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Ashvatama

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  1. To have been there like Thiest was is the most fortunate thing that could happen to a living entity. Thiest is one of those devotee's that can see the high tide mark because he still carries it with him in his heart. The impressions he has of Prabhupada will stay with anyone who met him, eternally. With all due respects, this is something you should think about Malati dasi. The contribution Thiest has done on these threads are wonderdul. I know of people who have read his comments, started reading Prabhupada's books and have moved into the ISKCON Temple.
  2. Ashvatama will again win the blessings of the Lord and at the end of this yuga (Kalki Avatar). This means he lives for another 427,000 years in the same bodily vessel. PS, My user name is that of a great devotee of Krishna confined to the bodily vessel of an Elephant on the battlefield of Kurushetra.
  3. "In the evening I went for my bi-yearly check up by Dr. Vinode. He took some blood and gave me a flu injection. It seems the body is taking up so much of my time and I'm only 53. I hate to think what it will be like when I'm 73. or what about 103 (That's when grandmother Linda left her body?)" Extract from Journal of a Struggling Sadhaka - Volume 6, Part 39 By Partha Sarathi Das Goswami All flu injections are grown in the yoke of an egg, is there a better way to be potected by the flu.
  4. You read it incorrectly or may have read that before it was properly edited. Sometimes I press the submit instead of preview
  5. I believe we can all find the answer to this by understaning what the eternal presents really means. We know that means there is no past or future. Now even mundane logic and quantum psychics of mathematics will tell us that if there is no past or future and there is only the perpetual 'forever present', then everything that can be there in Goloka is already there and has always been there. Even a child can understand that Maybe most of us are simply not ready to understand this
  6. The point I understood is that the light of the train was made by the persons who built the train, hence Personalism
  7. What was the light emanating from Sisupala's body and where did that light it go? <o:p> </o:p> The light that entered the lotus feet of Krsna from Sisupala's body was the life force vessel now freed from being covered by that dark subtle ethereal material body of a demon. <o:p> </o:p> That liberated life force is an effulgent individual spark of dormant consciousness that also is a part and parcel of the unlimited dreamless effulgent collective known as the Impersonal Brahmajyoti (a collective of nitya-baddha dreamless dormant consciousnesses all in denial of their full nitya-siddha Krishna conscious potential) <o:p> </o:p> This state however is only temporary and the dormant consciousness again falls to the material world to be yet again be covered by ethereal and biological vessels <o:p> </o:p> Now in Sisupala's case, who was killed by Vishnu- tattva, he was not left dormant as a part and parcel of impersonal Brahmajyoti but was rather transferred to the lotus feet of Krishna on Route back home back to Godhead. <o:p> </o:p> Therefore it was only (LIKE ALL OF US), the fallen (dreaming) nitya-baddha characteristic of his marginal identity (jiva-tattva) that went to the material world in the first place and taken the material bodily roles of demons like Sisupala. Therefore it was only the marginal living entity Jaya's, (the door keeper in Vaikuntha) secondary nitya baddha conditioned consciousness, that entered the material world and simply played the demon role of Sisupala while his perpetual nitya siddha bodily identity is always the door keeper Jaya in Vaikuntha. He was sent back to his full uncovered awareness, which is his perpetual nitya-baddha body. In this way the counterfeit consciousness (nitya-baddha) is an effulgent bright bodiless light or spark when not covered with the subtle ethereal body or vessel
  8. The conception of Goloka manifests itself differently in proportion to the degree of realization of the various pastimes of Vraja and it is very difficult to lay down any definite criterion as to which portions are mundane and which are uncontaminated. The more the eye of devotion is tinged with the salve of love, the more will the transcendental concept gradually manifest itself. So there is no need of further hypothetical speculation which does not improve one's spiritual appreciation, as the substantive knowledge of Goloka is an inconceivable entity. To try to pursue the inconceivable by the conceptual process is like pounding the empty husk of grain, which is sure to have a fruitless ending. It is, therefore, one's bounden duty. by refraining from the endeavor to know, to try to gain the experience of the transcendental by the practice of pure devotion. Any course, the adoption of which tends to produce the impression of featurelessness, must be shunned by all means. Unalloyed parakīya-rasa free from all mundane conception is a most rare attainment. It is this which has been described in the narrative of the pastimes of Gokula. Those devotees, who follow the dictate of their pure spontaneous love, should base their devotional endeavors on that narrative. They will attain to the more wholesome fundamental principle on reaching the stage of realization. The devotional activities characterized by illicit amour, as practiced by worldly-minded conditioned souls, are forbidden mundane impiety. The heart of our apostle Śrīpāda Jīva Gosvāmī was very much moved by such practices and induced him to give us his conclusive statements on the subject. It is the duty of a pure Vaiṣṇava to accept the real spirit of his statements. It is a great offense to disrespect the ācārya and to seek to establish a different doctrine in opposition to him. Srila Prabhupada therefore clearly tells us that we have never been always conditioned because factually our svarupa body is always in Goloka, only our 'dreaming' consciousness comes to the mahat-tattva from Vaikuntha, although as complicated as it may be to understand, our nitya-baddha conscious condition is only temporarily exists. In this way, just as the sun dissipates the darkness, when one is fully established as their nitya-siddha authentic eternal body, the darkness or the nitya-baddha counterfeit consciousness will simply not exist. This is because our non-Krishna conscious desires or the nitya-baddha feature of ones marginal identity can never exist in Goloka-Vrndavana or Vaikuntha.
