gopal_deo_sharma

I am a Raam Bhakt.....so the gyaan marg and nirakar brahma is out of my league I guess.... Adi Jagadguru Shankaracharya was a upasak of nirakar brahma and wrote that a jeeva tatwaa can become a vishnu-tatwaa by sadhna....here is a great deal of mayavadism...like the name? Mayavada Philosophy This philosophy was established by Sripad Sankaracarya, in order to refute Buddhistic doctrine. The Mayavadis believe that the Supreme Truth is brahman or spiritual energy which is unlimited, without form, qualities, or activity. According to Mayavada philosophy, all living entities are one with brahman, but at present, are covered by illusion, and therefore temporarily seperated from brahman. When the illusion is gone, the living entity becomes again one with the brahman and loses its identity. The main idea is that everything is God, meaning that you too are God but somehow or other you forgot that you were God. Out of this perspective, the Mayavadis neither accept the form nor the personality of Krsna as absolute but as creation of maya. Therefore, Sri Caitanya Mahaprabhu called the Mayavadis the biggest offenders of Krsna. Mayavada-philosophy is also spread under the name "Vedanta-philosophy". The majority of all western philosophers (if they are not dogmatic followers of the Bible) who are studying Indian culture and philosophy also fall into this category because they do not differentiate between the higher, spiritual energy, and the lower, material energy. They do not have a proper understanding of the transcendent nature of God. Since people in general do not have sufficient information about the transcendental form of God, they are easily influenced by Mayavada philosophy. Whenever we meet people who accept the Vedas we will find that it is not so difficult to establish the Personality of Godhead on the basis of sastra. Since the majority of people are neither interested in any proofs from the sastra and don't recognize sastra as such, we have to establish Vaisnava philosophy on the basis of logic. There are some fatal defects in Mayavada philosophy which we should be able to recognize when confronted with it or otherwise have to deal with the subject: 1. Since we possess individuality, it is not logical that our ultimate source doesn't possess individuality. Since we can normally observe that personality is superior to an impersonal energy, we can conclude that personality is superior to impersonal energy. Since the Vedanta sutra explains that the Absolute Truth is the source of all existence, it must also be the source of personality and possess personality. 2. The Mayavadis say that the brahman is manifested in a personal form in this material world. How can something personal be manifested from something impersonal? Where do we have an experience of such a phenomena? Lord Krsna explains in Bg 7:24 that this theory is extremely illogical and indicates a lack of intelligence. 3. It is said that brahman is unchangeable. How then can it split into different living entities within the material world? And why should it do that? In Bhagavad-gita, Lord Krsna explains (15:7) that the living entities are eternal parts and parcels of the Supreme and states than individuality is an eternal principle (Bg 2:12). 4. If we were all God, why is there so much suffering and ignorance in the world? Also, if we say that we are God but just temporarily covered by illusion, then illusion would be more powerful than God, which doesn't make any sense. 5. The speculation that Krsna's body is material clearly indicates a complete misunderstanding regarding the transcendental appearance and nature of Krsna. Krsna's body does not consist of matter and contains unlimited, varied energies and attracts even liberated personalities, who are free from material attachments. (SB 1.7.10) 6. Reality according to Mayavada philosophy is beyond material form and duality. But they are erring in the premise that there is no spiritual form or variety. The negation of these facts is a materialistic concept and doesn't provide us any information about spiritual reality. 7. The desire to become one with God is called the "last snare of maya". Because the Mayavadis got frustrated with their attempt to become the supreme enjoyer in this material world, they want to become one with the Supreme. This desire is illusory because the soul is by constitution Krsna's servant. The Srimad Bhagavatam(10:2:32) explains that the misconception of the impersonalists is caused by an impure intelligence and that consequently their realizations are not ultimate and they are thus forced to fall down again to the material platform. 8. The material world is not false ("brahma satyam, jagan mithya" is one of their favourite slogans)/ because the material world originates in the Absolute Truth, it is real but temporary. However, the belief that the material world is permanent is false-in other words the material world is real but temporary.

But u said something else that day.... ?

True and there is no if either;)

Ask a vedic scholar.....not me though....still a student Listen from what I have learned......incarnation or avatar has been classifies into many groups in the ved & puran.......one of them is called Yug Avatar......meaning the avatar of a particular yug....there are 4 yugs....it is said in Kali yug only one avatar of lord Vishnu is mentioned as a Yug avataar kalki....and he will incarnate at the end of the kali yug....roughly 3,94,000 years still left....but there is another type of avatar mentioned in the ved.....it is an avatar which lord takes for his bhakt any and every second and in any universe. For more details on Kalki avataar check the post "Is Kalki Bhagwan (in india) an avatar" the name could be a little bit wrong

U were going so well man......but adam an eve where in the ved does it say that...or in the six sastras? Man!I thaught u will be a...well having doubts now....

But as an authentic hindu history....how was it?

Well.....I just take the best out of things.....the book really emphassise (spelled wrong) on Indian Culture unlike western theories of Aryan migration etc....thus the post....nothing to do with bhakti MARG.... About Pankaja Dasa....well...try talking to him....great scholar as per tattwa gyaan is concerned.... Yes.....hard to read....man! That was the only shade available in ORANGE...SORRY! changing it to green after this post.....

I did entered it wrong....didn't I? sorry!

Pankajji....I posted this from the book " The true religion & the true history of India" ..by Shri Praakash Anandaji Maharaaj...he was offered the jyotirmath shankaracharya's position but he declined it and now is associated with JKP....I know ur views on Maharaajji....u convinced me on some fronts as well...but I don't think u will mind sharing historical references given by such a learned scholar of the Ved "Prakaash Anaandji Maharaaj":pray:

Gandhi's wisdom?....check the thread "Follow the mahatma everybody else is a fake".....u r gonna be really dissapointed about ur non-violent hero!...

