gHari

1. The first question is regarding your sampradaya within itself. Is the central deity of your Order Sri Krishna of the Bhagavatham or Sri Chaitanya? Do you keep separate deities of worship of the two personalities? Do you see glorification of Chaitanya as no different from glorification of Krishna? Sri Sri Radha-Krsna Both Deities are seen. Caitanya is the mercy of Krsna. His instruction was that we should worship Krsna, Govinda nicely. This will please Him. But factually, worship of Caitanya is worship of Krsna. 2. If an outsider enters your shrine, what is the Personality most apparent or emphasized? For example, if I enter a Catholic-Church, I expect Jesus to be the main personality and possibly Mary as a subsidiary personality and some other saints perhaps along the side. If I enter a GV shrine, am I first and primarily confronted with the personality of Chaitanya, and then of Krishna of Bhagavatham, or viseversa, or both,etc? Sri Sri Radha-Krsna Because Lord Caitanya mercifully never accepts offenses, one normally would offer his obeisances to the Deities of Lord Caitanya and Lord Nityananda first to be purified, before bowing before Their Lordships, Sri Radha and Sri Krsna. 3. As an organization, you may regard Chaitanya as avatara of Krishna. However I am interested in how this is emphasized, if at all, to the general public. What are your opinions regarding this aspect? This is not so important. One may regard Him as simply a great scholar. Only by devotion is the truth revealed. Lord Caitanya is Sri Sri Radha-Krsna. The important message brought by Gaura is the dharma of the Age - the glorification of the millions of holy names of Sri Sri Radha-Krsna. 4. Do you think your organization, if necessary and in terms of giving the personal-connection to God, can stand totally independent of the personality of Chaitanya, and solely on the personality of Krishna in Bhagavatham - by only emphasizing the latter and not even bringing in the former, except through his teachings about the former? (This is regarding the Bhakthi-emphasis that the organization puts forth, and not philosophy.) In this fallen Age of Kali, people are unfortunate, with little inclination or skills to worship Sri Sri Radha-Krsna nicely. Lord Sri Krsna Caitanya is the embodiment of Sri Radha and Sri Krsna in one form. His special mercy is that He does not accept offenses, so it is possible for the fallen to actually worship Sri Sri Radha-Krsna through this magnanimous manifestation and make advancement toward pure love of God. Gaura-Nitai The Glories of Lord Caitanya

