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A devotee never takes the part of a particular party; therefore he is carefree. (From purport to Bhagavad-gita 12.6 by His Divine Grace A.C Bhaktivedanta Swami Prabhupada)

A devotee never takes the part of a particular party; therefore he is carefree. (From purport to Bhagavad-gita 12.6 by His Divine Grace A.C Bhaktivedanta Swami Prabhupada)

I thought the goal of every devotee is pure love of Krsna.

Dear Frodo: Please allow me to direct your attention to the following excerpt: I noted when we were preaching in South India, that whenever any gentleman who was a renowned devotee in a particular place approached our guru maharaja, Srila Bhaktisiddhanta Saraswati Thakura Prabhupada, he used to ask such men, "Under whose guidance does your devotional service to Krsna go on?" Generally they used to say, "No, no, I am directly concerned with Lord Krsna, and Lord Rama." Then, when they went away, we heard our guru maharaja say, "He has no devotion." That person was dismissed as an imitation devotee. That is a vague kind of devotion. It has not taken any particular shape, because he is ignoring the asraya, the shelter-giving devotees in the positions surrounding the Lord. That is the great test of devotion. (From Chapter 12 of Sri Guru & His Grace by His Divine Grace Bhakti Raksaka Srila Sridhara Deva Goswami) Let us try to follow the example of the previous acaryas. Hare Krsna.

The whole, our Krishna consciousness movement, is to ask people to surrender to God. They have rebelled against God. Somebody says, "There is no God." Somebody says that "I am God." These nonsense things are to be eradicated from human society. So they should be trained to submit. So the submission is symbolized by bowing down: "Yes, you are great; I am humble." This should be taught. Otherwise, whimsically somebody is thinking that "I am God." (His Divine Grace A.C Bhaktivedanta Swami Prabhupada, Interview, February 1, 1968 in Los Angles)

The whole, our Krishna consciousness movement, is to ask people to surrender to God. They have rebelled against God. Somebody says, "There is no God." Somebody says that "I am God." These nonsense things are to be eradicated from human society. So they should be trained to submit. So the submission is symbolized by bowing down: "Yes, you are great; I am humble." This should be taught. Otherwise, whimsically somebody is thinking that "I am God." (His Divine Grace A.C Bhaktivedanta Swami Prabhupada, Interview, February 1, 1968 in Los Angles)

Dear Limitless Light: In one of your posts, you wrote the following words: "to say one must reach krisna conciousness is false one is krisnas conciousness there can be no division within krisnas conciousness all beings are filled with krisna conciousness it is by forgetfullness alone that the many suffer you forget you are krisna so you seek krisna its really sad." I respectfully beg to inform that you have simply misunderstood Krsna Consciousness. Krsna is not non-different from the living entities. I write this not on the basis of my own opinion, bit on the authority of Krsna's words: maya tatam idam sarvam jagad avyakta-murtina mat-sthani sarva-bhutani na caham tesv avasthitah "By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them." (Bhagavad-gita 9.4) If I and all the other living entites are Krsna, then why does Krsna say in the above verse that He is distinct from all beings? You also wrote in your last post: "if you give any i read them very carfully to try and understand why you reject the advaita sytem that is the most perfect system of thought and trancendence on this planet but dont take my word for it." Krsna considers Bhakti Yoga to be most perfect ("He whose mind is fixed on My personal form, always engaged in worshiping Me with great and transcendental faith, is considered by Me to be most perfect." --- Bhagavad-gita 12.2) and I'd rather take His word for it. Anyway, Advaita sounds boring to me. Who wants to be one with everything when one has the opportunity to dance, sing and play with Radha, Krsna and Their friends in Vrindavana Goloka? You can take Adavita. I'll take Krsna anyday.