The Sanatan Dharma What is Sanatan Dharm? God and His path of attainment are both eternal The definition of (the devotional) bhakti The significance and the greatness of bhakti Saints, acharyas and their religion The common source The Divine forms of one single God Clarification of the philosophy of soul, maya, and God The gist of their teachings The religion which eternally exists in God, which is revealed by God, which describes the names, forms, virtues and the abodes of God, and which reveals the true path of God realization for all the souls is called Sanatan Dharm, the universal religion for the whole world. The word dharm ( is formed from the root word dhryan ; it means such actions and such spiritual or religious practices that finally result in all-good for a soul. A general description of dharm is: [ 1/1/2). It means that such actions, thoughts and practices that promote physical and mental happiness in the world (abhyudaya] and ensure God realization (nishreyas ) in the end, are called dharm There are two kinds of dharmas: (a) Apar dharm, or varnashram dharm, or seemit dharm, or general dharm, and (b) par dharm or bhagwat dharm. (a) Apar dharm, or varnashram dharm, or seemit dharm, or general dharm. The word dharm means the religious practices and thoughts that are aimed to fulfill a pious goal in life. Accordingly the apar or varnashram dharm is the religious discipline and injunctions of do’s and don’ts that are explained in the scriptures for uplifting the sattvic qualities of a human being in general. Varnashram word refers to all kinds and classes of people of this world living various orders of life (like a family man, a priest, a monk or a sanyasi), and apar word means ‘secondary’ or ‘general’ or ‘preliminary’ because it is not the absolute or prime dharm, it is the preliminary dharm for everyone in the world. The discipline and rules of apar dharm vary according to the state of the spiritual consciousness of a person, and its rigidness also varies from age to age, that is, from satyug to kaliyug. In short you can understand that (for the existing age) all kinds of good deeds and philanthropic works that are beneficial to the society, and sincere observance of the religious discipline of the ‘order of life’ (religious student, family man, or a renounced person) you are following, come in this category, provided, that they are done with sattvic motivation. Sattvic motivation means having faith in God and then doing all the good karmas only to please God and not for any kind of personal gain. Even if you think of receiving compliments for your good karmas or the religious practices which you observe, it will not be classified as sattvic, it will become rajas, because you desired for the compliments and you have received them. Thus you have already availed the outcome of your so-called good deeds. According to the Gita [17/28), there is hardly any further good outcome of such good looking karmas in the next lifetime. So, apar dharm means good karmas with sattvic motivation where a person is devoted to God in a conventional manner, which means a general faith in all the forms of God. Such good karmas pacify the mind of the doer in the existing life, and in the next lifetime they create a good destiny which is called ‘abhyudaya’ that brings physical and mental well-being in a person’s life. (b) Par dharm or bhagwat dharm. This is the main dharm which brings the absolute good (the nishreyas) of a soul, and the absolute good of a soul is only God realization which happens through the direct devotion to God in His personal form. It is called bhakti. It gives both, peace and happiness in life as well as God realization. Apar dharm is the general dharm for all and is only a preliminary dharm, which is like the preparatory practice for entering into bhakti for those who cannot accept it in their life right away. Bhakti is above all the religious formalities, rituals and intellectual practices of meditation. In one sentence you can say that bhakti is the true ‘love’ for your soul-beloved God. It could be observed by any person of the world. It is universal; it is for every age; it is said and revealed by God Himself; and it is sanatan which means eternal. Thus, the dharm which is based on such bhakti, which is eternally established in bhakti, and which establishes bhakti for God as a universal religion of the world, is called Sanatan Dharm. God is: dharmadhishthan.” It means that the Sanatan (eternal) Dharm is established in God and resides in God as a Divine power. It is revealed by God through Brahma before the human civilization and is represented through the Upnishads and the Puranas. God and His path of attainment are both eternal. Material beings are eternally under the bondage of maya and are ignorant. So the Divine matters are beyond the reach of human mind. It is thus quite obvious that a material mind can never find a way to approach the Divine. It cannot even know the nature of the Divine power on its own. It is thus only God Who Himself reveals His knowledge to the human beings. It is seen in the world that nature produces milk in the bosom of a woman before the birth of a child as the child may need it immediately on birth. So, even before the birth of human beings on this earth planet, God produces the knowledge of His attainment through the Upnishads (11/14/13) and the Puranas. These scriptures reveal the form of God, personality of God, nature of God, greatness of God, Graciousness of God, path to God and also the procedure of the path. This path is called bhakti or divine-love-consciousness. Everything that relates to God is eternal because God is eternal. Thus, all the knowledges of the Upnishads and the Puranas along with the path of bhakti are eternal. Bhakti and the Grace of God are very closely related to each other. The definition of (the devotional) bhakti. Bhakti is the submission of the deep loving feelings of a devotee’s heart for his beloved God where all of his personal requisites are merged into his Divine beloved’s overwhelming Grace which He imparts for His loving devotee. This loving submission has been described in the scriptures and in the writings of the acharyas and Saints in many ways. The Gita uses the terms surrender and single-mindedness are the famous verses of the Gita that tell about surrendering all the social and religious (apar dharm) commitments at the lotus feet of Krishn and then wholeheartedly and single-mindedly worshipping Him with faith and confidence. The Bhagwatam stresses on the selflessness of a devotee (bhakt) of Krishn and tells that the leela Bliss of Krishn is so deep, profound and limitlessly charming that even God Shiv’s heart was entangled in its fascination and He always wandered in Braj absorbed in the love of Krishn. So the Bhagwatam advises the souls to drink the nectar of the leela Bliss of Krishn and selflessly desire for His vision and the Divine love. The Ramayan emphasizes on the sincere humbleness of a devotee. Goswami Tulsidas says, O my supreme beloved Bhagwan Ram, the crown jewel of the dynasty of King Raghu! I am the most fallen and humble soul of this world, and You are the most kind friend of all such souls. Your Graciousness has no compare. So, please lift me up from this unlimited cosmic ocean and make me Your own forever.” Selfless devotion to God with such feelings of devotional humbleness are constantly expressed in the Ramayan and also in the Vinay Patrika. Jagadguru Nimbarkacharya introduced a method of devotional remembrance and meditation called ashtyam seva , which means that a selfless devotee should remember the leelas of Radha Krishn, whatever They normally do since the early morning when They get up from the bed and till the night when They go to sleep. In this way, meditating upon Their leelas, the devotee should feed and decorate Radha Krishn accordingly. (Ashtyam literally means the 24 hours.) This is just a procedure of meditation where a devotee develops his longing to see the Divine leelas of Radha Krishn and to be in Their Divine service forever in Vrindaban or Golok. Jagadguru Ramanujacharya used a word prapatti to express the feelings of a devotee who very humbly surrenders his heart, mind and soul at the lotus feet of his loving God and earnestly desires for His Divine vision.Vallabhacharya defined his path of devotion as the pushti marg. Pushti means the loving Graciousness of Krishn which fosters the devotional feelings of a selfless devotee, and marg means the path. So pushti marg means the path of devotion to Krishn where a devotee, depending upon the Graciousness of Krishn, humbly surrenders and dedicates his whole being for the service of Krishn. Chaitanya Mahaprabhuji simplified the procedure of sadhana (devotional) bhakti for the devotees and said that the remembrance of Krishn is easily and most effectively done through the chanting of His name and the leelas, and the desire of His meeting is quickly deepened when you develop the feeling of longing for Him in your heart. He says in the Shikchashtak, It means that a devotee should be humble, forgiving, forbearing, respecting to the devotional feelings of others but not desiring for any personal compliments for himself. With such a humble heart, which is yearning for the love and the vision of his beloved Krishn, the devotee should sing and chant the leelas and the names of Krishn. These are all the descriptions and the definitions of the devotional bhakti (साधना भक्ति) as to how it should be observed in the practical life. The significance and the greatness of bhakti. As mentioned above, bhakti is eternal. It means that it is the eternally existing path to attain God. God is one, so the path of His attainment is also one, and thus, the same path of bhakti ensures the attainment of any of the forms of God. The path of bhakti is prevalent in every brahmand of this entire universe and it is for all the souls of this universe. It remains the same in all the four yugas (satyug, treta, dwapar and kaliyug) and, as it is directly related to soul and God, it is above caste, creed, sect and nationality. It can be adopted by any person of any nation of this world, because it is gifted by the supreme God Himself for the benefit of the humankind; and again, there are no physical requirements in doing bhakti. There are no meditation postures to adopt, no concentration techniques to follow and no rituals to observe. So it can be done by anyone, young, old or