Govindaram

Hare Krishna Maybe theres a CD of it on my Folio. /images/graemlins/confused.gif <font color="blue">O </font color> <font color="green"> Mind </font color> <font color="red"> Just </font color> <font color="orange">Worship </font color> <font color="black"> Krsna </font color>

=========================================== "You Are Not Your Body." The Ultimate Self Realization Course; (A1) =========================================== My dear Bhakta's /images/graemlins/smile.gif Please accept my blessings. Today we are going to discuss what is absolutely the most important understanding for one who wants to achieve spiritual enlightenment. That is the understanding that you are not your body. Please now lay aside all other thoughts and concerns and deeply consider and contemplate the following points. How can we understand that we are not our bodies? My spiritual master, Srila Prabhupada, has explained it in this way, "One can perceive one's self-identification and feel positively that he exists. He may not feel it very abruptly, but by using a little intelligence, he can feel that he is not the body. He can feel that the hand, the leg, the head, the hair and the limbs are all his bodily parts and parcels, but as such the hand, the leg, the head, etc., cannot be identified with his self. Therefore just by using intelligence he can distinguish and separate his self from other things that he sees. So the natural conclusion is that the living being, either man or beast, is the seer, and he sees beside himself all other things. So there is a difference between the seer and the seen." The point Srila Prabhupada is making is that there is a difference between the seer and the seen. The seer sits at a vantage point from which he or she can perceive the body. He can observe how the heart is beating. He can observe how the lungs are breathing. After eating a big meal he or she can observe how the body is dealing with the food. Ask yourself these questions: Are my eyes seeing, or am I seeing through my eyes? Are my ears hearing, or am I hearing through my ears? Is my skin feeling, or am I feeling through my skin? What is this body, and who am I? If you were standing by the bank of the Mississippi River and I were to point to the river and ask you what kind of water it is, you would probably say that it is Mississippi River water. But what was it yesterday? It was Missouri River water or Ohio River water. And what will be in a few days? Gulf of Mexico water. In the same way the bag of chemicals that you call yourself is in a constant state of flux. The chemicals that you think are you today were something else yesterday and will be another something else tomorrow. They are no more "you" than the molecules of water that flow through what is known as the Mississippi River. So what are you, and who are you? You are the seer, the constant factor through so many changes of body that are going on constantly. In fact the body you have now is not the same body you had when you began reading this lesson. This concept is described very nicely in the Bhagavad-gita: dehino 'smin yatha dehe kaumaram yauvanam jara tatha dehantara-praptir dhiras tatra na muhyati "As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change." Bhagavad-gita: 2.13 ================================================== Note: We highly recommend that you get a copy of Bhagavad- gita As It Is by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. This particular edition is the most authoritative and popular edition in the world. Studying it carefully will greatly facilitate your rapid spiritual advancement. It can be purchased from us by clicking on the following link: http:// <font color="red"> <a href="http://www.UltimateSelfRealization.Com/store" target="_blank">www.UltimateSelfRealization.Com/store </font color> </a> /images/graemlins/laugh.gif =================================================== When you were a small child the body you had was quite different from the one you have now, but yet you can remember experiences you had then. The chemicals that made up that body are long gone, but yet there is a non-material seer of the activities of the body that can remember those past experiences. Are you convinced now that you are not your body? If so, you should now write a paper describing this concept. You may repeat in your own words what has been described here as well as give your own personal realizations. Save the paper as an important milestone on your path of spiritual enlightenment. VERY IMPORTANT: If you are not yet convinced that you are not your body you need to carefully study Chapter Two of the Bhagavad-gita As It Is. If you don't yet have a copy or yet in spite of having studied it you are still not convinced, then you should phone me or email me right way for further explanation. Without your being fixed in realizing that you are not your body this entire course will completely useless. Hoping this meets you in good health and in a cheerful mood, Always your well-wisher, <font color="red">Sankarshan Das Adhikari </font color> P.S. Check out our resources page by clicking here: http://www.UltimateSelfRealization.Com /images/graemlins/cool.gif P.S.S. Feel free to contact me for personal guidance, but be patient. I have thousands of students all over the world. It may take me some time to get back to you =========================================================== Contact Information: Ph: 1-512-835-2121 Mailto:sda@UltimateSelfRealization.Com P.O. Box 143073, Austin, Texas 78714-3072, USA =========================================================== © 2002-2003 by Sankarshan Das Adhikari. All rights reserved. http://www.ultimateselfrealization.com/mail/remove.php?u=e0f7604 <font color="blue">O </font color> <font color="green"> Mind </font color> <font color="red"> Just </font color> <font color="orange">Worship </font color> <font color="black"> Krsna </font color>

gurudeva! krpa-bindu diya, koro; ei dase, trnapekha ati hina sakala-sahane, bolo diya koro nija mane sprha-hina What is the exact name of this song? please. /images/graemlins/smile.gif I have not come across it before.

Hare Krishna Prabhuji Finally NOW I understand why Srila Prabhupada rejected the Ram Charita Manas of Tulasidasji, it is because there was a little HINT of Mayavada in it, and people of this 'age' would pick up on it, so he accepted the Bhagavatam (which I just started reading from the START, Bliss), I just quoted a verse very innocently on this thread and got replys back of posting mayavada philosophy! so it shows why Srila Prabhupada rejected the book, Jaya Srila Prabhupada!! ps. some people can read the Ram Charita Manas 'maybe' and understand it perfectly, but most people will find a different meaning, but NOT in the case of the Srimad Bhagavatam. <font color="blue">O </font color> <font color="green"> Mind </font color> <font color="red"> Just </font color> <font color="orange">Worship </font color> <font color="black"> Krsna </font color>

dhotis, mridangams and cymbals <font color="red"> cannot conrol </font color> granades and ak-47's of the asuras. brahmans are need to train and produce kshatriyas. Yeah but Vedic mantra's can. /images/graemlins/smile.gif, plus we are not in Dwapara Yuga where we can go around on a killing spree (however fun that may sound /images/graemlins/crazy.gif), we need to teach people from the very beggining about Krishna, Lord Chaitanya's Mission CANNOT FAIL EVER!!! /images/graemlins/laugh.gif <font color="blue">O </font color> <font color="green"> Mind </font color> <font color="red"> Just </font color> <font color="orange">Worship </font color> <font color="black"> Krsna </font color>

Hare Krishna Here is a folio infobase for Windows for $19.00 Very affordable: Buy ME! <font color="blue">O </font color> <font color="green"> Mind </font color> <font color="red"> Just </font color> <font color="orange">Worship </font color> <font color="black"> Krsna </font color>

Hare Krishna Maybe the Guest is trying to say: Many Muslims in India are against Hinduism, so better to kick them out! But I say are there not Muslims being converted to 'Hinduism', so I think that makes Muslims angry, so as usual they 'show' their anger, NOT all though. India is the capital of religion or Bharat as it should be called, needs its culture kept alive, and these few Muslim fanatics are really spoiling everything. But then again we do live in Kaliyug. <font color="blue">O </font color> <font color="green"> Mind </font color> <font color="red"> Just </font color> <font color="orange">Worship </font color> <font color="black"> Krsna </font color>

Hare Krishna Guests I think people change from different 'faiths' because they are looking for a deeper level of understanding of what God is, and they want to feel he loves them, and He will look out for them, but when it 'don't happen' they turn to different faiths out of despair or out of ignorance, I'm not just talking about Christian/Muslim, but now even a lot of Hindu's are turning to Islam, so I guess we should ALL learn what our GOAL of life is, instead of chopping changing. <font color="blue">O </font color> <font color="green"> Mind </font color> <font color="red"> Just </font color> <font color="orange">Worship </font color> <font color="black"> Krsna </font color>

WE ARE ALL SOULS (JIVATMA) NOT HINDU, MUSLIM, CHRISTIAN, JEWISH, ETC ALL YOU HINDU'S PLEASE READ THE GITA CAREFULLY THEN TALK! am I logged in? /images/graemlins/smirk.gif

