Jahnava Nitai Das

You can read Shivananda's Vedanta Sutra Bhashya online here. It basically is an english translation of Shankara's Bhashya: http://www.swami-krishnananda.org/bs_00.html

Actually, Shankara's commentary on this verse, cited by Raga, refutes your implied meaning to maya-rupam. Shankara establishes that the form of the Lord is aprakrita. He defines maya-rupam as refering only to the apparent act of birth of the unborn Brahman. Shankara's Brahma-Sutra Bhashya 3.2.05-3.2-11 deal with negating the Upadhis attributed to Brahman. Brahman has been described in the Upanishads as having the mountains as His bones, etc., which are material objects. Such a sad-guna Brahman, where an imagined form is made from mundane universal reality, is only for purposes of meditation. This is discusssed in the fifth canto of Srimad Bhagavatam.

Actually, Shankara's commentary on this verse, cited by Raga, refutes your implied meaning to maya-rupam. Shankara establishes that the form of the Lord is aprakrita. He defines maya-rupam as refering only to the apparent act of birth of the unborn Brahman. Shankara's Brahma-Sutra Bhashya 3.2.05-3.2-11 deal with negating the Upadhis attributed to Brahman. Brahman has been described in the Upanishads as having the mountains as His bones, etc., which are material objects. Such a sad-guna Brahman, where an imagined form is made from mundane universal reality, is only for purposes of meditation. This is discusssed in the fifth canto of Srimad Bhagavatam.

Prabhupada does not say Shankara is a rascal, he says the sariraka-bhashya is the rascal's version of brahma-sutra bhashya (because it proclaims the jiva to be God).

Prabhupada does not say Shankara is a rascal, he says the sariraka-bhashya is the rascal's version of brahma-sutra bhashya (because it proclaims the jiva to be God).

Especially note Swami Shivananda's explanation of Lord Krishna's body. It is not composed of skin, hair, bones, etc. It is chinmaya, full of consciousness: His body is Chinmaya (full of consciousness, not inert matter as are human bodies composed of the five elements).

Especially note Swami Shivananda's explanation of Lord Krishna's body. It is not composed of skin, hair, bones, etc. It is chinmaya, full of consciousness: His body is Chinmaya (full of consciousness, not inert matter as are human bodies composed of the five elements).

Maya rupam refers to the fact that though unborn, Krishna appears to take birth. He is factually the unborn, eternal Brahman, but He appears to be born and die like an ordinary person. Swami Shivananda of Rishikesh, a noted advaita saint, states the following in his commentary to Gita 4.9, following in the footsteps of Shankara's own commentary: "The birth of the Lord is an illusion. It is Aprakrita (beyond the pale of Nature). It is divine. It is peculiar to the Lord. Though He appears in human form, His body is Chinmaya (full of consciousness, not inert matter as are human bodies composed of the five elements). The birth of the Lord is an illusion. It is Aprakrita (beyond the pale of Nature). It is divine. It is peculiar to the Lord. Though He appears in human form, His body is Chinmaya (full of consciousness, not inert matter as are human bodies composed of the five elements)." This is the significance of maya rupam in advaita.

Maya rupam refers to the fact that though unborn, Krishna appears to take birth. He is factually the unborn, eternal Brahman, but He appears to be born and die like an ordinary person. Swami Shivananda of Rishikesh, a noted advaita saint, states the following in his commentary to Gita 4.9, following in the footsteps of Shankara's own commentary: "The birth of the Lord is an illusion. It is Aprakrita (beyond the pale of Nature). It is divine. It is peculiar to the Lord. Though He appears in human form, His body is Chinmaya (full of consciousness, not inert matter as are human bodies composed of the five elements). The birth of the Lord is an illusion. It is Aprakrita (beyond the pale of Nature). It is divine. It is peculiar to the Lord. Though He appears in human form, His body is Chinmaya (full of consciousness, not inert matter as are human bodies composed of the five elements)." This is the significance of maya rupam in advaita.

