kailasa

Varnasrama it materialistic the system also is intended for materialist. As as a rule everyone want enough strong impurity of material life, the rules varnasrama adjust this question. Without varnasrama there will be only society of animals as occurs. The human life begins with varnasrama. Varnasrama it is a USUAL WAY of life for all and as bhagavata dharma will amplify, varnasrama will be shown natural by an image. Varnasrama it is result bhagavata dharma and in itself varnasrama does not represent any value. Varnasrama it is the simply external party, but if the fidelity will be distributed everywhere, in what kind all this will be submitted? We already follow varnasrama, what means brahmana, grihastha, sannyasa, what for in such case to accept sannyas? This you see varnasrama? Lord Caiyanya you see has rejected varnasrama?

**But mad elephants are really scary. May be it is Lord Shiva on His bull?

REVELATION 19.11 And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. "heaven opened" - from the spiritual world "behold a white horse" - the one who wins. 19.12 His eyes were as flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. "on his head were many crowns" - it is a lot of spiritual feats and victories. 19.13 And he was clothed with a westure dipped in blood; and his name is called Word of God. "his name is called Word of God." - the preacher. 19.14 And the armies which were in heaven followed him upon white horses, ciothed in fine linen, white and clean. 19.15 And out of his mouth goet a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. "And out of his mouth goet a sharp sword" - It is the sermon. "rod of iron" - The instructions sastra. "he treadeth the winepress of the fierceness and wrath of Almighty God." - accelerates of anger of the God on ateists. 19.16 And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. "And he hath on his vesture ... a name written" - on his vesture a name written of God. "KING OF KINGS, AND LORD OF LORDS" - it is name "Krisna". 19.19 And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on horse, and against his army. 20.2 And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years. "Devil, and Satan" - Kali yuga. "thousand" - It is a lot of, period. 20.4 ... and I saw the souls of them that were beheaded for the withness of Jesus, and for the word of God...and they lived and reigned with Christ a thousand years. One thousand years will live here sacred and believers in Consciousness ërisna. ( Christ, Krista, Krisna. ) 20.5 But the rest of the dead lived not again until the thousand years were finised. ... Other (non-believers) at this time will not be born. ******** Faithful - on sanskrit is bhakti. True - veda or vedanta - final true.

Dékñä actually means initiating a disciple with transcendental knowledge by which he becomes freed from all material contamination. It is the spiritual master who delivers the disciple from the clutches of mäyä by initiating him into the chanting of the Hare Kåñëa mahä-mantra. In this way a sleeping human being can revive his consciousness by chanting Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare. In other words, the spiritual master awakens the sleeping living entity to his original consciousness so that he can worship Lord Viñëu. This is the purpose of dékñä, or initiation. Initiation means receiving the pure knowledge of spiritual consciousness. Çréla Jéva Gosvämé explains dékñä in his Bhakti-sandarbha (283): divyaà jïänaà yato dadyät kuryät päpasya saìkñayam tasmäd dékñeti sä proktä deçikais tattva-kovidaiù “Dékñä is the process by which one can awaken his transcendental knowledge and vanquish all reactions caused by sinful activity. A person expert in the study of the revealed scriptures knows this process as dékñä.” The regulative principles of dékñä are explained in the Hari-bhakti-viläsa (2.3,4) and in Bhakti-sandarbha (283). As stated: dvijänäm anupetänäà svakarmädhyayanädiñu yathädhikäro nästéha syäc copanayanäd anu tathäträdékñitänäà tu mantra-devärcanädiñu nädhikäro ’sty ataù kuryäd ätmänaà çiva-saàstutam “Even though born in a brähmaëa family, one cannot engage in Vedic rituals without being initiated and having a sacred thread. Although born in a brähmaëa family, one becomes a brähmaëa after initiation and the sacred thread ceremony. Unless one is initiated as a brähmaëa, he cannot worship the holy name properly.” Hari-bhakti-viläsa (2.10) further quotes: ato guruà praëamyaivaà sarva-svaà vinivedya ca gåhëéyäd vaiñëavaà mantraà dékñä-pürvaà vidhänataù “It is the duty of every human being to surrender to a bona fide spiritual master. Giving him everything–body, mind and intelligence–one must take a Vaiñëava initiation from him.” The Hari-bhakti-viläsa (17.11,12) in discussing the puraçcaryä process, quotes the following verses from Agastya-saàhitä: püjä traikäliké nityaà japas tarpaëam eva ca homo brähmaëa-bhuktiç ca puraçcaraëam ucyate guror labdhasya mantrasya prasädena yathä-vidhi païcäìgopäsanä-siddhyai puraç caitad vidhéyate “In the morning, afternoon and evening, one should worship the Deity, chant the Hare Kåñëa mantra, offer oblations, perform a fire sacrifice, and feed the brähmaëas. These five activities constitute puraçcaryä. To attain full success when taking initiation from the spiritual master, one should first perform these puraçcaryä processes.” The word puraù means “before” and caryä means “activities.” Due to the necessity of these activities, we do not immediately initiate disciples in the International Society for Krishna Consciousness.... In the Hari-bhakti-viläsa (17.4,5,7) it is stated: “Without performing the puraçcaryä activities, one cannot become perfect even by chanting this mantra for hundreds of years. However, one who has undergone the puraçcaryä-vidhi process can attain success very easily. If one wishes to perfect his initiation, he must first undergo the puraçcaryä activities. The puraçcaryä process is the life-force by which one is successful in chanting the mantra. Without the life-force, one cannot do anything; similarly, without the life force of puraçcaryä-vidhi, no mantra can be perfected.” Similarly in the Rämärcana-candrikä it is stated: vinaiva dékñäà viprendra puraçcaryäà vinaiva hi vinaiva nyäsa-vidhinä japa-mätreëa siddhidä In other words, the chanting of the Hare Kåñëa mahä-mantra is so powerful that it does not depend on official initiation, but if one is initiated and engages in païcarätra-vidhi (Deity worship), his Kåñëa consciousness will awaken very soon, and his identification with the material world will be vanquished. The more one is freed from material identification, the more one can realize that the spirit soul is qualitatively as good as the Supreme Soul. At such a time, when one is situated on the absolute platform, he can understand that the holy name of the Lord and the Lord Himself are identical. Although chanting the holy name is good for both the conditioned and liberated soul, it is especially beneficial to the conditioned soul because by chanting it one is liberated. The offenseless chanting of the holy name does not depend on the initiation process. Although initiation may depend on puraçcaryä or puraçcaraëa, the actual chanting of the holy name does not depend on puraçcaryä-vidhi, or the regulative principles If one chants the holy name once without committing an offense, he attains all success. If one actually wants to serve Kåñëa, it doesn’t matter whether one is a çüdra, vaiçya, or even a woman. If one is sincerely eager to chant the Hare Kåñëa mantra or dékñä-mantra, he is qualified to be initiated according to the päïcarätrika process. According to Vedic principles, only a brähmaëa who is fully engaged in his occupational duties can be initiated. Çüdras and women are not admitted to a vaidika initiation. Unless one is fit according to the estimation of the spiritual master, one cannot accept a mantra from the päïcarätrika-vidhi or the vaidika-vidhi. When one is fit to accept the mantra, he is initiated by the päïcarätrika-vidhi or the vaidika-vidhi. In any case, the result is the same. Regarding mantra-siddhi-ädi-çodhana, the efficiency of the mantra, Çréla Bhaktisiddhänta Sarasvaté Öhäkura gives sixteen divisions, which are confirmed in the Hari-bhakti-viläsa (beginning with 1.204): siddha-sädhya-susiddhäri- kramäj jïeyo vicakñaëaiù These are (1) siddha, (2) sädhya, (3) susiddha and (4) ari. These four principles can be divided further: (1) siddha-siddha, (2) siddha-sädhya, (3) siddha-susiddha, (4) siddha-ari, (5) sädhya-siddha, (6) sädhya-sädhya, (7) sädhya-susiddha, (8) sädhya-ari, (9) susiddha-siddha, (10) susiddha-sädhya, (11) susiddha-susiddha, (12) susiddha-ari, (13) ari-siddha, (14) ari-sädhya, (15) ari-susiddha, and (16) ari-ari. Those who are initiated with the eighteen-alphabet mantra do not need to consider the above-mentioned sixteen divisions. As enjoined in the Hari-bhakti-viläsa (1.215, 219, 220): na cätra çätravä doñä narëasvädi-vicäraëä åkñaräçi-vicäro vä na kartavyo manau priye nätra cintyo ’ri-çuddhyädir näri-miträdi-lakñaëam siddha-sädhya-susiddhäri- rüpä nätra vicäraëä There is çodhana, or purification of the mantra, but there is no such consideration for the Kåñëa mantra. Balitvät kåñëa-manträëäà saàskäräpekñaëaà na hi. “The Kåñëa mantra is so strong that there is no question of çodhana. (1.235) As far as dékñä is concerned, one should consult Madhya-lélä, Chapter Fifteen (108). On the whole, when a person is initiated according to the päïcarätrika-vidhi, he has already attained the position of a brähmaëa. This is enjoined in the Hari-bhakti-viläsa yathä käïcanatäà yäti käàsyaà rasa-vidhänataù tathä dékñä-vidhänena dvijatvaà jäyate nåëäm “As bell metal can be turned into gold when treated with mercury, a disciple initiated by a bona fide guru immediately attains the position of a brähmaëa.” When a person is serious about accepting dékñä, he must be prepared to practice austerity, celibacy and control of the mind and body. If one is so prepared and is desirous of receiving spiritual enlightenment (divyaà jïänam), he is fit for being initiated. Divyaà jïänam is technically called tad-vijïäna, or knowledge about the Supreme. Tad-vijïänärthaà sa gurum eväbhigacchet: when one is interested in the transcendental subject matter of the Absolute Truth, he should be initiated. Such a person should approach a spiritual master in order to take dékñä. Çrémad-Bhägavatam (11.3.21) also prescribes: tasmäd guruà prapadyeta jijïäsuù çreya uttamam. “When one is actually interested in the transcendental science of the Absolute Truth, he should approach a spiritual master.” Dékñä means initiation. Di means divya jïänam, and kña means kñapayati. From the day of initiation, you simply get spiritual knowledge, transcendental knowledge. Di... Divya. There are two words, divya-jïäna. Divya-jïäna means transcendental, spiritual knowledge. So divya is dé, and jïänam, kñapayati, explaining, that is kña, dé-kñä. This is called dékñä, dékñä, the combination. So dékñä means the initiation to begin transcendental activities. That is called initiation. Guest (1): Are you knowing people take dékñä from many gurus? Prabhupäda: No, dékñä-guru is one.

