gHari

http://vedabase.net/sb/12/13/18/en http://vedabase.net/sb/7/7/15/en http://vedabase.net/sb/1/5/8/en http://vedabase.net/sb/1/5/13/en http://vedabase.net/sb/3/20/5/en http://vedabase.net/sb/9/5/21/en http://vedabase.net/sb/9/11/21/en http://vedabase.net/sb/10/63/34/en http://vedabase.net/sb/10/80/24/en http://vedabase.net/sb/10/64/26/en http://vedabase.net/sb/10/86/46/en http://vedabase.net/sb/10/87/46/en Let's keep this a spotless thread - sparing ourselves all the trivial drivial mundane drivel that blemishes the Fellowship incessantly depressingly of late. Let that pile of rotting bile serve only to highlight the spotlessness of the glorious spotless thread and the spotless Purana.

O son of PRthA, that understanding which cannot distinguish between religion and irreligion, between action that should be done and action that should not be done, is in the mode of passion. [bG 8.31] That understanding which considers irreligion to be religion and religion to be irreligion, under the spell of illusion and darkness, and strives always in the wrong direction, O PArthA, is in the mode of ignorance. [bG 8.32] The ViSNudUtas said: Alas, how painful it is that irreligion is being introduced into an assembly where religion should be maintained. Indeed, those in charge of maintaining the religious principles are needlessly punishing a sinless, unpunishable person. [sB 6.2.2]

Do not follow this dog to hell.

I could use a shrink (or so I'm told): 09-03-1946 ==> 32 --> 5.

Scholar, my a#$.

Prabhupada in every wave and village.

When a 'Christian' dogs Krsna, I write him off as a poseur, a worthless fool. When Christians meet this fellow they will do the same. Hopefully we won't all be marked as demonic because of a few, but I guess we will. Some service to Prabhupada; disclaimers should be tattooed on his forehead.

Guru is in the heart. Yoga means surrendering unto to Him. You will be with Him when you are unattached.

Yes, all glories to him.

Yes, Frederick hit on a fun topic. That's how we have some laughs ... at ourselves, our past, our society, at the seeming futility of telling people about God. And then you find someone who is really ready to hear it, and it all becomes worthwhile. When we talk to folks in the world, it is rarely verses and kirtana. But a devotee can turn any conversation into a preaching opportunity. Just read Srila Prabhupada; he was a master at this. Humour and satire are the tools of the outlander preacher, helping people laugh away their bondage while entertaining the masses like Bruce Almighty and Evan Almighty.

“O My Lord! O most merciful master! O master of Mathurä! When shall I see You again? Because of My not seeing You, My agitated heart has become unsteady. O most beloved one, what shall I do now?” [srila Madhavendra Puri - CC Madhya 4.197]

The Bhagavatam is speculation? That is an unfortunate obstacle. What is the difference between the sun and sunlight? It is like that. And "if you reach" you will know why Sri Caitanya quotes the Hari-bhakti-sudhodaya (14.36): http://vedabase.net/cc/adi/7/98/en

http://vedabase.net/p/param http://vedabase.net/p/para

As an aside, when we speak of correcting books, we see not only "samam iti" in the last quote (which I fixed) but again in SB 7.13.42, SB 7.10.70, and in SB 8.3.12 we see it both as sarvam and as samam.

Srimad-Bhagavatam 9.9.49: <center> yat tad brahma paraM sUkSmam azUnyaM zUnya-kalpitam bhagavAn vAsudeveti yaM gRNanti hi sAtvatAH </center> yat--that which; tat--such; brahma param--Parabrahman , the Supreme Personality of Godhead, KRSNa; sUkSmam--spiritual, beyond all material conceptions; azUnyam--not impersonal or void; zUnya-kalpitam--imagined to be void by less intelligent men; bhagavAn--the Supreme Personality of Godhead; vAsudeva--KRSNa; iti--thus; yam--whom; gRNanti--sing about; hi--indeed; sAtvatAH--pure devotees. The Supreme Personality of Godhead, VAsudeva, KRSNa, is extremely difficult to understand for unintelligent men who accept Him as impersonal or void, which He is not. The Lord is therefore understood and sung about by pure devotees. PURPORT As stated in SrImad-BhAgavatam (1.2.11): <center> vadanti tat tattva-vidas tattvaM yaj jJAnam advayam brahmeti paramAtmeti bhagavAn iti zabdyate </center> The Absolute Truth is realized in three phases--as Brahman, ParamAtmA and BhagavAn. BhagavAn is the origin of everything. Brahman is a partial representation of BhagavAn, and VAsudeva, the Supersoul living everywhere and in everyone's heart, is also an advanced realization of the Supreme Personality of Godhead. But when one comes to understand the Supreme Personality of Godhead (vAsudevaH sarvam iti), when one realizes that VAsudeva is both ParamAtmA and the impersonal Brahman, he is then in perfect knowledge. KRSNa is therefore described by Arjuna as paraM brahma paraM dhAma pavitraM paramaM bhavAn [ Bg. 10.12 ]. The words paraM brahma refer to the shelter of the impersonal Brahman and also of the all-pervading Supersoul. When KRSNa says tyaktvA dehaM punar janma naiti mAm eti [ Bg. 4.9 ], this means that the perfect devotee, after perfect realization, returns home, back to Godhead. MahArAja KhaTvAGga accepted the shelter of the Supreme Personality of Godhead, and because of his full surrender he achieved perfection.