The following story from the Nrsimha Purana appeared in issue number 11 of Sri Krishna Kathamrita Bindu, the free fortnightly email magazine from ISKCON Gopal Jiu Publications. It illustrates the negative effects of pride as well as the power of a chaste lady. Special Power There was once a righteous brahmana named Kasyapa. He had mastered all of the scriptures and was expert in explaining them. Disinclined to performing another's duty, he was daily absorbed in the worship of Lord Narasimha and was always engaged in performing yajna. Every morning and evening he would offer oblations into the sacred fire and he would always show proper hospitality to the brahmanas and guests at his residence. His wife was named Savitri. She was a high-minded lady, was honored for her virtue, and led a spotless life in service to her husband. Due to her chastity and devotion she was endowed with the power of knowing things beyond the range of the senses. Great Brahmacari There was also a wise brahmana named Yajnasharman living in the land of Koshala. He had a devoted and religious wife named Rohini who was endowed with all auspicious features and an unblemished character. After some time Rohini gave birth to a son. Yajnasharman performed all of the recommended purificatory ceremonies for his son as described in the Vedas. The boy was named Devasharman. When he was eight years old his father performed his sacred thread ceremony and engaged him in study of the Vedas. After Devasharman had mastered the Vedas his father died. At the death of Yajnasharman, both the son and the mother were grief-stricken. Devasharman performed the funeral ceremonies for his father according to the instructions of saintly persons, and then he decided to travel to different places of pilgrimage. Devasharman's fame as a great brahmacari gradually spread far and wide. He had no residence and was always wandering from one place to another. Maintaining himself by begging alms, he was always chanting Vedic mantras and performing sacrifices. Meanwhile, with her husband dead and her only son living as an ascetic, Devasharman's mother Rohini had no means of support and was suffering terribly. Burnt To Ashes In the course of his wanderings, one day Devasharman came to the bank of a river, where he took bath. Spreading his cloth on the ground to dry, he sat in meditation. Just then, a crow and a crane came and suddenly flew away with his cloth. Seeing this, Devasharman became angry and shouted abuses at them. The birds then dropped the cloth on the ground, passed stool on it, and flew away. Devasharman looked at them with wrath, and immediately the birds burned to ashes. Surprised to see this, Devasharman concluded that there was no one in the world equal to him in penance. Proud of the strength of his austerity, Devasharman left the river to seek alms at a nearby village. He came to the house where the devoted wife Savitri and her husband Kasyapa lived. Devasharman came to their door and requested Savitri to give him alms. However, Savitri was just then serving her husband his midday meal. Although she saw Devasharman at the door, she remained silent and attentive to her husband. After her husband had eaten, she washed his feet with warm water. Only then did she come forward to offer alms to the brahmacari. Having been made to wait for so long, Devasharman was very angry. He glared at the devoted housewife again and again with red-hot eyes. Seeing his conduct, Savitri laughed and said, "O furious sage! I am not the crow or the crane that fell down dead on the bank of the river by the strength of your anger. If you want to accept alms from me you will have to behave properly." Collecting the alms given by Savitri, Devasharman quietly left that place. Walking back to the river, he again and again thought in his mind, "How it was that she had come to know of the death of the crow and the crane?" Leaving his begging bowl by the river, Devasharman returned to the village. After the devoted Savitri had finished her meal and her husband had gone out, the brahmacari came to her residence and said, "O blessed woman, please tell me how you acquired this mystic power of knowing things beyond the senses?" Sagacious Advice That virtuous and devoted woman Savitri replied, "O brahmana, please listen attentively to the answer to this question. The mystic power that I possess is the result of careful and consistent observance of the prescribed duties of a chaste wife. Service to one's husband is the established duty of women. O high-minded one, I have always followed that duty. Indeed, I know nothing else. I have acquired this power because day and night, without questioning, I have given complete satisfaction to my husband, waiting upon him with love and devotion. "If you are interested to listen, I will tell you something else. Your father was a brahmana who lived on alms. You took lessons from him on the Vedas. When he died you performed his funeral ceremonies. Then, ignoring your aged and widowed mother, you came here. Your mother bore you in her womb. After you were born she nurtured you and brought you up with all love and affection. She did everything for you including cleaning your stool. You have deserted her and have been practicing austerities in the forest. O brahmana, aren't you ashamed? What do you hope to gain by wandering about in the forest? "Because of the suffering of your mother a bad odor is coming from your mouth. Whatever strength and power you have is only due to your father, who performed various samskaras in your life. "You should immediately go to your mother and save her life. Her protection is your highest penance. Give up your anger, for it destroys all merits accumulated in this world and in the next. You should atone for the sin of killing the birds. O brahmacari, what I have spoken to you is correct. If you are interested in ultimate happiness you should follow my advice." Having thus advised the son of the brahmana, the devoted wife fell silent. Devasharman then said to Savitri, "O blessed lady, please forgive me for the harm I have done to you by looking at you in anger. You have told me what is good for me. O righteous lady, after returning to take care of my mother, what duties shall I perform to attain the supreme goal?" Tridandi Sannyasa The devoted wife Savitri replied, "Listen carefully. I shall now tell you the duties that you have to perform. You should maintain your mother by begging, and you should also perform the prescribed atonement for the sin of killing the two birds. "In the land of Kosala there is a girl born in a brahmana family who is destined to be your wife. When you return home her father will offer her to you. You should accept her at that time. She will give birth to a baby boy who will perpetuate your family. punar-mrtayam bharyayam bhavita tvam tridandakah sa yaty asrama dharmena yathoktyanusthitena ca narasimha-prasadena vaisnavam padapapsyasi "With the passing away of your wife you should take up the order of tridandi-sannyasa. Provided you sincerely follow the disciplines of the sannyasa asrama, then by the grace of Lord Narasimhadev you will certainly attain the abode of Lord Vishnu. "Because you have inquired from me I have prophesied all of these things. If you do not have faith in my words then you may do as you like." The brahmana Devasharman said, "O devoted wife, I will immediately return to take care of my mother. O auspicious one, when I reach there I will do everything according to your advice." Having said this, Devasharman at once started for his home. There, free from anger and delusion, he maintained his mother with all care. He married and was blessed with a son. When his wife passed away he took up the life of a wandering mendicant. He treated pebbles, stones, and gold on an equal level and by the grace of Lord Narasimhadev he attained the spiritual abode of the Lord. * * * One may ask how it was that the brahmacari was obliged to maintain his aged mother? Since he had devoted himself to religious pursuits and was strictly following the vows of brahmacarya, would he not be free from this obligation as per the following injunction of Srimad Bhagavatam 11.5.41? devarsi-bhutapta-nrnam pitrnam na kinkaro nayam rni ca rajan sarvatmana yah saranam saranyam gato mukundam parihrtya kartam "Anyone who has completely given up all worldly relationships and has taken absolute shelter of the lotus feet of the Lord, who gives us salvation and who alone is fit to be taken shelter of, is no longer a debtor or servant of anyone, including the demigods, forefathers, sages, other living entities, relatives, and members of human society." It should be noted, however, that this injunction of the Bhagavatam applies only to those persons who have taken full shelter of the Lord. Although the brahmacari Devasharman appeared to be living a highly pious life, his activities were still on the material platform. His objective was material piety through performing religious activities and visiting places of pilgrimage. He had not left home in pursuit of the Supreme Lord, nor had he sought out the association of transcendentalists, nor had he taken shelter of a bonafide spiritual master. Although he considered himself to be free from obligations to this world, because his pursuits were only external it was improper for him to abandon his religious mother. Since his activities were still on the material platform, the only fruit he received from them was an increase in his false prestige. This pride developed into anger, which then impelled him to kill the two birds. Devasharman had some faith in pious religious activities, thus he had karma-adhikara, or qualification for acting according to the Vedic system of religiosity. But he did not have faith in surrendering to the Lord, thus he was devoid of bhakti-adhikara, or qualification for performing krsna-bhakti. If those possessing karma-adhikara do not follow the principles of varnasrama-dharma then they become implicated in sin. For this reason the chaste and omniscient housewife advised him to return home. Krishna has instructed Uddhava (Bhag. 11.20.9): tavat karmani kurvita na nirvidyeta yavata mat-katha-sravanadau va sraddha yavan na jayate "As long as one is not detached from fruitive activity and material enjoyment, and as long as one has no faith in devotion to Krishna, beginning with the process of hearing and chanting His glories, one has to act according to the religious principles of karma or varnasrama." In the next chapter of the eleventh canto Krishna again says (11.21.2): sve sve 'dhikare ya nistha sa gunah parikirtitah viparyayas tu dosah syad ubhayor esa niscayah "Being fixed in the position for which one is qualified is virtuous. The opposite, accepting a position for which one is unqualified, is irresponsible and is considered impious. This is the definite conclusion." By acting according to his position in the Vedic system of varnasrama dharma, Devasharman gradually developed genuine detachment. He then took to the order of sannyasa and in the end achieved the spiritual abode of the Lord. ========== Sri Krishna Kathamrita Bindu is published every ekadasi in PDF format, and is designed for those who want to go deep into the pastimes, philosophy, literature, and history of Gaudiya Vaishnavism. Bindu regularly features articles from previous acaryas such as Srila A.C. Bhaktivedanta Swami Prabhupada, Srila Thakur Bhaktivinode, Viswanath Chakravarti, Rupa Goswami etc., as well as new translations, research findings and contemporary articles. Sri Krishna Kathamrita Bindu is being produced in pursuance of the instructions of Sri Srimad Gour Govinda Swami, whose articles are also a common feature.

Yet the same texts that inform you that Krishna had hands, legs , hair, etc., also say he was born with a complete head of hair, a golden crown, and with four arms. On top of that he was blackish blue (the color shyama, which does not exist in any race in the world). Either you accept the Bhagavatam's account or you reject it. If you accept it, then immediately you see He is not an ordinary human. Which human had four hands at birth? Which human was born fully dressed with golden ornaments? Which human could swallow a forest fire. Don't you know chemistry? Can human skin and hair resist the heat of an inferno burning thousands of degrees? Of course not. Can human bone maintain the weight of a mountain without cracking (while Krishna lifted Govardhana hill)? Can the legs and back bones resist the fall of thousands of feet without damage when Krishna jumped off a mountain? And can someone actually die instantly by being shot in the heal with an arrow? It is very, very unlikely.

Yet the same texts that inform you that Krishna had hands, legs , hair, etc., also say he was born with a complete head of hair, a golden crown, and with four arms. On top of that he was blackish blue (the color shyama, which does not exist in any race in the world). Either you accept the Bhagavatam's account or you reject it. If you accept it, then immediately you see He is not an ordinary human. Which human had four hands at birth? Which human was born fully dressed with golden ornaments? Which human could swallow a forest fire. Don't you know chemistry? Can human skin and hair resist the heat of an inferno burning thousands of degrees? Of course not. Can human bone maintain the weight of a mountain without cracking (while Krishna lifted Govardhana hill)? Can the legs and back bones resist the fall of thousands of feet without damage when Krishna jumped off a mountain? And can someone actually die instantly by being shot in the heal with an arrow? It is very, very unlikely.

