Pankaja_Dasa

Theres no difference between Krishna Himself His Body His attributes. You are trying to say 'Krishna within' is talking. YOU are the one reading wrong Gita. Mahesvara means Supersoul who is within everybodies Heart. Krishna says in Gita all though He is spread throughout the creation still He is situated as one. Bg.9.4 By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them. In other words consciousness is not the same. My consciousness cannot pervade yours. We are all individual: Bg.2.2 Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be. Krishna says this in the start of Chp2. This is school knowledge. Chp 9 is talking about proper siddhanta as far as Krishna and we are concerned. We would think Krishna is everywhere so we must be God? to refute such claims Krishna says: Bg.4.6 Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all sentient beings, I still appear in every millennium in My original transcendental form. Bg.9.5 And yet everything that is created does not rest in Me. Behold My mystic opulence! Although I am the maintainer of all living entities, and although I am everywhere, still My Self is the very source of creation. This above verse is suffient knowledge to know that we are maintained by Krishna in His Orginal form of Vasudeva {Krsna}. That verse Krishna says He create everything, pervades everything by His expansion as Paramatma, and also is present as if aloof from it all. And also Krishna says 'My self is the very source of creation' Krishna states He Himself is the creator. So to mundane scholars with no devotion this verse can be interpretated in many ways. Only devotees who are imbued with love for Krishna without any tinge of Impersonal or Mayavadi.. You may ask why? Read the verse again its for our benefit.