Involving Krsna any way is good. When we get real, that is, when all the worldly distractions disappear, we only have Krsna, every moment is centered on Krsna. That is our true position - even encaged on this planet. To get real, we overcome our conditioning by remembering Krsna. Really, it's just falling in love. He is so lovable. Start where you are, and just fall in love, deeper and deeper day by day. It keeps getting better, and we never regret leaving the mundane behind.

Sri Caitanya-caritamrita <a href=http://vedabase.net/cc/madhya/4/197/en target=new>Madhya 4.197</a>:<BLOCKQUOTE><CENTER><FONT COLOR=RED>ayi dIna-dayArdra nAtha he mathurA-nAtha kadAvalokyase hRdayaM tvad-aloka-kAtaraM dayita bhrAmyati kiM karomy aham </CENTER> ayi--O My Lord; dIna--on the poor; dayA-Ardra--compassionate; nAtha--O master; he--O; mathurA-nAtha--the master of MathurA; kadA--when; avalokyase--I shall see You; hRdayam--My heart; tvat--of You; aloka--without seeing; kAtaram--very much aggrieved; dayita--O most beloved; bhrAmyati--becomes overwhelmed; kim--what; karomi--shall do; aham--I. <B></FONT> "O My Lord! O most merciful master! O master of MathurA! When shall I see You again? Because of My not seeing You, My agitated heart has become unsteady. O most beloved one, what shall I do now?" PURPORT</B> The uncontaminated devotees who strictly depend on the VedAnta philosophy are divided into four sampradAyas, or transcendental parties. Out of the four sampradAyas, the SrI MadhvAcArya-sampradAya was accepted by MAdhavendra PurI. Thus he took sannyAsa according to paramparA, the disciplic succession. Beginning from MadhvAcArya down to the spiritual master of MAdhavendra PurI, the AcArya named LakSmIpati, there was no realization of devotional service in conjugal love. SrI MAdhavendra PurI introduced the conception of conjugal love for the first time in the MadhvAcArya-sampradAya, and this conclusion of the MadhvAcArya-sampradAya was revealed by SrI Caitanya MahAprabhu when He toured southern India and met the TattvavAdIs, who supposedly belonged to the MadhvAcArya-sampradAya. When SrI KRSNa left VRndAvana and accepted the kingdom of MathurA, SrImatI RAdhArANI, out of ecstatic feelings of separation, expressed how KRSNa can be loved in separation. Thus devotional service in separation is central to this verse. Worship in separation is considered by the GauDIya-Madhva-sampradAya to be the topmost level of devotional service. According to this conception, the devotee thinks of himself as very poor and neglected by the Lord. Thus he addresses the Lord as dIna-dayArdra nAtha, as did MAdhavendra PurI. Such an ecstatic feeling is the highest form of devotional service. Because KRSNa had gone to MathurA, SrImatI RAdhArANI was very much affected, and She expressed Herself thus: "My dear Lord, because of Your separation My mind has become overly agitated. Now tell Me, what can I do? I am very poor and You are very merciful, so kindly have compassion upon Me and let Me know when I shall see You." SrI Caitanya MahAprabhu was always expressing the ecstatic emotions of SrImatI RAdhArANI that She exhibited when She saw Uddhava at VRndAvana. Similar feelings, experienced by MAdhavendra PurI, are expressed in this verse. Therefore, VaiSNavas in the GauDIya-Madhva-sampradAya say that the ecstatic feelings experienced by SrI Caitanya MahAprabhu during His appearance came from SrI MAdhavendra PurI through Izvara PurI. All the devotees in the line of the GauDIya-Madhva-sampradAya accept these principles of devotional service. </BLOCKQUOTE>

