What is Krishna consciousness?

[tackleberry 1]

 

What is "the self" that you speak of?

 

 

The self refers to the living entity, the 'I' that's alive, the 'I' that's distinct from mind, body etc.

[bhaktajan 0]

Dear Sriman Mjan,

Below is my sincere attempt to attract you to the best milk-sweets in the cosmos---at your local Hare Krishna Festival.

 

[i like to fill a puri with halava and then pour sweet rice nectar over that . . . ]

 

.............................................................................................................................

 

What is Krishna Consciousness?

 

Nothingness and Something-ness both existed together and sustained each other since time-immemorial, together this is called the material manifestation or the Cosmos.

<?xml:namespace prefix = o />

Something-ness may be found either conscious or in-animated.

The Self: Each conscious Individual, within the cosmos, has as its own address a "Vector Point" [X-Y-Z Axis Intersection]—which is indivisible, individual, eternal, and conscious.

An animated conscious individual may occupy a body [encasement].

This encasement allows the pursuit of its own gratification by way of:

1 Eating,

2 Sleeping,

3 Mating,

4 Defense (Physical, mental, ego).

After the temporal stages of birth, growth, old age and death the vector point retains only the spirit of 'direction toward a **goal'.

Thus by dint of prior cultivated interests, inherits a new body/encasement which accommodates another lifetime for the pursuit of gratification(s) along the same lines of interests that where cultivated during its last life. When this is repeated since time immemorial the sages call this 'samsara' [the cycle of birth and death].

[**the goal is often without guidance thus the 4 pursuits become the ultimate means and end of life's journey to nowhere except repeated gratification. Proper guidance allows us to reconcile, "What in the hell are we doing here?" during a lifetime].

The setting of the above pastimes [of every animated or inanimated individual point] is a large empty space of Nothingness [the sages call this empty space: 'brahman'].

The in-animated elements within the cosmos are of two kinds:

1 gross matter [earth, water, fire, air, either], and,

2 subtle [mind, intelligence, ego].

The mystery of life is the attainment of transcendence.

Some say the attainment of nirvana, or merging with the primordial 'Nothingness' is the goal.

The chain of succession of knowledge that comes to us from Vyasadeva shows us [through dissatisfaction with our own pursuits —life time after life times of gratification in countless species of life— in varying births of different status] that the goal of life is to seek the 'Absolute Truth' not relative truths.

The conclusion of the Vedas and thus the conclusion of Vedanta is the 'Absolute Truth' known as the personage known as <?xml:namespace prefix = st1 ns = "urn:schemas-microsoft-comKrishna</st1:place> Consciousness?

<?xml:namespace prefix = o ns = " /><st1:place w:st="on">Krishna</st1:place>. We know this 'Absolute Truth' in the same way we know who are real father is: from our mother [except for those who cultivated future disadvatages]. The Vedas are like our mother telling us who are father is etc, etc.

<st1:place w:st="on">Krishna</st1:place> Consciousness is the top most mystic yoga discipline:

Remembering the transcendental name, fame, form, personality, paraphernalia, entourage, and, pastimes of none other than the Supreme Personality of Godhead Bhagavan Sri Krishna, son of Vasudeva, brother of Balarama, cousin of Arjuna, source of Mahavisnu and Narayana, the original-original eternal, all-cognizant, all-blissful form of God in his Transcendent Heaven where every soul pursues reciprocal pastimes with God face to face.

Yoga is to re-link with this 'Absolute Truth', thus remembering Krishna's form assists the minute living entity [conscious Individual Vector Point] at death so as to acquire a next birth that further cultivates Krsna Conscousness till successful completion. Remembering Krishna in the material world is prescribed thus [it is also the easiest]: Chant <st1:place w:st="on">Krishna</st1:place>'s names. Chant the Hare Krishna Maha-Mantra. Read the Bhagavad-gita's Chapter 10 "The Opulence of the Absolute” to learn where to see God's opulence spread through-out the cosmos

ys,

Bhaktajan

</B>

[Beggar 0]

 

<st1:place w:st="on">Krishna</st1:place> Consciousness is the top most mystic yoga discipline:

Remembering the transcendental name, fame, form, personality, paraphernalia, entourage, and, pastimes of none other than the Supreme Personality of Godhead Bhagavan Sri Krishna, son of Vasudeva, brother of Balarama, cousin of Arjuna, source of Mahavisnu and Narayana, the original-original eternal, all-cognizant, all-blissful form of God in his Transcendent Heaven where every soul pursues reciprocal pastimes with God face to face.

 

Srila Sridhar Maharaj,

 

In the Name of Rama within the Hare Krishna mantra, the Gaudiya Vaisnavas will find Radha-ramana Rama. That means, Krishna who gives pleasure (raman) to Srimati Radharani.