sick, and at any time in twenty-four hours, because bhakti is the pure love of your heart that longs to meet the Divine beloved of your soul in this very lifetime. The philosophy of bhakti is also described in Narad Bhakti Sutra and Shandilya Bhakti Sutra. Saints, acharyas and their religion. The Saints and the acharyas of Bharatvarsh have always established and expounded the devotional and the philosophical themes of the Upnishads, Gita and the Bhagwatam which form the body of Sanatan Dharm. There are no discrepancies in their descriptions. If any discrepancy is seen in their descriptions, it is only the lack of correct interpretation by the reader, because every Saint describes the Divine theory in his own style and so you have to understand the style of his writing. The common source. One thing you must know, that it is God Who reveals the scriptures, directly and through Brahma; it is God Who sends the Divine personalities from His abode to come to this earth planet and to establish the Sanatan Dharm; and it is God Who Himself descends on the earth planet to reveal His absolute Blissfulness through His leelas and to show the path of bhakti,which is the soul and the essence of Sanatan Dharm and all of the scriptures. Thus, the eternal Sanatan Dharm is produced by God, represented by God, and established, promoted and promulgated by the eternal associates of God. This is the reason that all the Divine writings of the acharyas and Saints are in perfect coordination with the Upnishads, Gita and the Bhagwatam. All the names and the forms of God and the philosophy of God realization that they have described are already in the scriptures. But they have further simplified the path of devotion to God and expanded the devotional material by revealing the leelas of Radha Krishn a lot more than they are described in the Upnishads, Puranas and the Bhagwatam. The Divine forms of one single God. The difference which is seen in their writings is the representation of the form of God, and this difference relates to the actual Divine status of that Divine personality. It also represents this fact, that one supreme God has all these forms. Ramanujacharya came from Vaikunth abode, so he emphasized on the bhakti of God Vishnu but he also described about the worship of Bhagwan Ram and Bhagwan Krishn. He wrote about Ram in his book Ram Patal and Ram Rahasya. Nimbarkacharya came from Golok abode, so he represented the loving devotion of Radha Krishn. Shankaracharya was the descension of God Shiv Who is God of yog and liberation and also an ardent devotee of Krishn, so Shankaracharya explained about gyan and yog but he inserted bhakti in the very end of Aprokchanubhooti and described Krishn devotion in the Prabodh Sudhakar. Goswami Tulsidas is an eternal devotee of Bhagwan Ram so he extensively adores and praises Bhagwan Ram in all of his writings, but at one spot he also writes in the Vinay Patrika that maya cannot do any tricks upon him because he has Nand Kumar (Krishn) in his heart. These references represent the Divine status of that Divine personality and, at the same time, they also represent the internal self-submissiveness of all the Divine forms of one single God. Clarification of the philosophy of soul, maya, and God. The differences which are seen in the bhashyas (commentaries on the scriptures) of the Jagadgurus are not substantial differences. They are the descriptions of the same Divine substance in a different manner and with a different approach, and sometimes they are further clarifications of the same Divine truth. For example: (a) Shankaracharya said in his bhashya that God is impersonal (nirakar) and maya is only an illusion. Ramanujacharya did not reject the existence of nirakar brahm and the illusive nature of maya, but he further explained that nirakar brahm is an aspect of purushottam brahm (the supreme personality of God) and is established in Him, and maya itself is not an illusion, only its effects are illusionary, whereas maya is an eternal and lifeless power. (b) The other Jagadgurus said that soul is an infinitesimal part of the chit shakti of God. Jeev Goswami further unfolded this situation and explained that there is a power called jeev shakti which is an affiliate to chit shakti. Soul is actually an infinitesimal part of that jeev shakti. © Nimbarkacharya and Vallabhacharya established the Divine supremacy of Krishn but they did not fully describe the Divinity of Radha Rani. Jeev Goswami and Roop Goswami, further explained that Radha Rani is the soul of Krishn and the absoluteness of the hladini power which is the main personal power of supreme God Krishn. They wrote the detailed descriptions of the Divine love states and the ecstasies of Gopis, Krishn and Radha as they are seen in Golok and Divine Vrindaban, in the Krishn Sandarbh, Preeti Sandarbh and Ujjwal Neelmani. Thus we see that there is no substantial difference in the writings of the Jagadgurus and the acharyas. They are the descriptions of the same Divine existence in their own style of writings and according to their own Divine experiences. The gist of their teachings. Now we can have a glimpse of the prime theme of the writings of our Saints and the acharyas: Nimbarkacharya showed the path of selfless devotion to Radha Krishn; Shankaracharya (509-477 BC) talked about yog and brahm gyan but his sachchidanand brahm was Krishn Whom he himself adored (प्र.सु. 195, 200, 250); Ramanujacharya stressed on humbleness and total self-submission (प्रपत्ति) to God Narain (Vishnu); Madhvacharya said that the only goal of a soul is to selflessly and wholeheartedly love and surrender to God; Vallabhacharya propounded the path of pushti which is total submission to Krishn with a real humble desire of receiving His Grace; and Chaitanya Mahaprabhuji said that a devotee should desire for the Divine love of Krishn Who is seen playing in Divine Vrindaban. There were some gyani Saints like Kabir (b. 1398) and Guru Nanak (b. 1469) whose teachings relate to the realization of God in His impersonal form, but there are expressions of self-surrender to God to receive His Grace in their writings which is bhakti. Kabir writes that God Hari is his Divine beloved and he is His sweetheart Srichand who was the son of Guru Nanak taught the general worship of all the forms of God in his religion. The bhakt Saints like Tukaram, Guru Ramdas, Daduji, Narsi Mehta, Goswami Tulsidas, Ramkrishn Paramhans, Swami Sahajanand and many more, sang the glory of their beloved God in their writings and showed the path of bhakti to their followers. During the same period, around the fifteenth and the sixteenth centuries, there were a number of rasik Saints and acharyas like Swami Haridas, Hit Harivansh, Surdas, Nanddas, Dhruvdas, Roop Goswami and Sanatan Goswami etc., who lived in Braj and enlivened the heart of every devotee with Radha Krishn love, whoever came to them. So we see that all the acharyas and Saints represented bhakti which is the central theme of Sanatan Dharm. These Saints and the acharyas had their own followings which later on took the shape of a religion in which a particular form of devotion was introduced as taught by the originator of that religion. In this way, in different periods of time, several religions were formed all over India. But the beauty of these religions was that, when they started, all of them represented pure bhakti which is the central theme of the scriptures (the Upnishads, Gita and the Bhagwatam) and which was expounded by all of the Saints and the acharyas. Just like the fingers of a hand appear to be separate, but they are not; they are together. Similarly, all the religions of India are initially tied up with the string of bhakti as if they are all one single religion of bhakti which is appearing in several forms. The absolute, omniscient, omnipresent, omnigracious, all-Blissful, all-beautiful and all-kind God has interrelated and intersubmissive five main forms (Vishnu, Shiv, Durga, Bhagwan Ram and Bhagwan Krishn), Who have Their own Divine abodes that represent sweeter and sweeter manifestations of the Divine Bliss. (This philosophy is described in detail in “The Divine Vision of Radha Krishn.”) They are all various forms and abodes of one single God. Souls who reach these Divine abodes enjoy the absolute Bliss of a non-ending and ever-increasing nature every moment. Your Beloved God, in the Divine abode, gives His personal loving care of such an unlimited limit that drowns a soul in the sweetness of His loving association forever. All of these abodes are attainable through selfless bhakti. This is Sanatan Dharm, the eternal Divine religion, which represents all the aspects and forms of God, from the absolutely dormant nirakar form to the absolutely amazing most intimate Divine love form of God which is only seen in Divine Vrindaban. Another amazing thing is that the path of attainment of any of these forms of God is only one, and that is bhakti, which is the loving remembrance of your most beloved God with a yearning heart and a desirous mind, aspiring for His vision and love. Sanatan Dharm represents God in totality through its scriptures (the Upnishads, Gita and the Bhagwatam) and tells about His Divine virtues like: His Graciousness that eliminates maya and reveals the Divinity; His kindness that brings forth His supreme Blissfulness and unveils His absolute beauty; and His lovingness that reveals His unlimited personal love which is described as rasah in the very first chapter of the Bhagwatam. Thus we have described the authentic form of Sanatan Dharm which also includes the sanatan (eternal) history of Bharatvarsh. It is the universal religion, eternally existing in all the brahmandas of this universe in the same form, because the general configuration of every brahmand is the same. In this book whatever Divine facts we have discussed, revealed and expounded, they are the manifestation of only a ray of the Gracious gift of the supreme beloved of my heart and soul, Jagadguru Shree Kripaluji Maharaj. We must know that the history of Bharatvarsh is the description of the timeless glory of the eternal Divine dignitaries who, not only Graced the soils of India with their presence and Divine intelligence, but also showed and revealed the true path of peace, happiness and God realization for the souls of the whole world which remains as a sole guideline for the true lovers of God who desire to taste the sweetness of God’s love in an intimate style.

