galaxy18

http://leagueofdevotees.blogspot.com/ Hell is known, in the Western world, as the world of the dead, or the abode of Satan and the forces of evil, where sinners suffer eternal punishment. The following essay about the hellish planets and the particular punishment meted out there is based on the statements of the 18 maha- (great) and upa- (minor) Puranas; the Mahabharata and the Ramayana that are all together known as the Vedas. Veda means knowledge, and ‘the Vedas’ are compilations of different books of knowledge written many centuries ago by Srila Vyasadeva. It is understood that this knowledge was passed on orally since the beginning of time, spoken first by the Supreme Personality of Godhead to Lord Brahma, the creator of this material universe. According to the information given in the Vedas, the sinner or rather the subtle or ethereal body of the sinner consisting of mind, intelligence and false ego, does not suffer eternal punishment because the material world is a limited area. According to the Skanda Purana (2.2.27), there are 35 million universes in the material world; after some time when the soul has had all the enjoyments of this material world, he goes back to Godhead. Hell is made of subtle or ethereal energy. It is a subtle part of this material universe, which is invisible to the ordinary human eye, just like the mind, or ghosts are, for instance. The Skanda Purana gives the figure of 550 million (55 crores) hellish planets that are according to the Srimad Bhagavatam, Canto 5 Chapter 24, situated about 86,000 yojanas or 1,100,000 kilometers under the South Pole. A yojana can be considered to be about 8 miles. It should be noted that this distance and all the distances named in this article are considered, by learned students of the Bhagavatam, as subtle or ethereal distances, i.e. specifically for persons with a higher, more subtle sensory perception, e.g. yogi`s, e.t.`s (extraterrestrial beings) or demigods et cetera. In our perception, these distances might be much longer. The hellish planets are ruled by Yamaraja, the son of the sun-god. He resides in Pitrloka with his personal assistants, performing his duty according to the rules and regulations laid down by the Supreme Lord. At the time of death, when the heart stops beating, the living entity, namely the soul, along with the subtle material body consisting of mind, intelligence and false ego, is dragged out by the subtle creatures, the Yamadutas, from his gross material body consisting of earth, water, fire, air and ether. The subtle, or ethereal body of the soul, is reflected by the gross body, and thus the subtle and the gross bodies of the person are similar even at the time of leaving the gross material body. In other words, the subtle body is a reflection of the gross body and its activities. According to the scriptures and the self-realized souls, the soul is eternally Krishna conscious but falls down from the eternal spiritual abode, outside this material universe, due to offences against the Lord and His devotees. Thus, he gradually becomes covered, first by the subtle elements of false ego, intelligence, and mind, which constitutes the ethereal or subtle body, and later by the gross elements, namely ether, air, fire, water and earth. Understanding the eternal servitorship of God through bhakti yoga, the process of self-realization, one can regain the original purity of mind, intelligence and soul. In other words, one realizes one’s real ego as the eternal servant of God. While in the material world, if the person commits many sins, the subtle body will look very sinful, and the person will be forced to go to different hells, near the bottom of the universe. When the Yamadutas drag the soul and his impure, subtle body, out of the temporary gross body, onto the road to hell, the suffering already begins, depending on the degree of committed sins. The Yamadutas are the servants of Yamaraja, they bring the sinful persons before Him for judgment. As the King of the pitras or ancestors, Yamaraja is a very powerful son of the sun-god, who resides in Pitrloka with his personal assistants, performing his duty according to the rules and regulations laid down by the Supreme Lord. Yama means subduing or controlling the senses and raja means king. He is the superintendent of death, and is also called Dharmaraja, the King of dharma or religion. He punishes or rewards everybody according to their acquired karma. The persons who gave in to sinful activities are within Yamaraja`s jurisdiction and are brought before him dressed in chains. Yamaraja properly judges them according to their specific sinful activities and sends them to one of the many hellish planets for suitable punishment. According to one’s sinful activities, one will go to different hellish planets, each planet providing the means for punishing a particular sin committed. The allotted time one has to spend there, enduring the particular punishment, is also determined by Yamaraja, according to the severity of the sin one has committed. In the Srimad Bhagavatam (5.26.6) Srila Prabhuada describes: “One should not think Yamaraja is a fictitious or mythological character; he has his own abode, Pitrloka, of which he is the king. Agnostics may not believe in hell, but Sukadeva Gosvami affirms the existence of the Naraka planets, which lie between the Garbhodaka Ocean and Patalaloka. Yamaraja is appointed by the Supreme Personality of Godhead to see that the human beings who violate His rules and regulations get punished accordingly, so that they will not repeat the mistake and do not violate His rules and regulations again.” It should also be noted that although every sin has to be punished and every good deed has to be rewarded, only the Supreme Personality of Godhead, Sri Krishna, and Yamaraja, know exactly what will be the end result.