[davidbrucehughes 0]

Srila Rupa Gosvami defines pure devotional service as follows:

sarvopādhi-vinirmuktaṁ

tat-paratvena nirmalam

hṛṣīkeṇa hṛṣīkeśa-

sevanaṁ bhaktir ucyate

 

"

Bhakti

, or devotional service, means engaging all our senses in the service of the Lord, the Supreme Personality of Godhead, the master of all the senses. When the spirit soul renders service unto the Supreme, there are two side effects. One is freed from all material designations, and, simply by being employed in the service of the Lord, one's senses are purified." [

Sri Caitanya-caritamrta, Madhya-lila

19.170]

 

 

PURPORT

 

 

This verse quoted from the

Nārada-pañcarātra

is found in the

Bhakti-rasāmṛta-sindhu

(1.1.12).

 

 

Srila Prabhupada gives the following definition of Krsna consciousness in the Introduction to Nectar of Devotion:

 

 

"The definition of a pure devotee, as given by Rūpa Gosvāmī in

Bhakti-rasāmṛta-sindhu

, can be summarized thus: his service is favorable and is always in relation to Kṛṣṇa. In order to keep the purity of such Kṛṣṇa conscious activities, one must be freed from all material desires and philosophical speculation. Any desire except for the service of the Lord is called material desire. And philosophical speculation refers to the sort of speculation which ultimately arrives at a conclusion of voidism or impersonalism. This conclusion is useless for a Kṛṣṇa conscious person. Only rarely by philosophical speculation can one reach the conclusion of worshiping Vāsudeva, Kṛṣṇa. This is confirmed in the

Bhagavad-gītā

itself. The ultimate end of philosophical speculation, then, must be Kṛṣṇa, with the understanding that Kṛṣṇa is everything, the cause of all causes, and that one should therefore surrender unto Him. If this ultimate goal is reached, then philosophical advancement is favorable, but if the conclusion of philosophical speculation is voidism or impersonalism, that is not

bhakti

.

 

 

"

Karma

or fruitive activities are sometimes understood to be ritualistic activities. There are many persons who are very much attracted by the ritualistic activities described in the Vedas. But if one becomes attracted simply to ritualistic activities without understanding Kṛṣṇa, his activities are unfavorable to Kṛṣṇa consciousness. Actually, Kṛṣṇa consciousness can be based simply on hearing, chanting, remembering, etc. Described in the

Śrīmad-Bhāgavatam

are nine different processes, besides which everything done is unfavorable to Kṛṣṇa consciousness. Thus, one should always be guarding against falldowns.

 

 

"Śrīla Rūpa Gosvāmī has also mentioned in this definition of

bhakti

the word

jñāna-karmādi

. This

karmādi

(fruitive work) consists of activities which are unable to help one attain to pure devotional service. Many forms of so-called renunciation are also not favorable to Kṛṣṇa conscious devotional service.

 

 

"Śrīla Rūpa Gosvāmī has also quoted a definition from the

Nārada-pañcarātra

, as follows: "One should be free from all material designations and must be cleansed of all material contamination by Kṛṣṇa consciousness. He should be restored to his pure identity, where he engages his senses in the service of the proprietor of the senses." So when our senses are engaged for the actual proprietor of the senses, that is called devotional service. In our conditional state, our senses are engaged in serving these bodily demands. When the same senses are engaged in executing the order of Kṛṣṇa, it is called

bhakti

.

 

 

"As long as one identifies himself as belonging to a certain family, a certain society or a certain person, he is said to be covered with designations. When one is fully aware that he does not belong to any family, society or country, but is eternally related to Kṛṣṇa, he then realizes that his energy should be employed not in the interests of so-called family, society or country, but in the interests of Kṛṣṇa. This is purity of purpose and the platform of pure devotional service in Kṛṣṇa consciousness."

 

love,

Baba

[skp 0]

 

Can someone explain, please

 

Krishna consciousness means being conscious of Krishna, as much as we can. Because Krishna is purely spiritual by being conscious of Him, we can realise our original spiritual nature as a part and parcel of Krishna.

 

Hare Krishna!

[mjan 0]

Can you be Krishna consciouss, or conscious of Krishna 24h/day?

Anything written in scriptures?

[mjan 0]

i'm sorry if i offend anyone with my speculations.

i dont know anyone in my life who knows anyting about krishna consciousness (except people who open my horizon to know that Vedas are, thanks!) so i ask questions here and there.., research philosophy more than living (how could i live, it's not tradition in my familly, relatives).

 

and when i see people chanting with such (i don't know what's the word), i can only be attracted to know more about philosophy behind that atitude.

i want you to know that i respect you, all.

 

i see people here whos life is seriously in living, being, devoteeing to krishna consciousness and i appologize if i insult anyone!

[mjan 0]

i change my messages constantly, i don't know, its just too much that i say, and when i read them again- i'm not ok with them.