Dear Limitless Light: In one of your posts, you wrote the following words: "to say one must reach krisna conciousness is false one is krisnas conciousness there can be no division within krisnas conciousness all beings are filled with krisna conciousness it is by forgetfullness alone that the many suffer you forget you are krisna so you seek krisna its really sad." I respectfully beg to inform that you have simply misunderstood Krsna Consciousness. Krsna is not non-different from the living entities. I write this not on the basis of my own opinion, bit on the authority of Krsna's words: maya tatam idam sarvam jagad avyakta-murtina mat-sthani sarva-bhutani na caham tesv avasthitah "By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them." (Bhagavad-gita 9.4) If I and all the other living entites are Krsna, then why does Krsna say in the above verse that He is distinct from all beings? You also wrote in your last post: "if you give any i read them very carfully to try and understand why you reject the advaita sytem that is the most perfect system of thought and trancendence on this planet but dont take my word for it." Krsna considers Bhakti Yoga to be most perfect ("He whose mind is fixed on My personal form, always engaged in worshiping Me with great and transcendental faith, is considered by Me to be most perfect." --- Bhagavad-gita 12.2) and I'd rather take His word for it. Anyway, Advaita sounds boring to me. Who wants to be one with everything when one has the opportunity to dance, sing and play with Radha, Krsna and Their friends in Vrindavana Goloka? You can take Adavita. I'll take Krsna anyday.

I am very anxious to meet you also. I am thinking of returning very soon, but I am also contemplating going to Russia. So on my way back I might go there to Russia for a few days and then to USA. Although I am Indian materially, still I have adopted USA as my fatherland and you are all my fathers. In India I had one father who raised me a Krishna conscious child, but in America I have got so many fathers who are reminding me always of Krishna. Therefore I will always wish to live under your care. (Letter from His Divine Grace A.C Bhaktivedanta Swami Prabhupada to Vishnujana Maharaja, April 1971)

I am very anxious to meet you also. I am thinking of returning very soon, but I am also contemplating going to Russia. So on my way back I might go there to Russia for a few days and then to USA. Although I am Indian materially, still I have adopted USA as my fatherland and you are all my fathers. In India I had one father who raised me a Krishna conscious child, but in America I have got so many fathers who are reminding me always of Krishna. Therefore I will always wish to live under your care. (Letter from His Divine Grace A.C Bhaktivedanta Swami Prabhupada to Vishnujana Maharaja, April 1971)

I took a look at Ravi Shankar's autobiography Raga Mala today and in it there is a brief mention of Srila Prabhupada in a single paragraph: Many followed him, like the Hare Krishna Movement led by Swami Bhaktivedanta. The Swami was a very good, simple fellow from Calcutta but such an ardent follower of the Krishna cult. From out of nothing he built almost an empire of the Krishna people, known as ISKCON (International Society for Krishna Consciousness), and it is a great credit to him. Westerners became devoted and have built beautiful clean temples everywhere. They sing bhajans and have fantastic food. Some people feel they hustle too much, but there is so much that is positive about them. The "him" that Ravi refers to in the line "Many followed him" is the Maharishi Mahesh Yogi.

I've read Ravi Shankar's memoirs and he did mention Srila Prabhupada and ISKCON. Can't recall the exact words but it must have been favourable, for I am normally quite sensitive to negative statements about Prabhupada. Can't recall his exact words but I'm sure Ravi bears no ill will towards the Hare Krishna Movement. The book can be found in the university where I study and I can easily look it up.

Please do not think of me as an wonderful or mad man when I say that I shall go "Back to Godhead" after leaving my present material body! It is quite possible for everyone and all of us. (His Divine Grace A.C Bhaktivedanta Swami Prabhupada, Letter to His Excellency Dr. Rajendra Prasad, President Indian Union, Delhi 21st November, 1956)

Please do not think of me as an wonderful or mad man when I say that I shall go "Back to Godhead" after leaving my present material body! It is quite possible for everyone and all of us. (His Divine Grace A.C Bhaktivedanta Swami Prabhupada, Letter to His Excellency Dr. Rajendra Prasad, President Indian Union, Delhi 21st November, 1956)

Thank you, JNdas Prabhu. Hare Krsna!

