Jump to content

Puru Das, das anudas

  • Posts

  • Joined

  • Last visited

Posts posted by Puru Das, das anudas

  1. <center>TEXT 8


    </center> <center>

    svayam bhagavan krsna, visnu-paratattva

    purna-jnana purnananda parama mahattva

    </center> <center>SYNONYMS


    </center> svayam--Himself; bhagavan--the Supreme Personality of Godhead; krsna--Lord Krsna; visnu--of all-pervading Visnu; para-tattva--the ultimate truth; purna-jnana--full knowledge; purna-ananda--full bliss; parama--supreme; mahattva--greatness.



    </center> Krsna, the original form of the Personality of Godhead, is the summum bonum of the all-pervading Visnu. He is all-perfect knowledge and all-perfect bliss. He is the Supreme Transcendence.





    <center>TEXT 9


    </center> <center>

    'nanda-suta' bali' yanre bhagavate gai

    sei krsna avatirna caitanya-gosani

    </center> <center>SYNONYMS


    </center> nanda-suta--the son of Nanda Maharaja; bali'--as; yanre--who; bhagavate--in Srimad-Bhagavatam; gai--is sung; sei--that; krsna--Lord Krsna; avatirna--descended; caitanya-gosani--Lord Caitanya Mahaprabhu.



    </center> He whom Srimad-Bhagavatam describes as the son of Nanda Maharaja has descended to earth as Lord Caitanya.



    </center> According to the rules of rhetorical arrangement for efficient composition in literature, a subject should be mentioned before its predicate. The Vedic literature frequently mentions Brahman, Paramatma and Bhagavan, and therefore these three terms are widely known as the subjects of transcendental understanding. But it is not widely known that what is approached as the impersonal Brahman is the effulgence of Sri Caitanya Mahaprabhu's transcendental body. Nor is it widely known that the Supersoul, or Paramatma, is only a partial representation of Lord Caitanya, who is identical with Bhagavan Himself. Therefore the descriptions of Brahman as the effulgence of Lord Caitanya, the Paramatma as His partial representation, and the Supreme Personality of Godhead Krsna as identical with Lord Caitanya Mahaprabhu must be verified by evidence from authoritative Vedic literatures. The author wants to establish first that the essence of the Vedas is the visnu-tattva, the Absolute Truth, Visnu, the all-pervading Godhead. The visnu-tattva has different categories, of which the highest is Lord Krsna, the ultimate visnu-tattva, as confirmed in the Bhagavad-gita and throughout the Vedic literature. In Srimad-Bhagavatam the same Supreme Personality of Godhead Krsna is described as Nanda-suta, the son of King Nanda. Krsnadasa Kaviraja Gosvami says that Nandasuta has again appeared as Lord Sri Krsna Caitanya Mahaprabhu because the conclusion of the Vedic literature is that there is no difference between Lord Krsna and Lord Caitanya Mahaprabhu. This the author will prove. If it is thus proved that Sri Krsna is the origin of all tattvas (truths), namely Brahman, Paramatma and Bhagavan, and that there is no difference between Sri Krsna and Lord Sri Caitanya Mahaprabhu, it will not be difficult to understand that Sri Caitanya Mahaprabhu is also the same origin of all tattvas. The same Absolute Truth, as He is revealed to students of different realizations, is called Brahman, Paramatma and Bhagavan.


    Interesting little point for discussion here. It's one thing to point out that avataras do not all come with the full regalia of Lord Vishnu, that is established clearly. But, how can we say that any plenary portion of the Lord is incomplete? Surely, any Avatar of the Lord could, at any time, display His/Her transcendental, Absolute Form in the same fashion that Sri Chaitanya Mahaprabhu did on several occasions.


    I won't look it up at this moment, but, doesn't Krishna say in Bhagavad Gita that every portion of Himself is full and complete?




    This topic is addressed very directly in the Sri Caitanya Caritamrta of Srila Krsnadas Kaviraja Gosvami, and further elucidated in the translation and purports of Nitya lila pravistha om visnupada paramahamsa astottara sata sri , His Divine Grace Srila A.C. Bhaktivedanta Swami Prabhupada, and published in English in l974. I was fortunate enough to be one of the typists who assisted in publishing the set of 17 volumes in only two months.

    The significance of the Cc. purports of His Divine Grace are apparant to anyone who reads them with sraddha. The url for this chapter is here:


    for any interested reader to examine on his own. One of my godbrothers wants me to post the entire chapter, but since suc cut and paste disturbs some readers of these forums, I will post some excerpts in three additional posts for your scrutiny.

    your servant,

    Puru Das, das anudas

  3. You will kindly forgive me for leaving this discussion now. I have to do some arcana seva. I have 5 Deities here, Sacinandana Gaura Hari nim and brass,Natwar Gauranga-brass, and Sri Sri Radha Govinda, demanding my service. They are currently wearing white vesa for Purnima and must be changed. My best wishes to you and my prayers for your spiritual advancement. Where do you live? We will be in Houston with Srila Gurudeva from May 28-June 4th.


    Perhaps you could join us.


    Yes today's Iskcon is not what the original acharyas gave. BUT they don't think so. They are only giving pure gyana.

    I agree in principle about the difference of what the Acharya gives and what becomes of it. How successful is the preaching under various scandals in iskcon, is hard to say.

    But pure bhakti propagation always touches hearts. No doubt.

    Nice commentary. Who is your Guru Maharaja?

    I am the diksa disciple of His Divine Grace Srila A.C. Bhaktivedanta Swami Prabhupada.


    I was so fortunate to meet him in l969, and took harinama initiation from him in 1970 in NYC, and later diksa from his lotus lips in l971. I am also the aspiring siksa follower of Srila B.V. Narayana Maharja,


    who I had the great fortune to meet in l998. I am also very fortunate to know and hear from Srila Bhakti Ballabha Tirtha Gosvami,


    also my siksa guru.

    Under their guidance I am confident that I may one day come a little closer to bhakti, despite my own anarthas.


    I agree with the quotes in principle. But Gaudiya vaishnavism comes to us through organizations like Iskcon who in principle do not follow this. They exhibit this asslike mentality you mentioned. What do you expect the reaction to be like? They don't respect other people's spiritual practices or lineages. Calling Hinduism hodge podge and garbage is one good example. Calling Ramakrishna Paramhansa as fool adn rascal another good example.


    Unfortunately in kali yuga, for lack of Krsna consciousness, there is insufficient love and affection between conditioned souls. My exalted God brother Srila Gour Govinda Maharaja




    "...Therefore Prabhupada says, “The Krsna consciousness movement can create an exemplary society wherein there is no envy at all." Prabhupada says in the concluding lines of his purport, "One should also have compassion for the people in general who are suffering due to forgetfullness of Krsna.” Who becomes compassionate for the people in general? One who is a completely Krsna conscious person, who sees Krsna everywhere; only he can become compassionate. Otherwise, how can one have compassion? The jiva is suffering. He is Krsna's jiva, so why is he suffering? It's because of his forgetfulness of Krsna. One who sees Krsna and who sess the jiva's relationsip with Krsna, he becomes compassionate. Otherwise, there is no question of compassion. This is most important. Only such a Vaisnava who sees Krsna everywhere is a completely Krsna conscious person. He becomes compassionate."


    Kindly exmine this last public lecture that Srila Gour Govinda Maharaja gave before his untimely departure from this world.:

    A Society Without Envy<?xml:namespace prefix = o />




    by Srila Gour Govinda Maharaja





    I am so sorry that the iskcon wallahs have treated you harshly. They don't much like me either. What can be done? We can only follow the examle of Vidura and see the external energy to be working both internally and externally simultaneously.


    TEXT 16

    svayam dhanur dvari nidhaya mayam

    bhratuh puro marmasu tadito 'pi

    sa ittham atyulbana-karna-banair

    gata-vyatho 'yad uru manayanah


    svayam--he himself; dhanuh dvari--bow on the door; nidhaya--keeping; mayam--the external nature; bhratuh--brother's; purah--from the palace; marmasu--in the core of the heart; taditah--being afflicted; api--in spite of; sah--he (Vidura); ittham--like this; ati-ulbana--severely; karna--ear; banaih--by the arrows; gata-vyathah--without being sorry; ayat--excited; uru--great; mana-yanah--so thinking.



    Thus being pierced by arrows through his ears and afflicted to the core of his heart, Vidura placed his bow on the door and quit his brother's palace. He was not sorry, for he considered the acts of the external energy to be supreme.




    A pure devotee of the Lord is never perturbed by an awkward position created by the external energy of the Lord. In Bhagavad-gita (3.27) it is stated:

    prakrteh kriyamanani

    gunaih karmani sarvasah


    kartaham iti manyate

    A conditioned soul is absorbed in material existence under the influence of different modes of external energy. Absorbed in the false ego, he thinks that he is doing everything by himself. The external energy of the Lord, the material nature, is fully under the control of the Supreme Lord, and the conditioned soul is fully under the grip of the external energy. Therefore, the conditioned soul is fully under the control of the law of the Lord. But, due to illusion only, he thinks himself independent in his activities. Duryodhana was acting under such influence of the external nature, by which he would be vanquished at the ultimate end. He could not accept the sound advice of Vidura, but on the contrary he insulted that great soul, who was the well-wisher of his whole family. Vidura could understand this because he was a pure devotee of the Lord. In spite of being very strongly insulted by Duryodhana's words, Vidura could see that Duryodhana, under the influence of maya, the external energy, was making progress on the path toward his own ruination. He therefore considered the acts of the external energy to be supreme, yet he also saw how the internal energy of the Lord helped him in that particular situation. A devotee is always in a renounced temperament because the worldly attractions can never satisfy him. Vidura was never attracted by the royal palace of his brother. He was always ready to leave the place and devote himself completely to the transcendental loving service of the Lord. Now he got the opportunity by the grace of Duryodhana, and instead of being sorry at the strong words of insult, he thanked him from within because it gave him the chance to live alone in a holy place and fully engage in the devotional service of the Lord. The word gata-vyathah (without being sorry) is significant here because Vidura was relieved from the tribulations which trouble every man entangled in material activities. He therefore thought that there was no need to defend his brother with his bow because his brother was meant for ruination. Thus he left the palace before Duryodhana could act. Maya, the supreme energy of the Lord, acted here both internally and externally."


    Translation and Purport by

    His Divine Grace Srila A.C. Bhaktivedanta Swami Prabhupada

    Srimad Bhagavatam Canto 3, Chapter 1, Txt 16

  6. Institutions have their limits. Modern day iskcon has little to do with what its founder-acarya actually taught. Srila Bhaktivinoda Thakura explains this nicely in the same essay I already quoted from.


    ". . .Sectarianism is a natural byproduct of the Absolute Truth. When acaryas first ascertain and instruct the Truth, it is not polluted with sectarianism. But the rules and regulations received through disciplic succession regarding the goal and the method of achieving it are changed in due course of time according to the mentality and locale of the people...."



