Beggar

See if you can find your answer in this passage: <center>THE PATH OF THE HEART </center> Disciple: In the Bhagavad-gita, Krishna says: bahunam janmanam ante jñanavan mam prapadyate vasudevah sarvam iti sa mahatma sudurlabhah (Bg. 7.19) ["After many, many births, the jñani, person in knowledge (who happens to achieve the association of My pure devotee) finally comes to understand that the whole universe of moving and stationary beings is of the nature of Vasudeva, alone, in as much all are subordinate to Vasudeva. (I, as Vasudeva am the source and substance of all that be.) Having grasped this conception, he surrenders unto Me. Know such a great soul to be extremely rare."] What exactly is the meaning, here? Srila Sridhar Maharaj: From 'brahma' conception, the different installments follow. In brahma realisation, there is a 'mass' of consciousness: 'all-consciousness'. Then, the nest step will come: the consciousness is of individual character – with deeper vision, individuality is added to consciousness. There is consciousness plus individuality. Consciousness and Personality In fact, no consciousness can exist without individuality, without personality. So, the consciousness is personal: personality and consciousness, they cannot be separated, one from the other. What is differentiated from personality, that is only the halo of the personality – it is something like that. And that 'halo' – that brahma – is also the combination of minutest personality, of souls¹. Substance is of two kinds: ksara, or changing, perishable; and aksara, unchanging, eternal. In the Bhagavad-gita (15:16) Lord Krishna says: ksarah sarvani bhutani – whatever we see in the changing aspect of the world, that is called ksara. And what is unchangeable is called aksara. Then, He says: yasmat ksaram atito 'ham aksarad api cottamah ato 'smi loke vede ca prathitah purusottamah (BG 15:18) "My existence transcends both of these two substances, ksara – aksara. So, I am purusottamah – My name is 'Purusottama'. My glories are sung in the world and in the scriptures, as Purusottama, the Supreme Person." 'Purusottama' means Vasudeva. So, bahunam janmanam ante...; after many births, when the jñanis, those of the impersonal school, come to understand that the Prime Cause of the consciousness of their quest is a personal one, then they come to conceive of Vasudeva. Real Devotion – Most Rare But such jñanis are very rarely to be found. Mostly, jñanis cannot cross this line. They are lost there: ye 'nye 'ravindaksa vimukta-maninas tvayy asta-bhavad avisuddha buddhayah aruhya krcchrena param padam tatah patanty adho 'nadrta-yusmad anghrayah (SB 10:2:32) ["O lotus-eyed Lord, although non-devotees who accept severe penances and austerities to achieve the highest position may think themselves liberated, their intelligence remains impure. They simply speculate in various ways and do not seek the means to take shelter of You. Because they have no regard for Your lotus feet, they simply fall down from their position of imagined superiority into material existence again."] Generally, it is the fate of the jñanis to climb up to the highest position with great effort, and then, when they cannot grasp that 'consciousness' means 'person' – they cannot cross that understanding – they have to revert back. They have to come back, fall back. And for those who can cross this line, who can understand that: "Yes, consciousness means person – a Big Personality. I am small...;" bhakti begins there. The relation of subordination of the lower to the Higher, that comes into effect. And, sa mahatma sudurlabhah – such a person among the jñanis is very rarely to be found, who can take the positive connection of the higher aspect of life. Mostly they come back, they have to come back from there. After much penance, they climb up to that high mark, but they cannot accommodate that "the higher entity must be dealt with devotion," so they have to come back. Personality with Potency But those who realise: vasudevah sarvam iti, that Vasudeva – Purusottama – is personal, they can 'cross the line' and enter Vaikuntha, the service area proper. And there, we are told, gradually as their vision grows more and more, they can find potency on the side of the personal God. Then they become the devotees of Lakshmi-Narayana, and enter completely into Vaikuntha-seva. And in that service, we find awe, reverence; there are sastric (scriptural) rules, and also examples of the higher-realised souls, to guide them. The Search for Full Engagement And in that Vaikuntha-seva, if the soul does not find the whole of his innate nature