do not fear.

**If you want to hold on to your view of how "diksa" is defined, please present from where the word "diksa" comes to us diksa it is all - it is way to all - Krisna, demigods, Vaikuntha, Goloka, all. There is diksa. You understand?

Krisna searches of this mood of separation and "becomes" Lord Caitanya. He is immersed in separation without any meeting, as it is top of all spiritual emotions. It also is required Gaudiya Vaisnavism. Sicsastaka explains this process stage by stage from sadna to prema. If the separation is the strongest emotion, Krisna, tests her it is boundless, as the God. About what meeting there is in this case conversation not understandably and as the separation meeting can shade, if meeting is not present. In the spiritual world (or material), together with Lord Caitanya, goes ETERNAL bhadjana of separation with Krisna. vande rupa sanatana raghu yugau sri djiva gopalakau "O Radharany! O Lalita! O son Nanda Maharaja! Where are you?..." The top mathurya of race is it parakiya bhava, and top parakiya bhava - separation. It seems what to explain even more clearly not so probably. In Krisna lila meeting and separation supplement each other, but in Gaura lila Sri Caytanya Mahaprabhu it is eternal emotion. "Lord Caitanya is undoubtedly Kåñëa Himself, and He is always nondifferent from Çrématé Rädhäräëé. But the emotion technically called vipralambha-bhäva, which the Lord adopted for confidential reasons... Lord Caitanya taught people in general the method of vipralambha-sevä, which is the method of rendering service unto the Supreme Personality of Godhead in the feeling of separation. The six Gosvämés also taught worship of Kåñëa in the feeling of the gopés in separation. The prayers of Çréniväsäcärya about the Gosvämés explain these matters very clearly. Çréniväsäcärya said that the Gosvämés were always absorbed in the ocean of transcendental feelings in the mood of the gopés. When they lived in Våndävana they were searching for Kåñëa, crying, “Where are You, Kåñëa? O gopés, where are You? Where are You, Çrématé Rädhäräëé?” They never said, “We have now seen Rädhä and Kåñëa, and therefore our mission is fulfilled.” *************** Their mission remained always unfulfilled; they never met Rädhä and Kåñëa." *************** Sambhoga as is favorable, but purpose not sambhoga. After the person realizes the God in what that of a degree, she(it) and begins to test separation with the God. It occurs simultaneously - than more person understands Êrisna, the stronger is the separation. Therefore those who is in parampara, simultaneously are realized themselves and in Êrisna lila and as by(with) the devotee Lord Caitanya. But in maximum sense we follow in the steps Goswami. Therefore by the one who exposes itself by the connoisseurs of spiritual life (some GM) well for the beginning to understand main. The separation is it not level sadhana, it level nistha and above. It raga - prema bhakti. But in the beginning person should learn(find out) all about the material world, spiritual world, in parampara.

