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Everything posted by premananda

  1. It is a public display of the intimate details of Vraja Lila. That is a sure sign of sahajiyaism according to Sridhar Maharaj, who was against it. For example, SM criticized Devananda Gaudiya Math for celebrating the swing pastimes of Radha-Krishna in the temple. Speaking about the sakhis and hinting that oneself is a gopi is equally sahajiyaistic. If somebody who chants at least 64 rounds daily without fail, and is not attached to watching TV, drinking tea, etc, would talk about the gopis, then it might have some value. Otherwise not...it is sahajiyaism. /ubbthreads/images/icons/shocked.gif
  2. Is sahajiyaism sneaking into this forum? I thought all intimate talk about Radha-Krishna lila was prohibited by Srila Sridhar Maharaj. Govinda Maharaj is beginning to sound like Narayan Maharaj now... ;-)
  3. Sri Upadesamrta with commentary by Srila Bhaktivinoda Thakura Verse One Vaco-vegam manasah krodha-vegam Jihva-vegam udaropastha-vegam Etan vegan yo visaheta dhirah Sarvam apimam prthivim sa sisyat A wise and sober person who can endure the impulses of speech, the mind, anger, the tongue, the belly and the genitals is verily most worthy to command the entire world. Rendering in Bengali verse guru krpabale labhi sambandha vijnana krti jiva hayena bhajane yatnavan sei jive sri rupa gosvami mahodaya ”Upadesamrta” dhanya karena niscaya grhi grha tyagi bhede dviprakra jane upadesa bheda vicaribe vinja gane grhi prati ei saba upadesa haya grha tyagi prati iha parakastha maya vakya vega, mano vega, krodha vega ara jivha vega, udara vega, upastha vega chara ei chaya vega sahi krsna namasraya jagat sasite pare parajiya bhaye kevala saranagati krsna bhakti maya bhakti pratikula tyaa ta´ra anga haya chaya vega sahi ýukta vairagya asraya name aparadha sunya haibe nirbhaye By the strength of guru krpa one is endowed with subjective realization of sambandha jnana. Such a fortunate jiva shall then perform bhajan with great zeal and earnest. For his benefit, Sri Rupa Goswami has composed this unequivocal Upadesamrta, the ambrosial precepts. The wise will discern the appropriate lessons, having duely considered the two kinds of aspirants; householders and those who have abandoned household life. All these teachings are certainly meant for the householders, and the renounced will also find herein the highest transcendental enlightenenment. The impulses of speech, the mind, anger, the tongue, the belly and the genitals can be most disconcerting. One can subdue these impulses by taking refuge in the divine name of Krsna, and one who does so conquers fear and is fit to rule the world. Devotion to Krsna is embued with exclusive surrender, an aspect of which is the abandonment of those things (and persons) detrimental thereto. By resorting to yukta vairagya one may endure the six impulses, and become fearless by cultivating the divine name avoiding with care the ten offences. Sri Piyusa Varsini Vrtti Sri Gauracandraya namah – Obeisance to Sri Gauracandra yat krpa sagarodbhutam upadesamrtam bhuvi sri rupena smanitam gaura candram bhajam tam natva grantha pranetaram tikakaram pranamya ca maya viracyate vrttih piyusa parivesini I worship Sri Gauracandra, whose dear associate Sri Rupa has churned this nectar of instruction from the ocean of astonishment. With salutation to the author and the various commentators I hereby commence my own commentary entitled ”Piyusa Varsini” or ”A rain shower of ambrosia”. anyabhilasita sunyam jnana karmady anavrtam anukulyena krsnanusilanam bhaktir uttama Utama bhakti or bhakti of the highest quality is defined as the favourable cultivation of devotion, free from ulterior motives and not exlipsed by endeavours for jnana, karma and so forth.. (BRS 1.1.6) In this sloka from Bhaktirasamrtasindhu, the priniple of accepting everything that is conducive to bhakti and abandoning all that is deterimental thereto, has been alluded to. It is necessary for persons engaged in bhajana to be aware of these principles. Although it forms no part of bhakti sadhana directly, it is still most helpful for making one fit or truly eligible for bhakti, and is indeed symptomatic of genuine faith and absolute surrender. The stanza from the Vaisnava tantra runs thus: anukulyasya sankalpah pratikulyasya varjanam raksisyatiti visvaso goptrtve varanam tatha atmaniksepa karpanye sad vidha saranagati The six aspects of surrender are: 1) Acceptance of whatever is conducive to bhakti. 2) Abhorance of what is detrimental thereto. 3) Conviction that the Lord is one´s only protector. 4) Acceptance of the Lord as one´s maintainer. 