    Therefore my guru maharaja had to leave the institution established by his guru maharaja, Nitya lila pravistha om visnupada Sri Srila Bhaktisiddhanta Sarasvati Thakura ,and open another own branch of the Caitanya tree. Many of his actual god brothers acted in kind. He has written in his purporto to Cc. Adi lila 12.8:


    ". . . Therefore, we do not belong to any faction. But because the two parties, busy dividing the material assets of the Gaudiya Matha institution, stopped the preaching work, we took up the mission of Bhaktisiddhanta Sarasvati Thakura and Bhaktivinoda Thakura to preach the cult of Caitanya Mahaprabhu all over the world, under the protection of all the predecessor acaryas, and we find that our humble attempt has been successful. We followed the principles especially explained by Srila Visvanatha Cakravarti Thakura in his commentary on the Bhagavad-gita verse vyavasayatmika buddhir ekeha kuru-nandana. According to this instruction of Visvanatha Cakravarti Thakura, it is the duty of a disciple to follow strictly the orders of his spiritual master. The secret of success in advancement in spiritual life is the firm faith of the disciple in the orders of his spiritual master. The Vedas confirm this:



    yasya deve para bhaktir


    yatha deve tatha gurau


    tasyaite kathita hy arthah


    prakasante mahatmanah




    "To one who has staunch faith in the words of the spiritual master and the words of the Supreme Personality of Godhead, the secret of success in Vedic knowledge is revealed." The Krsna consciousness movement is being propagated according to this principle, and therefore our preaching work is going on successfully, in spite of the many impediments offered by antagonistic demons, because we are getting positive help from our previous acaryas. One must judge every action by its result . . . "


    purport Cc. Adi lila ch.8, Txt 11




    ". . . Differences that arise from places, times, languages, behaviors, foods, dresses, and natures of various communities are incorporated within people s spiritual practices and gradually make one community so completely different from another community that even the consideration that everyone is a human being may cease to exist. Due to these differences there is disagreement, cessation of social intercourse, and fighting, even up to the point of killing one another. When an asslike mentality becomes prominent within the kanistha-adhikaris, they certainly indulge in these things. But if they develop a swanlike mentality, then they do not take part in quarrels; rather, they endeavor to attain a higher level. Madhyama-adhikaris do not quarrel so much about external standards, but they are always attacked by philosophical disagreements. Sometimes they condemn the standards of neophytes and establish their own standards as superior. They condemn the neophytes deity worship in order to establish the worshipable Lord as formless. In such cases, they are also considered asslike people. Otherwise, if they had a swanlike mentality and a desire to attain a higher level, they would respect others practices and inquire about higher topics. Contradictions actually arise only due to asslike mentality. Swanlike persons consider the necessity for different practices according to one‘s qualification, so they are naturally detached from sectarian quarrels. In this regard, it should be understood that both asslike and swanlike people are found amongst the kanistha-adhikaris and madhyama-adhikaris. I do not expect that asslike people will accept this book with respect. If neophytes and madhyama-adhikaris become completely indifferent in regard to the contradictions found in various practices and try to advance further, then they become swanlike persons. Then they are our respectable and dear friends. Although swanlike personalities may accept a particular practice from birth or childhood according to instructions they have received, they nevertheless remain indifferent and nonsectarian[url="http://www.indiadivine.org/audarya/?vbseourl=forum53/"]

  8. YK, The preceeding sloka

    Text 101:

    Brahma-yamale ca –

    sruti-smrti-puranadi pancaratra-vidhim vina |

    aikantiki harer bhaktir utpatayaiva kalpate ||101||

    Translation: It is said in the Brahmayamala that over-zealous concern and practice of Bhakti in disregard of the prescriptions of injunctions of the Sruti, Smrti, Puranas, Pancaratra, etc. become a source of all sorts of troubles. –101-



    is from Srila Rupa Gosvami's Bhakti-rasamrta sindhu:


    Most of us here are aspriing to follow the guidance of the rasacarya, Srila Rupa Gosvami, one of the parishads of Sri Caitanya Mahaprabhu, under the guidance of His current representatives. Under whose guidance do you practice bhakti? Who has taught you to reject Srila Krsnadas Kaviraja Gosvami's contribution, The Sri Caitanya caritamrta?


    Sad for you you cannot taste the nectar of Caitanya lila,found in this superlative literature.

    Srila Bhaktivinoda Thakura advises us not to waste too much time arguing with persons like yourself, who put so much stock in their own opinions and reject our guru varga. He has written:


    "Everyone has the right to discuss spiritual topics. Yet people are divided into three categories according to their qualifications. Those who do not posses independent power of discrimination are in the first category and are called neophytes, or those with soft faith. They have no alternative to faith. If they do not accept whatever the compilers of the scriptures write as the order of the Lord, then they fall down. They are qualified only for understanding the gross meanings of the science of Krsna; they have no qualification for understanding the subtle meanings. Until they gradually advance by good association and instruction, they should try to advance under the shelter of faith. Those who have not yet succeeded in connecting faith with argument are second grade persons, or madhyama-adhikaris. And those who are expert in connecting these two are perfect in all respects. They are able to attain perfection by utilizing material resources in their independent endeavors. They are called topmost persons, or uttama-adhikaris...


  9. Text 101:

    Brahma-yamale ca –

    sruti-smrti-puranadi pancaratra-vidhim vina |

    aikantiki harer bhaktir utpatayaiva kalpate ||101||

    Translation: It is said in the Brahmayamala that over-zealous concern and practice of Bhakti in disregard of the prescriptions of injunctions of the Sruti, Smrti, Puranas, Pancaratra, etc. become a source of all sorts of troubles. –101-

    Commentary: Sri Jiva Gosvami observes that the path of the Sages above stated is recognized in all the Srutis, Smrtis, Purarnas, Pancaratras, etc. which lay down definite codes for the following of the Path. Non-observance of the prescribed course is a source of offense. Here reference to the injunctions of the Sruti, Smrti, Pancaratras, and etc. mean prescription relative to each individual Vaisnava's proper sphere according to his eligibility or adhikara Hence, each Vaisnava will have to select for practice such portions of the prescriptions as apply to his individual case, because in the Bhagavatam Lord Krsna addressing Uddhava says: "Remaining in one's proper sphere is a virtue, and the opposite is the source of evil. Thus, virtues and their opposites have to be construed in the above manner. When non-observance of the prescribed course is spoken of what is meant is their repudiation in a skeptical attitude and not non-observance out of indolence or ignorance. In the Bhagavatam Kavi Yogendra addressing King Nimi says: Oh king! One who takes recourse to this spiritual doctrine of the Bhagavatam has never to meet with any obstacles in his path; and even if he runs with closed eyes, i.e. if he pursues the path of Bhakti in ignorance of the successive stages described and pursues a later

    stage before having gone through the earlier one, he does not go astray as in the way of Karma where non-observance of the details in their proper order is a source of sin and consequent sufferings. -101 -

  10. <CENTER>Boycott the Sahajiya Babajis



    </CENTER><CENTER>by Srila Bhaktivedanta Narayana Maharaja





    ". . . they don't accept that the Gaudiya Vaisnava Sampradaya is one of the sakhas, branches, of the Brahma-Madhva Sampradaya, although this fact has been clearly explained by Sri Kavi Karnipura, Srila Jiva Gosvami, and then by Sri Baladeva Vidyabhusana Prabhu. It has also been explained by Srila Bhaktivinoda Thakura, Srila Bhaktisiddhanta Sarasvati Thakura, by my Gurudeva, that is, Srila Bhakti Prajnana Kesava Gosvami Maharaja, and also by Srila Bhaktivedanta Swami Maharaja.



    Secondly, they think that Sri Prabhodananda Sarasvati and Prakasananda Sarasvati are the same person, although there is so much difference between them. This cannot be so. Will a person of the Ramanuja Sampradaya go down to become a Mayavadi like Prakasananda Sarasvati, and then again become Prabhodananda Sarasvati, who was so exalted that he became the guru of Srila Gopala Bhatta Gosvami? This idea is absurd. Prabhodananda Sarasvati and Prakasananda Sarasvati were contemporaries. Will the same person go back and forth, being a Vaisnava in South India, then becoming a Mayavadi, again becoming a Vaisnava in Vrndavana, and again becoming a Mayavadi? Srila Bhaktisiddhanta Sarasvati Thakura has vividly written about this, and great historians and research scholars have also rejected the idea that they are the same person.


    Thirdly, they don’t give proper honor to Sri Jiva Gosvami, and this is a very big blunder. This is a vital point. They say that Jiva Gosvami is of svakiya-bhava, that he never supported parakiya-bhava, and that he is against parakiya-bhava. They say that in his explanations of Srimad Bhagavatam and Brahma-samhita, in his own books like Gopala Campu, and especially in his Sri Ujjvala-nilamani tika, he has written against parakiya-bhava. This is their greatest blunder. We don’t accept their statements at all. . ."


    @ Puru Das, das anudas


    [Q] I'd be happy to know who you accept as your guru maharaja for guidance in the execution of bhakti. But as you wish. [/Q]


    I accept Lord Sri Krishna as Sat Guru. I accept Lord Sri Caitanya as Maha Guru. I can accept all Vaishnava as Siksha Guru, aswell as I value any seer of Truth, from whatever religion he may be as. I accept siksha from A.C Bhaktivedanta Svami, from Narayana Maharaja, and from others within their linage that lived after Lord Chaitanya. I do not aspire for Diksha initiation however due to health issues I feel I should not include here. .

    All I can do is offer you this information.

    The Absolute Necessity of Second Initiation


    by Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja


    <st1:place><st1:city>Hilo</st1:city>, <st1:state>Hawaii</st1:state></st1:place>: <st1:date year="2003" day="13" month="1">January 13, 2003</st1:date>


    [srila Bhaktivedanta Narayana Maharaja spent the week of January 11-17 in <st1:place><st1:city>Hilo</st1:city>, <st1:state>Hawaii</st1:state></st1:place>, enlightening his audience of two hundred fifty on the topics of guru-tattva and the gradual development of devotion for Sri Krsna. Meanwhile, as sometimes occurs, certain individuals, in an attempt to disinterest others from attending Srila Narayana Maharaja's classes, were engaged in passing out copies of a paper. This time the paper was written on the subject of the relative necessity of harinama initiation (first initiation) and diksa (second initiation). The paper tried its level best to prove that Srila Prabhupada Bhaktivedanta Swami Maharaja and Srila Bhakti Raksaka Sridhara Maharaja have a different view on the subject than Srila Narayana Maharaja. If this were true, it would place Srila Narayana Maharaja outside the disciplic line of his predecessor acaryas. When Srila Narayana Maharaja became aware of this attempt to show a difference between them, he gave the following class and clearly showed that the three above-mentioned acaryas are exactly in the same line. They are all saying, in fact, that the acceptance of the diksa mantras is essential.]

    rest of article is here:


    Health, good or bad, is not really an eternal consideration, and shouldn’t stop you from receiving the sampradaya mantras from a sad-guru.



    @ [Q] If you already understand the answers to your questions, then did you post them so you could answer them yourself on line, or to get the perspective of other sadhakas? [/Q]


    As much as I don't like to speculate, and as I feel I cannot (yet) accept only one commentary of one person (not to offend) I was wondering about what other teachers of Gaudiya Traditions have to say on this issue. I know the views of A.C Bhaktivedanta Svami because the GBC kindly have published his works on the Internet for reference, But as I do not have much reference to teachings of other Vaishnava Acaryas I cannot verificate that the teachings of A.C Bhaktivedanta Svami really do present the general 'opinion' of clasical Gaudiya Tradition. .