Sri Madhavendra Puri's Devotional Service Bhaktivedanta Vedabase: Sri Caitanya Caritamrita CC Madhya 4 Summary CC Madhya 4.1: I offer my respectful obeisances unto Madhavendra Puri, who was given a pot of sweet rice stolen by Sri Gopinatha, celebrated thereafter as Ks?ira-cora. Being pleased by Madhavendra Puri's love, Sri Gopala, the Deity at Govardhana, appeared to the public vision. CC Madhya 4.2: All glories to Lord Caitanya Mahaprabhu! All glories to Nityananda Prabhu! All glories to Advaita Prabhu! And all glories to all the devotees of Lord Caitanya! CC Madhya 4.3-4: The Lord went to Jagannatha Puri and visited Lord Jagannatha's temple. He also met with Sarvabhauma Bhat?t?acarya. All these pastimes have been very elaborately explained by Vr?ndavana dasa T?hakura in his book Caitanya-bhagavata. CC Madhya 4.5: By nature all the activities of Sri Caitanya Mahaprabhu are very wonderful and sweet, and when they are described by Vr?ndavana dasa T?hakura, they become like a shower of nectar. CC Madhya 4.6: Therefore I very humbly submit that since these incidents have already been nicely described by Vr?ndavana dasa T?hakura, I would be very proud to repeat the same thing, and this would not be very good. I do not have such powers. CC Madhya 4.7: I am therefore presenting only a synopsis of those events already described elaborately by Vr?ndavana dasa T?hakura in his Caitanya-mangala [now known as Caitanya-bhagavata]. CC Madhya 4.8: Some of the incidents he did not describe elaborately but only summarized, and these I shall try to describe in this book. CC Madhya 4.9: I thus offer my respectful obeisances unto the lotus feet of Vr?ndavana dasa T?hakura. I hope that I will not offend his lotus feet by this action. CC Madhya 4.10: Sri Caitanya Mahaprabhu proceeded toward Jagannatha Puri with four of His devotees, and He chanted the holy name of the Lord, the Hare Kr?s?n?a mantra, with great eagerness. CC Madhya 4.11: Each day Sri Caitanya Mahaprabhu personally went to a village and collected a great quantity of rice and other grains for the preparation of prasadam. CC Madhya 4.12: There were many rivers on the way, and at each river there was a tax collector. They did not hinder the Lord, however, and He showed them mercy. Finally He reached the village of Remun?a. CC Madhya 4.13: The Deity of Gopinatha in the temple at Remun?a was very attractive. Lord Caitanya visited the temple and offered His obeisances with great devotion. CC Madhya 4.14: When Sri Caitanya Mahaprabhu offered His obeisances at the lotus feet of the Gopinatha Deity, the helmet of flowers on the head of Gopinatha fell down and landed on the head of Caitanya Mahaprabhu. CC Madhya 4.15: When the Deity's helmet fell upon His head, Sri Caitanya Mahaprabhu became very pleased, and thus He chanted and danced in various ways with His devotees. CC Madhya 4.16: All the servants of the Deity were struck with wonder due to Sri Caitanya Mahaprabhu's intense love, His exquisite beauty and His transcendental qualities. CC Madhya 4.17: Because of their love for Sri Caitanya Mahaprabhu, they served Him in many ways, and that night the Lord stayed at the temple of Gopinatha. CC Madhya 4.18: The Lord remained there because He was very eager to receive the remnants of sweet rice offered to the Gopinatha Deity, having heard a narration from His spiritual master, Isvara Puri, of what had once happened there. CC Madhya 4.19: That Deity was known widely as Ks?ira-cora-gopinatha, and Caitanya Mahaprabhu told His devotees the story of how the Deity became so famous. CC Madhya 4.20: Formerly the Deity had stolen a pot of sweet rice for Madhavendra Puri; therefore He became very famous as the Lord who stole the sweet rice. CC Madhya 4.21: Once, Sri Madhavendra Puri traveled to Vr?ndavana, where he came upon the hill known as Govardhana. CC Madhya 4.22: Madhavendra Puri was almost mad in his ecstasy of love of Godhead, and he did not know whether it was day or night. Sometimes he stood up, and sometimes he fell to the ground. He could not discriminate whether he was in a proper place or not. CC Madhya 4.23: After circumambulating the hill, Madhavendra Puri went to Govinda-kun?d?a and took his bath. He then sat beneath a tree to take his evening rest. CC Madhya 4.24: While he was sitting beneath a tree, an unknown cowherd boy came with a pot of milk, placed it before Madhavendra Puri and, smiling, addressed him as follows. CC Madhya 4.25: "O Madhavendra Puri, please drink the milk I have brought. Why don't you beg some food to eat? What kind of meditation are you undergoing?" CC Madhya 4.26: When he saw the beauty of that boy, Madhavendra Puri became very satisfied. Hearing His sweet words, he forgot all hunger and thirst. CC Madhya 4.27: Madhavendra Puri said, "Who are You? Where do You reside? And how did You know that I was fasting?" CC Madhya 4.28: The boy replied, "Sir, I am a cowherd boy, and I reside in this village. In My village, no one fasts. CC Madhya 4.29: "In this village a person can beg food from others and thus eat. Some people drink only milk, but if a person does not ask anyone for food, I supply him all his eatables. CC Madhya 4.30: "The women who come here to take water saw you, and they supplied Me with this milk and sent Me to you." CC Madhya 4.31: The boy continued, "I must go very soon to milk the cows, but I shall return and take back this milk pot from you." CC Madhya 4.32: Saying this, the boy left the place. Indeed, He suddenly could be seen no more, and Madhavendra Puri's heart was filled with wonder. CC Madhya 4.33: After drinking the milk, Madhavendra Puri washed the pot and put it aside. He looked toward the path, but the boy never returned. CC Madhya 4.34: Madhavendra Puri could not sleep. He sat and chanted the Hare Kr?s?n?a maha-mantra, and at the end of the night he dozed a little, and his external activities stopped. CC Madhya 4.35: In a dream Madhavendra Puri saw the very same boy. The boy came before him and, holding his hand, took him to a bush in the jungle. CC Madhya 4.36: The boy showed Madhavendra Puri the bush and said, "I reside in this bush, and because of this I suffer very much from severe cold, rain showers, winds and scorching heat. CC Madhya 4.37: "Please bring the people of the village and get them to take Me out of this bush. Then have them situate Me nicely on top of the hill. CC Madhya 4.38: "Please construct a temple on top of that hill," the boy continued, "and install Me in that temple. After this, wash Me with large quantities of cold water so that My body may be cleansed. CC Madhya 4.39: "For many days I have been observing you, and I have been wondering, 'When will Madhavendra Puri come here to serve Me?' CC Madhya 4.40: "I have accepted your service due to your ecstatic love for Me. Thus I shall appear, and by My audience all fallen souls will be delivered. CC Madhya 4.41: "My name is Gopala. I am the lifter of Govardhana Hill. I was installed by Vajra, and here I am the authority. CC Madhya 4.42: "When the Muslims attacked, the priest who was serving Me hid Me in this bush in the jungle. Then he ran away out of fear of the attack. CC Madhya 4.43: "Since the priest went away, I have been staying in this bush. It is very good that you have come here. Now just remove Me with care." CC Madhya 4.44: After saying this, the boy disappeared. Then Madhavendra Puri woke up and began to consider his dream. CC Madhya 4.45: Madhavendra Puri began to lament, "I saw Lord Kr?s?n?a directly, but I could not recognize Him!" Thus he fell down on the ground in ecstatic love. CC Madhya 4.46: Madhavendra Puri cried for some time, but then he fixed his mind on executing the order of Gopala. Thus he became tranquil. CC Madhya 4.47: After taking his morning bath, Madhavendra Puri entered the village and assembled all the people. Then he spoke as follows. CC Madhya 4.48: "The proprietor of this village, Govardhana-dhari, is lying in the bushes. Let us go there and rescue Him from that place. CC Madhya 4.49: "The bushes are very dense, and we will not be able to enter the jungle. Therefore take choppers and spades to clear the way." CC Madhya 4.50: After hearing this, all the people accompanied Madhavendra Puri with great pleasure. According to his directions, they cut down bushes, cleared a path and entered the jungle. CC Madhya 4.51: When they saw the Deity covered with dirt and grass, they were all struck with wonder and pleasure. CC Madhya 4.52: After they had cleansed the body of the Deity, some of them said, "The Deity is very heavy. No single person can move Him." CC Madhya 4.53: Since the Deity was very heavy, some of the stronger men assembled to carry Him to the top of the hill. Madhavendra Puri also went there. CC Madhya 4.54: A big stone was made into a throne, and the Deity was installed upon it. Another big stone was placed behind the Deity for support. CC Madhya 4.55: All the brahman?a priests of the village gathered together with nine waterpots, and water from Govinda-kun?d?a lake was brought there and filtered. CC Madhya 4.56: When the Deity was being installed, nine hundred pots of water were brought from Govinda-kun?d?a. There were musical sounds of bugles and drums and the singing of women. CC Madhya 4.57: During the festival at the installation ceremony, some people sang and some danced. All the milk, yogurt and clarified butter in the village was brought to the festival. CC Madhya 4.58: Various foods and sweetmeats, as well as other kinds of presentations, were brought there. I am unable to describe all these. CC Madhya 4.59: The villagers brought a large quantity of tulasi leaves, flowers, and