**I do not know why you want to use the term "yajna", since it has nothing to do with diksa. Both is good. **Would you like to present from where the word "diksa" comes to us, and in which context it is originally used? In higt sense it is guru show his spiritual positions. It is posible before yajna, it is posible after yajna. In ordinary sense diksa is accept guru - " am wont follow guru maharadja ".

**any external agency to establish it or force it. No problem is many ways, natural too. **that is to be established is not repeat not Dharma. Manu Samhita begins - "world drive law". Now it is presents. People may make with conciosness.

**I was not actually commenting on the merits of the daiva-varnashram concept, which should be self-evident. I agree with you. **Perhaps you were not responding to my earlier post, but to someone else's comments. Yes. It is about clauses concerning parakiya rasa. Varnasrama will unit all religion. Though on the other hand varnasrama it does not mean village life if now to put the God in the centre, it too will be varnasrama. The simply modern technology long will not live, as she almost all wrong.

Now am computers club, home read and answer. Excuse. Varnasram is CONSTANT sistem, not nowbody out varnasrama, only transcendent level. Varnasrama needs for pracar, God have all in spiritual world, not only small sect. If me low level me higt tinking about ourself.

***"whimiscalicality" What means caytya guru. With out carrige horse move well, in carriage more comfortable simply. Whot means diksa, it is connect guru-diciple, it is happenes BEFORE yagya. Yagya it oficial ceremony.

With out horse may long time lay in carriage.

diksa it horse or carriage Prabhu? for you - diksa it horse yagya it carriage all right?

Diksa = yagya? I for example have love of the girl. And later married her. Love it diksa. Yagya does not mean diksa, nevertheless there is an external standard initiation. What it is better yagya or love? SBSST nitya siddha. Any are absolutely not necessary to him yagya. Babadjis probably speak constantly - love, love, love, but here have recollected suddenly about yagya?

“.... Those who engage in the service of Lord Nityänanda Prabhu and Lord Advaita Prabhu generally have relationships of parental love, fraternity, servitude and neutrality. When such devotees develop great attachment for Çré Caitanya Mahäprabhu, they too become situated within the intimate circle of devotees in conjugal love.” Adi 7-17. "The internal devotees or potencies are all eternal associates in the pastimes of the Lord. Only with them does the Lord advent to propound the saìkértana movement, only with them does the Lord taste the mellow of conjugal love, and only with them does He distribute this love of God to people in general." PURPORT Distinguishing between pure devotees and internal or confidential devotees, Çré Rüpa Gosvämé, in his book Upadeçämåta, traces the following gradual process of development. Out of many thousands of karmés, one is better when he is situated in perfect Vedic knowledge. Out of many such learned scholars and philosophers, one who is actually liberated from material bondage is better, and out of many such persons who are actually liberated, one who is a devotee of the Supreme Personality of Godhead is considered to be the best. Among the many such transcendental lovers of the Supreme Personality of Godhead, the gopés are the best, and among the gopés Çrématé Rädhikä is the best. Çrématé Rädhikä is very dear to Lord Kåñëa, and similarly Her ponds, namely, Çyäma-kuëòa and Rädhä-kuëòa, are also very dear to the Supreme Personality of Godhead. Çréla Bhaktisiddhänta Sarasvaté Öhäkura comments in his Anubhäñya that among the five tattvas, two are energies (çakti-tattva) and the three others are energetic (çaktimän tattva). Unalloyed and internal devotees are both engaged in the favorable culture of Kåñëa consciousness untinged by philosophical speculation or fruitive activities. They are all understood to be pure devotees, and those among them who simply engage in conjugal love are called mädhurya-bhaktas, or internal devotees. The loving services in parental love, fraternity and servitude are included in conjugal love of God. In conclusion, therefore, every confidential devotee is a pure devotee of the Lord. Çré Caitanya Mahäprabhu enjoys His pastimes with His immediate expansion Nityänanda Prabhu. His pure devotees and His three puruña incarnations, namely, Käraëodakaçäyé Viñëu, Garbhodakaçäyé Viñëu and Kñérodakaçäyé Viñëu, always accompany the Supreme Lord to propound the saìkértana movement. Ädi 7.20-21 Çré Païca-tattva themselves danced again and again and thus made it easier to drink nectarean love of Godhead. They danced, cried, laughed and chanted like madmen, and in this way they distributed love of Godhead. Although the members of the Païca-tattva plundered the storehouse of love of Godhead and ate and distributed its contents, there was no scarcity, for this wonderful storehouse is so complete that as the love is distributed, the supply increases hundreds of times.

The fifth Sandarbha is called Bhakti-sandarbha, and in this book there is a discussion of how devotional service can be directly executed, and how such service can be adjusted, either directly or indirectly. There is a discussion of the knowledge of all kinds of scripture, the establishment of the Vedic institution of varnasrama, bhakti as superior to fruitive activity, and so forth. It is also stated that without devotional service even a brähmaëa is condemned. There are discussions of the process of karma-tyäga (the giving of the results of karma to the Supreme Personality of Godhead), and the practices of mystic yoga and philosophical speculation, which are deprecated as simply hard labor. Worship of the demigods is discouraged, and worship of a Vaiñëava is considered exalted. No respect is given to the nondevotees. There are discussions of how one can be liberated even in this life (jévan-mukta), Lord Çiva as a devotee, and how a bhakta and his devotional service are eternally existing. It is stated that through bhakti one can attain all success because for bhakti is transcendental to the material qualities. There is a discussion of how the self is manifest through bhakti. There is also a discussion of the self’s bliss, as well as how bhakti, even imperfectly executed, enables one to attain the lotus feet of the Supreme Personality of Godhead. Unmotivated devotional service is highly praised, and an explanation is given of how each devotee can achieve the platform of unmotivated service by association with other devotees. There is a discussion of the differences between the mahä-bhägavata and the ordinary devotee, the symptoms of philosophical speculation, the symptoms of self-worship, or ahaìgrahopäsanä, the symptoms of devotional service, the symptoms of imaginary perfection, the acceptance of regulative principles, service to the spiritual master, the mahä-bhägavata (liberated devotee) and service to him, service to Vaiñëavas in general, the principles of hearing, chanting, remembering and serving the lotus feet of the Lord, offenses in worship, offensive effects, prayers, engaging oneself as an eternal servant of the Lord, making friendships with the Lord and surrendering everything for His pleasure. There is also a discussion of rägänugä-bhakti (spontaneous love of Godhead), of the specific purpose of becoming a devotee of Lord Kåñëa, and a comparative study of other perfectional stages.

Am reply later, about rasa too. Exuse.