    As far as I understand guru-tattva you will not find too much variation between acaryas on any matter of siddhanta or tattva. Here are some references from Srila A.C. Bhaktivedanta Swami to help you understand the principle of guru and tattva:


    In the purport to Cc. Adi lila 7. 37, Srila Prabhupada writes:


    “ Sri Caitanya Mahaprabhu was an ideal acarya. An acarya is an ideal teacher who knows the purpose of the revealed scriptures, behaves exactly according to their injunctions and teaches his students to adopt these principles also. As an ideal acarya, Sri Caitanya Mahaprabhu devised ways to capture all kinds of atheists and materialists. Every acarya has a specific means of propagating his spiritual movement with the aim of bringing men to Krsna consciousness. Therefore, the method of one acarya may be different from that of another, but the ultimate goal is never neglected. Srila Rupa Gosvami recommends:


    tasmat kenapy upayena

    manah krsne nivesayet

    sarve vidhi-nisedha syur

    etayor eva kinkarah


    An acarya should devise a means by which people may somehow or other come to Krsna consciousness. First they should become Krsna conscious, and all the prescribed rules and regulations may later gradually be introduced. In our Krsna consciousness movement we follow this policy of Lord Sri Caitanya Mahaprabhu...”

    “...It is the concern of the acarya to show mercy to the fallen souls. In this connection, desa-kala-patra (the place, the time and the object) should be taken into consideration...”

    Cc. Adi lila 7.37-38


    Srila Prabhupada writes in the Nectar of Devotion:



    “Srila Rupa Gosvami states that his elder brother (Sanatana Gosvami) has compiled Hari-bhakti-vilasa for the guidance of the Vaisnavas and therein has mentioned many rules and regulations to be followed by the Vaisnavas. Some of them are very important and prominent, and Srila Rupa Gosvami will now mention these very important items for our benefit. The purport of this statement is that Srila Rupa Gosvami proposes to mention only basic principles, not details. For example, a basic principle is that one has to accept a spiritual master. Exactly how one follows the instructions of his spiritual master is considered a detail. For example, if one is following the instruction of his spiritual master and that instruction is different from the instructions of another spiritual master, this is called detailed information. But the basic principle of acceptance of a spiritual master is good everywhere, although the details may be different. Srila Rupa Gosvami does not wish to enter into details here, but wants to place before us only the principles...”


    Chapter Six

    How to Discharge Devotional Service


    “Although many different processes for developing love of Godhead have been explained so far, Srila Rupa Gosvami now gives us a general description of how one can best achieve such a high position. The beginning of ecstatic love of Godhead is basically faith. There are many societies and associations of pure devotees, and if someone with just a little faith begins to associate with such societies, his advancement to pure devotional service is rapid. The influence of a pure devotee is such that if someone comes to associate with him with a little faith, one gets the chance of hearing about the Lord from authoritative scriptures like Bhagavad-gita and Srimad-Bhagavatam. Thus, by the mercy of the Lord, who is situated in everyone's heart, one gradually develops his faith in the descriptions of such authoritative scriptures. This is the first stage of association with pure devotees. In the second stage, after one becomes a little advanced and mature, he automatically offers to follow the principles of devotional service under the guidance of the pure devotee and accepts him as the spiritual master. In the next stage, under the guidance of the spiritual master, the devotee executes regulative devotional service, and as a result of such activities, he becomes freed from all unwanted occupations. When he is freed from unwanted occupations, his faith becomes steadily fixed, and he develops a transcendental taste for devotional service, then attachment, then ecstasies, and in the last stage there is pure love of Godhead. These are the different stages of the development of pure love.”


    Chapter Nineteen

    Association with Pure Devotees

    Devotional Service in Pure Love of God ere Here

    Again, I do not mean to offend anyone (Including A.C Bhaktivedanta Svami) Reasonn why I asked this is that I do not want to fall for speculation. Also, as I sometimes view on traditional Gaudiya Vaishnava Boards I often see that traditional (indian) Gaudiya Vaishnavas (who are not in ISKCON) often do not agree with some of the teachings of A.C Bhaktivedanta and sometimes say that some of his teachings contradicts original Gaudiya Traditions. .

    That is because these persons do not accept the guru parampara after Srila Bhaktivinoda Thakura, through Srila Bhaktisiddhanta Sarasvati Thakura and his disciples. They follow other babaji diksa lines that claim to be the “real” followers of Sri Caitanya Mahaprabhu,

    Or the descendants of Advaita Acarya etc. You can read the first essay of this book for a

    Deeper and more insightful clarification by Srila B.V. Narayana Maharaja:

    Five Essential Essays - Prabandha Panchakam View

    Download <!--[if gte vml 1]><v:shapetype id="_x0000_t75" coordsize="21600,21600" o:spt="75" o:preferrelative="t" path="m@4@5l@4@11@9@11@9@5xe" filled="f" stroked="f"> <v:stroke joinstyle="miter"/> <v:formulas> <v:f eqn="if lineDrawn pixelLineWidth 0"/> <v:f eqn="sum @0 1 0"/> <v:f eqn="sum 0 0 @1"/> <v:f eqn="prod @2 1 2"/> <v:f eqn="prod @3 21600 pixelWidth"/> <v:f eqn="prod @3 21600 pixelHeight"/> <v:f eqn="sum @0 0 1"/> <v:f eqn="prod @6 1 2"/> <v:f eqn="prod @7 21600 pixelWidth"/> <v:f eqn="sum @8 21600 0"/> <v:f eqn="prod @7 21600 pixelHeight"/> <v:f eqn="sum @10 21600 0"/> </v:formulas> <v:path o:extrusionok="f" gradientshapeok="t" o:connecttype="rect"/> <o:lock v:ext="edit" aspectratio="t"/> </v:shapetype><v:shape id="_x0000_i1025" type="#_x0000_t75" alt="Five Essential Essays - Prabandha Panchakam" style='width:72.75pt;height:112.5pt'> <v:imagedata src="file:///C:\DOCUME~1\PURUDA~1\LOCALS~1\Temp\msohtml1\01\clip_image001.jpg" o:href=" five_essays_cover.jpg"/> </v:shape><![endif]--><!--[if !vml]--><!--[endif]-->

    This exceptional book is a compilation of five different essays which Srila Gurudeva has written over the past 20 years in defense of Gaudiya sampradaya tattva siddhanta. Each refutation is elaborately and conclusively proven with evidence from sastra.

    Included in this edition are two lectures by Srila Gurudeva which glorify and follow the example of Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada who boldly re-established the true conceptions of Sriman Mahaprabhu and the gosvamis, and began the preaching mission which is today bringing this pure bhakti tattva siddhanta to every country in the world.



    Therefore I was wondering when exactly one is to be considdered a Gaudiya Vaishnava since I understand that one should not incorrectly refer to him as a Christian unless he accepts the teachings of Lord Jesus, and that one should not be refering himself as being a Budhist if one does not accept the teachings of the Budha, thus it would be logical that one must have taken Diksha within the Tradition of Gaudiya Vaishnavism, and accept all teachings and instructions in order to refer himself as a Gaudiya Vaishnava.


    Still I have not find an answer to some of my questions in first post. . . . .

    One time someone mentioned something about Vaisnava aparadha to Srila Gourr Govinda Maharaja. His responce was “Who is a Vaisnava, baba?” I will look for the rest of his answer for you and post it if I find it.

    Your servant,

    Puru das, das anudas


    <QUOTE Theist 1: Post>

    Best thing is you become a Gaudiya Vaisnava yourself,


    <!end Quote>

    Who says I'm not? I even havn't properly introduced myself and you think you can judge on my behalf. Not to offend sir, but this post doesn't concern with my own personal mental speculations or however you may call them. I'm not here to bash anyone, including your spiritual master or movement's Acharya, or whoever, and I'm not asking questions that concerns me in personal, so please be kind and don't bash or personal attack me.



    Not me. No judgement intended. I did not mean to suggest that you are not a Gaudiya Vaisnava. For myself I don't make any such claim. To be a real Vaisnava is a very rare commodity. We may be aspiring to become a Vaisnava one day, but until our anarthas are cleared away, and until we have genuine adhikara it seems to me more prudent not to claim such status. I am an apsiring diksa disciple of His Divine Grace Srila A.C. Bhaktivedanta Swami Prabhupada, and the aspiriing siksa follower of several other Gaudiya Vaisnava acaryas. I'd be happy to know who you accept as your guru maharaja for guidance in the execution of bhakti. But as you wish.


    Sorry you took insult from a philosophical point. That point, which perhaps can be stated more succinctly is that it is more important to be introspective than concern ourselves with the "position" of others.


    One other point made in Srila Prabhupada's purport, if you will allow me to observe it, is that inquiry concnerning spiritual life should be relevent and submissive. If you already understand the answers to your questions, then did you post them so you could answer them yourself on line, or to get the perspective of other sadhakas?

  13. (II) SADHU SANGA: Company of Sadhus or Saints. This means an individuals eager desire to be in the company of a Sadhu in order to learn the methods of spiritual practices for God realization alone and for no other purpose. But who is a Sadhu?

    According to Bhagavatam, Canto XI, Chap. 11, Slokas 29 to 31, the following are the qualities of a genuine Sadhu or Saint: A Sadhu is kind; he cherishes animosity toward none; he smilingly endures even the bitterest miseries; he loves Truth as the vein-blood of his life; he never allows any evil thought to pollute his mind; he looks upon all with equal love and compassion; he does not entertain any kind of mundane desires to darken his mental quantum; he is self-controlled, amiable and pure in character; he remains farthest from any attempt to accumulate for his future subsistence and does not beg anything form anybody; he is abstentious and peaceful; he is steady in his mind; he depends absolutely on the Supreme Lord Sri Krsna, and remains in constant remembrance of the Lord; he is patient, solemn, magnanimous and undisturbed even by utmost provocations and turmoils; he has control over hunger, thirst, lamentations ,infatuation, birth and death; he does never aspire after respect for himself, but is always respectful to others; he is friendly to all; his heart is full of compassion for others; he is fully conversant with the real nature of God; and he is erudite. To keep company with such a one in person, thought and through discussions is Sadhu-sanga.



  14. Best thing is you become a Gaudiya Vaisnava yourself, and concern yourself less with who has what label. Most important thing for us all is to discriminate who we should associate with. Who is sadhu?

    Regarding guru, let Sri Krsna and Srila Prabhupada speak for themselves.

    Pleasure Secrets Revealed in the Bhagavad Gita<center>Chapter 4. Transcendental Knowledge</center>


    TEXT 34



    tad viddhi pranipatena

    pariprasnena sevaya

    upadeksyanti te jnanam

    jnaninas tattva-darsinah





    bump.giftat--that knowledge of different sacrifices; viddhi--try to understand; pranipatena--by approaching a spiritual master; pariprasnena--by submissive inquiries; sevaya--by the rendering of service; upadeksyanti--initiate; te--unto you; jnanam--knowledge; jnaninah--the self-realized; tattva--truth; darsinah--the seers.




    bump.gifJust try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth.




    bump.gifThe path of spiritual realization is undoubtedly difficult. The Lord therefore advises us to approach a bona fide spiritual master in the line of disciplic succession from the Lord Himself.No one can be a bona fide spiritual master without following this principle of disciplic succession. The Lord is the original spiritual master, and a person in the disciplic succession can convey the message of the Lord as it is to his disciple. No one can be spiritually realized by manufacturing his own process, as is the fashion of the foolish pretenders. The Bhagavatam says: dharmam tu saksad bhagavat-pranitam--the path of religion is directly enunciated by the Lord. Therefore, mental speculation or dry arguments cannot help one progress in spiritual life. One has to approach a bona fide spiritual master to receive the knowledge. Such a spiritual master should be accepted in full surrender, and one should serve the spiritual master like a menial servant, without false prestige. Satisfaction of the self-realized spiritual master is the secret of advancement in spiritual life. Inquiries and submission constitute the proper combination for spiritual understanding. Unless there is submission and service, inquiries from the learned spiritual master will not be effective. One must be able to pass the test of the spiritual master, and when he sees the genuine desire of the disciple, he automatically blesses the disciple with genuine spiritual understanding. In this verse, both blind following and absurd inquiries are condemned. One should not only hear submissively from the spiritual master, but one must also get a clear understanding from him, in submission and service and inquiries. A bona fide spiritual master is by nature very kind toward the disciple. Therefore when the student is submissive and is always ready to render service, the reciprocation of knowledge and inquiries becomes perfect.