various kinds of garments. Then Sri Madhavendra Puri personally began the abhis?eka [bathing ceremony]. CC Madhya 4.60: After all inauspicious things were driven away by the chanting of the mantra, the Deity's bathing ceremony started. First the Deity was massaged with a large quantity of oil, so that His body became very glossy. CC Madhya 4.61: After the first bathing, further bathings were conducted with pañca-gavya and then with pañcamr?ta. Then the maha-snana was performed with ghee and water, which had been brought in one hundred pots. CC Madhya 4.62: After the maha-snana was finished, the Deity was again massaged with scented oil and His body made glossy. Then the last bathing ceremony was performed with scented water kept within a conchshell. CC Madhya 4.63: After the body of the Deity was cleansed, He was dressed very nicely with new garments. Then sandalwood pulp, tulasi garlands and other fragrant flower garlands were placed upon the body of the Deity. CC Madhya 4.64: After the bathing ceremony was finished, incense and lamps were burned and all kinds of food offered before the Deity. These foods included yogurt, milk and as many sweetmeats as were received. CC Madhya 4.65: The Deity was first offered many varieties of food, then scented drinking water in new pots, and then water for washing the mouth. Finally pan mixed with a variety of spices was offered. CC Madhya 4.66: After the last offering of tambula and pan, bhoga-aratrika was performed. Finally everyone offered various prayers and then obeisances, falling flat before the Deity in full surrender. CC Madhya 4.67: As soon as the people of the village had understood that the Deity was going to be installed, they had brought their entire stocks of rice, dhal and wheat flour. They brought such large quantities that the entire surface of the top of the hill was filled. CC Madhya 4.68: When the villagers brought their stock of rice, dhal and flour, the potters of the village brought all kinds of cooking pots, and in the morning the cooking began. CC Madhya 4.69: Ten brahman?as cooked the food grains, and five brahman?as cooked both dry and liquid vegetables. CC Madhya 4.70: The vegetable preparations were made from various kinds of spinach, roots and fruits collected from the forest, and someone had made bad?a and bad?i by mashing dhal. In this way the brahman?as prepared all kinds of food. CC Madhya 4.71: Five to seven men had prepared a huge quantity of chapatis, which were sufficiently covered with ghee [clarified butter], as were all the vegetables, rice and dhal. CC Madhya 4.72: All the cooked rice was stacked on palasa leaves, which were on new cloths spread over the ground. CC Madhya 4.73: Around the stack of cooked rice were stacks of chapatis, and all the vegetables and liquid vegetable preparations were placed in different pots and put around them. CC Madhya 4.74: Pots of yogurt, milk, buttermilk and sikharin?i, sweet rice, cream and solid cream were placed alongside the vegetables. CC Madhya 4.75: In this way the Annakut?a ceremony was performed, and Madhavendra Puri Gosvami personally offered everything to Gopala. CC Madhya 4.76: Many waterpots were filled with scented water for drinking, and Lord Sri Gopala, who had been hungry for many days, ate everything offered to Him. CC Madhya 4.77: Although Sri Gopala ate everything offered, still, by the touch of His transcendental hand, everything remained as before. CC Madhya 4.78: How Gopala ate everything while the food remained the same was transcendentally perceived by Madhavendra Puri Gosvami; nothing remains a secret to the devotees of the Lord. CC Madhya 4.79: The wonderful festival and installation of Sri Gopalaji was arranged in one day. Certainly all this was accomplished by the potency of Gopala. No one but a devotee can understand this. CC Madhya 4.80: Madhavendra Puri offered water to Gopala for washing His mouth, and he gave Him betel nuts to chew. Then, while arati was performed, all the people chanted, "Jaya, Jaya!" ["All glories to Gopala!"]. CC Madhya 4.81: Arranging for the Lord's rest, Sri Madhavendra Puri brought a new cot, and over this he spread a new bedspread and thus made the bed ready. CC Madhya 4.82: A temporary temple was constructed by covering the bed all around with a straw mattress. Thus there was a bed and a straw mattress to cover it. CC Madhya 4.83: After the Lord was laid down to rest on the bed, Madhavendra Puri gathered all the brahman?as who had prepared the prasadam and said to them, "Now feed everyone sumptuously, from the children on up to the aged!" CC Madhya 4.84: All the people gathered there sat down to honor the prasadam, and by and by they took food. All the brahman?as and their wives were fed first. CC Madhya 4.85: Those who took prasadam included not only the people of Govardhana village but also those who came from other villages. They also saw the Deity of Gopala and were offered prasadam to eat. CC Madhya 4.86: Seeing the influence of Madhavendra Puri, all the people gathered there were struck with wonder. They saw that the Annakut?a ceremony, which had been performed before during the time of Kr?s?n?a, was now taking place again by the mercy of Sri Madhavendra Puri. CC Madhya 4.87: All the brahman?as present on that occasion were initiated by Madhavendra Puri into the Vais?n?ava cult, and Madhavendra Puri engaged them in different types of service. CC Madhya 4.88: After taking rest, the Deity must be awakened at the end of the day, and immediately some food and some water must be offered to Him. CC Madhya 4.89: When it was advertised throughout the country that Lord Gopala had appeared atop Govardhana Hill, all the people from neighboring villages came to see the Deity. CC Madhya 4.90: One village after another was pleased to beg Madhavendra Puri to allot them one day to perform the Annakut?a ceremony. Thus, day after day, the Annakut?a ceremony was performed for some time. CC Madhya 4.91: Sri Madhavendra Puri did not eat anything throughout the day, but at night, after laying the Deity down to rest, he took a milk preparation. CC Madhya 4.92: The next morning, the rendering of service to the Deity began again, and people from one village arrived with all kinds of food grains. CC Madhya 4.93: The inhabitants of the village brought to the Deity of Gopala as much food grains, ghee, yogurt and milk as they had in their village. CC Madhya 4.94: The next day, almost as before, there was an Annakut?a ceremony. All the brahman?as prepared foods and Gopala accepted them. CC Madhya 4.95: The ideal place to execute Kr?s?n?a consciousness is Vrajabhumi, or Vr?ndavana, where the people are naturally inclined to love Kr?s?n?a and Kr?s?n?a is naturally inclined to love them. CC Madhya 4.96: Throngs of people came from different villages to see the Deity of Gopala, and they took maha-prasadam sumptuously. When they saw the superexcellent form of Lord Gopala, all their lamentation and unhappiness disappeared. CC Madhya 4.97: All the villages in neighboring Vrajabhumi [Vr?ndavana] became aware of the appearance of Gopala, and all the people from these villages came to see Him. Day after day they all performed the Annakut?a ceremony. CC Madhya 4.98: In this way not only the neighboring villages but all the other provinces came to know of Gopala's appearance. Thus people came from all over, bringing a variety of presentations. CC Madhya 4.99: The people of Mathura, who are very big capitalists, also brought various presentations and offered them before the Deity in devotional service. CC Madhya 4.100: Thus countless presentations of gold, silver, garments, scented articles and eatables arrived. The store of Gopala increased daily. CC Madhya 4.101: One very rich ks?atriya of the royal order constructed a temple, someone made cooking utensils, and someone constructed boundary walls. CC Madhya 4.102: Each and every family residing in the land of Vrajabhumi contributed one cow. In this way, thousands of cows became the property of Gopala. CC Madhya 4.103: Eventually two brahman?as in the renounced order arrived from Bengal, and Madhavendra Puri, who liked them very much, kept them in Vr?ndavana and gave them all kinds of comforts. CC Madhya 4.104: These two were then initiated by Madhavendra Puri, and he entrusted them with the daily service of the Lord. This service was performed continuously, and the worship of the Deity became very gorgeous. Thus Madhavendra Puri was very pleased. CC Madhya 4.105: In this way the Deity worship in the temple was very gorgeously performed for two years. Then one day Madhavendra Puri had a dream. CC Madhya 4.106: In his dream, Madhavendra Puri saw Gopala, who said, "My bodily temperature still has not decreased. Please bring sandalwood from the Malaya province and smear the pulp over My body to cool Me. CC Madhya 4.107: "Bring sandalwood pulp from Jagannatha Puri. Kindly go quickly. Since no one else can do it, you must." CC Madhya 4.108: After having this dream, Madhavendra Puri Gosvami became very glad due to ecstasy of love of Godhead, and in order to execute the command of the Lord, he started east toward Bengal. CC Madhya 4.109: Before leaving, Madhavendra Puri made all arrangements for regular Deity worship, and he engaged different people in various duties. Then, taking up the order of Gopala, he started for Bengal. CC Madhya 4.110: When Madhavendra Puri arrived at the house of Advaita Acarya in Santipura, the Acarya became very pleased upon seeing the ecstatic love of Godhead manifest in Madhavendra Puri. CC Madhya 4.111: Advaita Acarya begged to be initiated by Madhavendra Puri. After initiating