I remember the yogurt and milk analogy. Yogurt is milk, but yogurt cannot be used as milk. When considering the qualities of the various manifestations of Godhead, Krsna possesses more qualities in greater degree than any of God's personalities, even though They are all Bhagavan equally omnipotent. I am the same gHari whether I am dressed in fine clothes at work talking all posh, or I am dressed in my cricket uniform shouting and running and sweating, or whether I am in the bushes whispering sweet nothings in my girlfriend's ear. Each of these manifestations of gHari are me, but each appears, behaves and is addressed quite differently. [ But deep inside I am that boy in the bushes ]. Lord Brahma, senior spokesman for the sampradaya is very clear about the exalted position of Lord Siva in the following two quotations. Sri Brahma uvaca: Sri Brahma-Samhita 5.45: <center> kSIraM yathA dadhi vikAra-vizeSa-yogAt saJjAyate na hi tataH pRthag asti hetoH yaH zambhutAm api tathA samupaiti kAryAd govindam Adi-puruSaM tam ahaM bhajAmi </center> kSIram--milk; yathA--as; dadhi--yogurt; vikAra-vizeSa--of a special transformation; yogAt--by the application; saJjAyate--is transformed into; na--not; hi--indeed; tataH--from the milk; pRthak--separated; asti--is; hetoH--which is the cause; yaH--who; zambhutAm--the nature of Lord Siva; api--also; tathA--thus; samupaiti--accepts; kAryAt--for the matter of some particular business; govindam--Govinda; Adi-puruSam--the original person; tam--Him; aham--I; bhajAmi--worship. Just as milk is transformed into curd by the action of acids, but yet the effect curd is neither same as, nor different from, its cause, viz., milk, so I adore the primeval Lord Govinda of whom the state of Sambhu is a transformation for the performance of the work of destruction. PURPORT (The real nature of Sambhu, the presiding deity of Maheza-dhAma, is described.) Sambhu is not a second Godhead other than KRSNa. Those, who entertain such discriminating sentiment, commit a great offense against the Supreme Lord. The supremacy of Sambhu is subservient to that of Govinda; hence they are not really different from each other. The nondistinction is established by the fact that just as milk treated with acid turns into curd so Godhead becomes a subservient when He Himself attains a distinct personality by the addition of a particular element of adulteration. This personality has no independent initiative. The said adulterating principle is constituted of a combination of the stupefying quality of the deluding energy, the quality of nonplenitude of the marginal potency and a slight degree of the ecstatic-cum-cognitive principle of the plenary spiritual potency. This specifically adulterated reflection of the principle of the subjective portion of the Divinity is SadAziva, in the form of the effulgent masculine-symbol-god Sambhu from whom Rudradeva is manifested. In the work of mundane creation as the material cause, in the work of preservation by the destruction of sundry asuras and in the work of destruction to conduct the whole operation, Govinda manifests Himself as guNa-avatAra in the form of Sambhu who is the separated portion of Govinda imbued with the principle of His subjective plenary portion. The personality of the destructive principle in the form of time has been identified with that of Sambhu by scriptural evidences that have been adduced in the commentary. The purport of the BhAgavata zlokas, viz., vaiSNavAnAM yathA zambhuH, etc., is that Sambhu, in pursuance of the will of Govinda, works in union with his consort DurgAdevI by his own time energy. He teaches pious duties (dharma) as stepping-stones to the attainment of spiritual service in the various tantra-zAstras, etc., suitable for jIvas in different grades of the conditional existence. In obedience to the will of Govinda, Sambhu maintains and fosters the religion of pure devotion by preaching the cult of illusionism (MAyAvAda) and the speculative Agama-zAstras. The fifty attributes of individual souls are manifest in a far vaster measure in Sambhu and five additional attributes not attainable by jIvas are also partly found in him. So Sambhu cannot be called a jIva. He is the lord of jIva but yet partakes of the nature of a separated portion of Govinda. Srimad-Bhagavatam 4.8.42: <center> brahmovAca jAne tvAm IzaM vizvasya jagato yoni-bIjayoH zakteH zivasya ca paraM yat tad brahma nirantaram </center> brahmA uvAca--Lord BrahmA said; jAne--I know; tvAm--you (Lord Siva); Izam--the controller; vizvasya--of the entire material manifestation; jagataH--of the cosmic manifestation; yoni-bIjayoH--of both the mother and father; zakteH--of potency; zivasya--of Siva; ca--and; param--the Supreme; yat--which; tat--that; brahma--without change; nirantaram--with no material qualities. Lord BrahmA said: My dear Lord Siva, I know that you are the controller of the entire material manifestation, the combination father and mother of the cosmic manifestation, and the Supreme Brahman beyond the cosmic manifestation as well. I know you in that way. PURPORT Although Lord BrahmA had received very respectful obeisances from Lord Siva, he knew that Lord Siva was in a more exalted position than himself. Lord Siva's position is described in Brahma-saMhitA: there is no difference between Lord ViSNu and Lord Siva in their original positions, but still Lord Siva is different from Lord ViSNu. The example is given that the milk in yogurt is not different from the original milk from which it was made.

Try MacDonalds or Burger King.

So many think it's all about knowing this or that, studying, winning debates, yadda-yadda, but their monstrous egos keep them licking the outside of the honey bottle admiring their own reflections. The real deal comes from Krsna and it is not earned but is granted. The acaryas knew our weaknesses, our insincerity and egos. When we're ready to know our eternal identity, we will know it. God ain't no fool. The least our egos need now is to think ourselves exalted gopis.

