gHari

PrabhupAda (1975): advaitaM hariNAdvaitAd AcAryaM bhakti-zaMsanAt bhaktAvatAram IzaM tam advaitAcAryam Azraye [Cc. Adi 1.13] So gradually the author is offering respect, zrI-kRSNa-caitanya prabhu-nityAnanda zrI-advaita. He has already offered respect to Lord Caitanya and Lord NityAnanda. Now it is the turn for SrI AdvaitAcArya. So advaitam, nondifferent, expansion of MahA-ViSNu. Therefore He is ViSNu-tattva; He is not jIva-tattva. Therefore He is advaita. Advaitam acyutam anAdim ananta-rUpam [bs. 5.33]. KRSNa has got unlimited number of expansions: expansion, expansion of the expansion, then expansion of the expansion, in this way. So AdvaitAcArya is expansion of KRSNa, it is already explained. Therefore He is called advaitam, and AcAryaM bhakti-zaMsanAt. This is the business of AcArya, to spread bhakti cult. AcAryaM mAM vijAnIyAt nAvamanyeta karhicit. It is said by the Lord that "You should accept the AcArya..." AcArya means one who transmits bhakti cult. Bhakti-zaMsanAt, spreading, goSThyAnandI. One who is not spreading--he is cultivating KRSNa consciousness for his personal benefit in a secluded place, sitting and chanting--that is also nice, but he's not AcArya. AcArya means he must spread. GoSThyAnandI. BhajanAnandI, goSThyAnandI. So generally, goSThyAnandI means one who wants to increase the number of devotees. He's called goSThyAnandI. And one who is self-satisfied, that "Let me do my own duty," he is called bhajanAnandI. So my Guru MahArAja, BhaktisiddhAnta SarasvatI ThAkura, he was goSThyAnandI. He wanted to increase the number of devotees. And the more you increase the number of devotees, the more you become very much recognized by KRSNa. It is KRSNa's business. KRSNa personally comes as He is, KRSNa, to spread this bhakti cult. Man-manA bhava mad-bhakto mad-yAjI mAM namaskuru [bg. 18.65]. Sarva-dharmAn parityajya mAm ekaM zaraNaM vraja [bg. 18.66]. He's canvassing personally. paritrANAya sAdhUnAM vinAzAya ca duSkRtAm dharma-saMsthApanArthAya sambhavAmi yuge yuge [bg. 4.8] So same thing entrusted to another devotee, and who spreads, he's AcArya. So KRSNa says, the AcArya... Here it is said that advaitaM hariNA advaitAd. So of course Advaita AcArya is expansion of ViSNu-tattva, but any AcArya, he is to be considered identical with the Lord. The Lord says that, that AcAryam mAM vijAnIyAt: "One should understand the AcArya..." AcArya bhakti-zaMsanAt. AcArya means who is spreading pure bhakti cult. "That AcArya," KRSNa says, "you should consider such AcArya as Myself." AcAryaM mAM vijAnIyAt nAvamanyeta karhicit, that... You cannot consider, "Yes, he's AcArya, but not as good as KRSNa." No. Na avamanyeta. Don't deride in that way. Then there will be falldown. AcAryaM mAM vijAnIyAt nAvamanyeta karhicit. And in the Vedas also it is said, yasya deve parA bhaktir yathA deve tathA gurau: [sU 6.23] "Anyone who has got unflinching faith in the Supreme Personality and the similar faith in guru..." Yasya deve parA bhaktir yathA deve tathA gurau, tasyaite kathitA hy arthAH: "All the Vedic literature," prakAzante, "becomes revealed simply by these two principle." Guru-kRSNa kRpA pAya bhakti-latA-bIja. We should not jump over KRSNa without the help of guru. That is not possible. You must go through. Because KRSNa says, AcAryam mAM vijAnI... TasmAd guruM prapadyeta jijJAsuH zreya uttamam: [sB 11.3.21] "Actually one who is serious to understand higher transcendental subject matter, he must approach guru." TasmAd gurum, prapadyeta. These are Vedic injunctions. CakSudAna dilo yei, janme janme pitA sei. So anyone who opens... Guru means who opens the eyes of the ignorant person. AjJAna-timirAndhasya jJAnAJjana-zalAkayA. Opening the eyes by giving real knowledge... Guru-kRSNa kRpA pAya bhakti-latA-bIja. So bhakti-latA, the devotional service, the seed of devotional service, can be received by the paramparA system through bona fide spiritual master. And if we abide by the orders of spiritual master faithfully, then KRSNa becomes pleased. That is stated by VizvanAtha CakravartI ThAkura, yasya prasAdAd bhagavat-prasAdaH **. Ara nA koriya mane AzA. Narottama dAsa... All the AcAryas, they say like that. AcAryam mAM vijAnIyAt. AcAryavAn puruSo veda: "One who has accepted AcArya, he knows things as they are." Others, they do not know. It is not possible. So Advaita AcArya is the typical example how to become AcArya. All are our AcAryas, zrI-kRSNa-caitanya prabhu-nityAnanda, zrI-advaita gadAdhara zrIvAsAdi-gaura-bhakta-vRnda. All of them are AcAryas because they are following the AcArya, supreme AcArya, Caitanya MahAprabhu. Therefore they are AcArya. EvaM paramparA-prAptam imaM rAjarSayo viduH [bg. 4.2]. So we have to follow the AcArya. Then, when we are completely, cent per cent follower of AcArya, then you can also act as AcArya. This is the process. Don't become premature AcArya. First of all follow the orders of AcArya, and you become mature. Then it is better to become AcArya. Because we are interested in preparing AcArya, but the etiquette is, at least for the period the guru is present, one should not become AcArya. Even if he is complete he should not, because the etiquette is, if somebody comes for becoming initiated, it is the duty of such person to bring that prospective candidate to his AcArya. Not that "Now people are coming to me, so I can become AcArya." That is avamanya. NAvamanyeta karhicit. Don't transgress this etiquette. NAvamanyeta. That will be falldown. Just like during the lifetime of our Guru MahArAja, all our Godbrothers now who are acting as AcArya, they did not do so. That is not etiquette. AcAryaM mAM vijAnIyAt na avaman... That is insult. So if you insult your AcArya, then you are finished. Yasya prasAdAd bhagavat-prasAdo yasya aprasAdAt na gatiH kuto 'pi **--finished. If you displease your AcArya, then you are finished. Therefore it is said, Caitanya MahAprabhu says to all the AcAryas... NityAnanda Prabhu, Advaita Prabhu and SrIvAsAdi-gaura-bhakta-vRnda, they are all carriers of orders of SrI Caitanya MahAprabhu. So try to follow the path of AcArya process. Then life will be successful. And to become AcArya is not very difficult. First of all, to become very faithful servant of your AcArya, follow strictly what he says. Try to please him and spread KRSNa consciousness. That's all. It is not at all difficult. Try to follow the instruction of your Guru MahArAja and spread KRSNa consciousness. That is the order of Lord Caitanya. AmAra ajJAya guru haJA tAra' ei deza yAre dekha tAre kaha ‘kRSNa'-upadeza [Cc. Madhya 7.128] "By following My order, you become guru." And if we strictly follow the AcArya system and try our best to spread the instruction of KRSNa... YAre dekha tAre kaha ‘kRSNa'-upadeza [Cc. Madhya 7.128]. There are two kinds of kRSNa-upadeza. Upadeza means instruction. Instruction given by KRSNa, that is also ‘kRSNa'-upadeza, and instruction received about KRSNa, that is also ‘kRSNa'-upadeza. KRSNasya upadeza iti kRSNa upadeza. SamAsa, zAsti-tat-puruSa-samAsa. And KRSNa viSayA upadeza, that is also KRSNa upadeza. BAhu-vrIhi-samAsa. This is the way of analyzing Sanskrit grammar. So KRSNa's upadeza is Bhagavad-gItA. He's directly giving instruction. So one who is spreading KRSNa-upadeza, simply repeat what is said by KRSNa, then you become AcArya. Not difficult at all. Everything is stated there. We have to simply repeat like parrot. Not exactly parrot. Parrot does not understand the meaning; he simply vibrates. But you should understand the meaning also; otherwise how you can explain? So, so we want to spread KRSNa consciousness. Simply prepare yourself how to repeat KRSNa's instructions very nicely, without any malinterpretation. Then, in future... Suppose you have got now ten thousand. We shall expand to hundred thousand. That is required. Then hundred thousand to million, and million to ten million.