5) Resignation of the self. And 6) sincere humility. In the text under discussion (vaco vegam…), that which is detrimental to bhakti has been pointed out. The impulses of speech, the mind, anger, the tongue, the stomach and the genitals are six impulses arising out of contact of the senses with their objects. Whomsoever is capable of enduring these impulses, is certainly fit to rule the whole world. sokamarsadhibhir bhavair akrantam yasya manasam katham tatra mukundasya sphurti sambhavana bhaved ”How can the delightful Sri Mukunda manifest in the heart of one who is governed by emotions of lamentation, misery, anger and so on?” (Padma Purana, also quoted in BRS 1.2.115) The meaning of this sloka refers to a person whose mind is always distracted and disturbed by the six adversaries, which are: kama (lust), krodha (wrath), lobha (avarice), moha (infatuation), mada (intoxicating pride), and matsarata (malice). Specifically, what is meant by the impulses of speech is the kind of language that offends or causes grie to others. By the mind´s demands is meant the distraction of the mind towards various concocted plans and ideas. By the impulse of anger is meant the use of harsh and abusive language and so forth. The urge of the tongue refers to the hankering for the six kinds of taste, e.g. sweet, sour, pungent, salty, astringent and bitter. The demands of the belly refers to overeating, and by the impulse of the geinitals is meant the hankering of males and females for sexual intercourse. In this way, the mind is absorbed in the current of mundane affairs. It will not be possible to cultivate unalloyed devotion, being governed by the above mentioned six impulses. For the sake of those persons who are inclined to bhakti, and have a desire to be engaged in bhajana, the preceptor of transcendental truths – Srimad Rupa Goswami – has laid down these initial propositions in the first text. It may be questioned whether the endeavour to curb these impulses is actually an intrinsic part of bhakti sadhana (cultivation of devotion). The answer is in the negative. That is to say, the curbing of the six impulses is no intrinsic part of bhakti sahdna. However, what is made clear is that by curbing the above mentioned impulses, one gains the qualification to cross the threshold of the temple of devotion. On the paths of karma (fruitive work) and jnana (spiritual awareness), the controlling of these impulses are intrinsic parts of the respective practices and are of vital importance throughout. In the pracitce of bhakti sadhana however, such instructions do not predominate. Hearing, recounting and recollecting the divine names, forms, exploits, etc. of Sri Krishna are what constitutes the direct practice of bhakti sadhana. During the performance of bhakti sadhana, it may be observed in the immature sadhaka that these imulses cause pressure, giving rise to obstacles and disturbance. At such times the sadhaka should, adopting a mood exclusive surrender, take recourse to the divine name, avoiding the ten offences. Then, by the mercy of the divine name and the powerful effect of the company of unalloyed devotees, it will be possible to keep these disturbances at a distance. The last in the list of ten offences to the divine name specifically relates to this topic. The text runs thus: Srutvapi nama mahatmyam yah priti rahi to´dhamah Aham mamadi paramo namni so´pyaparadha krt ”That lowest among men, who even after hearing the glorification of the divine name, entertains no love thereto, being deeply absorbed in concepts of ”I” and ”mine” is most certainly an offender to the name” (Padma Purana) As far as the interaction of the sense and their objects are concerned, there is of course no possiblity of total abandonment. Therefore, devotees are inclined towards balanced abnegation or in philosophical parlance: yukta vairagya. Hence they do not practice dry and artificial renunciation or suska vairagya. The mind´s natural impulse is to search for pleasure, and so by the pracitce of bhakti that impulse is easily curbed and regulated (by the joy experienced in bhakti). Therefore, one who subdues these six impulses as above mentioned by realization of the self, most certainly becomes a conqueror of the world. All these instructions regarding the forebearance of the six urges are specifically directed to the householder devotees. ”How is that so?”, one may ask. Well, it should be understood in regard to the renounced devotees, who have so renounced household life in persuance of their high ambition, that they have already subdued the above mentioned impulses. Marmanuvad from Bhajana Lalasa Hari he! Prapanche pariya, agati hoiya, Na dekhi upaya are, Agatira gati, carane sarana, Tomaya karinu sara. O Hari! Having fallen into this mundane world, with no refuge, I see no means other than the shelter of Thy feet. Thou art the only recourse for the helpless, this is an essential fact. Karama, geyana, kichu nahi mora, Sadhana bhajana nai, Tumi krpamaya, ami ta kangala, Ahaituki krpa cai. I have no knowledge or pious deeds to my credit and neither have I performed any sadhana or bhajana. Still, Thou art all-compassion and I am pitifully crying, hoping for your causeless mercy. Vakya mano vega, se saba damane, Chariyachi asa ami, Anathera natha, daki tava nama, Ekhana bharasa tumi. After great effort to curb these impulses, I have abandoned all hope. O Lord of the destitute, I call out Thy name, for now Thou art my only refuge.