having full engagement, there will be some sort of thirst, some inner tendency which cannot find any corresponding relation to satisfy itself. And when he feels this kind of urge from within, he has to search after another rasa², for a purer, more friendly service than the filial service³. And ultimately the madhura-rasa service – the sweetheart's service, in consorthood – urges him to go up. It urges him to go up, and to go deeper. And gradually, by coming in contact with such (madhura-rasa) agents, he finds his own heart blossoming. And blossoming to its fullest extent, his heart takes him gradually towards Goloka Vrindavana⁴... The Service of Reality the Beautiful Then he can see that what was (initially realised as) 'brahma'; then Paramatma, or Vasudeva; then Lakshmi-Narayana, that has gradually come to him as Krishna consciousness, not Narayana consciousness. Superceding Narayana consciousness he comes in contact with Krishna consciousness of the Reality. He is awakened – he finds himself awakened in a plane where he sees the all-connecting, all-harmonising principle is no longer Narayana, but Krishna – He is showing Himself as Krishna. Then he is fully awakened, and at the same time he sees that the environment, and the object of his search, is also fully equipped. This is full-fledged theism. Full-fledged theism – where the theistic conviction receives its satisfaction in the fullest way. Just as, with the opening of the eye we can see the world, and according to the degree of out sight we come to see the subtlest thing of the environment, so also, by our inner awakenment of the fullest type, we come to a particular world, environment, and that is Vrindavana – Goloka Vrindavana, the land of love. And movement there is spontaneous; and all around, we find the environment only friendly. It is so simple, so friendly; and the dealings of all who are there are filled with so much intimacy. And in Vrindavana we will find that our thirst for any higher change of environment, of association, no longer needs to be quenched; but there is thirst, eternal thirst, for coming in closer relation with them, closer connection with them. There is no possibility of any higher change of environment – where he has reached is almost final – and now the only remaining thing, is how to come into a more and more close connection with the environment. And that becomes the initiative of our movement there: more and more intimate connection with the environment. The environment is eternal, but in the intimacy of connection – the 'competition' (in loving service), the movement, is there. And the guidance is given according to that. Merging in Krishna Consciousness In this way, there is progress. There is some sort of 'necessity', by which the service is moving. And, there is repetition – a kind of 'repetition', but it is ever-fresh, ever-new! It is ever-new, and it is only a question of the time. For example, every day when I am hungry, in the morning, food is tasteful to me, and not always – by the movement of the time, it is like that. In this way, everything is palatable, not stale. In that plane, there is movement of time, but it is eternal. It is managed by yogamaya⁵ in such a way. And finally, there we will attain the fullest satisfaction of all the inner parts of our system, the wholesale satisfaction of every atom of every constituent part of our spiritual body: priti anga lage kale, priti anga mora – "Every part of my every limb, cries for union with the corresponding part of every limb of the other side." Sambandha – relationship with the environment – may come to such a stage, that every atom consistuting my spiritual body and mind, will aspire after union with every corresponding part of the environment. In this way, in such a friendly way, so many are moving there, and it is adjusted accordingly by yogamaya. And this is the highest conception. Priti anga lage kale, priti anga mora – "Every atom of my existence is in loving aspiration with the environment, and that is Krishna. Krishna consciousness has surrounded me." 