Quote: <table border="0" cellpadding="6" cellspacing="0" width="100%"><tbody><tr><td style="border: 1px solid rgb(102, 102, 102); padding-left: 3ex; padding-right: 3ex;" bgcolor="#e0e0e0"> Originally Posted by brajeshwara das The concept that a physically present spiritual master is needed seems to me to put a limitation on Guru and Krsna. If Guru wants to make Himself known without a physical representation, can't He? Is it impossible for Him to do so? I doubt that! We know Caitya Guru is there for sure, no one denies this, but is He limited to needing outside contact to have a full relationship with the disciple? Is there a catalyst necessary for full spiritual growth on the outside? Couldn't this all happen internally? </td></tr></tbody></table> From a 1974 lecture on Srimad-Bhagavatam 1.8.48: So KRSNa, when instructs from within the heart, He is called caitya-guru. And that caitya-guru is expanded by the process, personal presentation of spiritual master. So both ways He is helping us. KRSNa is so kind. Guru-kRSNa-kRpA. KRSNa is helping from within, but sometimes we are so dull, naturally, that we cannot understand. Therefore He sends His representative to instruct externally . So He is helping internally and externally. gHari

BG 9.31p: Generally, a devotee who is engaged in the nine kinds of devotional activities is engaged in the process of cleansing all material contamination from the heart. He puts the Supreme Personality of Godhead within his heart, and all sinful contaminations are naturally washed away. Continuous thinking of the Supreme Lord makes him pure by nature. Srimad-Bhagavatam 7.5.23-24 <center> zrI-prahrAda uvAca zravaNaM kIrtanaM viSNoH smaraNaM pAda-sevanam arcanaM vandanaM dAsyaM sakhyam Atma-nivedanam iti puMsArpitA viSNau bhaktiz cen nava-lakSaNA kriyeta bhagavaty addhA tan manye 'dhItam uttamam </center> zrI-prahrAdaH uvAca--PrahlAda MahArAja said; zravaNam--hearing; kIrtanam--chanting; viSNoH--of Lord ViSNu (not anyone else); smaraNam--remembering; pAda-sevanam--serving the feet; arcanam--offering worship (with SoDazopacAra, the sixteen kinds of paraphernalia); vandanam--offering prayers; dAsyam--becoming the servant; sakhyam--becoming the best friend; Atma-nivedanam--surrendering everything, whatever one has; iti--thus; puMsA arpitA--offered by the devotee; viSNau--unto Lord ViSNu (not to anyone else); bhaktiH--devotional service; cet--if; nava-lakSaNA--possessing nine different processes; kriyeta--one should perform; bhagavati--unto the Supreme Personality of Godhead; addhA--directly or completely; tat--that; manye--I consider; adhItam--learning; uttamam--topmost. PrahlAda MahArAja said: Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia and pastimes of Lord ViSNu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful worship with sixteen types of paraphernalia, offering prayers to the Lord, becoming His servant, considering the Lord one's best friend, and surrendering everything unto Him (in other words, serving Him with the body, mind and words)--these nine processes are accepted as pure devotional service. One who has dedicated his life to the service of KRSNa through these nine methods should be understood to be the most learned person, for he has acquired complete knowledge. PURPORT When PrahlAda MahArAja was asked by his father to say something from whatever he had learned, he considered that what he had learned from his spiritual master was the best of all teachings whereas what he had learned about diplomacy from his material teachers, ÑaNDa and Amarka, was useless. BhaktiH parezAnubhavo viraktir anyatra ca (SB 11.2.42). This is the symptom of pure devotional service. A pure devotee is interested only in devotional service, not in material affairs. To execute devotional service, one should always engage in hearing and chanting about KRSNa, or Lord ViSNu. The process of temple worship is called arcana. How to perform arcana will be explained herein. One should have complete faith in the words of KRSNa, who says that He is the great well-wishing friend of everyone (suhRdaM sarva-bhUtAnAm [bg. 5.29]). A devotee considers KRSNa the only friend. This is called sakhyam. PuMsArpitA viSNau. The word puMsA means "by all living entities." There are no distinctions permitting only a man or only a brAhmaNa to offer devotional service to the Lord. Everyone can do so. As confirmed in Bhagavad-gItA (9.32), striyo vaizyAs tathA zUdrAs te 'pi yAnti parAM gatim: although women, vaizyas and zUdras are considered less intelligent, they also can become devotees and return home, back to Godhead. After performing sacrifices, sometimes a person engaged in fruitive activity customarily offers the results to ViSNu. But here it is said, bhagavaty addhA: one must directly offer everything to ViSNu. This is called sannyAsa (not merely nyAsa). A tridaNDi-sannyAsI carries three daNDas, signifying kaya-mano-vAkya--body, mind and words. All of these should be offered to ViSNu, and then one can begin devotional service. Fruitive workers first perform some pious activities and then formally or officially offer the results to ViSNu. The real devotee, however, first offers his surrender to KRSNa with his body, mind and words and then uses his body, mind and words for the service of KRSNa as KRSNa desires. SrIla BhaktisiddhAnta SarasvatI ThAkura gives the following explanation in his Tathya. The word zravaNa refers to giving aural reception to the holy name and descriptions of the Lord's form, qualities, entourage and pastimes as explained in SrImad-BhAgavatam, Bhagavad-gItA and similar authorized scriptures. After aurally receiving such messages, one should memorize these vibrations and repeat them (kIrtanam). SmaraNam means trying to understand more and more about the Supreme Lord, and pAda-sevanam means engaging oneself in serving the lotus feet of the Lord according to the time and circumstances. Arcanam means worshiping Lord ViSNu as one does in the temple, and vandanam means offering respectful obeisances. Man-manA bhava mad-bhakto mad-yAjI mAM namaskuru [bg. 18.65]. Vandanam means namaskuru--offering obeisances or offering prayers. Thinking oneself to be nitya-kRSNa-dAsa, everlastingly a servant of KRSNa, is called dAsyam, and sakhyam means being a well-wisher of KRSNa. KRSNa wants everyone to surrender unto Him because everyone is constitutionally His servant. Therefore, as a sincere friend of KRSNa, one should preach this philosophy, requesting everyone to surrender unto KRSNa. Atma-nivedanam means offering KRSNa everything, including one's body, mind, intelligence and whatever one may possess. One's sincere endeavor to perform these nine processes of devotional service is technically called bhakti. The word addhA means "directly" One should not be like the karmIs, who perform pious activities and then formally offer the results to KRSNa. That is karma-kANDa. One should not aspire for the results of his pious activities, but should dedicate oneself fully and then act piously. In other words, one should act for the satisfaction of Lord ViSNu, not for the satisfaction of his own senses. That is the meaning of the word addhA, "directly." anyAbhilASitA-zUnyaM jJAna-karmAdy-anAvRtam AnukUlyena kRSNAnu- zIlanaM bhaktir uttamA [Cc. Madhya 19.167] "One should render transcendental loving service to the Supreme Lord KRSNa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." One should simply satisfy KRSNa, without being influenced by fruitive knowledge or fruitive activity. The GopAla-tApanI UpaniSad says that the word bhakti means engagement in the devotional service of the Supreme Personality of Godhead, not of anyone else. This UpaniSad describes that bhakti is the offering of devotional service unto the Supreme Personality of Godhead. To perform devotional service, one should be relieved of the bodily conception of life and aspirations to be happy through elevation to the higher planetary systems. In other words, work performed simply for the satisfaction of the Supreme Lord, without any desire for material benefits, is called bhakti. Bhakti is also called niSkarma, or freedom from the results of fruitive activity. Bhakti and niSkarma are on the same platform, although devotional service and fruitive activity appear almost the same. The nine different processes enunciated by PrahlAda MahArAja, who learned them from NArada Muni, may not all be required for the execution of devotional service; if a devotee performs only one of these nine without deviation, he can attain the mercy of the Supreme Personality of Godhead. Sometimes it is found that when one performs one of the processes, other processes are mixed with it. That is not improper for a devotee. When a devotee executes any one of the nine processes (nava-lakSaNA), this is sufficient; the other eight processes are included. Now let us discuss these nine different processes. (1) SravaNam . Hearing of the holy name of the Lord (zravaNam) is the beginning of devotional service. Although any one of the nine processes is sufficient, in chronological order the hearing of the holy name of the Lord is the beginning. Indeed, it is essential. As enunciated by Lord SrI Caitanya MahAprabhu, ceto-darpaNa-mArjanam: [Cc. Antya 20.12] by chanting the holy name of the Lord, one is cleansed of the material conception of life, which is due to the dirty modes of material nature. When the dirt is cleansed from the core of one's heart, one can realize the form of the Supreme Personality of Godhead--IzvaraH paramaH kRSNaH sac-cid-Ananda-vigrahaH [bs. 5.1]. Thus by hearing the holy name of the Lord, one comes to the platform of understanding the personal form of the Lord. After realizing the Lord's form, one can realize the transcendental qualities of the Lord, and when one can understand His transcendental qualities one can understand the Lord's associates. In this way a devotee advances further and further toward complete understanding of the Lord as he awakens in realization of the Lord's holy name, transcendental form and qualities, His paraphernalia, and everything pertaining to Him. Therefore the chronological process is zravaNaM kIrtanaM viSNoH [sB 7.5.23]. This same process of chronological understanding holds true in chanting and remembering. When the chanting of the holy name, form, qualities and paraphernalia is heard from the mouth of a pure devotee, his hearing and chanting are very pleasing. SrIla SanAtana GosvAmI has forbidden us to hear the chanting of an artificial devotee or nondevotee. Hearing from the text of SrImad-BhAgavatam is considered the most important process of hearing. SrImad-BhAgavatam is full of transcendental chanting of the holy name, and therefore the chanting and hearing of SrImad-BhAgavatam are transcendentally full of mellows. The transcendental holy name of the Lord may be heard and chanted accordingly to the attraction of the devotee. One may chant the holy name of Lord KRSNa, or one may chant the holy name of Lord RAma or NRsiMhadeva (rAmAdi-mUrtiSu kalA-niyamena tiSThan [bs. 5.39]). The Lord has innumerable forms and names, and devotees may meditate upon a particular form and chant the holy name according to his attraction. The best course is to hear of the holy name, form and so on from a pure devotee of the same standard as oneself. In other words, one who is attached to KRSNa should chant and hear from other pure devotees who are also attached to Lord KRSNa. The same principle applies for devotees attracted by Lord RAma, Lord NRsiMha and other forms of the Lord. Because KRSNa is the ultimate form of the Lord (kRSNas tu bhagavAn svayam [sB 1.3.28]), it is best to hear about Lord KRSNa's name, form and pastimes from a realized devotee who is particularly attracted by the form of Lord KRSNa. In SrImad-BhAgavatam, great devotees like Sukadeva GosvAmI have specifically described Lord KRSNa's holy name, form and qualities. Unless one hears about the holy name, form and qualities of the Lord, one cannot clearly understand the other processes of devotional service. Therefore SrI Caitanya MahAprabhu recommends that one chant the holy name of KRSNa. paraM vijayate zrI-kRSNa-saGkIrtanam. If one is fortunate enough to hear from the mouth of realized devotees, he is very easily successful on the path of devotional service. Therefore hearing of the holy name, form and qualities of the Lord is essential. In SrImad-BhAgavatam (1.5.11) there is this verse: tad-vAg-visargo janatAgha-viplavo yasmin prati-zlokam abaddhavaty api nAmAny anantasya yazo-'GkitAni yat zRNvanti gAyanti gRNanti sAdhavaH "Verses describing the name, form and qualities of Anantadeva, the