  4. Here you go: premananda@ I am also on messenger, userID: premananda
  5. Jijaji, if you´re reading this...send me an e-mail.
  6. Hari Bol! Just checked out the GALVA site and found it quite interesting. I think sex is a disturbance for a person who wants to realize his/her spiritual identity and nature. The worldy sexual desire will become very much weakened and ultimately vanish as the soul begins to relish meditating on the pastimes of Sri Sri Radha-Krishna and Sri Gauranga Mahaprabhu. It doesn´t matter what kind of "sexual" you think you are, the main thing is to remember and realize that you are actually an eternal soul, worship Radha-Krishna and become Their servant.
  7. "Do women stare at men? Can any of the men in this forum say if any woman has anytime stared at him?" Have you been in a monastery your whole life?
  8. The material world is not supposed to be perfect, it is a place for the jivas that choose not to go to the spiritual world from the border line between the material and spiritual realms. The jiva will eventually understand that maya is not its true home and start its journey to the spiritual realm, but it may take ages and ages......
  9. The material world is not supposed to be perfect, it is a place for the jivas that choose not to go to the spiritual world from the border line between the material and spiritual realms. The jiva will eventually understand that maya is not its true home and start its journey to the spiritual realm, but it may take ages and ages......
  10. You will know when you get there. The guru will understand your sincere heart´s desire and help you develop it by giving ekadasa-bhava. According to the explanations of Srila Bhaktivinoda Thakura, the guru and disciple will naturally discuss these things when the time is right. A person who doesn´t have a desire to practice raganuga sadhana will not benefit much from receiving siddha pranali. It is only for those who really want to perform lila smaranam and want to develop their relationship with Sri Sri Radha-Krishna and Their sakhis. There is a rumour that "sahajiyas" meditate on Vraja lila for their own sensual enjoyment. But that is not lila smaranam proper, merely sensual enjoyment, misconception. A devotee who understands the nature of the divine pastimes will never think that they are mundane erotic tales meant to increase sexual lust. In fact, the opposite is true; by meditating on Radha-Krishna lila the desire to unite with the opposite sex will vanish gradually due to a higher taste. The beauty and bliss of the Divine Couple´s pastimes will drench the sincere servant in ecstacy, even though she doesn´t ask for it. A raganuga sadhaka only wishes to serve the manjaris in the guru parampara who are serving the Divine Couple. Servant of the servant of the servant of the servant....
  11. "Gadadhara-prana dasa has also admitted that he is an ajata-rati raganuga sadhaka and that he gives siddha-pranali. So it is clear that there are those who are not siddhas giving out siddha-pranali." Would any advanced devotee say, "I am a perfectly realized soul"? It is only through association with a devotee one can understand his/her position. In fact you don´t know what Sri Gadadhara Prana Prabhu has realized or not realized. It is like saying, "Bhaktisiddhanta considered himself most fallen, so he has admitted that he wasn´t qualified to be guru. How can a fallen soul be a spiritual master?".
  12. Two rounds for initiated devotees. It is said that the two rounds represent Radha and Krishna. In ISKCON three is the standard, but in most Gaudiya Maths and in the other branches of the Caitanya tree, two rounds is the most common.
  13. Two rounds for initiated devotees. It is said that the two rounds represent Radha and Krishna. In ISKCON three is the standard, but in most Gaudiya Maths and in the other branches of the Caitanya tree, two rounds is the most common.