Lord Caitanya through Ramananda Ray shortly has described process of fidelity. In the other case on a question the Lord Caitanya that there is a perfection of fidelity, Ramananda Ray would answer at one. Nevertheless for the real boon everything, Lord began with “A person who is sincere in his occupational duty will gradually develop a sense of God consciousness.” Srila Prabhupada - "This may be astonishing to persons who are not very interested in establishing daiva-varëäçrama, the transcendental system of four social orders and four spiritual orders. Çréla Bhaktisiddhänta Sarasvaté Öhäkura, however, wanted to reestablish daiva-varëäçrama. In daiva-varëäçrama there cannot be acknowledgement of social status according to birthright because in Bhagavad-gétä it is said that the determining considerations are guëa and karma, one’s qualities and work. It is this daiva-varëäçrama that should be established all over the world to continue a perfect society for Krisna consciousness. This may be astonishing to foolish critics, but it is one of the functions of a Krisna conscious society." Thus varnasrama this continuation of perfection of a society of Consciousness Êrisna, about what as speaks SBST.

"Who could list the innumerable transcendental qualities of Prahlada Maharaja? He had unflinching faith in Väsudeva, Lord Krisna [the son of Vasudeva], and unalloyed devotion to Him. His attachment to Lord Krisna was natural because of his previous devotional service. Although his good qualities cannot be enumerated, they prove that he was a great soul [mahätmä]." PURPORT In his prayers to the ten incarnations, Jayadeva Gosvämé says, keçava dhåta-narahari-rüpa jaya jagad-éça hare. Prahlada Maharaja was a devotee of Lord Nåsiàha, who is Keçava, Krisna Himself. Therefore when this verse says väsudeve bhagavati, one should understand that Prahlada Maharaja’s attachment for Nåsiàhadeva was attachment for Krisna, Väsudeva, the son of Vasudeva. Prahläda Mahäräja, therefore, is described as a great mahätmä. As the Lord Himself confirms in Bhagavad-gétä (7.19): bahünäà janmanäm ante jïänavän mäà prapadyate väsudevaù sarvam iti sa mahätmä sudurlabhaù “After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.” A great devotee of Krisna, the son of Vasudeva, is a great soul very rarely to be found. Prahlada Maharaja’s attachment for Krisna will be explained in the next verse. Krisna-graha-gåhétätmä. Prahlada Maharaja’s heart was always filled with thoughts of Krisna. Therefore Prahlada Maharaja is the ideal devotee in Krisna consciousness." Jayadeva Gosvämé’s ten prayers worshiping the incarnations of Lord Kåñëa (Keçava) contain His name in every stanza. For example, keçava dhåta-nara-hari-rüpa jaya jagad-éça hare, keçava dhåta-ména-çaréra jaya jagad-éça hare, and keçava dhåta-vämana-rüpa jaya jagad-éça hare. The word jagad-éça refers to the proprietor of all the universes. His original form is the two-handed form of Lord Krisna, standing with a flute in His hands and engaged in tending the cows. As stated in Brahma-saàhitä: cintämaëi-prakara-sadmasu kalpa-våkña- lakñävåteñu surabhér abhipälayantam lakñmé-sahasra-çata-sambhrama-sevyamänaà govindam ädi-puruñaà tam ahaà bhajämi “I worship Govinda, the primeval Lord, the first progenitor, who is tending the cows, yielding all desires, in abodes built with spiritual gems and surrounded by millions of purpose trees. He is always served with great reverence and affection by hundreds and thousands of goddesses of fortune.” From this verse we learn that Govinda, or Krisna, is the ädi-puruña (the original person). The Lord has innumerable incarnations, exactly like the innumerable waves of a flowing river, but the original form is Krisna, or Keçava. Prahlada Maharaja is the vivid example of a great person fully absorbed in Krisna consciousness. In Caitanya-caritämåta (Madhya 8.274) it is said: sthävara-jaìgama dekhe, nä dekhe tära mürti sarvatra haya nija iñöa-deva-sphürti A fully Krisna conscious person, although situated in this material world, does not see anything but Krisna, anywhere and everywhere. This is the sign of a mahä-bhägavata. The mahä-bhägavata sees Krisna everywhere because of his attitude of pure love for Krisna. Similarly, Prahlada Maharaja was exactly like a small child, being cared for by Govinda. The necessary activities of his body were performed without his knowledge. As a father and mother care for their child, Govinda cared for Prahlada Maharaja, who remained always absorbed in thoughts of Govinda. This is Krisna consciousness. Prahlada Maharaja is the vivid example of perfection in Krisna consciousness. Here the feelings of Prahlada Maharaja were in the mellow of vatsalya, filial love and affection. " Prahlada Maharaja worshipped Êrisna (A great devotee of Krisna, the son of Vasudeva....Krisna-graha-grihtatma... ). Prahlada Maharaja is known as great mahatma ( Prahläda Mahäräja, therefore, is described as a great mahätmä. ). Êrisna has taken the form the Lord Nrisimha, for the sake of devotee - "Çukadeva Gosvämé refers to Nåsiàhadeva because of Prahlada Maharaja. Prahlada Maharaja was put into great distress by his powerful father, the demon Hiraëyakaçipu. Apparently helpless before him, Prahlada Maharaja called on the Lord, who immediately assumed the gigantic form of Nåsiàhadeva, half-lion and half-man, to kill the gigantic demon. Although Krisna is the original person, one without a second, He assumes different forms just to satisfy His devotees or to execute a specific purpose. Therefore Jayadeva Gosvämé always repeats the name of Keçava, the original Personality of Godhead, in his prayers describing the Lord’s different incarnations for different purposes." Reading about qualities Prahlada Maharaja. Srila Prabhupada writes that Prahlada Maharaja the perfect example dhira, quoting from BG - dhéras tatra na muhyati and Goswami - "A Vaiñëava is always a well-wisher to everyone. The six Gosvämés, for example, are described in this way: dhérädhéra jana-priyau". Prahlada Maharaja was so strong in the service, that could lift the demonic father on Vaikuntha - "Prahlada Maharaja also delivered his atheistic father, Hiraëyakaçipu. The conclusion is that a disciple or an offspring who is a very strong devotee can carry with him to Vaikuëöhaloka either his father, mother or çikñä- or dékñä-guru. Çréla Bhaktisiddhänta Sarasvaté Öhäkura used to say, “If I could perfectly deliver even one soul back home, back to Godhead, I would think my mission—propagating Kåñëa consciousness—to be successful.” The Krisna consciousness movement is spreading now all over the world, and sometimes I think that even though I am crippled in many ways, if one of my disciples becomes as strong as Dhruva Mahäräja, then he will be able to carry me with him to Vaikuëöhaloka." "Prahläda Mahäräja is the topmost example of a Vaiñëava. " "All of them, including the great sage Närada and devotees like Prahläda, came here as if human beings, chanting the holy names of Lord Krisna together and dancing and floating in the inundation of love of Godhead." Antya 3.264 "So we see practically how Prahläda Mahäräja immediately attained the state of prema."

Guru may show Lord face to face.