<cite></cite>sorry its <cite>www.</cite><cite>leagueofdevotees.blogspot.com</cite><cite> </cite>

It seems that Kulapavana prabhu knows more than Srila Bhaktisiddhanta Saraswati Thakur and Srila Prabhupada.There are many articles about this topic and Raganuga Bhakti on www.leagueofdevotees.com.better follow are acarayas than speculate.In these articles you can see even Bhaktivinode thakur criticize the so called siddha pranali process.

Krishna is not different from His holy name. As one starts to chant, he is liberated from material contact, and the more one is liberated from material contact, the more his chanting engenders loving rememberance Krishna, and the more one lovingly remembers Krishna, the more do the qualities of Krishna manifest within that devotee (krishna bhakte krsnere guna sakala sancari, from C.c. Madhya 22.75), including the quality of satcidananda vigraha (spiritual form). So we should simply depend upon our service to the holy name in the sankirtana movement for all success. One of the main reasons for the breakdown of the Gaudiya Math after Srila Bhaktisiddhanta Sarasvati Thakura's disappearance was the loss of faith in this very point--that by simply by preaching the glories of the holy name, all spiritual qualities would manifest in the disciple. Some devotees deviated by taking to the siddha-pranali method. This again showed the same influence of the manufactured siddha-pranali tendency, which was forbidden by Srila Bhaktisiddhanta. So these stories just show how careful we must be to "don't to try to add something new", as Srila Prabhupada so often warned. This so-called siddha-pranali method is not approved by the acharyas, so it is therefore quite fruitless to try to practice it, even if we think there is a qualified Vaishnava-guru who can initiate us into it. Shrila Gaura Kisora dasa Babaji compared this raganuga-bhakti or siddha-pranali attempt to a woman who goes into the maternity ward of a hospital, lays in a bed and moans as if she's about to give birth--though she is not even pregnant. She can "practice" all she likes, but she will never give birth that way.

It is said that Srila Bhaktisiddhanta Sarasvati told his disciples that their siddha-pranali mantra was "trnad api sunicena taror api sahisnuna amanina manadena KIRTANIYA SADA HARI". And it is said that when Srila Gaura Kisora das Babaji, when asked by someone to reveal their svarupa, replied, "Your svarupa will be revealed in the syllables of the Hare Krishna Mahamantra." The gostyanandi devotee is helped by Krishna's special mercy, because Krishna is so especially pleased by the preacher. By preaching constantly under the order of Shri Shri Guru and Gouranga, one keeps constantly in the state of smaranam, remembering Krishna. By constant rememberance of Krishna one always associates with Krishna. And by association with Krishna on the liberated platform, one receives his spiritual form as given by Krishna.

Was Srila Prabhupada neglectful of siddha-pranali while he was with us because he had so many other preparatory things to accomplish? Was it because his own disciples were not yet ready for siddha-pranali? No-- Srila Prabhupada was simply following in the footsteps of his own spiritual master.

