kailasa

When will the day come and I will be free from the attachment and enmity and I will reach the Navadvipa? Oh, Lord Nityananda! He leads the great devotion kirtan, changing simple earth into Cintamani. His glance fills everyone with happiness and His decoration's radiance makes His grandeur unique. Dancing, He rotates a silver walking stick and the time slows down, giving a chance for everyone to watch the existent. "Hari!! Hari!!" - sings loudly Lord Caytanya and like waves the sacred name rolls through the endless ocean of the devotees. Just as Sun and Moon, two brothers came down from the sky - "He Krishna, karuna sindhu" - You are the immutable friends of the eternally distressed inhabitants of the material world, "Gopesha gopika kanta!" - the masters of Vrindavan's Goloka step on the Navadvipa's land! ---------------------- The greatest cause of the material world is Krishna or Lord Caytanya - "eko vai narayana asin na brahma a ishano napo nagni samau... " "In the beginning of the creation only the Supreme Personality existed. There were not either fire or Moon or starts in the sky or Sun..." The Vaikuntha's and Goloka Vrindavana's greatness come from the primordial personality - Lord Caytanya. And the perfect devotion to God also comes from Lord Caytanya. That is why everything comes from God and Primordial God is being in all moods at the same time. Lord Caytanya is the ruler of all spiritual and material. Lord Caytanya is the embodiment of all devotion. And the Lord Caytanya is the supreme devotee. Shining with gold, Lord Caytanya came with his friends' accompaniment and Lord Nityananda, dancing ecstatic with his eyes full of spiritual happiness, changes everything into the Cintamany dhama.