  14. Brahma Gayatri Bhasya by Srila Bhaktiraksaka Sridara Deva Goswami Maharaja "The gayatri mantra will excite us to be mindful about Srimati Radharani's lotus feet, to obey her orders." "Radha-dasyam, the service of Srimati Radharani, is the ultimate meaning to be extracted from the gayatri mantra." The Mantra om bhur bhuva sva tat savitur varenyam bhargo devasya dhimahi dhiyo yo na pracodayat om om - the seed mantra which contains everything within it; bhur - the physical world; bhuva - the mental world; sva - the intellectual world; tat - that, the three planes of experience; savituh - the soul; varenyam - worshipable, venerable; bhargo - the supersubjective area, the svarupa-sakti; devasya - who is beautiful and playful, Krsna, Reality the Beautiful; dhimahi - come meditate; dhiyah - of meditation, of service; yo - who; na - us; pracodayat - enthuses our capacity; Translation "Above the three planes of mundane experience, bhu, bhuvah, svah is the soul, savitur, who shows us everything just like the sun. Above the soul is the supersubjective plane which is varenyam, most venerated and worshipable. That worshipable plane of existence is called bhargo, brilliant and illuminating. The supersubjective area, bhargo, is the plane known as the svarupa-sakti which is the internal pleasure potency of deva, Krishna, Reality the Beautiful. That bhargo is His own divine potency Srimati Radharani. Let us meditate upon the lotus feet of Srimati Radharani, whose extended self and essential nature, mahabhava, is the svarupa-sakti, and who enthuses our capacity of devotional service. Let us surrender unto Her divine service." Introduction The meaning of the brahma gayatri must bring us to the conclusion of Srimad-Bhagavatam. The gayatri mantra and the Srimad-Bhagavatam are one and the same. It is the very gist of the Vedanta-sutra. Srimad-Bhagavatam is the elaborate commentary of gayatri: artho 'yam brahma-sutranam bharatartha-vinirnay gayatri-bhasya-rupo 'sau vedartha-parivrmhita "The meaning of the Vedanta-sutra is present in Srimad-Bhagavatam. The full purport of the Mahabharata is also there. The commentary of the brahma-gayatri is also there and fully expanded with all Vedic knowledge." (Garuda Purana ) The meaning of the gayatri mantra must be in the line of Srimad-Bhagavatam. If we analyze how this is possible, we shall uncover the steps leading the gayatri mantra, to the Srimad-Bhagavatam. What is the meaning of gayatri ? The word gayatri is a combination of two Sanskrit words: ganat (what is sung) and trayate (gives deliverance). This means, "A kind of song by which we can get our salvation, relief, emancipation. Gayatri is known as veda-mata, the mother of the Veda. If we examine the Vedic conclusion from it's most condensed aphorism to its most extensive expression, we shall find that it begins with omkara : the Vedic symbol OM. That truth is expressed as the gayatri mantra, then it appears in the form of the Vedas, and then as the Vedanta-sutra. Finally, the Vedic conclusion is given its fullest expression in the Srimad-Bhagavatam. Since the meaning, the purpose of Vedic knowledge progresses in this line, the gayatri mantra must contain within it the meaning of Srimad-Bhagavatam ---that is, that the Krsna conception of Godhead is the highest. This must be the meaning of the gayatri mantra, but the problem is how to extract Srimad-Bhagavatam-----the Krsna conception------ from within the womb of gayatri. I heard that Jiva Goswami has given such an interpretation, but I could not find where it is written. I heard that he has given the meaning of gayatri leading to Krsna consciousness. Anyhow, the tendency awakened in me to draw the meaning to the Krsna conception. The general meaning of gayatri is "that song which grants liberation." Liberation must have some positive meaning. Liberation means not freedom from the negative side, but positive attainment. This is the definition given in Srimad-Bhagavatam : muktir hitvanyatha rupam svarupena--- unless and until we attain the highest possible positive position, real mukti, real salvation, has not been effected. Mere withdrawal from the negative plane cannot be called liberation. Hegal has said that the object of our life is self-determination. We must determine our normal function in the organic whole---not mere emancipation in a positive function in the domain of service. This is considered to be the highest attainment of life. This is the real meaning of gayatri. The word gayatri comes from two Sanskrit roots: ganat and trayate. Trayate means positive attainment to the final stage (sva-rupena vyavashitih ). And ganat means not mere sound, but musical sound. That musical sound which grants