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<center> The Golden Volcano of Divine Love by Srila Bhakti Raksaka Sridhara Maharaja The Precepts of Sri Caitanya Mahaprabhu The Holy Name of Krsna ceto-darpana-marjanam bhava-maha-davagni-nirvapanam sreyah-kairava-candrika-vitaranamvidya-vadhu-jivanam anandambudhi-vardhanam prati-padam purnamrtasvadanam sarvatma-snapanam param vijayate sri-krsna-sankirtanam Translation "The holy name of Krsna cleanses the mirror of the heart and extinguishes the fire of misery in the forest of birth and death. As the evening lotus blooms in the moon's cooling rays, the heart begins to blossom in the nectar of the name. And at last the soul awakens to its real inner treasure -a life of love with Krsna. Again and again tasting nectar, the soul dives and surfaces in the ever-increasing ocean of ecstatic joy. All phases of the self of which we may conceive are fully satisfied and purified, and at last conquered by the all-auspicious influence of the holy name of Krsna." </center> Illumination Sri Caitanya Mahaprabhu is the pioneer of Sri Krsna sankirtana. He said, "I have come to inaugurate the chanting of the holy name of Krsna, and that name will reach every nook and corner of the universe (prthivite ache yata nagaradi-grama sarvatra pracara haibe mora nama}." What is the meaning of sankirtana? Samyak means "full" and kirtana means "chanting." Together, these two words form the word sankirtana which generally means "congregational chanting of the holy name of Krsna." But samyak means full not only in quantity but also in quality. Full quantity means extensive in number: congregational. Full quality means complete praise. Complete praise can only mean the glorification of Krsna, and not any other gods. So sankirtana means complete kirtana, a song in praise of the complete whole, the Absolute Truth; anything else is only a partial representation and therefore defective to a certain extent. Therefore, Krsna should be praised. His glories should be chanted, for He is everything. He is the master, the dispenser of both good and bad, the Absolute Controller of everything. Everything is due to Him. The fulfillment of all life is reached in Him alone. Just as a horse may have reins to check his movements, but if let loose will run freely, praise which is unchecked by any mundane purpose will run straight towards the Supreme Cause, Krsna. The word sri means Laksmidevi: Krsna's potency. This means that in sankirtana, Krsna is worshiped along with His potency, for Krsna's potency is included within Him. Sri Caitanya Mahaprabhu says that sri krsna sankirtana should thrive throughout the world; it should be victorious without any hindrance (param vijayate sri-krsna san-kirtanam). It should be a spontaneous, unchecked, and natural flow. It should be exclusive, independent, and without reservation. And this praise of Krsna should be congregationally chanted-that vibration is beneficial for the whole world. Only by surrender and pure devotion can we take to sri krsna sankirtana. Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare Cleansing the Mirror of the Mind What are the different stages through which we will pass while chanting the holy name of Krsna? The first stage is that it cleanses the mirror of the mind. If the mirror of the mental system is covered with dust, we cannot see things clearly, and scriptural advice cannot be properly reflected there. What are the different kinds of dust covering the mirror of the mind? Our infinite, fleeting, and organized desires are considered dust, and our hearts and minds are covered with layers and layers of this dust. Therefore we cannot see things properly; they cannot properly reflect in our mind because it is covered with the infinite ordinary desires of this mundane world (bhukti-mukti-siddhi-kami-sakali 'asanta). So the first effect of sri krsna sankirtana is the cleansing of the mind. The Vedic social system (varnasrama-dharma) has been formed for this purpose. If we discharge our social duties perfectly, without any attraction for the consequences, we achieve purification of our consciousness-but the first installment of nama-sankirtana gives us the end result of varnasrama-dharma: purification of the heart and mind. Then we can understand Vedic advice properly. The next effect of chanting the holy name is that it extinguishes the fire of material existence in the forest of repeated birth and death. We are forced to come into creation and again die. The mundane wave catches the soul which mingles with that vibration in different stages. That is stopped by the second effect of sri krsna sankirtana, and we become liberated. With the first stride, the intelligence is purified. With the second stride, the holy name effects liberation from the great conflagration of threefold miseries. The threefold miseries are adhydtmika: miseries within the body and mind, such as disease and mental anxiety; adhi-bhautika: miseries from our neighbors: man, beasts, insects, and so many other living beings; and adhidaivika: natural catastrophes like famine, flood, and earthquake. We have to suffer from these three kinds of miseries which burn in our heart like fire. But everything is extinguished forever by the second stride of nama-sankirtana which gives us relief. The Supreme Goal of Life The next stage is sreyah kairava candrikavitaranam: the holy name bestows upon us the supreme goal of life. After doing away with these two negative engagements, our positive engagement begins and ultimately takes us to reality, to the real truth, which is eternal, auspicious, and beautiful. It takes us to that auspiciousness which is above this world of difficulty, and in a general way we achieve the supreme goal, the highest auspiciousness, the greatest good from chanting the holy name of Krsna. If we analyze this scrutinizingly, we find that in this stage, the holy name takes us to an intimate personal relationship with Krsna which includes neutrality, servitude, friendship, and filial affection (santa, dasya, sakhya, and vatsalya rasa). Sreyah covers the grace of Nityananda Prabhu, for it is by His grace that we may be allowed to worship Radha and Krsna in Vrndavana (nitaiyer karuna habe braje radha krsna pabe). The next stage is vidya-vadhu-jivanam. The holy name prepares us for the wholesale surrender to Krsna that is found in conjugal love (madhurya rasa) where the devotees surrender themselves infinitely at the disposal of Krsna. The next stage is anandambudhi-vardhanam. When we come to the proper level while chanting the name of Krsna, we find the transcendental ocean that is above all sorts of experience. The name comes to assert Himself over us according to the degree of our surrender, and when our surrender is complete, we feel a new type of ecstatic joy; we experience an infinite ocean of joy which is not static, but always dynamic. There we find new life and a new type of blissfulness. It never becomes stale or static, but at every moment gives us a taste of the infinite ocean of ecstasy. Complete Self-Purification The last effect is that our entire existence is purified. This kind of enjoyment does not pollute-it purifies. Enjoyment means exploitation. Mundane enjoyment creates a reaction and pollution attacks the enjoyer, but here, because Krsna is the aggressor, the result is purification. All enjoyment that comes from the center, from the autocratic desire of Krsna, purifies us completely. In this verse, the words sarvatma-snapanam mean that all different phases of the self which may be conceived are fully satisfied and purified at once by chanting the holy name of Krsna. And there is another meaning of sarvatma-snapanam. If we praise Krsna congregationally, we will be purified according to our capacity. Both the singer and the audience as well as anyone who comes in connection with the transcendental sound will be purified. Snapanam means "purifying." That vibration purifies everyone and everything that comes in touch with it. So Mahaprabhu says, "Go on with sankirtana, the congregational chanting of the holy name of Krsna." Of course, sankirtana must be genuine, so association with saints is necessary. It is not an empirical attempt. We are attempting to have a connection with the higher, unconditioned realm which can descend to help us here. We must have that connection with higher reality, for that is all-important. The holy name of Krsna is not mere physical sound; it is not lip-deep only, but it has a greater and higher aspect (nama aksara bahiraya bate tabu name kabhu naya). It is all spiritual. We are in the marginal plane of existence, so some higher connection is necessary in order that the wave will descend from that higher realm and come to us and spread its influence outside as well. Wherever it goes, the sankirtana of the holy name of Krsna will produce these sevenfold results. This is the purport of Mahaprabhu's first verse. The first effect is that the holy name cleanses the soul which is attacked by the dirt of desires from the mundane world. By the second effect it gives mukti, liberation, perfect independence from material forces. The third effect brings real fortune: the opening of the soul's treasure. The innate resources of the soul are gradually awakened by the holy name of Krsna. Here, Sri Caitanya Mahaprabhu includes the other forms of relationship with the Personal Absolute. In describing the next step. He takes the mood of conjugal devotion, where one is absolutely disposed for Krsna's enjoyment, unconditionally surrendering everything for His maximum pleasure. "I Need Millions of Mouths!" The next effect is the tasting of His ecstatic association. In Vrndavana, the realm of Krsna, one who can chant the name of Krsna properly will express himself with a pecu-liar sort of ego: tunde tandavini ratim vitanute tundavali-labdhaye karna-kroda-kadambini ghatayate karnarbudebhyah sprham cetah-prangana-sanginivijayate sarvendriyanam krtim no jane janita kiyadbhir amrtaih krsneti varna-dvayi "When the holy name of Krsna appears on the lips of a devotee, it begins madly dancing. Then the name takes over and handles him as if the person to whom the lips belong loses all control over his lips, and the devotee says, 'With one mouth, how much can I gather the ecstasy of the holy name? I need millions of mouths to taste its unlimited sweetness. I'll never feel any satisfaction by chanting with only one mouth.'" When the sound "Krsna" enters the ear, he feels that transcendental sound awaken in his heart. "What are two ears?" he thinks. "This is the greatest injustice of the creator-I need millions of ears! Then, if I could hear the sweet name of Krsna, my heart might be a little satisfied. I want millions and millions of ears to hear the sweet name of Krsna." This is the temperament of a devotee when his attention is drawn towards the holy name. Then he faints; he loses himself, merging in an ocean of ecstasy and joy. And in great disappointment he says, "I failed to understand the quality and quantity of the substance of Krsna's name. I am perplexed. What sort of honey sweetness does this name contain?" In this way, the chanter of the name wonders. Krsna's Mystic Flute-song This has been taught to us by Sri Caitanya Mahaprabhu, who said, "Properly chant the holy name, the sound representation of absolute sweetness." That sweetness is also to be found in the flute-song of the Lord. The sound of Krsna's flute has the great mystic power of capturing and pleasing everyone and everything. Upon hearing the sound of Krsna's flute, the Yamuna's current is paralyzed. The sweet sound of Krsna's flute attracts the trees, the birds, and the beasts. Everything is astounded by contacting the sweet vibration from Krsna's flute. Sound vibration can work miracles; sound has the highest capturing potency. Sound can make or mar. It can do anything; it has such intrinsic capacity. It comes from the subtlemost plane, beyond the ether. That universal sound is absolute sweetness and goodness. How much power is there-how it can capture us! Like a blade of grass, we may be played by the current of that sweet sound in such a way that we cannot even trace out our own personality. We may lose ourselves there, but we do not die; the soul is eternal. Diving, up and down, we are played by the current of the sweet sound. We are less qualified than a straw, a blade of grass, and the Krsna sound is so big and so sweet that it can play us in any way it likes. We cannot begin to conceive how much power is in the name, the sound which is identical with absolute goodness and sweetness. Sri Caitanya Mahaprabhu says, "Don't neglect the sound which is one and the same with Krsna." Absolute sweetness and goodness-everything is there within the holy name. And the holy name is representing itself to us in a very cheap way: nothing is required to purchase it-no money, no physical energy. All these things are unnecessary. What is required? Sincerity. One who simply takes this divine sound sincerely will be so enriched that no one will be able to conceive of so much goodness and development. And anyone may have it very cheaply, but one must chant sincerely with his whole heart. Of course, wholehearted sincerity presupposes going to a proper agent, a saint, and getting the holy name from him. Sri krsna sankirtana is praised by Sri Caitanya Mahaprabhu, the inaugurator of the sankirtana movement who came as Radha-Govinda combined. His advice is most valuable and necessary to tell us that with a sincere spirit we must come to join this sri krsna sankirtana, the most purifying transcendental sound, which effects liberation, gives all fulfillment, and grants us such a positive attainment that we lose ourselves in the ocean of joy and inconceivable sweetness. This is Sriman Mahaprabhu's grace, and He proclaims, "Let sri krsna sankirtana be expanded into this mortal world, that it may benefit everyone infinitely, for this is the highest and greatest benefit for the whole world. It is all-comprehensive. It releases us from all sorts of troubles, establishing us in the highest position of attainment." And in this present degraded age of Kali, only nama-sankirtana can help us. Of course, nama-sankirtana is beneficial in all ages, but it is especially recommended in Kali-yuga, because in this age all other attempts will be opposed by many forces. Nama-sankirtana cannot be opposed by the troubles and waves of this material world, so one must adopt it. If we exclusively give ourselves to this, we will gain the highest fulfillment of life. There is no necessity of any other campaign, for they are all defective and partial. But the most universal, captivating, and beneficial thing is nama-sankirtana, which takes us to the highest goal. That alone can satisfy everyone. All souls that are now disconnected from Krsna may be helped in this way. No other movement is necessary. Sri Caitanya Mahaprabhu tells us, "Exclusively devote yourself to this. It is all-embracing and all-fulfilling. And you can achieve it with the least trouble and least energy. Let it flourish in this Kali-yuga-let it flourish for the welfare of the whole universe, to reestablish all souls in their normal position." In the last verse of Srimad-Bhagavatam the conclusion of the book is given as follows: nama sankirtanam yasya sarva papa pranasanam pranamo duhkhasamanas tam namami harim param Papa means all anomalies, all undesirable things: sin. Material enjoyment and liberation are also included as anomalies, sinful activities. Why is liberation considered sinful? Because it is an abnormal condition; our natural function is to serve Krsna, but we do not do that in salvation. Mere salvation does not include service to Krsna, so that is an abnormal position and therefore it is also a sin. To ignore our natural duty and stand aloof cannot but be sinful. The Spiritual Gift of Vyasa The concluding verse of the Srimad-Bhagavatam says, "Krsna's holy name can relieve us from all undesirable sinfulness, all filthy characteristics, and all miseries. Let us all bow down to Him." Uttering this verse, the Srimad-Bhagavatam stops; that great treatise becomes silent. The last word in the Bhagavatam is nama-sankirtana. The Bha-gavatam has given such great importance to chanting of the holy name of Krsna, and Sri Caitanya Mahaprabhu developed it from there. The last publication of the compiler of Vedic literatures, Srila Vyasadeva, took theism to that stage, and gave it to the public announcing, "Chant the name of Krsna! Do this; nothing more is necessary. Take this!" This is the very conclusion of Srimad-Bhag-avatam, the greatest spiritual gift of Vyasadeva: "Chant the holy name of Krsna and begin your life in this dark age with the most broad and wide theistic conception." Nectar of the Nectarine We may consider ourselves fortunate that we have come to the verge of this most generous and useful thought, that we have come close enough to touch it, to accept it, and float ourselves in its waves according to our capacity. After passing through so many conceptions and the charm of different prospects, we have left them all behind and have come to the shore of the ocean of ndma-sankirtana. Now we may throw our bodies in this ocean and begin to swim in the waves of nama-sankirtana, the nectar of the nectarine, by the grace of our guru and the mercy of the Vaisnavas. It is their property, and we are their slaves. We have such audacity to throw our body into this ocean of ndma-sankirtana and swim in that nectarine ocean! Swimming in Radha-kunda, the highest conception of spiritual attainment, can also be found in the highest form of ndma-sankirtana. This verse represents the positive side of the unlimited ocean of sri krsna sankirtana. The next verse explains the negative possibilities. Bhaktivinoda Thakura has given his Sanskrit commentary on the Siksastakam, as well as his Bengali translation, and his is a most original presentation. Srila Bhaktisiddhanta Saraswati Thakura Prabhupada has also given his commentary on the Siksastakam. They should be carefully studied in order to understand these points more completely. In these talks, however, I am simply coming out with whatever I feel in my heart. Whatever comes to my mind on these verses, I am expressing, and that is the outcome of what I have collected from Srila Bhaktisid-dhanta Saraswati Thakura, Bhaktivinoda Thakura, Rupa Goswami, Sanatana Goswami, Sri Caitanya Mahaprabhu, and all the predecessor aeon/as. By their grace that is gathered in my storehouse, and I am trying to give the gist of these things. The Krsna Conception Conquers All By accepting the path of devotion, a wholesale transformation of our internal system begins, and gradually our charm for the outside world vanishes. There is a war within, and when the Krsna conception enters into the heart of a devotee, all other thoughts and ideas gradually have to retire. This is explained in Srimad-Bhagavatam (2.8.5): pravistah kama-randhrena svanam bhava-saroruham dhunoti samalam krsnah salilasya yatha sarat When the autumn season appears, the mud within the water vanishes. In the same way, when the Krsna conception enters into one's heart, all other conceptions and aspirations will gradually have to retire, leaving Krsna in possession of everything. When a real drop of Krsna consciousness enters the heart, all opposing forces must leave and Krsna will conquer and take possession of the whole. That is the nature of Krsna consciousness: nothing can stand in competition with it, not even so-called devotion for the demigods or faith in creeds like Christianity, Islam, and others. All other conceptions of theism have to retire, leaving the field to the Krsna conception. No aggressors can stand in the tight with Krsna consciousness, the absolute, sweet beauty. Beauty, sweetness, and charm can capture and defeat power. We are really aspiring after beauty and sweetness, mercy, affection, divine love (prema). Self-dissipation-to compensate others with one's own energy and generosity-ultimately conquers everyone. It is more rewarding to give than to take. Divine love means die to live: not to live for yourself, but to live for others. The most generous form of life-self-forgetfulness to the extreme-is found in Krsna consciousness. Krsna consciousness is so beautiful that one who develops it loses his own identification and existence also. He becomes totally self-forgetful. Such a charm is there. Who will stand to tight against Krsna? Everyone who comes to fight against Him is disarmed. If in any way Krsna enters the heart, there can be no other consequence but that He takes possession of everything. Such a benevolent, generous, and sweet person is Krsna: reality the beautiful. http://www.bvml.org/SBRSM/tgvodl.html