  9. Your mssing the reality of the eternal presents of Vaikuntha and Goloka in relationship to the past, present nf future of the material creation. Narada replied that the cause of all this is kala (time) – the results of past activities. Sometimes, like during Satya-yuga, (the age of goodness), the demigods and others like them become prominent. In Kali Yuga, on the other hand, the demons are more powerful. It seems that Krsna helps certain personalities, but actually the events of this world are controlled by time. Krsna is equal to all, and everything here is thus due to kala. You should not be angry or criticize anyone. If you are in distress or disturbed by many problems, it is due to you, yourself: tat te 'nukampam su-samiksamano bhunjana evatma-krtam vipakam hrd-vag-vapurbhir vidadhan namas te jiveta yo mukti-pade sa daya-bhak ["My dear Lord, one who earnestly waits for You to bestow Your causeless mercy upon him, all the while patiently suffering the reactions of his past misdeeds and offering You respectful obeisances with his heart, words and body, is surely eligible for liberation, for it has become his rightful claim." (Srimad-Bhagavatam 10.14.8)] Eva atma krtam. What one has done in the past is now coming back to him. If one is a pure bhakta and the results of all his past activities are finished, why would problems come to him? His so-called problems are due to the mercy of Krsna. Problems are not coming; Krsna is sending them. The Pandavas were praying for great calamity so that Krsna would be with them. Krsna gave them great distress – as he gave to Draupadi when Dusasana tried to remove her clothes – and He did the same to Prahlada Maharaja. He gave Prahlada so many troubles. Why? He considered, "The entire world should know that My devotees are exalted; they do not care about saving themselves, so I must save them." You can know all these truths by reading Srimad-Bhagavatam. When one is in Goloka, does one really care what material body they had in the material world After all, we have had billions of them. Isn't the eternal 'present' in Goloka and Vaikuntha beyond the concept of past, present and future in the material world ot mahat-tattva? Which means our perpetual Krishna Consciousness will have no interest in what we were in the past in the material world, nor the future in the material world because we will be too absorbed in our devotional service in the eternal 'presents in Goloka' serving Krishna. Such loving service, always thinking of pleasing the object of our love with unconditional service actually does not allow one the memory of past, present and future of the material 'dream''world and its extended bye product of decay, forgettfulness, changing bodies, to exist. Why would one want to remember 'that which is not' (Maya)? In fact it is not possible in Goloka because the only reality is Krishna and His dear pure devotees and maya cannot exist there. However if one looks up into the Spiritual Sky in Krishna Lila, they may see a insignificant dark cloud although, like everything else if Goloka, that cloud (mahat-tattva) will only be another aspect of Krishna's beauty in the color of a monsoon cloud Srila Prabhupada - The living entity's constitutional position is to be a servitor; he has to serve either the illusory Maya or the Supreme Lord. If he serves the Supreme Lord he is in his normal condition, but if he prefers to serve the illusory, external energy, then certainly he will be in bondage. Srila Prabhupada - In illusion the living entity is serving in this material world. He is bound by his lust and desires, yet he thinks of himself as the master of the world. This is called illusion. Srila Prabhupada - When a person is liberated, his illusion is over, and he voluntarily surrenders unto the Supreme to act according to His desires. Srila Prabhupada - The last illusion, the last snare of Maya to trap the living entity, is the proposition that he is God. The living entity thinks that he is no longer a conditioned soul, but God. He is so unintelligent that he does not think that if he were God, then how could he be in doubt? That he does not consider. So that is the last snare of illusion. Srila Prabhupada - Actually to become free from the illusory energy