No Contradiction in Teachings of Srila Prabhupada on the Fall of the Jiva

[suchandra 1]

 

Sarva gattah, you still have not answered this question:

 

 

Can such persons "fall down" or at least "dream" their way into the mahat-tattva? Can they temporarily (for millions of lifetimes) forget Krsna?

Can Mother Yasoda forget Krsna? Can Srimati Radharani forget Krsna? Who are these persons? Are they jivas or not?

 

That again, a material mind trying to understand Srimati Radharani.

[Beggar 0]

 

That again, a material mind trying to understand Srimati Radharani.

Is it hard to understand that She will never, ever fall down? We are looking for authoritative quotes!

[Sarva gattah 0]

 

Sarva gattah, you still have not answered this question:Can such persons "fall down" or at least "dream" their way into the mahat-tattva? Can they temporarily (for millions of lifetimes) forget Krsna?

 

Can Mother Yasoda forget Krsna? Can Srimati Radharani forget Krsna? Who are these persons? Are they jivas or not?

 

1 -Sri Radha and her plenary expansions are both Isvara-Tattva (Isvari) or Visnu-Tattva and sakti-Tattva.

 

Because sakti-tattva refers to the general principle of being a sakti of the Lord, and not to a specific type of living entity, therefore they are both. Sri Radha is the not only the primary sakti of the Lord she is also identical to the Lord. She is Visnu Tattva.

 

2-In many cases in Krishna Lila Mother Yasoda can be both jiva-tattva or Vishnu tattva, the same for the cowherd boys and gopis. Of course Vishnu tattvas are as good as the Lord and never fall down however, the jiva-tattva's, who are also mostly in that position of not ever falling down, is due to attachment to always servicing the Lord unconditionally.

 

They also mostly never fall down to the nitya baddha consciousness because that is their choice to never forget Krishna, but some do. That is why they are still ALWAYS jiva tatastha, MEANING the choice is always there to be with Krishna or enter the mahat-tattva creation of Maha-Vishnu but most do not come to the material world as Srila Prabhupada explains.

 

Actually all living entities (JIVA-TATTVAS) can become the mother, father, friend, and servant etc of Krishna as the Nectar of Devotion explains. Even though we all have a perpetual svarupa body in Goloka, our rasa relationship with Krishna or Vishnu can change.

 

Srila Prabhupada - "In Caitanya-caritamrta (Adi 5.142) it is said, ekale isvara krsna, ara saba bhrtya: the only supreme master is Krsna, and all others, both visnu-tattva and jiva-tattva, engage in the service of the Lord. Both the visnu-tattva (as Nityananda Prabhu and Advaita) and the jiva-tattva (srivasadi-gaura-bhakta-vrnda) engage in the service of the Lord, but one must distinguish between the visnu-tattva servitors and the jiva-tattva servitors.

 

The jiva-tattva servitor, the spiritual master, is actually the servitor God. As explained in previous verses, in the absolute world there are no such differences, yet one must observe these differences in order to distinguish the Supreme from His subordinates" Sri Caitanya-caritamrta Adi Lila Chapter 7 text 14

 

This is highly advanced topic and I suggest we both research this always

[Beggar 0]

Swami B.G. Narasingha,

In Goloka Vrndavana, Krsna is surrounded by his eternal associates, the nitya-parikara. These eternal associates, like Patraka, Sridama, Nanda, Yasoda, and Srimati Radharani, are the chief asraya-vigrahas. The nitya-parikara devotees are not in the category of jiva souls but are known as ragatmikas, eternal manifestations of the Supreme Personality of Godhead, Sri Krsna's svarupa-sakti. All the nitya-parikara devotees in madhurya-rasa, like Lalita, Visakha, and even Candravali, are the expansions of the serving temperament of Srimati Radharani. In the remaining rasas, all the nitya-parikara devotees, like Nanda, Yasoda, and Sridama, are manifest from the serving mood of Sri Baladeva. These devotees are not jiva souls, or marginal entities, nor should they be confused with the visnu-tattva category. The jiva soul can never become a ragatmika. In the highest stage of perfection, the jiva soul can be an eternal servant of the servant of the servant of the ragatmikas.

[Beggar 0]

http://www.harekrsna.com/sun/editorials/08-05/editorials26.htm

C.C. Madhya 20.109,111:

suryamsu kirana yaiche agni-jalaya svabhavika krsnera tina prakara sakti haya

krsnera svabhavika-tina-sakti-parinati cic-chakti jiva-sakti ara maya-sakti

The living entity is a manifestation simultaneously one and different from the Lord, like a molecular particle of sunshine or fire. Krsna has three varieties of energy.

Lord Krsna naturally has three energetic transformations, and these are known as the spiritual energy, the living entity energy, and the illusory energy

C.C. Madhya 8.150-152:

krsnera ananta-sakti, ta'te tina pradhana cic-chakti, mayasakti, jiva-sakti-nama antaranga,bahiranga, tatastha kahi yare antaranga svarupa-sakti sabara upare

Krsna has unlimited potencies, which can be divided into three main parts. These are the spiritual energy, the material energy and the marginal energy, which is known as the living entities. In other words, these are all potencies of God - internal, external, and marginal. However, the internal energy is the Lord's personal energy and stands over the other two.

Why does the Internal or Cit or Antaranga Shakti stand over the other two?

From Bhaktivinoda's The Bhagavat:

Antaranga-shakti

Antaranga is that which pertains to the proper Entity of the Absolute Person. It is also called Swarupa-shakti for this reason. The literal meaning of the word antaranga is "that which belongs to the inner body." Shakti is rendered as "power."

From Bhaktivinoda's Jaiva Dharma:

Krsna is self-effulgent, like a blazing fire or the sun. Krsna is like a blazing fire. In the centre of the fire is the cit-sakti (svarupa sakti), it is present in fullness. In addition to the centre there is also a great expanse illuminated by the fire. The same way the Krsna-sun illumines a great area with sunlight. The rays of sunlight are particles of His internal potency (svarupa sakti). Those atomic particles that constitute those rays of sunlight are the individual spirit souls. The internal potency (svarupa sakti) manifests the Krsna-sun planet itself. The sunlight emanating from that planet is manifested by the cit-sakti (svarupa sakti) and the individual particles of light are manifested by the jiva-sakti. Therefore the individual spirit souls are manifested by the jiva-sakti.

Cit Shakti, the Internal energy, is Krishna proper.

If we take into account the totality of reality, the totality of God, we have Bhagavan, the Internal energy, External energy, and Jiva. The Internal energy is God proper.