unlimited Supreme Lord, are able to vanquish all the sinful reactions of the entire world. Therefore even if such verses are improperly composed, devotees hear them, describe them and accept them as bona fide and authorized." In this connection, SrIdhara SvAmI has remarked that a pure devotee takes advantage of another pure devotee by trying to hear from him about the holy name, form and qualities of the Lord. If there is no such opportunity, he alone chants and hears the Lord's holy name. (2) KIrtanam . The hearing of the holy name has been described above. Now let us try to understand the chanting of the holy name, which is the second item in the consecutive order. It is recommended that such chanting be performed very loudly. In SrImad-BhAgavatam, NArada Muni says that without shame he began traveling all over the world, chanting the holy name of the Lord. Similarly, SrI Caitanya MahAprabhu has advised: tRNAd api sunIcena taror api sahiSNunA amAninA mAnadena kIrtanIyaH sadA hariH [Cc. Adi 17.31] A devotee can very peacefully chant the holy name of the Lord by behaving more humbly than the grass, being tolerant like a tree and offering respects to everyone, without expecting honor from anyone else. Such qualifications make it easier to chant the holy name of the Lord. The process of transcendental chanting can be easily performed by anyone. Even if one is physically unfit, classified lower than others, devoid of material qualifications or not at all elevated in terms of pious activities, the chanting of the holy name is beneficial. An aristocratic birth, an advanced education, beautiful bodily features, wealth and similar results of pious activities are all unnecessary for advancement in spiritual life, for one can very easily advance simply by chanting the holy name. It is understood from the authoritative source of Vedic literature that especially in this age, Kali-yuga, people are generally short-living, extremely bad in their habits, and inclined to accept methods of devotional service that are not bona fide. Moreover, they are always disturbed by material conditions, and they are mostly unfortunate. Under the circumstances, the performance of other processes, such as yajJa, dAna, tapaH and kriyA--sacrifices, charity and so on--are not at all possible. Therefore it is recommended: harer nAma harer nAma harer nAmaiva kevalam kalau nAsty eva nAsty eva nAsty eva gatir anyathA [Cc. Adi 17.21] "In this age of quarrel and hypocrisy the only means of deliverance is chanting of the holy name of the Lord. There is no other way. There is no other way. There is no other way." Simply by chanting the holy name of the Lord, one advances perfectly in spiritual life. This is the best process for success in life. In other ages, the chanting of the holy name is equally powerful, but especially in this age, Kali-yuga, it is most powerful. KIrtanAd eva kRSNasya mukta-saGgaH paraM vrajet: simply by chanting the holy name of KRSNa, one is liberated and returns home, back to Godhead. Therefore, even if one is able to perform other processes of devotional service, one must adopt the chanting of the holy name as the principal method of advancing in spiritual life. YajJaiH saGkIrtana-prAyair yajanti hi sumedhasaH: [sB 11.5.32] those who are very sharp in their intelligence should adopt this process of chanting the holy names of the Lord. One should not, however, manufacture different types of chanting. One should adhere seriously to the chanting of the holy name as recommended in the scriptures: Hare KRSNa, Hare KRSNa, KRSNa KRSNa, Hare Hare/ Hare RAma, Hare RAma, RAma RAma, Hare Hare. While chanting the holy name of the Lord, one should be careful to avoid ten offenses. From Sanat-kumAra it is understood that even if a person is a severe offender in many ways, he is freed from offensive life if he takes shelter of the Lord's holy name. Indeed, even if a human being is no better than a two-legged animal, he will be liberated if he takes shelter of the holy name of the Lord. One should therefore be very careful not to commit offenses at the lotus feet of the Lord's holy name. The offenses are described as follows: (a) to blaspheme a devotee, especially a devotee engaged in broadcasting the glories of the holy name, (b) to consider the name of Lord Siva or any other demigod to be equally as powerful as the holy name of the Supreme Personality of Godhead (no one is equal to the Supreme Personality of Godhead, nor is anyone superior to Him), © to disobey the instructions of the spiritual master, (d) to blaspheme the Vedic literatures and literatures compiled in pursuance of the Vedic literatures, (e) to comment that the glories of the holy name of the Lord are exaggerated, (f) to interpret the holy name in a deviant way, (g) to commit sinful activities on the strength of chanting the holy name, (h) to compare the chanting of the holy name to pious activities, (i) to instruct the glories of the holy name to a person who has no understanding of the chanting of the holy name, (j) not to awaken in transcendental attachment for the chanting of the holy name, even after hearing all these scriptural injunctions. There is no way to atone for any of these offenses. It is therefore recommended that an offender at the feet of the holy name continue to chant the holy name twenty-four hours a day. Constant chanting of the holy name will make one free of offenses, and then he will gradually be elevated to the transcendental platform on which he can chant the pure holy name and thus become a lover of the Supreme Personality of Godhead. It is recommended that even if one commits offenses, one should continue chanting the holy name. In other words, the chanting of the holy name makes one offenseless. In the book NAma-kaumudI it is recommended that if one is an offender at the lotus feet of a VaiSNava, he should submit to that VaiSNava and be excused; similarly, if one is an offender in chanting the holy name, he should submit to the holy name and thus be freed from his offenses. In this connection there is the following statement, spoken by DakSa to Lord Siva: "I did not know the glories of your personality, and therefore I committed an offense at your lotus feet in the open assembly. You are so kind, however, that you did not accept my offense. Instead, when I was falling down because of accusing you, you saved me by your merciful glance. You are most great. Kindly excuse me and be satisfied with your own exalted qualities." One should be very humble and meek to offer one's desires and chant prayers composed in glorification of the holy name, such as ayi mukta-kulair upAsya mAnam and nivRtta-tarSair upagIyamAnAd [sB 10.1.4]. One should chant such prayers to become free from offenses at the lotus feet of the holy name. (3) SmaraNam . After one regularly performs the processes of hearing and chanting and after the core of one's heart is cleansed, smaraNam, remembering, is recommended. In SrImad-BhAgavatam (2.1.11) Sukadeva GosvAmI tells King ParIkSit: etan nirvidyamAnAnAm icchatAm akuto-bhayam yoginAM nRpa nirNItaM harer nAmAnukIrtanam "O King, for great yogIs who have completely renounced all material connections, for those who desire all material enjoyment and for those who are self-satisfied by dint of transcendental knowledge, constant chanting of the holy name of the Lord is recommended." According to different relationships with the Supreme Personality of Godhead, there are varieties of nAmAnukIrtanam, chanting of the holy name, and thus according to different relationships and mellows there are five kinds of remembering. These are as follows: (a) conducting research into the worship of a particular form of the Lord, (b) concentrating the mind on one subject and withdrawing the mind's activities of thinking, feeling and willing from all other subjects, © concentrating upon a particular form of the Lord (this is called meditation), (d) concentrating one's mind continuously on the form of the Lord (this is called dhruvAnusmRti, or perfect meditation), and (e) awakening a likening for concentration upon a particular form (this is called samAdhi, or trance). Mental concentration upon particular pastimes of the Lord in particular circumstances is also called remembrance. Therefore samAdhi, trance, can be possible in five different ways in terms of one's relationship. Specifically, the trance of devotees on the stage of neutrality is called mental concentration. (4) pAda-sevanam . According to one's taste and strength, hearing, chanting and remembrance may be followed by pAda-sevanam. One obtains the perfection of remembering when one constantly thinks of the lotus feet of the Lord. Being intensely attached to thinking of the Lord's lotus feet is called pAda-sevanam. When one is particularly adherent to the process of pAda-sevanam, this process gradually includes other processes, such as seeing the form of the Lord, touching the form of the Lord, circumambulating the form or temple of the Lord, visiting such places as JagannAtha PurI, DvArakA and MathurA to see the Lord's form, and bathing in the Ganges or YamunA. Bathing in the Ganges and serving a pure VaiSNava are also known as tadIya-upAsanam. This is also pAda-sevanam. The word tadIya means "in relationship with the Lord." Service to the VaiSNava, TulasI, Ganges and YamunA are included in pAda-sevanam. All these processes of pAda-sevanam help one advance in spiritual life very quickly. (5) Arcanam . After pAda-sevanam comes the process of arcanam, worship of the Deity. If one is interested in the process of arcanam, one must positively take shelter of a bona fide spiritual master and learn the process from him. There are many books for arcana, especially NArada-paJcarAtra. In this age, the paJcarAtra system is particularly recommended for arcana, Deity worship. There are two systems of arcana--the bhAgavata system and pAJcarAtrikI system. In the SrImad-BhAgavatam there is no recommendation of pAJcarAtrikI worship because in this Kali-yuga, even without Deity worship, everything can be perfectly performed simply through hearing, chanting, remembering and worship of the lotus feet of the Lord. RUpa GosvAmI states: zrI-viSNoH zravaNe parIkSid abhavad vaiyAsakiH kIrtane prahlAdaH smaraNe tad-aGghri-bhajane lakSmIH pRthuH pUjane akrUras tv abhivandane kapi-patir dAsye 'tha sakhye 'rjunaH sarvasvAtma-nivedane balir abhUt kRSNAptir eSAM param "ParIkSit MahArAja attained salvation simply by hearing, and Sukadeva GosvAmI attained salvation simply by chanting. PrahlAda MahArAja attained salvation by remembering the Lord. The goddess of fortune, LakSmIdevI, attained perfection by worshiping the Lord's lotus feet. PRthu MahArAja attained salvation by worshiping the Deity of the Lord. AkrUra attained salvation by offering prayers, HanumAn by rendering service, Arjuna by establishing friendship with the Lord, and Bali MahArAja by offering everything to the service of the Lord." All these great devotees served the Lord according to a particular process, but every one of them attained salvation and became eligible to return home, back to Godhead. This is explained in SrImad-BhAgavatam. It is therefore recommended that initiated devotees follow the principles of NArada-paJcarAtra by worshiping the Deity in the temple. Especially for householder devotees who are opulent in material possessions, the path of Deity worship is strongly recommended. An opulent householder devotee who does not engage his hard-earned money in the service of the Lord is called a miser. One should not engage paid brAhmaNas to worship the Deity. If one does not personally worship the Deity but engages paid servants instead, he is considered lazy, and his worship of the Deity is called artificial. An opulent householder can collect luxurious paraphernalia for Deity worship, and consequently for householder devotees the worship of the Deity is compulsory. In our KRSNa consciousness movement there are brahmacArIs, gRhasthas, vAnaprasthas and sannyAsIs, but the Deity worship in the temple should be performed especially by the householders. The brahmacArIs can go with the sannyAsIs to preach, and the vAnaprasthas should prepare themselves for the next status of renounced life, sannyAsa. GRhastha devotees, however, are generally engaged in material activities, and therefore if they do not take to Deity worship, their falling down is positively assured. Deity worship means following the rules and regulations precisely. That will keep one steady in devotional service. Generally householders have children, and then the wives of the householders should be engaged