us the highest positive deliverance indicates the sankirtana of Sri Caitanya Mahaprabhu and the flute song of Sri Krsna. Brahma-Gayatri-Bhasya bhvades-tat savitur-vavarenya-vihitam ksetrajna-sevaya-arthakam bhargo vai vrsabhanuja-atma-vibhava-eka-aradhana sri-puram bhargo jyotir-acintya-lilana-sudha-eka-aradhana-sri-puram bhargo dhama-taraga-khelana-sudha-eka-aradhana-sri-puram bhargo dhama-sada nirasta kuhakam prajnana lila-puram devasya-amrta-rupa-lila-rasa-dheraradha-dhi-prerina devasya-amrta-rupa-lila-purusasyaradha-dhi-preyasina devasya dyutisundara-eka-purusasyaradhaya-dhi-preyasina gayatri-muralisÝa-kirtana-dhanam radhapadam dhimahi gayatri-gaditam mahaprabhu-matam radhapadam dhimahi dhir-aradhanam eva nanyad-iti-tad-radhapadam dhimahi srila sri-bhaktiraksaka sridhara deva-gosvami maharaja Purport The purport of the brahma-gayatri is as follows: The first word is OM. Om is the seed mantra which contains everything within it. The next word is bhur. Bhur is where we are--Bhu-loka-- the world of our experience. The next word is buvah. Buvarloka is the world of mental acquisition. It is the support, the background of our experience. Our present position of experience is the effect of our mental acquisition. That we are here in the world of experience is not an accident; we have acquired this position by our previous karma. The physical sphere, this present world of experience, is only the product, the outcome of our previous mental impulses. And the subtle world of previous karma, the mental sphere, is known as Bhuvarloka. The next word in the mantra is svah. Above Bhuvaloka is Sva-loka. The mental world (Bhuvarloka) means acceptance and rejection: what to do and what not to do--"I like this, I don't like that." Sva-loka, however, is the plane of decision, the world of intelligence (Buddiloka). Our intelligence tells us, "You may like this, but you don't do that, for then you will be the loser." That plane, the plane of reason, is known as Sva-loka. In this way, this material world is composed of three general layers, bhur, the physical world, bhuvah, the mental world, and svah, the intellectual world. Of course, a more detailed analysis will reveal seven layers: Bhur, Bhuvah Svah, Maha, Jana, Tapa, and Satyaloka. This has been dealt with in detail by Sanatana Goswami in his Brhad-Bhagavatamrtam. Here, these seven strata have been summarized in three planes of existence: physical, mental, and intellectual. And these three planes of experience have been summarized in a word, tat. The next word in the brahma-gayatri is savitur. Savitur generally means surya, the sun. And the sun means, figuratively, that which shows or illuminates; that by which we can see. The three gross and subtle strata within this world are shown to us by a particular thing, savitur. What it that? The soul. Actually, the world is not shown to us by the sun, but by the soul. What really gives us perception and allows us to see gross things? It is not actually the sun that helps us to see; we see with the help of the soul. This is found in Bhagavad-gita (yatha prakasayaty ekah krtsnam lokam imam ravih). The soul reveals this world to us just as the sun does. The sun can show color to our eyes, the ear can reveal the sound world, and the hand can reveal the touch world. But really in the center is the soul. It is the soul who gives light to this world, who gives us an understanding of the environment, the world of perception. All perception is possible only because of the soul. Here, the word savitur, which generally means sun, can only mean soul, like the sun, shows us everything. All seven strata of our existence-represented by bhur, the physical plane, bhuvah, the mental plane, and svah, the intellectual plane-have here been reduced to one entity: tat-"that.That" is shown by the sun which in this context indicates the soul. Here soul means individual soul. The individual soul is the cause of his world. Not that the mind is in the world, but the world is in the mind. Berkeley has said that the world is in the mind. Here it is being expressed that everything is seen with the help of the sun. If there is no sun, everything is dark- nothing can be seen. So without light, nothing can be seen. And in a higher sense, light means the soul. The soul is the subject and the soul's object is the seven planes of experience within this world. The next word in the gayatri mantra is varenyam. Varenyam means puja: worshipable, venerable. This indicates that although within this plane--the objective world--the is the subject, there is another domain which is to be venerated and worshipped by the soul. That is the Supersoul area. That worshipable plane of existence is known as