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Found 5 results

  1. Hello, My friend Tim and I are searching for any community of Krishna Devotees in the Savannah, GA area. We have research nearby temples, but would like to have something closer to home. Does anyone know of even a small gathering of people? Thanks!
  2. Haribol. What yantras are accepted for Vasinavas? Sri Yantra? But isn't Sri Yantra an aspect of Parvarti and has it's origins in Shaktism? I am Vaisnava (Gaudiya) and if I wanted to incorporate yantra into my devotion, which one should it be?yantra Thank you. Hare Krsna.
  3. "Those who stay detached from dreaming are very very very very very very dear to Me" - Krishna. Now that would be kind of nice. To be so x 9 dear to someone who has power. Offcourse I am thinking selfish, but life is too hard not to. The reason why Krishna states this is cause he states that those who seek for the absolute truth are very dear to him and dreaming is instead insanity. When a person is attached to dreaming he might perform negative things in states known by psychiatry as psychosis. But, In dreaming, like the dark heaven of the dreaming moon, is where it contains toxics and sexual energy. Water is an element like sperm and when the water is heated not to say the moon it expresses first air when the water is coming out. After the energy of air and water, toxics appear, as the mountains expresses dust of poison. It is our lifestyle: Breathing, then eating, then duying. The thing here is that attachment to dreaming is not chosen. One becomes "attached" actually by sleep. As poison contains gravity and as the mountains contain poison, so when the mountains fall downwards they crash into eachother and create sparks of fire. So "trying-to-stay-detached-from-dreaming-knowing-it-in-concentrated-energy" becomes as well attachment to dreaming. An action done to stay detached will need concentration in the state of dreaming. So what is the solution? The solution is using opposite psychology to the Source of that causes attachment to dreaming. "Knowing one is not the doer of ones actions..." - Krishna. Why did he say that? Cause we are controlled by the heavens. First water comes from the heavens, then to the earth. Same as sunrays. Stars are spiders, look alike and in astrology they are used to realize future incidents. The sun is red and light a symbol of the physical race, the moon is a symbol of the white race. So what is this opposite psychology to the "Source"? The moon is the source and it is by many down to earth people known that it is a magical element. It actually does something with the waves of the sea and some people before some years ago when the moon showed as super big warned us. A bit later the earthquack in Japan happend. So it is magical and contains magical powers. By, when the water falls downwards after the moon is attached to dreaming, meaning in light, heating and giving light from below that area one can actually balance the moon so it does not "over-express" the attachment to dreaming. Opposite of the opposite of sun, the moon that is, that falls in sleep downwards and creates fire is light and heat giving it upwards making darkness. The fire will make the steam go upwards and the "mixed darkness and light moon" will seeze from excessive heated concentration, in other words, evil. In this way not only this galaxy but similar ones will live much better life.
  4. in hindu scripture bhagavatam there are many verses indicating unity of bramhan(krishna) and jeeva. hinduism, lord Krishna supreme bramhan itself reveals the secret of four types of liberation and which among them is the highest. sant eknath exactly explained which is superior liberation and why devotees don't desire any liberation. cuz he was free from three gunas and most imp he was devotee of lord krishna. ( explained by sant eknath, topmost maharashtrian devotee of lord krishna who spread naam sankirtana of krishna in all over the india. he was realised one and from the order of dattatreya avatar of hari he wrote commentry on 11th skanda of bhagavatam most imp canto) with bhagavatam verses. Lord krishna says: My devotees surely, without mistake come to me only. ( Those who have some personal aim, some selfish desire in the worship they do for me, have to remain satisfied with the fruit of their desire which is as a Law given to them by me. But those who are unselfish reach total unity with me. I always remove the desires of my devotees by fulfilling them once for all and make them unselfish and then only I, the Supreme Person take them to my abode. O Uddhava, it was in this way that fulfilling the sexual desires of Gopis I made them free of that bondage, the desire which binds everybody, and gave them Sayujjya Liberation. Without verifying whether I practised debauchery with them or I killed out their very desires, ignorant people criticize my behaviour and accuse me of adultery. If my devotees like Salokata Liberation I take them to Vaikuntha. If my devotee wants Sameepata, I have the pleasure of being their friend. O Uddhava, as I like you because I want to talk friendly private things, sweet things in my mind with you, so, similarly I love that devotee to have any time the sweetest dialogue. If my devotee wants Saroopata, I give him four arms and give him the lotus etc and make his as beautiful as dark cloud, I give him crown, ear-rings, waist-band, yellow apparel with golden border, rings around ankles, Kaustubh gem. The shape of the body, virtues with their signs, courage, valour, serenity are also given, which are similar to my ornaments, and he appears just like me in all respects. If Laxmi, my spouse would look at us both, she would not be able to recognize me separately. My servants stop in their service because they cannot find out who is the devotee and who is the Lord -, myself. The attendant who holds umbrella over my head is also confused if my devotee is with me, as to who is his Lord and who is the devotee. And the man who uses feathered fan (Chawri) cannot make out whom he has to serve. Brahma and other deities come to bow before me but they also cannot identify me and this devotee. We