- "faithful" "Anukulyena Krsnanu-celanam. "What is Krsna's order? What does He want?" He is ready. Just like a servant is always ready to receive the order of the master. That is faithful servant. That is real servant. Not that at night duty he is sleeping somewhere. No. That is not faithful servant. Faithful servant means always alert. And that is bhakti. Anukulyena Krsnanu-celanam bhaktir uttama. Simply one has to execute, anukulyena, how Krsna is satisfied. This is bhakti. - "faith" "This state of prema is achieved by the gradual process of development from faith to love. On faith one associates with bona fide devotees, and by such association one can become engaged in bona fide devotional service, which includes proper initiation and the execution of the primary devotional duties prescribed in the revealed scriptures. "Of all yoges, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all." "[1] Accepting the shelter of the lotus feet of a bona fide spiritual master, [2] becoming initiated by the spiritual master and learning how to discharge devotional service from him, [3] obeying the orders of the spiritual master with faith and devotion, and [4] following in the footsteps of great acaryas [teachers] under the direction of the spiritual master." (Bhakti-rasamrta-sindhu 1.2.74) - "True" The true meaning of veda, or perfect knowledge, is to surrender to the Supreme Lord in full Krsna consciousness for an eternal life of bliss and knowledge as the Lord's faithful servant. The word veda means "knowledge," and anta means "last phase." - "Bhaktivedanta" Narada Muni to Vyasadeva - "As they were leaving, those bhakti-vedantas, who are very kind to poor-hearted souls, instructed me in that most confidential subject which is instructed by the Personality of Godhead Himself." PURPORT "A pure Vedantist, or a bhakti-vedanta, instructs followers exactly according to the instructions of the Lord Himself. ... "...therefore, cannot enter into the existence of the Lord without being trained in the matter of bhakti-vedanta, or Vedanta plus bhakti. Vedanta means self-realization, and bhakti means realization of the Personality of Godhead, to some extent. ..." ----------------------------- "And out of his mouth goeth a sharp sword" - "The word castra has come from sas-dhatu. Sas-dhatu means ruling, controlling. So from sas-dhatu, the casana has come, government ruling. And castra has come. And castra has come. Sastra means weapon. Just like sword. It is called castra. Or guns. And castra also. Sastra is the regulative principles, the book of law. You cannot violate the book of laws. You must keep yourself in regulative principles, according to the sastra. (here rod iron too) "Sas means ruling. From sas, the sastra. Sastra means authoritative books. They have been derived. And sastra. Sastra means weapons, armaments. That is called castra. Just like sword, guns, they are called castra. These two things are rulings. The state has got lawbooks, authoritative books, and one who does not obey the lawbooks, then the next word is gun and sword. This, these two words, means to accept authority. ---------------------------- Rod iron (more) - "The horse felt great pain because the arm of Krsna felt to him like a hot iron rod. "Krsna was a boy also, little boy. Nobody taught Him how to kill this Aghasura, Bakasura. But He knows. He expanded Himself within the throat, and the demon was choked up, and he died. Similarly, the Kesi demon came as a horse and Krsna pushed His hand within the mouth of the horse. If you want to control horse, you have to control his mouth. Horse is controlled by the mouth. Therefore you have seen the harnesses are fit, fixed in the mouth, and the driver controls the mouth, and the horse goes. So Krsna was a boy. How He knew it that "This demon has come in the shape of a horse. So if I have to control him, I will have to control his mouth." So He pushed His hand within the mouth of the horse, and the horse felt just like an iron bar and hot iron. So he died. Similarly, when Krsna fought with that bull, what is that asura? That horse demon? Kesi, Kesi. Krsna simply pushed His hand in the mouth of the horse. Because to control a horse means he control his mouth; then you can control the whole big animal. So immediately the horse came before Him, He pushed His hand within the mouth of the horse, and the horse began to feel it is red-hot iron. So this is God. kailasa - this civilisation made from proud. Kesi is simbol great proud. If Kesi speak then all people think - "this civilisation great". Therefore Krisna kill Kesi His hand. It is process destroyng civilisation demons. From preacing devotees Kesi will be silent and die. "...and he treadeth the winepress of the fierceness and wrath of Almighty God" - "Lord Balarama, who carries the plow weapon." Even Yamuna devi experience anger Lord Balarama - "My Lord, please release me. O soul of the universe, I didn't understand Your position as the Supreme Godhead, but now I have surrendered unto You, and You are always kind to Your devotees. [sukadeva Gosvami continued:] Thereupon Lord Balarama released the Yamuna and, like the king of the elephants with his entourage of she-elephants, entered the river's water with His female companions. Nice picture more - "Today I shall rid the earth of the Kauravas!" declared the furious Balarama. Thus He took His plow weapon and rose up as if to set the three worlds ablaze." -------------------------- One day the Lord sat down in the corridor of a Visnu temple and began calling very loudly, "Bring some honey! Bring some honey!" Nityananda Prabhu Gosaii, understanding the ecstatic mood of Sri Caitanya Mahaprabhu, brought a pot of Ganges water as a token and put it before Him. After drinking the water, Lord Caitanya became so ecstatic that He began to dance. Thus everyone saw the pastime of attracting the river Yamuna. When the Lord, in His ecstasy of Baladeva, was moving as if intoxicated by the beverage, Advaita Acarya, the chief of the acaryas [acarya sekhara], saw Him in the form of Balarama. Vanamali Acarya saw a golden plow in the hand of Balarama, and the devotees all assembled together and danced, overwhelmed by ecstasy. --------------------------- "Prabhupada: (laughing) What these communists can do? We can do better than them. We can blessed many communists like that. (laughter) Then it will be counteraction of communist movement. And you think like that. "Why you are sitting idly, no employment? Come on to the field! Take this plow! Take this bull. Go on working. Why you are sitting idly?" This is Krsna consciousness movement. " All vedantists in fields!! "That communist emblem, what is that? Devotees: Hammer and sickle. Prabhupada: Yes. That is good. Indian: Yeah, good. Prabhupada: But no hammer. Only this... What is called? Devotees: Sickle. Prabhupada: No hammer. That will be our emblem. Only sickle. Not hammer. The hammer has hammered the whole human civilization. So just make a counter-emblem. The communists will appreciate. Devotee: Sickle and tilaka. Prabhupada: Eh? Devotee: A sickle, and then a tilaka. Prabhupada: Yes, that is good idea. Guptaje? Come here. (Hindi) Gupta: (Hindi for few sentences) rabhupada: Rascal civilization, rascal government. And people are transferred into rascals. (Hindi) Annad bhavanti bhutani. Without anna, how they can live? There is no arrangement for anna. They're simply passing resolution, legislative laws. And no anna. Just see what kind of wretched government it is. Everywhere. There is no anna. Annad bhavanti bhutani. The first duty of government is to see that everyone is happy, without any anxiety. These preliminary necessities of life, ahara-nidra-bhaya-maithunam, there must be sufficient arrangement for these preliminary necessities of life. One must eat sumptuously. Not over-eating, (sic) indulgation. No. But he must have sufficient food to keep up the health. Similarly, he must have place to sleep. We, we are prepared to offer everything. And be Krsna conscious. This is our mission. Not by eating and sleeping, become rogues and thieves and rascals. That we will not allow. That is varnasrama-dharma. (Hindi conversation for a few sentences) Why unemployment? There is no scarcity (of) water. Just have a big well. Electricity pump water. Oh, immediately, it will be all green. Immediately. (Hindi for a while) Jayo! Hare Krsna! (break) ...all round, for the benefit of the human society. You'll be honored everywhere." All goverments in fields! "Everywhere, any part of the world. And automatically these bogus avatara, incarnations, God, and yogis and swamis will be all doomed. You see? These rascal society, avatara, "Bhagavan," incarnations, yogis, these rascals will be doomed." All avataras go in fields! "Gupta: These (indistinct) ought to be finished. They cannot remain. Prabhupada: No! (Hindi) ...that glowworm. Glowworm (Hindi) beautiful (Hindi) darkness hai. (Hindi) So long people were in darkness, they were beautiful. Now there is sunshine. Gupta: Yes. Hrdayananda: Prabhupada is the sun. Prabhupada: (Hindi) (break) ...the anxiety of Prahlada Maharaja, "How these rascals, who have made a plan for happiness of a few men, gorgeous plan." And they're... For happiness of the government servant. That's all. You know in Delhi there is Planning Commission? What is that plan? That people may starve, and Indira Gandhi and company may flourish. That's all. Gupta: I think, Maharaja, they are coming to the office at twelve and going back at one, doing nothing, and... Prabhupada: But what they have got to do? Gupta: They are not doing... Prabhupada: Just like I have seen in London the .. When they had some so-called empire... Now the . is useless, useless. The . members and the Lords, House of Lords, House of Commons, they are now useless. They have got some old books only. In .. I have seen. Some old books. Old books means all the speeches are recorded in books. And who is going to read them? Almiras, so many... I have seen in .. Hundreds and thousands of speeches recorded and bound up very nicely. Who is going to read them? Simply waste of time." All parlaments in field for real working. "ayadvaita: In America too, the... Prabhupada: Eh? Jayadvaita: In America too, the big intellectuals and professors, they can also be... We can have ploughs for them. Prabhupada: Yes, because they're wasting time. Better produce some food. At least, your food. You are living at the cost of others. What is the value of your philosophy? That... To... In the Bhagavad-geta: etaj jianam, tad ajianaa yad anyatha. To search out the Absolute Truth, that is jiana, knowledge, philosophy. Anything else, that is ajianam. (break) ...I think it is so that if you cannot use your plot of land, then it will go to the government. Is it not? Gupta: Yes. Prabhupada: So similarly, if the government cannot utilize, it comes to us. We shall work. Is it not good?" All professors in fields! This way for grat reason. Prabhupada: Similarly, we can develop farm here also. Farm development is Krsna and Balarama. Krsna is tending cows, and Balarama is plowing. Therefore the plow and flute, flute for tending cows and plow for agriculture—Krsna-Balarama. Prabhupada: Yes. Krsna Himself did it. He was king's son, Nanda Maharaja. In the childhood, He was taking care of the calves, and when He was grown up, little, He was taking care of the cows. Krsna personally showed it. His father could have avoided, "No, no, You don't go. The servants will go." No. "You also go." Krsna-Balarama, both. Balarama has got the plow, tilling ground, and Krsna has got the flute to enchant the cows. Krsna-Balarama. They were not sitting idly, although Nanda Maharaja could keep Them without any work. No. They worked. From the beginning of childhood. They would come in the evening and mother would take care of bathing Them, changing dress, and then giving nice food, and after taking food They would go to rest. Whole day They worked. Krsna never taught that you sit idly. No. Personally, He did not do so, neither He taught anyone. All rascal raganugas and false rasikas go in fields! ---------------------- Prabhupada: They are now feeling the pressure of the opposite party. So fight is fight. When there is fight, my Guru Maharaja used to say, "Some of our soldiers will die. It doesn't matter." You don't expect that not a single soldier of your party will not die. No, some of them will die. Still fight must go on. Fight cannot be stopped. So fight like brave soldiers, Krsna will help you. Don't make any compromise. No truce with these demons. Fight must be. Our fighting weapon is Hare Krsna movement. That's all. Saigopaigastra-parnadam. Astra. That astra is yajiaiu saikertana, this saikertana, this astra weapon. They're now afraid of this astra more than atomic weapon. Is it not? Gargamuni: Oh, yes. Prabhupada: (laughs) So... Svarupa Damodara: Everybody knows. At least, everybody knows about Hare Krsna, about this saikertana. Prabhupada: No it is more dangerous than the atomic weapon. They have accepted it. A Hitler, a Mussolini, or any other leader of that materialistic persuasion may offer his followers the mental concoction of doing good together in violent or nonviolent programs, and by such acts of so-called benevolence the leader may get recognition from his followers for some time. But the followers for whom this kind of leader has endeavored to do good will never get any lasting benefit out of such temporarily beneficial work. A void will be felt with the progress of all such benevolent activities. In fact, the followers will be put into more and more distressed conditions by following the path chalked out by this kind of so-called leader. If a blind man pretends to help another blind man cross a road, then both the blind leader and the blind follower shall fall into the further darkness of some unseen ditch. Everyone who is devoid of transcendental knowledge is just like a blind man; such a blind man must first eradicate his blindness before he can attempt to lead others to light. What these politicians will do? They'll simply make plan. That's all. Mussolini will make one plan, Churchill will make another plan. Your Roosevelt will make another plan, Gandhi will make another. Simply planmaking business. They will never be able to bring any peace and prosperity in the world. That is not possible. Because it is under the grip of maya. They do not know. The peace and prosperity means surrender to Krsna. Then you become out of the clutches of maya. That secret they do not know. They're simply making plans. That's all. So planmaking, will always be frustrated. So simply agitation; it has no meaning. Therefore those who are transcendentalists, they know, this is crow's meeting. Sometimes, you have not seen, crows meeting. Kaw kaw kaw kaw kaw kaw kaw. They are passing resolution. You see? (laughter) You have seen crow's meeting? Kertanananda: Yes. Prabhupada: They have also meeting, crow's meeting. If you kill one crow, you'll see thousands of crows will come and hold their meeting: "Oh, one crow is dead by the human being. We shall..." And if the man is detected, this man has killed, these crows will, I mean to say, hurt the head of that man. They'll come in flocks. Yes. I have seen in India. Yes. They sometimes attack. So they have got also their own defensive measure. The crow's meeting. So sastra, intelligence, knowledge, means one should study everything very critically, "What is my position? What is my duty?" We should not be like the animals. Now we have got our great personalities, leaders. They are praised, eulogized, our, these political leaders. "Our Hitler,Our Gandhi,Our Churchill,Our Nixon." But castra says these leaders, those who are not spiritual leaders, those who cannot give our life, they are worshiped by these classes of animals, animals. These so-called leaders, politicians, they are eulogized very much by whom? By these class of men: dogs, camels, asses and...What is the other one? Devotees: Hogs. Prabhupada: Hog. So this is the verdict of... That means one who does not know whom to eulogize, whom to give honor, they give votes to these classes of men, without any knowledge of Krsna. They are becoming the great philosophers, leaders, scientists. They have no knowledge of Krsna, no knowledge of God. Still, they are leading the society. And who praise them? This class of men—dogs, hogs, camels, and asses. This is the verdict. Now you can challenge. You can talk, if it is right or wrong. This is the challenge given by Bhagavatam, that "Persons who have no knowledge of Krsna consciousness, they are praised by these dogs, hogs, camels, and asses." This is the challenge. Now how can you refute it? Can you refute it? This is a great challenge. ------------------------------ From NBS - "Others consider bhakti and knowledge interdependent." PURPORT The spiritual harmony of knowledge and devotion is well expressed in the phrase bhakti-vedanta. Some observers think of bhakti and jiana as separate or in opposition to each other. The Advaitins claim a monopoly on jiana through the study of the Vedanta-sutra according to the commentary of Sankara. But Vedantic study is not in opposition to bhakti-yoga. The author of the Vedanta-sutra is Srila Vyasadeva, who also compiled the Srimad-Bhagavatam, which is a masterpiece of bhakti as well as the natural commentary on the Vedanta-sutra. The Vaisnava acaryas Ramanuja, Madhva, and Baladeva Vidyabhusana all wrote commentaries on the Vedanta-sutra and proved Vedanta to be harmonious with devotional service. So when a Vaisnava studies the Vedanta-sutra and other Vedic literatures in order to understand the glories of the Supreme Lord, then we have bhakti-vedanta. Prabhupada: Yes, personal. Vedanta means last knowledge. Vedanta is there. And that last knowledge is bhakti. Therefore bhakti-vedanta is most scientific. And how Krsna can be understood? Bhaktya mam abhijanati. No other way. You cannot understand by any other way. Therefore bhakti-vedanta is last knowledge. ------------------------------- I have no devotion, nor do I have any knowledge, but I have strong faith in the holy name of Krsna. I have been designated as Bhaktivedanta, and now, if You like, You can fulfill the real purport of Bhaktivedanta. Whenever true knowledge, spiritual knowledge, begins to vanish from the face of the earth and tends to lapse into oblivion, the divine messengers revive that knowledge and nourish it with the vitality of their own experience. These divine messengers seek to awaken man to the knowledge of his real heritage. One such divine messenger is His Divine Grace A. C. Bhaktivedanta Swami Prabhupada..." Prabhupada: He has made the ground. (laughter) Gopala Krsna: It's really like an essay. Gargamuni: We should send this to Blitz, this article. Because they have said "ungodly," and he is saying "divine messenger." Prabhupada: Yes. You please send this. Get some copies and send this rascal editor Karanji. - Due to the influence of Lord Caitanya Mahaprabhu, many millions of men came just to see Him. Indeed, the assembly being unlimited, its members could not be counted. The Lord's bodily features were very beautiful, and in addition He was always in the ecstasy of love of Godhead. Simply by seeing Him, everyone began chanting the holy name of Krsna, and thus everyone became a Vaisnava devotee. There are many kinds of philosophers. Some are logicians who follow Gautama or Kanada. Some follow the Mimamsa philosophy of Jaimini. Some follow the Mayavada philosophy of Caikaracarya, and others follow Kapila's Sankhya philosophy or the mystic yoga system of Patanjali. Some follow the smrti-sastra composed of twenty religious scriptures, and others follow the Puranas and the tantra-sastra. In this way there are many different types of philosophers. All of these adherents of various scriptures were ready to present the conclusions of their respective scriptures, but Sri Caitanya Mahaprabhu broke all their opinions to pieces and established His own cult of bhakti based on the Vedas, Vedanta, the Brahma-sutra and the philosophy of acintya-bhedabheda-tattva. - O pious girl, first You refuse to see His love, then you insult your friends, and now You are suddenly angry with Your lover. Still, I can see that you are burning in the flames of separation from Krsna, and your anger at Him is like crying in the wilderness. —Sri Amaru O fair-complexioned gopi, please do not loosen and untie the knot of Your anger. Krsna does not like gentle saintliness. A cheater does not think honesty is a virtue. —Sri Rupa Gosvami O Alansaige, I know how to display an angry silence. I know how to speak crooked sarcastic words, and I know how to angrily knit My eyebrows in hundreds of ways. If I do not become overwhelmed by the sound of the flute on Lord Krsna's lotus mouth, I know how to display all these angry features. —author unknown When My lover, Krsna, stands before Me and speaks sweet words, do all My senses become ears, or do they become eyes? I do not know. —author unknown O honest, upright friend, You are very pure in heart, and this flutist Krsna is very crooked. Because He is so crooked, with His form bending in three places, the crooked vaijayante garland finds it very easy to rest on His chest. —Sri Rupa Gosvami Separation from Krsna is better than meeting Him. When I meet Him there is only one Krsna, but when I am separated from Him the three worlds become filled with Krsnas. —author unknown In the presence of His elders Krsna moved His head so it's shadow appeared at Radha's feet. Radha responded by moving the vines of Her arms so their shadows embraced Krsna. In this way Radha and Krsna ended Their playful lover's quarrel and became again pleased with each other as Their unsuspecting elders looked on. All glories to Radha and Krsna's again becoming pleased. —Sri Hara O handsome Krsna, Radha's heart burns with love for You. You eternally stay in Her heart. On the other hand, Your heart is always very cool and cheerful. My unloved friend Radha is never allowed to enter there even for a moment. —Sri Rudra May Krsna on whom, as He playfully lifted tall Govardhana Hill with His lotus hand, Mother Yacoda gazed with fear and pain, Radha gazed with pleasure to see the transcendental qualities of Her lover, the small naked gopa-boys happily gazed, thinking they were as strong as He and could also lift the hill if they tried, and Maharaja Nanda gazed with simultaneous terror, delight, and wonder, protect you all. —Sri Sohnoka What You say is true. There are no waves on the Yamuna, and this is a new, sturdy boat. I am so afraid because You, O Madhava, are the reckless captain of the boat. —Sri Rupa Gosvami ----------- NBS more - SUTRA 7 TRANSLATION "There is no question of lust in the execution of pure devotional service, because in it all material activities are renounced." SUTRA 21 TRANSLATION "The cowherd women of Vraja are an example of pure bhakti." SUTRA 23 TRANSLATION "On the other hand, displays of devotion without knowledge of God's greatness are no better than the affairs of illicit lovers." SUTRA 24 TRANSLATION "In such false devotion one does not find pleasure exclusively in the Lord's pleasure." SUTRA 35 TRANSLATION "One achieves bhakti by giving up sense gratification and mundane association." SUTRA 36 TRANSLATION "One achieves bhakti by worshiping the Lord ceaselessly." SUTRA 37 TRANSLATION "One achieves bhakti by hearing and chanting about the Supreme Lord's special qualities, even while engaged in the ordinary activities of life in this world." SUTRA 38 TRANSLATION "Primarily, however, one develops bhakti by the mercy of great souls, or by a small drop of the Lord's mercy." SUTRA 41 TRANSLATION "[One can attain bhakti either by the association of the Lord's pure devotees or directly by the Lord's mercy because] the Lord and His pure devotees are nondifferent." SUTRA 82 TRANSLATION "Although devotional service is one, it becomes manifested in eleven forms of attachment: attachment to the Lord's glorious qualities, to His beauty, to worshiping Him, to remembering Him, to serving Him, to reciprocating with Him as a friend, to caring for Him as a parent, to dealing with Him as a lover, to surrendering one's whole self to Him, to being absorbed in thought of Him, and to experiencing separation from Him. This last is the supreme attachment." -- Bhaktivinoda Thakur "Jaiva Dharma" - "However, when Krsna is absent, the lover experiences the rasa of vipralambha (separation), which itself produces a specific kind of wonderful transcendental bliss. In answer to one of Lord Mahaprabhu's questions, Ramananda Raya described (Sri Caitanya-caritamrta Madhya 8.194) the wonderful bliss the devotee feel in separation from Krsna, a bliss he called 'vivarta'. Therefore what seems here to be suffering is in truth the highest spiritual bliss." "Padyavali" Rupa Gosvami - "Separation from Krsna is better than meeting Him. When I meet Him there is only one Krsna, but when I am separated from Him the three worlds become filled with Krsnas." —author unknown Narottama dasa Thakur - "My heart is always burning in the fire of material existence. and I have made no provisions for getting out of it." "The only remedy is hari-nama-sankirtana, the chanting of the Hare Krsna maha-mantra, which is imported from the spiritual world, Goloka Vrndavana. How unfortunate I am that I have no attraction for this." Lord Caitanya - "O Govinda! Feeling Your separation, I am considering a moment to be like twelve years or more. Tears are flowing from my eyes like torrents of rain, and I am feeling all vacant in the world in Your absence." Srila Prabhupada - "Unalloyed devotional service of the Lord progresses in different stages. Practice of devotional service in the material field is of eighty-one different qualities, and above such activities is the transcendental practice of devotional service, which is one and is called sadhana-bhakti. When unalloyed practice of sadhana-bhakti is matured into transcendental love for the Lord, the transcendental loving service of the Lord begins gradually developing into nine progressive stages of loving service under the headings of attachment, love, affection, feelings, affinity, adherence, following, ecstasy, and intense feelings of separation. The attachment of an inactive devotee develops up to the stage of transcendental love of God. Attachment of an active servitor develops up to the stage of adherence, and that for a friendly devotee develops up to the stage of following, and the same is also the case for the paternal devotees. Devotees in conjugal love develop ecstasy up to the stage of intense feelings of separation. These are some of the features of unalloyed devotional service of the Lord." By attachment to the devotional service of Lord Caitanya Mahaprabhu one immediately comes to the ecstatic position. When he develops his love for Nityananda Prabhu he is freed from all attachment to the material world, and at that time he becomes eligible to understand the Lord's pastimes in Vandavana. In that condition, when one develops his love for the six Gosvames, he can understand the conjugal love between Radha and Krsna. These are the different stages of a pure devotee's promotion to conjugal love in the service of Radha and Krsna in an intimate relationship with Cre Caitanya Mahaprabhu. Worship in separation is considered by the Gaudiya-Madhva-sampradaya to be the topmost level of devotional service. According to this conception, the devotee thinks of himself as very poor and neglected by the Lord. Thus he addresses the Lord as dina-dayardra natha, as did Madhavendra Puri. Such an ecstatic feeling is the highest form of devotional service. Therefore, Vaisnavas in the Gaudiya-Madhva-sampradaya say that the ecstatic feelings experienced by Sri Caitanya Mahaprabhu during His appearance came from Sri Madhavendra Puri through Isvara Puri. All the devotees in the line of the Gaudiya-Madhva-sampradaya accept these principles of devotional service. Unless one is awakened to the stage of Uddhava—everlastingly feeling the separation of the Lord in transcendental love, as exhibited by Lord Caitanya also—one cannot understand the real import of the four essential verses of Srimad-Bhagavatam. One should not indulge in the unauthorized act of twisting the meaning and thereby putting himself on the dangerous path of offense." kailasa - Offences? Yes, all false "acaryas", "raganugas" and "rasikas" make offences do not follow pure devotee. Last words Srila Rupa Gosvami from Hamsadutta - 141 This poem is concerned with the most confidential and profound of Krishna's lilas and is therefore glorious. Those persons who are both knowledgeable in and sensitive to such transcendental subject will never criticize either the external merits and defects of the work from a crass technical standpoint nor will they find fault in the activities of the Lord Himself who is the only true friend of the world. May this short opus therefore be dedicated to Him and may it be the cause of deep and even increasing joy to Him.