 

so please accept my position here as a speculator, for the sake of "unpredictedness".

i cannot express myself perfectly, that everyone will be happy.

 

(i dont have a function to edit or delete previous ones, what is is)

[mjan 0]

here is how i would like to close my speculations in this debate from my side:

 

what is krishna consciousness?

 

first: i dont know

 

second: it seems like a way of life.

 

it doesn't look neutral to me.

 

it seems like a conscious attemp to develop and cultivate good qualities,

which God has 100 %.

 

happy new year!

[stonehearted 0]

No one but Visnu has any independence. If we develop consciousness of this fact, then we are in actual Krsna consciousness. We should always remember that Krsna is the only supreme master and that everyone else is His servant (ekale isvara krsna, ara saba bhrtya). Be one even Narayana or Lord Siva, everyone is subordinate to Krsna (siva-virinci-nutam). Even Baladeva is subordinate to Krsna. This is a fact.

ekale isvara krsna, ara saba bhrtya

yare yaiche nacaya, se taiche kare nrtya

[Cc. Adi 5.142]

One should understand that no one is independent, for everything is part and parcel of Krsna and is acting and moving by the supreme desire of Krsna. This understanding, this consciousness, is Krsna consciousness.

SB 10.13.53, purport

[shiva 0]

 

What is "the self" that you speak of?

 

--

Q: What is Krishna consciousness?

A1: It is about always being conscious of God.

A2: To be Krishna conscious means you (self?) understand you are never alone.

 

Well, no. Lot's of people are always to some degree or another "always conscious of God" and yet have no understanding of Krishna or vedic philosophy. There are countless people who follow various religions, even vedic religions, and are fully immersed in constant thinking about God. Krishna consciousness is specifically about vedanta according to the gaudiya vaishnava understanding as taught by Sri Caitanya, at least that is how the person who coined the term "Krishna consciousness" used it. So Krishna consciousness is the consciousness one develops if he has faith in gaudiya vaishnavism and reaches the understanding which is espoused by gaudiya vaishnavism.

 

And to Babhru, Baladeva is not subordinate to Krishna, nor is Narayana. They are Krishna in different forms, therefore they cannot be subordinate to themself. They display less personal characteristics then Krishna, but they still possess all the characteristics of Krishna because they are Krishna.

 

dīpārcir eva hi daśāntaram abhyupetya

dīpāyate vivṛta-hetu-samāna-dharmā

yas tādṛg eva hi ca viṣṇutayā vibhāti

govindam ādi-puruṣaḿ tam ahaḿ bhajāmi

 

The light of one candle being communicated to other candles, although it burns separately in them, is the same in its quality. I adore the primeval Lord Govinda who exhibits Himself equally in the same mobile manner in His various manifestations.

 

PURPORT

 

The presiding Deities of Hari-dhāma, viz., Hari, Nārāyaṇa, Viṣṇu, etc., the subjective portions of Kṛṣṇa, are being described. The majestic manifestation of Kṛṣṇa is Nārāyaṇa, Lord of Vaikuṇṭha, whose subjective portion is Kāraṇodakaśāyī Viṣṇu, the prime cause, whose portion is Garbhodakaśāyī. Kṣīrodakaśāyī is again the subjective portion of Garbhodakaśāyī Viṣṇu. The word "Viṣṇu" indicates all-pervading, omnipresent and omniscient personality. In this śloka the activities of the subjective portions of the Divinity are enunciated by the specification of the nature of Kṣīrodakaśāyī Viṣṇu. The personality of Viṣṇu, the embodied form of the manifestive quality (sattva-guṇa) is quite distinct from that of Śambhu who is adulterated with mundane qualities. Viṣṇu's subjective personality is on a level with that of Govinda. Both consist of the unadulterated substantive principle. Viṣṇu in the form of the manifest causal principle is identical with Govinda as regards quality. The manifestive quality (sattva-guṇa) that is found to exist in the triple mundane quality, is an adulterated entity. being alloyed with the qualities of mundane activity and inertia. Brahmā is the dislocated portion of the Divinity. manifested in the principle of mundane action, endowed with the functional nature of His subjective portion; and Śambhu is the dislocated portion of the Divinity manifested in the principle of mundane inertia possessing similarly the functional nature of His subjective portion. The reason for their being dislocated portions is that the two principles of mundane action and inertia being altogether wanting in the spiritual essence any entities, that are manifested in them, are located at a great distance from the Divinity Himself or His facsimiles. Although the mundane manifestive quality is of the adulterated kind, Viṣṇu, the manifestation of the Divinity in the mundane manifestive quality. makes His appearance in the unadulterated manifestive principle which is a constituent of the mundane manifestive quality. Hence Viṣṇu is the full subjective portion and belongs to the category of the superior īśvaras. He is the Lord of the deluding potency and not alloyed with her. Viṣṇu is the agent of Govinda's own subjective nature in the form of the prime cause. All the majestic attributes of Govinda, aggregating sixty in number, are fully present in His majestic manifestation, Nārāyaṇa. Brahmā and Śiva are entities adulterated with mundane qualities. Though Viṣṇu is also divine appearance in mundane quality (guṇa-avatāra), still He is not adulterated. The appearance of Nārāyaṇa in the form of Mahā-Viṣṇu, the appearance of Mahā-Viṣṇu in the form of Garbhodakaśāyī and the appearance of Viṣṇu in the form of Kṣīrodakaśāyī, are examples of the ubiquitous function of the Divinity. Viṣṇu is Godhead Himself, and the two other guṇa-avatāras and all the other gods are entities possessing authority in subordination to Him. From the subjective majestic manifestation of the supreme self-luminous Govinda emanate Kāraṇodakaśāyī, Garbhodakaśāyī, Kṣīrodakaśāyī and all other derivative subjective divine descents (avatāras) such as Rāma, etc., analogous to communicated light appearing in different candles, shining by the operation of the spiritual potency of Govinda