is to understand Krishna, the Supreme Personality of Godhead, and agree to act according to His order. Srila Prabhupada - Real knowledge is the understanding that every living being is eternally a servitor of the Lord, but instead of thinking oneself in that position, the living entity thinks that he is not a servant, that he is the master of this material world, for he wants to lord it over the material nature. That is his illusion. This illusion can be overcome by the mercy of the Lord or by the mercy of a pure devotee. When that illusion is over, one agrees to act in Krishna consciousness. Srila Prabhupada - A conditioned soul, illusioned by the external energy of matter, does not know that the Supreme Lord is the master who is full of knowledge and who is the proprietor of everything. Srila Prabhupada - One who does not know Him (Krishna) is under the spell of illusion; he does not become a devotee, but a servitor of Maya. Arjuna, however, after hearing Bhagavad-gita from the Supreme Personality of Godhead, became free from all illusion. - All quotes from http://vedabase.net/bg/18/73/en1 B.G. 18.73 Srila Prabhupada - As living spiritual souls, we are all originally Krishna conscious entities, but due to our association with matter from time immemorial, our consciousness is now polluted by the material atmosphere, called Maya, or illusion. And what is this illusion? The illusion is that we are all trying to be lords of material nature, while actually we are under the grip of her stringent laws. When a servant artificially tries to imitate the all-powerful master, he is said to be in illusion. Translation to the Hare Krishna mantra 1966 When the mayavadi's say the world is an illusion, to them nothing is real because they have no concept that Krishna is the Supreme Creator and enjoys His eternal pastimes in the eternal 'presents’ or Goloka, the permanent imperishable Krishna Conscious Spiritual Sky. The devotees on the other hand see that if it is not permanent, then it is illusion, only because it does not include Krishna. In this way, that which is illusion means it is temporary, decaying, fading, to the point that eventually it will appear as if it never was – that which is not - Maya. Srila Prabhupada clearly explains here how the non-Krishna conscious dreams (nitya-baddha consciousness) that are sub-consciously separate from ones marginal nitya-siddha-svarupa rasa body, are then transferred to the ‘creation for the dreaming’ known as the mahat-tattva creation of Maha-Vishnu. This secondary (conditioned) extension of the marginal living entities is known as the nitya-baddha condition of restricted self centred thoughts and awareness manifesting in a dreaming condition of non-Krishna conscious thoughts and desires Srila Prabhupada - 'There is possibility (falling from Vaikuntha), if you do not stick to the spiritual principle, even if you are in Vaikuntha, you will fall down, what to speak of this material world? Because in the Vaikuntha or in the spiritual world, no contaminated soul can stay there. He will fall down'. Bhag.-Gita class, Honolulu: July 4, 1974) Srila Prabhupada - “We wanted to give up Krishna.” Srila Prabhupada therefore clearly tells us that we have never been always conditioned because factually our svarupa body is always in Goloka, only our 'dreaming' consciousness comes to the mahat-tattva from Vaikuntha, although as complicated as it may be to understand, our nitya-baddha conscious condition is only temporarily exists. In this way, just as the sun dissipates the darkness, when one is fully established as their nitya-siddha authentic eternal body, the darkness or the nitya-baddha counterfeit consciousness will simply not exist. This is because our non-Krishna conscious desires or the nitya-baddha feature of ones marginal identity can never exist in Goloka-Vrndavana or Vaikuntha. Srila Prabhupada - “Originally everyone is nitya-siddha. Nitya-siddha krsna-bhakti ’sadhya’ kabhu naya sravanadi-suddha-citte karaye udaya Every living entity originally nitya-siddha, “. Srimad-Bhagavatam Class 7.9.4– Mayapur, February 18, 1977 Srila Prabhupada -“The living entity should become purified and regain his svarūpa, his original identity” Srimad Bhagavatam 8.24.48 Gaura Premanande.