Why does an apple fall down, not up? BTW, I do not believe in any forces or causes I cannot see with my eyes. So explain to me why we have so many unfortunate apples on the ground. There is no rational explanation. Therefore I conclude that the world is simply chaos, if it exists at all.

I studied astronomy at university in the late sixties so I can add some light here. Hydrogen. The light energy emitted by distant stars is absorbed by interstellar hydrogen atoms. Thus, the farther the light source, the more energy will be absorbed by the hydrogen atoms, resulting in a fainter image reaching us. Otherwise the sky would be a blaze of light every moment. Yet, we've all seen the pictures from the satellites in which the background is black. So it is hydrogen interstellar matter not just the earth's atmosphere that shields us from the blinding light. BTW, the Canadians are about to launch a manned landing on the sun. NASA has scoffed because of the extreme heat on the surface of the sun, but the Canadians promptly explained that they will be going at night. SCIENCE UPDATE: That was 1970, but now it appears this hydrogen theory is not accepted since the atoms would eventually re-radiate the absorbed energy as their own light. So this logical problem, famed as Olbers' paradox is the argument that the darkness of the night sky conflicts with the supposition of an infinite and eternal static universe. There are a few speculations flying around, described here: http://en.wikipedia.org/wiki/Olbers%27_paradox It appears their puzzle is as baffling as ours with one sun. I'm leaning toward a fractal body for Vivasvan. http://en.wikipedia.org/wiki/Self-similarity