One who is a Prabhupada-anuga is certainly a raganuga-bhakta. Is not Srila Prabhupada an eternal resident of Vrndavana? So if we aspire to follow Srila Prabhupada in his service to Krishna, there is no doubt that this is raganuga-bhakti. If we remember Srila Prabhupada's instructions and example in devotional service, that is smaranam, the essential limb of raganuga-bhakti. Srila Prabhupada's instruction to us is the same as Gauranga Mahaprabhu's to Lord Nityananda and Shrila Haridasa Thakura: prati ghare ghere jai kara aei bhiksa bolo krishna bhaja krishna kare krishnasiksa--"Go from door to door and beg everyone you see to chant Krishna's holy name, worship Krishna and hear the philosophy of Krishna consciousness."

During a morning walk on June 7, 1976, an exchange took place between Srila Prabhupada and his disciples on the subject of siddha-pranali, which was prompted by Prabhupada's concern about the so-called "L.A. gopi-bhava club". Below I'll quote a short excerpt from that conversation. Prabhupada: Then everything will be finished. Preaching will be finished. In this sahajiya party, then preaching will be finished. Siddha-pranali. Tamala Krishna: What does that mean, Srila Prabhupada, siddha-pranali? Prabhupada: Siddha-pranali is nonsense. They have manufactured a siddha-pranali.