  10. Very true. So many today think; 'because I have thread or I am born in a Brahmana family then I am Brahmana'. In this Kali yuga devotees of Lord Caitanya are Vaishvava's however, like the real Brahmana's, being Vaishnava is not cheap. One must act, live and preach as a Vaishnava and always chant Hare Krishna.
  11. I have read the story of the train and it is explaining what impersnalism is, what the Buddhists and Mayavardis believe. It has nothing to do with Krishna Lila. Yudhisthira Maharaja saw Sisupala's soul enter Krsna's body, he began to think, "How wonderful!" Even a yogi, rsi or muni does not have this kind of mercy of Krsna that is only eventually attained after many many births and only then through the association of devotees, even if they are enemies of devotees. In the case of Sisupala, like all living entities that think or dream they are In the material world, he eventually was re-established as his endless nitya-siddha real bodily identity in Vaikuntha. The Lila goes like this - Yudhisthira Maharaja wondered why rsis, yogis and maharsis, after thousands of births of chanting mantras like "so 'ham, so 'ham" could not attain the destination of sayujya-mukti (impersonal liberation). How wonderful it was, then, that this light entered the lotus feet of Krsna. But where did it go? Narayana was present within Krsna's body, because all the incarnations are always in Krsna, the Supreme Lord. Sisupala thus returned to Narayana in Vaikuntha and became His doorkeeper Jaya, but this was not seen externally. The entire world is in the stomach of Krsna. Narayana and other incarnations can also all fit there, but still His stomach can be empty and He can feel hungry.
  12. Better late than never, thanks Prabhupada for giving us Krishna. mmm mmm good !
  13. You have explained the dream Text 1b:Canto 4 http://www.srimadbhagavatam.org/canto4/chapter29.html#Text%201b The great mystery of it all is that, with what is directly seen and remains to be seen, the material existence is vanquished like during one's sleep; in other words, that what has happened, the present and the future is a dream itself.' Everything happening within time, which consists of past, present and future, is merely a dream. That is the secret understanding in all Vedic literature Canto 11 Text 30 As long as a person is convinced of many different purposes and does not subside by the appropriate methods [as mentioned] will he, although awake, be sleeping unaware as in a dream [see also B.G. 2: 41]. According to My instructions, one should fix the mind on Me alone. If, however, one continues to see many different values and goals in life rather than seeing everything within Me, then although apparently awake, one is actually dreaming due to incomplete knowledge, just as one may dream that one has wakened from a dream . Text 34 Purport Canto 11 The modes of nature divide the soul's consciousness into normal wakefulness, dreaming and dreamless sleep. All such varieties of perception, however, are actually mâyâ and exist only like a dream. Everthing about dreaming in the material world is found here - http://www.google.com.au/search?hl=en&q=dream++dreaming+srimad+bhagavatam&btnG=Search&meta=
  14. Ashvatama

    Ashvatama

    After the last great battle, in which Duryodhana was mortally wounded, Ashvatama with two other warriors, Kripa and Kritavarman, were the sole survivors of the Kaurava host that were left effective. Ashvatama was made the commander. He was fierce in his hostility to the pandavas, and craved for revenge upon Dhrishtadyumna, who had slain his father, Drona. <?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> <o:p></o:p> These three surviving Kauravas entered the pandava camp at night. They found Dhrishtadyumna asleep, and Aswatthaman stamped him to death as he lay. He then killed Sikhandin, the other son of Drupada, and he also killed the five young sons of the Pandavas and carried their heads to the dying Duryodhana. He killed Parikshit, while yet unborn in the womb of his mother, with his celestial weapon Brahmastra, by which he incurred the curse of <?xml:namespace prefix = st1 ns = "urn:schemas-microsoft-comOn the next morning he and his comrades fled, but Draupadi clamoured for revenge upon the murderer of her children. Yudhishthira represented that Ashvatama was a Brahman, and pleaded for his life. She then consented to forego her demand for his blood if the precious and protective jewel which he wore on his head were brought to her. Bhima, Arjuna, and <st1:place>Krishna</st1:place> then went in pursuit of him. Arjuna and <st1:place>Krishna</st1:place> overtook him, and compelled him to give up the jewel. They carried it to Draupadi, and she gave it to Yudhishthira, who afterwards wore it on his head...<o:p></o:p> <o:p></o:p> Ashvatama (the son of Dronacharya, the guru of the Pandavs and Kauravs) had killed the Pandavs' five children and Dhrishtdymn , draupadi's brother, while they were sleeping in the night. Which was agaist the law of war.