  15. 24 March 2007


    Parishads: Sri Pradyumna Brahmachari by Srila Bhakti Ballabh Tirtha Maharaja Kazakh Hare Krishna Followers Fear Eviction


    23 March 2007




    Holy Birthplace of Sri Chaitanya Mahaprabhu


    </center> The following articles show the authenticity of Sridhama Mayapura as the birthsite of Sri Chaitanya Mahaprabhu:


    Bhaktivinoda Thakura was not staying in Godrumadvipa when he had his vision of the Adbhuta Mandira. In fact Bhaktivinoda's house at Godruma was not built until two years later.

    Swami B. G. Narasingha explains the original conception of Pradhupada for The Temple of Understanding in Sridhama Mayapura and discusses the prediction of the Adbhuta Mandira.


    Where is the actual birthsite of Sri Caitanya Mahaprabhu and where is the Adbhuta Mandira? Swami B. G. Narasingha corrects popular misconceptions regarding these topics.


    An unbiased academic study by Prof. K.N. Mukherjee on the authenticity of the present Yogapitha temple in Mayapura, taken from 'The Indian Journal of Landscape Systems and Ecological Studies 1984' (revised in 1990).


    [Excerpt from 'The Gaudiya' Magazine, March 9, 1934]


    [Excerpt from 'The Gaudiya' Magazine, March 9, 1934]


    [Excerpt from 'The Gaudiya' Magazine 1934]


    An article by Professor Nishi Kanta Sanyal, disciple of Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada, taken from The Harmonist magazine Vol. 28. 1931. Prof. Sanyal explains both the academic and transcendental evidences to authenticate the Mayapura birthsite.


    Some notes from the book 'Citre Navadvipa' published in 1930 by Sriyukta Saradindu Narayana Raya, secretary of the Navadvipa-dhama Pracarini Sabha. This book has many evidences including discoveries made by the famous Bengali historian Sri Nagendranath Basu.


    A short article reporting the opening of the Yogapitha temple in 1935, with additional background information.


    An article from The Harmonist 1931 which gives additional evidence pointing to the birth site of Sri Caitanya Mahaprabhu.


    An extract from an article entitled "The Full Moon of the Advent of Lord Gauranga" from The Harmonist, Vol. 15 1935. This essay mentions the prediction of Srila Vrndavana Dasa Thakura in Sri Caitanya-bhagavata about the discovery of Mayapura.


    An excerpt from a Bengali article found in The Gaudiya magazine written in 1935, explaining the prediction of Sri Nityananada Prabhu and it's fulfillment by Srila Bhaktivinoda Thakura and Srila Prabhupada Sarasvati Thakura.



    21 March 2007


    Sri Sacinandana-Vandana by Srila Bhakti Rakshaka Sridhara Maharaja KAZAKHSTAN: Hare Krishna Demolition Re-Started – Then Halted by "person in a black Mercedes"


    20 March 2007


    Rules For The Temple by Srila Bhaktisiddhanta Saraswati Thakura Prabhupada KAZAKHSTAN: Stalled Hare Krishna Demolitions to Take Place "in next five days"


    19 March 2007


    speaking-sm.jpgcrowd-sm.jpg <center>INVITATION TO:

    Houston Bhakti Yoga Retreat

    (Festival of Love & Devotion)


    His Divine Grace

    Srila Bhaktivedanta Narayana Maharaja

    May 29 – June 3, 2007</center> <hr>

    18 March 2007


    SBBTM_pda-bb.jpg <center>Additions to Sri Chaitanya: His Life & Associates

    [The Parishad Associates of Lord Caitanya Mahaprabhu]

    by Srila Bhakti Ballabh Tirtha Maharaja:</center>

    <center>Sri Achyutananda | Sri Chandrasekhara Acharya

    The Ghosh Brothers | Sri Ishan Thakur

    Srila Gopal Guru Goswami | Sri Ramachandra Puri

    Sri Raghava Pandit | Sri Shuklambara Brahmacari

    Sri Nandana Acharya | Sri Subuddhi Raya

    Vasudeva Sarvabhauma Bhattacharya

    Sri Kali Das and Jharu Thakur</center> BVML editors take darshan with His Divine Grace

    Srila Bhakti Ballabh Tirtha Maharaja at the Sri

    Chaitanya Gaudiya Math on Gaura Purnima. <hr>

    15 March 2007



    <center>Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja:</center>

    <center>Srivas Thakur [An Excerpt on His Glories]</center>

    <center>Tour Report -- Gaura Purnima: March 3, 2007</center>

    <center>The Only English Class</center>

  16. <center>BVML Newest Additions


    </center> <center>30 March 2007


    </center> Sri Sri Radha Mohan Mandira Photos Divine Goddess Bhajans

    BB's Mayapur Videos


    29 March 2007


    Two new additions to God Consciousness in American History:




    <center>28 March 2007


    </center> Parishads: Shikhi Mahiti and Sri Pradyumna Mishra by Srila Bhakti Ballabh Tirtha Maharaja Annual Number of Abortions in the World Exceeds 55 Million

    <center>NEW SECTION:

    The Four Vaisnava Sampradayas


    </center> <center>


    </center> The Brahma Sampradaya


    The Laksmi Sampradaya


    The Siva Sampradaya


    The Kumara Sampradaya


    The Mayavada School



    26 March 2007


    Benjamin Franklin on Religion Rama-Navami by Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja [bangkok, Thailand: April 11, 2003]


    25 March 2007


    A new section has been added called God Consciousness in American History:

    by Patrick Henry on March 23, 1775


    by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada

    Founder-Acarya for the International Society for Krishna Consciousness in 1966


    Sadhana by Srila Bhaktivinode Thakura Prabhupada Govardhana Tour Report -- March 2007

  17. <TABLE style="BORDER-COLLAPSE: collapse" borderColor=#6699cc cellSpacing=0 cellPadding=0 width=625 bgColor=#ffffff border=5><TBODY><TR borderColor=#ffffff><TD vAlign=top height=125><MAP name=banner><AREA shape=RECT alt="Bhaktivedanta Memorial Library" coords=97,24,98,25 href="index.htm"><AREA shape=RECT alt="Sri Caitanya Mahaprabhu" coords=87,2,147,90 href="SCM/index.htm"><AREA shape=RECT alt="Srila Sanatana Goswami" coords=151,0,205,89 href="SSG/index.htm"><AREA shape=RECT alt="Srila Bhaktivinode Thakura Prabhupada" coords=208,1,268,90 href="SBTP/index.htm"><AREA shape=RECT alt="Sri Srila Bhaktisiddhanta Saraswati Thakura Prabhupada" coords=274,0,336,91 href="SBSST/index.htm"><AREA shape=RECT alt="Sri Srimad Bhakti Prajnana Kesava Goswami" coords=339,0,392,91 href="SBPKM/index.htm"><AREA shape=RECT alt="Srila Bhakti Promod Puri Goswami" coords=397,0,466,90 href="SBPPG/index.htm"><AREA shape=RECT alt="Srila Hrydaya Bon Maharaja" coords=469,0,527,89 href="SHBM/index.htm"><AREA shape=RECT alt="Srila Bhakti Dayita Madhava Maharaja" coords=531,0,596,89 href="SBDMM/index.htm"><AREA shape=RECT alt="Srila Bhakti Rakshaka Sridhara Maharaja" coords=86,94,146,181 href="SBRSM/index.htm"><AREA shape=RECT alt="Srila Bhakti Kumud Santa Maharaja" coords=151,91,207,182 href="SBKSM/index.htm"><AREA shape=RECT alt="Srila A.C. Bhaktivedanta Swami Prabhupada" coords=211,92,272,181 href="ACBSP/index.htm"><AREA shape=RECT alt="Srila Gour Govinda Maharaja" coords=276,93,331,184 href="SGGM/index.htm"><AREA shape=RECT alt="Srila Bhaktivedanta Vamana Maharaja" coords=336,93,400,182 href="SBVM/index.htm"><AREA shape=RECT alt="Srila Bhaktivedanta Trivikrama Maharaja" coords=402,93,458,182 href="SBTM/index.htm"><AREA shape=RECT alt="Srila Bhaktivedanta Narayana Maharaja" coords=465,94,526,183 href="SBNM/index.htm"><AREA shape=RECT alt="Srila Bhakti Ballabh Tirtha Maharaja" coords=533,91,598,183 href="SBBTM/index.htm"><AREA shape=RECT alt="Bhaktivedanta Memorial Library" coords=0,0,0,0 href="index.htm"></MAP>bvml_banner.jpg</TD></TR><TR><TD vAlign=top borderColor=#ffffff align=left background=grfx/bckgrd.jpg height=332><CENTER>Bhaktivedanta Memorial Library

    Mission Statement





    Dear Readers of Bvml.org,


    Please accept our dandavat pranams. All glories to Sri Sri Guru and Gouranga. All glories to Sri Sri Radha Govindaji!!! All glories to Sacinandana Goura Hari!!!


    Bvml.org was established as an alternative to other highly politically oriented websites that concern themselves with the Gaudiya Vaisnava community. We found that posting articles on such sites and on various internet forums only incited contention, especially with regard to any deep understanding of suddha-bhakti, and guru-tattva. Rather than waste energy on fruitless arguments we decided to put that energy elsewhere. We felt more was accomplished by simply making available the positive assertions of our Gaudiya Acaryas with regard to the absolute truth through their articles and lectures, for anyone interested.



    Bvml's purpose is therefore to offer the Gaudiya tattva-siddhanta as seen through the realization and scholarship of our Gaudiya-acaryas and the shastra (revealed scriptures). At the 1936 observance of the vyasa puja celebration of His Divine Grace Srila Bhaktisiddhanta Sarasvati Thakura, before the members of the Bombay Gaudiya Matha, Abhay Charan Das [early name of His Divine Grace Srila A. C. Bhaktivedanta Swami Prabhupada] declared:
    "Gentlemen, the offering of such an homage as has been arranged this evening to the acaryadeva is not a sectarian concern, for when we speak of the fundamental principle of gurudeva or acaryadeva, we speak of something that is of universal application.
    There does not arise any question of discriminating my guru from yours or anyone else's. There is only one guru, who appears in an infinity of forms to teach you, me and all others

    Bvml's banner exemplifies His Divine Grace's non-sectarean mood.<SUP>[1]</SUP> Therefore, photos of selected predecessor and present acaryas have been posted. The order of their photos bears some explanation. We have placed them in order of the external calendar date they joined the Gaudiya Mission of Sri Chaitanya Mahaprabhu, "full time." Members of the "same" Mission are placed together.

    Such liberated souls are eternal members of Sri Chaitanaya Mahaprabhu's Mission. However, according to their different nara lilas (earthly pastimes), "joining" means the date they moved into the matha, took harinama initiation, or left household life for full time involvement in preaching activities, even though some had some association with their gurudeva even before that date.

    While bvml.org devotes a small amount of bandwidth to current "hot topics", or "controversial" discussion from contemporary disciples, the bulk of our site is dedicated to the words of the Gaudiya-acaryas, and their divine realizations about the mission of Sri Caitanya Mahaprabhu.