[url="http://leagueofdevotees.blogspot.com/2009/04/why-krishna-appears-as-jagannatha.html"] Jagannatha’s Transcendental Advent The Skanda Purana relates King Indradyumna’s quest to find a deity form of Krishna after dreaming of a beautiful blue deity named Nila Madhava. The name describes the sapphire color of the deity: Nila means blue, and Madhava is one of Krishna’s names. King Indradyumna sent messengers in all directions to find Nila Madhava, and a brahmana named Vidyapati returned successful. He discovered that Vishvavasu, a pig farmer (savara) in a remote tribal village, was secretly worshiping Nila Madhava. When Vidyapati later returned to that place with Indradyumna, however, Nila Madhava was gone. King Indradyumna surrounded the village with his soldiers and arrested Vishvavasu. Then a voice from the sky proclaimed, “Release the savara and build a big temple for Me on top of Nila Hill. There you will see Me, not as Nila Madhava, but in a form made of neem wood.” Nila Madhava promised to appear as wood (daru), and thus He is called daru-brahma (“wood-spirit”). Indradyumna waited by the ocean, where the Lord arrived as a giant log floating toward the beach. Disguised an old man, Vishvakarma, the architect of the demigods, arrived to carve the deities under the condition that he would remain undisturbed for twentyone days. King Indradyumna consented, and the artist worked behind locked doors. Before the time period was up, however, the noise stopped, and King Indradyumna’s intense curiosity prompted him to open the doors. Vishvakarma had disappeared. In the room, the three deities of Jagannatha, Baladeva, and Subhadra looked as if unfinished—without hands or feet—and Indradyumna became greatly perturbed, thinking he had offended the Lord. That night, Jagannatha spoke to the king in a dream and reassured him, explaining that He was revealing Himself in that form out of His own inconceivable desire, to show the world that He can accept offerings without hands, and move around without feet. Lord Jagannatha told the king, “Know for sure that My hands and feet are the ornament of all ornaments, but for your satisfaction, you may give Me gold and silver hands and feet from time to time.” Devotees now worship the same “unfinished” forms of Jagannatha, Baladeva, and Subhadra in Puri and in temples around the world. These forms are part of their eternal pastimes. Transformed by Rohini’s Talks The Utkala-khanda of the Skanda Purana gives another account related to Krishna’s appearance as Jagannatha. (Utkala is the traditional name for Orissa.) Once, during a solar eclipse, Krishna, Balarama, Subhadra, and other residents of Dwaraka went to bathe in a holy pond at Kurukshetra. Knowing that Krishna would be there, Srimati Radharani, Krishna’s parents Nanda and Yashoda, and other residents of Vrindavana, who were burning in the fire of separation from the Lord, went to meet Him. Inside one of the many tents the pilgrims had set up at Kurukshetra, Rohini, Lord Balarama’s mother, narrated Krishna’s Vrindavana pastimes to the queens of Dwaraka and others. The residents of Dwaraka are said to be in the mood of opulence (aishvarya), and they worship Krishna as the Supreme Lord. But the residents of Vrindavana are in the mood of sweetness (madhurya), and they have a confidential relationship with Krishna that surpasses awe and reverence because it is based on friendship and love. Rohini’s narration was thus extremely confidential, so she posted Subhadra at the door to prevent anyone from entering. Krishna and Balarama came to the door and stood on Subhadra’s left and right sides. While listening to Rohini’s narration of Krishna’s intimate Vrindavana pastimes, Krishna and Balarama became ecstatic, and Their internal feelings were exhibited externally. Their eyes became dilated, Their heads compressed into Their bodies, and Their limbs retracted. Seeing these transformations in Krishna and Balarama, Subhadra also became ecstatic and assumed a similar form. Thus, by hearing about Krishna’s pastimes in Vrindavana, Krishna and Balarama, with Subhadra in between, displayed their ecstatic forms of Jagannatha, Baladeva, and Subhadra. The Lord’s Highest Ecstasy According to the Skanda Purana, the Jyeshtha-purnima, the full-moon day of the month of May-June, is the birthday of Jagannatha. Jagannatha is Krishna, but Krishna’s birthday is Janmashtami, in the month of Bhadra (August-September). This apparent contradiction is resolved if we understand that the Jyeshtha-purnima is the time when Krishna appeared in the form of Jagannatha with big, dilated eyes and shrunken limbs. This is known as mahabhava-prakasha, the ecstatic form of Krishna. Mahabhava means “the highest ecstasy,” and prakasha means “manifestation,” so Jagannatha is literally the ecstatic form of Krishna. The poem Mahabhava Prakasha by the Oriyan poet Kanai Khuntia describes the confidential meaning behind the form of Jagannatha: He is the embodiment of Krishna’s pangs of separation from the residents of Vrindavana, particularly Radha and the gopis. Scriptures explain that intense feelings of spiritual ecstasy, especially in this mood of separation from a loved one, produce transformations in the body. Since Krishna is not different from His body, His internal feeling showed externally, and He assumed the form of Jagannatha. The ecstasy of mahabhava is compared to an ocean. In the pastime with King Indradyumna, a giant log floated on the ocean. Similarly, the forms of Jagannatha, Balarama, and Subhadra float on the ocean of mahabhava. When the sage Narada saw Krishna transformed as Jagannatha, he prayed to the Lord to appear like this again. Although the Lord is not obliged to anyone, He reciprocates with His devotees to fulfill their desires. In Garga Samhita Krishna states (1.27.4): “I am full—all the epics in one. Yet I surrender to the wish of My devotee and come in whatever form he wants.” Thus, just as Krishna appeared as Nila Madhava to satisfy Vishvavasu, He appeared in the deity form as Jagannatha and resides in Jagannatha Puri to satisfy the desire of Narada Muni. This special form of Krishna is also known as Patita Pavana, the savior of the fallen, and anyone who takes His audience with proper consciousness is awarded spiritual liberation. Jagannatha as Krishna of Vrindavana Although Jagannatha is often identified with Krishna of Dwaraka, in the mood of opulence, His actual but confidential identity is as Krishna of Vrindavana, the lover of Radharani. The Jagannatha Chaitanyam says, “Radha stays in the heart of Jagannatha, and so does Sri Krishna.” Krishna is known by His relationships, especially with the residents of Vrindavana, and devotees sometimes refer to Jagannatha in this way. Jagannatha is considered the consort of Radharani, who associates with Krishna only in His mood of Vrindavana. The ecstasy that resulted from Krishna’s love for Radharani caused Krishna’s transformation into the form of Jagannatha. The Oriyan poet Banamali sings, “O Jagannatha, Yashoda’s dear foster son, Your Radha is like the chataka bird, drinking only the pure raindrops You shower as Your grace.” In Vrindavana, Krishna assumes the graceful three-fold bending form (tribanga-lalita), and He wears a peacock feather and plays His flute. The Jagannathashtakam (verse 2) identifies Jagannatha with this mood: “In His left hand Lord Jagannatha holds a flute, on His head He wears peacock feathers, and on His hips He wears fine yellow silken cloth. From the corners of His eyes He bestows sidelong glances upon His loving devotees, and He always reveals Himself through His pastimes in His divine abode of Vrindavana. May that Jagannatha Svami be the object of my vision.” The poetess Madhavi-devi, the sister of Ramananda Raya, writes in one of her songs: “The tender, sweet verses of Sri Gita-govinda bearing the name of Radha are woven into the khandua [pieces of cloth worn by Jagannatha each evening], which Lord Jagannatha holds close to His limbs.” The Chaitanya-Chaitanya explains that Krishna came as Chaitanya to understand Radharani’s mood. During Ratha Yatra He danced in ecstasy in front of Lord Jagannatha (Krishna) to get His attention. In reply, Jagannatha consoled Him: “I never forgot any gopis or gopas, and especially You, Srimati Radhika. How can I forget You?” Narada Muni revealed to Gopa-kumara in Brihadbhagavatamrita (2.5.212–214): “Eternally as dear to Sri Krishnadeva as His beautiful Mathura-dhama is that Purushottama-kshetra. There the Lord displays His supreme opulence and yet charms His devotees by acting like an ordinary person of the world. And if you are still not fully satisfied after going there and seeing Him, then at least stay there for some time as the means to achieve your desired goal. Of course, your ultimate goal is pure love for the lotus feet of Krishna, the divine gopis’ life and soul—love that follows the mood of the Lord’s own Vraja-bhumi. You seek no other goal than that.” Love for Jagannatha is krishna-prema, love of Krishna, which is our ultimate goal. Krishna has become available to everyone in the form of Jagannatha. Since Lord Jagannatha is none other than Krishna, His abode is equal to Vrindavana, where Krishna performs His childhood pastimes. Jagannatha Puri—also called Purushottama-kshetra, Sri Kshetra, and Nilachala (“the place of the blue mountain”)—contains all of Krishna’s Vrindavana pastimes (lilas), although they may be hidden from material eyes. The Vaishnava-tantra states, “Whatever lilas of Sri Krishna are manifest in Gokula, Mathura, and Dwaraka are all found in Nilachala, Sri Kshetra.” By having the proper spiritual vision—eyes anointed by pure love of Godhead, krishna-prema—one can see all the pastimes of Krishna there. Jagannatha is no one else but the ecstatic manifestation of Krishna, who appears in His most merciful form to help us go home, back to Godhead. Therefore, Srila Prabhupada has introduced the Jagannatha Rathayatra in many cities around the world to uplift the conditioned souls from the spell of maya (illusion). Let us take advantage of the occasion.