'Surrounded me' means, "From all sides it has embraced me; I am lost in the thought of Krishna consciousness, with its detailed, elaborate acquaintance. I am merged, merged in the deepest part of Krishna consciousness, where I shall find "Krishna has captured every atom of my existence. Every atom is feeling as if it is experiencing separate pleasure by His embracing..." This is possible only in consorthood relationship, where every atom has been embraced, captured, by coming into the most intimate connection with Him. It is called adi-rasa, or mukhya-rasa. The name of Madhurya-rasa is adi-rasa, that is, it is the most original, it is the source of all other rasas, and all other rasas are dependent on it. So it is called 'adi-rasa'. And, mukhya-rasa: the sum total of all 'rasas' – their gist, their essence, is represented here. We are told like that. And Mahaprabhu came with this gift – madhurya-rasa. It is anarpita carim cirat, "that which was never distributed before" – that of which, it is considered, any distribution was not possible previously, before Him. Highest Revelation In Bhaktivinode Thakur's book Jaiva Dharma, we find that one Vaisnava is asking his Gurudeva; "Devotion, it is eternal; but why do you say that it came from Mahaprabhu?" Then his Guru, Paramahamsa Babaji, is saying, "I visited Vrindavana and asked the eternal servitor of Sri Chaitanyadeva, Sanatana Goswami: "This anarpita carim cirat – "which has never been dealt with before" – what is the meaning underlying it?" Then Sanatana Goswami replied: "Bhakti is eternal; in 'Narada-bhakti-sutra', 'Sandilya-sutra', all such scriptures, this has been given – but the type of devotion which Mahaprabhu came with, which we meet after the advent of Mahaprabhu Sri Chaitanyadeva, that was not previously at any time open to the ordinary person. So, it is called 'anarpita carim'. And what is that standard of devotion? It is this: complete surrender to Krishna in consorthood, where every atom of the jiva-soul gets welcomed and embraced by the corresponding atom of Krishna consciousness – madhura-rasa. That was not open to the public before. This is my finding, my faith. You may accept, or not accept..." Sanatana Goswami told like this to that Vaisnava: "This is my prvate conception – you may take it, or not." This was his reply. The World of Dedication So devotion has its beginning; the beginning of devotional life is here, where Krishna says 'vasudevah sarvam iti...' ("I, Vasudeva, am the source and substance of all that be" – BG 7:19). Then, the beginning of bhakti, the primary admission into the devotional school above jñana (knowledge) and vairagya (renunciation), that is santa-rasa ('passive' relation with the Lord). And from there, the gradation: dasya-rasa (servitude); then sakhya-rasa (fraternity); then vatsalya-rasa (parenthood); then madhura-rasa (conjugal love). All this is given in details in Ramananda-samvada⁶. In this way, bhakti is going up. Systematically, we are to understand, and digest, digest what is bhakti. But, in the beginning, we are to have a broad conception of the positive world, the world of dedication. NOTES, complied by Sripad B.S. Tridandi Maharaj: 1. 'Brahma' or 'brahmajyoti', the 'infinite light' – is in fact composed of innumerable, individual, infinitesimal conscious units ('cetana'), 'resting' in their potential or unmanifest state – something like a deep (dreamless) sleep. (We may note here in reference to Srila Sridhar Maharaj's ensuing explanation about the inability of most jñanis (liberationists) to realise personality within consciousness, that such jñanis mistakenly believe that the achievement of this state – known as 'kaivalya-mukti', non-differentiated liberation – is the highest of all possible attainments. They further misguidedly consider such attainment to be "absolute oneness with God".) 2. Rasa: A soul's specific service mood / relationship with the Lord, and the 'taste' derived therefrom. 3. Srila Sridhar Maharaj is here referring to dasya-rasa: service in the mood of a servant to his Master. (He uses here the adjective 'filial', literally the duty of a son to his father.) 4. Goloka Vrindavana: the supreme spiritual planet, abode of Lord Krishna. 5. Yogamaya: the special (internal) potency of Lord Krishna, who arranges and conducts His lila (divine pastimes). 6. This famous discussion (Ramananda-samvada) is recorded by Srila Krishnadas Kaviraj Goswami in his sublime account of the life of Sri Chaitanya Mahaprabhu, Sri Chaitanya-charitamrita (Madhya-lila, chapter 8: "Talks between Sri Chaitanya Mahaprabhu and Ramananda Raya"). It is mentioned in this talk only briefly by Srila Sridhar Maharaj, but we give its reference for the reader, because this Ramananda-samvada was most beloved to, and oft quoted by Srila Sridhar Maharaj. On the order of his Guru Srila Bhaktisiddhanta Saraswati Thakur, Srila Sridhar Maharaj discovered the location where this historic discussion took place, on thebanks of the Godavari river (Andhra-Pradesh, India) and established a Temple there. He many times pointed out that the entire theological basis of Gaudiya (Caitanyite) Vaisnavism is contained therein.