From the life of Sri Caitanya Mahaprabhu, an intelligent person engaged in pure devotional service can understand that - He always felt separation from Krsna within Himself. - In that separation He sometimes felt that He had found Krsna and was enjoying the meeting. - The significance of this separation and meeting is very specific. If someone tries to understand the exalted position of Lord Caitanya without knowing this, he is sure to misunderstand it. - One must first become fully self-realized. -- Worship in separation is considered by the Gaudiya-Madhva-sampradaya to be the topmost level of devotional service. According to this conception, the devotee thinks of himself as very poor and neglected by the Lord. Thus he addresses the Lord as dina-dayardra natha, as did Madhavendra Puri. Such an ecstatic feeling is the highest form of devotional service. Therefore, Vaisnavas in the Gaudiya-Madhva-sampradaya say that the ecstatic feelings experienced by Sri Caitanya Mahaprabhu during His appearance came from Sri Madhavendra Puri through Isvara Puri. All the devotees in the line of the Gaudiya-Madhva-sampradaya accept these principles of devotional service. "All glories to Sri Madhavendra Puri, the storehouse of all devotional service unto Krsna! He is a desire tree of devotional service, and it is in him that the seed of devotional service first fructified. PURPORT Sri Madhavendra Puri, also known as Sri Madhava Puri, belonged to the disciplic succession from Madhvacarya and was a greatly celebrated sannyasa. Sri Caitanya Mahaprabhu was the third disciplic descendant from Sri Madhavendra Puri. The process of worship in the disciplic succession of Madhvacarya was full of ritualistic ceremonies, with hardly a sign of love of Godhead; Sri Madhavendra Puri was the first person in that disciplic succession to exhibit the symptoms of love of Godhead and the first to write a poem beginning with the words ayi dina-dayardra natha, "O supremely merciful Personality of Godhead." In that poem is the seed of Caitanya Mahaprabhu's cultivation of love of Godhead. ---- "Madhavendra Puri was chanting the holy name of Krsna, and sometimes he would cry, "O my Lord, I did not get shelter at Mathura." "His Divine Grace Madhavendra Puri, the spiritual master of the entire world, thus distributed ecstatic love for Krsna. While passing away from the material world, he chanted the following verse. "O my Lord! O most merciful master! O master of Mathura! When shall I see You again? Because of my not seeing You, my agitated heart has become unsteady. O most beloved one, what shall I do now?" "In this verse Madhavendra Puri instructs how to achieve ecstatic love for Krsna. By feeling separation from Krsna, one becomes spiritually situated." Antya 8.35 "I have incidentally described the passing away of Madhavendra Puri. Anyone who hears this must be considered very fortunate. "The seed of devotional service next fructified in the form of Isvavara Puri, and then the gardener Himself, Caitanya Mahaprabhu, became the main trunk of the tree of devotional service. -- The feeling of separation from the Lord is undoubtedly painful to the devotee, but because it is in connection with the Lord, it has a specific transcendental effect which pacifies the heart. Feelings of separation are also sources of transcendental bliss, and they are never comparable to contaminated material feelings of separation. Unless one is awakened to the stage of Uddhava—everlastingly feeling the separation of the Lord in transcendental love, as exhibited by Lord Caitanya also—one cannot understand the real import of the four essential verses of Srimad-Bhagavatam. One should not indulge in the unauthorized act of twisting the meaning and thereby putting himself on the dangerous path of offense. In the final portion of His pastimes, Lord Caitanya was obsessed with the madness of separation from Lord Krsna. He acted in erroneous ways and talked deliriously. Just as Radhika went mad at the sight of Uddhava, so Lord Caitanya was obsessed day and night with the madness of separation. In Lord Caitanya Mahaprabhu's final pastimes, both Ramananda Raya and Svarupa Damodara always engaged in reciting suitable verses from Srimad-Bhagavatam to pacify the Lord's ecstatic feelings of separation from Krsna. Sri Caitanya Mahaprabhu always felt waves of separation from Krsna, externally and internally. His mind and body were agitated by various spiritual transformations. "O Govinda! Feeling Your separation, I am considering a moment to be like twelve years or more. Tears are flowing from My eyes like torrents of rain, and I am feeling all vacant in the world in Your absence." This is the perfectional stage of chanting the Hare Krsna mantra and eating the fruit of love of Godhead, as exhibited by Sri Caitanya Mahaprabhu. One should not artificially imitate this stage, but if one is serious and sincerely follows the regulative principles and chants the Hare Krsna mantra, the time will come when these symptoms will appear. Tears will fill his eyes, he will be unable to chant distinctly the maha-mantra, and his heart will throb in ecstasy. Sri Caitanya Mahaprabhu says that one should not imitate this, but a devotee should long for the day to come when such symptoms of trance will automatically appear in his body. TRANSLATION For the remaining twelve years He stayed in Jagannatha Puri, He taught everyone how to taste the transcendental mellow ecstasy of love of Krsna by tasting it Himself. PURPORT A person who is advanced in Krsna consciousness always feels separation from Krsna because such a feeling of separation excels the feeling of meeting Krsna. Sri Caitanya Mahaprabhu taught this cult of devotional service in full detail by practical application in His own life. It is said, therefore, apani acari' bhakti sikhaimu sabare. Sri Caitanya Mahaprabhu is Krsna Himself, and in the role of a krsna-bhakta, a devotee of Krsna, He instructed the entire world how one can execute devotional service and thus go back home, back to Godhead, in due course of time. ...apani acari' bhakti sikhaimu sabare TRANSLATION "I shall accept the role of a devotee, and I shall teach devotional service by practicing it Myself." Sri Bhaktisiddhanta Sarasvata Thakura comments in this connection that such feelings of separation as Lord Caitanya Mahaprabhu enjoyed from the books of Vidyapati, Candidasa and Jayadeva are especially reserved for persons like Sri Ramananda Raya and Svarupa Damodara, who were paramahamsas, men of the topmost perfection, because of their advanced spiritual consciousness. In the attitude of separation, Lord Caitanya Mahaprabhu appeared mad both day and night. Sri Caitanya Mahaprabhu has taught everyone that one should not be overly anxious to see the Lord, but should rather feel separation from Him in ecstasy. It is actually better to feel separation from Him than to desire to see Him face to face. Sri Caitanya Mahaprabhu manifested Himself to show that cultivation of love for Krsna in separation is the easiest way of success for all living entities. Despite this fact, there are some theosophists who declare that because Sri Caitanya Mahaprabhu is the Supreme Personality of Godhead, such cultivation is easy for Him but difficult for the living entity and that one can therefore approach Krsna in any way he likes. To nullify this idea, Sri Caitanya Mahaprabhu demonstrated practically how one can achieve love of Krsna by adopting Srimati Radharani's mood in separation from Krsna. When the gopis felt separation from Krsna, they experienced ten kinds of bodily transformations. These same symptoms appeared on the body of Sri Caitanya Mahaprabhu. "The ten bodily transformations resulting from separation from Krsna are anxiety, wakefulness, mental agitation, thinness, uncleanliness, talking like a madman, disease, madness, illusion and death." PURPORT This verse is part of a description of Srimati Radharani's different traits from Ujjvala-nilamani by Srila Rupa Gosvami. In this book, he elaborately explains the ten symptoms as follows. Cinta. As stated in the Hamsaduta: "At the request of Akrura, Krsna and Balarama left the house of Nanda Maharaja for Mathura. At that time, Srimati Radharani's mind was disrupted, and She became almost mad because of extreme separation from Krsna. She experienced great mental pain and agitation, which caused Her to drown in mental speculation in the river of anxiety. She thought, 'Now I am going to die, and when I die, Krsna will surely come back to see Me again. But when He hears of My death from the people of Vrndavana, He will certainly be very unhappy. Therefore I shall not die.' " This is the explanation of the word cinta. Jagara. As stated in the Padyavali: Thinking Herself very unfortunate, Srimati Radharani addressed Her very dear friend Visakha, "My dear friend, if I could see Krsna in My dreams, I would certainly be glorified for My great fortune. But what can I do? Sleep also plays mischievously with Me. Indeed, it has become My enemy. Therefore I have not slept since the departure of Krsna." Udvega. This word is also explained in the Hamsaduta as follows: Srimati Radharani addressed Lalita, "My dear beautiful-faced Lalita, I cannot express how My heart is burning. It is a great, unfathomable ocean of anxiety. Still, I wish to offer My obeisances at your lotus feet. What shall I do? Please consider My condition and advise Me how I can become peaceful. That is My desire." Tanava is described as follows: When Uddhava returned to Mathura after visiting Vrndavana, Lord Krsna inquired from him about Radharani and Visakha. Uddhava replied as follows: "Consider the condition of the gopis! Srimati Radharani especially is in a very painful condition because of separation from You. She has grown skinny, and Her bodily luster is almost gone. Her heart is immersed in pain, and because She has given up eating, Her breast has become black, as if diseased. Because of separation from You, all the gopis, especially Radharani, appear like dried-up water holes under the scorching heat of the sun." Malina-aigata is described as follows: Uddhava said to Krsna, "O most auspicious Krsna, please hear me. The tribulation caused by Your absence has made Visakha languid. Her lips tremble like trees in a strong wind. Her beautiful face is like a lotus flower that has withered under the snow, and Her eyes are like lotus petals scorched by the heat of the autumn sun." Pralapa is explained in Lalita-madhava as follows: This is Srimati Radharani's lamentation for Her beloved Krsna, who was away from home. A woman whose husband has left home and gone to a foreign land is called pronita-bhartaka. Lamenting for Krsna in the same way as such a woman laments for her husband, Srimati Radharani said, "My dear friend, where is the glory of the family of Maharaja Nanda, who wears a half-moon ornament on His head? Where is Krsna, whose hue is like that of the indranila jewel and who plays so nicely on His flute? Where is your friend, the best of all men, so expert in dancing in the circle of the rasa dance? Where is He who is the real medicine to save Me from dying of heart disease? I must condemn Providence, for he has caused Me so many tribulations by separating Me from Krsna." Vyadhi is also described in Lalita-madhava: Being greatly afflicted by the pain of separation from Krsna, Srimati Radharani said, "My dear Lalita, kindly hear Me. I cannot bear suffering the fever of separation from Krsna, nor can I explain it to you. It is something like gold melting in an earthen box. This fever produces more distress than poison, and it is more piercing than a thunderbolt. I suffer exactly like someone almost dead from cholera. To be giving Me so much pain, this fever must be very strong indeed." Unmada is explained as follows: Uddhava said to Krsna, "My dear Krsna, all the gopis are so afflicted by Your absence that they have become almost mad. O Murari, at home Srimati Radharani laughs unnecessarily and, like a madwoman, inquires about You from every entity without distinction, even from the stones. She rolls on the ground, unable to bear the agony of Your absence." Moha is explained as follows: Lalita wrote Krsna the following letter on Srimati Radharani's behalf: "My dear Krsna, separation from You has greatly agitated Srimati Radharani's mind, and She has fallen unconscious on the ground. O enemy of Kamsa, You have now become a first-class politician, and therefore You can supposedly give relief to everyone. Therefore please consider the plight of Srimati Radharani, or very soon You will hear of Her death. Maybe at that time You will lament, although now You are jubilant." Mrtyu is explained in the Hamsaduta: In the following letter, Lalita chastised Krsna for staying in Mathura: "Simply by dancing in the circle of the rasa dance, You attracted Srimati Radharani's love. Why are You now so indifferent to my dear friend Radharani? She is lying nearly unconscious, thinking of Your pastimes. I shall determine whether She is alive by putting a cotton swab under Her nostrils, and if She is still living, I shall chastise Her." ------------------------- When Lord Caitanya asked Ramananda Raya what is considered to be the most painful existence, Ramananda Raya replied that separation from a pure devotee constitutes the most painful existence. In other words, when there is no devotee of the Lord present, there is great suffering in society, and association with other people becomes painful. In Srimad-Bhagavatam (3.30.7) it is stated that if one who is bereft of the association of a pure devotee tries to become happy through society, friendship and love devoid of Krsna consciousness, he is to be considered in the most distressed condition. In the Fifth Canto of Bahad-bhagavatamrta (5.44) it is stated that the association of a pure devotee is more desirable than life itself and that in separation from him one cannot even pass a second happily. So when a pure devotee sees living entities suffering within this world, he correctly feels that just as he is suffering because of separation from Krsna, all other living beings are also suffering from separation from Krsna. The difference is that a pure devotee correctly ascertains the cause of his heartbreak whereas the conditioned soul, bewildered by maya, is unable to understand his eternal relationship with Krsna and the unlimited pain arising from neglect of that relationship. Srila Jiva Gosvami has quoted the following verses, which illustrate the ecstatic feelings of the topmost devotees of the Lord. In the Tenth Canto of Srimad-Bhagavatam (10.35.9) the goddesses of Vraja speak as follows: "The creepers and trees of the forest, their branches weighed down by rich coverings of flowers and fruits, seemed to manifest Lord Visnu within their hearts. Exhibiting eruptions of ecstatic love upon their bodies, they poured down rains of honey." This has also been rejected by Lord Caitanya Mahaprabhu, who advocated worship in separation. As stated before, the pure devotee does not even want liberation; he simply asks to remain Krsna's devotee birth after birth. This is Lord Caitanya Mahaprabhu's prayer, and the words "birth after birth" indicate that there is no liberation. This means that the devotee doesn't care whether he is liberated or not. He simply wants to engage in Krsna consciousness, to serve the Supreme Lord. Always wanting to engage in God's transcendental loving service is the symptom of pure devotion. Of course, wherever a devotee is, he remains in the spiritual kingdom, even though in the material body. A pure devotee of Lord Krsna resides in the district of Mathura or Vrndavana and visits all the places where Krsna's pastimes were performed.... Actually, if someone goes to Vrndavana, he will immediately feel separation from Krsna, who performed such nice activities when He was present there. [The Nectar of Devotion, p. 139] Devotee: Srila Prabhupada, you've mentioned several times in recent lectures that a pure devotee can see Krsna everywhere, that He's never out of your vision, and at the same time in Siksastaka prayers Lord Caitanya explains that "Govinda, I am feeling Your separation to be twelve years or more. I'm feeling the world vacant in His absence." Could you explain this? Prabhupada: Yes. He's playing how you can become mad without seeing Krsna. That is higher stage. It cannot be explained, but when you gradually go higher and higher you'll understand. But so far we see of Sri Caitanya Mahaprabhu and His immediate successors, Gosvamis, they are mad after Krsna. They never said that "We have seen Krsna." This is called bhajana by separation, vipralambha-seva. So if we become mad after Krsna, that is perfection, not that "We have seen Krsna." We may see, but so far the Gosvamis are concerned, they are simply seeking. Ghonantav iti sarvato vraja-pure khedair maha-vihvalau. Vihvalau means mad—"Where is Krsna? Where is Krsna? Where is Krsna? Where is Krsna?" That is self-realization. So far crying for Krishna is concerned, it is very nicely explained by Lord Caitanya. He says that a moment is appearing to me as 12 years, and my eyes are tearing torrents of rain, and I am feeling everything vacant in the absence of Govinda. The thing is that as we go on chanting Hare Krishna, in the pure status, we shall be on the loving platform and at that time, we shall feel the greatest separation from the Lord; but that feeling of separation from the Lord is more relishable than meeting the Lord. These are all transcendental existential understandings and as we grow in Krishna Consciousness, we understand everything, gradually, by the Grace of the Supreme Lord. The Supreme Lord is situated in everyone's heart, and He reveals Himself to the devotee with the progress of Krishna Consciousness. --------- "Just like if I am taken as the origin of this Krsna consciousness movement, that means I know everything directly and indirectly of all this movement. If I do not know directly or indirectly everything of this movement, then I cannot be called the founder-acarya. And as soon as the origin becomes a knower, he is life. So therefore dull matter cannot be the knower of everything."