No, this is wrong. The rope has none of the practical functions of a snake. No matter how much one thinks its a snake, the rope will not bite him. This is because the objective reality is that the rope is not a snake. Our illusioned perception of something does not create the objective reality. Thus the universal self, which is beyond ignorance, is acting and perceiving the multiplicty of idividuality. How else can there be action and interaction within the world. You may say, "the atma is no longer acting within the body of the jivan mukta, it is now the universal self acting". But you have simply passed the inconsistency on to the universal self. The illusion of multiplicity is perceived due to avidya. If the nondual universal self is interacting with the illusory multiplicity (through the body of the jivan mukta), he must be perceiving this because of avidya. Jivan-mukti is a state of realizing oneness and giving up avidya (which is the cause of perceiving duality). If the perception of duality exists after realization, either for the atma or for the "universal self", then avidya must still exist. I can't believe you don't perceive this as an inconsistency. You must be trying really hard to convince yourself otherwise. If, on the other hand, one wants to claim that the universal self is not actually acting through the body of this jivan-mukta, yet the body is still conscious and acting, then we have just gone against all definitions of life, consciousness and soul of the Upanishads. There can be no living body without the presence of a soul. Matter is unconscious; it becomes active due to the presences of the atma. A jivan-mukta such as Shankara is acting, talking, writing, etc. The universal self is doing this? The nondual universal self, is perceiving duality and functioning within it? This perception of duality is caused by avidya. Thus one would have to conclude Shankara (the universal self) was under the influence of avidya. If one wants to say Shankara only existed to the perceivers, but in reality he was not there and no soul was present within his body, then Shankara becomes the product of an illusioned mind. The perceivers, who were themselves covered by avidya (and perceiving multiplicity), created the perception of Shankara (and all his writings) due to their own illusion. Thus it is like a thousand monkeys sitting at typewriters. Out of all of our illusioned perceptions, someone made up an illusioned perception of Shankara, who wrote an illusory book on becoming free from the illusion of perceiving multiplicity. According to Gita, every body has two aspects, the kshetra (the material ingredients) and the kshetra-jna (the perceiver or soul). Thus a jivan-mukta like Shankara also possesses these two aspects. We can either say that the kshetra-jna is an individual atma, or the universal soul. In either case, it is kshetra-jna, or the perceiver of duality. According to Advaita, this perception of duality is caused by avidya, so the absolute brahman must also be subjected to and covered by this ignorance.

Knowledge (jnanam) and detachment (vairagyam) are automatic byproducts of devotional service. One need not endeavor to attain them, as they automatically come to one who engages in bhakti: vasudeve bhagavati bhakti-yogah prayojitah janayaty ashu vairagyam jnanam ca yad ahaitukam "By rendering devotional service unto the Personality of Godhead, Sri Krishna, one immediately acquires causeless knowledge and detachment from the world." One who has actually attained to the platform of knowledge will engage in devotional service: tac chraddadhana munayo jnana-vairagya-yuktaya pashyanty atmani catmanam bhaktya shruta-grihitaya "The seriously inquisitive student or sage, well equipped with knowledge and detachment, realizes that Absolute Truth by rendering devotional service in terms of what he has heard from the Vedanta-sruti." (from the Bhagavata) As the Gita states, one who attains knowledge will surrender to the Lord through prapati. Such a great soul is very rare: bahunam janmanam ante jnanavan mam prapadyate vasudevah sarvam iti sa mahatma su-durlabhah "After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare." There is no other way to understand the Lord in truth except through devotional service. Others who avoid bhakti may think they understand the Lord (as maya rupa), but they fail to understand him in tattva. The Lord can only be realized when he reveals Himself to the devotee, otherwise He is inconceivable, beyond the perception of mundane faculties: bhaktya mam abhijanati yavan yas casmi tattvatah tato mam tattvato jnatva vishate tad-anantaram "One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God."

This site should have it for download: http://www.gopaljiu.org There is a "Back Issues" button.