<o:p></o:p> <o:p></o:p> Arjun got into fight with Ashvatama after the Mahabharat had ended. Both of them used Brahmastras. <st1:place>Krishna</st1:place> intervened and asked both of them to stop and retract it.<o:p></o:p> <o:p></o:p> Arjun retracted the powerful brahmasheera weapon (or brahmaastra) that he released to neutralize Ashvatama released brahmaastra. Ashvatama, on the other hand, was unable to retract the brahmaastra (that he released to kill Bhima and the Pandav brothers), and rather sent it to kill the unborn child, Parikshit, of Uttara and Abhimanyu (son of Arjun and Subhadra). Parikshit died. Abhimanyu was already killed by the Seven Maharathees in a shameful way.<o:p></o:p> <o:p></o:p> <st1:place>Krishna</st1:place> brought back the dead Parikshit back to life. But as a punishment Asvtthama's mani was taken out ,His boon of immortality turned into a curse as he has to remain alive forevever and bare this disgrace for his cowardly acts.
  15. Śrīmad Bhāgavatam 4.29.71 TRANSLATION When the living entity is in deep sleep, when he faints, when there is some great shock on account of severe loss, at the time of death, or when the body temperature is very high, the movement of the life air is arrested. At that time the living entity loses knowledge of identifying the body with the self. PURPORT Foolish people deny the existence of the soul, but it is a fact that when we sleep we forget the identity of the material body and when we awake we forget the identity of the subtle body. In other words, while sleeping we forget the activities of the gross body, and when active in the gross body we forget the activities of sleeping. Actually both states — sleeping and waking — are creations of the illusory energy. The living entity actually has no connection with either the activities of sleep or the activities of the so-called wakened state.
  16. In the dream or under illusion - same thing Śrīmad Bhāgavatam 10.14.22 TRANSLATION Therefore this entire universe, which like a dream is by nature unreal, nevertheless appears real, and thus it covers one's consciousness and assails one with repeated miseries. This universe appears real because it is manifested by the potency of illusion emanating from You, whose unlimited transcendental forms are full of eternal happiness and knowledge. PURPORT As an object of enjoyment or a permanent residence for the conditioned souls, the material universe is certainly illusion, nothing more than a dream. One may give the analogy that the vision of abundant water in a desert is no more than a dream, although real water exists elsewhere. Similarly, the vision of home, happiness and reality within matter is certainly no better than a foolish dream in which repeated miseries appear. In another sense, however, the universe is real. In his commentary on Vedanta-sūtra, Śrīla Madhvācārya has confirmed this by quoting the following statement from the Vedic śruti-mantras: satyaḿ hy evedaḿ viśvam asṛjata. "This universe, created by the Lord, is real." The perfect authority of the Vedas thus certifies this universe to be real; nevertheless, because our knowledge is stolen by illusion (as indicated here by the words asta-dhiṣaṇam), we cannot properly understand this universe or the Supreme Lord who has created it. As the expansion of Lord Kṛṣṇa, the universe is real and is meant for being engaged in His service. One who accepts the kingdom of God as home, the Lord Himself as the object of love, and the material universe as paraphernalia for being engaged in the Lord's service dwells within eternal reality wherever he may go within the material and spiritual worlds. Śrīmad Bhāgavatam 4.29.67 TRANSLATION Sometimes in a dream we see something never experienced or heard of in this life, but all these incidents have been experienced at different times, in different places and in different conditions. PURPORT In the previous verse it was explained that in dreams we see that which was experienced during the day. But why is it that we sometimes in our dreams see what we have never heard of or seen at any time during this life? Here it is stated that even though such events may not be experienced in this life, they were experienced in previous lives. According to time and circumstance, they combine so that in dreams we see something wonderful that we have never experienced. For instance, we may see an ocean on the peak of a mountain. Or we may see that the ocean has dried up. These are simply combinations of different experiences in time and space. Sometimes we may see a golden mountain, and this is due to our having experienced gold and mountains separately. In the dream, under illusion, we combine these separate factors. In this way we are able to see golden mountains, or stars during the day. The conclusion is that these are all mental concoctions, although they have actually been experienced in different circumstances. They have simply combined together in a dream. This fact is further explained in the following verse. Śrīmad Bhāgavatam 4.29.68 . TRANSLATION The mind of the living entity continues to exist in various gross bodies, and according to one's desires for sense gratification, the mind records different