There is one sun-god in the universe. That post is currently held by Lord Krishna's great devotee, Vivasvan. Here is some background: From the purport to Bhagavad-gita 4.1 ===================================== In this millennium, the sun-god is known as VivasvAn, the king of the sun, which is the origin of all planets within the solar system. In the Brahma-saMhitA (5.52) it is stated: yac-cakSur eSa savitA sakala-grahANAM rAjA samasta-sura-mUrtir azeSa-tejAH yasyAjJayA bhramati sambhRta-kAla-cakro govindam Adi-puruSaM tam ahaM bhajAmi "Let me worship," Lord BrahmA said, "the Supreme Personality of Godhead, Govinda [KRSNa], who is the original person and under whose order the sun, which is the king of all planets, is assuming immense power and heat. The sun represents the eye of the Lord and traverses its orbit in obedience to His order." The sun is the king of the planets, and the sun-god (at present of the name VivasvAn) rules the sun planet, which is controlling all other planets by supplying heat and light. He is rotating under the order of KRSNa, and Lord KRSNa originally made VivasvAn His first disciple to understand the science of Bhagavad-gItA. The GItA is not, therefore, a speculative treatise for the insignificant mundane scholar but is a standard book of knowledge coming down from time immemorial. In the MahAbhArata (SAnti-parva 348.51–52) we can trace out the history of the GItA as follows: tretA-yugAdau ca tato vivasvAn manave dadau manuz ca loka-bhRty-arthaM sutAyekSvAkave dadau ikSvAkuNA ca kathito vyApya lokAn avasthitaH "In the beginning of the millennium known as TretA-yuga this science of the relationship with the Supreme was delivered by VivasvAn to Manu. Manu, being the father of mankind, gave it to his son MahArAja IkSvAku, the king of this earth planet and forefather of the Raghu dynasty, in which Lord RAmacandra appeared." Therefore, Bhagavad-gItA existed in human society from the time of MahArAja IkSvAku. At the present moment we have just passed through five thousand years of the Kali-yuga, which lasts 432,000 years. Before this there was DvApara-yuga (800,000 years), and before that there was TretA-yuga (1,200,000 years). Thus, some 2,005,000 years ago, Manu spoke the Bhagavad-gItA to his disciple and son MahArAja IkSvAku, the king of this planet earth. The age of the current Manu is calculated to last some 305,300,000 years, of which 120,400,000 have passed. Accepting that before the birth of Manu the GItA was spoken by the Lord to His disciple the sun-god VivasvAn, a rough estimate is that the GItA was spoken at least 120,400,000 years ago; and in human society it has been extant for two million years. It was respoken by the Lord again to Arjuna about five thousand years ago. That is the rough estimate of the history of the GItA, according to the GItA itself and according to the version of the speaker, Lord SrI KRSNa. It was spoken to the sun-god VivasvAn because he is also a kSatriya and is the father of all kSatriyas who are descendants of the sun-god, or the sUrya-vaMza kSatriyas. Because Bhagavad-gItA is as good as the Vedas, being spoken by the Supreme Personality of Godhead, this knowledge is apauruSeya, superhuman. Since the Vedic instructions are accepted as they are, without human interpretation, the GItA must therefore be accepted without mundane interpretation. The mundane wranglers may speculate on the GItA in their own ways, but that is not Bhagavad-gItA as it is. Therefore, Bhagavad-gItA has to be accepted as it is, from the disciplic succession, and it is described herein that the Lord spoke to the sun-god, the sun-god spoke to his son Manu and Manu spoke to his son IkSvAku. From the purport to Srimad-Bhagavatam 4.31.16 ============================================= The sunshine is light, the sun globe itself is light, and the sun-god is also light. However, the sunshine is not identical with the sun-god, VivasvAn. This is the meaning of simultaneously one and different (acintya-bhedAbheda-tattva). All the planets rest on the sunshine, and because of the heat of the sun, they all revolve in their orbits. On each and every planet, the trees and plants grow and change colors due to the sunshine. Being the rays of the sun, the sunshine is nondifferent from the sun. Similarly, all the planets, resting on the sunshine, are nondifferent from the sun. The entire material world is completely dependent on the sun, being produced by the sun, and the cause, the sun, is inherent in the effects. Similarly, KRSNa is the cause of all causes, and the effects are permeated by the original cause. The entire cosmic manifestation should be understood as the expanded energy of the Supreme Lord. From Srimad-Bhagavatam 9.1.10 ============================= From the mind of Lord BrahmA, MarIci took birth, and from the semen of MarIci, Kazyapa appeared from the womb of the daughter of DakSa MahArAja. From Kazyapa, by the womb of Aditi, VivasvAn took birth. Within the Big Picture in the purport to Srimad-Bhagavatam 11.2.41 ================================================================== The example is often given of the sun and the sun's rays. The sunshine is nothing but an expansion of the sun globe, and therefore there is no qualitative difference between the sun and its rays. But although the sunshine is situated everywhere and although everything is a transformation of the sun's energy, the sun globe itself, the source of the sunshine, is not everywhere, but is situated in a particular place in the vast sky and has its own specific form. If we penetrate further into the sun globe we shall find the sun-god, VivasvAn. Although pseudointellectuals of the modern age who are incapable of even counting the hairs on their own heads will consider the sun-god a mythological figure, it is actually the foolish mythology of modern men to think that such a sophisticated apparatus as the sun, which provides heat and light for the entire universe, can function without intelligent administration. Transformations of solar energy make life possible on earth, and thus the earth can be understood to consist of an endless variety of secondary manifestations of all-pervading solar energy. So within the sun planet is the personality VivasvAn, the chief administrator of the solar functions; the sun globe itself is localized; and the sun's rays expand everywhere. Similarly SrI KRSNa, SyAmasundara, is the original Personality of Godhead (bhagavAn svayam); He expands Himself as the localized Supersoul (ParamAtmA) in everyone's heart; and finally He expands His potency by His personal bodily glow, the all-pervading spiritual effulgence called the brahmajyoti. The entire material manifestation floats within the rays of this brahmajyoti. Just as all life on earth is a transformation of the all-pervading rays of the sun, the entire cosmic manifestation is a transformation of the spiritual rays of the brahmajyoti. As stated in the Brahma-saMhitA (5.40): yasya prabhA prabhavato jagad-aNDa-koTi- koTiSv azeSa-vasudhAdi vibhUti-bhinnam tad brahma niSkalam anantam azeSa-bhUtaM govindam Adi-puruSaM tam ahaM bhajAmi "I worship Govinda, the primeval Lord, who is endowed with great power. The glowing effulgence of His transcendental form is the impersonal Brahman, which is absolute, complete and unlimited and which displays the varieties of countless planets, with their different opulences, in millions and millions of universes." Therefore, the brahmajyoti is the spiritual light that emanates directly from the body of the Lord. This universe is a transformation of that spiritual energy, and therefore everything that exists is in one sense connected directly with the personal body of the Supreme Personality of Godhead. SHAZAM - from the Srimad-Bhagavatam 12.2 Summary ================================================ The chapter ends with a brief description of the future dynasties of the sun and moon coming from Vaivasvata Manu in the next Satya-yuga. Even now two saintly kSatriyas are living who at the end of this Kali-yuga will reinitiate the pious dynasties of the sun-god, VivasvAn, and the moon-god, Candra. One of these kings is DevApi, a brother of MahArAja Santanu, and the other is Maru, a descendant of IkSvAku. They are biding their time incognito in a village named KalApa. Still Interested? ================= http://vedabase.net/sb/12/11/en Bonus Insights from CC Madhya 24.330 purport ============================================ "One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman." In material consciousness, however, even one who is situated in the mode of goodness is susceptible to pollution by the modes of passion and ignorance. When the mode of goodness is mixed with the mode of passion, one worships the sun-god, VivasvAn. When the mode of goodness is mixed with the mode of ignorance, one worships GaNapati, or GaNeza. When the mode of passion is mixed with the mode of ignorance, one worships DurgA, or KAlI, the external potency. When one is simply in the mode of ignorance, one becomes a devotee of Lord Siva because Lord Siva is the predominating deity of the mode of ignorance within this material world. However, when one is completely free from the influence of all the modes of material nature, one becomes a pure VaiSNava on the devotional platform.