Is Sannyasa Forbidden in Kali-yuga? by Swami B.V. Giri ------------------------------ Krsna Talk No. 34 Some time ago, a sannyasi that could not maintain his vows of renunciation wrote an apologetic letter on the internet addressed to his disciples and friends wherein he explained the numerous reasons why he could not continue in the renounced order of life. In order to excuse his weakness, the apologetic sannyasi quoted a verse from the Brahma-vaivarta Purana to substantiate his opinion that sannyasa is not meant for the people of Kali-yuga. asvamedham gavalambham sannyasam palapaitrkam devarena sutopattim kalau panca vivarjayet "Five things are forbidden in the age of Kali -- horse-sacrifice, cow-sacrifice, acceptance of sannyasa, offering flesh to the forefathers and begetting a child in the womb of the wife of one's elder brother." (Brahma-vaivarta Purana, Krsna-jnama Khanda 185.180). Regrettably, by quoting this verse from the Brahma-vaivarta Purana as evidence that the sannyasa-asrama is ineffective in Kali-yuga, our former sannyasi has inferred that his own spiritual master, Srila Prabhupada, as well as his parama-guru, Srila Bhaktisiddhanta Sarasvati Thakura and all other great acaryas like Sri Ramanuja and Sri Madhva were misguided or even foolish for having accepted sannyasa and having awarded sannyasa to their disciples in Kali-yuga. The now retired sannyasi has unwittingly fallen into the clutches of the anti-devotional parties who use this very same argument against Srila Sarasvati Thakura and his pure representatives. The anti-devotional parties argue that in the Caitanya-caritamrta, Sri Caitanyadeva Himself quotes this verse indicating that even if one has the qualities of a sannyasi, it is not recommended in the age of Kali. However this verse was quoted by the Lord in connection with cow killing during his conversation with the Chand Kazi, and not in connection with sannyasa. Furthermore, soon after His dialogue with the Kazi, Mahaprabhu traveled to Katwa in order to take sannyasa Himself from Sri Kesava Bharati. We also find that when Mahaprabhu resided in Purusottama-dhama, many of His close associates were sannyasis. Sri Svarupa Damodara, Paramananda Puri, Ranga Puri, Visnu Puri, Brahmananda Bharati, Kesava Puri, Govinda Puri, Sukhananda Puri, Brahmananda Puri, Nrsingha Puri, Nrsingha Tirtha and others were all in the renounced order of life. Mahaprabhu's own diksa-guru Sripada Isvara Puri Gosvami was also a sannyasi, so how could Mahaprabhu possibly be against the acceptance of sannyasa in Kali-yuga? In the book, The Golden Staircase, Srila Sridhara Deva Gosvami Maharaja explains what type of sannaysa has been forbidden in this present age. "The answer is explained in Sri Caitanya-caritamrta. This is a general question not only for the Gaudiya sampradaya, but also for the followers of Ramanuja, Madhvacarya, and even Sankaracarya. The Buddhists may not care for the directions of the Puranas, but the Sankara school and the Vaisnava schools accept sannyasa. Sankara was a sannyasi and for the most part his successors were all sannyasis as well. This is true of Ramanuja also, Madhvacarya, and the Visnusvami sampradaya also. The interpretation is this: in Kali-yuga, sannyasa in the strict sense of karma-sannyasa is forbidden. Karma-sannyasa means that you leave everything, and that type of sannyasa is not possible in Kali-yuga. It is described in the sastras that in Satya-yuga, as long as a man's bones exist, that is how long he will live. Along with the longevity of the bones, the life will be there. In Treta-yuga, life may be maintained by the nervous system; but it is stated that in Kali-yuga 'kalav-annagatah pranah' -- one's longevity depends on food. Therefore sannyasa in the strict sense is not possible in Kali-yuga. Previously, Valmiki was engaged in tapasya for so many years that the insects captured his whole body and reduced his flesh into earth, yet he remained present within his bones. Then later, by the help of some spiritual miracle his whole body was restored. But in Kali-yuga, without food it is not possible to live. All penances have been especially adjusted for Kali-yuga, and the only continuous fast allowed in Kali-yuga is for twenty-four hours - not more than that. In other ages, at least twelve days fasting was generally done. If a person had done anything wrong, then according to the smrti-sastra, twelve days fasting was the standard punishment for any sins. But in Kali-yuga, twenty-four hours fasting is the maximum because without food a man cannot survive. If he were to take karma-sannyasa while being so extremely dependent on material giving and taking, then he wouldn't be able to maintain his existence. But the life of Vaisnava tridandi-sannyasa, which is not very extreme -- take prasadam, do service -- is a sort of modified form based on yuktahara viharas ca, and one living according to this principle can take sannyasa. Mahaprabhu took sannyasa, Sankaracarya, Ramanuja -- all the pioneers of the different sampradayas took sannyasa. That has been interpreted as karma-sannyasa, but still, sannyasa is of several kinds. There is also vidvat-sannaysa, which is considered by the salvationist section to be the highest. Their idea is that when one has fully realized that his connection with this material realm is a negative one, he will finish his material encasement and enter into the spiritual sphere. When he is fully established in this firm consciousness that 'my connection with the material world will be injurious to me,' he will then relinquish his body and go away to the spiritual sky. That is vidvat-sannyasa. There is also narottama-sannyasa: yah svakat parato veha jata-nirveda atmavan hrdi krtva harim geyat pravrajet sa narottamah In the narottama system of sannyasa, one has realized the presence of or existence of God within his heart, and thinking of Him, he leaves his present engagement and duties of the household and remains outside, anywhere and everywhere -- under a tree or in a cave or wherever -- careless of his physical needs. He does not immediately relinquish his body, but he takes whatever food he gets and when he does not get any food he fasts, and in this way he goes on. He leaves his household for good; that is narotttama-sannyasa. And there are also different stages of sannyasa mentioned in the sastra: kuticaka, bahudaka, hamsa and paramahamsa progressively. But tridandi-sannyasa is when the sannyasi engages himself in the service of Godhead by spreading His message and doing some good to the public, and that characteristic is different. It is categorically different. The tridandi-sannyasi is not adopting an attitude or tactic of leaving all the engagements of this world as a result of becoming disgusted with its many temptations. Rather, he is engaging himself in the higher duty of the upper world through an agent, so his body has got utility. Remaining here, maintaining connection here, he is drawing some higher thing from above and distributing that in the environment. That is another conception of sannyasa, and it has positive value. This is a similar engagement to that performed by the Lord's closest associates. When an incarnation of God comes down, His favorite parsadas, His friends and servitors, are also sent by Him to come down to do some service to help Him. There are also sub-agents who have received some engagement from the higher agent, and by moving within this world in that capacity, they can earn more spiritual wealth than those who are very eager to disconnect completely from this material plane. They want to try to utilize their connection with this mundane plane to earn some substantial wealth of the upper house. So like the Lord's parsadas, the tridandi-sannyasis want to work as God's agents." Although members of the anti-devotional parties and their unwitting dupes attempt to condemn the sannyasa-asrama by using the verse from the Brahma-vaivarta Purana, the following verse from the same Purana has conveniently escaped their attention. dandam kamandalum rakta-vastram matranca dharayet nityam pravasi naikatra sa sannyasiti kirttitah "A sannyasi accepts only a danda, water-pot, and saffron-cloth and resides near a village -- this is the wealth of the sannyasa asrama."(Brahma-vaivarta Purana 2.36.9) In fact, throughout the vast body of Vedic literature, only one verse can be found wherein the sannyasa order is apparently forbidden in the age of Kali. In all the other sastras that were written for the people of Kali-yuga a man is repeatedly urged to take up sannyasa. brahmacari grhastho va mrtadaro vanecarah jnatva samyak param-brahma tyaktva sangan-parivrajet "After he has come to understand the nature of the Supreme, a student, a householder, or a forest-hermit should become detached and become a wandering mendicant." (Smrti-sastra) Srila Bhaktisiddhanta Sarasvati Thakura desired to reinstitute the system of daivi-varnasrama and with this in mind took up the tridanda of a sannyasi to preach the sublime message of Sri Caitanydeva all over the world. It is bewildering that one can claim to be a follower of Srila A.C. Bhaktivedanta Svami Prabhupada, in the line of Srila Sarasvati Thakura and in the same breath imply that sannyasa has no value in today's society! Indeed, it is lamentable that in this age many men have taken up the garb of renunciation and later discarded it to enter family life. What is even more unfortunate is that when such persons cannot admit that the fault lies with themselves they instead vilify the sannyasa-asrama as being impractical, useless, or even dangerous in Kali-yuga. Such a 'sour-grapes' philosophy betrays a significant lack of faith in Sri Guru, the sattvika-sastras, the Vaisnavas and Sri Caitanyadeva who has Himself accepted the sannyasa-asrama in the age of Kali. Srila Bhaktisiddhanta Saraswati Thakura accepted sannyasa for the purpose of preaching Krsna consciousness all over the world and he passed that on to his disciples who in turn passed that on to their Godbrothers and disciples who in turn passed that on to their disciples, and who in turn passed that on to their disciples. Therefore the conclusion is that if a man wants to preach Krsna consciousness and serve his Gurudeva with all his energy then he should certainly take sannyasa. This is called sadhu-vrtti, following in the footsteps of great acaryas.

