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gHari

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  1. </td></table>

    Of horses and buggies; mayavadis and masters:

    SB 1.9.21

     

    sarvAtmanaH sama-dRzo

    hy advayasyAnahaGkRteH

    tat-kRtaM mati-vaiSamyaM

    niravadyasya na kvacit

     

    sarva-AtmanaH--of one who is present in everyone's heart; sama-dRzaH--of one who is equally kind to one and all; hi--certainly; advayasya--of the Absolute; anahaGkRteH--free from all material identity of false ego; tat-kRtam--everything done by Him; mati--consciousness; vaiSamyam--differentiation; niravadyasya--freed from all attachment; na--never; kvacit--at any stage.

     

    Being the Absolute Personality of Godhead, He is present in everyone's heart. He is equally kind to everyone, and He is free from the false ego of differentiation. Therefore whatever He does is free from material inebriety. He is equibalanced.

     

    PURPORT

    Because He is absolute, there is nothing different from Him. He is kaivalya; there is nothing except Himself. Everything and everyone is the manifestation of His energy, and thus He is present everywhere by His energy, being nondifferent from it. The sun is identified with every inch of the sun rays and every molecular particle of the rays. Similarly, the Lord is distributed by His different energies. He is ParamAtmA, or the Supersoul, present in everyone as the supreme guidance, and therefore He is already the chariot driver and counsel of all living beings. When He, therefore, exhibits Himself as chariot driver of Arjuna, there is no change in His exalted position. It is the power of devotional service only that demonstrates Him as the chariot driver or the messenger. Since He has nothing to do with the material conception of life because He is absolute spiritual identity, there is for Him no superior or inferior action. Being the Absolute Personality of Godhead, He has no false ego, and so He does not identify Himself with anything different from Him. The material conception of ego is equibalanced in Him. He does not feel, therefore, inferior by becoming the chariot driver of His pure devotee. It is the glory of the pure devotee that only he can bring about service from the affectionate Lord.

     

    SB 4.26.1-3

     

    King PuraJjana Goes to the Forest to Hunt, and His Queen Becomes Angry

     

    nArada uvAca

     

    sa ekadA maheSvAso

    rathaM paJcAzvam Azu-gam

    dvISaM dvi-cakram ekAkSaM

    tri-veNuM paJca-bandhuram

     

    eka-razmy eka-damanam

    eka-nIDaM dvi-kUbaram

    paJca-praharaNaM sapta-

    varUthaM paJca-vikramam

     

    haimopaskaram Aruhya

    svarNa-varmAkSayeSudhiH

    ekAdaza-camU-nAthaH

    paJca-prastham agAd vanam

     

    nAradaH uvAca--NArada said; saH--King PuraJjana; ekadA--once upon a time; mahA-iSvAsaH--carrying his strong bow and arrows; ratham--chariot; paJca-azvam--five horses; Azu-gam--going very swiftly; dvi-ISam--two arrows; dvi-cakram--two wheels; eka--one; akSam--axle; tri--three; veNum--flags; paJca--five; bandhuram--obstacles; eka--one; razmi--rope, rein; eka--one; damanam--chariot driver; eka--one; nIDam--sitting place; dvi--two; kUbaram--posts to which the harnesses are fixed; paJca--five; praharaNam--weapons; sapta--seven; varUtham--coverings or ingredients of the body; paJca--five; vikramam--processes; haima--golden; upaskaram--ornaments; Aruhya--riding on; svarNa--golden; varmA--armor; akSaya--inexhaustible; iSu-dhiH--quiver; ekAdaza--eleven; camU-nAthaH--commanders; paJca--five; prastham--destinations, objectives; agAt--went; vanam--to the forest.

     

    The great sage NArada continued: My dear King, once upon a time King PuraJjana took up his great bow, and equipped with golden armor and a quiver of unlimited arrows and accompanied by eleven commanders, he sat on his chariot driven by five swift horses and went to the forest named PaJca-prastha. He took with him in that chariot two explosive arrows. The chariot itself was situated on two wheels and one revolving axle. On the chariot were three flags, one rein, one chariot driver, one sitting place, two poles to which the harness was fixed, five weapons and seven coverings. The chariot moved in five different styles, and five obstacles lay before it. All the decorations of the chariot were made of gold.