I AM GOD. So stop saying that you're Me, you envious little twerps. It's so insulting!

No, Ram Ram. I think KC gave up on you. First one takes it all very cheaply, then comes arrogance with a little knowledge, then finally aparadha. Aparadha distances you from KC. Even a dog does not bite the hand that feeds him.

Read this entertaining small book about life and love: <center><a href=http://www.indiadivine.org/audarya/attachment.php?attachmentid=2122&stc=1&d=1241662768>Siddhartha - An Indian Tale</a></center> Siddhartha.zip

The Bhagavad-gita is a process. Follow each of Lord Krishna's directions and He will guide you through the process. Eventually you will become less attached to the ramblings of temporary material life, and more focused on God and the eternal life. Armed with detachment and yoga, stand and fight, O Mighty-armed Arjuna

Krsna can be purchased with love. He feels so indebted to the jiva-soul who truly loves Him that He feels He can never repay that gift He is offered. Mother Yashoda can tie Him up and scold Him. He drives Arjuna's chariot. His friends wrestle with Him and climb on His shoulders.

<center><img src=http://www.indiadivine.org/audarya/attachment.php?attachmentid=2106&stc=1&d=1240471347></center> . Without doubt, I would go to ISKCON Mayapura. Lord Caitanya's mercy has soaked into every grain of sand there. They say that His pastimes are eternally manifest in Mayapura in another dimension. You may get a glimpse, then your life will be successful. This will maximize your good fortune in planning to utilize your time to please Krsna. In the eighteen hundreds the great scholarly saint, Srila Bhaktivinoda Thakura wrote this treatise about Mayapura (aka Navadvipa): http://nitaaiveda.com/All_Scriptures_By_Acharyas/Bhaktivinoda_Thakura/Navadvipa_Dhaam_Mahatmya/Parikrama_Khanda.htm Travel arrangements: http://mayapur.com/ Good luck, gHari <center><img src=http://www.indiadivine.org/audarya/attachment.php?attachmentid=2107&stc=1&d=1240471365></center>

Drugs may shake one out of their stupor of complacency, but that is all they can do. After that, it is time to get real.