in caring for the children, just as women acting as teachers care for the children in a nursery school. GRhastha devotees must adopt the arcana-vidhi, or Deity worship according to the suitable arrangements and directions given by the spiritual master. Regarding those unable to take to the Deity worship in the temple, there is the following statement in the Agni PurANa. Any householder devotee circumstantially unable to worship the Deity must at least see the Deity worship, and in this way he may achieve success also. The special purpose of Deity worship is to keep oneself always pure and clean. GRhastha devotees should be actual examples of cleanliness. Deity worship should be continued along with hearing and chanting. Therefore every mantra is preceded by the word namaH. In all the mantras there are specific potencies, of which the gRhastha devotees must take advantage. There are many mantras preceded by the word namaH, but if one chants the holy name of the Lord, he receives the result of chanting namaH many times. By chanting the holy name of the Lord, one can reach the platform of love of Godhead. One might ask, then what is the necessity of being initiated? The answer is that even though the chanting of the holy name is sufficient to enable one to progress in spiritual life to the standard of love of Godhead, one is nonetheless susceptible to contamination because of possessing a material body. Consequently, special stress is given to the arcana-vidhi. One should therefore regularly take advantage of both the bhAgavata process and pAJcarAtrikI process. Deity worship has two divisions, namely pure and mixed with fruitive activities. For one who is steady, Deity worship is compulsory. Observing the various types of festivals, such as SrI JanmASTamI, RAma-navamI and NRsiMha-caturdazI, is also included in the process of Deity worship. In other words, it is compulsory for householder devotees to observe these festivals. Now let us discuss the offenses in Deity worship. The following are offenses: (a) to enter the temple with shoes or being carried on a palanquin, (b) not to observe the prescribed festivals, © to avoid offering obeisances in front of the Deity, (d) to offer prayers in an unclean state, not having washed one's hands after eating, (e) to offer obeisances with one hand, (f) to circumambulate directly in front of the Deity, (g) to spread one's legs before the Deity, (h) to sit before the Deity while holding one's ankles with one's hands, (i) to lie down before the Deity, (j) to eat before the Deity, (k) to speak lies before the Deity, (l) to address someone loudly before the Deity, (m) to talk nonsense before the Deity, (n) to cry before the Deity, (o) to argue before the Deity, (p) to chastise someone before the Deity, (q) to show someone favor before the Deity, ® to use harsh words before the Deity, (s) to wear a woolen blanket before the Deity, (t) to blaspheme someone before the Deity, (u) to worship someone else before the Deity, (v) to use vulgar language before the Deity, (w) to pass air before the Deity, (x) to avoid very opulent worship of the Deity, even though one is able to perform it, (y) to eat something not offered to the Deity, (z) to avoid offering fresh fruits to the Deity according to the season, (aa) to offer food to the Deity which has already been used or from which has first been given to others (in other words, food should not be distributed to anyone else until it has been offered to the Deity), (bb) to sit with one's back toward the Deity, (cc) to offer obeisances to someone else in front of the Deity, (dd) not to chant proper prayers when offering obeisances to the spiritual master, (ee) to praise oneself before the Deity, and (ff) to blaspheme the demigods. In the worship of the Deity, these thirty-two offenses should be avoided. In the VarAha PurANa the following offenses are mentioned: (a) to eat in the house of a rich man, (b) to enter the Deity's room in the dark, © to worship the Deity without following the regulative principles, (d) to enter the temple without vibrating any sound, (e) to collect food that has been seen by a dog, (f) to break silence while offering worship to the Deity, (g) to go to the toilet during the time of worshiping the Deity, (h) to offer incense without offering flowers, (i) to worship the Deity with forbidden flowers, (j) to begin worship without having washed one's teeth, (k) to begin worship after sex, (l) to touch a lamp, dead body or a woman during her menstrual period, or to put on red or bluish clothing, unwashed clothing, the clothing of others or soiled clothing. Other offenses are to worship the Deity after seeing a dead body, to pass air before the Deity, to show anger before the Deity, and to worship the Deity just after returning from a crematorium. After eating, one should not worship the Deity until one has digested his food, nor should one touch the Deity or engage in any Deity worship after eating safflower oil or hing. These are also offenses. In other places, the following offenses are listed: (a) to be against the scriptural injunctions of the Vedic literature or to disrespect within one's heart the SrImad-BhAgavatam while externally falsely accepting its principles, (b) to introduce differing zAstras, © to chew pan and betel before the Deity, (d) to keep flowers for worship on the leaf of a castor oil plant, (e) to worship the Deity in the afternoon, (f) to sit on the altar or to sit on the floor to worship the Deity (without a seat), (g) to touch the Deity with the left hand while bathing the Deity, (h) to worship the Deity with a stale or used flower, (i) to spit while worshiping the Deity, (j) to advertise one's glory while worshiping the Deity, (k) to apply tilaka to one's forehead in a curved way, (l) to enter the temple without having washed one's feet, (m) to offer the Deity food cooked by an uninitiated person, (n) to worship the Deity and offer bhoga to the Deity within the vision of an uninitiated person or non-VaiSNava, (o) to offer worship to the Deity without worshiping VaikuNTha deities like GaNeza, (p) to worship the Deity while perspiring, (q) to refuse flowers offered to the Deity, ® to take a vow or oath in the holy name of the Lord. If one commits any of the above offenses, one must read at least one chapter of Bhagavad-gItA. This is confirmed in the Skanda-PurANa, AvantI-khaNDa. Similarly, there is another injunction, stating that one who reads the thousand names of ViSNu can be released from all offenses. In the same Skanda-PurANa, RevA-khaNDa, it is said that one who recites prayers to tulasI or sows a tulasI seed is also freed from all offenses. Similarly, one who worships the zAlagrAma-zilA can also be relieved of offenses. In the BrahmaNDa PurANa it is said that one who worships Lord ViSNu, whose four hands bear a conchshell, disc, lotus flower and club, can be relieved from the above offenses. In the Adi-varAha PurANa it is said that a worshiper who has committed offenses may fast for one day at the holy place known as Saukarava and then bathe in the Ganges. In the process of worshiping the Deity it is sometimes enjoined that one worship the Deity within the mind. In the Padma PurANa, Uttara-khaNDa, it is said, "All persons can generally worship within the mind." The GautamIya Tantra states, "For a sannyAsI who has no home, worship of the Deity within the mind is recommended." In the NArada-paJcarAtra it is stated by Lord NArAyaNa that worship of the Deity within the mind is called mAnasa-pUjA, One can become free from the four miseries by this method. Sometimes worship from the mind can be independently executed. According to the instruction of Avirhotra Muni, one of the nava-yogendras, as mentioned in SrImad-BhAgavatam, one may worship the Deity by chanting all the mantras. Eight kinds of Deities are mentioned in the zAstra, and the mental Deity is one of them. In this regard, the following description is given in the Brahma-vaivarta PurANa. In the city of PratiSThAna-pura, long ago, there resided a brAhmaNa who was poverty-stricken but innocent and not dissatisfied. One day he heard a discourse in an assembly of brAhmaNas concerning how to worship the Deity in the temple. In that meeting, he also heard that the Deity may be worshiped within the mind. After this incident, the brAhmaNa, having bathed in the GodAvarI River, began mentally worshiping the Deity. He would wash the temple within his mind, and then in his imagination he would bring water from all the sacred rivers in golden and silver waterpots. He collected all kinds of valuable paraphernalia for worship, and he worshiped the Deity very gorgeously, beginning from bathing the Deity and ending with offering Arati. Thus he felt great happiness. After many years had passed in this way, one day within his mind he cooked nice sweet rice with ghee to worship the Deity. He placed the sweet rice on a golden dish and offered it to Lord KRSNa, but he felt that the sweet rice was very hot, and therefore he touched it with his finger. He immediately felt that his finger had been burned by the hot sweet rice, and thus he began to lament. While the brAhmaNa was in pain, Lord ViSNu in VaikuNTha began smiling, and the goddess of fortune inquired from the Lord why He was smiling. Lord ViSNu then ordered His associates to bring the brAhmaNa to VaikuNTha. Thus the brAhmaNa attained the liberation of sAmIpya, the facility of living near the Supreme Personality of Godhead. (6) Vandanam . Although prayers are a part of Deity worship, they may be considered separately like the other items, such as hearing and chanting, and therefore separate statements are given herewith. The Lord has unlimited transcendental qualities and opulences, and one who feels influenced by the Lord's qualities in various activities offers prayers to the Lord. In this way he becomes successful. In this connection, the following are some of the offenses to be avoided: (a) to offer obeisances on one hand, (b) to offer obeisances with one's body covered, © to show one's back to the Deity, (d) to offer obeisances on the left side of the Deity, (e) to offer obeisances very near the Deity. (7) DAsyam . There is the following statement in regard to assisting the Lord as a servant. After many, many thousands of births, when one comes to understand that he is an eternal servant of KRSNa, one can deliver others from this universe. If one simply continues to think that he is an eternal servant of KRSNa, even without performing any other process of devotional service, he can attain full success, for simply by this feeling one can perform all nine processes of devotional service. (8) Sakhyam . In regard to worshiping the Lord as a friend, the Agastya-saMhitA states that a devotee engaged in performing devotional service by zravaNam and kIrtanam sometimes wants to see the Lord personally, and for this purpose he resides in the temple. Elsewhere there is this statement: "O my Lord, Supreme Personality and eternal friend, although You are full of bliss and knowledge, You have become the friend of the residents of VRndAvana. How fortunate are these devotees!" In this statement the word "friend" is specifically used to indicate intense love. Friendship, therefore, is better than servitude. In the stage above dAsya-rasa, the devotee accepts the Supreme Personality of Godhead as a friend. This is not at all astonishing, for when a devotee is pure in heart the opulence of his worship of the Deity diminishes as spontaneous love for the Personality of Godhead is manifested. In this regard, SrIdhara SvAmI mentions SrIdAma Vipra, who expressed to himself his feelings of obligation, thinking, "Life after life, may I be connected with KRSNa in this friendly attitude." (9) Atma-nivedanam . The word Atma-nivedanam refers to the stage at which one who has no motive other than to serve the Lord surrenders everything to the Lord and performs his activities only to please the Supreme Personality of Godhead. Such a devotee is like a cow that is cared for by its master. When cared for by its master, a cow is not in anxiety over its maintenance. Such a cow is always devoted to its master, and it never acts independently, but only for the master's benefit. Some devotees, therefore, consider dedication of the body to the Lord to be Atma-nivedanam, and as stated in the book known as Bhakti-viveka, sometimes dedication of the soul to the Lord is called Atma-nivedanam. The best examples of Atma-nivedanam are found in Bali MahArAja and AmbarISa MahArAja. Atma-nivedanam is also sometimes found in the behavior of RukmiNIdevI at DvArakA.