thoughts. In the mind these appear together in different combinations; therefore these images sometimes appear as things never seen or never heard before. PURPORT The activities of the living entity in the body of a dog may be experienced in the mind of a different body; therefore those activities appear never to have been heard or seen. The mind continues, although the body changes. Even in this life-span we can sometimes experience dreams of our childhood. Although such incidents now appear strange, it is to be understood that they are recorded in the mind. Because of this, they become visible in dreams. The transmigration of the soul is caused by the subtle body, which is the storehouse of all kinds of material desires. Unless one is fully absorbed in Kṛṣṇa consciousness, material desires will come and go. That is the nature of the mind — thinking, feeling and willing. As long as the mind is not engaged in meditation on the lotus feet of the Supreme Personality of Godhead, Kṛṣṇa, the mind will desire so many material enjoyments. Sensual images are recorded in the mind in chronological order, and they become manifest one after another; therefore the living entity has to accept one body after another. The mind plans material enjoyment, and the gross body serves as the instrument to realize such desires and plans. The mind is the platform onto which all desires come and go. Śrīla Narottama dāsa Ṭhākura therefore sings: guru-mukha-padma-vākya, cittete kariyā aikya, āra nā kariha mane āśā ** Narottama dāsa Ṭhākura advises everyone to stick to the principle of carrying out the orders of the spiritual master. One should not desire anything else. If the regulative principles ordered by the spiritual master are followed rigidly, the mind will gradually be trained to desire nothing but the service of Kṛṣṇa. Such training is the perfection of life. Śrīmad Bhāgavatam 4.29.69 TRANSLATION Kṛṣṇa consciousness means constantly associating with the Supreme Personality of Godhead in such a mental state that the devotee can observe the cosmic manifestation exactly as the Supreme Personality of Godhead does. Such observation is not always possible, but it becomes manifest exactly like the dark planet known as Rāhu, which is observed in the presence of the full moon. PURPORT It has been explained in the previous verse that all desires on the mental platform become visible one after another. Sometimes, however, by the supreme will of the Supreme Personality of Godhead, the whole stockpile can be visible all at one time. In Brahma-saḿhitā (5.54) it is said, karmāṇi nirdahati kintu ca bhakti-bhājām. When a person is fully absorbed in Kṛṣṇa consciousness, his stockpile of material desires is minimized. Indeed, the desires no longer fructify in the form of gross bodies. Instead, the stockpile of desires becomes visible on the mental platform by the grace of the Supreme Personality of Godhead. In this connection, the darkness occurring before the full moon, the lunar eclipse, can be explained as being another planet, known as Rāhu. According to Vedic astronomy, the Rāhu planet, which is not visible, is accepted. Sometimes the Rāhu planet is visible in the presence of full moonlight. It then appears that this Rāhu planet exists somewhere near the orbit of the moon. The failure of modern moon excursionists may be due to the Rāhu planet. In other words, those who are supposed to be going to the moon may actually be going to this invisible planet Rāhu. Actually, they are not going to the moon but to the planet Rāhu, and after reaching this planet, they come back. Apart from this discussion, the point is that a living entity has immense and unlimited desires for material enjoyment, and he has to transmigrate from one gross body to another until these desires are exhausted. No living entity is free from the cycle of birth and death unless he takes to Kṛṣṇa consciousness; therefore in this verse it is clearly stated (sattvaika-niṣṭhe) that when one is fully absorbed in Kṛṣṇa consciousness, in one stroke he is freed of past and future mental desires. Then, by the grace of the Supreme Lord, everything becomes simultaneously manifest within the mind. In this regard, Viśvanātha Cakravartī Ṭhākura cites the example of mother Yaśodā's seeing the whole cosmic manifestation within the mouth of Lord Kṛṣṇa. By the grace of Lord Kṛṣṇa, mother Yaśodā saw all the universes and planets within the mouth of Kṛṣṇa. Similarly, by the grace of the Supreme Personality of Godhead, Kṛṣṇa, a Kṛṣṇa conscious person can see all his dormant desires at one time and finish all his future transmigrations. This facility is especially given to the devotee to make his path clear for returning home, back to Godhead. Why we see things not experienced in this life is explained herein. That which we see is the future expression of a gross body or is already stocked in our mental stockpile. Because a Kṛṣṇa conscious person does not have to accept a future gross body, his recorded desires are fulfilled in a dream. We therefore sometimes find things in a dream never experienced in our present life.