[yogesh 0]

 

here is how i would like to close my speculations in this debate from my side:

 

what is krishna consciousness?

 

first: i dont know

 

second: it seems like a way of life.

 

it doesn't look neutral to me.

 

it seems like a conscious attemp to develop and cultivate good qualities,

which God has 100 %.

 

happy new year!

 

If you incorporate/dovetail your daily activities you can become concious of Krsna eg.

 

When you get up early in the morning we can meditate on Krsna by thanking him for survivng the night.

When preparing (Vegetarian) dinner offering the meal to Krsna.

Greeting everyone by saying "Jay Shree Krsna" or "Haribol"

Engaging your family kinsmen spouse and children also helps.

I am sure you can think of other activities too.

 

 

By Being Concious of Krsna in your everyday activities you will automatically remember Krsna and thus be automatically Krsna Conciouss

 

Eventually it becomes a automatic part of your lifestyle being Krsna Conciouss.

 

I hope this helps

 

Hare Krsna

 

Jay Sirla Prabhupada

[davidbrucehughes 0]

After looking over this thread, there is something that seems pretty obvious to me but will probably not be so obvious to others. There are three principal aspects of consciousness: the subject or reservoir of consciousness, the object of consciousness, and the relationship or the meaning of that consciousness. This is due to the nature of consciousness itself as a tripartite transcendental ontological entity.

vijñānam etat triy-avastham aṅga

guṇa-trayaṁ kāraṇa-karya-kartṛ

samanvayena vyatirekataś ca yenaiva

turyeṇa tad eva satyam

 

"The material mind manifests in three phases of consciousness—wakefulness, sleep and deep sleep—which are products of the three modes of nature. The mind further appears in three different roles—the perceiver, the perceived and the regulator of perception. Thus the mind is manifested variously throughout these threefold designations. But it is the fourth factor, existing separately from all this, that alone constitutes the Absolute Truth." [

Srimad-Bhagavatam

11.28.20]

 

This verse sums up the science of the transcendental ontology of consciousness very nicely. Like so many similar summaries in Srimad-Bhagavatam, it is so high-level that someone who is not already expert in the field might completely miss its profound significance.

 

Anyway, it is pretty clear what is meant by 'Krsna'--after all, pretty much the whole Srimad-Bhagavatam is basically a definition of what the Vedas mean by 'Krsna'. But if ten devotees opine on the meaning of 'Krsna consciousness', you get ten very different--often strikingly different--answers. So I do not think that devotees as a group are very clear about what the Vedas mean by 'consciousness.'

 

While it is pretty clear that one aspect of 'Krsna consciousness' means that 'Krsna is the object of our consciousness', the other two parts of the meaning of this statement--the state of consciousness of which Krsna is the object, or the point of view of the conscious entity who is conscious of Krsna; and the meaning or relation between Krsna and the conscious entity who is conscious of Him--are pretty ambiguous in most devotee's minds. Yet there is a specific meaning there too, although it takes most of Nectar of Devotion to explain it.

 

This is of course a consequence of our being in materially conditioned consciousness, which causes objectification (for example, falsely taking the body to be the self, or blaming or assigning causality to others for things that are actually consequences of our own actions) and elementalism (for example, falsely thinking that a transcendental symptom or process, such as consciousness or especially Krsna consciousness, is a thing). These are both huge issues, almost unexplored by devotees, that cause them to misunderstand 'Krsna consciousness' and as a result, fail to achieve it, fall down, and have all kinds of difficulty in spiritual life.

 

After all, one who has no clear idea of what consciousness is can hardly dedicate their whole life to achieving some specific state of consciousness, let alone the highest and most esoteric form of consciousness, with any real chance of success.