'Paratma-nistha' by Tridandi Svami Bhakti Vijnana Giri KRSNA TALK 36 -------------------- In the eleventh Canto of the Srimad Bhagavatam, we find the instructive story of the brahmana of Avantipura who had previously been a miserly businessman. He was so cantankerous and prone to anger that his wife, children, relatives and servants all despised him. In due course, the avariciousness of the brahmana bore its fateful fruit. All his wealth and possessions were stolen by thieves and covetous relatives. Seeing his impoverished position, his wife and children also abandoned him. Soon a genuine feeling of renunciation awoke in the brahmana and he meditated on the temporary nature of wealth and the unnecessary problems in accumulating it such as fear, theft, violence, lying, lust, deception, anger, distrust, etc. He then concluded that he was, in fact, the fortunate recipient of the Lord's mercy and thus formally accepted the renounced order of tridandi-sannyasa. In his 'Bhiksu-gita' (The Song of the Mendicant), the brahmana chanted the following verse: etam sa asthaya paratma-nistham adhyasitam purvamatair maharsibhih aham tarisyami duranta param tamo mukundanghri nisevayaiva "I shall cross over the insurmountable ocean of material existence by being fixed in rendering devotional service unto the lotus feet of Lord Mukunda and by taking complete refuge in Him. This path has been approved by the great sages who were steady in devotion to the Supreme Lord." (Bhag.11.23.57). This verse was chanted continuously by Sriman Mahaprabhu immediately after accepting sannyasa from Sri Kesava Bharati. With the intention of going to Vrndavana, the Lord ran from Katwa while chanting this verse in divine ecstasy over and over again. So intense was the mood of Mahaprabhu that it has been explained by Srila Kavi Karnapura in his Caitanya-candrodaya Natakam that while reciting this verse the Lord's body became like a ball (pinda-bhavam). In other words, out of divine love for Sri Krsna, the Lord's limbs contracted into His body. Sri Caitanya Mahaprabhu greatly approved of this verse, as has been explained by Srila Kaviraja Gosvami. prabhu kahe - sadhu ei bhiksura vacana mukunda sevana-vrata kaila nirdharana paratma-nistha-matra vesa-dharana mukunda-sevaya haya samsara-tarana sei vesa kaila, ebe vrndavana giya krsna-nisevana kari nibhrte vasiya "Sri Caitanya approved of the purport of the verse (etam sa asthaya) due to the determination of the sannyasi to engage in the service of Lord Mukunda. He approved of the verse saying that it was excellent. The actual purpose of sannyasa is to dedicate one's life in the service of the lotus feet of Mukunda and by serving Him one will be liberated from the bondage of the material world." (Cc. Madhya 3.7-9) To dedicate one's life completely in the service of Mukunda is the ultimate goal of all Gaudiya Vaisnavas. In particular it is the goal of the tridandi-sannyasis who completely surrendered their mind, body and words in the service of the Lord. In fact, the tridanda (triple staff) that is awarded to the Gaudiya Vaisnava sannyasis, signifies the subjugation and surrender of these three faculties. vagdado'tha mano-dandah kaya-danda-stathaiva ca yasyaite nihita-buddhau tridanditi sa ucyate "One who accepts in his mind the rod of chastisement for his speech, body and mind is known as a tridandi - one who has accepted the triple staff of chastisement." (Manu-samhita 12.10) tridandinam etan niksipya sarva-bhutesu manavah kama-krodhau tu samyamya tatah siddhim niyacchati "One who disciplines the mind, speech and body and controls his lust and anger towards other living creatures and thus gives up those bad qualities is a tridandi and attains liberation." (Manu-samhita 12.11) In this regard Srila A.C. Bhaktivedanta Svami Prabhupada writes as follows: "About the tridandi sannyasa accepted by the brahmana of Avantipura. Indirectly He (Sri Caitanya) declared that within the eka-danda, four dandas existed as one. Accepting eka-danda sannyasa without paratma-nistha (devotional service to Krsna) is not acceptable to Sri Caitanya Mahaprabhu. In addition, according to the exact regulative principles, one should add the jiva-danda to the tridanda. These four dandas, bound together as one, are symbolic of unalloyed devotional service to the Lord. Because the eka-danda sannyasis of the Mayavada school are not devoted to the service of Krsna, they try to merge into the Brahman effulgence, which is a marginal position between material and spiritual existence. They accept impersonal position as liberation. Mayavada sannyasis not knowing that Sri Caitanya Mahaprabhu was a tridandi think of Him as an eka-dandi sannyasi. This is due to their vivarta, bewilderment. In Srimad Bhagavatam, there is no such thing as ekadandi sannyasa; indeed, the tridandi sannyasi is accepted as the symbolic representation of the sannyasa order. By citing this verse from Srimad Bhagavatam, Sri Caitanya Mahaprabhu accepted the sannyasa order recommended in Srimad Bhagavatam. The mayavadi sannyasis, who are enamored of the external energy of the Lord, cannot understand the mind of Sri Caitanya Mahaprabhu." (Cc. Madhya 3.6) It is significant that after accepting sannyasa, Sri Caitanya Mahaprabhu chanted this verse as He ran towards Vrndavana. In order to actually enter the realm of Vrndavana, one must surrender cent-per-cent to Lord Mukunda. This is the meaning of sannyasa and this is the meaning of paratma-nistham, or being fixed in devotional service to the Supreme Lord. When one is firmly situated in one's resolve to take refuge in Krsna and serve Him, one's attention cannot be diverted by any material temptation of this mundane world. This is also known as ekagrata, or one-pointed determination to engage in devotional service to Vrajendra-nandana Krsna. Srila Thakura Bhaktivinoda confirms this in Bhakti Tattva Viveka as follows: "The danger of disease remains up until the tender Sraddha-devi becomes free from the influence of anarthas and transforms into nistha from being nurtured by the affectionate mother of the association of genuine devotees and from taking the medicine of bhajana. Once she has reached the stage of nistha, no anartha whatsoever can easily harm her." As the verse of the Avantipura brahmana explains, "I shall cross over the insurmountable ocean of material existence and become fixed in rendering devotional service unto the lotus feet of Lord Mukunda and take complete refuge in Him." Other processes such as jnana, karma or yoga cannot help a sadhaka cross over the ocean of material nescience. anyabhilasita sunyam, jnana-karmady-anavrtam anukulyena krsnanu-silanam bhaktir uttamam "Pure devotional service is the favorable cultivation of Krsna-consciousness free from all traces of ulterior motives, such as karma, jnana and so on."(Bhakti-rasmrta Sindhu 1.1.11) anyabhilasa chadi, jnana-karma parihara kayamane kariva bhajana sadhu-sange krsna seva, na pujibo devi-deva, ei bhakti parama-karana "Rejecting all other desires and abandoning jnana and karma, in the company of devotees I will serve Krsna and never worship any demigoddess or demigod. Devotional service is my all in all." (Srila Narottama Dasa Thakura) Devotional service diluted by philosophical speculation and fruitive activity (jnana-misra bhakti and karma-misra bhakti) are not accepted as real devotion. In other words, only by paratma-nistham in pure devotional service (uttama-bhakti) can one cross over the insurmountable ocean of material existence; and attain the lotus feet of the Lord of Vrndavana. This is the opinion of the previous acaryas and great sages who were 'fixed in devotion to the Supreme Lord.' bhava-jaladhim agadham dustaram nistareyam katham aham iti ceto ma sma-gah kataratvam sarasvija-drsi deve taraki bhaktir eva naraka-bhidi nisanna tarayisyaty-avasyam "Dear mind, do not bewilder yourself by anxiously thinking, 'How can I cross this fathomless and impassable ocean of material existence?' There is one person who can save you - Devotion. If you offer Her to the lotus-eyed Lord, the killer of Narakasura, She will carry you across this ocean without fail." (Sri Kulasekhara Alvar, Mukunda-mala 12) Although it can be said that the stage of paratma-nistha is not limited to the sannyasa-asrama alone, factually it is the members of the tridandi-sannyasa order of life that have actually dedicated their entire lives in serving the Supreme Lord. Paratma-nistha is the sole purpose of the sannyasa-asrama - not changing the color of one's cloth, over-endeavoring to become erudite in scriptural knowledge, or accumulating many disciples and followers. Such peripheral enterprises do not constitute the true meaning of sannyasa. Those who truly wish to attain paratma-nistham must be devoid of any sense of duplicity and expectation of reward. One who is fully surrendered can make no demand and must be prepared to relinquish all rights. He must willingly become a slave to Mukunda - to accept whatever circumstances He places before him. In actuality, one who has genuinely sold himself fully to the Lord does not even care for any rights. This is the opinion of Sri Caitanya Mahaprabhu in the final verse of Sri Siksastaka. aslisya va pada ratam pinastu mam adarsanan marma-hatam karotu va yatha tatha va vidadhatu lampato mat-prana-nathas tu sa eva naparah "Let that debauchee embrace me in love or trample me under His feet, He may break my heart by hiding Himself from me. Let Him do whatever He likes for He will always be the Lord of my life unconditionally." (Sri Siksastaka 8) This verse is elaborated upon by Srila Thakura Bhaktivinoda in Gitavali: bandhu-gana! sunoha vacana mora bhavete vibhora, thakiye jakhana dekha deya citta-cora vicaksana kari', dekhite cahile hoya ankhi-agocara punah nahi dekhi', kandaye para?a duhkhera nahi thake ora jagatera bandhu sei kabhu more laya satha jatha tatha rakhu more amara sei prana-natha darsana-ananda-dane, sukha deya mora prane bole more pranaya-vacana punah adarsana diya, dagdha kare mora hiya prane mora mare prana-dhana jahe ta'ra sukha haya sei sukha mama nije sukhe duhkhe mora sarvadai sama bhakativinoda, samyoge viyoge tahe jane pranesvara ta'ra sukhe sukhi, sei prana-natha se kabhu na haya para "O friends, please hear my words. When I am agitated with ecstatic love, the thief of my heart shows Himself to me. Suddenly my eyes see Him no longer. I yearn to see Him. I weep. I cannot keep this life of suffering. Will He who is the friend of the whole world ever accept me as one of His companions? He may do what He likes to me. He is always the master of my life. Allowing me to see Him, He brings bliss to my life. Then He speaks words of love. Then, becoming invisible again, He sets my heart on fire. In this way He who is the treasure of my life kills me. His happiness is my happiness. To me my own happiness and suffering are both the same. In meeting or in separation, Bhaktivinoda knows Krsna is the master of his life. Krsna's happiness is his happiness. Krsna is the master of his life. There will never be anyone else." Such is the mentality of the devotee who is fixed in rendering devotional service to the Supreme Lord.