Hare Krishna Anybody else feel that Diwali is being commercialised like Christmas.

That verse is not even in the Gita. Krsna is Supreme. Isvara parama krsna sac-cid-ananda-vigraha You are trying to kill Krsna with this verse. This is what Egotists try to do when they have too much big ego. They actually want to be Krsna, this is the greatest deluding principle of this material world: ego Also Krsna is the greatest deluding principle of the Entire Creation including the spiritual realm. As you can see Krishna says in 18.66 That only through surrender can you actually know the unborn and eternal Krsna. gaura-hari You don't use this verse to to serve Krsna. All you see in the above is being free from sin. Very twisted. Gita is like your Guide not the other way around. If you met me you would be the one loosing. ! Serious though we are all individuals. All Diff. Ramanuja says this. In the end its down to each individual what he does in life. Krsna never forces you to serve Him. In the end Krsna says to Arjuna 'Sarva Dharman'. Arjuna was already surrendered. But for our benefit this was being taught. Actually later Narada muni asks Arjuna about this. Arjuna gives secret that actually for him this is 3rd class knowledge. Saying that he was always Vaishnava. All this is for human-kind.

<center> Chaitanya Saraswati Mission {Brahma Madhva Gaudiya Sampradaya} <font color="blue">Bhakti Rakshaka Sridhara Maharaja</font> Lord Krishna: Totally abandoning all kinds of religion, surrender exclusively unto Me. I will liberate you from all kinds of sins, so do not despair. ISKCON {Brahma Madhva Gaudiya Sampradaya} <font color="blue">A.C Bhaktivedanta Prabhupada</font> Lord Krishna: Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear. http://bhagavadgitaasitis.com/18/1/en66 Krishna Chaitanya Mission {Brahma Madhva Gaudiya Sampradaya} <font color="blue">Bhakti Vaibhava Puri Maharaja</font> Lord Krishna: Abandon all religious practices and surrender completely unto Me alone. Don't fear, I shall deliver you from all sins. </center> <font color="red">Commentry of Sri Ramanuja</font> 18.66 'Relinquishing all Dharmas means the complete relinquishment of the sense of agency, possessiveness, fruits etc., in the practising of Karma, Jnana and Bhakti Yogas in the way instructed, and the realising of Me as the agent, object of worship, the means and the end. It means that relinquishment is not of all devotional duties but only of the sense of agency and the fruits. This is the Sastraic relinquishment of all Dharmas. It is firmly established in the beginning of this chapter commencing from, 'Listen regarding My decision, O Arjuna, about bandonment; for abandonment is declared to be of three kinds' (18.4), and 'Renouncing attachments and also the fruit, such abandonment is regarded as Sattvika ... for it is impossible for one who bears the body to abandon acts entirely. But he who gives up the fruits of works, is called the abandoner' (18.9-11). If you practise such abandonment of the sense of agency and fruits, I will release you from all 'sins' --- i.e., I will release you from all evil incompatible with the attainment of Myself, consisting of innumerable acts of the nature of doing what ought not to be done and not doing what ought to be done. These piled up from beginningless times from the obstruction in the way. Grieve not, you should not despair; for I shall release you from all these obstructions. Another (alternative) explanation is this: Bhakti Yoga is possible only for those people to whom the Lord is exceedingly dear and who are free from all evils. Those evils are so huge in their case that the expiatory rites which could wash them off, could not be performed in the limited time of one's life span. Ajuna therefore thought that he was unfit for commencing Bhakti Yoga. To remove the grief of Arjuna the Lord said: 'Completely relinquishing all Dharmas, seek Me alone for refuge.' Expiatory rites can be taken here as what is meant by Dharma, Completely forsake these rites (Dharmas) appropriate for the removal of numerous and varied sins piled up from beginningless time and obstructing the starting of Bhakti Yoga. The expiatory rites consist of practices like Krcchra, Candrayana, Kusmanda, Vaisvanara, Vratapati, Pavitresti, Trvrit, Agnistoma etc., which are of manifold varieties, and which are difficult to perform on account of the brevity of life. So in order to succeed in commencing Bhakti Yoga, seek Me alone for refuge. I am supremely compassionate, the refuge of all without considering the differences of character among them, and am an ocean of tenderness for those dependent on Me. I will release you from all evil, the nature of which has been explained as incompatible with the commencement of Bhakti Yoga. Grieve not. [both these interpretations of this famous verse are said to teach only Bhakti Yoga and not Prapatti. But the question will rise in one's mind --- why should it not be so taken?]

On Hk's: Krsna Culture has been kept alive by Vaishnava's. Your arrogance to say not kept alive by hippies is astonishing, these so-called hippies are now Vaishnava's. I wonder what they are doing now? The same? I think most Hindus feel embarassed to find that these Illiterate hippies are 'acting' like Vaishnava's. But They Surrender. They didn't surrender to Hinduisum. They surrendered to Krishna. Sarva Dharman.

Hare Krishna Should we worry so much about Maya? Isn't Krishna protecting us!!!! Any Answers? To me it makes sense Krishna is above Maya. So should we all day and night worry?

And you gave us this name Dear Madhava.? /images/graemlins/wink.gif Your trying to contest the fact because Hindu is a new name it somehow has something to do with Sanatana Dharma. Our eternal goal is to surrender to Krishna, sarva dharman.

Oh so now we see. Your actually against the pure Bhakti. Many years Hindus thought they had monopoly on Vedas. Vaishnava's smashed this. Your going backwards. Get a grip.

What do you mean don't go with Iskcon? Ramanuja is Rama-Bhakta. We are Krishna. Madhva was also Vishnu-Bhakta. They maybe subtle differences. The main difference is most don't accept Mahaprabhu as Incarnation of Krishna. But do accept Him as a devotee. Which was exactly the thing Mahaprabhu was trying to enforce. Unless you speaking about some political situation then theres not much I can add.

Does Bhaktisiddhanta Maharaja mention if Gaura Kishora Dasa Babaji was only acting like this. Actually He knew Sanskrit? Also even now most devotees are not could say 'expert in Scriptures'. But they are devoted. Suffice to say meeting a Vedanist with no devotion for Krishna, or an illiterate Vaishnava. Take your pick. So when it says expert in scriptures it means expert in KC. Not 'expert in professional recitation.' Even I can chant Gita verses. I read somewhere maybe Bhaktisiddhanata Maharaja says this. That if a Pure devotee chants its perfect. But if non-devotee does then its valueless. So draw your own conclutions to this. Krishna says: vedais ca sarvair aham eva vedya= By ALL! The Vedas I am to be Known! Hare Krishna

You just revealed your utter stupidity. Iskcon is Gaudiya Matha. Goto Gaudiya Matha and ask them if Prabhupada Gita is bona-fide. Anyway you make excuses dumb/ignorant fools always deride Krsna's devotees. Yet try to please Krsna by offering Him prayers. This is complete neophyte mentality. The lowest position of a devotee. I say devotee because in reality we are all Krsna's servants.