Also from Jaiva Dharma:

Srila Jiva Gosvami describes the Supreme Person in these words:

"The Absolute Truth is one. Still, by His inconceivable potency He is manifested in four ways: 1. svarupa (His original form), 2. tad-rupa-vaibhava (His incarnations), 3. jiva (the individual spirit souls), and 4. pradhana (the material energy). These four features are like: 1. the interior of the sun planet, 2. the sun's surface, 3. the sunlight, and 4. the reflection of the sun."

This example of course, explains only a small part of the Lord's nature. His svarupa (original form) is His form of eternity, knowledge and bliss. His svarupa-vaibhava (manifestations of His form) are His spiritual abode, name, associates and paraphernalia. The jiva-sakti is the abode of the numberless eternally liberated and conditioned individual souls, who are tiny particles of spirit.

Jiva Goswami explains the personal incarnations and spiritual abode, name, associates (personal expansions) and paraphernalia of the Lord to be like the sun's surface and the Lord to be like the sun's interior. What this means is that when you look at the sun you only see the surface, but underneath is the sun. So when you look at a personal expansion of the Lord or the Lord's abode, etc, they may display a great variety of forms, personas, pastimes, etc. But underneath they are all the same Supreme Lord. That is the Antaranga or Cit Sakti which is always completely identical to the Lord.

[Beggar 0]

So from the last post, "Cit Shakti, the Internal energy, is Krishna proper".

But to call the cit or swarupa shakti, visnu-tattva is incorrect for it would at least be a rasa-[a]bhasa.

From Thakura Bhaktivinoda's Jaiva Dharma

 

The commentary on Vedanta states, shakti-shaktimator abhedah: 'There is no difference between the potency and the possessor of potency.' This means that shakti is not a separate object. The Supreme Person who is the master of all potencies is the one truly abiding substance. Shakti is the quality, or inherent function, that is subordinate to His will.

 

From Vaishnava Siddhanta Mala by Thakura Bhaktivinoda:

 

It is not that Bhagavan is one thing and the shakti is another; just as the burning power of the fire is inseparable from the fire, similarly Bhagavan’s shakti is inseparable from Bhagavan.

 

From Srila Prabhupada:

 

Caitanya Caritamrta Adi 1.5: The loving affairs of Sri Radha and Krsna are transcendental manifestations of the Lord's internal pleasure-giving potency. Although Radha and Krsna are one in Their identity, They separated Themselves eternally. Now these two transcendental identities have again united, in the form of Sri Krsna Caitanya. I bow down to Him, who has manifested Himself with the sentiment and complexion of Srimati Radharani although He is Krsna Himself.

 

And from a lecture:

radha-purna-sakti, krsna-purna-saktiman

dui vastu bheda nai, sastra-paramana

radha-krsna aiche sadaeka-i svarupa

lila-rasa asvadite dhare dui-rupa

(Caitanya-caritamrta Adi 4.96,98)

 

There is no difference between the energy and the energetic, sakti-saktiman abheda. Therefore there is no difference between Radha and Krsna. Radha is purna-sakti and Krsna is purna-saktiman, so there is no difference, but, lila-rasa asvadite dhare dui-rupa, to relish the mellow of pastimes two bodies are there, Radha and Krsna, otherwise they are one. So in Vraja-lila there are two bodies, Radha and Krsna, visaya and asraya. But in the form of Gauranga They are one. Radha and Krsna combined together. Krsna assuming the mood and complexion of Radharani appears and that is Gauranga. This is the tattva, and that is a very deep and confidential tattva.

[Sarva gattah 0]

An interesting read

 

Srila Prabhupada - "In his Anubhasya commentary Sri Bhaktisiddhanta Sarasvati Thakura describes the Panca-tattva as follows: The supreme energetic, the Personality of Godhead, manifesting in five kinds of pastimes, appears as the Panca-tattva.

Actually there is no difference between them because they are situated on the absolute platform, but they manifest different spiritual varieties as a challenge to impersonalists to taste different kinds of spiritual humors (rasas).

In the Vedas it is said, parasya saktir vividhaiva sruyate: "The varieties of energy of the Supreme Personality of Godhead are differently known." From this statement of the Vedas one can understand that there are eternal varieties of humors, or tastes, in the spiritual world. Sri Gauranga, Sri Nityananda, Sri Advaita, Sri Gadadhara and Srivasa are all on the same platform, but in spiritually distinguishing between them one should understand that Sri Caitanya Mahaprabhu is the form of a devotee, Nityananda Prabhu appears in the form of a devotee’s spiritual master, Advaita Prabhu is the form of a bhakta (devotee) incarnation, Gadadhara Prabhu is the energy of a bhakta, and Srivasa is a pure devotee.

Thus there are spiritual distinctions between them. The bhakta-rupa (Sri Caitanya Mahaprabhu), the bhakta-svarupa (Sri Nityananda Prabhu) and the bhakta-avatara (Sri Advaita Prabhu) are described as the Supreme Personality of Godhead Himself, His immediate manifestation and His plenary expansion, and They all belong to the Visnu category.

Although the spiritual and marginal energies of the Supreme Personality of Godhead are nondifferent from the Supreme Personality of Godhead Visnu, they are predominated subjects, whereas Lord Visnu is the predominator.

As such, although they are on the same platform, they have appeared differently in order to facilitate tasting of transcendental mellows. Actually, however, there is no possibility of one being different from the other, for the worshiper and the worshipable cannot be separated at any stage. On the absolute platform, one cannot be understood without the other". Sri Caitanya-caritamrta Adi Lila Chapter 7 text 5

 

Quote: Beggar

<TABLE cellSpacing=0 cellPadding=6 width="100%" border=0><TBODY><TR><TD style="BORDER-RIGHT: #666666 1px solid; PADDING-RIGHT: 3ex; BORDER-TOP: #666666 1px solid; PADDING-LEFT: 3ex; BORDER-LEFT: #666666 1px solid; BORDER-BOTTOM: #666666 1px solid" bgColor=#e0e0e0> These devotees are not jiva souls, or marginal entities, nor should they be confused with the visnu-tattva category. The jiva soul can never become a ragatmika. In the highest stage of perfection, the jiva soul can be an eternal servant of the servant of the servant of the ragatmikas. </TD></TR></TBODY></TABLE>

 

Technically they are not jiva tattva because they are an expansion of Vishnu tattva, a different aspect of Vishnu tattva that Swami B.G. Narasingha says is not in the category of Vishnu tattva. He may mean the Vaikuntha category of Vishnu tattva which is obviously correct

I like the last part. A devotee only is a devotee when he or she is the servant of the servant of the servant of the servant of Beggar prabhu.

 

 

[Sarva gattah 0]

Srila Prabhupada - "Regarding your question, in one sense both you and Mahapurusa are right. The fact is that after the dissolution of the Universe the living entities remain in slumber within Maha Vishnu, and again when the creation takes place they are impregnated in their original position and they come out in different species of life.