Him, Madhavendra Puri started for South India. CC Madhya 4.112: Going into South India, Sri Madhavendra Puri visited Remun?a, where Gopinatha is situated. Upon seeing the beauty of the Deity, Madhavendra Puri was overwhelmed. CC Madhya 4.113: In the corridor of the temple, from which people generally viewed the Deity, Madhavendra Puri chanted and danced. Then he sat down there and asked a brahman?a what kinds of foods they offered to the Deity. CC Madhya 4.114: From the excellence of the arrangements, Madhavendra Puri understood by deduction that only the best food was offered. CC Madhya 4.115: Madhavendra Puri thought, "I shall inquire from the priest what foods are offered to Gopinatha so that by making arrangements in our kitchen, we can offer similar foods to Sri Gopala." CC Madhya 4.116: When the brahman?a priest was questioned about this matter, he explained in detail what kinds of foods were offered to the Deity of Gopinatha. CC Madhya 4.117: The brahman?a priest said, "In the evening the Deity is offered sweet rice in twelve earthen pots. Because the taste is as good as nectar [amr?ta], it is named amr?ta-keli. CC Madhya 4.118: "This sweet rice is celebrated throughout the world as gopinatha-ks?ira. It is not offered anywhere else in the world." CC Madhya 4.119: While Madhavendra Puri was talking with the brahman?a priest, the sweet rice was placed before the Deity as an offering. Hearing this, Madhavendra Puri thought as follows. CC Madhya 4.120: "If, without my asking, a little sweet rice is given to me, I can then taste it and make a similar preparation to offer my Lord Gopala." CC Madhya 4.121: Madhavendra Puri became greatly ashamed when he desired to taste the sweet rice, and he immediately began to think of Lord Vis?n?u. While he was thus thinking of Lord Vis?n?u, the offering was completed, and the arati ceremony began. CC Madhya 4.122: After the arati was finished, Madhavendra Puri offered his obeisances to the Deity and then left the temple. He did not say anything more to anyone. CC Madhya 4.123: Madhavendra Puri avoided begging. He was completely unattached and indifferent to material things. If, without his begging, someone offered him some food, he would eat; otherwise he would fast. CC Madhya 4.124: A paramaham?sa like Madhavendra Puri is always satisfied in the loving service of the Lord. Material hunger and thirst cannot impede his activities. When he desired to taste a little sweet rice offered to the Deity, he considered that he had committed an offense by desiring to eat what was being offered to the Deity. CC Madhya 4.125: Madhavendra Puri left the temple and sat down in the village marketplace, which was vacant. Sitting there, he began to chant. In the meantime, the temple priest laid the Deity down to rest. CC Madhya 4.126: Finishing his daily duties, the priest went to take rest. In a dream he saw the Gopinatha Deity come to talk to him, and He spoke as follows. CC Madhya 4.127: "O priest, please get up and open the door of the temple. I have kept one pot of sweet rice for the sannyasi Madhavendra Puri. CC Madhya 4.128: "This pot of sweet rice is just behind My cloth curtain. You did not see it because of My tricks. CC Madhya 4.129: "A sannyasi named Madhavendra Puri is sitting in the vacant marketplace. Please take this pot of sweet rice from behind Me and deliver it to him." CC Madhya 4.130: Awaking from the dream, the priest immediately rose from bed and thought it wise to take a bath before entering the Deity's room. He then opened the temple door. CC Madhya 4.131: According to the Deity's directions, the priest found the pot of sweet rice behind the cloth curtain. He removed the pot and mopped up the place where it had been kept. He then went out of the temple. CC Madhya 4.132: Closing the door of the temple, he went to the village with the pot of sweet rice. He called out in every stall in search of Madhavendra Puri. CC Madhya 4.133: Holding the pot of sweet rice, the priest called, "Will he whose name is Madhavendra Puri please come and take this pot! Gopinatha has stolen this pot of sweet rice for you!" CC Madhya 4.134: The priest continued, "Would the sannyasi whose name is Madhavendra Puri please come and take this pot of sweet rice and enjoy the prasadam with great happiness! You are the most fortunate person within these three worlds!" CC Madhya 4.135: Hearing this invitation, Madhavendra Puri came out and identified himself. The priest then delivered the pot of sweet rice and offered his obeisances, falling flat before him. CC Madhya 4.136: When the story about the pot of sweet rice was explained to him in detail, Sri Madhavendra Puri at once became absorbed in ecstatic love of Kr?s?n?a. CC Madhya 4.137: Upon seeing the ecstatic loving symptoms manifest in Madhavendra Puri, the priest was struck with wonder. He could understand why Kr?s?n?a had become so much obliged to him, and he saw that Kr?s?n?a's action was befitting. CC Madhya 4.138: The priest offered his obeisances to Madhavendra Puri and returned to the temple. Then, in ecstasy, Madhavendra Puri ate the sweet rice offered to him by Kr?s?n?a. CC Madhya 4.139: After this, Madhavendra Puri washed the pot and broke it into pieces. He then bound all the pieces in his outer cloth and kept them nicely. CC Madhya 4.140: Each day, Madhavendra Puri would eat one piece of that earthen pot, and after eating it he would immediately be overwhelmed with ecstasy. These are wonderful stories. CC Madhya 4.141: Having broken the pot and bound the pieces in his cloth, Madhavendra Puri began to think, "The Lord has given me a pot of sweet rice, and when the people hear of this tomorrow morning, there will be great crowds." CC Madhya 4.142: Thinking this, Sri Madhavendra Puri offered his obeisances to Gopinatha on the spot and left Remun?a before morning. CC Madhya 4.143: Walking and walking, Madhavendra Puri finally reached Jagannatha Puri, which is also known as Nilacala. There he saw Lord Jagannatha and was overwhelmed with loving ecstasy. CC Madhya 4.144: When Madhavendra Puri was overwhelmed in the ecstasy of love of Godhead, he sometimes stood up and sometimes fell to the ground. Sometimes he laughed, danced and sang. In this way he enjoyed transcendental bliss by seeing the Jagannatha Deity. CC Madhya 4.145: When Madhavendra Puri came to Jagannatha Puri, people were aware of his transcendental reputation. Therefore crowds of people came and offered him all sorts of respect in devotion. CC Madhya 4.146: Even though one may not like it, reputation, as ordained by providence, comes to him. Indeed, one's transcendental reputation is known throughout the entire world. CC Madhya 4.147: Being afraid of his reputation [pratis?t?ha], Madhavendra Puri fled from Remun?a. But the reputation brought by love of Godhead is so sublime that it goes along with the devotee, as if following him. CC Madhya 4.148: Madhavendra Puri wanted to leave Jagannatha Puri because the people were honoring him as a great devotee; however, this threatened to hinder his collecting sandalwood for the Gopala Deity. CC Madhya 4.149: Sri Madhavendra Puri told all the servants of Lord Jagannatha and all the great devotees there the story of the appearance of Sri Gopala. CC Madhya 4.150: When all the devotees at Jagannatha Puri heard that the Gopala Deity wanted sandalwood, in great pleasure they all endeavored to collect it. CC Madhya 4.151: Those who were acquainted with government officers met with them and begged for camphor and sandalwood, which they collected. CC Madhya 4.152: One brahman?a and one servant were given to Madhavendra Puri just to carry the sandalwood. He was also given the necessary traveling expenses. CC Madhya 4.153: To get past the toll collectors along the way, Madhavendra Puri was supplied with the necessary release papers from government officers. The papers were placed in his hand. CC Madhya 4.154: In this way Madhavendra Puri started for Vr?ndavana with the burden of sandalwood, and after some days he again reached the village of Remun?a and the Gopinatha temple there. CC Madhya 4.155: When Madhavendra Puri reached the temple of Gopinatha, he offered his respectful obeisances many times at the lotus feet of the Lord. In the ecstasy of love, he began to dance and sing without cessation. CC Madhya 4.156: When the priest of Gopinatha saw Madhavendra Puri again, he offered all respects to him and, giving him the sweet rice prasadam, made him eat. CC Madhya 4.157: Madhavendra Puri took rest that night in the temple, but toward the end of the night he had another dream. CC Madhya 4.158: Madhavendra Puri dreamed that Gopala came before him and said, "O Madhavendra Puri, I have already received all the sandalwood and camphor. CC Madhya 4.159: "Now just grind all the sandalwood together with the camphor and then smear the pulp on the body of Gopinatha daily until it is finished. CC Madhya 4.160: "There is no difference between My body and Gopinatha's body. They are one and the same. Therefore if you smear the sandalwood pulp on the body of Gopinatha, you will naturally also smear it on My body. Thus the temperature of My body will be reduced. CC Madhya 4.161: "You should not hesitate to act according to My order. Believing in Me, just do what is needed." CC Madhya 4.162: After giving these instructions, Gopala disappeared, and Madhavendra Puri awoke. He immediately called for all the servants of Gopinatha, and they came before him. CC Madhya 4.163: Madhavendra Puri said, "Smear the body of Gopinatha with this camphor and sandalwood I have brought for Gopala in Vr?ndavana. Do this regularly every day. CC Madhya 4.164: "If the sandalwood pulp is smeared over the body of Gopinatha, then Gopala will be cooled. After all, the Supreme Personality of Godhead is completely independent; His order is all-powerful." CC Madhya 4.165: The servants of Gopinatha became very pleased to hear that in the summer all the sandalwood pulp would be used to anoint the body of Gopinatha. CC Madhya 4.166: Madhavendra Puri said, "These two assistants will regularly grind the sandalwood, and you should also get two other people to help. I shall pay their salaries." CC Madhya 4.167: In this way Gopinathaji was supplied ground sandalwood pulp daily. The servants of Gopinatha were very pleased with this. CC Madhya 4.168: In this way the sandalwood pulp was smeared over the body of Gopinatha until the whole stock was finished. Madhavendra Puri stayed there until that time. CC Madhya 4.169: At the end of summer Madhavendra Puri returned to Jagannatha Puri, where he remained with great pleasure during the whole period of Caturmasya. CC Madhya 4.170: Thus Sri Caitanya Mahaprabhu personally praised the nectarean characteristics of Madhavendra Puri, and while He related all this to the devotees, He personally relished it. CC Madhya 4.171: Lord Sri Caitanya Mahaprabhu asked Nityananda Prabhu to judge whether there was anyone within the world as fortunate as Madhavendra Puri. CC Madhya 4.172: Sri Caitanya Mahaprabhu said, "Madhavendra Puri was so fortunate that Kr?s?n?a personally appeared before him on the plea of delivering milk. Three times the Lord gave orders to Madhavendra Puri in dreams. CC Madhya 4.173: "Being obliged because of the loving affairs of Madhavendra Puri, Lord Kr?s?n?a Himself appeared as the Gopala Deity, and, accepting his service, He liberated the whole world. CC Madhya 4.174: "On account of Madhavendra Puri, Lord Gopinatha stole the pot of sweet rice. Thus He became famous as Ks?ira-cora [the thief who stole the sweet rice]. CC Madhya 4.175: "Madhavendra Puri smeared the sandalwood pulp over the body of Gopinatha, and in this way he was overpowered with love of Godhead. CC Madhya 4.176: "In the provinces of India governed by the Muslims, there was much inconvenience in traveling with sandalwood and camphor. Because of this, Madhavendra Puri might have gotten into trouble. This became known to the Gopala Deity. CC Madhya 4.177: "The Lord is very merciful and attached to His devotees, so when Gopinatha was covered with sandalwood pulp, Madhavendra Puri's labor became successful." CC Madhya 4.178: Caitanya Mahaprabhu placed the standard of Madhavendra Puri's intense love before Nityananda Prabhu for judgment. "All his loving activities are uncommon," Caitanya Mahaprabhu said. "Indeed, one is struck with wonder to hear of his activities." CC Madhya 4.179: Caitanya Mahaprabhu continued, "Sri Madhavendra Puri used to remain alone. He was completely renounced and always very silent. He was uninterested in everything material, and for fear of talking about mundane things, he always lived without a companion. CC Madhya 4.180: "After receiving the transcendental orders of Gopala, this great personality traveled thousands of miles just to collect sandalwood by begging. CC Madhya 4.181: "Although Madhavendra Puri was hungry, he would not beg food to eat. This renounced person carried a load of sandalwood for the sake of Sri Gopala. CC Madhya 4.182: "Without considering his personal comforts, Madhavendra Puri carried one maund [about eighty-two pounds] of sandalwood and twenty tolas [about eight ounces] of camphor to smear over the body of Gopala. This transcendental pleasure was sufficient for him. CC Madhya 4.183: "Since there were restrictions against taking the sandalwood out of the Orissa province, the toll official confiscated the stock, but Madhavendra Puri showed him the release papers given by the government and consequently escaped difficulties. CC Madhya 4.184: "Madhavendra Puri was not at all anxious during the long journey to Vr?ndavana through the provinces governed by the Muslims and filled with unlimited numbers of watchmen. CC Madhya 4.185: "Although Madhavendra Puri did not have a farthing with him, he was not afraid to pass by the toll officers. His only enjoyment was in carrying the load of sandalwood to Vr?ndavana for Gopala. CC Madhya 4.186: "This is the natural result of intense love of Godhead. The devotee does not consider personal inconveniences or impediments. In all circumstances he wants to serve the Supreme Personality of Godhead. CC Madhya 4.187: "Sri Gopala wanted to show how intensely Madhavendra Puri loved Kr?s?n?a; therefore He asked him to go to Nilacala to fetch sandalwood and camphor. CC Madhya 4.188: "With great trouble and after much labor, Madhavendra Puri brought the load of sandalwood to Remun?a. However, he was still very pleased; he discounted all the difficulties. CC Madhya 4.189: "To test the intense love of Madhavendra Puri, Gopala, the Supreme Personality of Godhead, ordered him to bring sandalwood from Nilacala, and when Madhavendra Puri passed this examination, the Lord became very merciful to him. CC Madhya 4.190: "Such behavior exhibited in loving service between the devotee and the devotee's lovable object, Sri Kr?s?n?a, is transcendental. It is not possible for a common man to understand. Common men do not even have the capacity." CC Madhya 4.191: After saying this, Lord Caitanya Mahaprabhu read the famous verse of Madhavendra Puri. That verse is just like the moon. It has spread illumination all over the world. CC Madhya 4.192: Continuous rubbing increases the aroma of Malaya sandalwood. Similarly, consideration of this verse increases one's understanding of its importance. CC Madhya 4.193: As the Kaustubha-man?i is considered the most precious of valuable stones, this verse is similarly considered the best of poems dealing with the mellows of devotional service. CC Madhya 4.194: Actually this verse was spoken by Srimati Radharan?i Herself, and by Her mercy only was it manifest in the words of Madhavendra Puri. CC Madhya 4.195: Only Sri Caitanya Mahaprabhu has tasted the poetry of this verse. No fourth man is capable of understanding it. CC Madhya 4.196: Madhavendra Puri recited this verse again and again at the end of his material existence. Thus uttering this verse, he attained the ultimate goal of life. CC Madhya 4.197: "O My Lord! O most merciful master! O master of Mathura! When shall I see You again? Because of My not seeing You, My agitated heart has become unsteady. O most beloved one, what shall I do now?" CC Madhya 4.198: When Sri Caitanya Mahaprabhu recited this verse, He immediately fell to the ground unconscious. He was overwhelmed and had no control over Himself. CC Madhya 4.199: When Lord Sri Caitanya Mahaprabhu fell to the ground in ecstatic love, Lord Nityananda quickly took Him on His lap. Crying, Caitanya Mahaprabhu then got up again. CC Madhya 4.200: Exhibiting ecstatic emotions, the Lord began to run here and there, making resounding noises. Sometimes He laughed, and sometimes He cried, and sometimes He danced and sang. CC Madhya 4.201: Caitanya Mahaprabhu could not recite the whole verse. He simply said, "Ayi dina! Ayi dina!" repeatedly. Thus He could not speak, and profuse tears were in His eyes. CC Madhya 4.202: Trembling, perspiration, jubilant tears, shock, fading of the bodily luster, disappointment, moroseness, loss of memory, pride, joy and humility were all visible in Sri Caitanya Mahaprabhu's body. CC Madhya 4.203: This verse uncovered the door of ecstatic love, and when it was exhibited, all the servants of Gopinatha saw Caitanya Mahaprabhu dance in ecstasy. CC Madhya 4.204: When many people crowded around Sri Caitanya Mahaprabhu, He regained His external senses. In the meantime, the offering to the Deity had been finished, and there was a resounding arati performance. CC Madhya 4.205: When the Deities were laid down to rest, the priest came out of the temple and offered all twelve pots of sweet rice to Lord Caitanya Mahaprabhu. CC Madhya 4.206: When all the pots of sweet rice, remnants left by Gopinatha, were placed before Sri Caitanya Mahaprabhu, He became very pleased. In order to feed the devotees, He accepted five of them. CC Madhya 4.207: The seven remaining pots were pushed forward and delivered to the priest. Then the five pots of sweet rice the Lord had accepted were distributed among the five devotees, and they ate the prasadam. CC Madhya 4.208: Being identical with the Gopinatha Deity, Sri Caitanya Mahaprabhu had already tasted and eaten the pots of sweet rice. Yet just to manifest devotional service, He again ate the pots of sweet rice as a devotee. CC Madhya 4.209: Sri Caitanya Mahaprabhu passed that night at the temple engaged in congregational chanting. In the morning, after seeing the mangala-arati performance, He departed. CC Madhya 4.210: In this way, Lord Sri Caitanya Mahaprabhu personally tasted with His own mouth the transcendental qualities of Gopalaji, Gopinatha and Sri Madhavendra Puri. CC Madhya 4.211: Thus I have described both the transcendental glories of Lord Caitanya Mahaprabhu's affection for His devotees and the highest limit of ecstatic love of God. CC Madhya 4.212: One who hears this narration with faith and devotion attains the treasure of love of Godhead at the lotus feet of Sri Kr?s?n?a. CC Madhya 4.213: Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always desiring their mercy, I, Kr?s?n?adasa, narrate Sri Caitanya-caritamr?ta, following in their footsteps. Copyright © His Divine Grace A. C. Bhaktivedanta Swami Prabhupada, Founder Acarya of the International Society for Kr?s?n?a Consciousness