Engage the body, senses and mind in the eternal pastimes of the soul. That is, get real.

Buddhi-Yogam, the Medium of Supersoul <hr style="color: rgb(255, 255, 255);" size="1"> <!-- / icon and title --><!-- message --> Mercy train: Paramatma --> atma --> intelligence --> mind --> senses From The Teachings of Lord Kapila, the Son of Devahuti: We should try to avoid the ten offenses in chanting the holy name, but anyone who chants Hare KRSNa sincerely is purified. Ceto-darpaNa-mArjanaM bhava-mahA-dAvAgni-nirvApaNam [Cc. Antya 20.12] (SikSASTaka 1). This is the easiest process by which the mirror of the mind can be cleansed. If KRSNa sees that someone is sincerely chanting Hare KRSNa, He will help. He is within everyone, and He can understand whether one is sincere or not. KRSNa helps a sincere devotee internally and externally. Internally He helps as paramAtmA by giving intelligence from within. DadAmi buddhi-yogaM tam . Externally He helps as His representative, the spiritual master. Therefore Caitanya MahAprabhu says: guru-kRSNa-prasAde pAya bhakti-latA-bIja. "By the grace of KRSNa, one gets a bona fide guru, and by the grace of the guru, one gets KRSNa." (Cc. Madhya 19.151) Thus the zAstras have given us a very easy way to appreciate our transcendental life. That is the KRSNa consciousness movement. 1972 lecture portion: By your endeavor you cannot see the sun at night. But when the sun rises in the morning, you can see. That is the process. Similarly, you cannot understand God by your mental speculation. You have to submit yourself. As KRSNa says, that sarva-dharmAn parityajya mAm ekaM zaraNaM vraja [bg. 18.66]. Then He will reveal Himself, sevonmukhe hi jihvAdau svayam eva sphuraty adaH. He'll reveal yourself. He is within yourself. IzvaraH sarva-bhUtAnAM hRd-deze 'rjuna tiSThati [bg. 18.61]. Izvara, the Supreme Lord, is situated as ParamAtmA in everyone's heart. But if you become submissive, teSAM satata-yuktAnAM bhajatAM prIti-pUrvakam [bg. 10.10]. Those who are cent percent engaged in the loving service of the Lord, buddhi-yogaM dadAmi tam, He speaks from within. Then you can understand. He comes out, He exhibits Himself, manifests Himself the spiritual master, as spiritual master. KRSNa is trying to help you from within, from without . EvaM paramparA prAptam [bg. 4.2]. You take advantage of it. From within, He, as ParamAtmA, caitya-guru, He'll help you. buddhi-yogaM dadAmi tam. And from without, as spiritual master, He'll give you instructions from the zAstra, from the Bhagavad-gItA. The Bhagavad-gItA is spoken by KRSNa, and the KRSNa's representative, KRSNa's manifestation, the spiritual master, will rightly inform you. That is the position. When the intelligence is controlled by Krsna (Paramatma's blessing of buddhi-yogam) just like the Gita cover, it's all good, as explained in CC Madhya 11.37: <center> rAya kahe, caraNa----ratha, hRdaya----sArathi yAhAG laJA yAya, tAhAG yAya jIva-rathI </center> rAya kahe--RAmAnanda RAya replied; caraNa--the legs; ratha--chariot; hRdaya--the heart; sArathi--chariot driver; yAhAG--wherever; laJA--taking; yAya--goes; tAhAG--there; yAya--goes; jIva-rathI--the living entity on the chariot. RAmAnanda RAya said, "The legs are like the chariot, and the heart is like the charioteer. Wherever the heart takes the living entity, the living entity is obliged to go." PURPORT In the Bhagavad-gItA (18.61) Lord KRSNa explains: <center> IzvaraH sarva-bhUtAnAM hRd-deze 'rjuna tiSThati bhrAmayan sarva-bhUtAni yantrArUDhAni mAyayA </center> "The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine made of material energy." Thus the living entity wanders within this universe riding upon a chariot (the body) bestowed by material nature. A similar explanation is given in the KaTha UpaniSad (1.3.3–4): <center> AtmAnaM rathinaM viddhi zarIraM ratham eva tu buddhiM tu sArathiM viddhi manaH pragraham eva ca indriyANi hayAn Ahur viSayAMs teSu gocarAn Atmendriya-mano-yuktaM bhoktety Ahur manISiNaH </center> Here it is said that the living entity is the passenger riding in the chariot of the body, which is offered by material nature. The intelligence is the charioteer, the mind constitutes the reins controlling the horses, and the senses are the horses. Thus the living entity is the false enjoyer of the material world. One who is advanced in KRSNa consciousness can control the mind and intelligence and in this way rein in the horses, the senses, even though they are very powerful. One who can control the senses by his mind and intelligence can very easily approach the Supreme Personality of Godhead, or ViSNu, who is the ultimate goal of life. Tad viSNoH paramaM padaM sadA pazyanti sUrayaH. Those who are actually advanced approach Lord ViSNu, their ultimate goal. Such people are never captivated by Lord ViSNu's external energy, the material world. From a 1944 Back to Godhead Magazine: A well settled devotee of Godhead cannot continue to be a vicious man because his cent percent engagement in the service of the Lord will make him automatically a saintly person by the Grace of the Supreme. The Supreme Lord, who is living with every individual living being—will act as his Chailha Guru or the Spiritual Master from within and give him (the devotee) direction so that he may go Back to Godhead. There are thousands and thousands of instructive stories of the nature in the Ramayana, Mahabharata and Puranas which are all supplementary to the Vedas. To be cent percent engaged in the transcendental service of the Lord is the real process of sense-control. Vices are seated on the senses. The different senses of a man are different strategic positions of the enemy Vice which takes us to the miseries of life. The Karmis or the fruitive workers who have been described as the Mudhas or the foolish ignorant, is cent percent engaged in the matter of sense-gratification. Because the citadel of Vices, with its soldiers of the name desire, anger and avarice, is the sense-gratification means to follow the dictation of Mr. Vice. The Jnanis or the mental speculative philosophers are thousand times better than the Karmis because they can understand the real position of sense gratification and try to employ senses in a subtle form restraining the gross activities of the senses. By this action of Mr. Vice becomes surrounded and he is stopped for the time being. The Yogins want to control the senses or make direct attack on Mr. Vice and therefore the Yogins are thousand times better than the Jnanis; the Muktas or the liberated souls are still thousand times better than the Jnanis and Yogins for the Muktas are completely free from the attack of Mr. Vice. And above the Muktas are situated pure Bhaktas who not only drive away Mr. Vice from the citadels of senses but also engage the seat for occupation of the Supreme Lord. The king of the senses is the master Mind. Senses are like the horses while the mind is the coachman who directs the senses. The Bhaktas therefore first of all depose Mr. Vice the Coachman from the seat of Mind and place the lotus feet of Shri Krishna on that coach. When Shri Krishna becomes the coachman of the chariot of Arjuna, there is no more fear of the attack of Mr. Vice called by the name Dhuryodhana. The Bhagwat Geeta is therefore concluded like this—[bg. 18.78]