From The Hindu 'Imam Ali planned to bomb ISKCON temple' 2002-10-01 Published by The Hindu Gathered by Staff Reporter BANGALORE,OCTOBER 1: The five terrorists shot dead by a joint team of the Bangalore city and Tamil Nadu police here on Sunday morning planned to bomb some prominent landmarks here, besides targeting temples and bridges in South India, according to sources in the Police Department. The sources told The Hindu that the terrorists planned to blast the ISKCON Temple and Antariksh Bhavan, headquarters of the Indian Space Research Organisation (ISRO) here. The police have zeroed in on the involvement of Imam Ali, one of the five slain terrorists, in gun running. He sold guns, revolvers, hand grenades and cartridges to the underworld elements here. The terrorists are also believed to be involved in several cases of bank robbery here. The police recovered among other things two revolvers, a diary, two mobile telephones and a map of South India listing the important temples and bridges from the house where they stayed.

ei mata capalya karena saba sane sabe strimatra na dekhena drstikane stri 'hena na prabhu ei avatare sravane o na karila-vidita samsare ataeva sata yata maha mahima sakale 'gauranga-nagara' hena stava nahi bale "The Lord was apt to indulge in indiscriminate, merciful behavior towards all, except that he never looked at a woman, even by a sidelong glance. It is known to all the world that He did not even allow the name of a woman to enter His ear. Those who are His real devotees, therefore, never address Sri Gauranga as 'Gauranga-nagari' or the enjoyer of women. Although all forms of praise are applicable to the Lord, the wise only sing that which is in accordance with His nature." (Caitanya-bhagavata 15.28-31)