Does anyone know what is the exact definition of the term "vartma pradarsaka guru" and its literal translation in Sanskrit? According to my understanding a vartma pradarsaka guru is the person who first introduces someone to Krsna Consciousness.

Dear Madhav: Where is it in Krsna Consciousness that "all religions are the same"? I would like to draw your attention to the following excerpts from Srila Prabhupada's writings: The principles of the Bhagavad-gita were spoken to Arjuna, and, for that matter, to other highly elevated persons, because he was highly advanced compared to ordinary persons in other parts of the world. Two plus two equals four is a mathematical principle that is true both in the beginner's arithmetic class and in the advanced class as well. Still, there are higher and lower mathematics. In all incarnations of the Lord, therefore, the same principles are taught, but they appear to be higher and lower in varied circumstances. The higher principles of religion begin with the acceptance of the four orders and the four statuses of social life, as will be explained later. The whole purpose of the mission of incarnations is to arouse Krsna consciousness everywhere. Such consciousness is manifest and nonmanifest only under different circumstances. (Purport to Bhagavad-gita 4.7 by His Divine Grace A.C Bhaktivedanta Swami Prabhupada) Everyone has a particular type of faith, regardless of what he is. But his faith is considered good, passionate or ignorant according to the nature he has acquired. Thus, according to his particular type of faith, one associates with certain persons. Now the real fact is that every living being, as is stated in the Fifteenth Chapter, is originally the fragmental part and parcel of the Supreme Lord. Therefore one is originally transcendental to all the modes of material nature. But when one forgets his relationship with the Supreme Personality of Godhead and comes into contact with the material nature in conditional life, he generates his own position by association with the different varieties of material nature. The resultant artificial faith and existence are only material. Although one may be conducted by some impression, or some conception of life, still, originally, he is nirguna, or transcendental. Therefore one has to become cleansed of the material contamination that he has acquired in order to regain his relationship with the Supreme Lord. That is the only path back without fear: Krsna consciousness. If one is situated in Krsna consciousness, then that path is guaranteed for his elevation to the perfectional stage. If one does not take to this path of self-realization, then he is surely to be conducted by the influence of the modes of nature. (Purport to Bhagavad-gita 17.3 by His Divine Grace A.C Bhaktivedanta Swami Prabhupada) The meaning of these excerpts are self-explanatory. Srila Prabhupada never taught that all religions are the same in the sense that all religions are uniform. He often stressed that they were preached according to time, place and circumstance.

Dear Guest: "My point is, as far as as science is concerned there is no God. It does not have to take up the issue and disprove God." it seems to me that the above statement is not very scientific. Science is not a monolithic community. There is a huge diversity of scientists some of whom are indifferent about God and some of whom are intensely concerned about the existence of God. Science does not speak in a single voice, but in a huge variety of voices.

Actually real sannyasa is a state of mind. A woman might be more renounced then a so-called sannyasi who carries the danda with material desires inside his heart.