I am Krishna devotees means I am not a Hindu, try to understand this simple point. Hindu is bodily concept of life.A Yogi never says he is Hindu. To the mundane man it is required to sometimes say I am Hindu. But we must declare the Supremacy of spiritual con. Not body. He meant are you sure? Thats plain stupid. We must understand what Krishna is really saying. One who is Surrendered is above Dharma. Varna is only a way to Krsna, means and the end. Living in Varna won't get you Krishna. Dharma means what? Krishna says to Arjuna yes fight Dear Partha. At the end Krishna says Sarva Dharman, give it all up and Just Surrender Unto me. Without Surrender Dharma means nothing. The point is to Surrender. Krishna taught this He also lived according to Dharma. But even He Godhead Himself IN the most famous verses declares: sarva-dharman parityajya mam ekam saranam vraja aham tvam sarva-papebhyo mokshayishyami ma sucah Surrender everything unto Him. {Krsna}

Who said anything about being a Purusha, anyway you are a soul. Only Purusha male is Krishna. I dare you to give me a verse in Vedas which says this. Yes rename the site. The only Lord talking right now is your fully blown self important ego Take shelter of Krishna the Supreme Autocrat. You were born in this world crying. Hare Krishna

__________ Dr. Singh: Objective evolution is what modern science calls Darwinian evolution, but how does subjective evolution unfold in Krsna conscious science? Srila Sridhar Maharaj: You have to take the example of hypnotism. Through a form of mystic "hypnotism,'' the supersubject controls the subject to see a particular thing, and he is bound to see that. One may think that as we see a stone, the stone compels us to see it as stone, but it is just the opposite: we are compelled to see it as stone being under the influence of the supersubject who displays everything as he likes. When he commands, "See stone," then we shall see stone. Full control over whatever we see rests in his hands. No power to control what we see rests in the objective world. The objective world is fully controlled by the subjective. This is confirmed in Bhagavad-gita, where Krsna says pasya me yogam aisvaryam: "If I say, 'Behold my mystic power,' you are bound to see it. You have no other choice." Krsna says mattah smrtir jnanam apohanam ca: He is the prime cause of remembrance, forgetfulness, and intelligence. He is the controller. For His own pleasure, His lila, He can do anything. This is true not only in the material world, but also in His own domain. What is meant by this statement of the Gita concerns this brahmanda, this material world. The gist of this statement is that from the lower planetary systems up to the highest - this entire area of evolution and dissolution - everything is manipulated by Him. No credit can be attached to any external thing. All credit should go to the center who controls everything. And reality is subjective. It is based on consciousness. Color is perceived through the eye. It is not that the color is there and the eye can catch it. But the seer sees through the eye and perceives color. So color is a perception. Its position as actual substance should be traced to the subtle plane of existence. This is the nature of reality: the gross is coming from the subtle. In Sankhya philosophy, of course, that is described as a bifurcated thing. According to Sankhya philosophy, there are three branches of reality: the sense, the senses, and the sense objects. Sound is created by the ear, color is produced by the eye, and so on. The objects of the senses are in the mode of ignorance, tama-guna, the sensual instruments are in the mode of passion, raja-guna, and the power of sensation is in the mode of goodness, sattva-guna. From these proceed light, the eye, and color; sky, the ear, and sound. In this way, mundane reality branches in three ways: tamo, raja, and sattva. So the gross world is coming from the subtle through the channel of consciousness. The feeler, the instrument of perception, is creating the object of his perception. Try to understand this principle of hypnotism. The whole thing is hypnotism - this whole creation - and it is completely in the hand of the Supreme Subject. All material laws have no meaning; the laws and the sublaws are all pertaining to the subjective world. {extract: http://www.bvml.org/SBRSM/fhtc.html }

My Mind doesn't want to Hear about Lord Krsna. I want to. I meaning aham 'I' me Soul Now this is my realization today after associating with devotees.

A person should know when he's defeated. What does Sarva mean again? Oh so now its Sanatana Dharma? What happend to Hindu Dharma? Please don't be misintrepretating Bhagavad-Gita. Sarva-dharma means just that. Being a HIndu won't help you when you goto Yamaraja house. Thats what I said before this in NOT Hindu its Sanatana. And even you yourself said it. This is what you said before: I have to admit your level of understanding is astonishing. At one point you quote Swami Sivananda, then another you say Swami Prabhupada gave wrong translation. You accept one devotee and reject another. Our dutie is to Upheld religion {Krishna says this if you remember. At ' <font color="purple"> The end </font color> ' Krishna says in most astonishing verse: Bhagavad-Gita Chp 18.66 sarva-dharman parityajya mam ekam saranam vraja aham tvam sarva-papebhyo mokshayishyami ma sucah SYNONYMS sarva-dharman -- all varieties of religion; parityajya -- abandoning; mam -- unto Me; ekam -- only; saranam -- for surrender; vraja -- go; aham -- I; tvam -- you; sarva -- all; papebhyah -- from sinful reactions; mokshayishyami -- will deliver; ma -- do not; sucah -- worry. TRANSLATION Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear. ---

What you are basically saying is we must remember we are Hindus at the time of death, not Krishna God, ___ Gita as it is Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear. (18.66) Swami Sivananda Abandoning all duties, take refuge in Me alone; I will liberate thee from all sins; grieve not. ____ Now tell me the difference between Dharma/Duty/ and Religion. If you can i I will give you 1 Trillion dollers.

Rama appeared many times. But Lord Gauranga appears now and again. Krishna for example appears {I think once every day of Brahma} so I assume Krishna doesn't appear in every Dwapara-yuga. I can't confirm but this would mean Gaura's appearance is even more rare.? Unless somebodies researched this from vedabase they would know. Its not like its a secret. But getting all the info together is not an easy task at all. You would 'maybe' have to goto Various Vaishnava's to get thier opinions. By opinion I mean what they have learnt from the Guru's. So anybody whos a Vaishnava and knows please stand up.!

What you are saying. Rama appeared in Treta-yuga. So Gaura appeared in Kali-yuga. Why would Rama talk about future future Kalpa?

In a previous kalpa, when Rama was banished to the forest, He came to this place with Laksmana and Janaki. __ You must have got yur wires crossed

Sarva. Mm so your saying krsna doesn't know future.