By gradual evolutionary process, when they come to the human form there is good chance of getting out of the repeated birth and death, and one can enter into the Spiritual Realm. But if one loses this chance he is again put into the cycle of birth and death.

The conditioned souls are always within the Maha Vishnu Form, whereas the liberated souls in Vaikuntha, they are engaged in the service of the Lord.

Constitutionally every living entity, even if he is in the Vaikuntha Loka, has chance of falling down.

Therefore the living entity is called marginal energy. But when the falldown has taken place for the conditioned soul is very difficult to ascertain. Therefore two classes are designated: eternally liberated and eternally conditioned.

But for arguments sake, a living entity being marginal energy, he can't be eternally conditioned. The Time is so unlimited that the conditioned souls appear to be eternally so, but from the philosophical view he cannot be eternally conditioned.

Since we cannot trace out when we have become conditioned, there is no use of arguing on this point. Better to take care first how we can get rid of this conditional existence; as much as a patient should take care for treating his disease more, and less waste his time in finding out the cause of his disease". Letter to: Upendra:69-10-27 John Lennon’s Estate Tittenhurst

 

Mahapurusa prabhu: "If the living entity is in the material world and he's an expansion of the marginal energy, then he's... And he can purify himself and become eligible to enter into the spiritual world and Krsna, but can he still fall as an expansion of the marginal energy"?

 

Prabhupada: Yes.

Prabhupada's Lectures Bhagavad-gita 1973 730927BG.BOM

 

[Sarva gattah 0]

Hrdayananda Maharaj - "A guest is asking that if we are originally in the spiritual world and full of knowledge, how can we try to lord it over or, in other words, how can we try to do something which actually cannot be done. And if we are originally full of pleasure, then why would we accept an inferior position?

Prabhupada: “That I have already explained, that although you have got the God's qualities, but you are very small. Just like a big fire and the sparks of the fire, similarly, God is big fire, and we are like sparks of the fire. When the sparks come down from the fire, it becomes extinguished. So because we are very small, very... I have already given you the dimension. As soon as we become out of the big fire, in touch with God, then we become extinguished.

So somehow or other, if you are, again go to the fire, you have your original, brightened, I mean, illuminating quality, the spark. So at the present moment, somehow or other, being fallen in this material condition, we have lost our godly qualities.

We can cure that, just like a diseased man lost his appetite, but by treatment he can again awaken his appetite and eat properly. So we, being very small--we may say, "a small god"--therefore we fall under the clutches of maya, illusion, but it can be cured. We can again revive our original position” Bhagavad-gita 1975 750215BG.MEX

[Beggar 0]

I'm not going to go through the quotes here for we've more or less seen them all. What Srila Prabhupada is stressing in your recent quotes, Sarva gattah, is that love is always based on freedom. The concept of impersonal bliss, where the living entity merges with the Supreme actually denies freedom after liberation. If you no longer exist, how can you have love which is based on a choice? I personally know some of Srila Prabhupada's servants and secretaries and all of them will tell you that Prabhupada believed that the impersonalist tendency was very deeply seeded in his Western disciples and was truly concerned by this. This is why he says that everyone can fall down, but then says that those with Krsna prema don't ever make the wrong choice. The potential is there, but they never misuse their free will. Then again because they have already proved themselves those with Krsna prema are put in an environment where in fact there is no Maha Maya. So really they don't fall down. If you want to think that you are from Goloka, what can be done? But don't ever think for a moment that spiritual persons (however you wish to classify them) such as Krsna'a parents, principle friends, lovers and so on, you know - Mother Yasoda, Subal, Lalita...they really never fall, otherwise the real Gaudiya philosophy no longer makes sense. Why do we worship the shoes that Srila Prabhupada wore? Because those shoes are associated with him - tvadiya. Why do we really worship, Srila Prabhupada - because he is Krsna tvadiya, he is associated with Krsna in a very confidential manner and that will NEVER break just like the bond between Krsna and Mother Yasoda can never be interrupted even for a moment. SO LETS TABLE THE DEBATE. Whether we come from Krsna loka or Krsna's effulgence, either way we are eternally related with Krsna. No matter what stance any Gaudiya Vaisnava takes on the origin of the soul they all know that Goloka is our real home. "The war is over" and it's time to see that everyone who is Krsna Conscious is our well-wisher. The Six Goswamis led by Rupa and Raghunatha, the Seventh Goswami, Srila Bhaktivinode Thakur and those like them came here to serve Sri Caitanya Mahaprabhu's Sankirtan Movement and for no other reason. They only appeared to be ministers of the Muslim king or a British Magistrate. They never fell, nor will they, whatever is the origin of the soul.

[Sarva gattah 0]

 

Whether we come from Krsna loka or Krsna's effulgence, either way we are eternally related with Krsna.

 

No matter what stance any Gaudiya Vaisnava takes on the origin of the soul they all know that Goloka is our real home and it's time to see that everyone who is Krsna Conscious is our well-wisher.

 

The Six Goswamis led by Rupa and Raghunatha, the Seventh Goswami, Srila Bhaktivinode Thakur and those like them came here to serve Sri Caitanya Mahaprabhu's Sankirtan Movement and for no other reason.

 

They only appeared to be ministers of the Muslim king or a British Magistrate. They never fell, nor will they, whatever is the origin of the soul.

 

Hari Bol !! Jai to our ocean of mercy Srila Prabhupada

[suchandra 1]

 

Hari Bol !! Jai to our ocean of mercy Srila Prabhupada

 

 

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Your spiritual body is already within you, and it will develop as soon as you become free from the contamination of this material existence. That is the aim of human life. People

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2. Causelessmercy - Room Conversation with Svarupa Damodara - March 1, 1975, Atlanta

The spiritual body is already there. Now the matter is there. Now, from matter, you take. You make your body like a dog, like a ant, like a fish, like a tree, like this.Rūpānuga

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3. Causelessmercy - Ebook - The Science of Self Realization - 8

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4. Causelessmercy - Lecture at International Student Society - Boston, May 3, 1969

Body is already there. Spiritual body is already there. Just like from Bhagavad-gītā we understand that this body is dress. Just try to understand. Vāsāṁsi jīrṇāni

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5. Causelessmercy - Bhagavad-gita 2.12 - London, August 18, 1973

Because spiritual body is already there. That is eternal. The spirit soul, the spiritual body, that is never vanquished. It was existing in the past, it is existing now, and it

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6. Causelessmercy - Bhagavad-gita 2.11 - Edinburgh, July 16, 1972

Your spiritual body is already there within this material body. And in that spiritual body you shall exist along with God. That is the highest perfection of life.Revatīnandana:

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7. Causelessmercy - Bhagavad-gita 2.13 - Public Lecture With German Translation...