  17. "One evening Srila Prabhupada was talking about humility and service. He spoke eloquently about service and putting <?xml:namespace prefix = st1 ns = "urn:schemas-microsoft-com:office:smarttags" /><st1:place>Krishna and His</st1:place>' needs before our own. Then, someone asked, "What do you do with the arrogant? How can you serve the arrogant?" Srila Prabhupada drew himself up and raised his powerful voice: "With the arrogant, you must behave arrogantly!" Everyone was shocked. <?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p> </o:p> Then, then Srila Prabhupada went on. To treat the arrogant with humility would be like giving them poison. It would only feed their arrogance."
  18. Ashvatama

    Ashvatama

    As someone earlier said, why was ashvatama cursed and not killed? If one thinks about it, what Krishna did was the prefect thing to do. Firstly, Ashvatama was born with a boon of immortality; hence he could not be killed. So the question of killing him couldnt arises. If we analyse his sin then in the eyes of Krishna it is unforgivable A: He tried to kill an unborn child. Killing a child in the ages of Mahabharata was a grave sin. B: He killed the children of Draupadi, who were young, which added to his bag of sins. C: He tried to destroy the Panadavas future generation, who without, our earth would be plunged into adharma. D: Think about it, if Pariksit was killed we would never have received the Srimad Bhagavatam which was narrated to him by Shukdevji. E: If Pariksit was killed, Krishna’s mission of establishing dharma on our earth would have been wrecked, as who would have succeeded the Pandavas to keep dharma going? Basically Ashvatama was literally a demon, as he tried to ruin Krishna's mission of dharma. So, Krishna cursed him to remain on this earth forever, carrying the guilt of his crimes against humanity on his shoulders, deprived of compassion and pity and always in pain from the wound in his forehead where a gem was removed. I believe this is the worst punishment God gave him as at least demons who died at the hands of God went onto a better afterlife, Ashvatama will never attain the happiness of God and will be condemned to living alone on earth forever in pain. Now you tell me, Isn’t that a good punishment to give an asura (demon) like him? To be ignored by Krishna is worse then being punished by Krishna and his devotees. The seven immortals mentioned in the puranas (Ashvathama, Bali, Vyasa, Hanumana, Kripa, Vibhishana and Parashurama), none can, except perhaps Hanumana, claim divine status.
  19. Good point, just because the masses believes something is right and proper does not make it right
  20. Good strong points, thank you, very conviencing. The way I see it we cannot base the future on the past in this Kali-yuga however, it is stated that men will become weaker and more dominated by women as Kali-yuga progresses. Although thats out in the material karmi world. Vaisnava's are above the concept of man and women, sudra and Brahmana because we are all spirit souls and servants of Krishna - can we all serve on that level though? Maybe in 50 years from now there will be hundreds of guru's both women and men?
  21. I don't want to sound like some version of a racist, but traditionally guru's have been men, very rarely is there a women guru. Also isn't it a sign of the Kali-yuga that women will become dominante over men due to their weakness in spiritual life? I would like to hear some scriptual undertanding of this if anyone knows of any?
  22. Very nice I just emailed that to some friends, it was also read at the Sunday feast to all the guests
  23. I don't understand, are we not suppose to worship Guru as God?
  24. Mathematically then if there is no past, present or future as we are acquainted with it, can we take for granted we are likely already in Goloka, is that your aphorism?
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