You have the right to remain silent. Anything you say can and will be held against you in a court of law or kangaroo court of our choosing.

Fear starts wars. The best defense is a good offense.

My high school friend wrote this prophetic song which became somewhat famous with rockers of the seventies: <center>Monster Once the religious, the hunted and weary Chasing the promise of freedom and hope Came to this country to build a new vision Far from the reaches of kingdom and pope Like good Christians, some would burn the witches Later some got slaves to gather riches But still from near and far to seek America They came by thousands to court the wild And she just patiently smiled and bore a child To be their spirit and guiding light And once the ties with the crown had been broken Westward in saddle and wagon it went And 'til the railroad linked ocean to ocean Many the lives which had come to an end While we bullied, stole and bought our a homeland We began the slaughter of the red man But still from near and far to seek America They came by thousands to court the wild And she just patiently smiled and bore a child To be their spirit and guiding light The blue and grey they stomped it They kicked it just like a dog And when the war over They stuffed it just like a hog And though the past has it's share of injustice Kind was the spirit in many a way But it's protectors and friends have been sleeping Now it's a monster and will not obey (Suicide) The spirit was freedom and justice And its keepers seem generous and kind It's leaders were supposed to serve the country But now they won't pay it no mind 'Cause the people grew fat and got lazy And now their vote is a meaningless joke They babble about law and order But it's all just an echo of what they've been told Yeah, there's a monster on the loose It's got our heads into a noose And it just sits there watchin' Our cities have turned into jungles And corruption is stranglin' the land The police force is watching the people And the people just can't understand We don't know how to mind our own business 'Cause the whole world's got to be just like us Now we are fighting a war over there No matter who's wins You know we can't pay the cost 'Cause there's a monster on the loose It's got our heads in a noose And it just sits there Watching (America) America where are you now? Don't you care about your sons and daughters? Don't you know we need you now We can't fight alone against the monster</center>

PROFOUND HUMOR: " What is Ego"? "Who's asking"?

Good words from "The Topmost Yoga System":

There are two egos. One is the false ego (ahankara), with which we are only too familiar - the one that thinks itself as this body. The other is the true ego - the one that is in an eternal loving relationship with God. Where spirit meets matter, that is ahankara, the false ego, the knot which binds us to the temporary world. That knot must be undone. Then one is liberated from the bondage, the burden of material life. Free from ahankara, we identify solely with the eternal soul and its desires to serve God, the Supreme Eternal. That is who we really are. That is the Reality for which we all thirst.

Excerpt from "The Quest for Enlightenment": “Earth, water, fire, air, ether, mind, intelligence, and false ego—all together these eight constitute My separated material energies” [ Bg. 7.4 ] One may ask why KRSNa calls the material elements--earth, water, fire, air, and so on--His "separated" energies. That He explains in a different verse [ Bg. 9.4 ]: mayA tatam idaM sarvaM jagad avyakta-mUrtinA. The material energies are called "separated" because in this material world you cannot directly perceive the presence of the Supreme Personality of Godhead (jagad avyakta-mUrtinA). And then KRSNa says, na cAhaM teSv avasthitaH: "I am not present there. Although the material world is made up of My energy, still I am not present there." This is the philosophy of acintya-bhedAbheda, that KRSNa is simultaneously one with and different from His energies. Now, each of these eight material elements is finer than the last one. Water is finer than earth. Earth does not move, but water can move. Therefore water is finer. But finer than water is fire, and finer than fire is air, and finer than air is ether, and finer than ether is mind, and finer than mind is intelligence, and finer than intelligence is ahaGkAra, the ego, or identity. But even finer than the ego is the soul . The soul is of a very small magnitude, one ten-thousandth the tip of a hair (kezAgra-zata-bhAgasya zatAMzaH sAdRzAtmakaH [ Cc. Madhya 19.140] ). Everything is explained in SrImad Bhagavad-gItA. If we accept it, we get full knowledge. In the first verse of this chapter [7.1] KRSNa says, asaMzayaM samagraM mAM yathA jJAsyasi tac chRNu: "Just hear Me. Then without any doubt you will understand Me in full." Now, as we have mentioned, out of the eight material elements, the finest is ahaGkAra, the ego. Ego cannot be abolished; it will always be there. But the ego has to be cleansed. Therefore the bhakti-mArga, the path of devotional service, is a cleansing process, a clearing process (ceto-darpana-mArjanam [ Cc. Antya 20.12 ]). The mind, the intelligence, the ego--everything remains, but they have to be cleansed. That is Caitanya MahAprabhu's mission.