Great Spiritual Masters Narada Muni Narada Muni is inevitably associated with the narrations of the Puranas. He is described in the Bhagavatam. In his previous life he was the son of a maidservant, but by good association with pure devotees he became enlightened in devotional service, and in the next life he became a perfect man comparable with himself only. In the Mahabharata his name is mentioned in many places. He is the principle devarsi, or the chief sage amongst the demigods. He is the son and disciple of Brahmaji, and from him the disciplic succession in the line of Brahma has been spread. He initiated Prahlada Maharaja, Dhruva Maharaja and many celebrated devotees of the Lord. He initiated even Vyasadeva, the author of the Vedic literatures, and from Vyasadeva, Madhvacarya was initiated, and thus the Madhva-sampradaya, in which the Gaudiya-sampradaya is also included, has spread all over the universe. Sri Caitanya Mahaprabhu belonged to this Madhva-sampradaya; therefore, Brahmaji, Narada, Vyasa, down to Madhva, Caitanya and the Gosvamis all belonged to the same line of disciplic succession. Naradaji has instructed many kings from time immemorial. In the Bhagavatam we can see that he instructed Prahlada Maharaja while he was in the womb of his mother, and he instructed Vasudeva, father of Krsna, as well as Maharaja Yudhisthira. (Srimad Bhagavatam 1.9.7 purport ) Srila Vyasadeva He is known as Krsna, Krsna-dvaipayana, Dvaipayana, Satyavati-suta, Parasarya, Parasaratmaja, Badarayana, Vedavyasa, etc. He was the son of Mahamuni Parasara in the womb of Satyavati prior to her betrothal with Maharaja Santanu, the father of the great general Grandfather Bhismadeva. He is a powerful incarnation of Narayana, and he broadcasts the Vedic wisdom to the world. As such, Vyasadeva is offered respects before one chants the Vedic literature, especially the Puranas. Sukadeva Gosvami was his son, and rsis like Vaisampayana were his disciples for different branches of the Vedas. He is the author of the great epic Mahabharata and the great transcendental literature Bhagavatam. The Brahma-sutras -- the Vedanta-sutras, or Badarayana-sutras -- were compiled by him. Amongst sages he is the most respected author by dint of severe penances. When he wanted to record the great epic Mahabharata for the welfare of all people in the age of Kali, he was feeling the necessity of a powerful writer who could take up his dictation. By the order of Brahmaji, Sri Ganesaji took up the charge of noting down the dictation on the condition that Vyasadeva would not stop dictation for a moment. The Mahabharata was thus compiled by the joint endeavor of Vyasa and Ganesa. (Srimad Bhagavatam 1.9.7 purport) The Six Gosvamis of Vrindavana The six Gosvamis of Vrindavana, namely Srila Rupa Gosvami, Srila Sanatana Gosvami, Srila Raghunatha Bhatta Gosvami, Srila Raghunata das Gosvami, Srila Jiva Gosvami, and Srila Gopal Bhatta Gosvami, were all intimate disciples of Sri Caitanya Mahaprabhu. They resided in Vrindavana and were entrusted with the tasks of excavating the lost holy places of Krishna's pastimes and compiling volumes of literature on the science of Krishna consciousness. The Gosvamis were exemplars of the topmost platform of Krishna consciousness. What follow are short biographical sketches of their lives. Sri Sanatana Gosvami Sri Sanatana Gosvami is described in the Gaura-ganoddesa-dipika (181). He was formerly known as Rati-manjari or sometimes Lavanga-manjari. In the Bhakti-ratnakara it is stated that his spiritual master, Vidya-vacaspati, sometimes stayed in the village of Ramakeli, and Sanatana Gosvami studied all the Vedic literatures from him. He was so devoted to his spiritual master that this cannot be described. According to the Vedic system, if someone sees a Muslim he must perform rituals to atone for the meeting. Sanatana Gosvami always associated with Muslim kings. Not giving much attention to the Vedic injunctions, he used to visit the houses of Muslim kings, and thus he considered himself to have been converted into a Muslim. He was therefore always very humble and meek. When Sanatana Gosvami presented himself before Lord Caitanya Mahaprabhu, he said, "I am always in association with lower-class people, and my behavior is therefore very abominable." He actually belonged to a respectable brahmana family, but because he considered his behavior to be abominable, he did not try to place himself among the brahmanas but always remained among people of the lower castes. He wrote the Hari-bhakti-vilasa and Vaisnava-tosani, which is a commentary on the Tenth Canto of Srimad-Bhagavatam. In the year 1476 Sakabda (A.D. 1554) he completed the Brhad-vaisnava-tosani commentary on Srimad-Bhagavatam. In the year 1504 Sakabda (A.D. 1582) he finished the Laghu-tosani. Cc Adi 10.84 purport Sri Rupa Gosvami In the Gaura-ganoddesa-dipika (180) Sri Rupa Gosvami is described to be the gopi named Sri Rupa-manjari. In the Bhakti-ratnakara there is a list of the books Sri Rupa Gosvami compiled. Of all his books, the following sixteen are very popular among Vaisnavas: (1) Hamsaduta, (2) Uddhava-sandesa, (3) Krsna-janma-tithi-vidhi, (4 and 5) Radha-krsna-ganoddesa-dipika, Brhat (major) and Laghu (minor), (6) Stavamala, (7) Vidagdha-madhava, (8) Lalita-madhava, (9) Dana-keli-kaumudi, (10) Bhakti-rasamrta-sindhu (this is the most celebrated book by Sri Rupa Gosvami), (11) Ujjvala-nilamani, (12) Akhyata-candrika, (13) Mathura-mahima, (14) Padyavali, (15) Nataka-candrika and (16) Laghu-bhagavatamrta. Sri Rupa Gosvami gave up all family connections, joined the renounced order of life and divided his money, giving fifty percent to the brahmanas and Vaisnavas and twenty-five percent to his kutumba (family members), and keeping twenty-five percent for personal emergencies. He met Haridasa Thakura in Jagannatha Puri, where he also met Lord Caitanya and His other associates. Sri Caitanya Mahaprabhu used to praise the handwriting of Rupa Gosvami. Srila Rupa Gosvami could compose verses according to the desires of Sri Caitanya Mahaprabhu, and by His direction he wrote two books named Lalita-madhava and Vidagdha-madhava. Lord Caitanya desired the two brothers, Sanatana Gosvami and Rupa Gosvami, to publish many books in support of the Vaisnava religion. When Sanatana Gosvami met Sri Caitanya Mahaprabhu, the Lord advised him also to go to Vrndavana. (Cc Adi 10.84 purport ) Sri Raghunatha Bhatta Gosvami Raghunatha Bhattacarya, or Raghunatha Bhatta Gosvami, one of the six Gosvamis, was the son of Tapana Misra. Born in approximately 1425 Sakabda (A.D. 1503), he was expert in reciting Srimad-Bhagavatam, and in Antya-lila, Chapter Thirteen, it is stated that he was also expert in cooking; whatever he cooked would be nectarean. Sri Caitanya Mahaprabhu was greatly pleased to accept the food that he cooked, and Raghunatha Bhatta used to take the remnants of food left by Sri Caitanya Mahaprabhu. Raghunatha Bhattacarya lived for eight months in Jagannatha Puri, after which Lord Caitanya ordered him to go to Vrndavana to join Sri Rupa Gosvami. Sri Caitanya Mahaprabhu asked Raghunatha Bhattacarya not to marry but to remain a brahmacari, and He also ordered him to read Srimad-Bhagavatam constantly. Thus he went to Vrndavana, where he engaged in reciting Srimad-Bhagavatam to Srila Rupa Gosvami. He was so expert in reciting Srimad-Bhagavatam that he would recite each and every verse in three melodious tunes. While Raghunatha Bhatta Gosvami was living with Sri Caitanya Mahaprabhu, the Lord blessed him by offering him betel nuts offered to the Jagannatha Deity and a garland of tulasi said to be as long as fourteen cubits. Under Raghunatha Bhatta Gosvami's order, one of his disciples constructed the Govinda temple. Raghunatha Bhatta Gosvami supplied all the ornaments of the Govinda Deity. He never talked of nonsense or worldly matters but always engaged in hearing about Krsna twenty-four hours a day. He never cared to hear blasphemy of a Vaisnava. Even when there were points to be criticized, he used to say that since all the Vaisnavas were engaged in the service of the Lord, he did not mind their faults. Later Raghunatha Bhatta Gosvami lived by Radha-kunda in a small cottage. In the Gaura-ganoddesa-dipika (185) it is said that Raghunatha Bhatta Gosvami was formerly the gopi named Raga-manjari. (Cc Adi 10.155 purport) Sri Raghunatha das Gosvami Srila Raghunatha dasa Gosvami was most probably born in the year 1416 Sakabda (A.D. 1494) in a kayastha family as the son of Govardhana Majumadara, who was the younger brother of the then zamindar, Hiranya Majumadara. The village where he took birth is known as Sri-krsnapura. On the railway line between Calcutta and Burdwan is a station named Trisabagha [now known as Adi-saptagrama], and about one and a half miles away is the village of Sri-krsnapura, where the parental home of Sri Raghunatha dasa Gosvami was situated. A temple of Sri Sri Radha-Govinda is still there. In front of the temple is a large open area but no large hall for devotees to assemble. A rich Calcutta gentleman named Haricarana Ghosa, who resided in the Simla quarter, recently repaired the temple. The entire temple compound is surrounded by walls, and in a small room just to the side of the temple is a small platform on which Raghunatha dasa Gosvami used to worship the Deity. By the side of the temple is the dying river Sarasvati." The forefathers of Srila Raghunatha dasa Gosvami were all Vaisnavas and were very rich men. His spiritual master at home was Yadunandana Acarya. Although Raghunatha dasa was a family man, he had no attachment for his estate and wife. Seeing his tendency to leave home, his father and uncle engaged special bodyguards to watch over him, but nevertheless he managed to escape their vigilance and went away to Jagannatha Puri to meet Sri Caitanya Mahaprabhu. This incident took place in the year 1439 Sakabda (A.D. 1517). Raghunatha dasa Gosvami compiled three books, named Stava-mala (or Stavavali), Dana-carita and Mukta-carita. He lived a long time, residing for most of his life at Radha-kunda. The place where Raghunatha dasa Gosvami performed his devotional service still exists by Radha-kunda. He almost completely gave up eating, and therefore he was very skinny and of weak health. His only concern was to chant the holy name of the Lord. He gradually reduced his sleeping until he was almost not sleeping at all. It is said that his eyes were always full of tears. When Srinivasa Acarya went to see Raghunatha dasa Gosvami, the Gosvami blessed him by embracing him. Srinivasa Acarya requested his blessings for preaching in Bengal, and Srila Raghunatha dasa Gosvami granted them. In the Gaura-ganoddesa-dipika (186) it is stated that Srila Raghunatha dasa Gosvami was formerly the gopi named Rasa-manjari. Sometimes it is said that he was Rati-manjari. (Cc Adi 10.91 purport ) Sri Jiva Gosvami In the Gaura-ganoddesa-dipika (195) it is said that Srila Jiva Gosvami was formerly Vilasa-manjari gopi. From his very childhood Jiva Gosvami was greatly fond of Srimad-Bhagavatam. He later came to Navadvipa to study Sanskrit, and, following in the footsteps of Sri Nityananda Prabhu, he circumambulated the entire Navadvipa-dhama. After visiting Navadvipa-dhama he went to Benares to study Sanskrit under Madhusudana Vacaspati, and after finishing his studies in Benares he went to Vrndavana and took shelter of his uncles, Sri Rupa and Sanatana. This is described in the Bhakti-ratnakara. As far as our information goes, Srila Jiva Gosvami composed and edited at least twenty-five books. They are all very much celebrated, and they are listed as follows: (1) Hari-namamrta-vyakarana, (2) Sutra-malika, (3) Dhatu-sangraha, (4) Krsnarca-dipika, (5) Gopala-virudavali, (6) Rasamrta-sesa, (7) Sri Madhava-mahotsava, (8) Sri Sankalpa-kalpavrksa, (9) Bhavartha-sucaka-campu, (10) Gopala-tapani-tika, (11) a commentary on the Brahma-samhita, (12) a commentary on the Bhakti-rasamrta-sindhu, (13) a commentary on the Ujjvala-nilamani, (14) a commentary on the Yogasara-stava, (15) a commentary on the Gayatri-mantra, as described in the Agni Purana, (16) a description of the Lord's lotus feet derived from the Padma Purana, (17) a description of the lotus feet of Srimati Radharani, (18) Gopala-campu (in two parts) and (19&#8211;25) seven sandarbhas: the Krama-, Tattva-, Bhagavat-, Paramatma-, Krsna-, Bhakti- and Priti-sandarbha. After the disappearance of Srila Rupa Gosvami and Sanatana Gosvami in Vrndavana, Srila Jiva Gosvami became the acarya of all the Vaisnavas in Bengal, Orissa and the rest of the world, and it is he who used to guide them in their devotional service. In Vrndavana he established the Radha-Damodara temple, where, after retirement, we had the opportunity to live from 1962 until 1965, when we decided to come to the United States of America. When Jiva Gosvami was still present, Srila Krsnadasa Kaviraja Gosvami compiled his famous Caitanya-caritamrta. Later, Srila Jiva Gosvami inspired Srinivasa Acarya, Narottama dasa Thakura and Duhkhi Krsnadasa to preach Krsna consciousness in Bengal. Jiva Gosvami was informed that all the manuscripts that had been collected from Vrndavana and sent to Bengal for preaching purposes were plundered near Visnupura, in Bengal, but later he received the information that the books had been recovered. Sri Jiva Gosvami awarded the designation Kaviraja to Ramacandra Sena, a disciple of Srinivasa Acarya's, and to Ramacandra's younger brother Govinda. While Jiva Gosvami was alive, Srimati Jahnavi-devi, the pleasure potency of Sri Nityananda Prabhu, went to Vrndavana with a few devotees. Jiva Gosvami was very kind to the Gaudiya Vaisnavas, the Vaisnavas from Bengal. Whoever went to Vrndavana he provided with a residence and prasadam. (Cc Adi 10.85 purport ) Sri Gopal Bhatta Gosvami Sri Gopala Bhatta Gosvami was the son of Venkata Bhatta, a resident of Sri Rangam. Gopala Bhatta formerly belonged to the disciplic succession of the Ramanuja-sampradaya but later became part of the Gaudiya-sampradaya. In the year 1433 Sakabda (A.D. 1511), when Lord Caitanya Mahaprabhu was touring South India, He stayed for four months during the period of Caturmasya at the house of Venkata Bhatta, who then got the opportunity to serve the Lord to his heart's content. Gopala Bhatta also got the opportunity to serve the Lord at this time. Sri Gopala Bhatta Gosvami was later initiated by his uncle, the great sannyasi Prabodhananda Sarasvati. Both the father and the mother of Gopala Bhatta Gosvami were extremely fortunate, for they dedicated their entire lives to the service of Lord Caitanya Mahaprabhu. They allowed Gopala Bhatta Gosvami to go to Vrndavana, and they gave up their lives thinking of Sri Caitanya Mahaprabhu. When Lord Caitanya was later informed that Gopala Bhatta Gosvami had gone to Vrndavana and met Sri Rupa and Sanatana Gosvami, He was very pleased, and He advised Sri Rupa and Sanatana to accept Gopala Bhatta Gosvami as their younger brother and take care of him. Sri Sanatana Gosvami, out of his great affection for Gopala Bhatta Gosvami, compiled the Vaisnava smrti named Hari-bhakti-vilasa and published it under his name. Under the instruction of Srila Rupa and Sanatana, Gopala Bhatta Gosvami installed one of the seven principal Deities of Vrndavana, the Radharamana Deity. The sevaits (priests) of the Radharamana temple belong to the Gaudiya-sampradaya. When Krsnadasa Kaviraja Gosvami took permission from all the Vaisnavas before writing Sri Caitanya-caritamrta, Gopala Bhatta Gosvami also gave him his blessings, but he requested him not to mention his name in the book. Therefore Krsnadasa Kaviraja Gosvami has mentioned Gopala Bhatta Gosvami only very cautiously in one or two passages of the Caitanya-caritamrta. Srila Jiva Gosvami has written in the beginning of his Tattva-sandarbha, "A devotee from southern India who was born of a brahmana family and was a very intimate friend of Rupa Gosvami and Sanatana Gosvami has written a book that he has not compiled chronologically. Therefore I, a tiny living entity known as jiva, am trying to assort the events of the book chronologically, consulting the direction of great personalities like Madhvacarya, Sridhara Svami, Ramanujacarya and other senior Vaisnavas in the disciplic succession." In the beginning of the Bhagavat-sandarbha there are similar statements by Srila Jiva Gosvami. Srila Gopala Bhatta Gosvami compiled a book called Sat-kriya-sara-dipika, edited the Hari-bhakti-vilasa, wrote a foreword to the Sat-sandarbha and a commentary on the Krsna-karnamrta, and installed the Radharamana Deity in Vrndavana. In the Gaura-ganoddesa-dipika (184) it is mentioned that his previous name in the pastimes of Lord Krsna was Ananga-manjari. Sometimes he is also said to have been an incarnation of Guna-manjari. Srinivasa Acarya and Gopinatha Pujari were two of his disciples. (Cc Adi 10.105 purport) Srila Bhaktivinoda Thakura Thakura Bhaktivinoda led a life of incessant labor and activity for Sri Krsna, the Supreme Personality of Godhead. He effected such immense good in the world that his work is only to be compared with the unbounded works of Sri Caitanya Himself and the Gosvamis. It was the spiritual attempts and divine writings of this individual that turned the scale and led the intelligent and educated community to believe in the noble precepts and teachings of Lord Caitanya. Although born in opulent circumstances (on September 2, 1838), Thakura Bhaktivinoda, who was given the name Kedaranatha Datta, had to meet many difficulties in his early life. His childhood was spent at his maternal grandfather's house at Birnagar (Ulagram), from where he came to Calcutta at the age of thirteen, after the death of his father. After he completed his education, he was requested to be present at the time of his paternal grandfather's death. His grandfather, Rajavallabha Datta, had been a famous personality of Calcutta and had retired to a lonely place in Orissa to spend his last days as an ascetic. He could predict the future and knew when he would die, since he could commune with supernatural beings. Thakura Bhaktivinoda was present at the eventful time when that great soul passed away, and after receiving his grandfather's instructions, he visited all of the major temples and asramas of the state of Orissa. Bhaktivinoda Thakura then entered the educational service and introduced English education into the state of Orissa for the first time. He later took to the government service and was transferred to Bengal. In one town he gave a historic speech on the Srimad-Bhagavatam which attracted the attention of thousands. He made the world know what hidden treasures pervade every page of the Bhagavatam, which should be read by all persons having a philosophical turn of mind. He was transferred some years later to a town called Champaran. In this town there was a brahma-daitya living in a great banyan tree, and he was being worshiped by many degraded people. (A brahma-daitya is a type of ghost.) One day the father of a famous girl scholar came to Bhaktivinoda for alms, and Bhaktivinoda Thakura at once employed him in reading the Bhagavatam under the shade of the banyan tree which was the abode of the ghost. After one month, the Bhagavatam was completed, and then and there the tree crashed to the ground, and the ghost was gone for good. Everyone was thankful for this act except the few dishonest persons who were worshiping the ghost. Bhaktivinoda's next move was to Puri. The government commissioner was much pleased to get him in his division, and he asked him to watch the affairs of the temple of Jagannatha on behalf of the government. During his stay at Jagannatha Puri, Thakura Bhaktivinoda devoted much of his time to the discussion of spiritual works and prepared notes on the Vedanta-sutras which were published with the commentaries of Baladeva Vidyabhusana. In 1877 he left Puri on government service, and in 1881 he started a well-known spiritual journal called the Sajjana-tosani ("The Satisfaction of Pure Devotees"). He also published the Sri Krsna-samhita, which revealed to the world the underlying philosophy explaining the spiritual existence of Krsna. This book opened the eyes of educated people to teach them their true relationship with God. It also attracted the admiration of many German scholars, for although the public regarded Krsna as a poetic creation of erotic nature, Srila Bhaktivinoda revealed Krsna as Parabrahman, the Supreme Transcendental Person, the Absolute Being, on the basis of Vedic evidence. Bhaktivinoda Thakura was so anxious to see the land of Lord Caitanya that he applied many times for a transfer to any town nearby. Upon not receiving the desired transfer, he formally submitted a resignation from public service, but it was refused. Then, to his great rejoicing, he obtained a transfer to Krishnanagar, twenty-five miles from Navadvipa, Mayapur. Once stationed at a place near Navadvipa, he did not let a single free moment pass without visiting the land of Navadvipa. He at once made inquiries about the exact whereabouts of the different places of Lord Caitanya's pastimes. Local inquiry and corroborative evidence from ancient maps of the latter part of the eighteenth century which showed the name "Sri Mayapur" at last helped him to discover the real site of the birthplace. The year 1894 was the most eventful year in the history of the Vaisnava world, and Bhaktivinoda Thakura was the prime mover of the events. It was in this year that he officially memorialized the birthsite of Sri Caitanya and brought its true identity and importance before the public eye. Thousands of visitors were present at a function held at the spot. Just after retiring from government service, Thakura Bhaktivinoda himself, in a spirit of perfect humility and with a view to giving a firm standing to the discovery, went from door to door to raise funds for a temple. The work of preaching the holy name was also in full swing, and it spread fast into the distant corners of the globe. The Gauranga-smarana-mangala-stotra, with a preface in English containing the life and precepts of Sri Caitanya, came out from Bhaktivinoda's pen soon after the discovery of Lord Caitanya's birthplace and found its place in all the learned institutions of both hemispheres. The more the names of Lord Caitanya and Lord Krsna were preached, the merrier was Thakura Bhaktivinoda. He thereafter made annotations of Sri Brahma-samhita and Sri Krsna-karnamrta and gave to the world his immortal and precious works Sri Harinama-cintamani and Bhajana-rahasya. He also edited, with commentary, Srimad-bhagavatarka-marici-mala, which contains all the most prominent slokas of the Srimad-Bhagavatam pertaining to the Vaisnava philosophy. His pen never tired, and it produced many other Vaisnava philosophical works. He would begin his writings very late at night, after completing his government work, and stay up until one or two o'clock in the morning composing songs and literatures. It was at the beginning of the twentieth century that he chose to live at Puri and build a house on the beachfront there. Many honest souls sought his blessings and readily obtained them when he accepted the renounced order of life by taking babaji initiation from Srila Gaurakisora dasa Babaji in 1908. Though he was leading the life of a renounced soul, he could not avoid the men of all description who constantly visited him. All of them received oceans of spiritual training, instructions, and blessings. In 1910 he shut himself up and remained in a perfect state of samadhi, or full concentration on the eternal pastimes of the Lord. In 1914 he passed on to the blissful realm of Goloka on the day which is observed as the disappearance day of Sri Gadadhara. Srila Gaurakisora das Babaji (From articles by Srila Bhaktisiddhanta Sarasvati) Appeared at the beginning of the 16th century (Bengali era), was a householder for 29 years until his wife died and then he took Babaji initiation from Srila Bhagavata dasa Babaji (the disciple of Srila Jagannatha dasa Babaji). Gaurakisora next went to Vrindavana, travelling from village to village for about 30 years. Honored by the title 'bhajananandi', he never, even secretly, endeavored for as much as a drop of material sense gratification. In 1897 Srila Gaurakisora came to Sri Navadvipa dhama (when the Yoga-Pitha in Sri Mayapur dhama was revealed) and from then until his disappearance he lived in this area, realizing the non difference from Vrindavana. He lived by begging, cooking in discarded pots found by the roadside or along the bank of the Ganges, eating out of a human skull, and