Man! nailed again if u ask me... I am becoming ur fan..... HANUMAN too is an incarnation of Lord Shri Shiva

Truly a Vedic Scholar....that is what u are Man!.....I have been tracking u .... u are the best.....I don't know wether u are searching the web and posting this or u truly are scholar....but..if u are ..... wellllll.....bravo for joining Audarya...full of morons.... MAN! Salutations.... gopal_deo_sharma@.co.in pls Ur guru must be really a Mahapurush...if....u learned this instead of searching it oon the webbbbb......

First of all Budha even though considered to be an avatar of Lord Vishnu (9th) cannot be worshiped....as u already said u are not new to Hinduism...so...u must already know that Hinduism mainly focus on GOD REALIZATION..check out another post called "Jaya Shri Raam" for this context....budha cannot help in god realization and he abolish vedic rituals (it was predicted in the ved about him..also in Vishnu Puraan) and therefore cannot be hold as an.....u know... checkout this site >>>> http://www.thetruehistoryandthetruereligionofindia.org

MAN!....you truly understood bhakti tatwa ..... the guru who taught u must be a great man indeed.... salutations..... u truly nailed this one as well .....

MAN!.... WE ARE IN KALI KAAL.....THE MOST WICKED OF ALL YUGS.....DON'T THINK U ARE IN A GOLDEN AGE JUST BY SEEING ALL THE TECHNOLOGIES AND WHAT NOT......READ THIS A few peculiarities of Kali Yuga Selected texts from Sri Ramacharitamanasa of Sant Tulasidas, Uttar-kanda, verses 96-103 The Tulasi Ramayana Kakbhushundi said: In the Kali-Yuga, the hot-bed of sin, men and women are all steeped in unrighteousness and act contrary to the Vedas. In the age of Kali, every virtue had been engulfed by the sins of Kali-Yuga; all good books had disappeared; impostors had promulgated a number of creeds which they had invented out of their own wit. The people had all fallen prey to delusion and all pious acts had been swallowed by greed. Now listen, while I describe a few peculiarities of Kali-Yuga. No one follows the duties of one's own caste, and the four Ashrams or stages of life also disappear. Every man and woman takes delight in revolting against the Vedas. The Brahmans sell the Vedas; the kings bleed their subjects; no one respects the injunctions of the Vedas. The right course for every individual is that which one takes a fancy to; a man of erudition is he who plays the braggart. Whoever launches spurious undertakings and is given over to hypocrisy, him does everyone call a saint. He alone is clever who robs another of his wealth; he who puts up false appearances is an ardent follower of established usage. He who is given to lying and is clever at joking is spoken of as a man of parts in the Kali age. He alone who is a reprobate and has abandoned the path of the Vedas is a man of wisdom and dispassion in the Kali age. He alone who has grown big nails and long locks of matted hair is a renowned ascetic in the Kali age. They alone who put on an unsightly garb and ornaments and eat anything and everything, no matter whether it is worth eating or not, are ascetics; they alone are perfect men and they are worth adoring in the Kali age. They who are of maleficent conduct are held in great esteem and they alone are worthy of honour. Even so they alone who are babblers in thought, word and deed are orators in the Kali age. Dominated by women, all men dance to their tune like a monkey controlled by its trainer. Sudras instruct the twice-born (Brahman, Kshatriya and Vaishya) in spiritual wisdom and wearing the sacred thread, accept the worst type of gifts. All men are given over to sensuality and greed and they are irascible and hostile to the gods, to the Brahmans, to the Vedas as well as to the saints. Unfortunate wives desert their accomplished and handsome husbands and bestow their hearts on a paramour. Wives having their husbands alive have no ornaments on their person, while widows adorn themselves in the latest style. The disciple and the preceptor severally resemble a deaf man and a blind man: the one would not listen, while the other cannot see. A spiritual guide who robs his disciple of money but fails to rid him of his sorrow is cast into a terrible hell. Parents call their children and teach them such religion as may fill their belly. Men and women talk of nothing else than the knowledge of God (Brahma-Gyana); while in their greed they would kill a Brahman, or for that matter, kill even their own spiritual guide for the sake of a single shell. Sudras argue with the twice-born : "Are we in any way inferior to you? A good Brahman is he who knows the truth of God!" and defiantly glower at them. They alone who are covetous of another's wife and are clever at wiles and steeped in delusion, malice and worldly attachment are enlightened men swearing by the identity of the individual soul with God. Such is the practice I have seen in every Kali age. Doomed themselves, such people bring ruin even to those rare souls who tread the path of virtue. They who find fault with the Vedas by dint of logic are condemned to each hell for a whole Kalpa (cycle of time). People of the lowest grade in society get their heads shaved and enter the order of Sannyasa (renunciation) when their wives are no more in this world and they have lost their household properties. They allow themselves to be worshipped by the Brahmanas and bring ruin to themselves here as well as hereafter. As for the Brahmanas, they are unlettered, grasping, lascivious, reprobate and stupid and marry low-caste women of lewd character. Sudras on the other hand practice Japa (the muttering of prayers) and austere penance, undertake sacred vows of various kinds and expound the Puranas from an exalted seat. All men follow a course of conduct of their own imagination; the endless variety of wrong-doing cannot be described in words. In the Kali age there ensues a confusion of castes (due to promiscuous intermarriages) and every one infringes the sacred laws. Men perpetrate sins and reap suffering, terror, disease, sorrow and desolation. Overcome by delusion they walk not in the path of devotion to Sri Hari, conjoined with dispassion and wisdom - a path which has the approval of the Vedas, - and invent diverse creeds of their own. The so-called recluses build themselves houses and furnish them at considerable expense. Dispassion is no more to be seen in them, the same having been wiped out by their sensuality. The so-called ascetics grow wealthy and householders go penniless; the freaks of the Kali age are beyond all telling. Men drive out a well-born and virtuous wife and bring home some servant-girl, casting to the winds all good usage. Sons respect their fathers and mothers only so long as they have not seen the face of their wives. From the time they take a fancy to their wives kinsfolk they begin to look upon their own people as their enemies. Kings get addicted to sin and cease to have anything to do with piety. They ever persecute their subjects by inflicting unmerited punishment on them. The meanest churl, if he is rich, is accounted noble. A Brahman is known only by his sacred thread, and an ascetic by his naked body. He who refuses to recognise the Vedas and Puranas is counted as a true saint and a servant of Sri Hari in the Kali age. In the Kali age, those who find fault with others' virtues can be had in any number, but no one possessing virtues. In the Kali age famine are of frequent occurrence and for want of food grains people perish en masse. In the age of Kali duplicity, perversity, hypocrisy, malice, heresy, pride, infatuation, concupiscence and arrogance etc. pervade the whole universe. Men practice Japa, austere penance and charity, perform sacrifices and undertake sacred vows with some unholy motive. The gods rain not upon the earth and food grains sown in the soil do not germinate. In the age of Kali there is no contentment, nor discernment, nor composure. People of all classes, whether high or low, have taken to begging. Envy, harsh words and covetousness are rampant; while evenness of mind is absent. The duties and rules of conduct prescribed for the four orders of society and stages in life are neglected. Self-control, charity, compassion and wisdom disappear while stupidity and fraud multiply to a large extent. Men and women all pamper their body; while slanderers are diffused all over the world. The age of Kali is a store house of impurities and vices but it has many virtues too. Final emancipation is possible in the Kali age without any exertion. Moreover, the same goal which is reached through worship of God, performance of sacrifices or the practice of Yoga in the Satyayuga and in the Treta and Dwapara yuga, men are able to attain through the name of Sri Hari in the Kali age. No other age can compare with the Kali age provided a man has faith (in its virtue); for in this age one can easily cross the ocean of transmigration simply by singing Sri Ram's holy praises.