When will indeed the day come and I will come back to the spiritual world? Having seen the true reality, the feelings will come to their senses. And hearing voices in the distance, really, only then I will understand what the world "native". ------------------------------- There are many things, that can be called achintya -"incomprehensible", but who has written so skillfully the picture of the spiritual world? The Greatness of God is incomprehensible and the primordial beauty is even more immeasurable. Rising and falling from the rushed up feelings, would I see the source of all this beauty? Sure, only in this case the eternal spiritual wish will be granted. ----------------------------- The magnificence of all existing always goes with the inscrutable finesse. However, the finesse of the spiritual world only fulfills the primordial Personality. And all the magnificence comes from the primordial attraction of God. The splendor permeates through everything! And the echo of it exists - that is the material world. The splendor rests upon the power of God - the splendor amazes! And it doesn't have any limits! However the splendor is not the full essence. ----------------------------- There is a darshan, in which's nature concentrated the immateriality, supernatural attraction of God. Again and again a personality experiences happiness and the comprehension immediately wakes up. All the feelings experience the dawn and spontaneously come to the culmination - become one feeling, and the soul directly absorbs the happiness of the spiritual beauty. That is the real life and that is what everyone is looking for, and that is the Absolute Truth! Such is the expansion of the Lord Caitanya. ---------------------------- About the meditation - The mind cannot understand the nature of the inscrutable delicacy. The imperfect mind tries to catch up the perfect image, but thanks to the wish, only the shadow of the reality brings happiness, as even a small piece of success takes away lots of hesitations and as even a little success is a part of non-dual reality. Later on I will give up the artificial meditation as I will get the more perfect faith. Later on I will give up the artificial meditation for making it more perfect.

"NILACALA" "There is no way to see this ocean"s bank..." --------------------------- Contents: Invaluable gifts. When at least will come this day? Nilachala Chintamani dhama Madhumangala The God of Love and the God of parting Don&'t try to see You are no one The description of autumn The real wealth The madness Monkeys!! An ode to impersonal Brahman The dog's devotion The strength gradation The ISKCON planet ------------------------------- INVALUABLE GIFTS. "Who can be more ideal then such couple as Radha and Krishna? All devotees and the nature itself is assisting this union" Falling of the soul into the material world is undoubtedly a deep drama. But how much deeper is the drama of Gaura lila? Lord Caitanya, being uttama adhikari, sees everyone as his friend. He sees even suffering, determining soul as his ally. Having started preaching, Lord Caitanya was full of happiness, but gradually He started understanding that He could not reach God. Day and night he experience this state - "Oh the determining soul! We are fellow-sufferers, and I can't forget about my disaster, and that is my bad luck" In spite of the soul oblivion, the primordial reason for material sufferings and the truth life oblivion is in heart of everyone. The soul's sufferings in the material world are deep but can they be compared with the sufferings of Lord Caitanya? Lord Caitanya looks for a refuel everywhere. How, in which way this magic circle can be broken? How well He understands a living creature in this meaning! God understands the problem of each of them, experiencing his boundless emotion, in the endless scores of times and that is one of the reasons for His unexampled blessing. "Oh, Lord Krishna, You are the ocean of the compassion! We all have hope here, but does Sri Caitanya have this hope?" We can consign to some oblivion our sufferings, but Lord Caitanya never forgets God. We also can be happy serving to Krishna and understanding our connection with God, but Lord Caitanya feels every moment his farness from God. All world serve to God, but the gold moon only drops tears like diamonds. "Oh, Radha, now all the past brings only pain to You. All Vrindavan now became a source of sufferings. What can be more unbearable then the gone happiness and the feeling of complete impotence?" "Dusty streets and peacocks probably sympathize You, but is it really possible to give some relief?" However, trying to understand you a person usually starts forgetting the rest things. The person forgets his sufferings, as they are now very considerable. - How much are we attached to those, who are dear to us? Maybe we can express our happiness, but how much deeper and inexpressible the sorrow of loss? And material world again and again immerses us in this sorrow and gradually it shows us its primordial reason. We discover the reason of our compassion in leaving the One, who was the closest to us. And after this, our happiness grows day after day. But then we discover even deeper reason and the primordial source of sufferings - that is those "sufferings"which are the form of spiritual happiness. And as the spiritual sufferings are the primordial source of all spiritual happiness, Lord Caitanya accepted this mood forever. There is nothing eternal in the material world. That is why there is an expression, which calms our heart very good: "Lord Caitanya is being in this mood eternally". When we at least a little realize the essence of these emotions, we get in this way also an eternal refuge. And absolutely in the same way the person realize the deepest essence of the spiritual world and the spiritual life. -- Nevertheless, having being ignorant for so long, I understand perfectly that sufferings can be the source of happiness. I feel much worry about this. There are so many people, who are happy, and only I always have problems in the spiritual life. Some invisible power breaks plan after plan. I was so happy in the Krishna's Conscious! But where had it gone? I am confused. And I simply do not have other choice! I understand quite clear that there is no choice, and I continue going along. At some moment a person start realizing how far he is from God. Now this distance somehow gives rise to confidence. This remoteness makes the devotee stable and creates many other qualities. That is how the devotee gets two gifts. The first gift if the experience of the direct relations. The second one is spiritual experience, when Lord Caitanya folly makes him his "confidant"(it is obvious that the reason for this is in the pure Caitanya's love to God). -- Moods, meetings and partings alternate in the Krishna lila, but there are no meetings in the Gaura lila. This ocean of Lord Caitanya ecstasy is dark because of the satiety. And there is no way to see any bank of this ocean. Only Lord Chaytana owns it. This maha bhava ocean absorbed Him so that He never leaves this mood. Huge waves roll over the ocean creating many changes in Lord Caitanya's body. There is no limit of happiness in the meeting! And there is no limit for the parting too. God is the only reason for happiness in the meeting, but there is also endless number of reasons for happiness in parting. Thus Krishna fills everything with happiness, even the material world comes to be the source of endless happiness in the Krishna Conscious and in the mood of Lord Caitanya. So, Lord Caitanya and His devotees are always preaching, traveling in material worlds without seeing a difference between them. In some meaning, the material life is more suitable for this. Probably because it is said in Shikshastaka "life after life". I do not think it is some literary decoration. Surely, I again want to ask or even to pray Krishna to make this life the last one (oh, how not much it is - one life). That is why such uttama adhikari in the mood of Lord Caitanya, like Shrila Prabhupada, knows everything in the perfect way. They do not make any mistakes at all. I did not believed such things before, but uttama, knowing totally everything, has a special vision, which is all spiritual and correct. The only thing is that the uttama adhikari is hard to understand. Such mood makes person uncompromising to any digression (oh, my God), which can be seen in Lord Caitanya (He had only 3,5 close companions). Though Paramananda Puri was so strong that Lord Caitanya took from him a refuge. Eight sanniasi are the roots of the great Lord Chaytana's tree and the main, central root of this tree is Paramananda Puri. We can try to guess how much Lord Caitanya was thankful to Paramananda Puri. We can only try to guess about the limits of Shrila Paramananda's power and qualities. This mood makes person uncompromising to any digressing; it can be seen on the example of Shrila Prabhupada, who just expelled all categories of materialists from the material world. ---------------------- Shrila Prabhupada about the mood of Lord Caitanya: "I'm so unhappy, I can't serve to Krishna." "I can't see him and have no chance to see Him". "Not giving me any meeting, You kill me. You destroy my heart. But anyway You are my God and no one else". "Krishna won't come. I won't see Krishna for thousands and thousands births. I may be in this horrible state life after life, but it doesn't matter. I won't leave the Krishna Conscious" "You may send me to the paradise or to the hell - it doesn't matter. I will anyway remember You". "I have no qualification so I have nothing to be sorry about".

It adress do not work - haribol@sol.racsa.co.cr Some know his adress?

kailasa Kirtanananda used to respect H.H. Narayana Maharaja too. --- please answer better...explain why tamalkrsna maharaja and giriraja maharaka took siksa, performed guru puja etc.... abandon etc... --- They do guru puja and for Kirtananada. And what? Kirtananada "His Holisness"? --- "kailasa Kirtananada has devotion for Prabhupada, he is innocent, he is not so big demon. Of him wanted to make big demon, but has failed. Now ask who it wanted to make?" --- kirtanananda not a demon? He is small demon, he is innocent. He do some bad matherial things, but it is not so danger.