bhargo. Bhargo means the super subjective area, the area of the Supersoul. This is mentioned in the first verse of Srimad-Bhagavatam: dhamna svena sada nirasta-kuhakam satyam param dhimahi. Srila Vysadeva says that here he is going to deal with another world whose pristine glory is so great that by its own ray, all misconceptions are brushed aside. The subject is the soul, and its object is all these worlds of experience. And the super subject, is the venerable area which is superior to the subject, the soul-- that is the super subjective area. The word bhargo means"more subtle than the soul," and "holding a more important position than the soul." So this means the Supersoul, the Paramatma. In general, of course, the word bhargo ordinarily means light. Just as an X-ray can show us what the ordinary eye cannot see, bhargo is svarupa-sakti: higher, more powerful light that can reveal the soul. And that energy--bhargo--belongs to whom? It belongs to deva. What is the meaning of the word deva? Deva means "who is beautiful an playful," that is, Sri Krsna: Reality the beautiful. He is not a nondifferentiated substance, but is full of lila, pastimes. Deva means pastimes and beauty combined and this is Krsna. His domain is bhargo, brilliant, and it is varenyam, to venerated by the jiva soul. What is the nature of the svarupa-sakti? It is the vaibava, the extend body of Srimati Radharani. She holds the full service responsibility and the energy to serve Krsna. bhargo is no less than the vaibava, the extended body of Srimati Radharani, which contains everything for the service of Krsna. Bhargo represents Mahabava, the predominated moiety, and deva, Krsna, is Rasaraja, the predominating moiety. In the gayatri mantra, we are requested, bhargo devasya dhimahi: "come meditate". What sort of meditation is possible in that plane of dedication? Not abstract meditation, but service cultivation, krsnanusilanam. Dhimahi means " to participate in the spontaneous flow, the current of devotion in Vrndavana." And what will be the result (dhiyo yo nah pracodayat)? The capacity of our cultivation will be increased. As we serve, a greater capacity and willingness to serve will be given to us in remuneration-- just as interest is added to capital in the bank(dasa kari' vetana more deha prema-dhana). In this way, our dedicating principle will be increased again and again. Dhimahi means aradhana, worship. It cannot but be explained in terms of aradhana, puja, seva-- worship, adoration, loving service. The word buddhi means that which we cultivate with the help of our intelligence. But here, dhi is a reference to that venerable intelligence which descends into this plane to help us cultivate service. So dhimahi does not mean abstract meditation, but devotional service. This is the underlying meaning of the gayatri mantra. Gayatri, the song of deliverance, also means sankirtana. Kirtana is also sung, and it also improves us towards the highest goal. The sankirtana of Sri Caitanya Mahaprabhu also reinstates us in out highest serving position. So brahma-gayatri in connection with Mahaprabhu comes to mean krsna-kirtana. Then it reaches Vrndavana and the flute-kirtana. And when we enter Vrndavana, we shall find that the sweet sound of Krsna's flute helps to engage all the Lords servants in their respective duties. When the flute is sounded, the gopis and others are adjusted in their respective duties. At night, the gopis, hearing the sound of the flute will run to the Yamuna, thinking, "Oh, Krsna's is there." And when Yasoda hears the song of Krsna's flute, she thinks, "My son is there. He is coming home soon." In this way, the sound of the flute engages all the servants of the Lord in their respective positions and inspires them to be mindful of their service. In my Sanskrit commentary on the gayatri mantra, I have written dhiraradhanam eva nanyaditi tad radha-padam dhimahi : All other services are represented fully in Radhika. Like branches they are all part of her. Madhura rasa is the chief or mukhya-rasa, the combination of all rasas. Srimati Radharani is Mahabhava--she represents the entire serving attitude. The flute-song of Sri Krsna, expressed as the gayatri mantra, is reminding us and engaging us in our service. And what is our service? Our service must be to surrender ourselves in the service of Srimati Radharani-to accept the suggestion of Radharani. The gayatri mantra will excite us to be mindful about Srimati Radharani's lotus feet, to obey her orders. She is mainly representing the whole service area. So to try to engage ourselves in her service, under her order- to accept her direction and to obey her- that is the service of Sri Radha. In this way, the