurgency groups to carry out suicide attacks against Israeli, British and US interests across the world. Ironically this plan is called ‘Judgment Day.’ During a private meeting with an Iranian cleric in November Ahmadinejad claimed that while giving a speech before the United Nations he felt “the atmosphere change and for 27 to 28 minutes the leaders did not blink” “they were astonished.. it had opened their eyes and ears to the Islamic Republic.” He further said that he felt the hand of God upon him as he delivered his omniscient speech. In his egocentric fantasy world the Iranian President likely sees himself as a deputy of the Imam with a divine mission to encourage his arrival. His references to the Imam in conjunction with threats to wipe countries off the face of earth should be taken seriously. Foreign policy experts should examine the Islamic Republic from both a political and religious perspective. To the clerical regime the return of the Imam is not a mere possibility, but a surety. Their attitude towards the international community seems to point at their preparation for that day. International concerns aside, there are domestic reasons for the regimes erratic behavior. After 27 years of executions, floggings, stoning, oppression of political dissent, violation of women’s rights, oppression of religious minorities, the largest brain drain in the world, rampant prostitution, crime, drug use and mass unemployment the Islamic Republic is domestically quite loathed. In fact, recent student polls show that close to eighty five percent of the population supports fundamental democratic changes in the regime. Iranian students have consistently poured into the streets in pro-Democracy protests only to be violently suppressed, jailed, tortured and often murdered. But, dictatorships can only oppress for so long and it’s only a matter of time before Iran explodes in a pro-Western democratic revolution. The regime knows that the only way they can leave any kind of legacy is by invoking nationalistic pride by pushing the country into another war and unlike the Iran-Iraq war this time they’re paving the way for the return of the Twelfth Imam. From challenging the world to enhancing Iran’s nuclear programs every issue is implemented for the arrival of Mahdi. The Islamic Republic is not vying for war because they’re too arrogant to understand they will be crushed. They’re vying for war because they believe Mahdi will return to help them defeat the United States and others who dare stand up to them. Ahamadinejad and Company’s Armageddon may be coming to a theater near you and it’s probably the scariest movie we’ll ever see unless we aggressively invest in the overthrow of the regime before it’s debut appearance.

read, read, read :deal: <HR style="COLOR: #ffffff" SIZE=1><!-- / icon and title --><!-- message --> Bhagavata is the only guide. Read Bhagavata, repeatedly whole life. Safe. Always. Always, whenever there is time, read, read, read. :deal: >>> Ref. VedaBase => Srila Prabhupada Room Conversation -- February 16, 1977, Mayapura

Human Ancestors May Have Interbred With Chimpanzees By David Brown Washington Post Staff Writer Thursday, May 18, 2006; A01 When the ancestors of human beings and the ancestors of chimpanzees parted ways 6.3 million years ago, it was probably a very long goodbye. Some of their descendants may even have gone back for a final tryst. That is the conclusion a group of scientists has reached, using a comparison of the genes of humans and their closest animal relatives to sketch a picture of human origins far more detailed than what fossil bones have revealed. According to the new theory, chimps and humans shared a common apelike ancestor much more recently than was thought. Furthermore, when the two emerging species split from each other, it was not a clean break. Some members of the two groups seem to have interbred about 1.2 million years after they first diverged -- before going their separate ways for good. If this theory proves correct, it will mean modern people are descended from something akin to chimp-human hybrids. That is a new idea, and it challenges the prevailing view that hybrids tend to die out. It also strongly suggests that some of the oldest bones of "proto-humans" -- including the 7 million-year-old Toumai skull unearthed in Chad in 2001 -- may have belonged to a line of non-hybrids that died out, and were not human ancestors at all. This narrative, by a team of geneticists and biostatisticians from the Broad Institute of the Massachusetts Institute of Technology and Harvard, not only casts new light on the origin of humans, but also raises questions about how all new species arise. "This is contributing to the idea that species are kind of fuzzy. They become real over time, but it takes millions of years," said James Mallet, a geneticist at University College London who was not involved in the new research. "We probably had a bit of a messy origin." The research is the latest fruit of the Human Genome Initiative, the effort to transcribe and read out the entire genetic message of human chromosomes, which was completed in 2003. The evidence of ancestral chimp and human interbreeding emerged from comparing parts of their genomes to each other and to those of gorillas, orangutans and macaques. The scientists now want to know whether similar "hybridization events" happened between other emerging species. The separation into two species "left a footprint on our genome that we can go back and read," said Eric S. Lander of MIT. "We were never able to look at things like this before. What we need to do now is to collect more data and look for other smoking guns." Humans have 23 pairs of chromosomes that contain about 30,000 genes. Each gene is made of strands of DNA "letters" in a specific order, and the letters can change, by mutation, over time. The rate at which changes occur is fairly constant -- and very slow. As a result, genetic mutations can be used as a kind of evolutionary clock. The number of DNA differences between two species' versions of the same gene is an indication of how long the species have been separate -- how long since individuals were last interbreeding and sharing genes. When Nick Patterson of MIT and his colleagues at the Broad Institute compared the genes of humans and chimps, they found that one of the chromosomes -- the female sex chromosome X -- was 1.2 million years younger than the others. It appeared the two species shared a common ancestor who gave them both their X chromosomes, and did so more recently than the ancestors who gave them all the other chromosomes. The best explanation, the scientists think, is that ancient humans and chimps broke away from each other not once, but twice. The first time was more than 6.3 million years ago. The second time was at least a million years later. What probably happened was that some of the evolving human ancestors bred with the evolving chimps. This was perhaps not as strange as it seems, for although there were some physical differences between the two groups, "the early humans must have looked pretty much like chimpanzees," said Mallet, the London geneticist. Males have only one X chromosome, which is necessary for reproduction. As is often the case with hybrids, the male offspring from these unions would probably have been infertile. But the females, which have two X chromosomes, would have been fertile. If some of those hybrid females then bred with proto-chimp males, some of their male offspring would have received a working X from the chimp side of the family. They would have been fertile -- and with them the hybrid line would have been off and reproducing on its own. The evolutionary clock indicates this happened no more than 6.3 million years ago, and perhaps as recently as 5.4 million years ago. In that case, the fossils of older species -- such as Toumai, or Sahelanthropus tchadensis, a proto-man from Chad that had a humanlike brow and probably walked on two feet -- must have belonged to descendants of the first human-chimp divergence. That line must have died out. If it had not, modern man's X chromosome would look as old (or nearly as old) as the other chromosomes. "I think the most interesting thing [is] this idea that long, extended gene flow seems to have occurred and that this might be a creative mode of evolution," said David Reich, a geneticist at Harvard Medical School. He is one of the authors of the study, which appears in today's issue of the journal Nature. The idea that new species emerge in a slow and stuttering fashion was favored by Charles Darwin, Mallet said. But in the early part of the 20th century, biologists came to favor the idea of clean breaks, with the "pure" lines of emerging species being stronger and fitter than hybrids. In fact, Mallet said, about 10 percent of animal species are capable of interbreeding with related species, even though the number that do so in any population is very small. <!-- start the copyright for the articles --> © 2006 The Washington Post Company