The story may be in Caitanya Caritamrta but I'm having a hard time finding it. To me this illustrates that if one is on a high level of bhakti then a slight aparadha can interupt one's devotional trance. Of course if we have no bhakti or no trance then that is another story. But still we have to avoid aparadhas in order to progress from any level.

Aparadha is like karma, in fact Srila Prabhupada used the phrase, "Krsna karma". So aparadha is like karma but it is also different. We can be engaged in karma but be quite innocent on the level of offenses against bhakti. Like Ajamila who called for his son, Narayana at the time of death but got the result of calling out to Bhagavan, Sri Narayana because he wasn't committing nama aparadha or offenses to the holy name. Vaisnava aparadha can also take offense unknowingly on the part of the offender . I believe that there is a story about Srila Rupa Goswami inadvertently offending a Vaisnava. Srila Rupa Goswami could detect this because his smaranam or remembrance of the pastimes of Radha and Krsna became weakened. Once he begged forgiveness from the Vaisnava he unknowingly offended, his lila smaranam was fully restored.

I'm sure that this argument thoroughly establishes that the concept of Vaisnava aparadha is just a social convention. Yeah right! Try reading Caitanya Caritamrta. Oh that's right, you don't accept it as sastra. What are you doing on this forum anyway?

But if the name "Radha" is never uttered by Sukadeva Goswami in the Srimad Bhagavatam, how do you know Her name? How does Sri Guru fit into this picture?

"God is a concept by which we measure our pain." John Lennon mararisvan also does a good job of confusing authentic Vaisnavism or theism with atheism.

<center>The Golden Volcano of Divine Love by Srila Bhakti Raksaka Sridhara Maharaja </center>

Stephen Knapp, Sri Nandanandana Prabhu,

<table><tbody><tr><td> </td><td class="m"> </td></tr></tbody></table>Bhaktivedanta VedaBase: Śrīmad Bhāgavatam 10.88.8 śrī-bhagavān uvāca yasyāham anugṛhṇāmi hariṣye tad-dhanaḿ śanaiḥ tato 'dhanaḿ tyajanty asya svajanā duḥkha-duḥkhitam SYNONYMS śrī-bhagavān uvāca — the Personality of Godhead said; yasya — whom; aham — I; anugṛhṇāmi — favor; hariṣye — I will take away; tat — his; dhanam — wealth; śanaiḥ — gradually; tataḥ — then; adhanam — poor; tyajanti — abandon; asya — his; sva-janāḥ — relatives and friends; duḥkha-duḥkhitam — who suffers one distress after another. TRANSLATION The Personality of Godhead said: If I especially favor someone, I gradually deprive him of his wealth. Then the relatives and friends of such a poverty-stricken man abandon him. In this way he suffers one distress after another.

Srila Sridhar Maharaj,

SRIMAD BHAGAVAD-GITA The Hidden Treasure of the Sweet Absolute Srimad Bhakti Raksaka Sridhara Deva Goswami Maharaja, 2.45) O Arjuna, when defining nondevotional paths based on action and knowledge, the Vedas deal with the three modes of material nature. Foolish men, whose intelligence is covered by exploitation and renunciation, engage themselves in the cultivation of action and knowledge. Thus, they remain in ignorance of the principal object aimed at by the Vedas, which is transcendence beyond the three modes of material nature. But Arjuna, you be free from duality, live in the association of My eternal devotees, and give up all pursuits for gain and preservation. Then by buddhi-yoga, dedicating your intelligence to Me, reach that plane which is free from material qualities, and situate yourself in that transcendence which is the object of the Vedas. In other words, withdrawing yourself from the cultivation of action and knowledge, engage exclusively in the path of devotion as commanded by the Vedas.

http://www.scsmath.com/docs/articles/SermonsVol2-AHolyDay/SermonsVol2-AHolyDay-Pt1.html The Appearance of Sri Raghunandana Thakur Srila Sridhar Maharaj, According to Srila Sridhar Maharaj, when Mahaprabhu heard about this pastime, He smiled and remarked, "who is the father and who is the son?" Srila Sridhar Maharaj used this part of Gaura lila to illustrate how a disciple can actually be more advanced than the guru, although the disciple would never think like that, themselves. Sometimes reality transcends formal considerations, but that does not mean to stop following Vaisnava sadacar or etiquette.

Yes, each to their own cup of vegetarian dog chow.

How come Trivikrama Maharaja (Swami) gets no respect, how can we leave him out? He's the bald headed guy (to the left of Prabhupada) with his hair growing out showing his profile.

Dhira Krsna took sannyasa from Harikesh in '79. Harikesh renounced him as a sannyasa disciple in '81 when Dhira Krsna wouldn't renounce Srila Sridhar Maharaj. Dhira Krsna then took sannyasa from Srila Sridhar Maharaj and became Bhakti Sudhir Goswami Maharaj, the first Westerner to take sannyasa from Srila Sridhar Maharaj.

I think that this part is quite simple: Narayana Maharaja:If one remembers the principles of bhakti, he will never be tired. Inspiration will always come to him. Bhakti will always pursue those who have guru-nistha (strong faith in guru), because guru-nistha is the backbone of bhakti. You should know all siddhanta (established truths), be very humble, and honor everyone. If you are not giving proper honor to others, and instead you are thinking, "I know more than anyone," then you may even challenge your gurudeva. You may challenge Krsna, Mahaprabhu, and Rupa Gosvami. When you speak, you will take credit for yourself rather than giving credit to our acaryas. Don't do this. Gurudeva is very, very humble and always says, "Oh, I have heard this from my Gurudeva, and I am only explaining to you what he has said." This humility should always be there. Tired must mean experiencing the path of Krsna Consciousness as difficult. He is saying that if we remember the principles of bhakti and all It's truths that we heard from Sri guru with deep faith and humility then the path will open wide for us. Of course, easier said than done but really it is quite a simple idea, unless we try to mix in some impersonal conception.