    Your servants,

    Puru das adhikari

    Bhutabhavana dasa




    Here is the information used to organize our banner, which was obtained in India after careful research. We consulted with various senior devotees from different Missions, and took help from Srila Bhakti Vijnana Bharati Maharaja, the secretary of the Sri Caitanya Gaudiya Matha. He kindly consulted his personal notebooks to assist us in obtaining accurate information concerning dates. If you see any errors please contact us.

    started The Gaudiya Mission in 1918


    joined 1920


    joined circa 1920


    joined 1923


    joined circa 1924 - 1925


    joined 1926


    joined 1927


    joined 1927


    joined 1929


    joined 1932 at 11 years of age.


    diksa 1932; sannyasa 1959; established ISKCON l965


    Since all of the aforementioned acaryas are godbrothers and direct diksa disciples of His Divine Grace Srila Bhaktisiddhanta Sarasvati Thakura, we have tried to observe Vaisnava etiquette by not making any false disctinctions between them and listing all of their names with the same prefix "Srila." The details of their service to Sri Srila Prabhupada (His Divine Grace Srila Bhaktisiddhanta Sarasvati Thakura) may differ, but it behooves anyone to try to make mundane or sectarian value judgements with regard to the quality of guru nistha and guru seva they each exhibited in their own fashion.<SUP> [2]</SUP>


    joined ISKCON 1975, sannyasa 1975


    joined GVS<SUP>* </SUP>1943, sannyasa 1954


    joined GVS prior 1946, sannyasa 1954


    joined GVS 1946, sannyasa 1954


    joined Sri Caitanya Gaudiya Math 1947, sannyasa 1961


    diksa 1986; residence at Sri Gopinath Gaudiya Math 1987



    Srila Narahari Sakara Thakura [the 40th branch of the Caitanya tree] has explained in his Sri Krsna Bhajanamrta as follows
    Verse 40:
    Because the Vaisnava devotees of the Lord are always meditating on Lord Sri Krsna the contamination of sinful activities cannot come upon them. Because a Vaisnava's body has the fire of Krsna Consciousness within it, even if they are fallen, this fire of Krsna Consciousness will burn up to ashes any material contamination.


    Verse 41:
    However, those who are not able to understand the respective levels of spiritual potency may take shelter of this example.
    As in the Ganges there are many waves, and some of these waves are larger then other waves but all of the waves are considered to be sacred,
    one wave being not considered more holy than another wave, similarly, all types of Vaisnavas, those who are spiritually strong and those who are not so strong, can be offered equal worship.
    Considering this perspective in such circumstances that can be accepted as perfect worship.


    Verse 42:
    All Vaisnavas are considered as guru or spiritual master.


    Verse 43:
    Amongst all of the Vaisnavas the initiating guru (diksa-guru) and instructing guru (siksa-guru) are special.


    Verse 44:
    It is proper to offer these two special respect.


    Verse 45:
    Amongst all of the other spiritual masters these two (diksa-guru and siksa-guru) spiritual masters' orders are to be followed.


    His Divine Grace Srila A.C. Bhaktivedanta Swami Prabhupada writes:


    "Narahari das Sarkara was a very famous devotee. Locan das Thakur, the elaborated author of Caitanya-mangala, was his disciple. In Caitanya-mangala it is stated that Sri Gadadhara das and Narahari Sarkara were extremely dear to Sri Caitanya Mahparabhu."


    The Trunk, Branches and Subbranches of the Caitanya Tree

    Purport to Texts 78 - 79




    <CENTER>Return to bml_logo.gif</CENTER>


    Sunrise over Srila A.C. Bhaktivedanta Swami Prabhupada's Puspa Samadhi, Mayapur, West Bengal



  18. Guest 23, In the purport of this verse, Text One, from Srila Rupa Gosvami's Sri Upadesamrta, The Nectar of Instruction, His Divine Grace gives deep insight into what devotee behavior should be, and in particular the utility of "anger" is devotional service. HIs definition of sunicena taror api certainly differs from your sentimal viewpont:



    ". . . Similarly, anger can be controlled. We cannot stop anger altogether, but if we simply become angry with those who blaspheme the Lord or the devotees of the Lord, we control our anger in Krsna consciousness. Lord Caitanya Mahaprabhu became angry with the miscreant brothers Jagai and Madhai, who blasphemed and struck Nityananda Prabhu. In His Siksastaka Lord Caitanya wrote, trnad api sunicena taror api sahisnuna: "One should be humbler than the grass and more tolerant than the tree." One may then ask why the Lord exhibited His anger. The point is that one should be ready to tolerate all insults to one's own self, but when Krsna or His pure devotee is blasphemed, a genuine devotee becomes angry and acts like fire against the offenders.


    Krodha, anger, cannot be stopped, but it can be applied rightly. It was in anger that Hanuman set fire to Lanka, but he is worshiped as the greatest devotee of Lord Ramacandra. This means that he utilized his anger in the right way. Arjuna serves as another example. He was not willing to fight, but Krsna incited his anger: "You must fight!" To fight without anger is not possible. Anger is controlled, however, when utilized in the service of the Lord. . . "


    NOI purport Text One





    vaco vegam manasah krodha-vegam

    jihva-vegam udaropastha-vegam

    etan vegan yo visaheta dhirah

    sarvam apimam prthivim sa sisyat


    vacah--of speech; vegam--urge; manasah--of the mind; krodha--of anger; vegam--urge; jihva--of the tongue; vegam--urge; udara-upastha--of the belly and genitals; vegam--urge; etan--these; vegan--urges; yah--whoever; visaheta--can tolerate; dhirah--sober; sarvam--all; api--certainly; imam--this; prthivim--world; sah--that personality; sisyat--can make disciples.


    A sober person who can tolerate the urge to speak, the mind's demands, the actions of anger and the urges of the tongue, belly and genitals is qualified to make disciples all over the world.


    In Srimad-Bhagavatam (6.1.9-10) Pariksit Maharaja placed a number of intelligent questions before Sukadeva Gosvami. One of these questions was: "Why do people undergo atonement if they cannot control their senses?" For instance, a thief may know perfectly well that he may be arrested for his stealing, and he may actually even see a thief arrested by the police, yet he continues to steal. Experience is gathered by hearing and seeing. One who is less intelligent gathers experience by seeing, and one who is more intelligent gathers experience by hearing. When an intelligent person hears from the lawbooks and sastras, or scriptures, that stealing is not good and hears that a thief is punished when arrested, he refrains from theft. A less intelligent person may first have to be arrested and punished for stealing to learn to stop stealing. However, a rascal, a foolish man, may have the experience of both hearing and seeing and may even be punished, but still he continues to steal. Even if such a person atones and is punished by the government, he will again commit theft as soon as he comes out of jail. If punishment in jail is considered atonement, what is the benefit of such atonement? Thus Pariksit Maharaja inquired:

    drsta-srutabhyam yat papam

    janann apy atmano 'hitam

    karoti bhuyo vivasah

    prayascittam atho katham

    kvacin nivartate 'bhadrat

    kvacic carati tat punah

    prayascittam atho 'partham

    manye kunjara-saucavat

    He compared atonement to an elephant's bathing. The elephant may take a very nice bath in the river, but as soon as it comes onto the bank, it throws dirt all over its body. What, then, is the value of its bathing? Similarly, many spiritual practitioners chant the Hare Krsna maha-mantra and at the same time commit many forbidden things, thinking that their chanting will counteract their offenses. Of the ten types of offenses one can commit while chanting the holy name of the Lord, this offense is called namno balad yasya hi papa-buddhih, committing sinful activities on the strength of chanting the Hare Krsna maha-mantra. Similarly, certain Christians go to church to confess their sins, thinking that confessing their sins before a priest and performing some penance will relieve them from the results of their weekly sins. As soon as Saturday is over and Sunday comes, they again begin their sinful activities, expecting to be forgiven the next Saturday. This kind of prayascitta, or atonement, is condemned by Pariksit Maharaja, the most intelligent king of his time. Sukadeva Gosvami, equally intelligent, as befitting the spiritual master of Maharaja Pariksit, answered the King and confirmed that his statement concerning atonement was correct. A sinful activity cannot be counteracted by a pious activity. Thus real prayascitta, atonement, is the awakening of our dormant Krsna consciousness.

    Real atonement involves coming to real knowledge, and for this there is a standard process. When one follows a regulated hygienic process, he does not fall sick. A human being is meant to be trained according to certain principles to revive his original knowledge. Such a methodical life is described as tapasya. One can be gradually elevated to the standard of real knowledge, or Krsna consciousness, by practicing austerity and celibacy (brahmacarya), by controlling the mind, by controlling the senses, by giving up one's possessions in charity, by being avowedly truthful, by keeping clean and by practicing yoga-asanas. However, if one is fortunate enough to get the association of a pure devotee, he can easily surpass all the practices for controlling the mind by the mystic yoga process simply by following the regulative principles of Krsna consciousness--refraining from illicit sex, meat-eating, intoxication and gambling--and by engaging in the service of the Supreme Lord under the direction of the bona fide spiritual master. This easy process is being recommended by Srila Rupa Gosvami.

    First one must control his speaking power. Every one of us has the power of speech; as soon as we get an opportunity we begin to speak. If we do not speak about Krsna consciousness, we speak about all sorts of nonsense. A toad in a field speaks by croaking, and similarly everyone who has a tongue wants to speak, even if all he has to say is nonsense. The croaking of the toad, however, simply invites the snake: "Please come here and eat me." Nevertheless, although it is inviting death, the toad goes on croaking. The talking of materialistic men and impersonalist Mayavadi philosophers may be compared to the croaking of frogs. They are always speaking nonsense and thus inviting death to catch them. Controlling speech, however, does not mean self-imposed silence (the external process of mauna), as Mayavadi philosophers think. Silence may appear helpful for some time, but ultimately it proves a failure. The meaning of controlled speech conveyed by Srila Rupa Gosvami advocates the positive process of krsna-katha, engaging the speaking process in glorifying the Supreme Lord Sri Krsna. The tongue can thus glorify the name, form, qualities and pastimes of the Lord. The preacher of krsna-katha is always beyond the clutches of death. This is the significance of controlling the urge to speak.

    The restlessness or fickleness of the mind (mano-vega) is controlled when one can fix his mind on the lotus feet of Krsna. The Caitanya-caritamrta (Madhya 22.31) says:

    krsna----surya-sama; maya haya andhakara

    yahan krsna, tahan nahi mayara adhikara

    Krsna is just like the sun, and maya is just like darkness. If the sun is present, there is no question of darkness. Similarly, if Krsna is present in the mind, there is no possibility of the mind's being agitated by maya's influence. The yogic process of negating all material thoughts will not help. To try to create a vacuum in the mind is artificial. The vacuum will not remain. However, if one always thinks of Krsna and how to serve Krsna best, one's mind will naturally be controlled.

    Similarly, anger can be controlled. We cannot stop anger altogether, but if we simply become angry with those who blaspheme the Lord or the devotees of the Lord, we control our anger in Krsna consciousness. Lord Caitanya Mahaprabhu became angry with the miscreant brothers Jagai and Madhai, who blasphemed and struck Nityananda Prabhu. In His Siksastaka Lord Caitanya wrote, trnad api sunicena taror api sahisnuna: "One should be humbler than the grass and more tolerant than the tree." One may then ask why the Lord exhibited His anger. The point is that one should be ready to tolerate all insults to one's own self, but when Krsna or His pure devotee is blasphemed, a genuine devotee becomes angry and acts like fire against the offenders. Krodha, anger, cannot be stopped, but it can be applied rightly. It was in anger that Hanuman set fire to Lanka, but he is worshiped as the greatest devotee of Lord Ramacandra. This means that he utilized his anger in the right way. Arjuna serves as another example. He was not willing to fight, but Krsna incited his anger: "You must fight!" To fight without anger is not possible. Anger is controlled, however, when utilized in the service of the Lord.