Acintya. Inconceivable. No attempt is made on this plane to equate the paradoxical bheda and abheda nature of the Ultimate Truth, Sri Krsna. He truly is inconceivably simultaneously bheda and abheda from and with everything and everyone. That is our inconceivable benefactor and friend.

sa tu lokAlokas tu bhU-golakasya bhU-sambandhANDa-golakasyety arthaH; sUryasy eva bhuvo 'py aNDa-golakayor madhya-vartitvAt kha-golam iva bhU-golam api paJcAzat-koTi-yojana-pramANaM tasya turIya-bhAgaH sArdha-dvAdaza-koTi-yojana-vistArocchrAya ity arthaH bhUs tu catus-triMzal-lakSonapaJcAzat-koTi-pramANA jJeyA; yathA meru-madhyAn mAnasottara-madhya-paryantaM sArdha-sapta-paJcAzal-lakSottara-koTi-yojana-pramANam; mAnasottara-madhyAt svAdUdaka-samudra-paryantaM SaN-Navati-lakSa-yojana-pramANaM tataH kAJcanI-bhUmiH sArdha-sapta-paJcAzal-lakSottara-koTi-yojana-pramANA evam ekato meru-lokAlokayor antarAlam ekAdaza-zal-lakSAdhika-catuS-koTi-parimitam anyato 'pi tathatyeto lokAlokAl loka-paryantaM sthAnaM dvAviMzati-lakSottarASTa-koTi-parimitaM lokAlokAd bahir apy ekataH etAvad eva anyato 'py etAvad eva yad vakSyate, yo 'ntar-vistAra etena hy aloka-parimANaM ca vyAkhyAtaM yad-bahir lokAlokAcalAd ity ekato lokAlokaH sArdha-dvAdaza-koTi-yojana-parimANaH anyato 'pi sa tathety evaM catus-triMzal-lakSonapaJcAzat-koTi-pramANA bhUH sAbdhi-dvIpa-parvatA jJeyA; ata evANDa-golakAt sarvato dikSu sapta-daza-lakSa-yojanAvakAze vartamAne sati pRthivyAH zeSa-nAgena dhAraNaM dig-gajaiz ca nizcalI-karaNaM sArthakaM bhaved anyathA tu vyAkhyAntare paJcAzat-koTi-pramANatvAd aNDa-golaka-lagnatve tat tat sarvam akiJcit-karaM syAt cAkSuSe manvantare cAkasmAt majjanaM zrI-varAha-devenotthApanaM ca durghaTaM syAd ity adikaM vivecanIyam.

His words have often echoed the thoughts that moved through my consciousness as the years went by. The dogs who ridicule take the whole thing so trivially. Perhaps only the trivial is available to those whose capacities are taxed by envy.

All devotees have some degree of surrender - that's what makes them devotees. So at any given time, any devotee can present the ultimate to you. Vaisnavas, even little vaisnavas can be touchstones of the miraculous. How else are we here, my friends?

http://vedabase.net/bg/8/6/en

Yes, perhaps the nature of our love for Krsna will dictate what is more important to us, which side of a truth we will emphasize. Srila Bhaktivinoda says of the various philosophies of the main sampradayas: "When such sectarian Vaisnava principles become transcendental, that is, when they are free of impersonalism, then they become Satvata-dharma, or religious principles related to the Supreme Truth. The different sampradayas, namely: dvaita (dualism), dvaitAdvaita (simultaneous oneness and difference), suddhAdvaita (purified oneness), and visistadvaita (specific monism) that are found in satvata-dharma are nothing but wonderful varieties of sentiments within the Vaisnava science. Actually the various sampradayas are not the result of differences in the basic truth". [from Sri Krsna Samhita]

Originally drawn to show how the sastra dvaita and advaita shlokas merge to reveal the real truth of reality's acintya bheda-abheda nature, this picture of the triangle, circle and cone, as revealed by Mahaksa dasa, seems to illustrate other universal truths. The flatlanders just cannot effectively represent the true cone nature in two-dimensional space; straight lines appear to curve and circles are crushed into ovals - it could be a funnel or it could be a cone or it could be just a flat plane. But by adding another dimension, the cit dimension, we can see that it is clearly a cone. The only effective way to represent the truth in two-space is with the two apparently incongruous descriptions: bheda and abheda, fall and no fall, triangle and circle. The two-space of flatland must remain one big box of paradoxes. Therefore we return to the advice offered in Jaiva-Dharma: wait until the cit dimension is stronger before trying to form an opinion. "Never really gave up on breakin' out of this two star town".

http://vedabase.net/sb/1/3/22/en