meaning of the gayatri mantra has been drawn to radha-dasyam, self-determination (svarupena vyavasthitih ). In the meantime, the partial representations in vatsalya and sakhya rasa are also part and parcel of the original mellow of conjugal love, madhura rasa. The vatsalya rasa devotees will serve Nanda and Yasoda, the sakhya rasa devotee will serve Sridama and Sudama, but ultimately, the whole system in one conception is included in Radharani. Radha-dasyam, the service of Srimati Radharani, is the ultimate meaning to be extracted from the gayatri mantra. That is the supreme end of our life. It cannot but be so. Srimad-Bhagavatam is the ultimate or full-fledged theism to be extracted from the Vedas, Upanisads, and so many scriptures. All the revealed truth rises to its acme, to its highest position, in the conception given by Srimad-Bhagavatam. And Srimad-Bhagavatam teaches us that the highest realization, self-determination, is the service of Srimati Radharani-that under her guidance we may serve Sri Krsna. We aspire for a direct connection with her service. What, then, is the inner meaning or purport of the word bhargo? Bhargo means the sum, or "who shows us by light." Radharani is the daughter of Vrsabhanu. I have selected the word bhanu. To represent her personal extended self, I have given the word vaibhava. Vaibhava means, "what comes out," or "extended self." Prabhava is the central representation and vaibhava is the outer extension. The very gist of svarupa-sakti is Srimati Radharani, and the whole svarupa-sakti is her extended self. The town of her beautiful service is the whole svarupa-sakti. Just as rays of light extend from the sun, the whole internal potency is an extension of Mahabhava, Sri Radhika. She has developed herself into such a beautiful area of brilliance, of internal energy, and thereby she serves her Lord. All these necessary things have sprung from her. To help her in serving her Lord, they all come out. When the entire internal energy is condensed in a concise form, it is Mahabhava, Radharani. And when Radharani wants to serve, she extends herself in limitless different ways. And with some contribution from Baladeva and Yogamaya, the whole spiritual world, including Vrndavana, Mathura, and Vaikuntha, evolves to assist Srimati Radharani in the service of Sri Krsna. In this way, I have drawn out radha-dasyam, the service of Srimati Radharani as the meaning of the gayatri mantra and have tried to represent it in the above Sanskrit verse.
  15. I know, one tends to forget many things when smoking too much
  16. Christ is not the "Supreme Being". He was at best a spiritually enlightened person. There is only one God, and his name is not Christ (who was a human being).
  17. I think jews, like all other people, are capable of doing wrong. Some of those guys simply commented on what the jews in a particular time, place and circumstance were up to. Many similar things could be said about some christians, hindus or muslims, who also do wrong. It is the age of quarrel and hypocrisy...
  18. You write so much non-sense [This message has been edited by premananda (edited 10-12-2001).]
  19. In the association and service of a "Radha-Krishna realized" guru, the spiritual energy drowns the false ego and awakens your true ego. Due to the lack of association with such great personalities one remains confused.
  20. If a person really falls asleep while doing nama-bhajana, then isn´t it better he goes to sleep? And later wake up and chant with a fresh mind. It may also be boredom. If there is no real feeling for chanting Radha-Krishna´s Names, then one might fall asleep because it gets boring. The mind wanders in other directions (sense enjoyment, reading a book, smoking some ganja, watching tv, or whatever it is you like to do). Where does one get a glimpse of the Beauty of Radha-Krishna´s Nama and Their lilas? In the presence of a person who is a member of Their "family". Then affection for Radha-Krishna Nama will appear naturally. Because the Divine Couple and everything that relates to Them will be the most important thing in that person´s life. It is most desirable to get the mercy of such a realized soul. Am I getting too excited now? LOL [This message has been edited by premananda (edited 08-23-2001).]
  21. "This "spacing out" is the natural sequel to "counting". Now a technique to overcome it One technique over another The flutter of clutter over the Holy Name Without craft Artlessly Kiss only the Name Kiss only the Name Simply by speaking the Truth alone the liar is turned from shame." That was very beautiful. I especially liked "Kiss only the Name". Thank you.
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