cannot know which is the first candle and which is the second candle lit by the flame of one candle, similarly when the devotee attains SAROOPATA (identical appearance), others cannot make out me separately. Just as the image in the mirror being exactly similar to the object in front of it, we feel that the image is itself the object, Saroopata is such similarity! (Though the Lord gives this Saroopata to the devotee, he does not give him the Shreevatsa sign, which is the symbol of the kick of the Brahmin Bhrugu). The Lord Vishnu says – I have no power to give that imprint of the foot of the Brahmin on my chest to others. Only Brahmins can do so. If the devotee holds with faith in the heart, the feet of the Brahmin, he will get the sign by the grace of the Brahmin. In this Saroopata state, the only difference is “Shreevatsa” imprint. He who has this is the Lord and the other is the devotee. Though “Saroopata” state is gained there is still the notion of duality as “This is God and That is his devotee”. So as long as this notion remains in the mind of the devotee, the term Saroopata is not yet fully applicable. So long as the consciousness does not grasp the essential unity, the devotee does not enjoy the highest bliss, the highest joy. he wise devotee therefore does not seek only Saroopata. He prays for the final state of Sayujjyata. I know the details of this extra ordinary state and now I shall tell you about it. This ecstasy of this state is only known by myself. O Uddhava, I shall tell you! Though the bodies of the devotee and the God are identical with each other, there is in the mind of the devotee, a sense of “I am” and “the God is separate from me”. So, wise people do not give much value to Saroopata”. My devotees do not touch duality. They become one with me and that is itself the true and highest worship of Me. The devotees and the God are one and only one, eternally, ever perfectly united, but those who create a sense of duality, are really to be considered as without devotion and bound by Maya. The categories of devotees are only within the field of Maya and only those who worship me being united and undivided from me, attain Sayujjyata. Sayujjyata is for them who feel same sympathy for the king and beggar He who considers his body as false as our own shadow, seemingly attached to the body, and is not attached to it, reaches this state. The shadow is born together with us, and is always with us, but generally, nobody feels proud and says – ‘This is my shadow’. Similarly, one who is not disturbed by what happens to his physical body reaches this Sayujjyata. O Uddhava, please understand that he, faithfully, and devotedly worships me dropping all his attachments to objects of senses. This state can be reached only by a person, who does not see I-ness in his body, and You- ness in any other Being. O Uddhava, my consciousness and his consciousness are equally vast, and that is why he is having Sayujjyata. He has no desire that his body should look like Lord Vishnu. He knows that the body of Lord Vishnu and his own body are unreal, and, therefore, he does not desire Saroopata. If we ourselves think about this matter, we realize that any physical body as such is everywhere unreal. Then where is the scope for similarity of appearance between man and God? And how will any wise man pray for it? When this state is achieved, the person does not find any place empty, where Brahman is not. The definition of Sayujjyata is to see ourselves everywhere in every creature. Such a person looks at thousands and thousands of figures and bodies by which the world is filled, but realizes that all this is within him, and he is unbroken, continuous universal Atman. One who feels that occupying everything in and out is himself, he is the Atman of all the living and the non-living in all creatures, finds that this highest state is living with him in his house. Only the man, who has the concept that he is singly occupying the entire world without division can reach this state. In short, I give my devotees everything that my devotees ask or wish for whatever they want according to their natural thinking. So, as described, my devotee attains all the four liberations. There are other devotees also whom I love, whose power of devotional involvement is such that they are always indulgent selflessly in my worship. These great devotees do not care about the three types of devotion, in which the devotee is in difficulty, or the devotee is inquisitive about Me or the devotee wants to achieve the human perfections. They simply, without any motive and with great love always worship me. They do not desire the stages of liberation known as Salokata, Sameepata, Saroopata and even Sayujjyata but only selflessly worship Me and this is the real devotion. The effect of worship is very miraculous. By love more love is created towards me and every moment the joy of love goes on increasing. Such a devotee, in the ecstasy, gives up his whole life but his trust in me is so great that he does not care a bit, his mind is never sorry about anything given up in this way. His confirmed faith makes him think that he himself and Me, as Atman and as God are permeating in every creature. This faith is never moved, is never spoiled though others may make efforts to create doubt distrust and disbelief in him. He is so great in his attitude that all men and women are for him, My living images and he has so much respect for Me dwelling in all these creatures that he offers salutations most humbly even to dogs and swine. These devotees simply discard liberation, freedom at any level in the extreme force of their emotions for me. However great the calamity may be, they are not afraid, nor do they request others for any help because they believe that all these calamities are nothing, faced with the din of the name of Rama. Such a devotee calmly continues to recite my name with love even if there is total catastrophe or the Earth may collapse before his eyes. When I see such loyal one-pointed love I am won over by him and without considering his caste or status I run to his home to meet him. Such devotees have not to go to Vaikuntha. I make their