    As for the urges of the tongue, we all experience that the tongue wants to eat palatable dishes. Generally we should not allow the tongue to eat according to its choice, but should control the tongue by supplying prasada. The devotee's attitude is that he will eat only when Krsna gives him prasada. That is the way to control the urge of the tongue. One should take prasada at scheduled times and should not eat in restaurants or sweetmeat shops simply to satisfy the whims of the tongue or belly. If we stick to the principle of taking only prasada, the urges of the belly and tongue can be controlled.

    In a similar manner, the urges of the genitals, the sex impulse, can be controlled when not used unnecessarily. The genitals should be used to beget a Krsna conscious child, otherwise they should not be used. The Krsna consciousness movement encourages marriage not for the satisfaction of the genitals but for the begetting of Krsna conscious children. As soon as the children are a little grown up, they are sent to our Gurukula school in Dallas, Texas, where they are trained to become fully Krsna conscious devotees. Many such Krsna conscious children are required, and one who is capable of bringing forth Krsna conscious offspring is allowed to utilize his genitals.

    When one is fully practiced in the methods of Krsna conscious control, he can become qualified to be a bona fide spiritual master.

    In his Anuvrtti explanation of Upadesamrta, Srila Bhaktisiddhanta Sarasvati Thakura writes that our material identification creates three kinds of urges--the urge to speak, the urge or demands of the mind and the demands of the body. When a living entity falls victim to these three types of urges, his life becomes inauspicious. One who practices resisting these demands or urges is called tapasvi, or one who practices austerities. By such tapasya one can overcome victimization by the material energy, the external potency of the Supreme Personality of Godhead.

    When we refer to the urge to speak, we refer to useless talking, such as that of the impersonal Mayavadi philosophers, or of persons engaged in fruitive activities (technically called karma-kanda), or of materialistic people who simply want to enjoy life without restriction. All such talks or literatures are practical exhibitions of the urge to speak. Many people are talking nonsensically and writing volumes of useless books, and all this is the result of the urge to speak. To counteract this tendency, we have to divert our talking to the subject of Krsna. This is explained in Srimad-Bhagavatam (1.5.10-11):

    na yad vacas citra-padam harer yaso

    jagat-pavitram pragrnita karhicit

    tad vayasam tirtham usanti manasa

    na yatra hamsa niramanty usik-ksayah

    "Those words which do not describe the glories of the Lord, who alone can sanctify the atmosphere of the whole universe, are considered by saintly persons to be like unto a place of pilgrimage for crows. Since the all-perfect persons are inhabitants of the transcendental abode, they do not derive any pleasure there."

    tad-vag-visargo janatagha-viplavo

    yasmin prati-slokam abaddhavaty api

    namany anantasya yaso 'nkitani yat

    srnvanti gayanti grnanti sadhavah

    "On the other hand, that literature which is full of descriptions of the transcendental glories of the name, fame, forms, pastimes, etc., of the unlimited Supreme Lord is a different creation, full of transcendental words directed toward bringing about a revolution in the impious lives of this world's misdirected civilization. Such transcendental literatures, even though imperfectly composed, are heard, sung and accepted by purified men who are thoroughly honest."

    The conclusion is that only when we talk about devotional service to the Supreme Personality of Godhead can we refrain from useless nonsensical talk. We should always endeavor to use our speaking power solely for the purpose of realizing Krsna consciousness.

    As for the agitations of the bickering mind, they are divided into two divisions. The first is called avirodha-priti, or unrestricted attachment, and the other is called virodha-yukta-krodha, anger arising from frustration. Adherence to the philosophy of the Mayavadis, belief in the fruitive results of the karma-vadis, and belief in plans based on materialistic desires are called avirodha-priti. Jnanis, karmis and materialistic planmakers generally attract the attention of conditioned souls, but when the materialists cannot fulfill their plans and when their devices are frustrated, they become angry. Frustration of material desires produces anger.

    Similarly, the demands of the body can be divided into three categories--the demands of the tongue, the belly and the genitals. One may observe that these three senses are physically situated in a straight line, as far as the body is concerned, and that the bodily demands begin with the tongue. If one can restrain the demands of the tongue by limiting its activities to the eating of prasada, the urges of the belly and the genitals can automatically be controlled. In this connection Srila Bhaktivinoda Thakura says:

    sarira avidya jala, jadendriya tahe kala,

    jive phele visaya-sagare

    ta'ra madhye jihva ati, lobhamaya sudurmati,

    ta'ke jeta kathina samsare

    krsna bada dayamaya, karibare jihva jaya,

    sva-prasada-anna dila bhai

    sei annamrta khao, radha-krsna-guna gao,

    preme daka caitanya-nitai

    "O Lord! This material body is a lump of ignorance, and the senses are a network of paths leading to death. Somehow or other we have fallen into the ocean of material sense enjoyment, and of all the senses the tongue is the most voracious and uncontrollable. It is very difficult to conquer the tongue in this world, but You, dear Krsna, are very kind to us. You have sent this nice prasada to help us conquer the tongue; therefore let us take this prasada to our full satisfaction and glorify Your Lordships Sri Sri Radha and Krsna and in love call for the help of Lord Caitanya and Prabhu Nityananda." There are six kinds of rasas (tastes), and if one is agitated by any one of them, he becomes controlled by the urges of the tongue. Some persons are attracted to the eating of meat, fish, crabs, eggs and other things produced by semina and blood and eaten in the form of dead bodies. Others are attracted by eating vegetables, creepers, spinach or milk products, but all for the satisfaction of the tongue's demands. Such eating for sense gratification--including the use of extra quantities of spices like chili and tamarind--is to be given up by Krsna conscious persons. The use of pan, haritaki, betel nuts, various spices used in pan-making, tobacco, LSD, marijuana, opium, liquor, coffee and tea is indulged in to fulfill illicit demands. If we can practice accepting only remnants of food offered to Krsna, it is possible to get free from maya's victimization. Vegetables, grains, fruits, milk products and water are proper foods to offer to the Lord, as Lord Krsna Himself prescribes. However, if one accepts prasada only because of its palatable taste and thus eats too much, he also falls prey to trying to satisfy the demands of the tongue. Sri Caitanya Mahaprabhu taught us to avoid very palatable dishes even while eating prasada. If we offer palatable dishes to the Deity with the intention of eating such nice food, we are involved in trying to satisfy the demands of the tongue. If we accept the invitation of a rich man with the idea of receiving palatable food, we are also trying to satisfy the demands of the tongue. In Caitanya-caritamrta (Antya 6.227) it is stated:

    jihvara lalase yei iti-uti dhaya

    sisnodara-parayana krsna nahi paya

    "That person who runs here and there seeking to gratify his palate and who is always attached to the desires of his stomach and genitals is unable to attain Krsna."

    As stated before, the tongue, belly and genitals are all situated in a straight line, and they fall in the same category. Lord Caitanya has said, bhala na khaibe ara bhala na paribe: "Do not dress luxuriously and do not eat delicious foodstuffs." (Cc. Antya 6.236)

    Those who suffer from diseases of the stomach must be unable to control the urges of the belly, at least according to this analysis. When we desire to eat more than necessary we automatically create many inconveniences in life. However, if we observe fasting days like Ekadasi and Janmastami, we can restrain the demands of the belly.

    As far as the urges of the genitals are concerned, there are two--proper and improper, or legal and illicit sex. When a man is properly mature, he can marry according to the rules and regulations of the sastras and use his genitals for begetting nice children. That is legal and religious. Otherwise, he may adopt many artificial means to satisfy the demands of the genitals, and he may not use any restraint. When one indulges in illicit sex life, as defined by the sastras, either by thinking, planning, talking about or actually having sexual intercourse, or by satisfying the genitals by artificial means, he is caught in the clutches of maya. These instructions apply not only to householders but also to tyagis, or those who are in the renounced order of life. In his book prema-vivarta, Chapter Seven, Sri Jagadananda Pandita says:

    vairagi bhai gramya-katha na sunibe kane

    gramya-varta na kahibe yabe milibe ane

    svapane o na kara bhai stri-sambhasana

    grhe stri chadiya bhai asiyacha vana

    yadi caha pranaya rakhite gaurangera sane

    chota haridasera katha thake yena mane

    bhala na khaibe ara bhala na paribe

    hrdayete radha-krsna sarvada sevibe

    "My dear brother, you are in the renounced order of life and should not listen to talk about ordinary worldly things, nor should you talk about worldly things when you meet with others. Do not think of women even in dreams. You have accepted the renounced order of life with a vow that forbids you to associate with women. If you wish to associate with Caitanya Mahaprabhu, you must always remember the incident of Chota Haridasa and how he was rejected by the Lord. Do not eat luxurious dishes or dress in fine garments, but always remain humble and serve Their Lordships Sri Sri Radha-Krsna in your heart of hearts."

    The conclusion is that one who can control these six items--speech, mind, anger, tongue, belly and genitals--is to be called a svami or gosvami. Svami means master, and gosvami means master of the go, or senses. When one accepts the renounced order of life, he automatically assumes the title of svami. This does not mean that he is the master of his family, community or society; he must be master of his senses. Unless one is master of his senses, he should not be called gosvami, but go-dasa, servant of the senses. Following in the footsteps of the six Gosvamis of Vrndavana, all svamis and gosvamis should fully engage in the transcendental loving service of the Lord. As opposed to this, the go-dasas engage in the service of the senses or in the service of the material world. They have no other engagement. Prahlada Maharaja has further described the go-dasa as adanta-go, which refers to one whose senses are not controlled. An adanta-go cannot become a servant of Krsna. In Srimad-Bhagavatam (7.5.30), Prahlada Maharaja has said:

    matir na krsne paratah svato va

    mitho 'bhipadyeta grha-vratanam

    adanta-gobhir visatam tamisram

    punah punas carvita-carvananam

    "For those who have decided to continue their existence in this material world for the gratification of their senses, there is no chance of becoming Krsna conscious, not by personal endeavor, by instruction from others or by joint conferences. They are dragged by the unbridled senses into the darkest region of ignorance, and thus they madly engage in what is called 'chewing the chewed.' "




    Someone I know contacted me after they logged in to your bvml site in the "webmaster" area.


    They were very surprised at what you have published on your site.


    It hardly seems to be in line with the principle of "becoming humbler than a blade of grass, more tolerant than a tree".


    Extremist political views where you encourage people to murder muslims is not exactly what Prabhupada taught, is it?


    Guest 23, you should know that becoming a sadhaka and endeavoring for Krsna consciousness does not preclude the loss of our first ammendment rights, freedom of speech and the right to bear arms, according to the U.S. Constitution. That you think being a Vaisnava means accepting the same political views that you may accept is missing the point of bvml.org entirely.


    Bhutabhavana prabhu is an excellent webmaster. He renders bvml service at no charge, puts in lots of hard work to glorify our acaryas, and his personal political views on Random Axes are his own and he has every right in the three worlds to believe that the Muslim fundamentalist terrorists should be eliminated. These asuras have been giving the Gaudiya Vaisnava world trouble ever since Arang Zeb knocked down the two stories of the Govindaji temple in vrndavana, and Man Singh had to move (at Their direct request of him in a dream) Sri Sri Radha Govindaji, Sri Sri Radha Damodar, Sri Sri Radha Madan Mohan and Sri Sri Radha Gopinatha to Jaipura for their safe keeping and seva, to protect them from the destructive hands of such Muslims. Only Radha Raman remained in vraja, and hisd pujaris had to hide Him in the forest to avoid being harmed.