The spiritual body is already there, but we are now covered by this material body. So how we are eternal, that is described in the Bhagavad-gītā:avināśi tu tad viddhi yena

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8. Causelessmercy - Srimad-Bhagavatam 7.5.31 - Mauritius, October 4, 1975

Spiritual body is already there. How to become free from the bondage of this material body and become free again in spiritual life, that is real problem of life. That they do not

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9. Causelessmercy - Bhagavad-gita 4.9-11 - New York, July 25, 1966

He does not get. The spiritual body is already existing. I am spirit; I have got my spiritual body, but that body is now covered by this matter.So by understanding the

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10. Causelessmercy - Bhagavad-gita 2.14 - Mexico, February 14, 1975

Yes, we ll get spiritual body. Spiritual body is already there; it is simply covered by material body. You have to cure this material body. Then you get your original, spiritual

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11. Causelessmercy - Public Speech - Bad Homburg, Germany, June 22, 1974

The spiritual body is already there, but we are now covered by this material body. So how we are eternal, that is described in the Bhagavad-gītā:avināśi tu tad viddhi yena

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12. Causelessmercy - Initiations - Sydney, April 2, 1972

The spiritual body is already there within this material body. So those who are engaged in Yajñeśvara s service, they are giving up this material body and developing a spiritual

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[Sarva gattah 0]

 

 

Srila Prabhupada - "So to go to God or Krishna means you will have to acquire your original, spiritual body. The spiritual body is already there, but we are now covered by this material body". by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda

Bad Homburg, Germany, June 22, 1974

 

[Shakti-Fan 0]

 

 

[Sarva gattah 0]

 

 

Srila Prabhuadada Why God gave to man free will if He knew the man would fall down in the material world?

 

Srila Prabhupada: If you have no free will, then you are a stone. The stone has no free will. You want to be stone? Then you must be, must have free will. But don’t misuse your free will. But don’t try to become stone. That is not life.August 5, 1976, New Mayapur (French farm)

 

Srila Prabhupada: "Free will means that you can act wrongly. That is free will".

 

Srila Prabhupada: "Unless there is chance of doing wrong or right, there is no question of free will. Where is free will then"?

 

Srila Prabhupada: "If I act only one sided, that means I have no free will. Because we act sometimes wrongly, that means free will".

 

Devotee: He says that free will can be essentially eliminated. He says you no longer have the choice to be agreeable or not agreeable.

 

Srila Prabhupāda: "No. That is not possible. That is another foolishness".

 

Swedish guest: "Is there free wil"?

 

Srila Prabhupada: "Yes, yes. Just like you are sitting here. If you don’t like, you can go away. That’s your free will. There is free will".

 

Srila Prabhupada: "Because we are part and parcel of God, God is completely free to do anything. And because we are part and parcel of God, therefore we have got minute quantity of freedom".

 

Srila Prabhupada: "Just like a drop of ocean water, it is also salty, but the quantity of salt in that drop is not equal to the salt in the ocean. Similarly, you have got a little quantity of freedom, but not as freedom as God has got. That is not possible.

 

You are subordinate.

 

Your freedom is subordinate to God’s freedom. Therefore if you misuse your freedom, then you become punishable.

 

The government gives you freedom, but if you misuse your freedom, if you violate the laws, then you are criminal. Yes"? Stockholm, September 10, 1973

 

Balabadra dasa (ACBSP) says that in the spiritual world there can't be freewill since the attraction to be with Krishna completely destroys freewill?

What a nonsense!!

[Beggar 0]

Srila Sridhar Maharaj:

 

Srila Rupa Goswami says that vaidhi-bhakti, devotion under the guidance of sastra, or laws and rules, is helpful only to a certain extent. It will help the inner awakening of love and affection and then retire. Law will retire, giving room to the spontaneous flow of love. Law is necessary, especially in the lower stages, but it should make room for free movement in the relationship. Freedom is the highest thing. Free service is raga-marga, and that is service proper, not service that is regulated and coerced and pressed by law. That is not service. Our aim is Vrndavana. So, we want free service. Without freedom, service is not valuable. Forced labor is no labor; a labor of love is required. And that is the thing for which all are out. Let us essentially think that we are all out not only for the constitution, but the thing for which the constitution has been made; we are out for that high object of life: divine love.

[BhaktiK 0]

 

 

1. Causelessmercy - Ebook - The Science of Self Realization - 7

Your spiritual body is already within you, and it will develop as soon as you become free from the contamination of this material existence. That is the aim of human life. People

<small>http://causelessmercy.com/SSR7.htm

</small>

2. Causelessmercy - Room Conversation with Svarupa Damodara - March 1, 1975, Atlanta

The spiritual body is already there. Now the matter is there. Now, from matter, you take. You make your body like a dog, like a ant, like a fish, like a tree, like this.Rūpānuga

<small>http://causelessmercy.com/t/t/750301r3.atl.htm

</small>

3. Causelessmercy - Ebook - The Science of Self Realization - 8

Your browser does not support scripts. ... What is the purpose of life?? Unfortunately, our difficulty in finding ultimate meaning is compounded by the fact that thousands of conflicting

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</small>

4. Causelessmercy - Lecture at International Student Society - Boston, May 3, 1969

Body is already there. Spiritual body is already there. Just like from Bhagavad-gītā we understand that this body is dress. Just try to understand. Vāsāṁsi jīrṇāni

<small>http://causelessmercy.com/t/t/690503LE.BOS.htm

</small>

5. Causelessmercy - Bhagavad-gita 2.12 - London, August 18, 1973

Because spiritual body is already there. That is eternal. The spirit soul, the spiritual body, that is never vanquished. It was existing in the past, it is existing now, and it

<small>http://causelessmercy.com/t/t/730818BG.LON.htm

</small>

6. Causelessmercy - Bhagavad-gita 2.11 - Edinburgh, July 16, 1972

Your spiritual body is already there within this material body. And in that spiritual body you shall exist along with God. That is the highest perfection of life.Revatīnandana:

<small>http://causelessmercy.com/t/t/720716BG.EDI.htm

</small>

7. Causelessmercy - Bhagavad-gita 2.13 - Public Lecture With German Translation...

The spiritual body is already there, but we are now covered by this material body. So how we are eternal, that is described in the Bhagavad-gītā:avināśi tu tad viddhi yena

<small>http://causelessmercy.com/t/t/690910BG.HAM.htm

</small>

8. Causelessmercy - Srimad-Bhagavatam 7.5.31 - Mauritius, October 4, 1975

Spiritual body is already there. How to become free from the bondage of this material body and become free again in spiritual life, that is real problem of life. That they do not