You are absolutely right....you explained it simply but effectively....you truly nailed this thread:smash: unlike the ..... wellllllll.....forget it....THANKYOU ANYWAY! Can u pls tell me , in which kalp are we in? and how many years are left till lord kalki takes avatar? I know the kali kaal is 4,00,000 years ......but how musch have we crossed...?.....THERE IS ANOTHER THREAD CALLED "IS KALKI A BHAGWAN"...pls see it .......thankyou again....

PRABHU! I APOLOGIZE......SORRY! IF I MADE ANY BAD COMENT ABOUT YOU OR ANY OTHER USER.....ALTHOUGH I AM SANKRIT LITERATE I SHOULD NOT HAVE SPOKE ABOUT THE VEDAS....LET US END THIS HERE PRABHU! PLS..

Man! you are right god can come at any time......great saints even says he take avatar every second in every universe for his bhakt.....but there is another term in the ved .... prabhu.....it is called yug avatar...and thus Kali yug....Kalki avatar....and thus the time, place, appearence, gunas are also mentioned so that one can be sure this is the "one".....u are also right why should lord ride a horse?prabhu......lord is spiritual.....his powers are not materialistic and therefore his horse have to be something special.....it is written so shall it be done

This KALKI AVATAR listen...or read carefully >>> First of all let me tell u about Kali yug at the end of which Kalki avataar will take place and bestow dharma once again on this earth Kali Yuga From The Mahabharata Vana Parva, Section CLXXXIX Translated by Sri Kisari Mohan Ganguli Vaisampayana said: Yudhishthira, the son of Kunti, once more asked the great Muni Markandeya about the future course of the government of the Earth. And Yudhishthira said: O thou foremost of all speakers, O Muni of Brigu’s race, that which we have heard from thee about the destruction and re-birth of all things at the end of the Yuga, is, indeed, full of wonder. I am filled with curiosity, however, in respect of what may happen in the Kali age. When morality and virtue will be at an end, what will remain there! What will be prowess of men in that age, what their food, and what their amusements? What will be the period of life at the end of the Yuga? What also is the limit, having attained which the Krita age will begin anew? Tell me all in detail, O Muni, for all that thou narratest is varied and delightful. Thus addressed, that foremost of Munis began his discourse again, delighting that tiger of the Vrishni race and the sons of Pandu as well. Morality then is said to wait on men, with only a fourth part of itself remaining And Markandeya said: Listen, O monarch, to all that has been seen and heard by me, and to all, O king of kings, that hath been known to me by intuition from the grace of the God of gods! O bull of the Bharata race, listen to me as I narrate the future history of the world during the sinful age. O bull of the Bharata race, in the Krita age, everything was free from deceit and guile and avarice and covetousness; and morality like a bull was among men, with all the four legs complete. In the Treta age sin took away one of these legs and morality had three legs. In the Dwapara, sin and morality are mixed half and half, and accordingly morality is said to have two legs only. In the dark age (of Kali), O thou best of the Bharata race, morality mixed with three parts of sin liveth by the side of men. Accordingly morality then is said to wait on men, with only a fourth part of itself remaining. Know, O Yudhishthira that the period of life, the energy, intellect and the physical strength of men decrease in every Yuga! Wedded to avarice and wrath and ignorance and lust, men will entertain animosities towards one another, desiring to take one another’s lives. O Pandava, the Brahmanas (Brahmins) and Kshatriyas and Vaisyas and Sudras, (in the Kali age) will practise morality and virtue deceitfully and men in general will deceive their fellows by spreading the net of virtue. And men with false reputation of learning will, by their acts, cause Truth to be contracted and concealed. And in consequence of the shortness of their lives, they will not be able to acquire much knowledge. And in consequence of the littleness of their knowledge, they will have no wisdom. And for this, covetousness and avarice will overwhelm them all. And wedded to avarice and wrath and ignorance and lust, men will entertain animosities towards one another, desiring to take one another’s lives. And Brahmanas and Kshatriyas and Vaisyas with their virtue contracted and divested of asceticism and truth will all be reduced to an equality with the Sudras. And the lowest orders of men will rise to the position of the intermediate ones, and those in intermediate stations will without doubt, descend to the level of the lowest ones. Even such, O Yudhishthira, will become the state of the world at the end of the Yuga. Of robes those will be regarded the best that are made of flax and of grain the Papalum frumentacea will be regarded the best. [Note: The word in the text is Kora-dushakas, supposed by Wilson to be the Paspalum frumentacea (vide. Dict.)] Men will live on fish and milk, goats and sheep, for cows will be extinct Towards this period men will regard their wives as their (only) friends. And men will live on fish and milk, goats and sheep, for cows will be extinct. And towards that period, even they that are always observant of vows will become covetous. And opposed to one another, men will, at such a time, seek one another’s lives; and divested of Yuga, people will become atheists and thieves. And they will even dig the banks of streams with their spades and sow grains thereon. And those men, who are devoted to ceremonial rites in honour of the deceased and of the gods, will be avaricious and will also appropriate and enjoy what belongs to others. The father will enjoy what belongs to the son; and the son, what belongs to the father. And those things will also be enjoyed by men in such times, and enjoyment of which hath been forbidden in the scriptures. And the Brahmanas, speaking disrespectfully of the Vedas, will not practise vows, and their understanding clouded by the science of disputation, they will no longer perform sacrifices and the Homa. And deceived by the false science of reasons, they will direct their hearts towards everything mean and low. And men will till low lands for cultivation and employ cows and calves that are one year old, in drawing the plough and carrying burthens. And sons having slain their sire, and sires having slain their sons will incur no opprobrium. And they will frequently save themselves from anxiety by such deeds, and even glory in them. And the whole world will be filled with Mleccha behaviour and notions and ceremonies and sacrifices will cease and joy will be nowhere and general rejoicing will disappear. And men will rob the possession of helpless persons of those that are friendless and of wisdom also. And, possessed of small energy and strength, without knowledge and given to avarice and folly and sinful practices men will accept with joy the gifts made by wicked people with words of contempt. And, O son of Kunti, the kings of the earth, with hearts wedded to sin without knowledge and always boastful of their wisdom, will challenge one another from desire of taking one another’s life. And the Kshatriyas also towards the end of such a period will become the thorns of the earth. And filled with avarice and swelling with pride and vanity and unable and unwilling to protect (their subjects), they will take pleasure in inflicting punishments only. And attacking and repeating their attacks upon the good and the honest, and feeling no pity for the latter, even when they will cry in grief, the Kshatriyas will, O Bharata, rob these of their wives and wealth. The girls will themselves choose their lords And no one will ask for a girl (for the purposes of marriage) and no one will give away a girl (for such purposes), but the girls will themselves choose their lords, when the end of the Yuga comes. And the kings of the earth with souls steeped in ignorance and discontented with what they have, will at such a time, rob their subjects by every means in their power. And without doubt the whole world will be Mlecchified. [Note: The word in the text is mlecchibhutam. The Sanskrit grammar affords a great facility for the formation of verbs from substantives. Mlecchify may be hybrid, but it correctly and shortly signifies the Sanskrit word.] And full of avarice and folly the whole world will have but one kind of food. And when the end of the Yuga comes, the right hand will deceive the left and the left the right. And men with false reputation of learning will contract Truth and the old will betray the senselessness of the young, and the young will betray the dotage of the old. And cowards will have the reputation of bravery and the brave will be cheerless like cowards. And towards the end of the Yuga men will cease to trust one another. And full of avarice and folly the whole world will have but one kind of food. And sin will increase and prosper, while virtue will fade and cease to flourish. And Brahmanas and Kshatriyas and Vaisyas will disappear, leaving, O king, no remnants of their orders. And all men towards the end of the Yuga will become members of one common order, without distinction of any kind./p> Men will seek those countries where wheat and barley form the staple food. And sires will not forgive sons, and sons will not forgive sires. And when the end approaches, wives will not wait upon and serve their husbands. And at such a time men will seek those countries where wheat and barley form the staple food. And, O monarch, both men and women will become perfectly free in