What you are stating is a relative truth especially this section, "The harder you work at it, the farther you get from your goal". Yet Krsna says in the fourth chapter of the Bhagavad Gita, http://www.bhagavad-gita.us/articles/496/1/Bhagavad-Gita-411/ Text 11 ye yatha mam prapadyante tams tathaiva bhajamy aham mama vartmanuvartante manushyah partha sarvasah Translation As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pritha. Commentary by Srila Prabhupada Everyone is searching for Krishna in the different aspects of His manifestations. Krishna, the Supreme Personality of Godhead, is partially realized in His impersonal brahmajyoti effulgence and as the all-pervading Supersoul dwelling within everything, including the particles of atoms. But Krishna is fully realized only by His pure devotees. Consequently, Krishna is the object of everyone’s realization, and thus anyone and everyone is satisfied according to one’s desire to have Him. In the transcendental world also, Krishna reciprocates with His pure devotees in the transcendental attitude, just as the devotee wants Him. One devotee may want Krishna as supreme master, another as his personal friend, another as his son, and still another as his lover. Krishna rewards all the devotees equally, according to their different intensities of love for Him. In the material world, the same reciprocations of feelings are there, and they are equally exchanged by the Lord with the different types of worshipers. The pure devotees both here and in the transcendental abode associate with Him in person and are able to render personal service to the Lord and thus derive transcendental bliss in His loving service. As for those who are impersonalists and who want to commit spiritual suicide by annihilating the individual existence of the living entity, Krishna helps also by absorbing them into His effulgence. Such impersonalists do not agree to accept the eternal, blissful Personality of Godhead; consequently they cannot relish the bliss of transcendental personal service to the Lord, having extinguished their individuality. Some of them, who are not firmly situated even in the impersonal existence, return to this material field to exhibit their dormant desires for activities. They are not admitted into the spiritual planets, but they are again given a chance to act on the material planets. For those who are fruitive workers, the Lord awards the desired results of their prescribed duties, as the yajnesvara; and those who are yogis seeking mystic powers are awarded such powers. In other words, everyone is dependent for success upon His mercy alone, and all kinds of spiritual processes are but different degrees of success on the same path. Unless, therefore, one comes to the highest perfection of Krishna consciousness, all attempts remain imperfect, as is stated in the Srimad-Bhagavatam (2.3.10): akamah sarva-kamo va moksha-kama udara-dhih tivrena bhakti-yogena yajeta purusham param “Whether one is without desire [the condition of the devotees], or is desirous of all fruitive results, or is after liberation, one should with all efforts try to worship the Supreme Personality of Godhead for complete perfection, culminating in Krishna consciousness.”

I find your reply to be Inedible.

Well then RadheRade1657, Let's see if you can answer these two questions: Why is Srimati Radharani's name not mentioned by Sukadeva Goswami in the Srimad Bhagavatam? And since it is a fact that Her name is not mentioned, how do we know it was Srimati Radharani who left the main rasa dance with Krsna?

Gopal Krsna Maharaja took sannyasa in 1982 from ?

His Holiness Gopal Krishna Maharaj appeared on the auspicious day of Ekadasi, on August 14, 1944 in New Delhi, India. . ..In 1982, His Holiness took sannayasa, the vedic order of renunciation.

More from the memory banks: Hanuman Swami (French Canadian) Chayavana Swami ( blond hair, American, was in Africa)

Jayatirtha was grhasta zonal guru. He was forced to take sannyasa by the GBC in order to rectify his LSD/hashish falldown circa '81 or '82. Gargamuni was given sannyasa by Prabhupada after the New Vrndavana incident in 1970 along with Subal, Visnujana, Brahmananda.

Mukunda Swami received Sannyasa from Jayapataka Maharaja Bhagavan took sannyasa after Prabhupada, sanyassa guru? Madhuvisa Swami Nanada Kumar Swami Rishi Kumar Swami Siddha Swarupa Swami Subal Swami Tripurari Swami Yasodanandana Swami (Pramana Swami? Viraha Prakasa Swami? Tusta Krsna Swami?) There's more.

Svarupa Damodar das was initiated into the Vaishnava order of sannyasa (lifelong celibacy) by Kirtanananda Swami on September 3, 1979 (during the dedication of Prabhupada's Palace of Gold at New Vrindaban, West Virginia), and received the name Bhaktisvarupa Damodara Swami. <sup id="_ref-1" class="reference">[2]</sup>