Blind following

Hare Krishna dear devotees,

As we come into the world of ISKCON we may feel we have come into the world of swans , where purity is flowing incessantly and everyone seems destined to make very fast spiritual progress. This is, of course,  true to a very large extent. However, as with any large organisation, it is very difficult to check the credential of each and every person and imposters may slip in, a wolf in a sheep’s clothing. As aspiring devotees it is best be cautious and certainly not give our common sense a long vacation and fall into a well by following blindly.

Both blind following and absurd inquiries are condemned.

(BG 4.34p)

In the current contaminated environment it is best to remain alert and if we observe something which is out of normal then we must question it, in a gentle and polite manner, and if we are not satisfied by the reply then we should bring it to the notice of local temple authority. And do not let anyone hide behind a holier than thou curtain. Similarly as we start confiding in others, opening our heart, we must check their credentials via someone whom we can trust and do not blindly assume that just because someone sings very nice bhajans or is at a senior administrative position in temple or a popular preacher then he must be a pure devotee and can be trusted blindly.

Do not do blind following : Blind following means: “Oh, there is a swami. So many thousands of people are following. Let me become his disciple.” This is called blind following…. You do not know. But because everyone is going, “Oh, let me become his disciple.” This is blind following, without any knowledge, blind following.

(SP Lecture, 12th Jan, 1969, Los Angeles)

As one joins the world of ISKCON then one may have many anarthas ( impurities) and not so pure motivation as well. One may join the society for power, women, money, fame, etc. ISKCON is like a desire tree and may even fulfill it. Krishna also says in BG 7.16

catur-vidhä bhajante mäà janäù sukåtino ‘rjuna
ärto jijïäsur arthärthé jïäné ca bharatarñabha

O best among the Bhäratas, four kinds of pious men begin to render devotional service unto Me—the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute.

Srila Prabhupada writes in his purport : When these four kinds of persons come to the Supreme Lord for devotional service and are completely purified by the association of a pure devotee, they also become pure devotees. As far as the miscreants are concerned, for them devotional service is very difficult because their lives are selfish, irregular and without spiritual goals.

So some people may join ISKCON for money, power,  or any other personal sense gratification but as an iron, put into fire, gradually develops all the characteristics of fire. Similarly even people with impure, but NOT sinful, motivation, start practicing devotional service, associate with pure devotees they then gradually become purified of such impure desires. However clever imposters, who are in fact sinful, may take advantage of such broad mindedness and exploit the simple hearted devotees to fulfill their ulterior and sinful desires.  We should be always cautious that we do not fall into the company of  these miscreants, hiding in the garb of a devotee. 

To obey the imperfect person means just like a blind man following other blind man. So what benefit he will get? If one blind man is begging help from others, “Please help me in crossing the road,” if another blind man comes and he says, “Yes, come on with me,” so what will be the result? Both will be crushed by accident.

(Srila Prabhupada in discussion with Hayagriva dasa)

And we may even come across devotees who may not be imposters but we can see that they are carrying a very heavy burden of anarthas, a strong desire for personal sense gratification. How should we deal with such devotees?

One who approaches the Supreme Lord to render devotional service, but who is proud of his personality, envious of others or vengeful, is in the mode of anger. He thinks that he is the best devotee. Devotional service executed in this way is not pure; it is mixed and is of the lowest grade, tämasaù. Çréla Viçvanätha Cakravarté Öhäkura advises that a Vaiñëava who is not of good character should be avoided. A Vaiñëava is one who has taken the Supreme Personality of Godhead as the ultimate goal of life, but if one is not pure and still has motives, then he is not a Vaiñëava of the first order of good character. One may offer his respects to such a Vaiñëava because he has accepted the Supreme Lord as the ultimate goal of life, but one should not keep company with a Vaiñëava who is in the mode of ignorance.