do any one here have any experience of living in a village community?any experience of farming?

One may ask: 'if devotees prematurely take interest in topics of Krishna and the gopis, what harm will come? Isn’t Krishna-katha pure and purifying?' Srila Prabhupada has answered this doubt. He explains that since the loving affairs between Krishna and the gopis resemble or external appear like material exchanges between boys and girls (even though they are fully pure in truth), one's own lust may actually increase by concentrating on such topics, and thus one's spiritual advancement may be checked. One may say: "When one is liberated and hears of Lord Krishna's and Shrimati Radha's loving affairs, he is not inclined to have lusty desires. One mundane person once said that when the Vaisnavas chant the name 'Radha, Radha', he simply remembers a barber's wife named Radha. This is a practical example. Unless one is liberated, he should not try to hear about the loving affairs between Sri Sri Radha and Krishna. If one is not liberated and listens to a relation of the rasa dance, he may remember his mundane activities and illicit connections with some woman whose name may also be Radha. In the conditioned stage one should not even try to remember such things. By practicing the regulative principles, one should rise to the platform of spontaneous attraction for Krishna. Then and only then, should one hear about the Radha Krishna Lila? Although these affairs may be very pleasing to both the conditioned and the liberated souls, the conditioned soul should not try to hear them". (Shri Chaitanya-Charitamrita, Madhya 8.255, purport) In the first place, Srila Prabhupada would not have devotees spend time contemplating such matters as their rasa with Lord Krishna until they were first qualified to do so. 'First deserve, then desire'. Moreover, according to Srila Prabhupada, becoming a preacher of Krishna Consciousness is both the means and the method of becoming a follower of Sri Rupa and Sri Raghunatha. Only by preaching Krishna Consciousness can we enter the mood of Sri Chaitanya Mahaprabhu and Lord Nityananda Prabhu, and only by Their causeless mercy, given in reciprocation with our service, do our hearts become purified of anarthas, or ‘unwanted contaminations’. This is what we learn from association with Srila Prabhupada. By associating with others, on the other hand, one is let to believe that real spiritual advancement is based not on preaching but rather on the practice of raganuga-sadhana. <!-- / message -->