    Perhaps you should check your history more carefully, and also do a word search through Srila Prabhupada's books to see what he has written about such demoniac behavior before you chastise Bhutabhavana prabhu for having what YOU determine to be extreme political views. Humility does not mean that we embrace the tiger or allow other Vaisnavas to be mistreated. Try to digest this Bg. 10.4-5 purport by His Divine Grace :

    and take note of what he says about satyam, truthfulness.



    ". . . Satyam, truthfulness, means that facts should be presented as they are for the benefit of others. Facts should not be misrepresented. According to social conventions, it is said that one can speak the truth only when it is palatable to others. But that is not truthfulness. The truth should be spoken in a straight and forward way, so that others will understand actually what the facts are. If a man is a thief and if people are warned that he is a thief, that is truth. Although sometimes the truth is unpalatable, one should not refrain from speaking it. Truthfulness demands that the facts be presented as they are for the benefit of others. That is the definition of truth. . . "

    Bg. 10-4-5 purport





    <CENTER>Chapter 10. The Opulence of the Absolute</CENTER>


    TEXT 4-5


    buddhir jnanam asammohah

    ksama satyam damah samah

    sukham duhkham bhavo 'bhavo

    bhayam cabhayam eva ca

    ahimsa samata tustis

    tapo danam yaso 'yasah

    bhavanti bhava bhutanam

    matta eva prthag-vidhah



    bump.gifbuddhih--intelligence; jnanam--knowledge; asammohah--freedom from doubt; ksama--forgiveness; satyam--truthfulness; damah--control of the senses; samah--control of the mind; sukham--happiness; duhkham--distress; bhavah--birth; abhavah--death; bhayam--fear; ca--and; abhayam--without fear; eva--also; ca--and; ahimsa--nonviolence; samata--equilibrium; tustih--satisfaction; tapah--penance; danam--charity; yasah--fame; ayasah--infamy; bhavanti--become; bhavah--natures; bhutanam--of living entities; mattah--from Me; eva--certainly; prthak-vidhah--differently arranged.





    bump.gifIntelligence, knowledge, freedom from doubt and delusion, forgiveness, truthfulness, self-control and calmness, pleasure and pain, birth, death, fear, fearlessness, nonviolence, equanimity, satisfaction, austerity, charity, fame and infamy are created by Me alone.





    bump.gifThe different qualities of living entities, be they good or bad, are all created by Krsna, and they are described here.

    bump.gifIntelligence refers to the power of analyzing things in proper perspective, and knowledge refers to understanding what is spirit and what is matter. Ordinary knowledge obtained by a university education pertains only to matter, and it is not accepted here as knowledge. Knowledge means knowing the distinction between spirit and matter. In modern education there is no knowledge about the spirit; they are simply taking care of the material elements and bodily needs. Therefore academic knowledge is not complete.

    bump.gifAsammoha, freedom from doubt and delusion, can be achieved when one is not hesitant and when he understands the transcendental philosophy. Slowly but surely he becomes free from bewilderment. Nothing should be accepted blindly; everything should be accepted with care and with caution. Ksama, forgiveness, should be practiced, and one should excuse the minor offenses of others. Satyam, truthfulness, means that facts should be presented as they are for the benefit of others. Facts should not be misrepresented. According to social conventions, it is said that one can speak the truth only when it is palatable to others. But that is not truthfulness. The truth should be spoken in a straight and forward way, so that others will understand actually what the facts are. If a man is a thief and if people are warned that he is a thief, that is truth. Although sometimes the truth is unpalatable, one should not refrain from speaking it. Truthfulness demands that the facts be presented as they are for the benefit of others. That is the definition of truth.

    bump.gifSelf-control means that the senses should not be used for unnecessary personal enjoyment. There is no prohibition against meeting the proper needs of the senses, but unnecessary sense enjoyment is detrimental for spiritual advancement. Therefore the senses should be restrained from unnecessary use. Similarly, the mind should not indulge in unnecessary thoughts; that is called samah, or calmness. Nor should one spend one's time pondering over earning money. That is a misuse of the thinking power. The mind should be used to understand the prime necessity of human beings, and that should be presented authoritatively. The power of thought should be developed in association with persons who are authorities in the scriptures, saintly persons and spiritual masters and those whose thinking is highly developed. Sukham, pleasure or happiness, should always be in that which is favorable for the cultivation of the spiritual knowledge of Krsna consciousness. And similarly, that which is painful or which causes distress is that which is unfavorable for the cultivation of Krsna consciousness. Anything favorable for the development of Krsna consciousness should be accepted, and anything unfavorable should be rejected.

    bump.gifBhava, birth, should be understood to refer to the body. As far as the soul is concerned, there is neither birth nor death; that we have discussed in the beginning of Bhagavad-gita. Birth and death apply to one's embodiment in the material world. Fear is due to worrying about the future. A person in Krsna consciousness has no fear because by his activities he is sure to go back to the spiritual sky, back home, back to Godhead. Therefore his future is very bright. Others, however, do not know what their future holds; they have no knowledge of what the next life holds. So they are therefore in constant anxiety. If we want to get free from anxiety, then the best course is to understand Krsna and be situated always in Krsna consciousness. In that way we will be free from all fear. In the Srimad-Bhagavatam it is stated that fear is caused by our absorption in the illusory energy, but those who are free from the illusory energy, those who are confident that they are not the material body, that they are spiritual parts of the Supreme Personality of Godhead and are therefore engaged in the transcendental service of the Supreme Godhead, have nothing to fear. Their future is very bright. This fear is a condition of persons who are not in Krsna consciousness. Bhayam, fearlessness, is only possible for one in Krsna consciousness.

    bump.gifAhimsa, nonviolence, means that one should not do anything which will put others into misery or confusion. Material activities that are promised by so many politicians, sociologists, philanthropists, etc., do not produce very good results because the politicians and philanthropists have no transcendental vision; they do not know what is actually beneficial for human society. Ahimsa means that people should be trained in such a way that the full utilization of the human body can be achieved. The human body is meant for spiritual realization, so any movement or any commissions which do not further that end commit violence on the human body. That which furthers the future spiritual happiness of the people in general is called nonviolence.

    bump.gifSamata, equanimity, refers to freedom from attachment and aversion. To be very much attached or to be very much detached is not the best. This material world should be accepted without attachment or aversion. Similarly, that which is favorable for prosecuting Krsna consciousness should be accepted; that which is unfavorable should be rejected. That is called samata, equanimity. A person in Krsna consciousness has nothing to reject and nothing to accept unless it is useful in the prosecution of Krsna consciousness.

    bump.gifTusti, satisfaction, means that one should not be eager to gather more and more material goods by unnecessary activity. One should be satisfied with whatever is obtained by the grace of the Supreme Lord; that is called satisfaction. Tapas means austerity or penance. There are many rules and definitions in the Vedas which apply here, like rising early in the morning and taking a bath. Sometimes it is very troublesome to rise early in the morning, but whatever voluntary trouble one may suffer in this way is called penance. Similarly, there are prescriptions for fasting on certain days of the month. One may not be inclined to practice such fasting, but because of his determination to make advancement in the science of Krsna consciousness, he should accept such bodily troubles which are recommended. However, one should not fast unnecessarily or against Vedic injunctions. One should not fast for some political purpose; that is described in Bhagavad-gita as fasting in ignorance, and anything done in ignorance or passion does not lead to spiritual advancement. Everything done in the mode of goodness does advance one, however, and fasting done in terms of the Vedic injunctions enriches one in spiritual knowledge.

    bump.gifAs far as charity is concerned, one should give fifty percent of his earnings to some good cause. And what is a good cause? It is that which is conducted in terms of Krsna consciousness. That is not only a good cause, but it is the best cause. Because Krsna is good, His cause is also good. Thus charity should be given to a person who is engaged in Krsna consciousness. According to Vedic literature, it is enjoined that charity should be given to the brahmanas. This practice is still followed, although not very nicely in terms of the Vedic injunction. But still the injunction is that charity should be given to the brahmanas. Why? Because they are engaged in higher cultivation of spiritual knowledge. A brahmana is supposed to devote his whole life to understanding Brahman. A brahma-jana is one who knows Brahman; he is called a brahmana. Thus charity is offered to the brahmanas because since they are always engaged in higher spiritual service, they have no time to earn their livelihood. In the Vedic literature, charity is also to be awarded to the renouncer of life, the sannyasi. The sannyasis beg from door to door, not for money but for missionary purposes. The system is that they go from door to door to awaken the householders from the slumber of ignorance. Because the householders are engaged in family affairs and have forgotten their actual purpose in life--awakening their Krsna consciousness--it is the business of the sannyasis to go as beggars to the householders and encourage them to be Krsna conscious. As it is said in the Vedas, one should awake and achieve what is due him in this human form of life. This knowledge and method is distributed by the sannyasis; hence charity is to be given to the renouncer of life, to the brahmanas, and similar good causes, not to any whimsical cause.

    bump.gifYasah, fame, should be according to Lord Caitanya, who said that a man is famous when he is known as a great devotee. That is real fame. If one has become a great man in Krsna consciousness and it is known, then he is truly famous. One who does not have such fame is infamous.

    bump.gifAll these qualities are manifest throughout the universe in human society and in the society of the demigods. There are many forms of humanity on other planets, and these qualities are there. Now, for one who wants to advance in Krsna consciousness, Krsna creates all these qualities, but the person develops them himself from within. One who engages in the devotional service of the Supreme Lord develops all the good qualities, as arranged by the Supreme Lord.

    bump.gifOf whatever we find, good or bad, the origin is Krsna. Nothing can manifest in this material world which is not in Krsna. That is knowledge; although we know that things are differently situated, we should realize that everything flows from Krsna.

  20. One of the most comprehensive books about Sri Caitanya Mahaprabhu in the English language, is found here:



    Sri Narayan Das Bhakti Sadhukar

    [Professor Nishi Kanta Sanyal, M. A.] published this work in 1932

    The forward was written By

    Srila Bhaktisiddhanta Sarsavti Thakura,





    BRINDABAN, ffice:smarttags" /><?xml:namespace prefix = st1 ns = "urn:schemas-microsoft-com><st1:place><FONT face=MUTTRA</st1:place>.


    OF THE CIRCLE OF BRAJA, <st1:place>MUTTRA</st1:place> (U.P.) <st1:date Year="1932" Day="24" Month="11">24th Nov., 1932</st1:date>



    Chapter VII of the introductory sections




    has the clearest and most concise explanation of the four Sampradaya Acaryas and their philosophies that I have ever come upon. Here is a short excerpt:


    "The four communities (sampradayas) of the Iron Age are connected with the ancient times by their recognition of the ulterior authority of the eternal ancient teachers, viz, Lakshmi, Brahma, Rudra and the four Sanas (chatuhsanah), respectively. The four Founder-Acharyas of the Iron Age professed to preach the views of those original teachers of the religion. Sree Rudra is the source of the teaching of Sree Vishnuswami; Sanaka, Sanatana, Sananda, Sanat Kumara, that of Sree Nimbarka Swami, Sree Lakshmidevi that of Sree Ramanuja Swami and the four-faced Brahma that of Madhva Swami, in the Iron Age. The original pre-historic teachers, who are the ultimate source of the four communities, in the chronological order of their appearance, are (1) Lakshmi, the eternal and inseparable Consort of Vishnu, (2 Brahma sprung from the navel-lotus of Garbhodasayi Vishnu, (3) Rudra sprung from the second Purusha, and (4) the four Sanas who are the sons of Brahma born from the mind. The chronological order of the Acharyas of the Iron Age is (1) Sree Vishnuswami, (2) Sree Nimbaditya, (3) Sree Ramanuja, and (4) Sree Madhva. . ."