Krishna Consciousness--Hindu Cult or Divine Culture? By His Divine Grace A.C Bhaktivedanta Swami Prabhupada There is a misconception that the Krishna consciousness movement represents the Hindu religion. In fact, however, Krishna consciousness is in no way a faith or religion that seeks to defeat other faiths or religions. Rather, it is an essential cultural movement for the entire human society and does not consider any particular sectarian faith. This cultural movement is especially meant to educate people in how they can love God. Sometimes Indians both inside and outside of India think that we are preaching the Hindu religion, but actually we are not. One will not find the word "Hindu" in the Bhagavad-gita. Indeed, there is no such word as Hindu in the entire Vedic literature. This word has been introduced by the Muslims from provinces next to India, such as Afghanistan, Baluchistan, and Persia. There is a river called Sindhu bordering the north western provinces of India, and since the Muslims there could not pronounce Sindhu properly, they instead called the river Hindu, and the inhabitants of this tract of land they called Hindus. In India, according to the Vedic language, the Europeans are called mlecchas or yavanas. Similarly, Hindu is a name given by the Muslims. India's actual culture is described in the Bhagavad-gita, where it is stated that according to the different qualities or modes of nature there are different types of men, who are generally classified into four social orders and four spiritual orders. This system of social and spiritual division is known as varnasrama-dharma. The four varnas, or social orders, are brahmana, ksatriya, vaisya, and sudra. The four asramas, or spiritual orders, are brahmacarya, grhastha, vanaprastha, and sannyasa. The varnasrama system is described in the Vedic scriptures known as the Puranas. The goal of this institution of Vedic culture is to educate every man for advancement in knowledge of Krishna, or God. That is the entire Vedic program. When Lord Caitanya talked with the great devotee Ramananda Raya, the Lord asked him, "What is the basic principle of human life?" Ramananda Raya answered that human civilization begins when varnasrama-dharma is accepted. Before coming to the standard of varnasrama-dharma there is no question of human civilization. Therefore, the Krishna consciousness movement is trying to establish this right system of human civilization, which is known as Krishna consciousness, or daiva-varnasrama--divine culture. In India, the varnasrama system has now been taken in a perverted way, and thus a man born in the family of a brahmana (the highest social order) claims that he should be accepted as a brahmana. But this claim is not accepted by the sastra (scripture). One's forefather may have been a brahmana according to gotra, or the family hereditary order, but real varnasrama-dharma is based on the factual quality one has attained, regardless of birth or heredity. Therefore, we are not preaching the present-day system of the Hindus, especially those who are under the influence of Sankaracarya, for Sankaracarya taught that the Absolute Truth is impersonal, and thus he indirectly denied the existence of God. Sankaracarya's mission was special; he appeared to reestablish the Vedic influence after the influence of Buddhism. Because Buddhism was patronized by Emperor Asoka, twenty-six hundred years ago the Buddhist religion practically pervaded all of India. According to the Vedic literature, Buddha was an incarnation of Krishna who had a special power and who appeared for a special purpose. His system of thought, or faith, was accepted widely, but Buddha rejected the authority of the Vedas. While Buddhism was spreading, the Vedic culture was stopped both in India and in other places. Therefore, since Sankaracarya's only aim was to drive away Buddha's system of philosophy, he introduced a system called Mayavada. Strictly speaking, Mayavada philosophy is atheism, for it is a process in which one imagines that there is God. This Mayavada system of philosophy has been existing since time immemorial. The present Indian system of religion or culture is based on the Mayavada philosophy of Sankaracarya, which is a compromise with Buddhist philosophy. According to Mayavada philosophy there actually is no God, or if God exists, He is impersonal and all-pervading and can therefore be imagined in any form. This conclusion is not in accord with the Vedic literature. That literature names many demigods, who are worshiped for different purposes, but in every case the Supreme Lord, the Personality of Godhead, Visnu, is accepted as the supreme controller. That is real Vedic culture. The philosophy of Krishna consciousness does not deny the existence of God and the demigods, but Mayavada philosophy denies both; it maintains that neither the demigods nor God exists. For the Mayavadis, ultimately all is zero. They say that one may imagine any authority--whether Visnu, Durga, Lord Siva, or the sun-god--because these are the demigods generally worshiped in society. But the Mayavada philosophy does not in fact accept the existence of any of them. The Mayavadis say that because one cannot concentrate one's mind on the impersonal Brahman, one may imagine any of these forms. This is a new system, called pancopasana. It was introduced by Sankaracarya, but the Bhagavad-gita does not teach any such doctrines, and therefore they are not authoritative. The Bhagavad-gita accepts the existence of the demigods. The demigods are described in the Vedas, and one cannot deny their existence, but they are not to be understood or worshiped according to the way of Sankaracarya. The worship of demigods is rejected in the Bhagavad-gita. The Gita (7.20) clearly states: kamais tais tair hrta jnanah prapadyante 'nya-devatah tam tam niyamam asthaya prakrtya niyatah svaya "Those whose minds are distorted by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures." Furthermore, in the Bhagavad-gita (2.44), Lord Krishna states: bhogaisvarya-prasaktanam tayapahrta-cetasam vyavasayatmika buddhih samadhau na vidhiyate "In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination for devotional service does not take place." Those who are pursuing the