Mercy train: Paramatma --> atma --> intelligence --> mind --> senses From The Teachings of Lord Kapila, the Son of Devahuti: We should try to avoid the ten offenses in chanting the holy name, but anyone who chants Hare KRSNa sincerely is purified. Ceto-darpaNa-mArjanaM bhava-mahA-dAvAgni-nirvApaNam [Cc. Antya 20.12] (SikSASTaka 1). This is the easiest process by which the mirror of the mind can be cleansed. If KRSNa sees that someone is sincerely chanting Hare KRSNa, He will help. He is within everyone, and He can understand whether one is sincere or not. KRSNa helps a sincere devotee internally and externally. Internally He helps as paramAtmA by giving intelligence from within. DadAmi buddhi-yogaM tam . Externally He helps as His representative, the spiritual master. Therefore Caitanya MahAprabhu says: guru-kRSNa-prasAde pAya bhakti-latA-bIja. "By the grace of KRSNa, one gets a bona fide guru, and by the grace of the guru, one gets KRSNa." (Cc. Madhya 19.151) Thus the zAstras have given us a very easy way to appreciate our transcendental life. That is the KRSNa consciousness movement. 1972 lecture portion: By your endeavor you cannot see the sun at night. But when the sun rises in the morning, you can see. That is the process. Similarly, you cannot understand God by your mental speculation. You have to submit yourself. As KRSNa says, that sarva-dharmAn parityajya mAm ekaM zaraNaM vraja [bg. 18.66]. Then He will reveal Himself, sevonmukhe hi jihvAdau svayam eva sphuraty adaH. He'll reveal yourself. He is within yourself. IzvaraH sarva-bhUtAnAM hRd-deze 'rjuna tiSThati [bg. 18.61]. Izvara, the Supreme Lord, is situated as ParamAtmA in everyone's heart. But if you become submissive, teSAM satata-yuktAnAM bhajatAM prIti-pUrvakam [bg. 10.10]. Those who are cent percent engaged in the loving service of the Lord, buddhi-yogaM dadAmi tam, He speaks from within. Then you can understand. He comes out, He exhibits Himself, manifests Himself the spiritual master, as spiritual master. KRSNa is trying to help you from within, from without . EvaM paramparA prAptam [bg. 4.2]. You take advantage of it. From within, He, as ParamAtmA, caitya-guru, He'll help you. buddhi-yogaM dadAmi tam. And from without, as spiritual master, He'll give you instructions from the zAstra, from the Bhagavad-gItA. The Bhagavad-gItA is spoken by KRSNa, and the KRSNa's representative, KRSNa's manifestation, the spiritual master, will rightly inform you. That is the position. When the intelligence is controlled by Krsna (Paramatma's blessing of buddhi-yogam) just like the Gita cover, it's all good, as explained in CC Madhya 11.37: <center> rAya kahe, caraNa----ratha, hRdaya----sArathi yAhAG laJA yAya, tAhAG yAya jIva-rathI </center> rAya kahe--RAmAnanda RAya replied; caraNa--the legs; ratha--chariot; hRdaya--the heart; sArathi--chariot driver; yAhAG--wherever; laJA--taking; yAya--goes; tAhAG--there; yAya--goes; jIva-rathI--the living entity on the chariot. RAmAnanda RAya said, "The legs are like the chariot, and the heart is like the charioteer. Wherever the heart takes the living entity, the living entity is obliged to go." PURPORT In the Bhagavad-gItA (18.61) Lord KRSNa explains: <center> IzvaraH sarva-bhUtAnAM hRd-deze 'rjuna tiSThati bhrAmayan sarva-bhUtAni yantrArUDhAni mAyayA </center> "The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine made of material energy." Thus the living entity wanders within this universe riding upon a chariot (the body) bestowed by material nature. A similar explanation is given in the KaTha UpaniSad (1.3.3–4): <center> AtmAnaM rathinaM viddhi zarIraM ratham eva tu buddhiM tu sArathiM viddhi manaH pragraham eva ca indriyANi hayAn Ahur viSayAMs teSu gocarAn Atmendriya-mano-yuktaM bhoktety Ahur manISiNaH </center> Here it is said that the living entity is the passenger riding in the chariot of the body, which is offered by material nature. The intelligence is the charioteer, the mind constitutes the reins controlling the horses, and the senses are the horses. Thus the living entity is the false enjoyer of the material world. One who is advanced in KRSNa consciousness can control the mind and intelligence and in this way rein in the horses, the senses, even though they are very powerful. One who can control the senses by his mind and intelligence can very easily approach the Supreme Personality of Godhead, or ViSNu, who is the ultimate goal of life. Tad viSNoH paramaM padaM sadA pazyanti sUrayaH. Those who are actually advanced approach Lord ViSNu, their ultimate goal. Such people are never captivated by Lord ViSNu's external energy, the material world. From a 1944 Back to Godhead Magazine: A well settled devotee of Godhead cannot continue to be a vicious man because his cent percent engagement in the service of the Lord will make him automatically a saintly person by the Grace of the Supreme. The Supreme Lord, who is living with every individual living being—will act as his Chailha Guru or the Spiritual Master from within and give him (the devotee) direction so that he may go Back to Godhead. There are thousands and thousands of instructive stories of the nature in the Ramayana, Mahabharata and Puranas which are all supplementary to the Vedas. To be cent percent engaged in the transcendental service of the Lord is the real process of sense-control. Vices are seated on the senses. The different senses of a man are different strategic positions of the enemy Vice which takes us to the miseries of life. The Karmis or the fruitive workers who have been described as the Mudhas or the foolish ignorant, is cent percent engaged in the matter of sense-gratification. Because the citadel of Vices, with its soldiers of the name desire, anger and avarice, is the sense-gratification means to follow the dictation of Mr. Vice. The Jnanis or the mental speculative philosophers are thousand times better than the Karmis because they can understand the real position of sense gratification and try to employ senses in a subtle form restraining the gross activities of the senses. By this action of Mr. Vice becomes surrounded and he is stopped for the time being. The Yogins want to control the senses or make direct attack on Mr. Vice and therefore the Yogins are thousand times better than the Jnanis; the Muktas or the liberated souls are still thousand times better than the Jnanis and Yogins for the Muktas are completely free from the attack of Mr. Vice. And above the Muktas are situated pure Bhaktas who not only drive away Mr. Vice from the citadels of senses but also engage the seat for occupation of the Supreme Lord. The king of the senses is the master Mind. Senses are like the horses while the mind is the coachman who directs the senses. The Bhaktas therefore first of all depose Mr. Vice the Coachman from the seat of Mind and place the lotus feet of Shri Krishna on that coach. When Shri Krishna becomes the coachman of the chariot of Arjuna, there is no more fear of the attack of Mr. Vice called by the name Dhuryodhana. The Bhagwat Geeta is therefore concluded like this—[bg. 18.78]