'Advaita Prakasa' Reviewed by Swami B. V. Giri (Disciple of Srila B. G. Narasingha Maharaja) KRSNA TALK 37 ------ Devotee: A book called Advaita Prakasa was recently translated from Bengali into English. I was very inspired by it and it seemed to be bona-fide, but I recently heard that it is an unauthorized literature. Can you explain? Answer: Advaita Prakasa is a hagiography of Sri Advaita Acarya Prabhu which was written around 1560 and it is claimed that its author was Sri Isana Nagara, the servant of Advaita Acarya. However, considering the historical and philosophical inaccuracies in the book it cannot be considered bona-fide. The pervading mood throughout the book is that Advaita Acarya holds a much higher ontological position than that of Sri Caitanya Mahaprabhu since it was He that invoked the Lord and later requested the Lord to leave. In other words, in Advaita Prakasa Mahaprabhu is treated simply as a functionary Deity, to be summoned and dismissed at will. It is also implied in Advaita Prakasa that the main branch of the Caitanya-tree is the seminal line of Advaita Acarya, advaita-vamsa. There are many defects in the book Advaita Prakasa. For example, in chapter twelve it is stated that the son of Advaita Prabhu, Sri Acyutananda, attended the tol (Sanskrit school) of Nimai Pandita. However, this statement is not in accordance with the authorized biographies of Sri Caitanya Mahaprabhu, namely the Caitanya-bhagavata by Srila Vrndavana Dasa Thakura or the Caitanya-caritamrta by Srila Krsnadasa Kaviraja Gosvami. This subject is elaborated upon by His Divine Grace Srila A.C. Bhaktivedanta Svami Prabhupada in his purport to Caitanya-caritamrta, Adi-lila, 12.17 as follows: "Advaita Prabhu married in the beginning of the fifteenth century Sakabda (late fifteenth century A.D.). When Lord Caitanya Mahaprabhu wanted to visit the village of Ramakeli while going from Jagannatha Puri to Vrndavana during the Sakabda years 1433 and 1434 (A.D. 1511 and 1512), Acyutananda was only five years old. The Caitanya-bhagavata, Antya-khanda, Fourth Chapter, describes Acyutananda at that time as panca-varsa vayasa madhura digambara, "only five years old and standing naked." Therefore it is to be concluded that Acyutananda was born sometime in the year 1428 (A.D. 1506). Before the birth of Acyutananda, Advaita Prabhu's wife, Sitadevi, came to see Lord Caitanya Mahaprabhu at His birth. Thus it is not impossible that she had the other three sons by Advaita within the twenty-one years between 1407 and 1428 Sakabda (A.D. 1486 and 1507). In an unauthorized book of the name Sitadvaita-carita, published in Bengali in the unauthorized newspaper Nityananda-dayini in 1792 Sakabda (A.D. 1870), it is mentioned that Acyutananda was a class friend of Sri Caitanya Mahaprabhu. According to Caitanya-bhagavata, this statement is not at all valid. When Caitanya Mahaprabhu accepted the renounced order of sannyasa in the year 1431 Sakabda (A.D. 1509), He came to the house of Advaita Prabhu at Santipura. At that time, as stated in the Caitanya-bhagavata, Antya-khanda, Chapter One, Acyutananda was only three years old. The Caitanya-bhagavata further states that the naked child, the son of Advaita Prabhu, immediately came and fell down at the lotus feet of Lord Sri Caitanya Mahaprabhu." So, if indeed Sri Isana Nagara was the actual author of Advaita Prakasa, it is most illogical that as Advaita's family servant that the age of his master's son would not be known to him or that he would make such a mistake as to think that Acyutananda could have been Mahaprabhu's student when in fact Acyutananda had not yet been born. Another glaring defect in Advaita Prakasa is found in chapter seventeen when Sri Caitanya Mahaprabhu meets Prabodhananda Sarasvati. According to Advaita Prakasa, Prabodhananda was a Mayavadi sannyasi living in Kasi. This is a common opinion expressed by many misinformed scholars and by the Sahajiya section who confuse Srila Prabodhananda Sarasvati, a Vaisnava tridandi-sannyasi, with Prakasananda Sarasvati, an ekadandi-sannyasi of the Shankar school of Vedanta. In his commentary to the Caitanya-bhagavata, Srila Bhaktisiddhanta Sarasvati Thakura dismisses this opinion as follows: Prakasananda namaka ekajana kaivalyadvaitavadi adhyapaka-yati veder vyakhya-kale amara aprakrta nitya anga-samuhake vi khandita kare. Ei prakasanandake keha keha anabhijnata-vase kaveri-pravasi vyenkata bhattara anuja prabodhanander sahita samajnana kare. Bhaktamala namaka sahajiya-granthabhyastare ei prakara bhrama-dosa pravesa karaya, adhunatana lekhaka-ganer madhye u sei bhrama-dosa nuyanyadhika pravesa kariyachhe. "Prakasananda was the name of a scholastic sannyasi of the Kevala-advaita school of philosophy and through his explanations on the Vedas, he would cut the Lord's transcendental body into pieces. Some ignorant people consider that this Prakasananda is the same person as Vyenkata Bhatta's younger brother, Prabodhananda, who lived on the banks of the River Kaveri. This mistaken belief is found in the Sahajiya book Bhakta-mala, and even in the works of many modern day scholars." (Caitanya-bhagavata, purport to Madhya-khanda, 3.37). That Srila Prabodhananda Sarasvati was a tridandi-sannyasi originally in the line of the sampradaya of Acarya Ramanuja is a topic that may warrant a separate article. However, it is sufficient to say here that those in the line of Srila Bhaktisiddhanta Sarasvati Thakura do not entertain the idea that Prabodhananda was formerly the Mayavadi sannyasi known as Prakasananda, as stated in Advaita Prakasa. Furthermore, in chapter ten of Advaita Prakasa, we find an incident wherein baby Nimai refuses Saci-devi's breast milk because she has not taken diksa from Sri Advaita Acarya. In order to please her child she then takes initiation from Advaita. However, nowhere in the bona-fide biographies of Sri Caitanya Mahaprabhu do we find any mention of Saci-mata taking initiation from Advaita Prabhu. This is merely a fabrication created by the seminal gosvamis of the Advaita-vamsa to show the importance of Advaita Acarya over that of Sri Caitanya Mahaprabhu. In chapter twelve, Advaita instructs his son not to chant 'om gauraya namah' in worshipping the Deity of Gaurasundara, but rather to chant 'om krsnaya namah'. Similarly, in chapter twenty, Gauridasa Pandita and Acyutananda approach Sri Advaita Prabhu and request him to tell them which mantra to use in the worship of Sri Caitanya Mahaprabhu. Advaita Acarya replies, "I don't know whether you know, but Lord Krsna Himself has descended in Nadia. He has covered His body with the bodily complexion of Srimati Radharani, just as a person appears different by wearing different dresses. Therefore Mahaprabhu is worshiped by meditating on the ten-syllable Gopala mantra. Worship Radha as the covering of Krsna, and then your worship will undoubtedly be successful. By worshiping Nityananda through the Narayana mantra, your worship will be successful and you will be happy." However, what is inferred to in these passages is that Sri Caitanya Mahaprabhu can only be worshipped with the ten-syllable Krsna mantra (gopijana-vallahaya svaha). Srila Sarasvati Thakura has explained the following: "Some people consider that worshipping and offering foodstuffs to Gaura is performed by chanting Gopala-mantra, and by chanting this mantra He accepts the offering. Up to the time when Deity worship of Sri Gaurasundara was introduced in the world, He was worshipped through Krsna mantras; but after the covered form of Krsna, the origin of all incarnations, mercifully manifested His own form, Deity, and Name to His most confidential devotees, the Lord's devotees began to worship the Deity of Sri Gaura by revealing the eternal Names and mantras related with Lord Gaura. Those who are bereft of receiving the mercy of the covered incarnation simply make a show of worshipping the Deity form of Sri Gaurasundara with Krsna mantras, but Sri Gaura is not worshipped in this way. Such people are cheated out of Krsna's mercy, because they do not realize that Gaura's pastimes are eternal." (Caitanya-bhagavata, purport to Adi khanda 5, 126) Advaita Prakasa also advises that one should worship Srimati Radharani separately as the 'covering' of Krsna, and that Lord Nityananda should be worshipped by the Narayana mantra (om namo narayana). However, this system of worship has not been mentioned in any of the bona-fide arcana-paddhatis of the Gaudiya sampradaya. Also, in chapter twenty of Advaita Prakasa there is a reference encouraging the worship of Sri Caitanya Mahaprabhu in the bhava (mood) of a nagari (enjoyer). Such worship is known as Gaura-nagari-bhava. However, this conception of Gaura-nagari-bhava has been rejected by Srila Vrndavana Dasa Thakura in Caitanya-bhagavata as follows: ei mata capalya karena saba sane sabe strimatra na dekhena drstikane stri 'hena na prabhu ei avatare sravane o na karila-vidita samsare ataeva sata yata maha mahima sakale 'gauranga-nagara' hena stava nahi bale "The Lord was apt to indulge in indiscriminate, merciful behavior towards all, except that he never looked at a woman, even by a sidelong glance. It is known to all the world that He did not even allow the name of a woman to enter His ear. Those who are His real devotees, therefore, never address Sri Gauranga as 'Gauranga-nagari' or the enjoyer of women. Although all forms of praise are applicable to the Lord, the wise only sing that which is in accordance with His nature." (Caitanya-bhagavata 15.28-31) In chapter fourteen of Advaita Prakasa Lord Nityananda is referred to as 'The crest-jewel of sannyasis'. However, this too has been rejected by our acaryas. The revered Guardian of Devotion Om Visnupada Srimad Bhakti Raksaka Sridhara Deva Goswami Maharaja has commented on this topic thus: "Nityananda was not a sannyasi, but he was a brahmacari. But He performed Vyasa-puja in Srivasa-angana. There some say that He was a sannyasi, but there He had no special garment either for sannyasi or brahmacari. He was very independent spirit." (Conversation 81.09.23) "That Nityananda was a sannyasi, it is not a proved fact. The Nityananda, this is Ananda, this indicates the affix added to brahmacari. Ananda, Svarupa, Prakasa, all these types of brahmacari. Ananda, a name also in the sannyasi we find, but no other title. Ananda is a part of the name but title, no title of Nityananda. And also no mention who was the sannyasa-guru of Nityananda. But diksa-guru of Nityananda is Madhavendra Puri, it is known. Avadhuta does not mean who is sannyasi. Avadhuta means who is not very particular of his external practices and sometimes commits something wrong which should not be committed, should not be practiced. When lower practices are seen in connection with the high-leveled person then they are considered as avadhuta. He is above that but his practices are of lower nature. Ava means lower; dhuta - that also he can either remove or he can purify." (Conversation 82.02.06) There are many philosophical defects (apasiddhanta) in Advaita Prakasa which render the book useless for those desiring to advance in Krsna consciousness. Srila Bhaktisiddhanta Saraswati Thakur in his introduction of Sri Caitanya-caritamrta has written as follows: Anyanya katipaya adhunika va paravartikale likhita granthagulike (yatha, jayanander caitanya-mangala, govinda daser kadaca, vamsi-siksa, advaita-prakasa, nityananda-vamsa-vistara). Pracina' baliya nirdesa karate amadera pravrtti haya na, visesatah, tahader tattva va siddhanta-viparyaya, abhisandhi-mule sankiranata pratipadana karibar prayasa u siksara abhara prabhrti laksya kariya, sri caitanya-caritamrter 'akara-grantha' baliya ei apa-granthagulike kehi svikara karen na . "There are several other new books or books that were written a little later (such as Jayananda's Caitanya-mangala, Govinda Dasa's kadaca, Vamsi-siksa, Advaita Prakasa, and Nityananda-vamsa-vistara). Although it is said that these books are old, we have no interest in them. They are distinct in the way that they are incorrect in their philosophical truths and conclusions. Their narrow-minded, evil intentions are obvious and highly noticeable due to the absence of any effort and proper teachings in them. The Caitanya-caritamrta is said to be the original book and these apa-granthas (bogus books) are not recognized." Nowadays, some devotees are known to use little or no discretion in reading or in publishing various books without fully being aware of their origins or contents. It is not a good sign when devotees are translating and publishing literatures whose contents clearly contradict the bona fide Gaudiya-siddhanta and which have been rejected by our previous acaryas. Some persons, in the name of presenting the Vaisnava community with new and 'nectarian' literatures, are unwittingly administering apasiddhanta (poison). By digesting such poison, the innocent devotee becomes prone to accepting more and more apa-siddhanta as the real conclusions of the previous acaryas ®¢ such acceptance of apa-siddhanta cripples the spiritual advancement of an aspiring devotee. The Supreme Lord Sri Caitanya Mahaprabhu has warned: bahu-sastre bahu vakye cite bhrama haya sadhya sadhana srestha na haya niscaya "If one reads too many books and accepts the opinions of too many people, doubt will arise in the heart. One will not be able to ascertain what the supreme goal of life is." (Cc. Adi. 16.11) Out of their great compassion, our spiritual guardians have written and recommended many scriptures for us to study, yet regrettably we quickly become tired of reading them and desire to read something new - something that we have not heard of before. This is typical of our modern consumer mentality. Our paramguru, Srila Prabhupada, did not approve of this mentality: "I may say that this practical devotional service is the secret to understanding the sastras. My Guru Maharaja used to say that for one who is not engaged in devotional service, reading all the books is simply like licking the outside of the honey jar. One who thinks that the books are the thing, is content in this way. But we should learn the secret to open the jar and taste the honey. In this way, if we simply understand one book, or one sloka, the perfection is there. Lord Caitanya warned about reading too many books, although I see in America this is very popular to get volumes and volumes of books and not understand one. Anyway, by sincerely working by carefully executing the instruction of the spiritual master, you will be all successful by Krsna's Grace." (Letter to Pradyumna Dasa 17 Feb.1968) The unauthorized tendency to read many books does not only pertain to reading so-called devotional literature. Such books also include books on the lives of famous Sahajiya and Mayavadi gurus, Christian mysticism, Tantra, UFOs, mundane novels, Tibetan Buddhist meditation techniques and the prophecies of Nostradamus to name but a few. Such mundane books are known as asat-sastresu and fall under the category of prajalpa since they are full of topics unrelated to pure devotional service. Such books are useless for our advancement in Krsna consciousness. The great Vaishnava saint Sri Madhvacarya has advised that one who is serious about attaining the lotus feet of Lord Hari should become callous towards such worthless books (na codasinah sastrani). To read many books, for whatever the reason, can be the cause of ruination for a sadhaka if it is done without the guidance of a senior Vaisnava. Srila Sridhara Deva Gosvami Maharaja has commented that even the reading of the Bhagavatam without the permission of a senior devotee cannot be considered as pure devotional service. We may attain some knowledge by such study, but we will not attain bhakti. Reading on our own initiative is only knowledge seeking Ñwhich does not promote pure devotion, suddha-bhakti. The bewildered mind may dictate to us that by reading many books (such as Advaita Prakasa) that we will obtain a greater understanding of the Supreme Lord or that we will obtain a greater knowledge of the scriptures, but this is doubtful. Unfortunately, by studying unauthorized books or even by hearing too many opinions one runs the risk of spoiling his advancement in Krsna consciousness. One should therefore not read, translate, or publish those books that are not recommended by Sri Guru and the previous acaryas.