<small>http://causelessmercy.com/t/t/751004SB.MAU.htm

</small>

9. Causelessmercy - Bhagavad-gita 4.9-11 - New York, July 25, 1966

He does not get. The spiritual body is already existing. I am spirit; I have got my spiritual body, but that body is now covered by this matter.So by understanding the

<small>http://causelessmercy.com/t/t/660725BG.NY.htm

</small>

10. Causelessmercy - Bhagavad-gita 2.14 - Mexico, February 14, 1975

Yes, we ll get spiritual body. Spiritual body is already there; it is simply covered by material body. You have to cure this material body. Then you get your original, spiritual

<small>http://causelessmercy.com/t/t/750214BG.MEX.htm

</small>

11. Causelessmercy - Public Speech - Bad Homburg, Germany, June 22, 1974

The spiritual body is already there, but we are now covered by this material body. So how we are eternal, that is described in the Bhagavad-gītā:avināśi tu tad viddhi yena

<small>http://causelessmercy.com/t/t/740622SP.GER.htm

</small>

12. Causelessmercy - Initiations - Sydney, April 2, 1972

The spiritual body is already there within this material body. So those who are engaged in Yajñeśvara s service, they are giving up this material body and developing a spiritual

<small>http://causelessmercy.com/t/t/720402IN.SYD.htm</small>

 

 

Sarva gatah (gauragopala) claims that the spiritual bodies are in the spiritual world and that the jiva is a projection from the spiritual body.

 

These many statements of Srila Prabhupada utterly defeat the foolish idea that the tatastha shakti soul is apart from the spiritual body.

 

Well done Suchandra.

[BhaktiK 0]

Srila Sridhar Maharaj speaks about free will and raganuga bhakti:

 

Madhvacarya, in his conception of how one should see the acarya, the spiritual master, could not harmonize Brahma's bewilderment. After all, he is the sampradaya guru, the foremost guru of the tradition, the Brahma-Madhva-sampradaya. So Madhvacarya omitted these two chapters on the illusion of Brahma from Srimad-Bhagavatam. But Mahaprabhu did not. He accepted Sridhara Swami's edition, which is in accordance with the suddhadvaita philosophy of Visnuswami. The Visnuswami sampradaya are followers of ragamarga, spontaneous devotion. Sridhara Swami included those two chapters with his commentary, and Mahaprabhu accepted that, and it is corroborated in Caitanya-caritamrta. Madhvacarya could not accommodate the idea that guru may be seduced. He could not tolerate that guru may not know everything, may not be omniscient, but Mahaprabhu could.

(The Loving Search for the Lost Servant, Chapter 5, final paragraph)

 

The Guru is not omniscient. As in the example of Brahma stealing the cowherd boys and calves because Brahma momentarily forgot that Krishna is Bhagavan, a Guru may sometimes say things that are wrong.

 

To give a further example, Madhvacarya himself taught that there are some souls who will never attain liberation and will exist forever in the material world. Which is a totally different idea from what is taught by our Gaudiya Acharyas. Madhvacharya is to be respected as an Acharya but we don't follow his teachings on this point (though we do accept his other teachings notably his refutation of Mayavada). Similary devotees can respect an Acharya who says that souls fall from Vaikuntha but not accept what that Acharya said.

[Beggar 0]

 

Similary devotees can respect an Acharya who says that souls fall from Vaikuntha but not accept what that Acharya said.

Srila A.C. Bhaktivedanta Swami’s purport to Srimad Bhagavatam 3.16.26 says that “The conclusion is that no one falls from the spiritual world, or Vaikuntha planet, for it is the eternal abode.” So he also gives the opposite conception. Gauragopala and company cannot accommodate this apparent contradiction so they take what Srila Prabhupada said about the conditioned souls being already liberated but simply dreaming that they are not and try to extrapolate this idea onto the "no one falls" quote. Somehow they or he doesn't trust that Srila Sridhar Maharaj and those previous acaryas who give the same opinion on this issue believe that love is based on freedom and that's why I posted the quote from Srila Sridhar Maharaj on freedom (Today 11:46 AM). Over the last six months I get the sense that he's beginning to see that Srila Sridhar Maharaj is just the opposite of an impersonalist although still being unable to hamonize the different angles of vision with certain statements of Srila Prabhupada.

[Sarva gattah 0]

Another nonsense concocted less intelligent quote from BhaktiK - 'tatastha-s'akti is separate from the spirit soul’

<?xml:namespace prefix = o />

The marginal living entity (tatastha-s'akti) IS a perpetual nitya siddha svarupa body, which means the living entity is also jiva tatastha while DREAMING as their non Krishna conscious nitya-baddha lower self!

Srila Prabhupada - "So to go to God or Krishna means you will have to acquire your original, spiritual body. The spiritual body is already there, but we are now covered by this material body". by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda Germany, June 22, 1974

Devotee – “If one is fortunate enough to revive his natural position in the spiritual sky, how can he keep from falling down again? Like, if an entity is fortunate enough to revive his natural constitutional position in the spiritual sky, how can he keep from falling...

Srila Prabhupada – “How your Nixon is dragged down? How your president Nixon is dragged down? He was in the exalted post, and why he was dragged down?

Srila Prabhupada – “Anyone, even in this world or spiritual world, he has got the potency of coming down by misusing his little independence. It is nothing like that, that if you become president, you are secure.

Srila Prabhupada – “If you are not perfect, then you will be dragged down. Or if you think imperfectly... The formula is that in the spiritual world everyone is engaged in the service of the Lord. There is no other conception as in this material world everyone is engaged to serve his senses. He likes something, and he is engaged for that purpose. That service is there, but it is service to himself, his senses.

Srila Prabhupada – “In the spiritual world there is no such thing as giving service to the senses. Simply giving service to the Lord. That is spiritual world. So as soon as you think that "Why shall I give service to Krsna? Why not become independent?" you fall down immediately.

Srila Prabhupada – “So there is potency of thinking like that. Krsna bhuliya jiva bhoga vancha kare, pasate maya tare japatiya dhare. As soon as one forgets the service of the Lord and he wants to become himself Lord, immediately maya will capture. This maya means this material world. 2 March 1975 Atlanta

Srila Prabhupada – Because we have also come down from Vaikuntha some millions and millions of years ago. Anadi karama phale. Anadi means before the (mahat-tattva) creation. We living entities, we are eternal. Even the creation is annihilated after millions and trillions of years, the living entities, they are not annihilated. Lectures Bhagavad-gita 1973 730806BG.LON

[Beggar 0]

 

Another nonsense concocted less intelligent quote from BhaktiK - 'tatastha-s'akti is separate from the spirit soul’

Then how would you refer to the totality of all jiva souls?

[Sarva gattah 0]

 

Then how would you refer to the totality of all jiva souls?