The all-important buddhi-yogam seems always missed in these threads. BG 10.10

From a 1974 lecture on Srimad-Bhagavatam 1.8.48: So KRSNa, when instructs from within the heart, He is called caitya-guru. And that caitya-guru is expanded by the process, personal presentation of spiritual master. So both ways He is helping us. KRSNa is so kind. Guru-kRSNa-kRpA. KRSNa is helping from within, but sometimes we are so dull, naturally, that we cannot understand. Therefore He sends His representative to instruct externally . So He is helping internally and externally. gHari

gHari

http://www.bbc.co.uk/worldservice/programmes/heart_and_soul.shtml If the Media Player version plays choppy then try the Real Audio version ... I found that finally worked well.

My friends, we all get over the heartache as best we can, stupefied that we found ourselves alone in this world on that devastating day in 77. The only one who rode in our hearts our whole life was somehow removed without warning. We get through it the best we can. Let each grieve in his own way. I don't think Krsna has abandoned even one of us.

The following is an excerpt from "The Nectar of Devotion" (a summary study of Bhakti-rasAmRta-sindhu, which was written in Sanskrit by SrIla RUpa GosvAmI PrabhupAda): Offenses to Be Avoided In the supplementary Vedic literature, there is the following list of thirty-two offenses in the matter of serving the Lord: (1) One should not enter the temple of the Deity in a car or palanquin or with shoes on the feet. (2) One should not fail to observe the various festivals for the pleasure of the Supreme Personality of Godhead, such as JanmASTamI and Ratha-yAtrA. (3) One should not avoid bowing down before the Deity. (4) One should not enter the temple to worship the Lord without having washed one's hands and feet after eating. (5) One should not enter the temple in a contaminated state. (According to Vedic scripture, if someone dies in the family the whole family becomes contaminated for some time, according to its status. For example, if the family is brAhmaNa their contamination period is twelve days, for the kSatriyas and vaizyas it is fifteen days, and for zUdras thirty days.) (6) One should not bow down on one hand. (7) One should not circumambulate in front of SrI KRSNa. (The process of circumambulating the temple is that one should begin circumambulating from the Deity's right-hand side of the temple and come round. Such circumambulation should be performed outside the temple structure at least three times daily.) (8) One should not spread his legs before the Deity. (9) One should not sit before the Deity holding the ankles, elbows or knees with one's hands. (10) One should not lie down before the Deity of KRSNa. (11) One should not accept prasAda before the Deity. (12) One should never speak a lie before the Deity. (13) One should not talk very loudly before the Deity. (14) One should not talk with others before the Deity. (15) One should not cry or howl before the Deity. (16) One should not quarrel or fight before the Deity. (17) One should not chastise anyone before the Deity. (18) One should not be charitable to beggars before the Deity. (19) One should not speak very harshly to others before the Deity. (20) One should not wear a fur blanket before the Deity. (21) One should not eulogize or praise anyone else before the Deity. (22) One should not speak any ill names before the Deity. (23) One should not pass air before the Deity. (24) One should not fail to worship the Deity according to one's means. (In Bhagavad-gItA it is stated that the Lord is satisfied if some devotee offers Him even a leaf or a little water. This formula prescribed by the Lord is universally applicable, even for the poorest man. But that does not mean that one who has sufficient means to worship the Lord very nicely should also adopt this method and try to satisfy the Lord simply by offering water and a leaf. If he has sufficient means, he should offer nice decorations, nice flowers and nice foodstuffs and observe all ceremonies. It is not that one should try to satisfy the Supreme Lord with a little water and a leaf, and for himself spend all his money in sense gratification.) (25) One should not eat anything which is not offered first to KRSNa. (26) One should not fail to offer fresh fruit and grains to KRSNa, according to the season. (27) After food has been cooked, no one should be offered any foodstuff unless it is first offered to the Deity. (28) One should not sit with his back toward the Deity. (29) One should not offer obeisances silently to the spiritual master, or in other words, one should recite aloud the prayers to the spiritual master while offering obeisances. (30) One should not fail to offer some praise in the presence of the spiritual master. (31) One should not praise himself before the spiritual master. (32) One should not deride the demigods before the Deity. This is a list of thirty-two offenses. Besides these, there are a number of offenses which are mentioned in the VarAha PurANa . They are as follows: (1) One should not touch the Deity in a dark room. (2) One should not fail to strictly follow the rules and regulations in worshiping the Deity. (3) One should not enter the temple of the Deity without first making some sound. (4) One should not offer any foodstuff to the Deity which has been seen by dogs or other lower animals. (5) One should not break silence while worshiping. (6) One should not pass urine or evacuate while engaged in worshiping. (7) One should not offer incense without offering some flower. (8) Useless flowers without any fragrance should not be offered. (9) One should not fail to wash his teeth very carefully every day. (10) One should not enter the temple directly after sexual intercourse. (11) One should not touch a woman during her menstrual period. (12) One should not enter the temple after touching a dead body. (13) One should not enter the temple wearing garments of red or blue color or garments which are unwashed . (14) One should not enter the temple after seeing a dead body. (15) One should not pass air within the temple. (16) One should not be angry within the temple. (17) One should not enter the temple after visiting a crematorium. (18) One should not belch before the Deity. So, until one has fully digested his food, he should not enter the temple. (19) One should not smoke marijuana, or gaJjA. (20) One should not take opium or similar intoxicants. (21) One should not enter the Deity room or touch the body of the Deity after having smeared oil over his body. (22) One should not show disrespect to a scripture teaching about the supremacy of the Lord. (23) One should not introduce any opposing scripture. (24) One should not chew betel before the Deity. (25) One should not offer a flower which was kept in an unclean pot. (26) One should not worship the Lord while sitting on the bare floor; one must have a sitting place or carpet. (27) One should not touch the Deity before one has completed taking bath. (28) One should not decorate his forehead with the three-lined tilaka. (29) One should not enter the temple without washing his hands and feet. Other rules are that one should not offer foodstuff which is cooked by a non-VaiSNava, one should not worship the Deity before a nondevotee, and one should not engage himself in the worship of the Lord while seeing a nondevotee. One should begin the worship of the demigod GaNapati, who drives away all impediments in the execution of devotional service. In the Brahma-saMhitA it is stated that GaNapati worships the lotus feet of Lord NRsiMhadeva and in that way has become auspicious for the devotees in clearing out all impediments. Therefore, all devotees should worship GaNapati. The Deities should not be bathed in water which has been touched by the nails or fingers. When a devotee is perspiring, he should not engage himself in worshiping the Deity. Similarly, there are many other prohibitions. For example, one should not cross or step over the flowers offered to the Deities, nor should one take a vow in the name of God. These are all different kinds of offenses in the matter of executing devotional service, and one should be careful to avoid them. In the Padma PurANa it is stated that even a person whose life is completely sinful will be completely protected by the Lord if he simply surrenders unto Him. So it is accepted that one who surrenders unto the Supreme Personality of Godhead becomes free from all sinful reactions. And even when a person becomes an offender unto the Supreme Personality of Godhead Himself, he can still be delivered simply by taking shelter of the holy names of the Lord: Hare KRSNa, Hare KRSNa, KRSNa KRSNa, Hare Hare/ Hare RAma, Hare RAma, RAma RAma, Hare Hare. In other words, the chanting of Hare KRSNa is beneficial for eradicating all sins, but if one becomes an offender to the holy names of the Lord, then he has no chance of being delivered. The offenses against the chanting of the holy name are as follows: (1) To blaspheme the devotees who have dedicated their lives for propagating the holy name of the Lord. (2) To consider the names of demigods like Lord Siva or Lord BrahmA to be equal to, or independent of, the name of Lord ViSNu. (Sometimes the atheistic class of men take it that any demigod is as good as the Supreme Personality of Godhead, ViSNu. But one who is a devotee knows that no demigod, however great he may be, is independently as good as the Supreme Personality of Godhead. Therefore, if someone thinks that he can chant "KAlI, KAlI!" or "DurgA, DurgA!"and it is the same as Hare KRSNa, that is the greatest offense.) (3) To disobey the orders of the spiritual master. (4) To blaspheme the Vedic literature or literature in pursuance of the Vedic version. (5) To consider the glories of chanting Hare KRSNa to be imagination. (6) To give some interpretation on the holy name of the Lord. (7) To commit sinful activities on the strength of the holy name of the Lord. (It should not be taken that because by chanting the holy name of the Lord one can be freed from all kinds of sinful reaction, one may continue to act sinfully and after that chant Hare KRSNa to neutralize his sins. Such a dangerous mentality is very offensive and should be avoided.) (8) To consider the chanting of Hare KRSNa one of the auspicious ritualistic activities offered in the Vedas as fruitive activities (karma-kANDa). (9) To instruct a faithless person about the glories of the holy name. (Anyone can take part in chanting the holy name of the Lord, but in the beginning one should not be instructed about the transcendental potency of the Lord. Those who are too sinful cannot appreciate the transcendental glories of the Lord, and therefore it is better not to instruct them in this matter.) (10) To not have complete faith in the chanting of the holy names and to maintain material attachments, even after understanding so many instructions on this matter. Every devotee who claims to be a VaiSNava must guard against these offenses in order to quickly achieve the desired success.