According to yoga sutra the word has three components - word, a subject on which it specifies and as possible contexts or internal sense. Thus there is word. His direct value, when a word and subject on which it specifies, coincides. Is contexts, when a word specifying on one subject, has in view of another or context, when one and too word or the rule(situation) can be use in various situations or carry various internal sense. Somewhat almost all spiritual life from the formal point of view is inconsistent, as the Absolute true combines in itself all contradictions. The true combines in itself EVERYTHING, that is formal, from our point of view, be combined can not and consequently the same subject is described repeatedly, what to reach(achieve) his adequate reflection. For example process of creation is described on any other business, as it does not hold in frameworks of formal logic and as such set of categories simultaneously work in creation, the description is given under various corners of perception(recognition) what to reflect a picture more full. At desire in sastra it is possible to find enough contradictions, birth from our imperfect perception(recognition), though, certainly, any contradictions are not present. Precisely as set of rules(situations) of spiritual life in various situations look on any other business. But as is spoken by pure heart will behold true, therefore following obvious rules(situations), the person develops gradually spiritual understanding probably, mixed with non-material emotion. Thus sastra is complete whole and each of her contexts is in complete harmony not looking on can be rare what that external "contradictions". As to the sermon. Is spoken that it is necessary to listen to true from the not concerned authorities. Because in the other case in the completely correct text (citation), we can receive the deformed context. I do not speak even that speaking a word "brahman", the person should or even correctly specify his presence or is at this level. There is certainly set of variants as, when sraddha is accepted for prema, but all this is harmless more less, as the prime target is specified correctly and eventually prema it sraddha in development. There are more worse variants, when sastra is used is not realized - is not realized in the mercenary purposes or in negative variants of the sermon, which can be sometimes useful, but if such sermon occurs is global, the quite guarding fact. For example there is a circuit or it is possible to consider some circuits. The first circuit, is given 3 installations: - " For spiritual life is necessary true guru ". A correct rule. - " Only blessings the spiritual teacher can be reached success in spiritual life ". A correct rule, but if her all time to do accent only on it, it already becomes a little not adequate, as the complete rule says - guru, sadhu and sastra. - " Among the spiritual teachers it is necessary to accept uttama adhikari ". A very correct rule. Pay attention that all three rules are correct also all three correspond sastra, but made in a context - " only this concrete spiritual teacher true " (for example) all three rules AT ONCE become are deformed -- THE TEXT - " for spiritual life is necessary true guru ". THE CONTEXT - only this concrete spiritual teacher true (not correct installation, you see is set of the true spiritual teachers) THE TEXT - " only blessings of the spiritual teacher is possible to reach success in spiritual life. " CONTEXT - only this spiritual teacher will give the present spiritual life (second wrong rule basing on the first wrong rule). THE TEXT - " among the spiritual teachers is necessary for accepting uttama adhikari. " CONTEXT - this concrete guru it uttama adhikari, (if it so, all in the order with such statement). It is an example of a context. Certainly it not the difficult example. The following circuit - - " For spiritual life is necessary true guru. " CONTEXT - true guru from set of the spiritual teachers. - " Only blessings the spiritual teacher can be reached success in spiritual life ". CONTEXT - following guru, sadhu and sastra. - " Among the spiritual teachers it is necessary to accept uttama adhikari ". CONTEXT - uttama adhikari it Srila Prabhupada. A correct context, as sadhu and sastra confirm it. - " The equal attitude(relation) to siksa and diksa guru - secret of success in spiritual life " Srila Bhaktivinoda Thakur. CONTEXT - following doctrine siksa guru (Srila Prabhupada in this case) we follow for uttama adhikari and as such attitude(relation) to spiritual life corresponds true. This correct on my sight use of the citation. Example not correct use of the same citation - " The equal attitude(relation) to siksa guru and diksa guru - secret of success in spiritual life " a Remarkable rule. But one of possible contexts - " at you is diksa guru, but true siksa you can receive only from us. Come for siksa (citation is applied), but will receive diksa ". It would be desirable to notice, that as the spiritual life is absolute, there can not be two diksa. Understandably that yagya can be and 555, but diksa there can be only one. Siksa there can be a unlimited quantity, but diksa one. There are certainly examples, so strong fidelity, that the schoolboy has received 3 (three!) time diksa at one guru (!!) )) Nevertheless I shall continue. - " Srila Prabhupada pure devotee " CONTEXTS on a choice - 1) " such that guru the unique(sole) true representative Srila Prabhupada " 2) - " it is better to follow doctrine Srila Prabhupada, reading the books Srila Prabhupada, that He and advised " - " AC Bhaktivedanta Swami advises to study the books Goswami " CONTEXTS 1) " Srila Prabhupada had not time(was in time) them to comment " - is not similar on the truth, in 2-3 songs SB Srila Prabhupada writes about certain(determined) eticuette, if with what that the question is stated in parampara, it(he) is not made comments any more, and the links are given and Srila Prabhupada gives them enough, resulting for us all necessary moments. 2) " Srila Prabhupada has given initial knowledge, but the present knowledge is stated in works Goswami, which are at us. " Is at all corresponds to that has told Srila Prabhupada. He has told that in His books there is all. Worrying about translations, He at once shortly has translated 10 song as the book about Krisna and Doctrine Sri Caitanya, as most important. Actually if to look the text 10 songs and Krisna book, they practically are identical. As to CC, she was translated completely. All occured at His presence. - " Srila Prabhupada great " CONTEXTS - 1) " I successor of His business and only I know actually that He had in view of, therefore leave all and be betraid to me " 2) " I simply I follow Srila Prabhupada ". The relative spiritual experience will bring the relative comment, where whole will be more less correct, but the details will not coincide. What to speak about the relation. Srila Prabhupada has developed the sermon on all installed and it was made BY HE, it did not do Lord Brahma, though it is doubtless that Lord Brahma has created and installed and has based ours parampara. Hare Krisna.