 

The marginal living entity (tatastha-s'akti) IS a perpetual nitya siddha svarupa body (due to the eternal presents of Goloka is ALWAYS there), which means the living entity is also jiva tatastha while DREAMING as their non Krishna conscious nitya-baddha lower self in the mahat-tattva!

 

The three energies of Lord Krishna are the -

 

Superior - Krishna and His unlimited expansions. Within the immensity of Krishna’s perpetual abodes is also where the marginal living entity in their perpetual svarupa form reside serving Krishna or a Vishnu expansion.

 

It is important to undertand that even though they are associating with the superior energies of Krishna, they are never one with the superior energy, they always remain marginal or jiva tatastha.

 

Marginal - The living entities or jiva-tatastha's (of whom their full potential is nitya-siddha in Goloka) are perpetually independant and eternally have free will. This means they have the choice to be with Krishna as who they really are (nitya-siddha) or manifest their own imaginary world as nitya-baddha in the mahat-tattva.

 

Having choice (jiva-tatastha) is what it really means to be inbetween the Superior and inferior. One chooses either Krishna's perpetual creation or Maha-Vishnu's temporary DREAM creation

 

Inferior - The mahat-tattva or material energies that include the ethereal and biological vessels

 

The life force from the Superior plain (Krishna and His expansions like Maha-Vishnu) and the marginal plain (the jiva-tatastha in their secondary nitya-baddha consciousness [except of course a nitya-siddha devotee in Krishna's lila in the mahat-tattva like Srila Prabhupada]) ALL move the inferior energies (material) that has no life

[Svarupa 0]

 

Our original position is perpetually established in Goloka (NITYA-SIDDHA) beyond the mundane time and space of the mahat-tattva (material creation) as well as the impersonal Brahmajyoti from where some wrongly say we originate from as a plain sheet of consciousness."

Srila Prabhupada rejected the idea we originated from the Impersonal Brahmajyoti and personally told us that we came down from Goloka some millions of years ago, not as our perpetual nitya-siddha body, but as a dreaming consciousness (nitya-baddha) that is facilitated with bodily costumes provided by Maha-Vishnu."

 

Srila Prabhupada – “Anyone, even in this world or spiritual world, he has got the potency of coming down by misusing his little independence"

 

Marginal - The living entities or jiva-tatastha's (of whom their full potential is nitya-siddha in Goloka) are perpetually independant and eternally have free will. This means they have the choice to be with Krishna as who they really are (nitya-siddha) or manifest their own imaginary world as nitya-baddha in the mahat-tattva.

 

Srila Prabhupada - "In Caitanya-caritamrta (Adi 5.142) it is said, ekale isvara krsna, ara saba bhrtya: the only supreme master is Krsna, and all others, both visnu-tattva and jiva-tattva, engage in the service of the Lord. Both the visnu-tattva (as Nityananda Prabhu and Advaita) and the jiva-tattva (srivasadi-gaura-bhakta-vrnda) engage in the service of the Lord, but one must distinguish between the visnu-tattva servitors and the jiva-tattva servitors."

 

Srila Prabhupada: "Unless there is chance of doing wrong or right, there is no question of free will. Where is free will then"?

 

Srila Prabhupada: "Constitutionally every living entity, even if he is in the Vaikuntha Loka, has chance of falling down. Therefore the living entity is called marginal energy. ". 69-10-27 letter sent from John Lennon’s Estate Tittenhurst (Temporary Temple in 1969)

 

All glorious to the protecter of devotees His Divine Grace AC Bhaktivedanta Swami Prabhupada

[Ashvatama 0]

Always in kali-yuga,

 

 

 

harer nama harer nama harer nama eva kevalam kalau nasteva nasteva nastera gatir anyatha!!

 

 

In kali-yuga, neither yoga, nor tapasya, nor any other process is required. Among the limbs of bhakti, this maha-mantra, nama sankirtana of -

 

 

 

Hare Krsna Hare Krsna

Krsna Krsna Hare Hare

Hare Rama Hare Rama

Rama Rama Hare Hare

 

 

is the most prominent and only way in this degraded age to go back home, back to Godhead and regain our original position as eternal servant of Krsna. Everything is in the name.

[Ashvatama 0]

 

 

The Nectar of the Holy Name

 

In the Vedic literature there are many references indicating that in this particular age the most effective religious practice is the chanting of the holy name of Lord.

 

 

 

krishna-varnam tvisakrishnam

 

 

 

sangopangastra-parsadam

 

 

 

yajnaih sankirtana-prayair

 

 

 

yajanti hi su-medhasah

 

"In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the names of Krishna. Although His complexion is not blackish, He is Krishna Himself. He is accompanied by His associates, servants, weapons and confidential companions."

 

 

 

kalim sabhajayanty arya

 

 

 

guna jnah sara-bhaginah

 

 

 

yatra sankirtanenaiva

 

 

 

sarva-svartho 'bhilabhyate

 

"Those who are actually advanced in knowledge are able to appreciate the essential value of this age of Kali. Such enlightened persons worship Kali-yuga because in this fallen age all perfection of life can easily be achieved by the performance of sankirtana [the congregational chanting of the holy name of the Lord]."

Some general verses describing the glories of the chanting of the names of the Lord include one from the Padma Purana:

 

 

 

nama cintamanih krishnas

 

 

 

caitanya-rasa-vigrahah

 

 

 

purnah suddho nitya-mukto

 

 

 

'bhinnatvan nama-naminoh

 

"The holy name of Krishna is transcendentally blissful. It bestows all spiritual benedictions, for it is Krishna Himself, the reservoir of all pleasure. Krishna's name is complete, and it is the form of all transcendental mellows. It is not a material name under any condition, and it is no less powerful than Krishna Himself. Since Krishna's name is not contaminated by the material qualities, there is no question of its being involved with maya [illusion]. Krishna's name is always liberated and spiritual; it is never conditioned by the laws of material nature. This is because the name of Krishna and Krishna Himself are identical."

And then there is a nice verse by Srila Rupa Gosvami quoted in Sri Caitanya-caritamrta, Antya-lila 1.99:

 

 

 

tunde tandavini ratim vitanute tundavali-labdhaye

 

 

 

karna-kroda-kadambini ghatayate karnarbudebhyah sprham

 

 

 

cetah-prangana-sangini vijayate sarvendriyanam krtim

 

 

 

no jane janita kiyadbhir amrtaih krishneti varna-dvayi

 

"I do not know how much nectar the two syllables 'Krish-na' have produced. When the holy name of Krishna is chanted, it appears to dance within the mouth. We then desire many, many mouths. When that name enters the holes of the ears, we desire many millions of ears. And when the holy name dances in the courtyard of the heart, it conquers the activities of the mind, and therefore all the senses become inert."