Sri Svarupa Damodara Gosvami was the principal figure among Lord Caitanya's confidential devotees. The records of his diary have revealed these confidential purposes of the Lord. These revelations have been confirmed by the statements of Srila Rupa Gosvami in his various prayers and poems. This conclusion of rasa is extremely deep. Only Svarupa Damodara knows much about it. Anyone else who claims to know it must have heard it from him, for he was the most intimate companion of Lord Caitanya Mahaprabhu. The love of the gopis is called rudha-bhava. It is pure and spotless. It is not at any time lust. Lust and love have different characteristics, just as iron and gold have different natures. The desire to gratify one's own senses is kama [lust], but the desire to please the senses of Lord Krsna is prema [love]. The object of lust is only the enjoyment of one's own senses. But love caters to the enjoyment of Lord Krsna, and thus it is very powerful. That is called firm attachment to Lord Krsna. It is spotlessly pure, like a clean cloth that has no stain. Thus there is not the slightest taint of lust in the gopis' love. Their relationship with Krsna is only for the sake of His enjoyment. The gopis do not care for their own pleasures or pains. All their physical and mental activities are directed toward offering enjoyment to Lord Krsna. They renounced everything for Krsna. They have pure attachment to giving Krsna pleasure. [The gopis think:] "I have offered this body to Lord Krsna. He is its owner, and it brings Him enjoyment. When the gopis see Lord Krsna, they derive unbounded bliss, although they have no desire for such pleasure. The gopis have no inclination for their own enjoyment, and yet their joy incriases. That is indeed a contradiction. For this contradiction I see only one solution: the joy of the gopis lies in the joy of their beloved Krsna. When Lord Krsna sees the gopis, His joy incriases, and His unparalleled sweetness incriases also. Krsna, however, derives pleasure from the beauty and good qualities of the gopis. And when the gopis see His pleasure, the joy of the gopis incriases. Therefore we find that the joy of the gopis nourishes the joy of Lord Krsna. For that reason the fault of lust is not present in their love. The happiness of the abode of love is in the happiness of the object of that love. This is not a relationship of desire for personal gratification. Whenever there is unselfish love, that is its style. The reservoir of love derives pleasure when the lovable object is pleased. When the pleasure of love interferes with the service of Lord Krsna, the devotee becomes angry toward such ecstasy. "The lotus-eyed Radharani powerfully condemned the ecstatic love that caused a flow of tears that hindered Her sight of Govinda." Furthermore, pure devotees never forsake the loving service of Lord Krsna to aspire for their own personal pleasure through the five kinds of liberation. "Just as the celestial waters of the Ganges flow unobstructed into the ocean, so when My devotees simply hear of Me, their minds come to Me, who resides in the hearts of all. "These are the characteristics of transcendental loving service to Purusottama, the Supreme Personality of Godhead: it is causeless, and it cannot be obstructed in any way. "My devotees do not accept salokya, sarnoi, sarupya, samepya or oneness with Me—even if I offer these liberations—in preference to serving Me." PURPORT These three verses from Srimad-Bhagavatam (3.29.11–13) were spoken by Lord Krsna in the form of Kapiladeva. "My devotees, having fulfilled their desires by serving Me, do not accept the four kinds of salvation that are easily earned by such service. Why then should they accept any pleasures that are lost in the course of time?" PURPORT This verse from Srimad-Bhagavatam (9.4.67) was spoken by the Lord in connection with the characteristics of Maharaja Ambarisa. Merging into the existence of the Absolute is as temporary as living in the celestial kingdom. Both of them are controlled by time; neither position is permanent. The natural love of the gopis is devoid of any trace of lust. It is faultless, bright and pure, like molten gold. The gopis are the helpers, teachers, friends, wives, dear disciples, confidantes and serving maids of Lord Krsna. "O Partha, the gopis know My greatness, My loving service, respect for Me, and My mentality. Others cannot really know these." All the other gopis help incriase the joy of Krsna's pastimes with Radharani. The gopis act as the instruments of Their mutual enjoyment. PURPORT It is said that the gopis are divided into five groups, namely the sakhis, nitya-sakhis, prana-sakhis, priya-sakhes and parama-prestha-sakhes. ... The parama-prestha-sakhis are eight in number, and in the ecstatic dealings of Krsna and Radha they side sometimes with Krsna and at other times with Radharani, just to create a situation in which it appears that they favor one against the other. That makes the exchange of mellows more palatable. Lord Caitanya appeared with the sentiment of Radha. He preached the dharma of this age—the chanting of the holy name and pure love of God. In the mood of Srimate Radharani, He also fulfilled His own desires. This is the principal reason for His appearance. Lord Sri Krsna Caitanya is Krsna [Vrajendra-kumara], the embodiment of rasas. He is amorous love personified. He made His appearance to taste that conjugal mellow and incidentally to broadcast all the rasas. Lord Sri Krsna Caitanya is the abode of rasa. He Himself tasted the sweetness of rasa in endless ways. Bowing down with devotion, I hold on my head the lotus feet of Advaita Acarya, Nityananda, Srivasa Pandita, Gadadhara, Svarupa Damodara, Murari Gupta, Haridasa and all the other devotees of Sri Krsna Caitanya. PURPORT The author of Sri Caitanya-caritamrta teaches us that we must offer our respectful obeisances to all such pure confidential devotees of Lord Caitanya if we indeed want to know Him in truth. Anyone who has captured Lord Caitanya Mahaprabhu and Lord Nityananda Prabhu in his heart will become blissful by hearing all these transcendental conclusions. ... "The happiness I feel when meeting Radharani is a hundred times greater than the happiness I get from meeting others." "Considering this, I can understand that some unknown mellow in Me controls the entire existence of My captivator, Srimate Radharaee. "I am always eager to taste the joy that Radharani derives from Me. "In spite of various efforts, I have not been able to taste it. But My desire to relish that pleasure incriases as I smell its sweetness. "I have appeared in the world to taste mellows. I shall taste the mellows of pure love in various ways. "I shall teach devotional service, which springs from the spontaneous love of the devotees, by demonstrating it Myself with My pastimes. But these three desires have not been satisfied, for one cannot enjoy them in a contrary position. Unless I accept the luster of the ecstatic love of Sri Radhika, these three desires cannot be fulfilled. "Therefore, assuming Radharani's sentiments and bodily complexion, I shall descend to fulfill these three desires." ... In this way Lord Krsna came to a decision. Simultaneously, the time came for the incarnation of the age. Adi 4.270 By His mercy I have attained the shelter of the great personality Sri Raghunatha dasa Gosvami, and by His mercy I have found the refuge of Sri Svarupa Damodara. PURPORT Anyone desiring to become expert in the service of Sri Sri Radha and Krsna should always aspire to be under the guidance of Svarupa Damodara Gosvami, Rupa Gosvami, Sanatana Gosvami and Raghunatha dasa Gosvami. When Raghunatha dasa Gosvami approached Sri Caitanya Mahaprabhu at Jagannatha Pure, the Lord entrusted him to the care of Svarupa Damodara, His secritary. Thus they both engaged in the confidential service of the Lord. Because Raghunatha dasa Gosvami was an assistant to Svarupa Damodara, he knew much about the external and internal features of the pastimes of Lord Caitanya. Thus the two brothers Rupa and Sanatana always used to hear of this from him. Day and night he rendered service within his mind to Radha-Krsna, and for three hours a day he discoursed about the character of Lord Caitanya Mahaprabhu. "That very personality who stole away my heart during my youth is now again my master. These are the same moonlit nights of the month of Caitra. The same fragrance of malati flowers is there, and the same sweet breezes are blowing from the kadamba forest. In our intimate relationship, I am also the same lover, yet still my mind is not happy here. I am eager to go back to that place on the bank of the Reva under the Vetasi tree. That is my desire." PURPORT This verse appears in the Padyavali (386), an anthology of verses compiled by Srila Rupa Gosvami. This verse appears to be the hankering between some ordinary boy and girl, but its actual deep meaning was known only to Svarupa Damodara. By chance, one year Rupa Gosvami was also present there. Although the meaning of the verse was known only to Svarupa Damodara, Rupa Gosvami, after hearing it from Sri Caitanya Mahaprabhu, immediately composed another verse that described the meaning of the original verse. Having shown the verse to Svarupa Damodara with great wonder, Caitanya Mahaprabhu asked him how Rupa Gosvami could understand the intentions of His mind. PURPORT We had the opportunity to receive a similar blessing from Srila Bhaktisiddhanta Sarasvati Gosvami when we presented an essay at his birthday ceremony. He was so much pleased with that essay that he used to call some of his confidential devotees and show it to them. How could we have understood the intentions of Srila Prabhupada? Srila Svarupa Damodara Gosvami replied to Lord Caitanya Mahaprabhu, "If Rupa Gosvami can understand Your mind and intentions, he must have Your Lordship's special benediction." The Lord said, "I was so much pleased with Rupa Gosvami that I embraced him and bestowed upon him all necessary potencies for preaching the bhakti cult. "I accept Srila Rupa Gosvami as quite fit to understand the confidential mellows of devotional service, and I recommend that you explain devotional service to him further." Later, Srila Raghunatha dasa Gosvami left home and took shelter of Sri Caitanya Mahaprabhu at Jagannatha Pure. At that time, the Lord received him and placed him under the care of Svarupa Damodara for spiritual enlightenment. PURPORT In this regard, Srila Raghunatha dasa Gosvami writes in Vilapa-kusumaijali (5): "Let me offer my respectful obeisances unto the lotus feet of Sri Caitanya Mahaprabhu, who, by His unreserved mercy, kindly saved me from household life, which is exactly like a blind well without water, and placed me in the ocean of transcendental joy under the care of Svarupa Damodara Gosvami." Srila Kaviraja Gosvami has confirmed that the opinion of Svarupa Damodara is authoritative in the matter of devotional service. Over and above this are the notes of Svarupa Damodara, memorized by Raghunatha dasa Gosvami, who also helped in the compilation of Caitanya-caritamrta. After the disappearance of Svarupa Damodara Gosvami, Raghunatha dasa Gosvami went to Vrndavana. At that time the author, Srila Kaviraja Gosvami, met Raghunatha dasa Gosvami, by whose mercy he also could memorize all the notes. In this way the author was able to complete this transcendental literature, Sri Caitanya-caritamrta. The pastimes of Sri Caitanya Mahaprabhu are the topmost of jewels. They have been kept in the storehouse of Svarupa Damodara Gosvami, who has explained them to Raghunatha dasa Gosvami, who has repeated them to me. Whatever little I have heard from Raghunatha dasa Gosvami I have described in this book, which is presented to all devotees. If someone wrote a book or composed verses and songs and wanted to recite them before Sri Caitanya Mahaprabhu, Svarupa Damodara would first examine them and then correctly present them. Only then would Sri Caitanya Mahaprabhu agree to listen. It was the practice of Svarupa Damodara Gosvami to examine all works of literature to find out whether their conclusions were correct. Only then would he allow them to be heard by Sri Caitanya Mahaprabhu. Svarupa Damodara was as expert a musician as the Gandharvas, and in scriptural discussion he was just like Bahaspati, the priest of the heavenly gods. Therefore it is to be concluded that there was no great personality quite like Svarupa Damodara. Sri Svarupa Damodara was very dear to Advaita Acarya and Nityananda Prabhu, and he was the life and soul of all the devotees, headed by Srivasa Thakura. This verse was recited by Sri Caitanya Mahaprabhu again and again. But for Svarupa Damodara, no one could understand its meaning. No one can describe the good fortune of Svarupa Damodara Gosvami, for he is always absorbed in the service of the Lord with his body, mind and words. The senses of Lord Sri Caitanya Mahaprabhu were identical with the senses of Svarupa. Therefore Caitanya Mahaprabhu used to become fully absorbed in tasting the singing of Svarupa Damodara. Smiling, Sri Caitanya Mahaprabhu told Raghunatha dasa,"I have already appointed Svarupa Damodara Gosvami as your instructor. I have briefly given you My instructions. Now you will get all details about them from Svarupa Damodara. ----------- We are asking, following the footsteps of predecessor, Rupa Gosvami, Caitanya Mahaprabhu. Caitanya Mahaprabhu's instruction to Rupa Gosvami. Rupanuga. Therefore we are called rupanuga. Anuga. Anuga means following. Going, following the footsteps of Rupa Gosvami. So as the, Rupa Gosvami is following his predecessor, Caitanya Mahaprabhu, so we have to follow our predecessor. Then we will be successful. There is no doubt about it. Nobody can do any harm. If you stick to the principle of following the footsteps of previous predecessor, evam parampara-praptam, don't add anything, don't subtract anything, present as it is and keep your spiritual strength intact, then the preaching will go on. Nobody can disturb you.

Where offence? /images/graemlins/smile.gif Read, it is spiritual matter. Srila Prabhupada very clear speak - NOBODY ME brother in God not acarya. Nobody, very clear. We has many nice gurus, SM one from many nice guru, what offence? But we do not follow his directions we follow acarya - Srila Prabhupada. Sridhara Maharaja is most good guru from GM. But He do not make full commentary on Gaura lila and some another moments. Srila Prabhupada it is avesa Lord Caitanya in mood Lord Caitanya.

Thanks. I am be very surprised himself read this great poem. Real christianity.

Your post - "Kailasa's Problem It wasn't apparent to you, guest, but his dilemma was how to please non-devotees who pose as devotees. That is to say, his comment referred to the non-devotee who wrote that rude comment, which certainly only pleased non-devotees (unlike the six goswamis, as you arrogantly point out - listen to yourself for you preach only to yourself). I wrote you and your childish demonic jihad off when you wrote that obnoxious comment." ?? Supidity? or Illiteracy?

BG 8.28 "A person who accepts the path of devotional service is not bereft of the results derived from studying the Vedas, performing austere sacrifices, giving charity or pursuing philosophical and fruitive activities. Simply by performing devotional service, he attains all these, and at the end he reaches the supreme eternal abode." PURPORT This verse is the summation of the Seventh and Eighth chapters, which particularly deal with Krsna consciousness and devotional service. One has to study the Vedas under the guidance of the spiritual master and undergo many austerities and penances while living under his care. A brahmacдri has to live in the home of the spiritual master just like a servant, and he must beg alms from door to door and bring them to the spiritual master. He takes food only under the master's order, and if the master neglects to call the student for food that day, the student fasts. These are some of the Vedic principles for observing brahmacarya. After the student studies the Vedas under the master for a period from five to twenty years, he may become a man of perfect character. Study of the Vedas is not meant for the recreation of armchair speculators, but for the formation of character. After this training, the brahmacдri is allowed to enter into household life and marry. When he is a householder, he has to perform many sacrifices so that he may achieve further enlightenment. He must also give charity according to the country, time and candidate, discriminating among charity in goodness, in passion and in ignorance, as described in Bhagavad-gita. Then after retiring from household life, upon accepting the order of vдnaprastha, he undergoes severe penances—living in forests, dressing with tree bark, not shaving, etc. By carrying out the orders of brahmacarya, householder life, vanaprastha and finally sannyдsa, one becomes elevated to the perfectional stage of life. Some are then elevated to the heavenly kingdoms, and when they become even more advanced they are liberated in the spiritual sky, either in the impersonal brahmajyoti or in the Vaikuntha planets or Krsnaloka. This is the path outlined by Vedic literatures. ... SB 11.2.41 Srila Bhaktisiddhanta Sarasvati Thakura has warned us that if we do not see everything as a manifestation of the Supreme Personality of Godhead, we shall become victims of phalgu-vairagya, or immature renunciation. Whatever we see as disconnected from Krsna will have in our mind no relationship to Krsna's service. But if we see everything as connected to Krsna, we shall use everything for Krsna's satisfaction. This is called yukta-vairagya. According to Srila Bhaktisiddhanta Sarasvati Thakura, "One who has experienced his own true identity understands that all things exist as paraphernalia for giving ecstatic pleasure to the Supreme Lord. Thus one becomes free from the separatist vision in which one sees the world as existing for one's own enjoyment. In the transcendental state, whatever a devotee sees reminds him of Krsna, and thus his transcendental knowledge and bliss increase." SB 11.2.48 Srila Rupa Gosvami has stated that if one gives up those material things which are favorable for serving Krsna, considering them material and therefore an impediment to his spiritual advancement, his renunciation is merely phalgu-vairagya, or immature and imperfect renunciation. On the other hand, one who accepts all material things for the service of Krsna without any personal desire for sense gratification is actually renounced ---------------------- You outta here can't listen to nonsense? His translation 8.28 do not follow Rupa Gosvami.

***Then dear friends make adminictrative metiods. Olny sraddha. "You needs big rasika guru... only guru citation 1 - only guru citation 2 - only guru Srila Prabhupada speak - "blind following do not help".

Srila Prabhupada theach real raganugam His book it is path in real raganuga it is not weak gyana. With out Prabhupada no body do not understand goal GV. It is fact.