Recognition of importance of self-realization. In BG 13.8-12 the qualities of spiritual knowledge, since humility and finishing on philosophical search of absolute true are described. One of described qualities it - recognition of importance of self-realization. If there is some to consider on this subject, it becomes understandable, that the recognition of importance of self-realization arises in that case, when the person understands, that self-realization actually and lacks. Understandably that such questions do not arise when with self-realization the complete order and person already on the approach to bhava, instead of that and to prema already. As still there is a moment, that the person can reflect - " and whether the self-realization and is important what self-realization in general means? " Srila Prabhupada writes in this occasion that when there would be no question about sraddha, it is necessary to consider mutual relation of soul and Supersoul - vedanti tat tattva vidas both all understanding and self-realization proceed from comprehension of the fact of eternity of devoted service.... Therefore having realized lack of self-realization, the person also reflects on her importance. Certainly, it only one of possible contexts. What that understanding or realization is present at everyone devotee, as it is very difficult to present, what not having understanding or belief, the person can serve to the God and actually how it to do(make) in such case? Srila Prabhupada writes that devoted service not mechanical activity, as is told in BG - tad viddhi pranipatena - attitude(relation) between the diciple and spiritual teacher (teachers) are under construction on non-material service and questions to the spiritual teacher. The questions mean that the person aspires to find understanding in spiritual life and to improve her. For certain we come in spiritual life on various motives, but in what that the moment the person realizes that the self-realization is important.And as it is understandable, that self-realization it not a subject, which can be put in a pocket and somewhat as the spiritual life is boundless (as against material) that and the aspiration to self-realization is that light, which conducts us. Probably there are many stages of self-realization from simple and up to real. When it is not enough of spiritual understanding, the self-realization can be expressed so for example - " I a part of concrete community and my community best, because in general everything, that is connected to me, bad and it does not happen never by definition ". It is necessary to notice that the given understanding much better, than impersonal for example. Sometimes self-realization passes stages ñriticism materialists, that basically is correct and is adequate, simply such collision frequently has a material basis. Happens that the self-realization aspires to friendly union with having here place to be materialists. That the dualities are better from this, it is not understandable, as this same. If to tell more strongly, this same - to abuse materialists or to try to sign the contract with them. To abuse materialists, being materialists, it like as that is bad, but it results in a distance with the professionals of the light future of Earth. Whereas to try to reduce together that together employment(occupation) worthy never will be reduced, too. The sermon - " I know that everyone soul " as a stage of self-realization undoubtedly. The self-realization kanistha - kanistha adhikari is usually reduced to the circuit. For example - " karmi bad, devotee good " (but what that true nevertheless in this expression is present always), " is necessary correct guru and the business is made ", " it is necessary to preach love ", " it is necessary to preach principles " .... But madhiama adhikari distinguishes the Supreme Person of the God, devotee, ateists and innocent, working by various image in relation to them. Supreme Person of the God, devotee, ateists (demons) and innocent are not divided on to various religions. Is not present religions of demons, religions pure devotee .... In everyone religions there are ateists, devotee and innocent, shining souls. It not a question of an accessory(belonging) to religions or guru - devotee who that or ateists, though religions as can bear(carry) those or other prints of qualities of a nature. Is for example religions devoted itself to adjustment of social life, accordingly whose heart searches for similar variant, there shelter happily and finds. Is religions gyana, grinding true, religions sincere sraddha, mystical religions èòä. Though " devotee - ateists " outside of religions, and the rule(situation) various authoritative religions is somewhat absolute, nevertheless presence(finding) in this or that religions, as much as a rule defines(determines). And still in the most part religions represent the world a mix of spiritual life with set of material desires, in a basis which lays ego, as primary element of the material world, that as is shown in dissociation and imaginary greatness by each of them to this or that attributes.... If the person does not want to know anything about the God, accordingly nature and has arranged already suitable religions, where quite including itself is true by the believing man, anybody does not know about the God anything and. Or the person for example wants to soar continuously, not a problem, such is already created also religions. Impersonal is too very widely submitted, covering itself all, except for the spiritual world as it is usual. Attribute of a sect it as a rule one idea put in the chapter only. An attribute of a sect it materialism, disguised under spiritual life or simply unripe spiritual life. Though it is impossible to tell that a sect by and large it poorly, nevertheless imho better bad spiritual life, than good material. The spiritual life requires(demands) reason, but than more desires, the less reason. As from for materialism the reason is absent and does not revive at all, from for shortage of spiritual practice or managements(manual), therefore all is reduced to one, to simple idea. The religion has in itself the advanced spiritual culture, as a rule with set of aspects and the TRUE RELIGION CORRECTLY DEFINES(DETERMINES) ALL SPIRITUAL ACCENTS, having as uniform practice of recurrence of a sacred name. In the other case, all failures in philosophy, are closed up either blind sraddha, or gamble. The oppositions between religion both are inevitable and are somewhat useful, as basic our illegal desire it is convenient to be arranged already in spiritual life, on manners, as it was in material. If to tell even easier - to make realized - is not realized of spiritual life material, as so it is much more convenient. Therefore there come problems and it results in crisis, that in turn FORCES the person either to understand, or to strengthen sraddha, or using a completely fair occasion to leave all up to following time, having engaged besides more essential problems. But for sect the thinking is not present necessity in anything to understand, as or blind sraddha prospers, or the primitive logic, or is impersonal, and thus sect stores(keeps) itself. What crises can be, if anything actually does not occur? Than further I am moved in the spiritual life, the it is more and I realize the own validity. Even if and not try really to preach in the material world, inevitably there is a desire to profess glory that The religion. Just as, it happens is insulting, when on a persevering appeal - " feel taste of race " respond that polite, by impolite failure(refusal), but the race at us such can. What that the elements sect undoubtedly are present at everyone religion, but the spiritual life in maximum sense requires(demands) probably all reason and sraddha - " by all heart, all understanding ", " sraddha (love) without knowledge it sentiment, knowledge without sraddha - speculations ". Therefore gyana periodically test crisis sraddha, and the believers, all heart, karmi, sometimes try nevertheless to be corrected, studying sastra, that of adequately true respect. The person can not work only from the very beginning, therefore humility is shown that we are ready studies, instead of to be engaged in search of the lime recipes. " I am ready studies again and again, keeping a fidelity in the spiritual teacher - spiritual teachers, studying sastra ". Authoritative sadhana bhakti it sankhya, plus some ascetic in devoted service. All rest is simply inexpensive hand-made articles, though from the general(common) point of view much by and large too is suitable, as for example parampara Vallabhacari, if not I am mistaken. In one place they are accepted Srila Prabhupada, though it is understandable, that the followers Vallabhacari not are bona fide continuity. All religion, which preach to meet With the SAME PROBLEMS and part of these problems, it is simple an attribute both spiritual life and real sermon. Materialistic the sermon searches for the circuit, and true spiritual circuit it varnasrama, in which incomplete part all safely stay, following asram. Materialistic the sermon as a rule stays in itself, were afraid to break rest indivisible brahman or personal happiness of merge with the God or such sermon the employee on to needs of the population looks as the convenient compromise with the material world. Or materialistic the sermon goes on the formulas, frequently already and deprived of internal life. The absence sraddha is shown in attachment to external image, though the image in itself is not an attribute sect. That do, if our Supreme idea, is idea of the world society(community) of friendship and love, which pursues all by an imperceptible phantom. Basically idea that correct, but not self-sufficient, is only one viable variant by this - to water a root of a tree. Working from feeling of the debt, it is quite possible to avoid a duality, in the other case of a various sort the duality is it is a lot of in activity religions, to immense pleasure ateists. And application thus about present - future greatness, it is simple òàêè once again emphasize a situation. What that the external duality will be present by HIM(IT) always, but working from feeling of the debt if to trust BG, the consequences of such regrettable duality will not be shown. Faster sense doctrines in it, instead of complete disposal of a duality, this or that way, that is not possible. First attribute ateists this unsatiable desire to put others in dependence, that is hidden somehow. One of attributes devotee is simplicity. An ideal devotee it madhyama adhicari, and idea " uttama adhicari " from your permission in this connection I shall not assort, as behind this idea frequently or naivety (animal quality by the way), or kind dreams. I shall not argue, that most likely does not suffice uttama adhicari, but actually uttama adhicari is present is Srila Prabhupada - uttama adhicari, working as perfect madhyama adhicari, as uttama adhicari and does not preach in general, equally seeing the cow and brahman. Some speak that uttama adhicari as preaches, but it is possible to leave all these inappropriate contexts, with which some have learned to force down with sense of the unsophisticated people, in the party as much better to understand that that one only, than there can be much, but is deformed. As uttama adhicari is present, therefore not so it is reasonable to search that and uttama adhicari or sat guru. And the more so, that many "realized - not is realized" resist to Him, trying To lower on the level. Or it is worse than that, think, that Srila Prabhupada has made good undertaking, for their great businesses. Though it is doubtless, that Srila Prabhupada already has accepted as also these, diverse forms of "devoted" service, that does not mean at all, that uttama adhicari does not reform a various sort variants