     

    PURPORT

    These three verses explain how the material body of the living entity is under the control of the three qualities of the external energy. The body itself is the chariot, and the living entity is the owner of the body, as explained in Bhagavad-gItA (2.13): dehino 'smin yathA dehe. The owner of the body is called the dehI, and he is situated within this body, specifically within the heart. The living entity is driven by one chariot driver. The chariot itself is made of three guNas, three qualities of material nature, as confirmed in Bhagavad-gItA (18.61): yantrArUDhAni mAyayA. The word yantra means "carriage." The body is given by material nature, and the driver of that body is ParamAtmA, the Supersoul. The living entity is seated within the chariot. This is the actual position.

     

    The living entity is always being influenced by the three qualities--sattva (goodness), rajas (passion) and tamas (ignorance). This is also confirmed in Bhagavad-gItA (7.13). Tribhir guNamayair bhAvaiH: the living entity is bewildered by the three qualities of material nature. These three qualities are described in this verse as three flags. By a flag, one can come to know who the owner of the chariot is; similarly, by the influence of the three qualities of material nature, one can easily know the direction in which the chariot is moving. In other words, one who has eyes to see can understand how the body is being driven, influenced by the particular type of quality of material nature. In these three verses the activity of the living entity is described to prove how the body becomes influenced by the quality of ignorance, even when a person wants to be religious. NArada Muni wanted to prove to King PrAcInabarhiSat that the King was being influenced by the tamo-guNa, the quality of ignorance, even though the King was supposed to be very religious.

     

    According to karma-kANDIya, the process of fruitive activities, a person performs various sacrifices directed by the Vedas, and in all those sacrifices animal-killing, or experimenting on the life of animals to test the power of Vedic mantras, is enjoined. Animal-killing is certainly conducted under the influence of the mode of ignorance. Even though one may be religiously inclined, animal sacrifice is recommended in the zAstras, not only in the Vedas but even in the modern scriptures of other sects. These animal sacrifices are recommended in the name of religion, but actually animal sacrifice is meant for persons in the mode of ignorance. When such people kill animals, they can at least do so in the name of religion. However, when the religious system is transcendental, like the VaiSNava religion, there is no place for animal sacrifice. Such a transcendental religious system is recommended by KRSNa in Bhagavad-gItA (18.66):

     

    sarva-dharmAn parityajya

    mAm ekaM zaraNaM vraja

    ahaM tvAM sarva-pApebhyo

    mokSayiSyAmi mA zucaH

     

    "Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear." Because King PrAcInabarhiSat was engaged in performing various sacrifices in which animals were killed, NArada Muni pointed out that such sacrifices are influenced by the mode of ignorance. From the very beginning of SrImad-BhAgavatam (1.1.2) it is said: projjhita-kaitavo 'tra. All kinds of religious systems that are involved in cheating are completely kicked out of SrImad-BhAgavatam. In the bhagavad-dharma, the religion dealing with one's relationship with the Supreme Personality of Godhead, animal sacrifice is not recommended. In the performance of saGkIrtana-yajJa--Hare KRSNa, Hare KRSNa, KRSNa KRSNa, Hare Hare/ Hare RAma, Hare RAma, RAma RAma, Hare Hare--there is no recommendation for animal sacrifices.

     

    In these three verses, King PuraJjana's going to the forest to kill animals is symbolic of the living entity's being driven by the mode of ignorance and thus engaging in different activities for sense gratification. The material body itself indicates that the living entity is already influenced by the three modes of material nature and that he is driven to enjoy material resources. When the body is influenced by the mode of ignorance, its infection becomes very acute. When it is influenced by the mode of passion, the infection is at the symptomatic stage. However, when the body is influenced by the mode of goodness, the materialistic infection becomes purified. The ritualistic ceremonies recommended in religious systems are certainly on the platform of goodness, but because within this material world even the mode of goodness is sometimes polluted by the other qualities (namely passion and ignorance), a man in goodness is sometimes driven by the influence of ignorance.