(SB 3.29.8p)

Such a miscreant is not a vaishanava but a  Kali-Cela

In this Age of Kali there are many mundane persons in the dress of Vaiṣṇavas, and Śrīla Bhaktivinoda Ṭhākura has described them as disciples of Kali. He says, kali-celā. He indicates that there is another Vaiṣṇava, a pseudo Vaiṣṇava with tilaka on his nose and kaṇṭhī beads around his neck. Such a pseudo Vaiṣṇava associates with money and women and is jealous of successful Vaiṣṇavas. Although passing for a Vaiṣṇava, his only business is earning money in the dress of a Vaiṣṇava. Bhaktivinoda Ṭhākura therefore says that such a pseudo Vaiṣṇava is not a Vaiṣṇava at all but a disciple of Kali-yuga.

(CC Madhya 1.220p)

Some suggestions

 

  1. Do not do follow anyone blindly.
  2. Keep common sense handy at all times.
  3. Strictly maintain all basic moral and social protocols under all circumstances.
  4. Householders should take counseling from successful and senior householder devotees.
  5. Matajis should strictly avoid meeting male preachers without the presence of any adult male member of the house.
  6. No phone counseling between matajis and male preachers.
  7. Matajis should cultivate relationships with senior matajis for personal issues.
  8. Progress in devotional life together as one family and not enforce our personal standards, howsoever high or right it may seem, on other family members who may not be able to follow it at their present stage. Encourage but do not impose.
  9. Remain conscious and sensitive for any out of ordinary signs at home. Gently share and discuss your concern with your partner.
  10. Daily pray to Krishna to protect your family. ( The grahastha ashrama , our home, is an island of sanity, an ashrama, a support system for our spiritual life,  compared to the madhouse outside, we should always pray to protect it)

 

All glories to Sri Guru and Gauranga.

All glories to Srila Prabhupada.

 

Your servant,

Giriraj dasa

Do devotees suffer karmic reactions?

7th April, 2017. Gurgaon.

Hare Krishna dear devotees,

I could not post the blog for a long time as life turned a bit busy, please forgive me for this laxity.

Yesterday morning I read the very beautiful, and famous, verse from Srimad Bhagavatam and now sharing the same with you. 

This particular chapter, SB 10.14, describes the Brahmā ji’s prayers to Lord Kṛṣṇa. Brahmā ji first praised the beauty of the Lord’s transcendental limbs and then declared that Krishna’s original identity of sweetness is even more difficult to comprehend than His opulence. And only by the devotional process of hearing and chanting transcendental sounds received from Vedic authorities can one realize the Personality of Godhead. It is fruitless to try to realize God through processes outside the scope of Vedic authority.

Brahmā  ji is praying to Lord Krishna:

My dear Lord, devotional service unto You is the best path for self-realization. If someone gives up that path and engages in the cultivation of speculative knowledge, he will simply undergo a troublesome process and will not achieve his desired result. As a person who beats an empty husk of wheat cannot get grain, one who simply speculates cannot achieve self-realization. His only gain is trouble.

O almighty Lord, in the past many yogīs in this world achieved the platform of devotional service by offering all their endeavors unto You and faithfully carrying out their prescribed duties. Through such devotional service, perfected by the processes of hearing and chanting about You, they came to understand You, O infallible one, and could easily surrender to You and achieve Your supreme abode.

(SB 10.14.4-5)

Then comes the gem of a verse wherein Brahmā ji reveals that to go back to Godhead a devotee simply has to patiently tolerate his past karmic reactions in this lifetime, while sincerely & seriously practicing Krishna consciousness! This may sound too good to be true or too easy but these are the words from Srimad Bhagavatam, Amala Purana, spoken by Brahmā ji, who also happens to be the head of our sampradaya. Srila Vishvanatha Chakravarti Thakura said that this verse describes Bhakti.

tat te ’nukampāṁ su-samīkṣamāṇo
bhuñjāna evātma-kṛtaṁ vipākam
hṛd-vāg-vapurbhir vidadhan namas te
jīveta yo mukti-pade sa dāya-bhāk

My dear Lord, one who earnestly waits for You to bestow Your causeless mercy upon him, all the while patiently suffering the reactions of his past misdeeds and offering You respectful obeisances with his heart, words and body, is surely eligible for liberation, for it has become his rightful claim.