In the first place, Srila Prabhupada would not have devotees spend time contemplating such matters as their rasa with Lord Krishna until they were first qualified to do so. 'First deserve, then desire'. Moreover, according to Srila Prabhupada, becoming a preacher of Krishna Consciousness is both the means and the method of becoming a follower of Sri Rupa and Sri Raghunatha. Only by preaching Krishna Consciousness can we enter the mood of Sri Chaitanya Mahaprabhu and Lord Nityananda Prabhu, and only by Their causeless mercy, given in reciprocation with our service, do our hearts become purified of anarthas, or ‘unwanted contaminations’. This is what we learn from association with Srila Prabhupada. By associating with others, on the other hand, one is let to believe that real spiritual advancement is based not on preaching but rather on the practice of raganuga-sadhana.

One may ask: 'if devotees prematurely take interest in topics of Krishna and the gopis, what harm will come? Isn’t Krishna-katha pure and purifying?' Srila Prabhupada has answered this doubt. He explains that since the loving affairs between Krishna and the gopis resemble or external appear like material exchanges between boys and girls (even though they are fully pure in truth), one's own lust may actually increase by concentrating on such topics, and thus one's spiritual advancement may be checked. One may say: "When one is liberated and hears of Lord Krishna's and Shrimati Radha's loving affairs, he is not inclined to have lusty desires. One mundane person once said that when the Vaisnavas chant the name 'Radha, Radha', he simply remembers a barber's wife named Radha. This is a practical example. Unless one is liberated, he should not try to hear about the loving affairs between Sri Sri Radha and Krishna. If one is not liberated and listens to a relation of the rasa dance, he may remember his mundane activities and illicit connections with some woman whose name may also be Radha. In the conditioned stage one should not even try to remember such things. By practicing the regulative principles, one should rise to the platform of spontaneous attraction for Krishna. Then and only then, should one hear about the Radha Krishna Lila? Although these affairs may be very pleasing to both the conditioned and the liberated souls, the conditioned soul should not try to hear them". (Shri Chaitanya-Charitamrita, Madhya 8.255, purport)

Srila Prabhupada always says first deserve than desire

From the above it becomes clear that the evolution of various material elements is not something that takes place only once, at the moment of creation. The description of the primary creation is rather a general scheme by which matter is manifested in general, at the moment when creation starts as well as at any stage of the existence of the material manifestation. The difference is, however, that at the beginning of creation the sum total of each element was taken from a dormant state, the pradhana, and made available by the direction of the Supreme Personality of Godhead, whereas later, when the living entities "create" while pursuing various desires they simply receive supplies from that sum total of the material elements. From ethereal existence, under the influence of time, the subtle element touch and thence air and the sense of touch become manifested. After creating subtle forms in the mind which are accommodated in the ether, time separates us from the manifestation of gross forms which we can touch. By the influence of the mode of passion, which is related to air (movement)? We endeavor to manifest the form on the gross level. Our sense of proprietorship over action (= passion) is due to the activity of air within the material body. Consequently, we will "get in touch" with the gross form of what now is a wishful thought in the mind in due course of time.