Hare Krishna Christianity is a bona-fide religion so why are there so many Chistians turning to Islam? I means whats the point? They are both bona-fide........ of-cource the best way <font color="blue"> is </font color> <font color="red"> Krishna. </font color> <font color="blue">O </font color> <font color="green"> Mind </font color> <font color="red"> Just </font color> <font color="orange">Worship </font color> <font color="black"> Krsna </font color>

Hare Krishna SCENE ONE (An Inn on stage an Innkeeper enter Lust) Innkeeper: Good day, sir! Lust: Good day to you. Now tell me, what do you have for me to enjoy? Innkeeper: Why, we have ale and the finest French wines. Lust: Oh, wine! How delectable. Give me some at once! Let me taste it! (he sits down with a bottle of wine;enter Greed) Innkeeper: Good day, sir! Greed: Good day. I'm feeling a little hungry, do you have anything to eat? Innkeeper: Well, we have these pies, sir. Greed: Alright, give me 18 of them;and a big glass of ale. Innkeeper: This is the biggest glass we have, sir. Greed: Well, you had better give me three glasses, then. (Greed sits down and begins to eat ravenously;enter Anger, he bumps into Lust) Anger: Out of my way, you idiot! (to Innkeeper) Hey you, give me some liquor and make it quick;I'm in a bad mood! (he grabs the bottle and sits down) Greed: (to Lust) Might I ask, sir, what you are doing in this country? Lust: Of course, let me introduce myself. My name is Lust. My business is enjoyments;thus I travel throughout the world searching for new tastes, new sounds, new sights, new sensual pleasures to enjoy. But pray, sir, who are you? Greed: My business is similar to yours and my name is Greed. My aim in life is to consume more and more, for my desires are limitless. (to Anger) But please, tell us, sir, who are you? Anger: What business is it of yours? How dare you poke your nose into my affairs? Lust: Oh dear, look out the window there. What a terrible sight! Greed: What is it? Lust: Look! It's a coffin being carried for burial. How awful, they shouldn't upset people by allowing such things to be seen. Greed: Innkeeper, who is the poor soul there being taken for burial? Innkeeper: Oh sirs, it's too awful to speak of. I couldn't tell you. Anger: Tell us! Innkeeper: Oh yes, sir, well you see around here there lives a most infamous villain, a most terrible and fearsome person! Now he roams throughout this country, killing every person he meets, and it seems certain that not one of us will escape from his clutches! He'll have us all! Greed: But who is this villain. What is his name? Innkeeper: Oh, I dare not repeat it, sirs. I dare not. Anger: Tell us! Innkeeper: Very well, I will tell you. His name is... his name is DEATH! Greed: Death? Lust: Death? Anger: Death? Innkeeper: Aye sirs, Death. Greed: Well, my friends, I have a suggestion to make. As it seems that all of us are in danger from this Death, I think we must take action to stop his nefarious deeds. Let us go in search of Death, and when we find him we will finish him off once and for all. Lust: I agree, we must stop this Death, for his very name strikes terror in my heart. Anger: Yes, just hearing about him makes me angry;let us go at once! Greed: Wait! Innkeeper, tell us where this Death is to be found. Innkeeper: Oh sirs, his activities are a great mystery. No one knows where he will strike next, but they do say that those who are old walk always in his shadow and they are closest to him. Greed: Come then, let us set about our task at once. SCENE TWO SCENE TWO (An old man crosses the stage;then enter Lust, Anger and Greed) Lust: Oh, no! We've been searching for hours and we have come up with no trace of Death. I am exhausted! Anger: Yes, this is a waste of time. It makes me so angry. Whose clever idea was this, anyway? Greed: Wait, friends. Look over there is an old man, surely he must be expecting Death. Anger, bring him over here and we will question him. (exit Anger; re-enters dragging old man) Greed: Old man, we are searching for the villain who is known as Death, for we have decided to put a stop to his evil ways. Lust: And we think that you know where we can find Death. Now you must tell us. Old Man: I have no idea where Death is, for though I am old he has not yet approached me. I warn you, sirs, give up your quest, for no good will come of it. Anger: You are lying! You are a friend of Death, and so you are trying to protect him from us. Tell us at once or I will cut off your head! Old Man: No, no! It is true that I have never seen Death, but if you are determined to search him out, then I have heard that he is lurking in yonder grove of trees. If you search there, surely you will find him. Lust: Come then, let us go there at once! SCENE THREE SCENE THREE (On stage Lust, Anger, and Greed;searching) Greed: There is no one here at all, nothing except this old chest. Lust: The old man must have been lying. Anger: Uhh! How dare he lie to us. Let's go and teach the old wretch a lesson! Greed: Well, let us look inside this chest first. Perhaps there may be some clue in there. (they force it open and find it is full of gold and jewels) Lust: Oh, how wonderful! So much wealth and it's mine all mine! Greed: No, it's mine! I found it first! Anger: Are you two trying to cheat me? Ugh! I hate you both! I'll kill you both for this! Lust: Friends, friends, why should we quarrel? There is enough riches here for all of us to share! Rather, we should celebrate our good fortune. I will go to that inn we just passed and bring some wine here so that we can refresh ourselves. Greed: An excellent suggestion! (exit Lust) Now, Anger, here is a chance for us to improve on our fortune. It is true that there is plenty of gold here for three people, but how much more would there be if the treasure were split only two ways? Anger: What is your idea then? Greed: That when our friend Lust returns, we do away with him and keep all the riches for ourselves. Anger: What a splendid idea! My dagger is ready. Greed: Ah, look;he is returning now. Act naturally. (re-enter Lust) Lust: Here you are, my friends, the finest wine. After all, we can certainly afford it now. (aside) And we'll just add a little poison for you two. Greed: Oh thank you, and we have something for you, dear friend, don't we Anger? Anger: We do, indeed! (he stabs Lust) Greed: Now all the riches are for us two alone! Let us drink to celebrate our success! (drinks some wine) Ahh! Ugh! Ow! Anger: What's the matter? What's wrong with you? (drinks some wine) Greed: Ah!... poison!!! (dies) Anger: Oh no! Ugh! Ah! Ow! (dies) (enter Death) Death: Ha, Ha, Ha! So they thought they could cheat me, Death; they thought they could enjoy limitlessly? Impossible! No one can defy Death. No one. The End The Story Of Lust, Anger And Greed The Story Of Lust, Anger And Greed * * * * * <font color="blue">O </font color> <font color="green"> Mind </font color> <font color="red"> Just </font color> <font color="orange">Worship </font color> <font color="black"> Krsna </font color> Part 2 by request /images/graemlins/smile.gif