(SB 10.14.8)

In his purport Srila Prabhupada too reveals an ‘inside’ secret as to how even those apparent karmic reactions are also actually a favour by the most merciful Krishna. Many of us may have read this verse before but as we read and reread it our conviction for the scientific process of Krishna consciousness, and the amazing journey we are in, goes few notches higher. It also helps us appreciate how compassionate is Krishna towards His devotees.  And that only is Krishna silently working to get us back home but He is very much looking forward to see us soon.
Purport

Śrīla Śrīdhara Svāmī explains in his commentary that just as a legitimate son has to simply remain alive to gain an inheritance from his father, one who simply remains alive in Kṛṣṇa consciousness, following the regulative principles of bhakti-yoga, automatically becomes eligible to receive the mercy of the Personality of Godhead. In other words, he will be promoted to the kingdom of God.

The word su-samīkṣamāṇa indicates that a devotee earnestly awaits the mercy of the Supreme Lord even while suffering the painful effects of previous sinful activities. Lord Kṛṣṇa explains in the Bhagavad-gītā that a devotee who fully surrenders unto Him is no longer liable to suffer the reactions of his previous karma. However, because in his mind a devotee may still maintain the remnants of his previous sinful mentality, the Lord removes the last vestiges of the enjoying spirit by giving His devotee punishments that may sometimes resemble sinful reactions. The purpose of the entire creation of God is to rectify the living entity’s tendency to enjoy without the Lord, and therefore the particular punishment given for a sinful activity is specifically designed to curtail the mentality that produced the activity. Although a devotee has surrendered to the Lord’s devotional service, until he is completely perfect in Kṛṣṇa consciousness he may maintain a slight inclination to enjoy the false happiness of this world. The Lord therefore creates a particular situation to eradicate this remaining enjoying spirit. This unhappiness suffered by a sincere devotee is not technically a karmic reaction; it is rather the Lord’s special mercy for inducing His devotee to completely let go of the material world and return home, back to Godhead.

A sincere devotee earnestly desires to go back to the Lord’s abode. Therefore he willingly accepts the Lord’s merciful punishment and continues offering respects and obeisances to the Lord with his heart, words and body. Such a bona fide servant of the Lord, considering all hardship a small price to pay for gaining the personal association of the Lord, certainly becomes a legitimate son of God, as indicated here by the words dāya-bhāk. Just as one cannot approach the sun without becoming fire, one cannot approach the supreme pure, Lord Kṛṣṇa, without undergoing a rigid purificatory process, which may appear like suffering but which is in fact a curative treatment administered by the personal hand of the Lord.

So we can appreciate how unique is our journey in Krishna Consciousness. How even the aspiring devotees remain under the direct shelter of the lotus feet of Krishna. We just need to remain sincere & serious, practice tolerance and be simple hearted. Then there is no faster route back to Godhead.

Now it is up to us to decide if sincerity, simplicity and tolerance are too high a price to pay for gaining the personal association of Lord?

All glories to Sri Guru and Gauranga

All glories to Srila Prabhupada

Your servant,

Giriraj dasa

Caitanya Mahaprabhu

Hare Krishna dear devotees,

Today is the most auspicious Gaura Purnima, appearance day of Sri Caitanya Mahaprabu.

Krishna says in Bhagavad Gita 4.9

janma karma ca me divyam evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma naiti mām eti so ’rjuna

One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.

So Krishna is saying that if we know Krishna, or His actions, in tattva then we will not take birth again. The dictionary meaning of tattva is ‘principle’, ‘reality’ or ‘truth’.  It sounds too simple but it is a very deep topic. Those who do get to understand Krishna in tattva their life completely changes, their consciousness and the very purpose of being will change. As this has not happened to many of us, specially true for my own poor self, that would imply that we do not know Krishna in tattva. That is why Srimad Bhagavatam first introduces all the incarnations so that step by step we will reach towards Krishna and then understand His position, His pastimes in tattva. Now if this is true for Krishna then we can understand how difficult it is to understand the position of Mahaprabhu. He is described as a ‘channa avatara’, hidden incarnation, in the scriptures. But if we do become fortunate to understand Mahaprabhu in tattva then as per the above Bhagavad Gita verse we will not take a birth again because there is no difference between Krishna and Mahaprabhu.