Something is either real or it isn't real. When you mistake a rope for a snake, the snake does not factually exist regardless of how scared you are of it. It will not bite you, even if you are 100% convinced it is a snake, simply because it does not exist. Thus it is impossible for the world to be real now, and false once we attain liberation. For what exists, there is no end. Reality is not dependent on our perception of it. And our illusioned perception of something, does not make the illusion real. This is another inconsistenty of advaita. The dream is not factual, neither in the time of sleep, nor when we awaken. Simply because we thought it was real at the time did not make it a reality. The Maya, which is a duality that exists within the nondual existence (with no explanation as to how or why), makes something appear real. You are claiming that the avidya we possess in perceiving that now makes the illusion real. This is completely false. Reality is not created based on avidya. Rather reality is based on brahman, the absolute truth. Again more inconsistencies. The body is acting, it is conscious, it possesses life, which are the signs of an atma. A body cannot live without the presence of a soul. Thus we must either accept the atma is not liberated and is still illusioned, or that the atma is liberated. If we accept the atma as being liberated, then why is it still experiencing diversity? Why is it still interacting with the multiplicity, which is only perceived due to avidya (ignorance). Thus the liberated soul is covered by avidya. Since the liberated soul is actually realized brahman, brahman has become covered by illusion. There can be no existence at all of jivan-mukta within advaita for the system to remain consistent. This is a self-evident truth based on simple logic. You can try to juggle words around, but the fact remains - the system is logically inconsistent and self-contradictory.

The same way he can have unlimited universes present within His mouth. The same way he can breath out the entire material creation. The same way He can swallow a forest fire. Lord Krishna manifests things for His devotees satisfaction. His mother feels joy when Krishna passes and she cleans Him. As Lord Krishna states in the Gita, "Fools deride me when I descend in a human form. They do not understand my supreme nature as the Lord of everything." (Gita 9.11) Krishna is bhuta-mahesvara, and His nature is param-bhavam. If you think arrows can kill him, or that he gets indigestion, you are failing to see his param-bhavam.

The same way he can have unlimited universes present within His mouth. The same way he can breath out the entire material creation. The same way He can swallow a forest fire. Lord Krishna manifests things for His devotees satisfaction. His mother feels joy when Krishna passes and she cleans Him. As Lord Krishna states in the Gita, "Fools deride me when I descend in a human form. They do not understand my supreme nature as the Lord of everything." (Gita 9.11) Krishna is bhuta-mahesvara, and His nature is param-bhavam. If you think arrows can kill him, or that he gets indigestion, you are failing to see his param-bhavam.

I don't have access to our library right now, so I won't be able to provide references for another month or so.

It hasn't been deleted. It has been moved to its own thread. Continue discussions on that topic there.