home Vaikuntha itself. Then the dawn of knowledge arises there and groups of saints begin to gather. Upanishads make friends with them and Religion comes to stay happily with them. Further such great devotees like Narada, Sanaka etc have great love for their Lord. Such devotees loudly proclaim the importance of repeating the name of God, sing about my fame with great love and as the name of Rama is ruling in their mind the troubles arising out of pain and pleasure do not remain there. When there is such devotion, the Atmic bliss runs with love towards them and forgets to leave their house. Every blemish which comes and tries to spoil their character actually becomes their virtue. This is the complete happiness in my devotion. All the four liberations come to serve them in their life and whatever objects these devotees use or experience become part of the Sayujjyata, which is their servant. Though all powers and all pleasures and capacities become their housemaids such devotee does not turn their attention to them, their whole faith is in the devotion only. I also love these devotees and whenever such devotee looks I myself become the object of their sight. I become the speech of such devotee. I live in and out of his speech in the form of the content and the meaning of their sentences. He may play with pebbles. I become the pebbles and I release from bondage of this worldly life of the man towards whom this devotee looks with grace and kindness. I shower happiness wherever he glances and I myself uplift and take him to the highest state that man about whom he intends to do so. Even if such devotee is faced with slight nuisance I jump to remove that trouble. Not only this but I release from bondage those people who recite the name of that devotee. My care about these devotees is like the love of a mother for her little child. I do not hesitate to do any work to serve them. As the mother pampers her child I also do so in case of my devotees. I like their love for me and various offerings in the performances of worship are not so important to me. I am the body and he is my Atman. I like a devotee who loves me and all the greatness of devotion reaches its limit in that love. I love such devotee that I become a fortress to protect him from death. To protect such devotees from Death and destruction, I guide them towards the path of realisation of Absolute Brahman and bring them to the state of Unity with me so that they live in the bliss of the Atman.
  5. This is for hare krishnas who motivates women to chant gayatri mantra which is opposite to shatras.Here is my request to hare krishna not to spread anti vedic dharmas Only hare krishna mantra is opened for all. Not the gayatri.Now i will tell u why women cant chant gayatri mantra.Above comments are not expert. The people who commented they dont know the vedas. Iskcon is spreading anti vedic dharma. Vedas dont.Allow women to recite gayatri mantra. Iskcon dont know the vedas.Womencan't chant gayatriHere is the expert comment all from vedas.Let me try to give you the rationale in some detail and related aspects of this much misunderstood subject.The Sastras have advised women not to chant Vedas. There are a number of reasons. Before we begin, it has to be understood that Vedas are not to be equated to devotional songs or namaavalis. When you recite Vedas, three things are vital: the swaras, the maatras and the pronunciation. Unless these are perfect, the benefit of chanting Vedas cannot be attained. It has been established that men have the bodily and the biological structure to chant Vedas and that women do not. The nerve formation in the female anatomy is not compatible with the swaras that you have to use in chanting Vedas. The Veda swaras generated from the nabhi or the abdomen can actually harm a woman. Veda parayana generates great heat in the body, and this again is not conducive to the feminine nature. Besides the pronunciation that arises from ’Jataraagni’ goes against the natural ethos of the female structure. Secondly Veda adhyayana demands that you learn from a Guru – and this is difficult for a woman. Though men are qualified to learn Veda, they cannot do it unless men have had upanayana samskara. And you are aware that women cannot wear yagnopaveeta.Incidentally men from all the three varnas, viz., Kshatriyas, Vysyas and Brahmins can learn and chant Vedas – not only Brahmins.Whether the reasons given above are convincing or not, one reason is enough. our dharma sastras do not permit chanting of Vedas by women. When we say women cannot learn Vedas, it does not mean that they should not study things like commentaries on Vedas. Even in the ancient days we come across ladies possessing good knowledge of Vedas and vedangas.There are many powerful devotional chants like Soundarya Lahari, Lalita Sahasranama, Vishnu Sahasranama, Subrahmanya Bhujanga etc., that women can chant. In addition to these, we have slokas on deities like Siva, Lakshmi, etc. Then we have Divya Prabandha, Ramayana and Mahabharata. In addition to these, we are all aware that there are numerous bhajans and kirtanas that women can learn and practise regularly.There are several vratas exclusively for women, which are powerful. They include Chaturthi vrata, Uma Maheswara vrata, Rishi panchami vrata etc. Our worship methods include special puja-s and vratas that are exclusive for women. And for practising spiritual acts like atma-vichara women are equally qualified.Hence Hindu dharma has many. many ways and means by which ladies can offer prayers. Just because a woman cannot do a certain thing because of her natural bodily or anatomical makeup or there is no permission from our Sastras, it does not make her inferior in any way.Finally, if despite all the points set out above that justify the proscribing of Veda chanting by women, if a lady should want to try it out, by all means let her do so. This is a free country and in Kaliyuga you can expect anything. So let us not stand in her way; Let her get the experience for herself and decide.What to call hare krishnas a vaiahnwa or asura who challenges vedas ??? Answer me
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