And from Srimad Bhagavatam 1.1.14:

 

 

 

apannah samsrtim ghoram

 

 

 

yan-nama vivasho grnan

 

 

 

tatah sadyo vimucyeta

 

 

 

yad bibheti svayam bhayam

 

"Living beings who are entangled in the complicated meshes of birth and death can be freed immediately by even unconsciously chanting the holy name of Krishna, which is feared by fear personified."

In the following verse, translation, and purport from Sri Caitanya-caritamrta, Antya-lila 4.71, the glories of the holy name are elaborately described. The verse was spoken by Caitanya Mahaprabhu to Sanatana Gosvami:

 

 

 

tara madhye sarva-srestha nama-sankirtana

 

 

 

niraparadhe nama laile paya prema-dhana

 

"Of the nine processes of devotional service, the most important is to always chant the holy name of the Lord. If one does so, avoiding the ten kinds of offenses, one very easily obtains the most valuable love of Godhead."

Srila Prabhupada’s PURPORT

Srila Jiva Gosvami Prabhu gives the following directions in his Bhakti-sandarbha (270):

 

 

 

iyam ca kirtanakhya bhaktir bhagavato dravya-jati-guna-kriyabhir

 

 

 

dina-janaika-visayapara-karuna-mayiti sruti-puranadi-visrutih. ataeva kalau

 

 

 

svabhavata evatidinesu lokesu avirbhuya tan anayasenaiva tat tad

 

 

 

yuga-gata-maha-sadhananam sarvam eva phalam dadana sa kritarthayati. yata

 

 

 

eva tayaiva kalau bhagavato visesatas ca santosho bhavati.

 

"Chanting the holy name is the chief means of attaining love of Godhead. This chanting or devotional service does not depend on any paraphernalia, nor on one's having taken birth in a good family. By humility and meekness one attracts the attention of Krishna. That is the verdict of all the Vedas. Therefore if one becomes very humble and meek, he can easily attain the lotus feet of Krishna in this age of Kali. That is the fulfillment of all great sacrifices, penances and austerities because when one achieves ecstatic love of Godhead, he attains the complete perfection of life. Therefore whatever one does in executing devotional service must be accompanied with the chanting of the holy name of the Lord."

The chanting of the holy name of Krishna "Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare" has been praised by Srila Rupa Gosvami in his Namastaka (verse 1):

 

 

 

nikhila-sruti-mauli-ratna-mala-

 

 

 

dyuti-nirajita-pada-pankajanta

 

 

 

ayi mukta-kulair upasyamanam

 

 

 

paritas tvam hari-nama samsrayami

 

"O Hari-nama! The tips of the toes of Your lotus feet are constantly being worshiped by the glowing radiance emanating from the string of gems known as the Upanisads, the crown jewels of all the Vedas. You are eternally adored by liberated souls such as Narada and Sukadeva. O Hari-nama! I take complete shelter of You."

Similarly, Srila Sanatana Gosvami has praised the chanting of the holy name as follows in his Brhad-bhagavatamrta (Chapter One, verse 9):

 

 

 

jayati jayati namananda-rupam murarer

 

 

 

viramita-nija-dharma-dhyana-pujadi-yatnam

 

 

 

kathamapi sakrd-attam muktidam praninam yat

 

 

 

paramam amrtam ekam jivanam bhusanam me

 

 

 

 

"All glories, all glories to the all-blissful holy name of Sri Krishna, which causes the devotee to give up all conventional religious duties, meditation and worship. When somehow or other uttered even once by a living entity, the holy name awards him liberation. The holy name of Krishna is the highest nectar. It is my very life and my only treasure."

In Srimad-Bhagavatam (2.1.11) Sukadeva Gosvami says:

 

 

 

etan nirvidyamananam

 

 

 

icchatam akuto-bhayam

 

 

 

yoginam nrpa nirnitam

 

 

 

harer namanukirtanam

 

"O King, constant chanting of the holy name of the Lord after the ways of the great authorities is the doubtless and fearless way of success for all, including those who are free from all material desires, those who are desirous of all material enjoyment, and those who are self-satisfied by dint of transcendental knowledge."

Sarvabhauma Bhattacarya wrote one hundred beautiful verses glorifying Sri Caitanya Mahaprabhu entitled Susloka-satakam. Text 23 glorifies His gift of the holy name.

 

 

 

hare-krishna-rama-nama-gana-dana-karinim

 

 

 

soka-moha-lobha-tapa-sarva-vighna-nacinim

 

 

 

pada-padma-lubdha-bhakta-vrinda-bhakti-dayinim

 

 

 

gaura-murtim acu naumi nama-sutra-dharinim

 

"I enthusiastically praise the Lord with a golden form, Sri Caitanya Mahaprabhu, who is holding a knotted string in His hand for counting his japa recitation of the Hare Krishna mantra. He has made a gift of the song of that mantra, thereby destroying all obstacles such as sorrow, delusion, greed, and all kinds of suffering. He bestows bhakti on the many devotees who are greedy for the service of His lotus feet."

Selections from the Brhad-bhagavatamrta of Sanatana Goswami

Part 2, Chapter 3, Texts 158-68

 

 

 

krishnasya nana-vidha-kirtanesu

 

 

 

tan-nama-sankirtanam eva mukhyam

 

 

 

tat-prema-sampaj-janane svayam drak

 

 

 

saktum tatah sresthatamam matam tat

 

Of the many ways to glorify Lord Krishna, chanting His holy name is the first. Because it has the power to give the great wealth of pure love for Him, it is considered the best.

 

 

 

sri-krishna-namamrtam atma-hrdyam

 

 

 

premna samasvadana-bhangi-purvam

 

 

 

yat sevyate jihvikayaviramam

 

 

 

tasyatulam jalpatu ko mahattvam

 

Who can describe the peerless glory of Lord Krishna's holy name, which delights the heart and is waves of nectar always lovingly tasted by the tongue?

 

 

 

sarvesam bhagavan-namnam

 

 

 

samano mahimapi cet

 

 

 

tathapi sva-priyenasu

 

 

 

svartha-siddhih sukham bhavet

 

Although all the Lord's names are equally glorious, by chanting the names that are dear to the devotees one quickly and easily attains his desire.

 

 

 

vicitra-ruci-lokanam

 

 

 

kramat sarvesu namasu

 

 

 

priyata-sambhavat tani

 

 

 

sarvani syuh priyani hi

 

The devotees attracted to various names of the Lord gradually become attracted to all His names. They all become dear to him.

 

 

 

ekasminn indriye pradur

 

 

 

bhutam namamrtam rasaih

 

 

 

aplavayati sarvanin

 

 

 

driyani madhurair nijaih

 

Appearing in one sense, the nectar of the holy name floods all the senses with sweetness.