    Regarding Ramanujacarya;


    "Sree Ramanuja


    Sree Ramanuja made his appearance in the year 938 of the Saka era in the village of Sriparambattur or Sree Mahabhutapuri about twenty-six miles to the west of Madras, in the family of a Dravida Brahmana. His name, before he became an ascetic of the triple staff (tridandi sannyasin), as Lakshmana. Lakshmana Desika accepted renunciation (sannyasa) on the bank of Anantasar at Conjeeveram invoking grace of Sree Yamunacharya. He soon became the head of the Sree community (sampradaya) , which had its headquarters at Sree Rangam. He travelled all over India visiting Kashmir, Benares, Puri, etc., and established the pancharatrika view(the system of fivefold knowledge) at all the important centers of religion. We do not intend to enter further into the details of his wonderful career at this place.

    Sree Ramanuja is the author of numerous works, the chief of which are Vedanta-sara, Vedanta-dipa, Vedartha -samgraha, Geeta Bhashya, Sree Bhashya, etc.

    In the Ramanuja community every one is required to undergo purification by the method of the fivefold purificatory process (pancha-samskara). Even a high-born Brahmana, according to the Ramanujis, who has not gone through the above purificatory process, is as much an untouchable as the lowest of the Chandalas, and a Chandala sopurified is held to possess the highest sanctity. In the Ramanuja community Vishnu is exclusively worshipped and the worship of all other gods is absolutely forbidden. In this community there is also the institution of renunciation of the triple staff (tridanda sannyasa).

    Sree Ramanuja is the propounder of the view which is known as Distinctive Monotheism (Vishishtadvaitavada). This view is formally established scripturally in his commentary on the Brahma sutra known as Sree Bhashya. The system of Sree Ramanuja may be set forth as follows: The Nature of the Supreme Brahman is unitary. Brahman who is without a second is, however, possessed of quality. The cognitive principle (chit) and the principle of nescience (achit) are His quality and body. The cognitive principle (chit) and nescience (achit) are each of them of two kinds according as they happen to be either gross or subtle. The subtle cognitive (chit) and non-cognitive principle (achit), in the causal state, are transformed into the gross cognition and non-cognition as effect. Brahman Who is non-bifurcial knowledge being the sole Cause, both efficient and material, there exist in Him qualities corresponding to such activities. The qualities must be considered as qualifying the possessor of them. Therefore, self-consciousness (chit) and unconsciousness (achit) are the qualities corresponding to the activities of Brahman asthe Cause. The body is dependent on, is enjoyed and regulated by, its possessor and is also that by which the latter is known. Self-consciousness and unconsciousness depend upon, are enjoyed and regulated by, non-bifurcial Brahman, and, as effect, are the manifestations of Brahman as Cause. There is no such difference in the individual (jiva) soul as deva, man, etc. It is the soul obtaining enjoyable bodies, as the appropriate result of his own activities, that makes the effect known in terms of such bodies. Therefore, devas, men, etc., are only indications of different activities of the soul. The bodies such as those of devas, men, etc., are thus modifications or qualities of the soul. The relation in which the body stands to the individual (jiva) soul is also that in which the individual (jiva) soul stands to the Supreme Soul. In Distinctive Non-dualism three categories are admitted, viz., ( 1 ) the self-conscious principle (chit) which means the individual (jiva), (2) the non-conscious principle (achit) or matter, and (3) Godhead (Iswara), the Regulator of spirit (chit) and matter (achit), Who is the highest Personality of Narayana. This view categorically denies the following: Absolute dualism (kevala-dvaita-vada), absolute non-dualism (kevala-advaita-vada) and attributive dualistic non-dualism (vishista-dvaita-advaita-vada) .

    The self-conscious principle (chit) orindividual (jiva) soul is infinitesimal (anu) asopposed to the greatness of Brahman and is an integral part (amsa) of the Integer (amsi) or Possessor of the part, viz., the Brahman. This littleness of the individual (jiva) soul is directly and explicitly stated in the Scriptures as his specific characteristic. It is an integral part of Brahman, just as his body is an integral part of the individual soul or as His glow is an integral part or quality of the fire or the Sun; or as the quality is an integral part of the substance. The individual soul is of three kinds, viz., (1) bound (baddha), (2) emancipated (mukta), and (3) eternal (nitya). His proper nature is existence and bliss and he is cognisable to himself.

    As regards the non-conscious (achit), according to Ramanuja it is devoid of cognition and liable to transformation. It is of three kinds, viz., (1) pure, e.g., objects in Vaikuntha, (2) mixed, i.e., constituted of the triple mundane qualities, and (3) insubstantial or time.

    Sree Narayana is Godhead. He is distinct from the principle of consciousness (chit) and non-consciousness (achit) as substance from quality. He is the only cause of the origin, continuance and destruction of the spiritual (chit) and material (achit) worlds and of cessation of the cycle of births. He is free from every imperfection, full of infinite beneficent qualities, the soul of all, the transcendental Brahman, the transcendental Light, the transcendental Entity, the Supreme Soul, the only Subject of all Scriptures and the Guide of all hearts. The nature of Godhead is fivefold, ,viz., (1) the ultimate Reality (para tattva), (2) the principle of expansion (byuha tattva) for creation, maintenance, destruction, for protecting the bound jivas and showing His mercy to worshippers, as Samkarsana, Pradyumna and Aniruddha, (3) the principle of the origination of any state (bibhava tattva),viz, Avataras like Rama, Nrisinha, etc., (4) the inner Guide (antaryami tattva) as (a) the Supreme Soul Who dwells in the hearts of His servants, and as (b) Narayana with Lakshmi residing in the hearts of enlightened persons, (5) the principle of symbolic manifestation (archa avatara) as Conglomerate Embodiment (Sree Vigraha), Name, Form, etc., worshipped by His servants in accordance with their respective aptitudes. He seems as if ignorant although All-knowing, as if powerless although All-powerful, as if needing help although His wish is ever fully realized, as if needing protection although the Protector, and as if serving His devotees although their Master.

    Devotion is the proper method of worshipping Godhead, is extremely pleasing, the only thing needful and is of the nature of a particular kind of knowledge which produces a distaste for every other thing. Godhead is attainable by the soul imbued with devotion. . . ."


    I suggest you spend more time on the pakhana after enjoying your meals. It is a much more healthy way of letting go of your abundant internal energy.


    I appreciate your suggestion. Passing bad air, urine and stool is surely more productive and useful than cyberspace contention. . For that reason I have a website


    which you are welcome to examine. Here is the Mission Statement:



    However it takes some time for the foodstuffs to make their way from the first opening to the ninth hole,and finding a clean pakhana where your cloth doesn't get trashed is not always so easy in Vrndavana. And generally I use the facility for #2 early in the morning between 2 and 4 A.M.


    Therefore this forum is as good a way as any to exercise the mind according to Cc. Adi 2.117. FYI my "abundant internal energy" is generally directed toward seeking out sadhu-sanga and like minded sajatiya,sngdha Vaisnava association. It must be simply an anartha that compells me to periodically participate here. Must be like malaria, a fever that comes and goes.


    . . . If you were really in Nabadwipa in consciousness you wouldn't be attracted to enter a "forum from hell like Audarya" if that is how you feel about it. So the question then becomes why are you here?



    If you must know then simply be informed that the morning posts were so that I could sit still and digest breakfast. The ones now are so that I can digest lunch. I can't walk or exert myself directly after eating. Posting on this forum is a good inducement to scrutinize Srila Prabhupada's purports for clarifying and illuminating observations from his Divine realization.

    Think yourself on a mission to save us all with the potency of your preaching perhaps? Spare me your efforts and spend them on those that appreciate your preaching. I don't. So why do you always seek me out?



    This sounds a bit paranoid prabhu. It is not that I ever want your asociation or ever post anything expecting you to accept it. SOmetimes your remarks just stick out like a boil on a butt. My posts, now and in the past are for those like minded individuals who value guru, sadhu and shastra above any conidtioned soul's "considered opinions."



    Have you not yet learned that you don't preach to those that do not want to hear you? That is fanaticism. I am sure there are many here that share you perceptions. I am not one of them so better to talk to them. You can simply post what you consider to be a refutiation of anything and everything I say. No problem. But please stop addressing me.


    You think you need to tell me about the 9th offense to the holy name? I never discus any rasika topics with the likes of you. I never answer your posts with any hope of influencing you in the least. My posts are for the lovers of our guru parampara, that is all.






    I am not interested in you or your spiritual master although I wish you well. You are the same fanatic to me as the street corner fire and brimstone Christians that follow people down the street insisting people hear their message rather they like it or not or how many times they say "no thanks" Get your hand off my head fanatic! Go work your exorcism on yourself instead.





    That is the bottom line. You have no interest in the association of pure Vaisnavas exactly as mentioned in the already quoted purport C. Adi 2.117


    ". . . False devotees who have very little knowledge of such conclusions fail to achieve pure devotion for want of zeal in accepting the favorable directions for devotional service given by self-realized devotees."


    Puru das anudas das, do you think your philosophy is really a truly spiritual philosophy of life?


    Srila Bhaktivinoda Thakura wrote the words below in his English language book "The Bhagavata Lecture". His message is clear. He was promoting freedom of thought and not the blind-obedience that you demand from Theist.


    Theist feels a connection with saints who lived in the past. Let it be.. . .


    Srila Bhaktivinoda Thakura never advocated mental speculation or distortion of gaudiya siddhanta. He also wrote:


    "The people of India and other countries may be divided into two categories- the asslike and the swanlike. Of these two, the asslike are in the majority. The swanlike are in the minority. Swanlike people abstract the purport of the scriptures for their own advancement and thus benefit themselves


    Everyone has the right to discuss spiritual topics. Yet people are divided into three categories according to their qualifications. Those who do not posses independent power of discrimination are in the first category and are called neophytes, or those with soft faith. They have no alternative to faith. If they do not accept whatever the compilers of the scriptures write as the order of the Lord, then they fall down. They are qualified only for understanding the gross meanings of the science of Krsna; they have no qualification for understanding the subtle meanings. Until they gradually advance by good association and instruction, they should try to advance under the shelter of faith. Those who have not yet succeeded in connecting faith with argument are second grade persons, or madhyama-adhikaris. And those who are expert in connecting these two are perfect in all respects. They are able to attain perfection by utilizing material resources in their independent endeavors. They are called topmost persons, or uttama-adhikaris. . ."


    from http://bvml.org/SBTP/nsvd.htm


    And blind following is not advocated by myself or my spiritual master, His Divine Grace Srila A.C. Bhaktivedanta Swami Prabhupada has written:



    Nothing should be accepted blindly; everything should be accepted with care and with caution. . . . Satyam, truthfulness, means that facts should be presented as they are for the benefit of others. Facts should not be misrepresented. According to social conventions, it is said that one can speak the truth only when it is palatable to others. But that is not truthfulness. The truth should be spoken in a straight and forward way, so that others will understand actually what the facts are. If a man is a thief and if people are warned that he is a thief, that is truth. Although sometimes the truth is unpalatable, one should not refrain from speaking it. Truthfulness demands that the facts be presented as they are for the benefit of others. That is the definition of truth

    Bg. AS It IS Macmillan version 1974 Ch. 10, 4-5 purport



  • Create New...