     

    It is herein described that King PuraJjana once went to the forest to kill animals. This means that he, the living entity, came under the influence of the mode of ignorance. The forest in which King PuraJjana engaged in hunting was named PaJca-prastha. The word paJca means "five," and this indicates the objects of the five senses. The body has five working senses, namely the hands, the legs, the tongue, the rectum and the genitals. By taking full advantage of these working senses, the body enjoys material life. The chariot is driven by five horses, which represent the five sense organs--namely the eyes, ears, nose, skin and tongue. These sense organs are very easily attracted by the sense objects. Consequently, the horses are described as moving swiftly. On the chariot King PuraJjana kept two explosive weapons, which may be compared to ahaGkAra, or false ego. This false ego is typified by two attitudes: "I am this body" (ahantA), and "Everything in my bodily relationships belongs to me" (mamatA).

     

    The two wheels of the chariot may be compared to the two moving facilities--namely sinful life and religious life. The chariot is decorated with three flags, which represent the three modes of material nature. The five kinds of obstacles, or uneven roads, represent the five kinds of air passing within the body. These are prANa, apAna, udAna, samAna and vyAna. The body itself is covered by seven coverings, namely skin, muscle, fat, blood, marrow, bone and semen. The living entity is covered by three subtle material elements and five gross material elements. These are actually obstacles placed before the living entity on the path of liberation from material bondage.

     

    The word razmi ("rope") in this verse indicates the mind. The word nIDa is also significant, for nIDa indicates the nest where a bird takes rest. In this case nIDa is the heart, where the living entity is situated. The living entity sits in one place only. The causes of his bondage are two: namely lamentation and illusion. In material existence the living entity simply hankers to get something he can never get. Therefore he is in illusion. As a result of being in this illusory situation, the living entity is always lamenting. Thus lamentation and illusion are described herein as dvi-kUbara, the two posts of bondage.

     

    The living entity carries out various desires through five different processes, which indicate the working of the five working senses. The golden ornaments and dress indicate that the living entity is influenced by the quality of rajo-guNa, passion. One who has a good deal of money or riches is especially driven by the mode of passion. Being influenced by the mode of passion, one desires so many things for enjoyment in this material world. The eleven commanders represent the ten senses and the mind. The mind is always making plans with the ten commanders to enjoy the material world. The forest named PaJca-prastha, where the King went to hunt, is the forest of the five sense objects: form, taste, sound, smell and touch. Thus in these three verses NArada Muni describes the position of the material body and the encagement of the living entity within it.

     

    Krsna Book

     

    When KRSNa approached the covering layer of this universe, the four horses which were drawing His chariot--Saibya, SugrIva, MeghapuSpa and BalAhaka--all appeared to hesitate to enter the darkness. This hesitation is also a part of the pastimes of Lord KRSNa because the horses of KRSNa are not ordinary; it is not possible for ordinary horses to go all over the universe and then enter into its outer covering layers. As KRSNa is transcendental, His chariot and His horses and everything about Him is also transcendental, beyond the qualities of this material world. We should always remember that KRSNa was playing the part of an ordinary human being, and His horses also, by the will of KRSNa, played the parts of ordinary horses in hesitating to enter the darkness.

    ........

    After hearing this order, the driver brought KRSNa's four special horses. The names and descriptions of these horses are mentioned in the Padma PurANa. The first one, Saibya, was greenish; the second, SugrIva, was grayish like ice; the third, MeghapuSpa, was the color of a new cloud; and the last, BalAhaka, was of ashen color. When the horses were yoked and the chariot was ready to go, KRSNa helped the brAhmaNa up and gave him a seat by His side. Immediately they started from DvArakA and within one night arrived at the province of Vidarbha. The kingdom of DvArakA is situated in the western part of India, and Vidarbha is situated in the northern part. They are separated by a distance of not less than one thousand miles, but the horses were so fast that they reached their destination, a town called KuNDina, within one night or, at most, twelve hours.

     

    BG 1.14

     

    tataH zvetair hayair yukte

    mahati syandane sthitau

    mAdhavaH pANDavaz caiva

    divyau zaGkhau pradadhmatuH

     

    tataH--thereafter; zvetaiH--with white; hayaiH--horses; yukte--being yoked; mahati--in a great; syandane--chariot; sthitau--situated; mAdhavaH--KRSNa (the husband of the goddess of fortune); pANDavaH--Arjuna (the son of PANDu); ca--also; eva--certainly; divyau--transcendental; zaGkhau--conchshells; pradadhmatuH--sounded.