their behaviour and will not tolerate one another’s acts. And, O Yudhishthira, the whole world will be mlecchified. And men will cease to gratify the gods by offerings of Sraddhas. And no one will listen to the words of others and no one will be regarded as a preceptor by another. And, O ruler of men, intellectual darkness will envelope the whole earth, and the life of man will then be measured by sixteen years, on attaining to which age death will ensue. And girls of five or six years of age will bring forth children and boys of seven or eight years of age will become fathers. And O tiger among kings, when the end of the Yuga will come, the wife will never be content with her husband, nor the husband with his wife. The inhabited regions of the earth will be afflicted with dearth and famine, and the highways will be filled with lustful men and women of evil repute. And the possessions of men will never be much, and people will falsely bear the marks of religion, and jealousy and malice will fill the world. And no one will, at that time, be a giver (of wealth or anything else) in respect to any one else. And the inhabited regions of the earth will be afflicted with dearth and famine, and the highways will be filled with lustful men and women of evil repute. And, at such a time, the women will also entertain an aversion towards their husbands. And without doubt all men will adopt the behaviour of the mlecchas, become omnivorous without distinction, and cruel in all their acts, when the end of the Yuga will come. And, O thou foremost of the Bharatas, urged by avarice, men will, at the time, deceive one another when they sell and purchase. And without a knowledge of the ordinance, men will perform ceremonies and rites, and, indeed, behave as listeth them, when the end of the Yuga comes. And when the end of the Yuga comes, urged by their very dispositions, men will act cruelly, and speak ill of one another. And people will, without compunction destroy trees and gardens. And men will be filled with anxiety as regards the means of living. And, O king, overwhelmed with covetousness, men will kill Brahmanas (Brahmins) and appropriate and enjoy the possessions of their victims. And the regenerate ones, oppressed by Sudras, and afflicted with fear, and crying Oh and Alas, will wander over the earth without anybody to protect them. And when men will begin to slay one another, and become wicked and fierce and without any respect for animal life, then will the Yuga come to an end. And, O king, even the foremost of the regenerate ones, afflicted by robbers, will, like crows, fly in terror and with speed, and seek refuge, O perpetuator of the Kuru race, in rivers and mountains and inaccessible regions. And Sudras will expound the scriptures, and Brahmanas will wait upon and listen to them, and settle their course of duty accepting such interpretations as their guides. And always oppressed by bad rulers with burthens of taxes, the foremost of the regenerate classes, O lord of the earth, will in those terrible times, take leave of all patience and do improper acts by becoming even the servants of the Sudras. And Sudras will expound the scriptures, and Brahmanas will wait upon and listen to them, and settle their course of duty accepting such interpretations as their guides. And the low will become the high and the course of things will look contrary. And renouncing the gods, men will worship bones and other relics deposited within walls. And, at the end of the Yuga, the Sudras will cease to wait upon and serve the Brahmanas. And in the asylums of great Rishis, and the teaching institutions of Brahmanas, and in places sacred to the gods and sacrificial compounds, and in sacred tanks (water reservoirs), the earth will be disfigured with tombs and pillars containing bony relics and not graced with temples dedicated to the gods. All this will take place at the end of the Yuga, and know that these are the signs of the end of the Yuga. And when men become fierce and destitute of virtue and carnivorous and addicted to intoxicating drinks, then does the Yuga come to an end. And, O monarch, when flowers will be begot within flowers, and fruits within fruits, then will the Yuga come to an end. And the clouds will pour rain unseasonably when the end of the Yuga approaches. And, at that time, ceremonial rites of men will not follow one another in due order, and the Sudras will quarrel with the Brahmanas. And the earth will soon be full of mlecchas, and the Brahmanas will fly in all directions for fear of the burthen of taxes. And all distinctions between men will cease as regards conduct and behaviour, and afflicted with honorary tasks and offices, people will fly to woody retreats, subsisting on fruits and roots. And the world will be so afflicted, that rectitude of conduct will cease to be exhibited anywhere. And disciples will set at naught the instructions of preceptors, and seek even to injure them. And preceptors impoverished will be disregarded by men. And friends and relatives and kinsmen will perform friendly offices for the sake of the wealth only that is possessed by a person. And when the end of the Yuga comes, everybody will be in want. And all the points of the horizon will be ablaze, and the stars and stellar groups will be destitute of brilliancy, and the planets and planetary conjunctions will be inauspicious. And the course of the winds will be confused and agitated, and innumerable meteors will flash through the sky, foreboding evil. And the Sun will appear with six others of the same kind. And all around there will be din and uproar, and everywhere there will be conflagrations. And the Sun, from the hour of his rising to that of setting, will be enveloped by Rahu. And the deity of a thousand eyes will shower rain unseasonably. And when the end of the Yuga comes, crops will not grow in abundance. And women, living uncontrolled, will slay their husbands and sons. And the women will always be sharp in speech and pitiless and fond of weeping. And they will never abide by the commands of their husbands. And when the end of the Yuga comes, sons will slay fathers and mothers. And women, living uncontrolled, will slay their husbands and sons. And, O king, when the end of the Yuga comes, Rahu will swallow the Sun unseasonably. And fires will blaze up on all sides. And travellers unable to obtain food and drink and shelter even when they ask for these, will lie down on the wayside refraining from urging their solicitations. And when the end of the Yuga comes, crows and snakes and vultures and kites and other animals and birds will utter frightful and dissonant cries. And when the end of the Yuga comes, men will cast away and neglect their friends and relatives and attendants. And, O monarch, when the end of the Yuga comes, men abandoning the countries and directions and towns and cities of their occupation, will seek for new ones, one after another. And people will wander over the earth, uttering, ‘O father, O son’, and such other frightful and rending cries. Men will again be created and distributed into the four orders beginning with Brahmanas. And when those terrible times will be over, the creation will begin anew, and men will again be created and distributed into the four orders beginning with Brahmanas. And about that time, in order that men may increase, Providence, according to its pleasure, will once more become propitious. And then when the Sun, the Moon, and Brihaspati will, with the constellation Pushya, enter the same sign, the Krita age will begin again. [Note:Pushya is the eighth lunar asterism consisting of three stars, of which one is the Cancer. (Vide Wilson’s Dict.)] And commissioned by Time, a Brahmana of the name of Kalki will take his birth. And he will restore order and peace in this world And the clouds will commence to shower seasonably, and the stars and stellar conjunctions will become auspicious. And the planets, duly revolving in their orbits, will become exceedingly propitious. And all around, there will be prosperity and abundance and health and peace. And commissioned by Time, a Brahmana of the name of Kalki will take his birth. And he will glorify Vishnu and possess great energy, great intelligence, and great prowess. And he will take his birth in a town of the name of Sambhala in an auspicious Brahmana family. And vehicles and weapons, and warriors and arms, and coats of mail will be at his disposal as soon as he will think of them. And he will be the king of kings, and ever victorious with the strength of virtue. And he will restore order and peace in this world crowded with creatures and contradictory in its course. And that blazing Brahmana of mighty intellect, having appeared, will destroy all things. And he will be the Destroyer of all, and will inaugurate a new Yuga. And surrounded by Brahmanas, that Brahmana will exterminate all the mlecchas wherever those low and despicable persons may take refuge. lord Vishnu's 10th avatar is kalki. AND MORONS! A KALI YUG IS OF 4,00,000 YEARS we have only crossed 6,005 years......at the end of kaliyug kalki avatar takes place to save dharma. MAN! ARE U GUYS HINDUS OR NOT? THERE IS DETAIL DESCRIPTION OF KALKI AVATAR IN THE VED & PURANAS..... AT THE EVENING OF KALIYUG.....THERE SHALL BE BRAHMAN BORN AND WILL BE CALLED VISHNU YASH......HE WILL BE A GREAT BHAKT OF LORD VISHNU.....IN HIS HOUSE TO ESTABLISH DHARMA AGAIN HE (KALKI) SHALL BE BORN.....HE WILL HAVE DIVINE YELLOW BODY......HIS HORSE NAME WILL BE SATYADUTT......HE ALONE DEFEATING EVERY CIVILIZATION SHALL REESTABLISH DHARMA AGAIN.......HE WILL TAKE BIRTH IN ORISSA.....EVEN THE NAME OF THE PLACE IS GIVEN.....STUDY THE RIGHT THINGS PEOPLE!