clothing himself with the washed, discarded cloth used to cover the corpses in the burning ghat. His only possesions were his tulsi neck and chanting beads, and sometimes having no beads he would chant japa on a torn, knotted cloth. On Ekadasi he would always fast without water (nirjala). No one could ever find the opportunity to serve him, hot even Bhaktivinoda, his intimate friend or Srila Bhaktisiddanta, his only disciple. He possessed the highest love in separation for Lord Sri Krishna. He was also able to perceive the exact intentions and psychological nature of everyone around him, especially pretenders, and when he was visited by such people he would give them devastatingly pertinent advice. Sometimes he would act as though insane and blind, and sometimes he did not know whether he was dressed or not. Srila Bhaktisiddhanta Sarasvati Maharaj While working to reform Gaudiya Vaisnavism in India, he prayed to Lord Caitanya, "Your teachings have been much depreciated. It is not in my power to restore them." And he prayed for a son to help him in his preaching. When, on February 6, 1874, Bhaktisiddhanta Sarasvati was born to Bhaktivinoda Thakura in Jagannatha Puri, the Vaisnavas considered him the answer to his father's prayers. He was born with the umbilical cord wrapped around his neck and draped across his chest like the sacred thread worn by brahmanas. His parents gave him the name Bimala Prasada. When Bimala Prasada was six months old, the carts of the Jagannatha festival stopped at the gate of Bhaktivinoda's residence and for three days could not be moved. Bhaktivinoda Thakura's wife brought the infant onto the cart and approached the Deity of Lord Jagannatha. Spontaneously, the infant extended his arms and touched the feet of Lord Jagannatha and was immediately blessed with a garland that fell from the body of the Lord. When Bhaktivinoda Thakura learned that the Lord's garland had fallen onto his son, he realized that this was the son for whom he had prayed. One day, when Bimala Prasada was still a child of no more than four years, his father mildly rebuked him for eating a mango not yet duly offered to Lord Krsna. Bimala Prasada, although only a child, considered himself an offender to the Lord and vowed never to eat mangoes again. (This was a vow that he would follow throughout his life.) By the time Bimala Prasada was seven years old, he had memorized the entire Bhagavad-gita and could even explain its verses. His father then began training him in proofreading and printing, in conjunction with the publishing of the Vaisnava magazine Sajjana-tosani. With his father, he visited many holy places and heard discourses from the learned panditas. As a student, Bimala Prasada preferred to read the books written by his father instead of the school texts. By the time he was twenty-five he had become well versed in Sanskrit, mathematics, and astronomy, and he had established himself as the author and publisher of many magazine articles and one book, Surya-siddhanta, for which he received the epithet Siddhanta Sarasvati in recognition of his erudition. When he was twenty-six his father guided him to take initiation from a renounced Vaisnava saint, Gaurakisora dasa Babaji, who advised him "to preach the Absolute Truth and keep aside all other works." Receiving the blessings of Gaurakisora dasa Babaji, Bimala Prasada (now Siddhanta Sarasvati) resolved to dedicate his body, mind, and words to the service of Lord Krsna. In 1905 Siddhanta Sarasvati took a vow to chant the Hare Krsna mantra a billion times. Residing in Mayapur in a grass hut near the birthplace of Lord Caitanya, he chanted the Hare Krsna mantra day and night. He cooked rice once a day in an earthen pot and ate nothing more; he slept on the ground, and when the rainwater leaked through the grass ceiling, he sat beneath an umbrella, chanting. In 1911, while his aging father was lying ill, Siddhanta Sarasvati took up a challenge against pseudo Vaisnavas who claimed that birth in their caste was the prerequisite for preaching Krsna consciousness. The caste-conscious brahmana community had become incensed by Bhaktivinoda Thakura's presentation of many scriptural proofs that anyone, regardless of birth, could become a brahmana Vaisnava. These smarta brahmanas, out to prove the inferiority of the Vaisnavas, arranged a discussion. On behalf of his indisposed father, young Siddhanta Sarasvati wrote an essay, "The Conclusive Difference Between the Brahmana and the Vaisnava," and submitted it before his father. Despite his poor health, Bhaktivinoda Thakura was elated to hear the arguments that would soundly defeat the challenge of the smartas. Siddhanta Sarasvati then traveled to Midnapore, where panditas from all over India had gathered for a three-day discussion. Some of the smarta panditas who spoke first claimed that anyone born in a sudr a family, even though initiated by a spiritual master, could never become purified and perform the brahminical duties of worshiping the Deity or initiating disciples. Finally, Siddhanta Sarasvati delivered his speech. He began quoting Vedic references glorifying the brahmanas, and at this the smarta scholars became very much pleased. But when he began discussing the actual qualifications for becoming a brahmana, the qualities of the Vaisnavas, the relationship between the two, and who, according to the Vedic literature, is qualified to become a spiritual master and initiate disciples, then the joy of the Vaisnava-haters disappeared. Siddhanta Sarasvati conclusively proved from the scriptures that if one is born as a sudra but exhibits the qualities of a brahmana, then he should be honored as a brahmana, despite his birth. And if one is born in a brahmana family but acts like a sudra, then he is not a brahmana. After his speech, Siddhanta Sarasvati was congratulated by the president of the conference, and thousands thronged around him. It was a victory for Vaisnavism. With the passing away of his father in 1914 and his spiritual master in 1915, Siddhanta Sarasvati continued the mission of Lord Caitanya. He assumed editorship of Sajjana-tosani and established the Bhagwat Press in Krishnanagar. Then in 1918, in Mayapur, he sat down before a picture of Gaurakisora dasa Babaji and initiated himself into the sannyasa order. At this time he assumed the sannyasa title Bhaktisiddhanta Sarasvati Gosvami Maharaja. Bhaktisiddhanta Sarasvati was dedicated to using the printing press as the best medium for large-scale distribution of Krsna consciousness. He thought of the printing press as a brhat mrdanga, a big mrdanga. Although the mrdanga drum had traditionally been used to accompany kirtana, even during the time of Lord Caitanya, and although Bhaktisiddhanta Sarasvati himself led kirtana parties and sent groups of devotees chanting in the streets and playing on the mrdangas, such kirtanas could be heard only for a block or two. But with the brhat mrdanga, the big mrdanga drum of the printing press, the message of Lord Caitanya could be spread all over the world. His Divine Grace A.C.Bhaktivedanta Swami Prabhupada His Divine Grace A. C. Bhaktivedanta Swami Prabhupada appeared in this world in 1896 in Calcutta, India. He first met his spiritual master, Srila Bhaktisiddhanta Sarasvati Gosvami, in 1922. Bhaktisiddhanta Sarasvati, a prominent religious scholar and the founder of sixty-four Gaudiya Mathas (Vedic institutes), liked this educated young man and convinced him to dedicate his life to teaching Vedic knowledge. Srila Prabhupada became his student and, eleven years later (1933), in Allahabad, became his initiated disciple. At their first meeting, in 1922, Srila Bhaktisiddhanta Sarasvati Thakura requested Srila Prabhupada to broadcast Vedic knowledge through the English language. In the years that followed, Srila Prabhupada wrote a commentary on the Bhagavad-gita, assisted the Gaudiya Matha in its work and, in 1944, started Back to Godhead magazine. Maintaining the publication was a struggle. Single-handedly, Srila Prabhupada wrote the material, edited it, typed the manuscripts, checked the galley proofs, and even distributed the individual copies. The magazine is now being continued by his followers and is published in over thirty languages. Recognizing Srila Prabhupada's philosophical learning and devotion, the society of Gaudiya Vaisnavas honored him in 1947 with the title "Bhaktivedanta." In 1950, at the age of fifty-four, Srila Prabhupada retired from family life, adopting the vanaprastha (retired) order to devote more time to study, writing and preaching. Srila Prabhupada moved to the holy city of Vrndavana, where he lived in humble circumstances in the historic medieval temple of Radha-Damodara. There he spent several years in deep study and writing. He accepted the renounced order of life (sannyasa) in 1959. At Radha-Damodara, Srila Prabhupada began work on his life's masterpiece: a multivolume annotated translation of the eighteen-thousand-verse Srimad-Bhagavatam (Bhagavata Purana). He also wrote Easy Journey to Other Planets. After publishing three volumes of the Bhagavatam, Srila Prabhupada journeyed to the United States, arriving in September of 1965 to fulfill the mission of his spiritual master. With him he brought no foreign exchange, but he did bring sets of his books. After almost a year of difficulty he established the International Society for Krishna Consciousness, in July of 1966. Subsequently, His Divine Grace went on to write more than sixty volumes of authoritative, annotated translations and summary studies of the philosophical and religious classics of India. Before passing away on November 14, 1977, Srila Prabhupada guided his Society to a worldwide confederation of more than one hundred asramas, schools, temples, institutes and farm communities. In 1968 Srila Prabhupada created New Vrindaban, an experimental Vedic community in the hills of West Virginia, which became a thriving rural community of more than two thousand acres. Several similar communities were established in the United States and in other countries. In 1972 His Divine Grace introduced the Vedic system of primary and secondary education in the West by founding the Gurukula school in Dallas, Texas. Since then, his disciples have established schools throughout the United States and the rest of the world, with the principal educational centers located in Vrndavana and Mayapur, India. On the level of higher education, Srila Prabhupada formed the Bhaktivedanta Institute, a center for advanced study and research into the nature of consciousness and the self. The Institute is comprised of a body of scientists and scholars who have recognized the unique value of the teachings brought to the West by His Divine Grace. Srila Prabhupada also oversaw the construction of several large international cultural centers in India. The center at Sridhama Mayapur in West Bengal is the site for a future spiritual city. In Vrndavana are the magnificent Krsna-Balarama Temple and International Guesthouse and the Srila Prabhupada Memorial and Museum. There is also a major cultural and educational center in Bombay. Srila Prabhupada's most significant contributions, however, are his books. Highly respected by the academic community for their authority, depth and clarity, they are used as standard textbooks in numerous college courses. His writings have been translated into over fifty languages. The Bhaktivedanta Book Trust, established in 1972 to present the works of His Divine Grace, has become the world's largest publisher of books in the field of Indian religion and philosophy. In just twelve years, in spite of his advanced age, .Srila Prabhupada circled the globe fourteen times on lecture tours that took him to six continents, where he daily enlightened audiences with classes and discussions on the Vedic literature. Over two thousand of these lectures are available on recordings. Initiating over ten thousand disciples and enlisting further tens of thousands of Life Member supporters, he guided his followers and enquirers with valuable instructions and counselling both personally and through some seven thousand letters. In spite of such a vigorous regimen, Srila Prabhupada continued to write prolifically. His works constitute a veritable library of Vedic philosophy, religion, literature and culture.