***To show the glory of a true rasika-acarya (teacher expert at relishing the mellows of devotional service); To show the glory of hearing rasa-lila (the Supreme Lord’s divine dance of love with the damsels of Vraja); To present the siddhanta (philosophical conclusions) of our Brahma-Madhva-Gaudiya Vaisnava Sampradaya (disciplic succession); To show that without sadhu-sanga (the association of saints), apasiddhantic confusion (heretical philosophical conclusions) will spread around the world in the name of Gaudiya Vaisnavism. It is part GV, it is not all. ***To show the glory of a true rasika-acarya (teacher expert at relishing the mellows of devotional service); It is empty theory. Professional reciters rasa lila for fool publik. It is obvious. They take neopfite then speak - "we rasika, we rupanuga", then people discuss this theory and speculation.

***. A diksa guru in sakhya rasa will send such a disciple in madhurya rasa to a siksa guru who is in that eternal mood. Not strongly. Srila Prabhupada speak if guru pure devotee not needs be equal rasa guru and rasa disciple.

***Those who follow Srila Rupa Gosvami’s Bhakti-rasamrta-sindhu and are under the guidance of Krsna’s cowherd friends (sakhas), like Subala, Sridama and all others, and who want to serve Lord Krsna like the sakhas – will not be called rupanuga Ramananda Ray not rupanuga?

***Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja MEETING IS HIGHER THAN SEPARATION It is not rupanuga.

***He will be the guru of the sahajiyas, and Srila Krsnadasa Kaviraja Gosvami, who has written Sri Caitanya-caritamrta, will be the maha-guru of all sahajiyas. Needs first understand CC, they do not understand CC and mood Lord Caitanya, they do not follow this mood.

***Even the Hindu laws of India consider it at the time of dispute for succession the person who did perform the rituals at the time of the funerals, giving him main preference. In this case it is no has big importance. Prabhupada speak His disciples - "be careful Sriman Narayana desire take powr ISKCON." Prabhupada speak him perform the ritual for pacifi (?) NM. And disciple be yang. Nm not follow Srila Prabhupada and he is try destroy.

"nikunja-yuno rati-keli-siddhyai ... The spiritual master’s ultimate goal is that he wants to be transferred to the planet of Krsna, where he can associate with the gopis to help them serve Krsna. Some spiritual masters are thinking of becoming assistants to the gopis, some are thinking of becoming assistants to the cowherd boys, some are thinking of becoming assistants to Nanda and Mother Yasoda, and some are thinking of becoming God's servants. Some are thinking of becoming flower trees, fruit trees, calves, or cows in Vrndavana. There are five kinds of mellows: santa [veneration], dasya [servitorship], sakhya [friendship], vatsalya [parenthood], and madhurya [conjugal love]. Everything is there in the spiritual world. Cintamani-prakara-sadmasu. In the spiritual sky, even the land is spiritual. The trees are spiritual, the fruit is spiritual, the flowers are spiritual, the water is spiritual, the servants are spiritual, the friends are spiritual, the mothers are spiritual, the fathers are spiritual, the Lord is spiritual, and His associates are spiritual. It is all absolute, although there are varieties." Adi 7.17 "The devotees headed by Gadadhara Pandita are to be considered incarnations of the internal potency of the Lord. They are confidential devotees engaged in the service of the Lord. Narottama - "Only if I become attached to the instructions given by the six Gosvamis, headed by Rupa Gosvami and Raghunatha dasa Gosvami, will it be possible for me to understand the conjugal love of Radha and Krsna." Prabhupada - "By attachment to the devotional service of Lord Caitanya Mahaprabhu one immediately comes to the ecstatic position. When he develops his love for Nityananda Prabhu he is freed from all attachment to the material world, and at that time he becomes eligible to understand the Lord's pastimes in Vrndavana. In that condition, when one develops his love for the six Gosvamis, he can understand the conjugal love between Radha and Krsna. These are the different stages of a pure devotee's promotion to conjugal love in the service of Radha and Krsna in an intimate relationship with Sri Caitanya Mahaprabhu. These are the different stages of a pure devotee's promotion to conjugal love in the service of Radha and Krsna in an intimate relationship with Sri Caitanya Mahaprabhu. pure devotee's promotion to conjugal love in the service of Radha and Krsna in an intimate relationship with Sri Caitanya Mahaprabhu. service of Radha and Krsna in an intimate relationship with Sri Caitanya Mahaprabhu. in an intimate relationship with Sri Caitanya Mahaprabhu. in an intimate relationship with Sri Caitanya Mahaprabhu. in an intimate relationship with Sri Caitanya Mahaprabhu." Here it is not told in direct relations with Radha Krishna Rupa Gosvami Stava mala, mala 3 Srimati Radharani's Reply TEXT 240 "Separation from Krsna is better than meeting Him. When I meet Him there is only one Krsna, but when I am separated from Him the three worlds become filled with Krsnas." Jaiva Dharma "Goswami: Material love is part of the material world. Lord for Krsna is beyond the material world, and it is also the origin of many wonderful things. Material love is pleasant when the beloved and present and unpleasant when the beloved is absent. When a person loves Krsna and Krsna is present, then the lover experiences the taste of a certain kind of rasa, the rasa of sambhoga-sukha (the happiness of enjoying with Krsna). However, when Krsna is absent, the lover experiences the rasa of vipralambha (separation), which itself produces a specific kind of wonderful transcendental bliss. In answer to one of Lord Mahaprabhu's questions, Ramananda Raya described (Sri Caitanya-caritamrta Madhya 8.194) the wonderful bliss the devotee feel in separation from Krsna, a bliss he called 'vivarta'. Therefore what seems here to be suffering is in truth the highest spiritual bliss."

***on Gita? Who will buy it. I am outta here I can't listen to your nonsense. O! you very cultural men. Very educate like your friends too. Read translations SM this sloka.

***Some of the disciples strictly accepted the orders of the acarya, and others deviated, independently concocting their own opinions under the spell of daivi-maya. Nice. They not be able understand Lord Caitanya. Then dear friends make adminictrative metiods. Hey you! what ISKCON administrative? No. YOU most administrative.