 

This post simply broaches the subject and states the problem. I have written extensively on this subject, but would refer interested readers to my site transontology.org for a more complete exposition. Actually it is simple if one has the proper background, just like Einstein's mass-energy equivalence relation (E = mc^2) is simple if you happen to have postgraduate degrees in physics and mathematics.

 

But let's be honest: most of us have absolutely no clear idea what 'consciousness' means, let alone 'Krsna consciousness.' Truthfulness is one of the first qualities of a brahmana or a real devotee.

 

love,

Baba

[stonehearted 0]

 

And to Babhru, Baladeva is not subordinate to Krishna, nor is Narayana. They are Krishna in different forms, therefore they cannot be subordinate to themself. They display less personal characteristics then Krishna, but they still possess all the characteristics of Krishna because they are Krishna.

Of course you're right, but only from a certain perspective. It's also true that all are subordinate to Krishna, be they themselves different forms of Krishna, because Krishna is the origin of them all (the original dipa or candle in the quotation you gave). Jiva Goswami says that the verse ete camsa kalah pumsam krishnas tu bhagavan svayam is the verse that unlocks the meaning of the rest of the Bhagavatam. Many schools of Vaishnavas ignore this, some called Jiva crazy for saying so. Tough.

 

BTW, the post to which you refer contains not one word of mine. It is a straight quotation from the purport cited at the end. (My bad for not formatting it to indicate that.) I just thought of it as I read the question starting this thread. There was no realization of mine there, no attempt at a definitive response, but just sentiment.

[mjan 0]

Yes, i know, i said i will stop...

but there something just wasn't right.

 

To make a long story short-

i was thinking:

what is it that i am doing wrong??

why i am so worried? what is the cause of all this?

can you tell me, what's wrong, how am i supposed to behave, here and in life...

please tell, can you recognize this "behaviour" and tell me the solution if you know it... or at least send me somewhere else, where i can find one.

all that thoughts battling each other, and i make them more and more aggressive, looking for instant answer, i felt not good...

 

and then it came to my mind-

 

can you tell me a story in which i could realize what is going on?

and then i realize, that there sure is somekind of a story, that could help me to see the point, lession to progress.

a way out.

just to know that- it came peace (shanti?).

i didn't really find one, but there must be one.

 

then i remember this quote and maybe this was in my subconscious and i make somekind of a simmilar, own variant out of this:

 

One should understand that no one is independent, for everything is part and parcel of Krsna and is acting and moving by the supreme desire of Krsna. This understanding, this consciousness, is Krsna consciousness.

---------------------

 

where is all this going- i don't know, it seems like a never ending story.

 

maybe i got the whole thing completly wrong,..

i gues we all want that inner peace, and this is one of the most important things in life- human relations. to develop and cultivate that. maybe this is golden rule with other words, ...

 

we all want that inner peace, and i guess we all want that there will everyone be happy.

to learn how to do that, through lessions, life.

 

what can i say- thank you (to stand me) for all and all the best.

 

btw: do you think there is a way to "translate" krishna consciousness concepts into universal everyday language, story? with a lession in it.

maybe "religions" are not so different afterall.

but maybe it is meant to be like it is now...

 

(there might be many mistakes in this post, correct me if you want,

maybe you already told me all that and more and you laugh now, good)

[davidbrucehughes 0]

 

can you tell me a story in which i could realize what is going on?

and then i realize, that there sure is somekind of a story, that could help me to see the point, lession to progress.

a way out.

just to know that- it came peace (shanti?).

i didn't really find one, but there must be one.

Yes, it is called Srimad-Bhagavatam.

 

love,

Baba

[gHari 0]

Here's an everyday story from the The "Science of Self Realization" by A.C. Bhaktivedanta:<blockquote>A screw that is connected with a machine is valuable because it is working with the whole machine. And if the screw is taken away from the machine, or if it is faulty, it is worthless. My finger is worth millions of dollars as long as it is attached to this body and is serving the body. And if it is cut off from this body, then what is it worth? Nothing. Similarly, our relationship is that we are very small particles of God; therefore our duty is to dovetail our energies with Him and cooperate with Him. That is our relationship. Otherwise we are worthless. We are cut off. When the finger becomes useless the doctor says, “Oh, amputate this finger. Otherwise the body will be poisoned.” Similarly, when we become godless we are cut off from our relationship with God and suffer in this material world. If we try to join again with the Supreme Lord, then our relationship is revived.

</blockquote>

[stonehearted 0]

 

Yes, it is called Srimad-Bhagavatam.

 

love,

Baba

Sadhu! Sadhu!

[shiva 0]

I guess in one sense Balarama or Narayana might be subordinate to Krishna, I just don't like the implication of that word if it is not qualified to mean within in the context of lila. Krishna, Balarama, Narayana, are all the same, they are the same all pervading supreme lord. If it can be said that there is some type of subordinate relationship between them, it is only relative to the lila they act within e.g. Balarama serves Krishna in lila, Narayana manifests less personality characteristics then Krishna, other then that they are all one and same person. That is all I meant, and I am sure that is all Prabhupada meant.