of "purest" fidelity up to a standard kind. Srila Prabhupada writes, that is necessary to avoid a duality in the relations. The good relations - means good, bad - means bad (so it looks on my sight), but when the bad attitudes(relations) we want to present good, it is a duality and source of superfluous problems. By and large ideal attitudes(relations) hardly in general are possible, if only in varnasrama or in connection with general(common) activity. We are interested sometimes by(with) everything, except for philosophy and devoted service, which transcendent. Having engaged devoted service, we forget at all about necessity individual or collective of sounding another's anartha and having received sometimes pair good impacts in the material world though to think we begin slightly really. In the other case it is possible to continue - " there will be mine religion - guru world or will not be ". Uttama adhicari all both has told and has shown by the example as it is necessary to work. " Both the demons and devotee having united, will serve of the Supreme Person of the God " is a sermon uttama adhicari. Instead of - " I great, because these have fallen". At presence uttama adhicari anybody as a whole does not fall, and all on the contrary. If who that is casual or by the plan of the God "falls", it has no any value (Sri Visnupad), as all this temporarily and external rule(situation) in what that cases can in general about anything not speak. Sri Visnupad can have a rest in Nice continuously, as the clearing to it(him) is guaranteed under all circumstances and personally it(he) has made in tens 1000 of time already more than who that it only tries to make. And externally in tens 1000 has madetimes more, that is abundantly clear, and the more so internally, that is much more important. Whereas the simply external well-being can be and is not connected to spiritual life. The motivated external well-being it at the best dharma, but if such "dharma" strengthens envy, those who probably externally and does not prosper, are in a much best situation. The attribute kanistha adhicari is, that he is great. Kanistha adhicari can be great and all his enthusiasm is under construction on a global recognition. Therefore it is all is accompanied by local wars usually. Those, truth, who gravitates to good union with the material world, the fans(amateurs) bhava and impersonalists, are not at war as a rule. But having accepted the decision "to be at war" or "will be at war" to sense from it, as the next "correct" circuit will not work, as is not present have worked why that and all previous. Krisna advises to work according to the nature, as all rest will be by and large motivated also in addition, and will not be steady. Madhyama adhicari can work on any other business, but ateists as a rule requires(demands) fidelity "uttama". Why, because - good devotee, it is devotee which is silent. It is the basic purpose of all demons - to force to be silent devotee. There is a question why it so important for them to force to be silent? Because it is not possible the sermons to resist and consequently that the sermon or sound and has primary force or essence. Under their theory - sand and the stones were developed before such civilized life, what we have happiness to ripen everywhere. But on time we shall leave their this sand theory in rest, nevertheless sound is primary what here to argue, for the monkey a banana is primary, for whom that sand, but for the normal people - God. So ateists appeals to uttama of fidelity. And once again there is a question why. Because uttama devotee not preaches or preaches, in their opinion, extremely pleasant heart bhava, it in first and in second, because this remarkable aspiration - to become uttama devotee (without material defects in their opinion), really as a rule is not achievable in the foreseeable future. As uttama adhicari in opinion of many probably, is simply engaged in only "spiritual" businesses, actually that ateists always and ask - " if your spiritual world and is, you would not be cleaned(remove) there more quickly ". In general concept "uttama" in the material world means probably following - person blessings all and all. And all wishing, is simple from a sight, and it is even better from physical presence uttama adhicari, together with irons and favourite, fly up in the spiritual world - " because he uttama ". - " Uttama adhicari does not do(make) what that there material distinctions, does not prevent ours material of life, and only supplements her bhava ". Who that probably has thought what I abuse irons, but it is a mistake, it is simple in the spiritual world irons much better. Leave it is all here. Continuation. Just as tama guna is similar on sattva sometimes, is exact as kanistha adhikari dreams periodically of top of spiritual life. But it is not bad. Madhyama adhikari works were guided spiritual reason, and uttama adhikari knows all. " That who knows Krisna, knows all ". It actually very serious rule(situation). " That who knows Krisna, knows all ". Me was lucky(carried) also I know that there is such person. Actually Srila Prabhupada it also has told, having defined(determined) once again thus rule(situation) uttama adhikari. Uttama adhikari knows all internal sense of all dialogues, for example, sacred sastra. He by the perfect image knows sankhya and all kinds of the attitudes(relations) in their real display. Thus, having accepted a management(manual) real uttama adhikari we can avoid both many mistakes and simply excessive loss of time. It is not not difficult for understanding, that the one who is connected to the God, knows everything, because the God as knows all. Now how to contact uttama adhikari. Very simply, to follow him To the doctrine, that it is much more important than direct dialogue. TO COME NEARER To the SPIRITUAL PERSON IT IS NOT POSSIBLE, SIMPLY HAVING COME NEARER PHYSICALLY, though certainly and it is great good luck, nevertheless, instructions of the spiritual teacher much more important, that is in details explained in sastra. The instructions guru are absolute, whether therefore is important heard we them directly or with the help of the books or tape recorder. The spiritual life is not dual also connection does not depend on physical conditions, the physical conditions are absolutely not basic. Certainly mine Srila Prabhupada, is directly my spiritual teacher, from for absolute the spiritual life of the contradictions is not present. The spiritual teacher also gives me, including, opportunity of dialogue with Srila Prabhupada, as the spiritual teacher is connected with Srila Prabhupada, therefore and I can have this connection. If the person serves according to the instructions pure devotee or even tries to serve, the self-realization or INTERNAL energy and is shown, the spiritual teacher or Supersoul everyone will tell, that matters for spiritual life. Who I in the spiritual world will tell, if it so is important. BY HIM it not the large problem. Srila Prabhupada the man nothing has explained - for example understands in machines, and he should them repair, it is the large problem. But, if beside stands of the skilled mechanics and gives advice(councils), the person will work as the skilled mechanics, even if before she(it) thought that the motor is in wheel. Even if I do not know in what party to move on Vaikuntha and whether is sure at all there is she(it), but guru all can tell or show, that one and too. Therefore business that not in us, and in following, book Srila Prabhupada large and writes on not the pragmatical approach. But will tell guru me, for example, who I in the spiritual world, and am farther that what? I live that in the material world by two legs. If I have increased to the material world so, as I do not understand as far as I here have got used, what sense in such knowledge? From the spiritual world here specially would come what to serve. And if we already here have appeared a not clear image, it is possible wonderfully to use such successful case. Those who is released(exempted), preach, others will be inevitably engaged in the decision very important problems on maintenance of a body, image èòä. And those who preaches, will receive probably clearing? Preach certainly owe only perfect persons, but in what that sense here is not present perfect, is especial from the point of view materialists. Prahlada Maharadj the perfect person, Haridasa Thakur the perfect person, Sisupala has found very much even many lacks and in the Supreme Person of the God. Therefore having understood importance of self-realization as true display of internal energy, and the sermon probably is the most successful way by this and most likely simply unique(sole), as sadhana, under the statement sastra, without the sermon, in kali yuga to the south does not work. Therefore it is necessary to receive knowledge that Lord Krisna it is the Supreme Person of the God and not losing precious time, it is possible to leave on a street to distribute the books Srila Prabhupada. Summer now begins, good weather, where are still alive, sing birds, even having taken with itself a little really of invaluable books Srila Prabhupada our vision of the world that hour will change. Per the same second the material nature will leave us from the supervision a little. Everyone, who search of direct connection with pure devotee and Supreme Person of the God can receive all this and it will not be necessary anything to search, and more correctly to turn away from darsan the Supreme Lord. It is possible to continue all as carefully to store(keep) ego. It is possible indefinitely to adjust the most remarkable relations and if they were already adjusted, their some expansion at all will not damage(injure). But if the relation do not suit anywhere, has come it is high time to vanish and to think of importance of self-realization. It is possible to cease constantly to think of money. Not so who is important brahmacari that or grihastha, neither that nor another is not an obstacle in distribution of the books Srila Prabhupada. Neither free brahmacari, nor talented grihastha, engaged in arrangement of a life - their spiritual happiness is very doubtful. It is better to eat tomatoes of the second grade, following in the steps Raghunathi Goswami, than to lose time for arrangement in the material world. Always it is possible to find a little clothes in second hand and I assure you, it how many will constrain intensity of the sermon. It is necessary continuous samadhi and Supreme Lord Sri Krisna, will ensure(supply) us with all necessary. Simply do not stop also everything, that you now "support" safely will live and without you. The formula very simple, is necessary to preach to everyone, whom we shall meet. Having the books it not so is difficult for making. Thus, if it is possible in addition to distribute your temple empty or cafe, the card, that is very convenient and for day it is possible to distribute on 300-500 card in the large city. If the temple is complete, not losing precious time for searches of race, it is better to receive her(it) directly or to strengthen race, harmoniously having continued ecstatic kirtan. Srila Bhaktisidhanta Sarasvati Prabhupada wanted distribution of the books, well probably seeing development of events, and the essence is clear - to all the end will come if not to distribute the books - bhava, race, GM and ISKCON. More correctly, there, where there is no sermon, already anything is not present also all will appear there, where there is an authoritative sermon. Brief glossary. Kanistha adhikari - matrialistic devotee considering(counting) that the material life has value in itself and consequently stably improving this. Madhiama adhikari - very high level of spiritual life, level of the spiritual teacher. Demons - those who considers the material world as the house.