For the devotional purpose and for the realization of God’s love for all the souls of the world, there are only two descensions (Ram and Krishn) in which the supreme God has descended in His full Divine dignity and in His same name and form as His seen in His Divine abode. Bhagwan Ram. Bharatvarsh was glorified with the descension of Bhagwan Ram which happened in the tretayug about 18.144 million years ago. The Bhagwatam (9/11/18) tells that Bhagwan Ram lived for thirteen thousand years. But, in fact, He is always with His humble devotees as He is eternally omnipresent. In His eternal Divine abode, Saket, along with His consort Goddess Sita, and His brothers Lakchman, Bharat and Shatrughn He always rejoices His Devotees. To reveal the same Bliss of Saket abode for the souls of the world, Bhagwan Ram descended and appeared in the palace of King Dashrath in front of His mother Kaushalya. When He appeared He was in His full youthful form and in His absolute Divine glory. Tulsidas describes the childhood leelas of Ram in detail. Then he tells about the wedding of Ram and His other three brothers. But, all through the Ramayan, the image of Bhagwan Ram, whatever he portrays, is exceedingly marvelous and befitting to His Divine dignity. King Janak, who was always absorbed in the Bliss of the nirakar brahm, when the first time he saw Ram, became overwhelmed with the Blissfulness of His Divine beauty. He said, "My mind has ceased relishing on the formal Bliss of formless brahm and my heart is thrilled seeing the all-exceeding loving beauty of Ram’s Divine personality.” Several descended Saints have written the leelas of Bhagwan Ram, and the descriptions of all of them are mostly on the same lines. The dedication of Lakchman, the devotion of Bharat, the adoration of Hanuman and the affection of all the people of Ayodhya for Bhagwan Ram are such facts that naturally represent His loving kindness and His causeless Graciousness upon all the souls. Sage Valmiki, in the last section of his Ramayan, tells that when Bhagwan Ram was leaving Ayodhya and was going to ascend to His Divine abode, all the people of Ayodhya including the birds and the animals also followed Him and ascended to His Divine abode along with Him. This Divine historical event proves that during the descension period of Ram all the people of Ayodhya were the descended Divine personalities who had come from Saket abode to associate with and to become a part of the leelas of Bhagwan Ram. Tulsidas says in the Ramayan that once Bhagwan Ram called for the people of Ayodhya and gave a discourse telling about the greatness of bhakti and the remembrance of the Divine name which easily eliminates the bondage of maya, reveals the Divine Grace, and makes the soul Blissful forever. Bhagwan Krishn. A Divine breeze permeated the entire brahmand with the descension of supreme God Krishn. His mother Deoki saw Him in His absolute Divine glory, lovingly smiling and standing in front of her in His full youthful form. In the meantime celestial gods and goddesses along with Brahma and Shiv came, sang homage to Krishn and returned to their abodes. Krishn then became like a day-old baby. Deoki and Vasudeo were imprisoned by the demon Kans, the King of Mathura, because a celestial warning had informed him that the eighth son of Deoki would be his destroyer. But when Krishn appeared, a tiny touch of His Divine power shattered the defense system of the jail: locks broke, watchmen went into deep sleep, gates opened and all the restrictions were eliminated. The flooding Yamuna river gave way to Vasudeo so that he could safely transport baby Krishn to his relative Nand Baba’s house which was in Gokul and on the other side of river Yamuna. Thus, Krishn first descended in Mathura and on the same night He came to Gokul. He appeared on the eighth waning moon night of bhadon (August) in Rohini Nakchatra (asterism) in 3228 BC. The next day, at the house of Nand Baba and Yashoda all the Brajwasis came together to join the most joyous celebration of Krishn’s birthday. God Shiv also came rushing to Gokul to see the innocent loving smile of baby Krishn, and, in this way, from the very first morning of His descension on the earth planet, His playful Divine loving leelas started. From that day on, every day in Braj was a joyous celebration and every moment in Braj was an experience of Krishn’s ever-new and ever-increasing love that encharmed the heart of every Brajwasi. As Krishn grew, the field of His playful activities expanded and reached almost all over Braj. That’s how everywhere in Braj there are leela places which are the inspirations for the devotees that remind them of the presence of Krishn in Braj. In those places a temple or a pond, or both, have been made to represent the liveliness of the leela which Krishn did over there. There are hundreds of such leela places in Braj. The devotees of Radha Krishn adore these places and, trying to feel the Divine presence of Radha Krishn, they enhance their feelings of love and longing when they visit those places. When Krishn was only five years old He Graced the Brajwasi girls of similar age who were collectively worshipping Goddess Katyayani with a desire to become the sweethearts of Krishn. At the age of seven, Krishn did the Govardhan leela and at the age of eight years He did maharas. During the Govardhan leela, to save the Brajwasis from the severe cloudburst caused by Indra, Krishn lifted and held the Govardhan hill, and all the Brajwasis lived together with Krishn for seven days under that hill. It was so exciting to live with Krishn, day and night, for seven days, which only those could imagine who were in that group. Maharas leela happened in Vrindaban in Braj. It was the descension of the true Vrindaban Bliss on the earth planet when the Grace of Krishn established Divine Vrindaban on the soils of Braj; and, in that Divine space, Shree Raseshwari Radha Rani, Who is the life-essence of Krishn’s all-greatness, revealed the most intimate Divine Bliss to all the Gopis on the Sharat Poornima night. On that particular night, Radha, Krishn and all the Gopis sang, danced and played together in an extremely elevated Divine state which is only seen in Divine Vrindaban. That was maharas. It was so great that Brahma couldn’t imagine the depth of its Blissful superiority, Shiv experienced it but He was unable to explain it in words, Maha Lakchmi desired for it but She couldn’t receive it and Maha Vishnu knew that its description was beyond the Divine language of the Vedas. So, in the Samrahasyopnishad, Maha Vishnu says, “O Lakchmi! Listen! The greatness of Vrindaban Bliss is so great that I am unable to describe it… Those Saints who live in the abode of Brahma and Shiv do not understand this. My bhaktas also do not understand the greatness of Vrindaban leelas. Only those who receive the Grace of Shree Radha Rani understand and experience Vrindaban Bliss, and no one else.” Radha had descended in Braj a year earlier than Krishn. She appeared in Her absolute Divine dignity and glorified the palace of King Vrishbhanu in Barsana. Kirti was Her mother. All the celestial gods and goddesses and Brahma, Shiv and Narad came and sang the glory of Radha Rani. Radha always lived in Barsana. Whereas Nand Baba and others, after a few years of Krishn’s appearance, had moved from Gokul to Nandgaon because the demons of Kans were causing a lot of disturbance over there. Nandgaon and Barsana are only four miles apart. So, most of the leelas of Radha and Krishn happened around there. Later on Krishn went to Mathura and then to Dwarika; but, Radha still stayed in Barsana, and, when Krishn ascended to Golok, at the same time Radha and all other Brajwasis also ascended to Golok. Although the whole of Braj is the leela place of Krishn but three places are most important: Barsana, Vrindaban and Govardhan. Barsana is important because the sovereign of Gopis’ hearts, and the soul of Krishn Radha, always lived there. Vrindaban is famous because maharas leela happened over there, and Govardhan is the place where Krishn did most of His playful leelas with His playmates (called Gwalbal) while grazing the cows. After eleven years of age Krishn went to Mathura, eliminated demon Kans and made Ugrasen the King of Mathura. Later on He went to Dwarika, married Rukmini (Who was the descension of Maha Lakchmi) and lived there up till His ascension to Golok. During that time He helped the Pandavas, taught Gita to Arjun and assisted him in fighting the Mahabharat war. Before His ascension Uddhao came to Him. Krishn gave Uddhao all the philosophical and devotional teachings. They are fully described in the eleventh canto of the Bhagwatam. Krishn called for Arjun and advised him to take the people of Dwarika to a safer place because immediately after His ascension a sea deluge was going to destroy Dwarika. Dwaparyug had ended, Krishn ascended to His Divine abode in 3102 BC, and kaliyug started. There is a reference in the Garg Sanhita (Ashvamedh Khand, chapter 60/21-25) that first Krishn disappeared from Dwarika and came to Braj, then, at the time of actual ascension of Krishn, a Divine figure, Who was Vishnu of this brahmand, came out of Krishn’s body and went to His own abode. Then Maha Vishnu and Maha Lakchmi emerged from Krishn and They went to Vaikunth abode; and then, Krishn and Radha along with Brajwasis, went to Golok abode. This statement further clarifies this situation that Vishnu and Maha Vishnu, as a subordinate Divine power, reside within the personality of Krishn. The leelas of Krishn are described in the tenth canto of the Bhagwatam which has ninety chapters. They could be categorized as: (1) Braj leela, (2) nikunj leela, and(3) Dwarika leela. Braj leela is where all the Brajwasis join; nikunj leela is where there are only Radha, Krishn and the Gopis; and Dwarika leela refers to all the activities of Krishn when He went to Dwarika and lived there. Dwarika leela has a touch of almightiness along with the lovingness of Krishn and that makes it totally separate from the braj and the nikunj leelas; whereas the braj and the nikunj leelas are the absolute experiences of Krishn’s intimate loving Bliss that He gave to His playmates, mother Yashoda and the Gopis, and where the Divine almightiness can never enter. Krishn has three Divine abodes: Dwarika, Golok and Divine Vrindaban. Rukmini Krishn are in Dwarika, and Radha Krishn are in Golok and Divine Vrindaban. Dwarika leelas are related toDwarika abode, and braj and nikunj leelas are related to Golok and Divine Vrindaban. It is beyond imagination how much Radha Krishn have Graced us. They descended only 5,227 years ago. They revealed such loving leelas that fascinated even God Shiv and Goddess Parvati and Maha Lakchmi. All of this They did only for us so that the eternally miserable souls could also receive the same Bliss of maharas which is beyond the reach of Brahma and which is earnestly desired by God Shiv. But see the people of this world whose kaliyug-affected minds still criticize and allegorize the leelas of Krishn. You must know that such doings are extreme transgressions, and as such, a lover of Sanatan Dharm should discard such diabolical publications, which, even in the least, criticize, allegorize and degrade the absolute Divinity of Bhagwan Ram and Sita or Radha and Krishn and Their Divine leelas, or dispute the Divine eternity of the Vedas, Upnishads and the Puranas, and the eternal Sages and Saints. You should remember that the Divine dignity of Bhagwan Ram and Krishn and Their loving leelas are the soul of Sanatan Dharm. I posted this on another thread "For God Realization Only" but got no response.....I guess I failed to proove my point... I wanted to say that in this yug this are the only two avatars of god that came to make us love for the CHAITANYA that is themselves.....although there is no difference between them.