[Shakti-Fan 0]

http://www.purebhakti.com/lectures/lecture19930902.shtml

(From a lecture given at Krsna-Balarama Mandira, Vrndavana, India September 2 1993)

Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja

 

Conclusive Statements Regarding Controversies:

Some Vrajavasis hold an opinion that Baladeva appeared after Krsna. They say that Krsna appeared on astami, the 8th moon day, and Baladeva appeared after Krsna on catra, the following 6th moon day. However, Srila Jiva Gosvami, Srila Sanatana Gosvami, Srila Rupa Gosvami, and all our Gosvamis don't agree on this point. They explain that if Baladeva appears on the following 6th moon day, then Krsna will be older than Baladeva Prabhu by several days. Or, if Baladeva came the year before, then He will be almost one year older than Krsna. Therefore, Jiva Gosvami states in his Vaisnava Tosani that, according to Srimad Bhagavatam, Krsna and Baladeva were both named by Gargacarya on the same day, they were crawling at the same time, their annaprasana, mahaprasada-taking ceremony of any new child, was performed on the same day, and all their developments took place at the same time. When Krsna took birth in Gokula and Baladeva first saw Him, that was the first time Baladeva had opened His eyes. When Mother Yasoda and Rohini Ma placed Them both on the same hanging swing, they were very much pleased to see each other.

Some say that Baladeva Prabhu and Krsna took birth in Mathura, but this understanding belongs to ordinary persons, not rasika and tattva-jnana bhaktas. They have a different opinion. In Srimad Bhagavatam and Hari-vamsa it is stated that Devaki is another name for Yasoda. This is written in so many Puranas, and especially in Hari- vamsa.

There was no birth in Mathura. Krsna appeared there as Visnu, as Parambrahma, as a youth of sixteen years. In Mathura He appeared in the form of Vasudeva. He was four-handed and was holding His sanka, gada, cakra, and padma. He had long, wavy hair. He wore sarana makuta, a golden crown, and He was adorned with golden ornaments. Bhagavan never takes birth. But Krsna is not only Bhagavan; He is Svayam Bhagavan. Srila Visvanatha Cakravarti Thakura has written a sloka that reveals the opinion of Sri Caitanya Mahaprabhu: "Aradhyo bhagavan vrajesa-tanayas tad-dhama vrndavana." First of all, Krsna is Vrajendra-nandana, the son of Nanda Maharaja, and He is aradhya, the supreme worshipable Deity. Tad-dhama vrndavanam. His abode, Vrndavana, is equally worshipable. Lord Sri Krsna and His abode, Vrndavana, are equally worshipable.

This is the idea of Caitanya Mahaprabhu. Krsna is not the son of Vasudeva and Devaki. He is only the son of Yasoda and Nanda Baba. Vrajesa-tanayas means Nanda Baba. Our aradhyadeva is Krsna, and He took birth in Gokula.

Just as Krsna took birth in Gokula, so Baladeva Prabhu also takes birth, only in Gokula. He comes from the womb of Devaki in part, but 'in whole' He comes from the womb of Rohini, in Gokula. Rohini devi was one of Vasudeva's many wives in Mathura. In Gopala Campu it is stated that when Vasudeva and Devaki were put in Kamsa's jail, she used to go from time to time to visit and serve them there. On one visit she became pregnant, and Devaki also conceived a child at that time. The mula, original and complete, Balarama entered her womb, and His plenary portion was in the womb of Devaki. After two or three months, in order to protect Rohini from the atrocities of Kamsa, Vasudev sent her to Vrndavana to live in the home of Nanda Baba and Yasoda. Yogamaya had inspired him to do so. After Baladeva's plenary expansion had been in Devaki's womb for six months, Yogamaya took Him from her womb to Gokula, where she put Him in Rohini's womb, and both the plenary portion and original Balarama merged there. It appeared, and everyone thought, that Devaki had a miscarriage, but actually that plenary portion had been transferred to Rohini's womb. As a magnet attracts iron, so the original Baladeva attracted His own expansion. Eight months later, Rohini begot her son, and therefore, all in all, Sri Baladeva had been in her womb for fourteen months.)

When Krsna appeared as Vasudeva, His four-handed plenary expansion in Mathura, Vasudev and Devaki prayed to Him, "Please appear as a very little boy, and then we can try to save You from Kamsa." At that time Krsna, who had just taken birth from the womb of Yasoda, at once came to Mathura and took chatur-buja (four-handed) Krsna in Him and both mixed. Vasudev took this baby Krsna to Gokula, left Him there, and took Yogamaya [Krsna sister, who had also just taken birth from Yasoda's womb along with Him]. Similarly, we should know that Rohini's son Baladeva Prabhu's plenary expansion was present in the womb of Devaki, and by the arrangement of Yogamaya, was carried to Gokula. Both 'mixed together' there, as Rohini-nandana.