various demigods have been described as hrta jnanah, which means "those who have lost their sense." That is also further explained in the Bhagavad-gita (7.23): antavat tu phalam tesam tad bhavaty alpa-medhasam devan deva-yajo yanti mad-bhakta yanti mam api "Men of small intelligence worship the demigods, and their fruits are limited and temporary. Those who worship the demigods go to the planets of the demigods, but My devotees reach My supreme abode." The rewards given by the demigods are temporary, because any material facility must act in connection with the temporary body. Whatever material facilities one gets, whether by modern scientific methods or by deriving benedictions from the demigods, will be finished with the body. But spiritual advancement will never be finished. People should not think that we are preaching a sectarian religion. No. We are simply preaching how to love God. There are many theories about the existence of God. The atheist, for example, will never believe in God. Atheists like Professor Jacques Monod, who won the Nobel prize, declare that everything is chance (a theory already put forward long ago by atheistic philosophers of India such as Carvaka). Then other philosophies, such as the karma-mimamsa philosophy, accept that if one goes on doing his work nicely and honestly, automatically the result will come, without need for one to refer to God. For evidence, the proponents of such theories cite the argument that if one is diseased with an infection and takes medicine to counteract it, the disease will be neutralized. But our argument in this connection is that even if one gives a man the best medicine, he still may die. The results are not always predictable. Therefore, there is a higher authority, daiva-netrena, a supreme director. Otherwise, how is it that the son of a rich and pious man becomes a hippie in the street or that a man who works very hard and becomes rich is told by his doctor, "Now you may not eat any food, but only barley water"? The karma-mimamsa theory holds that the world is going on without the supreme direction of God. Such philosophies say that everything takes place by lust (kama-haitukam). By lust a man becomes attracted to a woman, and by chance there is sex, and the woman becomes pregnant. There is actually no plan to make the woman pregnant, but by a natural sequence when a man and a woman unite, a result is produced. The atheistic theory, which is described in the Sixteenth Chapter of the Bhagavad-gita as asuric, or demoniac, is that actually everything is going on in this way, because of chance and resulting from natural attraction. This demoniac theory supports the idea that if one wants to avoid children, he may use a contraceptive method. Actually, however, there is a great plan for everything--the Vedic plan. The Vedic literature gives directions regarding how men and women should unite, how they should beget children, and what the purpose of sex life is. Krishna says in the Bhagavad-gita that sex life sanctioned by the Vedic order, or sex life under the direction of the Vedic rules and regulations, is bona fide and is acceptable to Him. But chance sex life is not acceptable. If by chance one is sexually attracted and there are children, they are called varna-sankara, unwanted population. That is the way of the lower animals; it is not acceptable for humans. For humans, there is a plan. We cannot accept the theory that there is no plan for human life or that everything is born of chance and material necessity. Sankaracarya's theory that there is no God and that one can go on with his work and imagine God in any form just to keep peace and tranquillity in society is also more or less based on this idea of chance and necessity. Our way, however, which is completely different, is based on authority. It is this divine varnasrama-dharma that Krishna recommends, not the caste system as it is understood today. This modern caste system is now condemned in India also, and it should be condemned, for the classification of different types of men according to birth is not the Vedic or divine caste system. There are many classes of men in society--some men are engineers, some are medical practitioners, some are chemists, tradesmen, businessmen, and so on. These varieties of classes are not to be determined by birth, however, but by quality. No such thing as the caste-by-birth system is sanctioned by the Vedic literature, nor do we accept it. We have nothing to do with the caste system, which is also at present being rejected by the public in India. Rather, we give everyone the chance to become a brahmana and thus attain the highest status of life. Because at the present moment there is a scarcity of brahmanas, spiritual guides, and ksatriyas, administrative men, and because the entire world is being ruled by sudras, or men of the manual laborer class, there are many discrepancies in society. It is to mitigate all these discrepancies that we have taken to this Krishna consciousness movement. If the brahmana class is actually reestablished, the other orders of social well-being will automatically follow, just as when the brain is perfectly in order, the other parts of the body, such as the arms, the belly, and the legs, all act very nicely. The ultimate goal of this movement is to educate people in how to love God. Caitanya Mahaprabhu approves the conclusion that the highest perfection of human life is to learn how to love God. The Krishna consciousness movement has nothing to do with the Hindu religion or any system of religion. No Christian gentleman will be interested in changing his faith from Christian to Hindu. Similarly, no Hindu gentleman of culture will be ready to change to the Christian faith. Such changing is for men who have no particular social status. But everyone will be interested in understanding the philosophy and science of God and taking it seriously. One should clearly understand that the Krishna consciousness movement is not preaching the so-called Hindu religion. We are giving a spiritual culture that can solve all the problems of life, and therefore it is being accepted all over the world. (From Chapter 3 of The Science of Self Realizationby His Divine Grace A.C Bhaktivedanta Swami Prabhupada)