MORON THIS IS ANYONES PLACE FOR POSTING COMENTS....WHO ON EARTH MADE YOU THE .....?@!# I AM WORKING FOR MY LORDS KRIPA......SOMEDAY IN SOME LIFE I WILL RECEIVE HIS KRIPA AS WELL....BECAUSE LORD SAYS IN GITA THAT HIS BHAKT CAN NEVER PERISH.....AND IF U SAY U DON'T BELIEVE IT THEN U TRULY ARE AN ATHEIST....BECAUSE GITA IS A SCRIPTURE GIVEN BY PARAH BRAHMA IT SELF.......IT IS USELESS TO TALK TO YOU IF YOU DON'T BELIEVE IN VED......IT IS LIKE TALKING TO A SOUL IN A DONKEYS BODY...ALTHOUGH I MUST APPRECIATE YOUR MENTALITY OF CHECKING OUT EVERYTHING BEFORE PRACTICING......I WAS THE SAME..... RAGHUPATI RAGHAVA RAAJAA RAAM PAATITA PAAWANA SITA RAAM. EVEN I DON'T BELEIVE PILOT BABA IS A TRUE YOGI....HE DON'T KNOW THE VEDA....AND WHAT? U SAID U SEARCHING FOR THE TRUTH? MORON....VEDA IS THE TRUTH...DON'T HAVE TO BE SPIRITUAL ABOUT IT....SEE IT LOGICALLY....TATWA GYAAN IT IS CALLED......I AM A MEMBER OF RSS (RASHTRIYA SEVAK SANGHA) FUNDAMENTALISM IS THE CORE OF THIS ORGANIZATION WHAT DO YOU EXPECT......... I KNOW U WON'T LIKE MY VIEWS BECAUSE I AM INSULTING U AND HEY! DON'T LISTEN TO ANY ONE WHO AIN'T A MAHAPURUSH.....AND......I AIN'T ONE.....WRITING THIS WHOLE POST PROOVES IT.........DON'T WASTE THE THREADS SPACE........IT WAS ABOUT ASWATHAMA.......NOT ABOUT NASTISCISM.......

I called you an atheist by mistake u moron read the post carefully it says "the other guy mocking you is a (atheist).Although I don't know" ..... I miss typed u moron and did not check.....I said every body is searching for happiness therefore that makes everyone a theist .....because Lord Shri Raam Lord Shri Krishna is the true eternal bliss...for making us realize this is the only purpose of him taking avatars.... You are right about the fact that I should not lecture on any topic unless my Lord Raam has given me darshan....but...I had this tattwaa gyaan just thaught of sharing it.......Sorry about calling you a moron in the above lines....I could have removed it..but whats the use.......LISTEN STAY AS LONG AS YOU WANT HERE (MAAYAA) AND NEVER TAKE HARI'S NAME BUT REMEMBER HE IS THE CHAITANYA AND WE ARE CHETAN....OUR TRUE HAPPINESS IS HARI... "SHRI RAMACHANDRA KRIPALU BHAJA MANA....BHAWA BHAYA MANA HAARO NANDANO"

You truely are a krishna bhakt jay shri ram