I'll make a seperate thread. For list of 'Great spiritual masters'. ______ Srila Gaurakisora das Babaji (From articles by Srila Bhaktisiddhanta Sarasvati) Appeared at the beginning of the 16th century (Bengali era), was a householder for 29 years until his wife died and then he took Babaji initiation from Srila Bhagavata dasa Babaji (the disciple of Srila Jagannatha dasa Babaji). Gaurakisora next went to Vrindavana, travelling from village to village for about 30 years. Honored by the title 'bhajananandi', he never, even secretly, endeavored for as much as a drop of material sense gratification. In 1897 Srila Gaurakisora came to Sri Navadvipa dhama (when the Yoga-Pitha in Sri Mayapur dhama was revealed) and from then until his disappearance he lived in this area, realizing the non difference from Vrindavana. He lived by begging, cooking in discarded pots found by the roadside or along the bank of the Ganges, eating out of a human skull, and clothing himself with the washed, discarded cloth used to cover the corpses in the burning ghat. His only possesions were his tulsi neck and chanting beads, and sometimes having no beads he would chant japa on a torn, knotted cloth. On Ekadasi he would always fast without water (nirjala). No one could ever find the opportunity to serve him, hot even Bhaktivinoda, his intimate friend or Srila Bhaktisiddanta, his only disciple. He possessed the highest love in separation for Lord Sri Krishna. He was also able to perceive the exact intentions and psychological nature of everyone around him, especially pretenders, and when he was visited by such people he would give them devastatingly pertinent advice. Sometimes he would act as though insane and blind, and sometimes he did not know whether he was dressed or not.