 

 

 

mukhyo vag-indriye tasyo-

 

 

 

dayah sva-para-harsadah

 

 

 

tat pradhor dhyanato 'pi syan

 

 

 

nama-sankirtanam varam

 

The holy name's appearance on the voice-sense delights both oneself and others. For this reason glorifying the Lord's holy name is better than meditating on Him.

 

 

 

nama-sankirtanam proktam

 

 

 

krishnasya prema sampadi

 

 

 

balistham sadhanam srestham

 

 

 

paramakrasa-mantra-vat

 

It is said that chanting the holy name is a great treasure of love for Lord Krishna. It is the best and most powerful spiritual practice. It is like the best mantra.

 

 

 

tad eva manyate bhakteh

 

 

 

phalam tad rasikair janaih

 

 

 

bhagavata-prema-sampattau

 

 

 

sadaivavyabhicaratah

 

They who know how to taste spiritual nectar know that spiritual love is the fruit of devotional service. In spiritual love one chants the holy name without stop.

 

 

 

sal-laksanam prema-bharasya krishne

 

 

 

kaiscid rasajnair uta kathyate tat

 

 

 

premno bharenaiva ni jesta-nama-

 

 

 

sankirtanam hi sphurati sphutartya

 

They who know how to taste nectar describe the spiritual qualities of intense love for Lord Krishna. When the chanter is in distress, the Lord's holy name is chanted with great love.

 

 

 

namnam tu sankirtanam arti-bharan

 

 

 

megham vina pravrsi catakanm

 

 

 

ratrau viyogat sva-pate rathangi-

 

 

 

vargasya cakrosana-vat pratihi

 

Know that, as the cataka birds lament when there is no raincloud, and as the cakravaki birds lament when separated from their husbands, so the devotees, distressed by separation from the Lord, make a lament of chanting the holy names.

 

 

 

vicitra-lila-rasa-sagarasya

 

 

 

prabhor vicitrat sphuritat prasadat

 

 

 

vicitra-sankirtana-madhuri sa

 

 

 

ma tu sva-yatnad iti sadhu sidhyet

 

Only by the wonderful mercy of the Lord, who is a nectar ocean of wonderful pastimes, is the wonderful sweetness of chanting the holy name manifest. It is not manifest by one's own efforts.

Sri Namastaka of Rupa Goswami

Eight Prayers Glorfying the Holy Name

TEXT 1

 

 

 

nikhila-sruti-mauli-ratna-mala-

 

 

 

dyuti-nirajita-pada-pankajanta

 

 

 

ayi mukta-kulair upasyamanam

 

 

 

paritas tvam hari-nama samsrayami

 

O Hari-nama! The tips of the toes of Your lotus feet are constantly being worshiped by the glowing radiance emanating from the string of gems known as the Upanisads, the crown jewels of all the Vedas. You are eternally adored by liberated souls, such as Narada and Sukadeva. O Hari-nama! I take complete shelter of You.

TEXT 2

 

 

 

jaya namadheya muni-vrnda-geya he

 

 

 

jana-ranjanaya param aksarakrte

 

 

 

tvam anadarad api manag udiritam

 

 

 

nikhilogra-tapa-patalim vilumpasi

 

O Hari-nama, O name sung by the sages, O transcendental syllables that bring bliss to the people, even if You are spoken only once, and even if You are spoken disrespectfully, You at once remove the many harsh sufferings of everyone.

TEXT 3

 

 

 

yad-abhaso 'py udyan kavalita-bhava-dhvanta-vibhavo

 

 

 

drsam tattvandhanam api disati bhakti-pranayinim

 

 

 

janas tasyodattam jagati bhagavan-nama-tarane

 

 

 

krti te nirvaktum ka iha mahimanam prabhavati

 

O sun of the Holy Name, even the dim light of Your early dawn 'namabhasa' devours the power of the darkness of the material world and gives those who are blind to the truth the insight to follow the path of pure devotion to Krishna. What learned person in this world can possibly fully describe Your transcendental glories?

 

 

 

TEXT 4

 

 

 

 

yad-brahma-saksat-krti-nisthayapi

 

 

 

vinasam ayati vina na bhogaih

 

 

 

apaiti nama sphuranena tat te

 

 

 

prarabdha-karmeti virauti vedah

 

O Holy Name, the Vedas declare that although meditation on impersonal Brahman cannot bring freedom from past karma, Your appearance [on the tongue of your chanter] at once makes all karma disappear.

 

 

 

TEXT 5

 

 

 

 

aghadamana-yasodanandanau nandasuno

 

 

 

kamalanayana-gopicandra-vrndavanendrah

 

 

 

pranatakaruna-krishnav ity aneka-svarupe

 

 

 

tvayi mama ratir uccair vardhatam namadheya

 

O Holy Name, I pray that my love for You in Your many forms—such as Aghadamana (Crusher of Aghasura), Yasodanandana (Son of Yasoda), Nandasunu (Son of Nanda), Kamalanayana (Lotus-eyed), Gopicandra (Moon of the gopis), Vrndavanendra (King of Vrndavana), Pranatakaruna (Merciful to the surrendered souls), and Krishna—may greatly increase.

 

 

 

TEXT 6

 

 

 

 

 

 

vacyam vacakam ity udeti bhavato nama svarupa-dvayam

 

 

 

purvasmat param eva hanta karunam tatrapi janimahe

 

 

 

yas tasmin vihitaparadha-nivahau prani samantad bhaved

 

 

 

asyenedam upasya so 'pi hi sadanandambudhau majjati

 

 

 

 

O Holy Name, You are manifested in two forms: 1. the Supreme Person described by the Holy Name, and 2. the sound vibration of the Holy Name. We know that the second form is even more merciful than the first, because although a person may commit many offenses to Your first form, he will still plunge into an ocean of bliss by serving Your second with His voice.

 

 

 

TEXT 7

 

 

 

 

 

 

suditasrita-janarti-rasaye

 

 

 

ramya-cid-ghana-sukha-svarupine

 

 

 

nama gokula-mahotsavaya te

 

 

 

krishna purna-vapuse namo namah

 

O perfect and complete Holy Name of Lord Krishna, You are the embodiment of delightful and intense spiritual bliss, You destroy the many sufferings of those who take shelter of You, and You are a festival of happiness for Gokula. I bow before You again and again.

 

 

 

TEXT 8

 

 

 

 

 

 

narada-vinojjivana

 

 

 

sudhormi-niryasa-madhuri-pura

 

 

 

tvam krishna-nama kamam

 

 

 

sphura me rasane rasena sada

 

O Krishna-nama! O inspiration of Narada's vina! You are full of sweetness, which is like an ocean full of waves of nectar. If You wish, please appear constantly on my tongue, along with transcendental affection for the Lord.