--------------- <font color="red"> Sri Sri Radha-Krishna </font color> ---------------- <font color="blue">Pancha-Tattva </font color> ------------- <font color="purple">Lord Nirsmhadeva/Prahlada </font color> <font color="orange"> Srila Prabhupada </font color> --- <font color="green"> Disiplic Succession </font color> --- <font color="pink">Six Goswamis </font color> <font color="blue">O </font color> <font color="green"> Mind </font color> <font color="red"> Just </font color> <font color="orange">Worship </font color> <font color="black"> Krsna </font color>

Hare Krishna Also isn't there a relationship between the Spiritual Master & Disciple, its not like the army or something where the disciple just takes orders, theres also sweet joking, Radha-Krisna stories being told etc, I'm sure its Not a mundane relationship like in the material world but much much more. <font color="blue">O </font color> <font color="green"> Mind </font color> <font color="red"> Just </font color> <font color="orange">Worship </font color> <font color="black"> Krsna </font color>

Hare Krishna You really do want to meet Krishna don't you! /images/graemlins/laugh.gif

TEXT THREE TEXT utsähän niçcayäd dhairyät tat-tat-karma-pravartanät saìga-tyägät sato våtteù ñaòbhir bhaktiù prasidhyati SYNONYMS utsähät-by enthusiasm; niçcayät-by confidence; dhairyät-by patience; tat-tat-karma-various activities favorable for devotional service; pravartanät-by performing; saìga-tyägät-by giving up the association of nondevotees; sataù-of the great previous äcäryas; våtteù-by following in the footsteps; ñaòbhiù-by these six; bhaktiù-devotional service; prasidhyati-advances or becomes successful. TRANSLATION There are six principles favorable to the execution of pure devotional service: ( 1 ) being enthusiastic, ( 2 ) endeavoring with confidence, ( 3 ) being patient, ( 4 ) acting according to regulative principles [such as Sravanam Kirtana Vishnu Smaranam [sB 7.5.23]-hearing, chanting and remembering Krsna], ( 5 ) abandoning the association of nondevotees, and ( 6 ) following in the footsteps of the previous acaryas. These six principles undoubtedly assure the complete success of pure devotional service. PURPORT Devotional service is not a matter of sentimental speculation or imaginative ecstasy. Its substance is practical activity. Srila Rupa Goswami, in his Bhakti-rasamrita-sindhu (1.1.11), has defined devotional service as follows: anyäbhiläñitä-çünyaà jïäna-karmädy-anävåtam änukülyena kåñëänu- çélanaà bhaktir uttamä [Madhya 19.167] "Uttama bhakti, or unalloyed devotion unto the Supreme Personality of Godhead, Sri Krsna, involves the rendering of devotional service in a way that is favorable to the Lord. This devotional service should be free from any extraneous motive and devoid of fruitive karma, impersonal jïäna and all other selfish desires." Bhakti is a sort of cultivation. As soon as we say "cultivation," we must refer to activity. Cultivation of spirituality does not mean sitting down idly for meditation, as some pseudo-yogés teach. Such idle meditation may be good for those who have no information of devotional service, and for this reason it is sometimes recommended as a way to check distracting materialistic activities. Meditation means stopping all nonsensical activities, at least for the time being. Devotional service, however, not only puts an end to all nonsensical mundane activities, but also engages one in meaningful devotional activities. Sri Prahlada Mahäräja recommends: çravaëaà kértanaà viñëoù smaraëaà päda-sevanam arcanaà vandanaà däsyaà sakhyam ätma-nivedanam [sB 7.5.23] <font color="red"> The nine processes of devotional service are as follows: </font color> 1. hearing the name and glories of the Supreme Personality of Godhead 2. chanting His glories 3. remembering the Lord 4. serving the Lord's feet 5. worshiping the Deity 6. offering obeisances unto the Lord 7. acting as the Lord's servant 8. making friends with the Lord 9. surrendering oneself fully to the Lord Sravanam, or hearing, is the first step in acquiring transcendental knowledge. One should not give aural reception to unauthorized persons, but should approach the proper person, as recommended in Bhagavad-gétä (4.34): tad viddhi praëipätena paripraçnena sevayä upadekñyanti te jïänaà jïäninas tattva-darçinaù "Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth." It is further recommended in the Muëòaka Upaniñad, tad-vijïänärthaà sa gurum eväbhigacchet: [MU 1.2.12] "To understand that transcendental science, one must approach a bona fide spiritual master." Thus this method of submissively receiving transcendental confidential knowledge is not merely based on mental speculation. In this regard, Çré Caitanya Mahäprabhu told Rüpa Gosvämé: brahmäëòa bhramite kona bhägyavän jéva guru-kåñëa-prasäde päya bhakti-latä-béja "In the course of traversing the universal creation of Brahmä, some fortunate soul may receive the seed of bhakti-latä, the creeper of devotional service. This is all by the grace of guru and Kåñëa." (Caitanya-caritämåta, Madhya 19.151) The material world is a place of confinement for the living entities who are by nature änandamaya, pleasure-seeking. They actually want to be free from the confinement of this world of conditional happiness, but not knowing the process of liberation, they are bound to transmigrate from one species of life to another and from one planet to another. In this way the living entities are wandering throughout the material universe. When by good fortune one comes in contact with a pure devotee and hears from him patiently, one begins to follow the path of devotional service. Such an opportunity is offered to a person who is sincere. The International Society for Krishna Consciousness is giving such a chance to humanity at large. If by fortune one takes advantage of this opportunity to engage in devotional service, the path of liberation immediately opens. One should accept this opportunity to return home, back to Godhead, very enthusiastically. Without enthusiasm, one cannot be successful. Even in the material world one has to be very enthusiastic in his particular field of activity in order to become successful. A student, businessman, artist or anyone else who wants success in his line must be enthusiastic. Similarly, one has to be very enthusiastic in devotional service. Enthusiasm means action, but action for whom? The answer is that one should always act for Kåñëa-kåñëärthäkhila-ceñöä (Bhakti-rasämåta-sindhu). In all phases of life one has to perform devotional activities under the direction of the spiritual master in order to attain perfection in bhakti-yoga. It is not that one has to confine or narrow one's activities. Kåñëa is all-pervading. Therefore nothing is independent of Kåñëa, as Kåñëa Himself states in Bhagavad-gétä (9.4): mayä tatam idaà sarvaà jagad avyakta-mürtinä- mat-sthäni sarva-bhütäni na cähaà teñv avasthitaù "By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them." Under the direction of the bona fide spiritual master, one has to make everything favorable for Kåñëa's service. For example, at present we are using a dictaphone. The materialist who invented this machine intended it for businessmen or writers of mundane subject matters. He certainly never thought of using the dictaphone in God's service, but we are using this dictaphone to write Kåñëa conscious literature. Of course, the manufacture of the dictaphone is wholly within the energy of Kåñëa. All the parts of the instrument, including the electronic functions, are made from different combinations and interactions of the five basic types of material energy-namely, bhümi, jala, agni, väyu and äkäça. The inventor used his brain to make this complicated machine, and his brain, as well as the ingredients, were supplied by Kåñëa. According to the statement of Kåñëa, mat-sthäni sarva-bhütäni: "Everything is depending on My energy." Thus the devotee can understand that since nothing is independent of Kåñëa's energy, everything should be dovetailed in His service. Endeavor executed with intelligence in Kåñëa consciousness is called utsäha, or enthusiasm. The devotees find the correct means by which everything can be utilized in the service of the Lord (nirbandhaù kåñëa-sambandhe yuktaà vairägyam ucyate). The execution of devotional service is not a matter of idle meditation but practical action in the foreground of spiritual life. These activities must be executed with patience. One should not be impatient in Kåñëa consciousness. Indeed, this Kåñëa consciousness movement was started single-handedly, and in the beginning there was no response, but because we continued to execute our devotional activities with patience, people gradually began to understand the importance of this movement, and now they are eagerly participating. One should not be impatient in discharging devotional service, but should take instructions from the spiritual master and execute them with patience, depending on the mercy of guru and Kåñëa. The successful execution of Kåñëa conscious activities requires both patience and confidence. A newly married girl naturally expects offspring from her husband, but she cannot expect to have them immediately after marriage. Of course, as soon as she is married she can attempt to get a child, but she must surrender to her husband, confident that her child will develop and be born in due time. Similarly, in devotional service surrender means that one has to become confident. The devotee thinks, avaçya rakñibe kåñëa: "Kåñëa will surely protect me and give me help for the successful execution of devotional service." This is called confidence. As already explained, one should not be idle but should be very enthusiastic about executing the regulative principles-tat-tat-karma-pravartana. Neglect of the regulative principles will destroy devotional service. In this Kåñëa consciousness movement there are four basic regulative principles, forbidding illicit sex, meat-eating, gambling and intoxication. A devotee must be very enthusiastic about following these principles. If he becomes slack in following any of them, his progress will certainly be checked. Çréla Rüpa Gosvämé therefore recommends, tat-tat-karma-pravartanät: "One must strictly follow the regulative principles of vaidhé bhakti." In addition to these four prohibitions (yama), there are positive regulative principles (niyama), such as the daily chanting of sixteen rounds on japa-mälä beads. These regulative activities must be faithfully performed with enthusiasm. This is called tat-tat-karma-pravartana, or varied engagement in devotional service. Furthermore, in order to be successful in devotional service one must give up the association of undesirable people. This includes karmés, jïänés, yogés and other nondevotees. Once Çré Caitanya Mahäprabhu was asked by one of His householder devotees about the general principles of Vaiñëavism, as well as the general routine activities of the Vaiñëava, and Sri Caitanya Mahaprabhu immediately replied, asat-saìga-tyäga,-ei vaisnava acarya: "Characteristically, a Vaisnava is one who gives up the association of worldly people, or nondevotees." Srila Narottama dasa Thakura has therefore recommended, täìdera caraëa sevi bhakta-sane väsa: one has to live in the company of pure devotees and execute the regulative principles laid down by the previous äcäryas, the six Gosvämés (namely, Çré Rüpa Gosvämé, Çré Sanätana Gosvämé, Çré Jéva Gosvämé, Çré Raghunätha däsa Gosvämé, Çré Gopäla Bhaööa Gosvämé and Çré Raghunätha Bhaööa Gosvämé). If one lives in the association of devotees, there is little chance of associating with nondevotees. The International Society for Krishna Consciousness is opening many centers just to invite people to live in the company of devotees and practice the regulative principles of spiritual life. Devotional service means transcendental activities. On the transcendental platform there is no contamination by the three modes of material nature. This is called viçuddha-sat-tva, the platform of pure goodness, or goodness free from contamination by the qualities of passion and ignorance. In this Kåñëa consciousness movement we require everyone to rise early in the morning, by four A.M.,and attend maìgala-ärati, or morning worship, then read Çrémad-Bhägavatam, perform kértana, and so forth. Thus we hold continuous activities in devotional service twenty-four hours daily. This is called sato våtti, or following in the footsteps of the previous äcäryas who expertly filled every moment of time with Kåñëa conscious activities. If one strictly follows the advice given in this verse by Çréla Rüpa Gosvämé-namely, being enthusiastic, being confident, being patient, giving up the association of unwanted persons, following the regulative principles and remaining in the association of devotees-one is sure to advance in devotional service. In this regard Çréla Bhaktisiddhänta Sarasvaté Öhäkura remarks that the cultivation of knowledge by philosophical speculation, the collection of mundane opulence by the advancement of fruitive activities, and the desire for yoga-siddhis, material perfections, are all contrary to the principles of devotional service. One has to become thoroughly callous to such nonpermanent activities and turn his intention instead to the regulative principles of devotional service. According to Bhagavad-gétä (2.69): yä niçä sarva-bhütänäà tasyäà jägarti saàyamé yasyäà jägrati bhütäni sä niçä paçyato muneù "What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage." Engagement in the devotional service of the Lord is the life and soul of the living entity. It is the desired goal and supreme perfection of human life. One has to become confident about this, and one also has to be confident that all activities other than devotional service-such as mental speculation, fruitive work or mystic endeavor-will never yield any enduring benefit. Complete confidence in the path of devotional service will enable one to attain his desired goal, but attempting to follow other paths will only succeed in making one restless. In the Seventh Canto of the Çrémad-Bhägavatam it is stated: "One must be calmly convinced that those who have given up devotional service to engage in severe austerities for other purposes are not purified in their minds, despite their advanced austerities, because they have no information of the transcendental loving service of the Lord." It is further stated in the Seventh Canto: "Although mental speculators and fruitive actors may perform great austerities and penances, they still fall down because they do not have information about the lotus feet of the Lord." The devotees of the Lord, however, never fall down. In Bhagavad-gétä (9.31), the Supreme Personality of Godhead assures Arjuna, kaunteya pratijänéhi na me bhaktaù praëaçyati: "O son of Kunté, declare it boldly that My devotee never perishes." Again in Bhagavad-gétä (2.40) Kåñëa says: nehäbhikrama-näço 'sti pratyaväyo na vidyate svalpam apy asya dharmasya träyate mahato bhayät "In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear." Devotional service is so pure and perfect that once having begun, one is forcibly dragged to ultimate success. Sometimes a person will give up his ordinary material engagements and out of sentiment take shelter of the lotus feet of the Supreme Lord and thus begin the preliminary execution of devotional service. Even if such an immature devotee falls down, there is no loss on his part. On the other hand, what is the gain of one who executes the prescribed duties according to his varëa and äçrama but does not take to devotional service? Although a fallen devotee may take his next birth in a low family, his devotional service will nonetheless resume from where it left off. Devotional service is ahaituky apratihatä; it is not the effect of any mundane cause, nor can it be terminated by any mundane cause or permanently curtailed by any material interruption. Therefore a devotee should be confident about his engagement and should not be very interested in the activities of the karmés, jïänés and yogés. There are certainly many good qualities among fruitive actors, philosophical speculators and mystic yogés, but all good qualities automatically develop in the character of a devotee. No extraneous endeavor is needed. As confirmed by Çrémad-Bhägavatam (5.18.12), all the good qualities of the demigods manifest progressively in one who has developed pure devotional service. Because a devotee is not interested in any material activity, he does not become materially contaminated. He is immediately situated on the platform of transcendental life. However, one who engages in mundane activity-be he a so-called jïäné, yogé, karmé, philanthropist, nationalist, or whatever-cannot attain the higher stage of mahätmä. He remains a durätmä, or cripple-minded person. According to Bhagavad-gétä (9.13): mahätmänas tu mäà pärtha daivéà prakåtim äçritäù bhajanty ananya-manaso jïätvä bhütädim avyayam "O son of Påthä, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible." Since all the devotees of the Lord are under the protection of His supreme potency, they should not deviate from the path of devotional service and take to the path of the karmé, jïäné or yogé. This is called utsähän niçcayäd dhairyät tat-tat-karma-pravartanät, enthusiastically executing the regulative activities of devotional service with patience and confidence. In this way one can advance in devotional service without hindrance. <font color="blue">O </font color> <font color="green"> Mind </font color> <font color="red"> Just </font color> <font color="orange">Worship </font color> <font color="black"> Krsna </font color>