Balarama always thought, and He was in the mood, that His father was Nanda Baba -- not Vasudev Maharaja. He never thought, "I am the son of Devaki and Vasudeva." Mula Sankarsana is Baladeva in Dvaraka or Mathura. Baladeva in Gokula or Vraja is not Mula-Sankarsana; He is something different. In tattva they are both one, but by rasa-vicara, consideration on the basis of rasa, They are not one. When Krsna appeared in Mathura He was not the original Krsna, but Vasudev-nandana. Similarly, when Baladeva appeared in Mathura, He was not Rohini-nandana, but rather Mula-Sankarsana. In both Dvaraka and Mathura He is Mula-Sankarsana, a partial manifestation of Baladeva Prabhu. From Him, Maha-Sankarsana in Vaikuntha is expanded, and from Him, Karanadakasayi Visnu comes. From Karanadakasayi Visnu, Garbodakasayi comes, and from Garbodakasayi comes Khirodakasayi Visnu. The last part of Maha Sankarsana is Khirodakasayi Visnu, as Ananta Sesa. All these expansions have the mood to serve Krsna, and they are serving Him.

Baladeva and Krsna Are the Same

There is no difference between Krsna and Baladeva. Krsna is Svayam-rupa, and Baladeva Prabhu is also like that -- but still He is Krsna's prakash or manifestation. There is only some difference in color and paraphernalia. Baladeva never carries His hala and mussala, plow and club, in Vraja; and Krsna also never carries any weapon there. He only carries His vamsi, and Baladeva Prabhu carries only His sringar (buffalo horn). Sometimes Baladeva also carries a vamsi, but the vamsi is not prominent. Krsna also carries a sringar, but the vamsi is prominent for Him. By that vamsi He performs rasa-lila and all similar pastimes.

Baladeva does not keep a plough or club because there is no use for them in Vraja, where all His lilas are madhura, sweet. He is not married in Vraja, and Krsna is also not married there -- openly. They only engage in Their sweet lilas there. In Dvaraka however, it is Vasudev-nandana and Devaki-nandana who appear. 'Vrndavana parityaja na padam ekam gacchati.' It is not only the part of Krsna, but also the part of Baladeva Prabhu, who go there. Baladeva Prabhu also never leaves Vrndavana. He always lives in Vrndavana.

(Someone may say that Baladeva was in the womb of Rohini in Mathura, and at that time, therefore, He was out of Vrndavana. But this is not true. Rohini is a visuddha Vrajavasi. She is always in the consciousness that, "I am a Vrajavasi." Even when Nanda Baba and the cowherd boys went to Mathura with Krsna, they were still in Vrndavana because their consciousness was such. Yogamaya Paurnamasi apparently lived in Ujjain before moving to Vrndavana, but actually she is an eternal visuddha Vrajavasi. Rohini apparently came from Mathura, but she is also an eternal visuddha Vrajavasi. Therefore, when Rohini-nandana Baladeva appeared in her womb, He was in Vrndavana.)

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http://www.undereternityblue.com/seva/archives/archive_2007-m01.php

~ An excerpt from The Golden Volcano by Srila Sridhar Maharaj,

 

Nityananda Prabhu knows only Gauranga. He is represented in krsna-lila as Baladeva. Baladeva apparently performed the rasa-lila, but at heart was only arranging rasa-lila for Krishna: His nature shows the experts of devotion that He is always dedicated to Krishna. Otherwise He would not be Baladeva. He has no individual thoughts for His own enjoyment; every atom of His body is always eager to make arrangements for the enjoyment of Krishna. In a similar way, every atom of the body of Nityananda Prabhu is conscious transcendental substance. And every atom of His body is meant only for the service and satisfaction of Sri Chaitanya Mahaprabhu. One day, Mahaprabhu's mother, Sachidevi, had a dream that Krishna and Balarama were on a throne and Nityananda Prabhu was addressing Baladeva, "Come down from Your throne! Your days are over. Now my Lord Gauranga will be installed." Baladeva refused: "No. I have My Lord—Krishna." There was a fight, but Nityananda Prabhu was stronger and He took Baladeva down from the throne, saying, "Your day has gone. Now the time for My master, Gauranga, has come. You are a trespasser, a usurper—You must come down." And Baladeva could not defeat Nityananda, who took Him down from the throne. This is the nature of Nityananda Prabhu's relationship with Sri Chaitanya Mahaprabhu. He has nothing of His own; His everything is Sri Chaitanya Mahaprabhu. As Baladeva is to Krishna, Nityananda Prabhu is to Sri Chaitanya Mahaprabhu. The aim of Sriman Mahaprabhu's descent was to distribute the devotional service of Vrindavana most generously. On the other hand, Nityananda Prabhu used to sing:

 

 

bhaja gauranga, kaha gauranga laha gauranga nama,

 

 

 

yei jana gauranga bhaje sei amara prana

 

"Worship Gauranga, speak of Gauranga, chant Gauranga's name. Whoever worships Sri Gauranga is My life and soul." Nityananda Prabhu tried His best to make the people at large accept Sri Chaitanya Mahaprabhu. What did He say? "Come straight to the campaign of Sri Chaitanya and you will safely attain Vrindavana."