Ether has the qualities of accommodating the room for external and internal existences of all living entities, the field of activity of the vital air, the senses and the mind. Ether means room or space, and it evolves from sound vibration. Thus form the original sound vibration "OM" the room was created within which the manifestation of the gross elements like air, fire, water and earth (the universe) can take place. In general the ether or sky gives accommodation to the room which the various material bodies of the living entities need for their external and internal existence. The internal existence of a living entity in the material world comprises of vital air (prana), senses and the mind. These ingredients require for their functioning subtle forms which are invisible and rest within ether. In this way ether accommodates the internal existence of the living entities within the material world. With external existence everything is meant that stands in relation with material objects which are external to the material body. By means of sound vibration, talking about a particular object, the subtle form of that object, which sound carries, is created within the mind. These subtle and invisible forms of material objects are given a room within the ether and this is called the external activity of ether. That within ether subtle, invisible forms of material sense objects can exist has been proven by modern science by transmission of television where forms as pictures are transmitted from one place to another by wireless means (SB 3.26.34). Thus it is seen that mental activities or psychological action in terms of thinking, feeling and willing are activities on the ethereal platform. This is very important in relation to the moment of death. On the basis of its reflections (which are influenced by sound vibrations) the mind generates desires for obtaining various sense objects. In fact these desires are unlimited and they all subtle forms within ether. An of course, they all result in various bodies in order to enjoy these desired situations (desiring a sense object indirectly means desiring all the tools to enjoy it) which are accommodated in their subtle form within ether as well. In this way one can, and in fact by every minute's desires one actually does create an unlimited number of bodies within the ether, all well equipped to become manifested on the gross level. At the moment when one particular body perishes the opportunity for one of all the subtle forms kept within ether arises to become manifested on the gross plane. This happens according to the level of contamination or desire which was most prominent within the mind at the moment of death. All this is described by Sri Krsna in the Bhagavadgita (8.58).

From the false ego in ignorance the five subtle and gross elements, from whom all (perceivable) objects within the material world are made, become manifested; it is presided over by Sri Sankarsana. Therefore persons who are very dull and very much absorbed in the gross material world worship Lord Siva who is connected with Sri Sankarsana, in order to obtain gross material sense objects. When the false ego in ignorance is agitated by the sex energy of the Supreme Personality of Godhead, first the subtle element sound is manifested. The original and very first sound within the creation is the omkara, "OM", being the sound representation of the Supreme Personality’s Brahman aspect. From sound comes the gross element ether as well as the sense of hearing. Sound has the quality of conveying the idea of an object; therefore it is considered to be the subtle form of an object. Further sound indicates the presence of a speaker, eventually screened form our view, and it also constitutes the subtle form of ether (SB 3.26.32©33).

Directly related to intelligence in their function are the knowledge acquiring senses which are: Ears, skin, eyes, nose and the tongue. With the working senses action are performed; there are five working senses as well: Tongue (mouth, speaking), hands, legs, genitals and the anus. Both, the knowledge acquiring senses and the working senses are depending on the living energy (vital energy, prana), which is also created from the false ego in the mode of passion. The more a person is influenced by the mode of passion the more he can accomplish and acquire. The Vedic scriptures recommend that if one wants to encourage a person in acquiring material possessions, one should also encourage him in sex life. Thus one can see that those who are addicted to sex life are also materially advanced. Sex life or passionate life is the impetus for the material advancement of civilization (SB 3.26.29).

From the false ego in passion intelligence, living energy (prana), the five knowledge acquiring sense and the five working senses are created. Intelligence has five qualities: doubt, misapprehension, correct apprehension, memory and sleep. The function of intelligence is to ascertain the nature of an object and thus help the senses to make choices. The intelligence is supposed to control or guide the senses. By intelligence one can understand how things are and if intelligence is properly applied one's consciousness becomes expanded. This begins with doubt, the first quality of intelligence. One doubts whether ones existence is spiritual or material. Doubt is a very important factor in developing intelligence, even though doubting is improper after receiving information from an authoritative source. Through proper analysis one then finds that things are different from what they seemed to be so far; thus misapprehension, the second quality of intelligence, is detected. Next, after eliminating the wrong understanding one can come to the proper conclusion; this is called correct apprehension, the third quality of intelligence. In this way by intelligence one can understands that one is not the body and one's consciousness becomes expanded; expansion of consciousness culminates in pure Krsna consciousness. Beyond the intelligence's 3 qualities of doubt, misapprehension and correct apprehension there are also the qualities of memory and sleep. In order to keep the intelligence working properly one must sleep. For being fixed in one's intelligence one has to worship Sri Pradyumna, who is reached through the worship of Lord Brahma.