Solomon's Song of Songs. 1 Solomon (queen) - 2 Let him kiss me with the kisses of his mouth- for your love is more delightful than wine. 3 Pleasing is the fragrance of your perfumes; your name is like perfume poured out. No wonder the maidens love you! 4 Take me away with you-let us hurry! Let the king bring me into his chambers. We rejoice and delight in you ; we will praise your love more than wine. How right they are to adore you! 5 Dark am I, yet lovely, O daughters of Jerusalem, dark like the tents of Kedar, like the tent curtains of Solomon. 6 Do not stare at me because I am dark, because I am darkened by the sun. My mother's sons were angry with me and made me take care of the vineyards; my own vineyard I have neglected. 7 Tell me, you whom I love, where you graze your flock and where you rest your sheep at midday. Why should I be like a veiled woman beside the flocks of your friends? Friends 8 If you do not know, most beautiful of women, follow the tracks of the sheep and graze your young goats by the tents of the shepherds. Lord 9 I liken you, my darling, to a mare harnessed to one of the chariots of Pharaoh. 10 Your cheeks are beautiful with earrings, your neck with strings of jewels. 11 We will make you earrings of gold, studded with silver. 12 While the king was at his table, my perfume spread its fragrance. Queen 13 My lover is to me a sachet of myrrh resting between my breasts. 14 My lover is to me a cluster of henna blossoms from the vineyards of En Gedi. Lord 15 How beautiful you are, my darling! Oh, how beautiful! Your eyes are doves. Queen 16 How handsome you are, my lover! Oh, how charming! And our bed is verdant. 17 The beams of our house are cedars; our rafters are firs. Song of Solomon 2 Queen 1 I am a rose of Sharon, a lily of the valleys. [one of many, in valleys is a lot of lilies] Lord 2 Like a lily among thorns is my darling among the maidens. Queen 3 Like an apple tree among the trees of the forest is my lover among the young men. I delight to sit in his shade, and his fruit is sweet to my taste. 4 He has taken me to the banquet hall, and his banner over me is love. 5 Strengthen me with raisins, refresh me with apples, for I am faint with love. [losing feelings] [in dream] 6 His left arm is under my head, and his right arm embraces me. Lord 7 Daughters of Jerusalem, I charge you by the gazelles and by the does of the field: Do not arouse or awaken love until it so desires. Queen 8 Listen! My lover! Look! Here he comes, leaping across the mountains, bounding over the hills. 9 My lover is like a gazelle or a young stag. Look! There he stands behind our wall, gazing through the windows, peering through the lattice. 10 My lover spoke and said to me, "Arise, my darling, my beautiful one, and come with me. 11 See! The winter is past; the rains are over and gone. 12 Flowers appear on the earth; the season of singing has come, the cooing of doves is heard in our land. 13 The fig tree forms its early fruit; the blossoming vines spread their fragrance. Arise, come, my darling; my beautiful one, come with me." Lord 14 My dove in the clefts of the rock, in the hiding places on the mountainside, show me your face, let me hear your voice; for your voice is sweet, and your face is lovely. Queen 15 Catch for us the foxes, the little foxes [all that the slyness prevents their love] that ruin the vineyards, our vineyards that are in bloom. 16 My lover is mine and I am his; he browses among the lilies. 17 Until the day breaks and the shadows flee, turn, my lover, and be like a gazelle or like a young stag on the rugged hills. Song of Solomon 3 Solomon about a spiritual life - 1 All night long on my bed I looked for the one my heart loves; I looked for him but did not find him. 2 I will get up now and go about the city, through its streets and squares; I will search for the one my heart loves. So I looked for him but did not find him. 3 The watchmen found me as they made their rounds in the city. "Have you seen the one my heart loves?" [the widespread allegory - "city" this body, "guards" - feelings] 4 Scarcely had I passed them [material feelings or a material life] when I found the one my heart loves. I held him and would not let him go till I had brought him to my mother's house, to the room of the one who conceived me. [in heart] 5 Daughters of Jerusalem, I charge you by the gazelles and by the does of the field: Do not arouse or awaken love until it so desires. [fidelities to the God] 6 Who is this coming up from the desert like a column of smoke, perfumed with myrrh and incense made from all the spices of the merchant? [arising love to the God, arisen in "desert" - a material life.] Glory of king Solomon - 7 Look! It is Solomon's carriage, escorted by sixty warriors, the noblest of Israel, 8 all of them wearing the sword, all experienced in battle, each with his sword at his side, prepared for the terrors of the night. 9 King Solomon made for himself the carriage; he made it of wood from Lebanon. 10 Its posts he made of silver, its base of gold. Its seat was upholstered with purple, its interior lovingly inlaid by the daughters of Jerusalem. 11 Come out, you daughters of Zion, and look at King Solomon wearing the crown, the crown with which his mother crowned him on the day of his wedding, the day his heart rejoiced. ["Carriage" this empire of king Solomon and His spiritual life. Also it is famous empire! "Carriage" to mean that Solomon leaves the material empire, accepting "wedding" - following the love to the God. Here the context as that all His riches is love to the God. And thus He has all best - " look, daughters Zion!"] Song of Solomon 4 Solomon about belief - 1 How beautiful you are, my darling! Oh, how beautiful! Your eyes behind your veil are doves. Your hair is like a flock of goats descending from Mount Gilead. 2 Your teeth are like a flock of sheep just shorn, coming up from the washing. Each has its twin; not one of them is alone. 3 Your lips are like a scarlet ribbon; your mouth is lovely. Your temples behind your veil are like the halves of a pomegranate. 4 Your neck is like the tower of David, built with elegance; on it hang a thousand shields, all of them shields of warriors. 5 Your two breasts are like two fawns, like twin fawns of a gazelle that browse among the lilies. 6 Until the day breaks and the shadows flee, I will go to the mountain of myrrh and to the hill of incense. 7 All beautiful you are, my darling; there is no flaw in you. 8 Come with me from Lebanon, my bride, come with me from Lebanon. Descend from the crest of Amana, from the top of Senir, the summit of Hermon, from the lions' dens and the mountain haunts of the leopards. [from everywhere, love or religion covers all or the appeal to all becomes believers from a dangerous material life " dens lion's "] 9 You have stolen my heart, my sister, my bride; you have stolen my heart with one glance of your eyes, with one jewel of your necklace. 10 How delightful is your love, my sister, my bride! How much more pleasing is your love than wine, and the fragrance of your perfume than any spice! 11 Your lips drop sweetness as the honeycomb, my bride; milk and honey are under your tongue. [a spiritual life] The fragrance of your garments is like that of Lebanon. ["Lebanon" then - similar to paradise] 12 You are a garden locked up, my sister, my bride; you are a spring enclosed, a sealed fountain. [the spiritual life is latent, protected, but-] 13 Your plants are an orchard of pomegranates with choice fruits, with henna and nard, 14 nard and saffron, calamus and cinnamon, with every kind of incense tree, with myrrh and aloes and all the finest spices. 15 You are a garden fountain, a well of flowing water streaming down from Lebanon. Queen 16 Awake, north wind, and come, south wind! Blow on my garden, that its fragrance may spread abroad. Let my lover come into his garden and taste its choice fruits. Song of Solomon 5 Solomon about doubts- Lord 1 I have come into my garden, my sister, my bride; I have gathered my myrrh with my spice. I have eaten my honeycomb and my honey; I have drunk my wine and my milk. Friends Eat, O friends, and drink; drink your fill, O lovers. Queen 2 I slept but my heart was awake. Listen! My lover is knocking: "Open to me, my sister, my darling, my dove, my flawless one. My head is drenched with dew, my hair with the dampness of the night." 3 I have taken off my robe- must I put it on again? I have washed my feet- must I soil them again? [doubts] 4 My lover thrust his hand through the latch-opening; my heart began to pound for him. 5 I arose to open for my lover, and my hands dripped with myrrh, my fingers with flowing myrrh, on the handles of the lock. 6 I opened for my lover, but my lover had left; he was gone. My heart sank at his departure. I looked for him but did not find him. I called him but he did not answer. 7 The watchmen found me as they made their rounds in the city. They beat me, they bruised me; they took away my cloak, those watchmen of the walls! ["watchmen" - material feelings which destroy a spiritual life and will wound soul. The essence in that that without the God religion or fidelity cannot exist. If the God "leaves" from for doubts for example material feelings at once will wound belief. But as here one more spiritual context - " the God leaves " means that at devotee already there is a certain spiritual experience. "Absence" of the God, this certain spiritual experience. It is the certain spiritual maturity. It as not necessarily means that the God was present before He has left. Quite obviously that Solomon far from being beginning believer, He has a mature spiritual life. Therefore " the God has left ", but He has left only what to strengthen fidelity Solomon -] 8 O daughters of Jerusalem, I charge you- if you find my lover, what will you tell him? Tell him I am faint with love. Girls of Jerusalem- 9 How is your beloved better than others, most beautiful of women? How is your beloved better than others, that you charge us so? [what woman does not count itself the finest? /images/graemlins/smile.gif) But here it is true, because such feelings a part of fidelity. As in life Solomon the man and thus the person tests happiness, having accepted eventually the natural position. As "finest" it is true, as everyone is spiritually unique, therefore this quite correct offer. There is also one more context why Solomon writes so about itself - because the spiritual beauty on infinity surpasses material, therefore Solomon emphasizes here it. This phrase proceeds from usual terrestrial girls of Jerusalem who having seen spiritual beauty, at once recognize her as "finest". As it is not necessary to forget that Solomon is king who was recognized by the God for His reign - " 1.12 While the king [solomon] was at his table, my perfume spread its fragrance. " And as the God has already erected Her in a rank of the tsarina - " 1.9 I liken you, my darling, to a mare harnessed to one of the chariots of Pharaoh. " King Solomon it is real one of queens of the pharaon - the Lord. Thus Solomon has received so much recognitions, that it is quite obvious to all.] Queen 10 My lover is radiant and ruddy, outstanding among ten thousand. 11 His head is purest gold; his hair is wavy and black as a raven. 12 His eyes are like doves by the water streams, washed in milk, mounted like jewels. 13 His cheeks are like beds of spice yielding perfume. His lips are like lilies dripping with myrrh. 14 His arms are rods of gold set with chrysolite. His body is like polished ivory decorated with sapphires. 15 His legs are pillars of marble set on bases of pure gold. His appearance is like Lebanon, choice as its cedars. 16 His mouth is sweetness itself; he is altogether lovely. This is my lover, this my friend, O daughters of Jerusalem. Song of Solomon 6 Repentance Solomon Girls of Jerusalem- [Girls of Jerusalem having heard the description of the Lord too have wanted to see Him is -] 1 Where has your lover gone, most beautiful of women? Which way did your lover turn, that we may look for him with you? Queen 2 My lover has gone down to his garden, to the beds of spices, to browse in the gardens and to gather lilies. 3 I am my lover's and my lover is mine; he browses among the lilies. Queen [solomon about fidelity or as it is possible to see the God -] 4 You are beautiful, my darling, as Tirzah, lovely as Jerusalem, majestic as troops with banners. 5 Turn your eyes from me; they overwhelm me. Your hair is like a flock of goats descending from Gilead. 6 Your teeth are like a flock of sheep coming up from the washing. Each has its twin, not one of them is alone. 7 Your temples behind your veil are like the halves of a pomegranate. 8 Sixty queens there may be, and eighty concubines, and virgins beyond number; 9 but my dove, my perfect one, is unique, the only daughter of her mother, the favorite of the one who bore her. [at heart] The maidens saw her and called her blessed; the queens and concubines praised her. Friends 10 Who is this that appears like the dawn, fair as the moon, bright as the sun, majestic as the stars in procession? [devotion] Devotion - 11 I went down to the grove of nut trees to look at the new growth in the valley, to see if the vines had budded or the pomegranates were in bloom. [whether there is a fruit?] Solomon 12 Before I realized it, my desire set me among the royal chariots of my people. [Here probably incorrect translation on russian it is translated so-] 12 I do not know what for my soul attracted me to chariots of rich people? I allow the comment on this case - [if the religion so is fine also the God so is fine. Here Solomon admits the sin. His regret is very silent, because is deep. It is very short, because it is hard for Him to admit it. We have not overlooked - He king and such recognition does His mistakes obvious to others. To us His such experience can be not absolutely clear. But it as is more connected to His relation Lord, than with a sin as with those. Anyhow Solomon understands that the certain connections contradict a spiritual life. Pious king! He was more pious than His citizens! And as can see as far as the level of morals then and now is various. Here as there is a moment that Solomon preaches and having described once again beauty the Lord and - He in the end speaks religions to himself repenting - " I do not know, how my soul attracted me to chariots of notable my people. "] Song of Solomon 7 Solomon about religion 13 Come back, come back, O Shulammite; come back, come back, that we may gaze on you! Why would you gaze on the Shulammite as on the dance of Mahanaim? 1 How beautiful your sandaled feet, O prince's daughter! Your graceful legs are like jewels, the work of a craftsman's hands. 2 Your navel is a rounded goblet that never lacks blended wine. Your waist is a mound of wheat encircled by lilies. 3 Your breasts are like two fawns, twins of a gazelle. 4 Your neck is like an ivory tower. Your eyes are the pools of Heshbon by the gate of Bath Rabbim. Your nose is like the tower of Lebanon looking toward Damascus. 5 Your head crowns you like Mount Carmel. Your hair is like royal tapestry; the king is held captive by its tresses. 6 How beautiful you are and how pleasing, O love, with your delights! 7 Your stature is like that of the palm, and your breasts like clusters of fruit. 8 I said, "I will climb the palm tree; I will take hold of its fruit." May your breasts be like the clusters of the vine, the fragrance of your breath like apples, 9 and your mouth like the best wine. Religion \ Solomon May the wine go straight to my lover, flowing gently over lips and teeth. 10 I belong to my lover, and his desire is for me. 11 Come, my lover, let us go to the countryside, let us spend the night in the villages. 12 Let us go early to the vineyards to see if the vines have budded, if their blossoms have opened, and if the pomegranates are in bloom- there I will give you my love. 13 The mandrakes send out their fragrance, and at our door is every delicacy, both new and old, that I have stored up for you, my lover. [Lord] Song of Solomon 8 Solomon to the Lord - 1 If only you were to me like a brother, who was nursed at my mother's breasts! Then, if I found you outside, I would kiss you, and no one would despise me. 2 I would lead you and bring you to my mother's house- she who has taught me. I would give you spiced wine to drink, the nectar of my pomegranates. 3 His left arm is under my head and his right arm embraces me. 4 Daughters of Jerusalem, I charge you: Do not arouse or awaken love until it so desires. Friends 5 Who is this coming up from the desert leaning on her lover? [spiritual love] Love addressing to Solomon - Under the apple tree I roused you; there your mother conceived you, there she who was in labor gave you birth. 6 Place me like a seal over your heart, like a seal on your arm; for love is as strong as death, its jealousy unyielding as the grave. It burns like blazing fire, like a mighty flame. 7 Many waters cannot quench love; rivers cannot wash it away. If one were to give all the wealth of his house for love, it would be utterly scorned. [as it is offensive, and even having given all riches it is impossible to find love] Love - 8 We have a young sister, and her breasts are not yet grown. What shall we do for our sister for the day she is spoken for? ["sister" - related religion, it is possible new.] 9 If she is a wall, we will build towers of silver on her. If she is a door, we will enclose her with panels of cedar. [for example it is possible to decorate a wall, but material efforts cannot help anything with a spiritual life] New religion ("wall") about itself - 10 I am a wall, and my breasts are like towers. Thus I have become in his [Lord] eyes like one bringing contentment. 11 Solomon had a vineyard in Baal Hamon; he let out his vineyard to tenants. Each was to bring for its fruit a thousand shekels of silver. ["Vineyard" fidelity and sermon Solomon] 12 But my own vineyard is mine to give; the thousand shekels are for you, O Solomon, and two hundred are for those who tend its fruit. [Anyhow as "tenants" Solomon pay to Him on one thousand this religion offers Him as one thousand. As here there is a moment that "tenants" Solomon pay to Him for fruits, but Solomon in him does not pay anything, but this religion pays and Solomon and to the watchmen.] Reference Solomon - 13 You who dwell in the gardens with friends in attendance, let me hear your voice! Solomon 14 Come away, my lover, and be like a gazelle or like a young stag on the spice-laden mountains. ---------- Obviously that Solomon almost does not identify itself with Solomon- king. Even religiousness as such somewhat not strongly interests Him "8.11 Solomon had a vineyard in Baal Hamon; " Solomon it is more absorbed by the relations with Lord, than the common religiousness and an empire. Therefore He enough is discharged describes the "carriage", somewhat speaking about all it as about dead for him already. ["bier" - in russian] " 60 strong around of him [solomon] " - is a strong empire. Everything are ready to serve him, but He is discharged. Solomon actually it is not so much "denial", how many it is adhered to the God. Therefore motive of renunciation very faded as what it is necessary "to renounce" him simply does not interest. Certainly, if we to what that are adhered, then our renunciation is very grandiose in that case. A great victim! /images/graemlins/smile.gif)) If we are REALLY ADHERED (not denial) in this case "renouncing" the person simply changes object of attachment as a matter of fact from anything not renouncing. For example the empire and a sensual life can be exchanged simply for glory "renouncing" in what as a matter of fact renunciation as such and is not present. But such does not concern in any way to Solomon and in it there are no doubts. Therefore He describes the empire as strong (it is His duty that it would be such). But he describes himself in the third party 3.7-10 with the same attributes renouncing and to himself. And only the description of "wedding" 3.11 it is valid His happiness and He executed this spiritual happiness calls all to look at His true glory! - 11 Come out, you daughters of Zion, and look at King Solomon wearing the crown, the crown with which his mother crowned him on the day of his wedding, the day his heart rejoiced. He is not attract empire (" Look! It is Solomon's carriage, "). He is not attract certain last sermon (" Solomon had a vineyard in Baal Hamon; "). Even a recognition of His empire the God (!) - (" 12 While the king was at his table, my perfume [people] spread its fragrance. "), do not involve Solomon. He is involved with the God! All poem is filled only with it. There is one more very interesting moment. Solomon does not consider the reign as that became a source of His love - "If one were to give all the wealth of his house for love, it would be utterly scorned. . " And though the Lord has recognized His reign, nevertheless for Solomon in His relations with Lord, such recognition as is not attractive. Solomon it is filled with direct fidelity. Therefore such recognition of the Lord - " While the king was at his table, my perfume [people] spread its fragrance. " He perceives as concerned even to whom that to another, but not to Him, therefore He besides writes about himself in the third party. Even the promise of the God to make for queen precious spiritual (!) gifts, not too involve Her! Queen answers all these offers to the Lord - "My lover is to me a sachet of myrrh resting between my breasts. " On what the Lord immediately reciprocates- "About, you are fine, beloved mine, you are fine! " And further Solomon, superb describes a great celebration of their love which is not having limits- "roofs of our houses - cedars, our ceilings - cypresses. " All material world Solomon repeatedly describes as desert.... Thus Solomon glorifies the "crown" good luck at 3.11 and in great happy, but with some small sneer or some call, in my opinion, stops all rest - "daughters of Zion, and look at King Solomon ". Solomon possessing huge material riches, simply sneers here at those who see His external riches which for Itself Solomon does not represent value and do not see His true riches. Therefore He describes the empire and riches as "bier" - a place of death and speaks all materialists - 11 Come out, you daughters of Zion, and look at King Solomon wearing the crown, the crown with which his mother crowned him on the day of his wedding, the day his heart rejoiced. The true king Solomon! And He in happiness describes the spiritual identity- "I am a rose of Sharon, a lily of the valleys. " And how Solomon has found a spiritual life? - " He has taken me to the banquet hall, and his banner over me is love. "