Here are the words of a pure soul on the matter of moksha or liberation from bondage: So the whole aim is liberation. We are conditioned by material nature. We have got this material body. Therefore our aim should be how to become liberated from this contamination, accepting birth after birth, material body. This is the need of human being. The animals cannot know that there is a thing like liberation. They cannot understand. The human being also says that after finishing this body everything is finished. That is liberation. No. This is animalism. So dharma artha kAma mokSa. So mokSa, there are different types of mokSa, or liberation. The MAyAvAda philosophers, the impersonalists, they think mokSa means to merge into the effulgence of KRSNa, brahmajyoti. That is also accepted, merging. But that kind of mokSa is not accepted by the VaiSNava, because to merge into the effulgence of the Supreme Personality of Godhead may be liberation from this material world, but that does not mean that is actual liberation. Just like if you, from darkness of night, if you come to the sunlight, it is light of course, but sunshine or sunlight, if you go up with your airplane, "Now I shall live in the sunshine or sunlight and travel for millions of years...," you cannot travel millions of years. One day or three days or four days, then you come back again to this... If you can approach the sun planet, then there is stay. Otherwise you have to come back. Similarly, those who are taking shelter of the effulgence, which is the bodily rays of KRSNa, they will have to come back. Many, many big, big sannyAsIs, they have come back again to these material activities. So mokSa... SAyujya. It is called sAyujya-mokSa. Merging. SAyujya, sArUpya, sAlokya, sArSTi, sAmIpya. Five kinds of liberation. So for the VaiSNavas, this merging liberation is rejected. They accept the other four kinds of..., sArUpya, sAlokya, sAmIpya, sArSTi. Means to possess equal opulence with God. As KRSNa is full in six kinds of opulences, one can become almost as opulent as KRSNa. Not as KRSNa, as ViSNu. That is called sArSTi. One can have equal, exactly the same bodily features as ViSNu, four hands. That is called sArUpya. SAlokya, you can live in the same planet where ViSNu is living, NArAyaNa is living, or KRSNa is living. SAlokya. So... But a pure devotee does not accept even all these liberations. They don't ask for liberation. Pure devotee is satisfied only with the service of the Lord. That is pure devotion. Because there is no desire. That is explained here. Ahaituky apratihatA. "Oh, I am engaged in KRSNa consciousness because after death I shall go back to home, back to Godhead." Of course, that's a fact. But a pure devotee even does not desire that. He says, "Wherever KRSNa will keep me, I shall remain there. It doesn't matter whether heaven or hell. I don't care for it." NArAyaNa-parAH sarve na kutazcana bibhyati. Actually one who is nArAyaNa-para, pure KRSNa conscious devotee of the Lord, he's not afraid of going to hell or being promoted to heaven. For him everything is all right. nArAyaNa-parAH sarve na kutazcana bibhyati svargApavarga-narakeSv api tulyArtha-darzinaH [sB 6.17.28] For heaven or hell, it doesn't matter. That is pure devotion. AnyAbhilASitA-zUnyam [brs. 1.1.11], without any desire. That is also desire, that "I am going back to home, back to Godhead." But that desire is very highly qualified desire. But a pure devotee does not desire even that. AnyAbhilASitA-zUnyam [Cc. Madhya 19.167]. They do not desire... What to... They do not desire even to go back to Godhead, and what to desire for being elevated or promoted to the heavenly planets. They simply want, "Let me remain wherever KRSNa desires. I may be engaged in His service." That is pure devotee. That's all. AnyAbhilASitA-zUnyaM jJAna-karmAdy-anAvRtam [Cc. Madhya 19.167]. JJAnIs, they want to merge. KarmIs, they want to be elevated to the heavenly planet. Yogis, they want mystic power. They want something. A pure devotee does not want anything. Therefore it is called ahaitukI. Hetu means cause. "I am serving God for this cause: I'll go back to home back to Godhead." That is also cause. AhaitukI. No cause. "KRSNa is my lovable Deity. I must serve." That is pure devotion.