Through the desire to enjoy and control separately from Krsna, the misuse of Independence by the living entities which are impregnated into the material nature, material ego or false ego is caused to spring up from the mahat tattva in pure goodness. This false ego is endowed with active power of three kind good (serene), passionate (active), ignorant (dull). From the false ego in different modes of material nature mind, senses, elements as well as all the other ingredients and objects of the material nature are produced. Therefore every object within the material creation is seen as identical with false ego since it has the false ego as its source. Sri Sankarsana controls that false ego and in order to become free from it one is advised to worship Sri Sankarsana. He is worshipped through Lord Siva; the snakes which cover the body of Lord Siva are representations of Sri Sankarsna, and Lord Siva is always absorbed in meditation upon Sri Sankarsana (SB 3.26.23©24). From the false ego in goodness come the controlling demigods as well as the mind. The mind has the quality of not being fixed; due to different kind of desires for sense gratification the mind rejects something as bad and accepts something else as good. The false ego in goodness is controlled by Sri Aniruddha. If one wants to get free from mental disturbances, one has to worship Sri Aniruddha. For this purpose, worship of the moon planet is also recommended in the Vedic literature (SB 3.26.26©27).

The Caturvyuha expansions of the Supreme Personality of Godhead, namely Sri Vasudeva, Sri Aniruddha, Sri Pradyumna and Sri Sankarsana occur and take charge of various aspects of the material creation. In the beginning pure goodness, the vasudeva stage of consciousness, prevails within the mahat tattva. This point of creation is controlled by Sri Vasudeva, the Superknower. Due to the pure goodness the consciousness has the qualities of complete serenity, clarity and freedom from any distraction; one is free from the infringement by material desires. Therefore one can see a reflection of the Supreme Personality of Godhead and if one worships Sri Vasudeva one can come to the platform of pure goodness (suddha sattva), thus understanding the Supreme Personality of Godhead (SB 3.26.21).

Next the Supreme Personality of Godhead impregnates the mahat tattva with His internal potency which is the living entities. Agitated by the destinations of the contitioned souls the material nature, or mahat tattva, delivers the cosmic intelligence (Hiranyamaya). The mahat tattva is thus "lit up" by the sum total of the consciousness of all the conditioned souls (SB 3.26.1920).

The pradhana or saguna Brahman becomes then agitated by the time factor which represents the Supreme Personality of Godhead. Thus and by the influence of the three modes of material nature the creation comes to the level of mahat tattva, or prakrti, where the elements actually can manifest themselves. The mahat tattva is the breeding source of all varieties and brings forth all the different material bodies and material objects; it contains all the universes and is the root of all cosmic manifestations. The mahattattva is annihilated at the time of the annihilation, the end of Brahma's life.

The material creation in its very first stage is called pradhana the eternal, subtle, undifferentiated sum total of all material elements, the unmanifested eternal combination of the three modes of material nature. Pradhana is sometimes also related to as saguna Brahman, since it is basically Brahman but with the presence of the three modes of material nature. Nevertheless, these modes do not yet clearly manifest causes and effects (SB 3.26.10). The pradhana contains the following 24 elements in a dormant state: 5 subtle elements (sound, touch, form color, taste) 5 gross elements (ether, air, fire, water, earth) 5 knowledge acquiring senses (ears, skin, eyes, tongue, nose) 5 working senses (tongue mouth, hands, legs, genital, and anus) 4 internal, subtle senses (mind, intelligence, ego, contaminated Consciousness) Time is considered to be the 25th element; it is the mixing and agitating Element. The Supreme Personality of Godhead can be perceived as time (SB3.26.1118)

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