THE BEAST According to "Revelation" - the satan will be embodied on the Earth and will start to pursue the certain religion ("woman") - 12.5 " And she brogth forth a man child, who was to rule all nations with a rod iron ", 12.13 "And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child. That is religion, carrying the Messiah - described in revelation two times as we already gave citations. This religion ("woman") - " Will disappear in desert for 1260 days in a place given by the God ". " 1260 days ", it as time which is preached " with two candlesticks, two olives, before the God of the earth ". These two religions ("two olives")- - Will be destroyed by "beast" (atheism), - Later they will revive - Will ascend on the sky (perfection or the purpose of religion achieve). I.e. certain time (1260 days) will be preached with two religions. And the third religion or " the wife who bears in itself the baby " will be latent this time (1260 days). And when the baby will be given birth - a dragon or a devil " in strong fury will be hunts for "wife". And after he cannot destroy her, will grow furious - " And the dragon was wroth with the woman. and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ." That is criterion of the validity of religion here- 1. Observance of precepts (not only 10 precepts, but sense itself sastra) 2. Certificates on a basis sastra The description of "birth" of the baby is interesting - 12.2 " And she being with child cried, travailing in birth, and pained to be delivered " That is occurrence of the Messiah is painful for church or concrete religion. [Gaudiya parampara] The dragon hunting on the wife " about seven heads and ten horns and seven crowns " is a today's century Kali as a whole. Seven heads it " seven slyness about which spoke Solomon " (FA), and ten horns this infringement of ten precepts (FA). Seven wreaths mean - " where works and efforts " - (FA) the devil receives a victory. " The tail he (dragon) has carried away a third part of stars from the sky " is a third part of people began not are religious or the third part of believers has fallen in atheism. The dragon is described - " about seven by heads and ten horns and seven crowns " The beast is described - " about seven by heads and ten horns, on heads his ten crowns " It is possible to see that "beast" it almost too the description of the same dragon from the previous chapters. The dragon has fallen from heavens and has appear from the sea - " From the sea " means from " the the wordly sea [material life]" (FA) 13.4 " Who is like unto the beast? who is able to make war with him? " To whom have bowed? - technologies. To the reason of a devil destroying all elements. As it is described in "Revelation". Have bowed to an atheistic civilization. And who can battle to him? EVERYONE see disruptiveness and an inaccuracy of that now occurs! This "civilization" in according with "Revelation" will destroy gradually in general all! For "convenience" we sell soul to a devil, for a sensual life. For washing machines, for set of atheistic ideas, for a cancellation of concept of "sin", for a cancellation of "barbarous" representations (to what barbarian can today's scope of violence will dream?). 13.7 " And it was been given into him to make war with saints, and to overcome them: and power was given him over all kindress, and tongues, and nations. " That is all world is involved (or will be involved) in this devil activity. 13.9 " If any man have ear, let him hear " Obviously that the sin and authority of this century of a satan operate everywhere. As who has ear, can understand that the satan has won (will win) all and will establish the authority above all. FALSE PROPHET So, the first beast has appear and further the second beast or false prophet comes - 13.11" And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon " " Like a lamb"!! "Lamb" it everywhere in "Revelation" the religious character! " Like a lamb" means similar to religion. " Like a lamb" it is pseudo- religiousness. " Two horns like a lamb it is two pseudo- religions, made by a dragon or an beast. These are former " two candlesticks " (two olives) , but already defeated by an beast. 11.7 " And when they shall have finised their testimony, the beast that ascendeth out of the bottomles pit shall make war against them, and shall overcome them, and kill them" Two religions "will be lost" and instead of them will appear (has come the beast which be similar the lamb). "He appear from a terrestrial, nasty life and has similar lamb horns, what with a skin of a sheep to cover terrible the hidden wolf... " (FA) Besides pseudo religiousness proceeds from quite terrestrial life - from ordinary terrestrial sinfulness. 11.9 " And they of the people and kindrds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. " But "bodies" or the external form will be left and " and shall not suffer their dead bodies to be put in graves". That is the external form of these two religions will remain. Thus murder by "beast" of two churches quite connect with occurrence false prophet . Which " had two horns similar lamb ". The death of two religions is nominal religions or levelling of religion. 11.10" And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth." Certainly, religion it so is not natural! Therefore please soul material "freedom". Obviously that frameworks of religion in a society more and more also are more washed away. "Religion" now is more and more and assumes a material life more. For example Jesus Christ did not encourage a certain stupid work - " Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns... ", but what many so-called "Christians" preach? 11.11" And after three days and a half the Spirit of a life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. " After revival of religion again, people will be frightened. As with revival of religion they will feel fear for the material life. Despite of improbable scales death rate among people for last hundred years from a various kind of wars, accidents. Despite of occurrence of new mass diseases, political reprisals and other (according to some information average life expectancy of people now, including all aborting children - 20 years of a life). Despite of all this, the satan continues to frighten the inhabitant - of "dangerous religions ". True religion in fact prevents a devil to reap the crop! 13.7 " And it was given unto him (beast) to make war with saints and to overcome them... " After this victory of the first beast above saints, occurrence of the second beast with two lamb horns is described (13.11) - 13.12" And he (false prophet ) exerciseth all the power on the first beast before him (atheism), and causeth the earth and them which dwell therein to worship the first beast (atheism), whose deadly wound was healed. " I.e. such false- religion or false prophet authorizes pseudo- religions. She encourages and eventually forces to act on a hand to materialists. 13.16" And he causeth all, both small and great, rich and poor, free and bond, to recive in their hand, or in their foreheads:" (FА) - " also will try to impose at all a tracing of a fatal name and devil on the RIGHT hands for suppression of making right and kind has put... " 13.16"And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name" That is it is impossible will buy sell without a sin (as a variant). Pseudo- religiousness will make sinful all. Pseudo- religiousness as will learn all to worship the first beast (to a century Kali or to atheism - materialism) which - 13.13 "And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of man, ". Now it is a lot of such "miracles" and obviously that it now very strong antireligious argument for anyone. Obviously that for the overwhelming majority of people development of " a modern civilization " is basic argument! And such "development" is the basic criterion and meaning of the life. Therefore all of us as fools follow a satan destroying all around. We can even understand and many understand that there are bad things, but in absence of real religion, anybody and does not know what to do! The modern moron will go better and will watch TV than will think once again. People simply deceive, distributing conjectures about "evolution" and conjectures about " ancient natives ". Thus the satan strengthens all to belief that " all develops "! The general context will be what to live outside of "beast" now very difficultly. The satan makes a certain social appendage of a society of religion. It is obvious idea of a satan - to supervise all world. The computer models dreams. With the help of fertilizers the poisoned products are raised. They are similar on true, but are poisoned and consequently people much ill and die from a cancer of different parts of a body. In absence of religion how many it is already created Mirages? - communism, solipsism, tehnology, humanism (it perhaps the most hypocritical as the greater disruptiveness, than last hundred years of "humanism", hardly we can find in a history). A Mirage of a light and heroic techno of the future. A Mirage of a victory of a science, a Mirage of peace atom. Infinite Mirages of political, economic and cultural transformations of a society which do not change anything. Which CAN not change anything. Infinite Mirages of a relative, unsteady science. "666" it can mean infinity in a general sense, in any case the satan was already mentioned as king of a chasm. Chasm this following to pragmatical and texnocratic principles. The chasm is infinity of a method of ascending knowledge (as Ravana). Chasm it as aspiration to satisfy feeling. Such aspiration is indefinite and as conducts in a chasm (hell). The chasm as impersonalism - soul also is the God. It also is the main idea of a material world or a satan. SEVEN VIAL ANGER OF THE GOD "Vital" in this case means that is already filled, that already has quite ripened. And the obvious description of this - - " Severe and disgusting purulent wounds having outlines of an animal " (symbol), (1) - Death of all in the sea (2), - A poisoning of all sources of waters (3), - Intolerable heat the sun (4), - And the material empire became gloomy (5), - A drought (6) but it is possible also some other symbol The seventh vital (last vital of patience?) there is an important point in revelation- 16.17" And the seventh angel has poured out his vital on air; and there came a great voice out of temple of heaven, from the throne, saying, It is done." The seventh vital is described as the end of "Babylon" (a civilization of materialism). 14.8 "... Babylon, is fallen, is fallen great city... " 16.19" And the great city was divided into three parts... " After "earthquake" Babylon disappears or will divide on three parts. It seems to me that Babylon will divide on three religions that is quite logical. But Babylon - a material civilization of a sin, will disappear. " And a mighty angel has took up a stone like to the great millstone, and cast it into the sea, saying - Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all." That is disappearance of a false civilization will be prompt. Further it is described harlot all peoples - " woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus". All today's civilization (and her future expansion) is created on destruction of church. "Fornication" it can matter a different sort the compromise of religion with a material life as. After falling Babylon, blood sacred and all killed on the ground will be found. All murder of sacred and other people on what so-called "progress" has been constructed becomes obvious. ARRIVAL OF THE HORSEMAN 19.11" And I saw heaven opened, and behold a white horse; and he that sat upon him was Faithful and True, and in righteousness he doth judge and make war." " Heaven opened " is a symbol of a spiritual world. The horseman on a white horse a symbol of the winner. "Faithful" in sanscrit is "Bhakti" and "True" is "Vedanta". 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." "Crowns" this set of the previous victories and set of the previous spiritual feats. " Eyes were as flame of fire " means in interpretation that this fire educates one, and others burn " (FA). 19.13"... his name is called The Word of God " Word of God is the preacher, it is obvious that not the God. 19.15 " And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth and wrath of Almighty God "Sword" is a symbol of the sermon. " Rod of iron " is a symbol of precepts or that adjusts a life of all. His sermon as accelerates insults of atheists on religion and thus " and he treadeth and wrath of Almighty God ". 19.16" And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS." On "vesture" the name of the God and as here there is a context of is written that He is expansion of the God (in this case in aspect of greatness of the God.) Most likely usually this place should be interpreted as arrival of the Lord and somewhat it so, but it is arrival of the Lord on behalf of the representative of the God. After the sixth vital - 16.12 "And the sixth angel poured out his vial upon the great river Eu-phra'tes; and the water thereof was dried up, that the way of the kings of the east might be prepared." Kings east? After the sixth vital atheists will collect all forces - 16.13 - 14 " And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. 16.16 And he gathered them together into place called in the Hebrew tongue Ar-ma-ged'don." GREAT FIGHT AND THOUSAND- YEAR EMPIRE And then battle "will begin" - 11.15 " And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever." 11.18 "And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give revard unto thy servants the prophets, and to the saints, and them that fear thy name, small and greath; and shouldest destroy them which destroy the earth." And during this "moment" the heavenly army will move forward - 14.7 " Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the foutains of waters." 15.3 "... Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints." 15.4 " Who shall not fear thee, O Lord, and glory thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest." ... 17.14" These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithfull." 19.20" And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone." 20.1 " And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. 20.2 And He laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years [10 000]" "Devil" in this context is a this century of a sin or atheism and he will be held down on "thousand" years. "One thousand years to understand not as such quantity of years more reasonably, but to count them for many years. " (FA) 20.4-20.5 " And I saw thrones. and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the best, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years." In this " one thousand years " will be born sacred and believing in the God. The others will not be born at this time - 20.5 " But the rest of the dead lived not again untill the thousand years were finised. this is the first rescurrection." 20.6 " It blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priest of God and of Christ, and shall reign with him a thousand years. " Everyone who will live this one "thousand" years, will receive rescue. "The second death hath no power " - i.e. or they will not be on terrible court, or they there will be justified. One thousand years on the earth there will be a just religious empire. Obviously that here it is not spoken about a final victory here again it is not spoken about an eternal spiritual empire. THE END OF THE THOUSAND-YEAR EMPIRE 20.7 "And when the thousand years are expired, satan shall be loosed out of his prison. " After " thousand years " spiritual empire (Golden Age), the this century of materialists or a material life of this epoch will proceed. Obviously that the thousand- year empire is the local period. Though in some places which were earlier in revelation it it is described as eternal. Thousand- year empire the end of a material life will be simple for one, therefore it is described as eternal, but from the material point of view it is the local period. 20.8 " Also shall go out to deceive the nations which are in the four quarters of the earth, Gog and Ma'gog. to gather them together to battle: the number of whom is as the sand of the sea." "... the four quarters of the earth " - all occurs on the earth or in a material world. Obviously that the thousand- year period it not an eternal spiritual empire in a direct context. " As sea sand " - is a lot of. 20.9 " And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them." It actually difficult enough moment. " On breadth of the earth" can specify and the supreme planets (paradise). It is obvious, that " the thousand- year empire " is the local period. If was present in view of what at the end of this period there will be a certain short revolt and rescue from the God and court the designation " one thousand years ", would lose sense is then direct at once. " One thousand years " Golden Age according to information is 10000 from his beginning. Then this epoch heat to proceed and will go not one hundred thousand years. At the end of an epoch all and everyone will be destroyed by own activity and the new cycle of a life will begin. It is possible to admit certainly that such destruction (" and fire came down from God ") and the court will take place - - After the end of the Golden Age (but it is not logical) - After the end Kali yuga (epoch) - After the end of one of the more big cycles - After the end of a life of the universe Thus there are four variants - " One thousand years " plus small period. - " One thousand years " plus 300000 - the end Kali yuga - " One thousand years " plus millions - " One thousand years plus billions - the end of a life of the universe I think that most likely the fourth variant. The life on the highest paradise planets comes to an end, when the life of all universe comes to an end. Anyhow it is possible to leave this point open. 20.10" And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. Here it is not told about all people, but only a devil, an beast and false prophet will be forever thrown in a hell [eternal stay in material world]. TERRIBLE COURT 20.11" And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them." It can be the direct creator of a material world - Lord Brahma. "and there was found no place for them " all creation in His authority can be interpreted as The one who has created a material world, i.e. Or "and there was found no place for them " can mean infinity of creation (and spiritual), in this case it specifies the God. Basically even acceptance of both contexts simultaneously, quite correctly. 20.12" And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works." "... according to their works. " - court on set of acts, on karma. 20.14-15 " And death and a hell were cast into the lake fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire." Everyone who are not written down in the book of a life, have been thrown back in a material world. Here it is not told that are thrown in lake (a hell or a material world) forever. A satan it has been told has been thrown forever, but about the others of it it is not told on the fact. Essence of this court still as that the Lord is absolute if on court the Lord EVERYONE would be released was, it is even simple because have seen Him. Nevertheless as who that resists to the Lord thus he HAS OPPORTUNITY to continue a material life so much, how many the person of that wants also set of acts and there is an essence of desires of the person. Therefore will go court, they again will continue a life in a material world. Undoubtedly that any place of a material world is a hell, in comparison with an spiritual world. It is court some demigod [brahma], not Lord Himself. 21.1 " I Also have seen the new heaven and the new earth: for the first heaven and first earth were passed away; and there was no more sea. They come back in an spiritual world- 21.2 " And I John saw the holy city, new Jerusalem, coming down from the God out of heaven, prepared as the bride adorned for her husband. " Here it is spoken that the temple descends from the God. Though in the other place further it is told - " I make all new ", thus "Revelation" as specifies elements of unity of the son of the God with Lord and elements of difference. " I make all new " - as does not specify that the concrete planet the ground in spiritual will be transformed. "... coming down from the God " - too most. 21.10 " And he carried me away in the spirit to a great and high mountain, and sheved me that great city, the holy Jerusalem, descending out of heaven from God, " The description of spiritual "city" completely symbolicalally also specifies on - " perfection of an spiritual world " with what we completely agree.