     

    On the other side, both Lord KRSNa and Arjuna, stationed on a great chariot drawn by white horses, sounded their transcendental conchshells.

     

    I actually meant no disrespect. I really thought you were talking about the senses being beautiful not the picture of the painting of the horses being beautiful, alluding to the world's attraction, and our challenge to get beyond. That's what I was trying to talk about anyway, and your comment seemed to fit the mood.

     

    I hope this eases your stress. But that's what it was. I hope with a little empathy you will see that no malice was intended.

     

    ------------------

    Gary Stevason

    Seeking the Kingdom of God


  2. When others rebelled, Prabhupada did not say, "I will debate them and bring them back". Instead he sent a message to all leaders: "NITAI HAS BECOME A VENOMOUS SNAKE!"

     

    "Doubting the authorities leads to destruction". And this is what it looks like. The puffed-up minds can not even see that they are no longer worthy of Guru's mercy. They will actually prefer to juggle words. Nothing can be said. It is Krsna's decision.


  3. I am not sure how many of those dates, if any, are actually held dear by Srila Bhaktivinoda. He seemed to be only going through an academic exercise to show that the modern ideas did not affect Vaishnava truth.

     

    His true feelings about dates seem to be alluded to in the introduction to Krsna-samhita found on the internet:

    We have to determine just when the Vaishnava dharma became established in our county, but before discussing this it is necessary to discuss many other topics. Therefore, first we will discuss, according to the modern opinion, the dates of the most important past events in India history. Then we will determine the date of many of the respected books. As we fix these dates we will establish the history of the Vaishnava dharma, and whatever seems clear, according to the modern opinion, we will discuss. Personally we follow the judgment of time according to ancient custom, but in order to benefit people of the present age we will accept the modern system.

     

    Perhaps he is only referring to the use of B.C. and A.D., but quite possibly he means something different.

     

     

     

    ------------------

    Gary Stevason

    Seeking the Kingdom of God


  4. Prabhupada relates in As It Is that the Upanishads show that the chariot is the body, which is drawn by the senses (horses):

    BG 9.34

     

    For the mind is restless, turbulent, obstinate and very strong, O Krishna, and to subdue it, I think, is more difficult than controlling the wind.

     

    PURPORT

    The mind is so strong and obstinate that it sometimes overcomes the intelligence, although the mind is supposed to be subservient to the intelligence. For a man in the practical world who has to fight so many opposing elements, it is certainly very difficult to control the mind. Artificially, one may establish a mental equilibrium toward both friend and enemy, but ultimately no worldly man can do so, for this is more difficult than controlling the raging wind. In the Vedic literature (Katha Upanisad 1.3.3-4) it is said:

     

    atmanam rathinam viddhi

    sariram ratham eva ca

    buddhim tu sarathim viddhi

    manah pragraham eva ca

     

    indriyani hayan ahur

    visayams tesu go-caran

    atmendriya-mano-yuktam

    bhoktety ahur manisinah

     

    "The individual is the passenger in the car of the material body, and intelligence is the driver. Mind is the driving instrument, and the senses are the horses. The self is thus the enjoyer or sufferer in the association of the mind and senses. So it is understood by great thinkers." Intelligence is supposed to direct the mind, but the mind is so strong and obstinate that it often overcomes even one's own intelligence, as an acute infection may surpass the efficacy of medicine. Such a strong mind is supposed to be controlled by the practice of yoga, but such practice is never practical for a worldly person like Arjuna. And what can we say of modern man? The simile used here is appropriate: one cannot capture the blowing wind. And it is even more difficult to capture the turbulent mind. The easiest way to control the mind, as suggested by Lord Caitanya, is chanting "Hare Krishna," the great mantra for deliverance, in all humility. The method prescribed is sa vai manah krsna-padaravindayoh: one must engage one's mind fully in Krishna. Only then will there remain no other engagements to agitate the mind.

     

    In the original edition there is also a painting of the five chariot horses reeling wildly, each with a different sense, like eyes, nose, ear afixed to their harnesses. The poor chariot driver is in total panic for the chariot is out of control. Hence, the question: Hey, who's driving that chariot, anyway?