[Murali_Mohan_das 0]

 

Well, no. Lot's of people are always to some degree or another "always conscious of God" and yet have no understanding of Krishna or vedic philosophy. There are countless people who follow various religions, even vedic religions, and are fully immersed in constant thinking about God. Krishna consciousness is specifically about vedanta according to the gaudiya vaishnava understanding as taught by Sri Caitanya, at least that is how the person who coined the term "Krishna consciousness" used it. So Krishna consciousness is the consciousness one develops if he has faith in gaudiya vaishnavism and reaches the understanding which is espoused by gaudiya vaishnavism.

 

What is the understanding of the Gopis regarding "vedic philosophy", "vedanta according to the gaudiya vaishnava understanding", etc.?

 

Are the Gopis Krishna-Conscious?

[Beggar 0]

 

 

 

http://vtweb.com/gosai/chaitanya/srila_sridhara_mj/ssm_gayatri.html

Brahma Gayatri Bhasya - From the Introduction

Srila Bhaktiraksaka Sridara Deva Goswami Maharaja

 

 

 

The meaning of the brahma gayatri must bring us to the conclusion of Srimad-Bhagavatam. The gayatri mantra and the Srimad-Bhagavatam are one and the same. It is the very gist of the Vedanta-sutra. Srimad-Bhagavatam is the elaborate commentary of gayatri:

 

artho 'yam brahma-sutranam bharatartha-vinirnay

gayatri-bhasya-rupo 'sau vedartha-parivrmhita

 

 

 

 

"The meaning of the

Vedanta-sutra

is present in

Srimad-Bhagavatam.

The full purport of the

Mahabharata

is also there. The commentary of the

brahma-gayatri

is also there and fully expanded with all Vedic knowledge." (

Garuda Purana

)

 

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http://vtweb.com/gosai/chaitanya/srila_sridhara_mj/ssm_gayatri.html

 

 

Brahma Gayatri Bhasya - From the Introduction

 

 

Srila Bhaktiraksaka Sridara Deva Goswami Maharaja

 

The gayatri mantra will excite us to be mindful about Srimati Radharani's lotus feet, to obey her orders. Radha-dasyam, the service of Srimati Radharani, is the ultimate meaning to be extracted from the gayatri mantra.

 

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http://www.mandala.com.au/articles/radhadasyam.htm

The Service of Sri Radha

Srila B. R. Sridhar Maharaj:

 

...The Gaudiya Vaisnavas know only Radharani. They are concerned only with Her and Her duties, Her necessities. They are ready to serve Her in all respects, and cannot contemplate any service without Her. That is the highest achievement of the Gaudiya Vaisnavas, that is the special feature of Mahaprabhu's party, and that was announced by Raghunatha Dasa Goswami...

...Once, the Diwan of Bharatpur had come on a pilgrimage with his family to the holiest of places, Sri Radha-kunda, the holy lake of Srimati Radharani. He and his family were circumambulating Radha-kunda. They would fall flat on the ground, offering obeisances lying down with their arms outstretched. Every time they bowed down in this way, they would mark the spot where their fingertips touched the earth. Then they would slowly rise, step forward to where that spot had been marked, and again fall flat, offering their obeisances with great respect and adoration. In this way they were circumambulating the entire Radha-kunda. Upon seeing such intense worship, Paramananda Prabhu, an intimate disciple of our guru maharaja Srila Bhaktisiddhanta Saraswati Thakura, intimated to Prabhupada that the Diwan and his family must have great respect for Radharani to circumambulate the Radha-kunda in such a fashion.

At that time Prabhupada said, "Their angle of vision towards Radha-kunda and Radharani is different from ours. They recognize and revere Krsna. And because Radharani is Krsna's favorite, they also have some reverence for Radha-kunda. But our vision is just the opposite. Our concern is with Radharani. And only because She wants Krsna do we have any connection with Him."

And so, the Gaudiya Vaisnavas know only Radharani. They are concerned only with Her, and Her duties, Her necessities. They are ready to serve Her in all respects, and cannot contemplate any service without Her. That is the highest achievement of the Gaudiya Vaisnavas, that is the special feature of Mahaprabhu's party, and that was announced by Raghunatha Dasa Goswami in his Vilapa-kusumanjali...