Identify with the soul.

<a href=http://vedabase.net/bg/5/27-28/en target=new>Bhagavad-gita TEXTS 5.27–28</a>:<BLOCKQUOTE><CENTER><FONT COLOR=RED>sparzAn kRtvA bahir bAhyAMz cakSuz caivAntare bhruvoH prANApAnau samau kRtvA nAsAbhyantara-cAriNau yatendriya-mano-buddhir munir mokSa-parAyaNaH vigatecchA-bhaya-krodho yaH sadA mukta eva saH </CENTER> sparzAn--sense objects, such as sound; kRtvA--keeping; bahiH--external; bAhyAn--unnecessary; cakSuH--eyes; ca--also; eva--certainly; antare--between; bhruvoH--the eyebrows; prANa-apAnau--up-and down-moving air; samau--in suspension; kRtvA--keeping; nAsa-abhyantara--within the nostrils; cAriNau--blowing; yata--controlled; indriya--senses; manaH--mind; buddhiH--intelligence; muniH--the transcendentalist; mokSa--for liberation; parAyaNaH--being so destined; vigata--having discarded; icchA--wishes; bhaya--fear; krodhaH--anger; yaH--one who; sadA--always; muktaH--liberated; eva--certainly; saH--he is. <B></FONT> Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils, and thus controlling the mind, senses and intelligence, the transcendentalist aiming at liberation becomes free from desire, fear and anger. One who is always in this state is certainly liberated. </B>PURPORT Being engaged in KRSNa consciousness, one can immediately understand one's spiritual identity, and then one can understand the Supreme Lord by means of devotional service. When one is well situated in devotional service, one comes to the transcendental position, qualified to feel the presence of the Lord in the sphere of one's activity. This particular position is called liberation in the Supreme. After explaining the above principles of liberation in the Supreme, the Lord gives instruction to Arjuna as to how one can come to that position by the practice of the mysticism or yoga known as aSTAGga-yoga, which is divisible into an eightfold procedure called yama, niyama, Asana, prANAyAma, pratyAhAra, dhAraNA, dhyAna and samAdhi. In the Sixth Chapter the subject of yoga is explicitly detailed, and at the end of the Fifth it is only preliminarily explained. One has to drive out the sense objects such as sound, touch, form, taste and smell by the pratyAhAra process in yoga, and then keep the vision of the eyes between the two eyebrows and concentrate on the tip of the nose with half-closed lids. There is no benefit in closing the eyes altogether, because then there is every chance of falling asleep. Nor is there benefit in opening the eyes completely, because then there is the hazard of being attracted by sense objects. The breathing movement is restrained within the nostrils by neutralizing the up-moving and down-moving air within the body. By practice of such yoga one is able to gain control over the senses, refrain from outward sense objects, and thus prepare oneself for liberation in the Supreme. This yoga process helps one become free from all kinds of fear and anger and thus feel the presence of the Supersoul in the transcendental situation. In other words, KRSNa consciousness is the easiest process of executing yoga principles. This will be thoroughly explained in the next chapter. A KRSNa conscious person, however, being always engaged in devotional service, does not risk losing his senses to some other engagement. This is a better way of controlling the senses than by the aSTAGga-yoga.</BLOCKQUOTE>

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