Dear Shashi: My point is that as a neophyte, I cannot and should not jump over to the stage of stage of the gopis or the stage where Krsna is lover and friend and child. Those rasas are not very cheap nor should they be whimsically imitated. Right now, it is enough for me that Krsna is God. I am speaking only for myself.

Dear Shashi: The gopis are not ordinary cowherd girls. They are very great souls and we should not jump to their stage. I am a neophyte and for me, Krsna is God. When I become a litle more advanced, then I may speak differently. For now, I can only see Krsna as the Supreme Lord.

Dear Shashi: Actually my own idea is that Krsna Consciousness and Hinduism are cousins. They have the same ancesteral roots (The Vedas),but they have both turned out very differently. While popular Hinduism is a vast mixing pot of deities and ideas which sometimes contradict each other and no definite doctrine or authority, Krsna Consciousness is distinctly monotheistic tradition with a definite set of doctrines and the clearly defined sources of authority of Guru (those situated in the disciplic succession), Sadhus (the Vaisnavas) and sastras (The scriptures accepted by the Vaisnava acaryas).

Dear Madhav: I would like to respectfully disagree with you by submitting this:When Srila Prabhupada spoke about Krsna Consciousness not being Hindu, he wasn't just talking in terms of 1965 or 2003. He was stating an eternal fact. Srila Prabhupada was crystal clear on one point: Krsna Consciousness is not Hindu. He reiterated this point on many occasions which were recorded. Of course I'm not saying that Hare Krsnas shouldn't unite with Hindus, Christians and Muslisms to fight terrorism or other negative forces, but they can and in fact should unite without compromising the philosophy by proclaiming themselves to be Hindus. You wrote:"This does not change the K C preaching of prabhupada at all." But it does changes Krsna Consciousness. Prabhupada never intended Krsna Consciousness to be affliated with Hinduism. He intended it to be a universal and non-sectarian movement. If we do not preach an acarya's message in the spirit of the acarya, then the potency will be lost.As Prabhupada often said: "We haven't got to manufacture anything."

Dear Madhav: Just because we have our philosophical differences doesn't mean we can't co-exist in peace.Just because I disagree with some of what you say doesn't mean I disagree with your right to say it. Hare Krsna.