Radha-Krishna Pancha-Tattva, Lord Nirsmhadeva/Prahlada Srila Prabhupada/ Disiplic Succession / Six Goswamis I have the above arranged on my altar (picture form), can I change the Pancha Tattva/Lord Nirsmhadeva/Prahlada pictures around at all?-- since my vision tends to fall to the right while I am chanting. Just though I would ask /images/graemlins/smile.gif Also while doing the Morning Programme is it a necessity to stand for certain prayers? I have just started doing then at home. Any help would be useful. /images/graemlins/smile.gif <font color="blue">O </font color> <font color="green"> Mind </font color> <font color="red"> Just </font color> <font color="orange">Worship </font color> <font color="black"> Krsna </font color>

Hare Krishna I took some cloves and chewed them for a while, took some aspirin tablets, temporary relief was felt, then I rubbed some Vicco Vajradanti powder as suggested by Livingentiy, left for 5 mins, and my teeth feel great, but still hurt, I'll do anything to get out of going to the Dentist. All they seem to give me is 'fillings' which then fall out, the rascals /images/graemlins/mad.gif <font color="blue">O </font color> <font color="green"> Mind </font color> <font color="red"> Just </font color> <font color="orange">Worship </font color> <font color="black"> Krsna </font color>

Hare Krishna WOW Mayavada! I just got the quote from the back of my Hanuman Chalisa, so I guess it must be by Ramakrishnaji, there are a lot of quotes from him in the Chalisa, the quote I posted "to me" gives the message that Hanuman is so immersed in His service to Lord Sri Rama, his most dearest Master, that he has them within his heart, so that's why he says they are one. Someone with higher intellect may interpret it differently from me. <font color="blue">O </font color> <font color="green"> Mind </font color> <font color="red"> Just </font color> <font color="orange">Worship </font color> <font color="black"> Krsna </font color>

Ram asked Hanuman, "Hanuman what attitude do you cherish towards me?" Hanuman answered, 'O Rama, when I think I am the body, You are the Master and I am Your servant; when I think I am the jivatman (individual soul), You are the whole and I am a part; but when I have the knowledge of Reality (Atman), I see that You are I and I am you'. <font color="blue">O </font color> <font color="green"> Mind </font color> <font color="red"> Just </font color> <font color="orange">Worship </font color> <font color="black"> Krsna </font color>

Hare Krishna Atmaji You are right I do have a tooth ache, ate some Cloves at Thiest advice, That person you saw was Guy Pearce said stonehearted "would make a good Sisupala" <font color="blue">O </font color> <font color="green"> Mind </font color> <font color="red"> Just </font color> <font color="orange">Worship </font color> <font color="black"> Krsna </font color>

Hare Krishna All over the world this nice Katha is performed, but I was thinking instead of chanting the Vishnu Sahasranama Nama why not just chant the Hare Krisna Maha-Mantra a couple of times (it would save a lot of time), what do people think? Hope I am not offending Sri Hari/Bhaktas by saying this. Haribol <font color="blue">O </font color> <font color="green"> Mind </font color> <font color="red"> Just </font color> <font color="orange">Worship </font color> <font color="black"> Krsna </font color>

Hare Krishna I just watched a temple play, I have no idea of its contents, No sound on my end, but the temple was packed, so nice to see. And I like the way they keep changing the temple cams, but I wish they'd leave the buffet cam alone. /images/graemlins/tongue.gif <font color="blue">O </font color> <font color="green"> Mind </font color> <font color="red"> Just </font color> <font color="orange">Worship </font color> <font color="black"> Krsna </font color>

Hare Krishna How about just keep all the original cast and teach them English, my favourite was Krishna I think the actor who played Him was born to do it. What a surprise !!! /images/graemlins/laugh.gif <font color="blue">O </font color> <font color="green"> Mind </font color> <font color="red"> Just </font color> <font color="orange">Worship </font color> <font color="black"> Krsna </font color>

Hare Krishna Why did the rabbit cross the road? Because it needed some much needed carrots, although it was Ekadasi, so it made do without, and also you not supposed to eat carrots..Haribol! What did the rabbit say to the fox? Ha Ha, its not Dvadasi yet so you can't eat me!