It's best if you don't wear leather products (coat, belt, shoes) or eat meat that day or wear the colours blue and red. Just dress well and clean as though you are about to meet God. He is sure to appreciate your sincerity.

Propensity. We are apt to paint or sing or speak or think. We use that inclination in pleasing Krsna.

When they serve you, they benefit. The master is pleased when you pet his dog. I was meditating, listening to some MP3 Prabhupada. My son got free pop at this contest, so he brought me a free non-caffeinated can. Then I saw how he became renounced and noble, like Arjuna on a skateboard.

Ahankara - the false-ego. You should know the Bhagavad-gita before you tell someone about Krsna. Effectively, you let Krsna tell people about Krsna. Through you. If you do it on your own it will be from the mental platform, supporting your ego, and the result will be undesirable. If people ask, keep it simple - Cause of all causes and all that is, type stuff. People can contend with quasi-religious schools that don't interfere with their unbridled worldly enjoyment. They are not ready for real religion. It is a very soft sell.

Don't let your false-ego tell anyone.

"Why is Jesus different from the <B>likes of</b>," ..... one stops reading the words of such a fool right here. I guess it was important to be reminded that such idiots are out there. Right, Don?

I must have missed that.

And that qualification is ..... Krsna's desire that they receive mercy. That we cannot legislate. Rewarding accordingly is justice - not mercy.

Yes, but this verse does not say "ONLY THOSE" attain mercy.

I saw them play in my hometown as a kid. I was a chucker too, but Eddie could fire rockets from second base (no one could touch him from the mount), and the whole town was in total awe. Odd how I remembered his name 45 years later; must have been some real razzle-dazzle back then.

Now we are all Beggars - but you knew it first, making you the most qualified, Beggar. I think it may well be just words. I saw the word "bound" and read bogus. But it's not my job, and I can't figure out the rules, cursed with a logical mind. This does have all the earmarks of another Fall/No-Fall mud-bath: were we ever qualified before first receiving mercy, or as it will be known to pundits in the 23rd century: QFMF, the eternal Qualified-First/Mercy-First debate, which became the greatest Gaudiya schism among the sport jugglers of the 21st century that split the Caitanya tree into 72 million branches, most notably the karma is mercy trunk, the it's all mercy trunk, the Krsna loves all jivas trunk, the who cares (aka crow and tal-fruit logic) trunk, the you exist therefore you're qualified trunk (aka 25:204), the lead a horse to water trunk, the what mercy? trunk, the what qualifications? trunk, the officiating mercy trunk, the Prabhupada said trunk, the BVNM said trunk, the Anadi trunk, the defunct gHari twig, the love gets love trunk, the use it or lose it trunk, the mercy is in the eye of the beholder trunk, the no-fall/no-mercy sahajyas, the fall/no-fall and qualify/mercy and all permutations thereof trunk, the Jesus said trunk, the Kalki Avatara twig, the Brahma's tapa trunk, the undecided trunk, the acintya and move on mega-trunk, the nitya-qualified trunk, the it's all good branch, the my responsibility alone trunk, the Krsna who? twig, the qualified? gimme a break trunk, the chicken and the egg trunk, the what ain't mercy trunk, the qualified-and-bound and qualified-and-free trunks, the come back my son trunk, the straighten-up my son trunk, the mind over mercy branch, the karma's over I love you trunk, and so on right down to a handfull of munis in the august Audarya creeper who still ride the fence.

Thus, you conclude that one does not get guru by the mercy of Krsna? The beggar begs because he is not qualified, he does not deserve. The more one realizes, the more one sees that his cherished continued qualification is like the turning of a worm into a dog. Nothing more. CC Madhya 24.205 <center> kRSNa-kRpAdi-hetu haite sabAra udaya kRSNa-guNAkRSTa haJA tAGhAre bhajaya </center> kRSNa-kRpA-Adi-hetu--the reason of KRSNa's mercy; haite--from; sabAra udaya--anyone becomes a devotee; kRSNa-guNa-AkRSTa haJA--being attracted by the transcendental qualities of KRSNa; tAGhAre--Him; bhajaya--worship. "Everyone is eligible to receive KRSNa's mercy--including VyAsadeva, the four KumAras, Sukadeva GosvAmI, lowborn creatures, trees, plants and beasts. By KRSNa's mercy they are elevated and engaged in His service. kRSNa-guNa-AkRSTa haJA Being attracted by the transcendental qualities of KRSNa (the ways and means of which you have generalized into four categories) causes sabAra udaya anyone to become His devotee and AGhAre bhajaya worship Him; Adi-hetu the reason for this is kRSNa-kRpA KRSNa's mercy. In smoother English: Through Krsna's mercy, anyone can be attracted to His transcendental qualities, become His devotee and worship Him. zabde sukRti The word sukRti, kahe is to be understood as puNya pious activities hetu performed through kRSNa-kRpA the mercy of KRSNa. The logical question arises: "Whence comes sraddha"? It was insufficient attraction to Krsna that placed us in the material contamination. To get out we cure that disease by augmenting our attraction. We do that by associating with His transcendental qualities, drowning in His qualities and falling head-over-heels in love. But where is that first step in the right direction? How did the process start? Exhausting material desires as in the two birds in a tree? Causeless mercy? Chance? Perhaps it started the moment we landed, and it has all been Krsna's mercy from day one - what was needed to correct our apathy?

And for this twisting waste of obstinate semantics we are refuting the decided opinion of a great sage like AC Bhaktivedanta? Incredulous! We are indeed most unfortunate. If we only got everything we deserved, then we ain't got squat. That is the bottom-line. Ahankara still has us in its death grip. If we think we've deserved all we've received and will receive, then our ingratitude, our greatness will soon swallow us up with false-pride.