     

    gHari

     

    [This message has been edited by gHari (edited 11-19-2001).]


  5.  

    All-merciful Allah has shown compassion for the hearts of the Afghans by herding the murderers into a small area. The rest of the country can observe Ramadan in peace. There will be no peace for Bingo or his supporters, either in this life or the next.

     

    Afghanistan has raised the kite of freedom and this may be the most thankful Ramadan in history. All of Islam will rejoice in her happiness.

     

    - Caitanya, ABCnews Forum


  6. Yes. Of course I know the circle game of "Let's you and him fight. Here's a stick".

     

    I just wish we weren't all so messed up in our quest for more and control. Hitler, Reds, KKK, skinheads, yata-yata-yata, Sodamn Insane.

     

    At fifteen, I wrote grown-ups off when I found out that they created a bomb that could blow us all up. As I get older, I find nothing to suggest I have been wrong. They're all nuts. Except of course for you, Gauracandra Prabhu. And maybe me.


  7. Quotes I have seen from the Koran, only talk about resisting the invasion of Islam. When Islam is invaded, the invaders would be vanquished. I even saw injunctions against general violence.

     

    When I read it, I saw a possible metaphor for Islam being like the garden of devotion, and any foreign spirit was to be defeated, but I did not read enough to validate such a theory.

     

    I do not believe that the religion is inherently violent. What kind of religion is that? Certainly we do not go out searching for people Krsna wants us to kill like Arjuna.


  8. Fierce as these fellas are, I sill have some fear about these psychotics on camels.

     

    I had to seek refuge in my not being physically in the U.S. for a while.

     

    I was very angered when I read that America has actually financed the creation of a lot of the bunkers now occupied by Bingo's Boys now.

     

    Why can't we just be nice guys? Seems maybe we just reap what we sow. All rah-rah America's number one bull aside, can we expect not to be dealt the same cards we deal out? I'm sick about it all.


  9. My Muslim friend at work used to lose about ten pounds during the month of Ramadan fasting until sundown every day. He also became holier. He even saw the Gaura-Nitai Deities from my website and was not offensive (first attracted then moved away when his mind took over) - we all know how anti-Hindu those poor souls have been conditioned to be.

     

    [This message has been edited by gHari (edited 11-15-2001).]


  10. Tarun, my back is behind me.

     

    Well, maybe I had my eyes closed. I hadn't realized how miserable life has been there.

     

    After this quote from the Taliban official I no longer feel sorry that they were caught in the middle:

    The Taliban supreme leader, Mullah Mohammed Omar, sought to portray the Taliban's recent retreats from urban centers as part of a larger strategy aiming to destroy America.

     

    "If God's help is with us, this will happen within a short period of time - keep in mind this prediction," he said in an interview with the BBC, conducted over satellite phone. "The real matter is the extinction of America, and God willing, it will fall to the ground."

     

     


  11. <table><td width="30%">

    <font color=blue>HEY,

    WHO's DRIVING

    THAT CHARIOT,

    ANYWAY?</font>

     

     

    <center>

    <img src=http://www.iskcon.org.uk/ies/images/BK-07.jpg width=200 height=300></center>

     

     

    </td><td width="70%">

    <UL><center>PLATFORM - WHENCE IT CAME

     

     

    </center>

    The mind spins around on its own, shuffling impressions.

     

    Or the mind accepts in a descending process starting from Krsna, through Paramatma, through the atma, and then through the intelligence.

     

    "To those who are constantly devoted and worship Me with love, I give the intelligence by which they can come to Me". - Krsna, on the Battlefield of Kuruksetra.

     

    It is the picture on the cover of the Gita. Who drives the chariot? That is the answer, and that is the question. Is the mind too proud to accept from the superior authority? When the desire is great enough and the honest mind finally realizes its inability to understand, then it is ready.

     


  12. Mateo/Naradadeva/Marco/Melvin,

     

    Even if you knew that Krsna is the original existence, the Primal Person from and for whom all that exists comes into being, upon whom everything rests, in whom we all exist, would you do anything about it? Would you continue to behave like this in other forums and shame Krsna like you shame Christ here?

     

    Frankly, I would think that Krsna wants even less to do with you than we do. Ditto from Christ; he knows you not.

     

    gHari

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