Initiation not yagya and lot mantras.

As to vision of the God. We see by His eyes sastra, in meditation, as murti and in Vrindavan. The worship Govardhana sila for example has "specificity" that concerning worship actually and is not present and as the qualification as spontaneous fidelity and\or a spiritual body is necessary. Siddha-pranali contains on different sources up to 250 attributes, but Srila Prabhupada writes that the quantity of attires in sambhoga is boundless, thus in the spiritual world all is boundless. Is not present sastra on spontaneous fidelity, as it should to write on everyone devotee, it is a little original - in spontaneous fidelity you should do(make) that that and that. Sastra specifies the basic attributes and moods - BRS. For the same reason and not only as there is no as a rule description of numerous details of events, but the preachers usually develop(unwrap) a picture transferring the message. Why we do not see Êrisna by him because have put itself instead of him. But to see difficultly probably, especially Srila Bhaktivininoda does not advise, to hear much easier. For example BG does not differ from Êrisna, the battle on Êuruksetra as concerns to mathurya to race. Gopi hearing about feats Êrisna, their emotions amplified repeatedly. Gopi did not think - " it not ours Êrisna, it Êrisna Dvaraka, we shall not go on Êuruksetra, we become babadji on spontaneous fidelity " And demons (demons?) in Vrindavan killed Êrisna. Having killed Êåsi, Êrisna beat him up to a status of a cloth. Lord Narayana is executed of greatness and so does not work. Understandably that Êrisna played a role of the man, but it was not Lord Narayana, it Êrisna. As to dance race, Srila Prabhupada writes in 2-3 songs - that only unreasonable man can think that that Êrisna enjoyed there. Lord Is perfect in itself and does not depend on one or other society and as that the God is attracted with fidelity, instead of it is simple by a type of the attitudes(relations). The God is necessary to consider a source all and gopi including. The knowledge of greatness of the God only strengthens fidelity in ìàthurya to race. There is sastra concerning what that of the concrete moments ìàthurya of race for example and on misunderstanding who that tries to divide(share) uniform sastra, actually creating a hand-made article into spiritual life. In the neutral relations the person realizes all games and in this sense participates in them. Further "developing" the soul comes in a primary situation from which has fallen. Êrisna a source of soul, but not Lord Ìàha Visnu. In conformity with a situation about < < not fall > > souls, in this case it is a little having received taste of spiritual life, the soul is more never fall. But here fall and from the spiritual world fall. Sometimes sastra speaks that the soul does not fall, but what to make correct performance, as it is more exception, than rule from the point of view of the spiritual world. But from our point of view it already rule. Listened recently to good lecture about fall including. Sadhana devotee fall if not preach, that is the compassions do not show. Sadhana not perfect, but sadhana probably results to êripa as in this example a birdy to have a drink ocean. Though the history that sad - ocean she and has not had a drink.