So in this auspicious day I am sharing some part of ‘Gaura Tattva’ from a book called Gaudiya Kanthahar which is a compilation of choicest verses from various Upanishad, puranas, Mahabharat, etc. on topics like Guru tattva, Krishna tattva, jiva tattva , maya tattva, etc,  by Sri Atinddriya Das Adhikari a disciple of Srila Bhaktisidhanta Saraswati Thakura. His compilation was mainly from the writings of his guru maharaj  Srila Bhaktisidhanta Saraswati Thakura, who, when presented with this book, was extremely pleased with this compilation. I hope this will nurture our devotional life and help us understand Sri Caitanya Mahaprabhu in tattva.

Gaura-tattva

The Evidence From Sruti for Lord Caitanya

mahan-prabhur vai purusah sattvasyesa pravarttakah

surnimalam imam santimisano jyotiravyah

The Personality of Godhead, Shri Caitanya Mahaprabhu, is brilliantly effulgent and imperishable like molten gold. He is the Supreme Controller. He controls the mode of goodness and through saokirtana bestows spiritual intelligence on the living beings. In the guise of a sannyasi, He is the source of spiritual purity and of liberation. He is therefore known as “Mahaprabhu”. (Svetasvatara Upanisad 3.12)

yada pasyah pasyate rukma-varnam kartaram isam purusam brahma-yonim

tada vidyan punya-pape vidhuya niranjanah paramam samyam upaiti

When one realizes the golden form of Lord Gauranga, who is the ultimate actor and the source of the Supreme Brahman, he attains the highest knowledge. He transcends both pious and impious activities, becomes free from worldly bondage, and enters the divine abode of the Lord. (Mundaka Upanisad 3.3)

Evidence From Bhagavatam for Lord Caitanya

 krishna-varnam tvisakrishnam sangopangastra-parsadam

yajnaih saokirtana-prayair yajanti hi su-medhasah

In the age of Kali, Krishna appears in a golden form, chanting the two syllables krs-na. He descends along with His weapons, limbs, saktis, and eternal confidential associates. Those with intelligence worship Him with the saokirtana yajna. (Bhag. 11.5.32)

‘krishna’ ei dui varna sada yaora mukhe athava, krishnake tioho varne nija sukhe.

krishna-varna-sabdera artha dui ta pramana krishna vinu taora mukhe nahi aise ana.

deha-kantye haya teoho akrishna-varana akrishna-varane kahe pita-varana.

The two syllables krs-na are always in His mouth, or He always describes Krishna with great pleasure. These are two meanings of the words “krishna varna.” Indeed, nothing but Krishna issues from His mouth. If someone tries to describe Him as blackish, the next adjective, tvisakrishnam, immediately restricts him. His complexion is certainly not blackish. Indeed, His not being blackish indicates a golden complexion. (Cc. Adi 3.54,55,57)

asan varnas trayo hy asya grhnato ‘nuyugam tanuh

suklo raktas tatha pita idanim krishnatam gatah

This boy, Krishna, has three other colors: white; red, and yellow, as He appears in different ages. Now, in this Dvapara-yuga, he has appeared in a transcendental blackish color. (Bhag. 10.8.13)

 

ittham nr-tiryag-rsi-deva-jhasavatarair lokan vibhavayasi hamsi jagat-pratipan

dharmam maha-purusa pasi yuganuvrttam channah kalau yad abhavas tri-yugo ‘tha sa tvam

 [Prahlada said] O Krishna, in this way You appear in various incarnations: as a human being, an animal, a great saint, a demigod, a fish, or a tortoise, thus maintaining the entire creation in different planetary systems. In this way, according to the age, You protect the principles of religion, but, O Mahaprabhu, in the age of Kali, You do not assert Yourself as the Supreme Personality of Godhead. Because Your incarnation is hidden in the age of Kali You are known as Triyuga, or the Lord who manifests His supremacy in only three ages. (Bhag. 7.9.38)

Evidence From Mahabharata for Shri Caitanya

suvarna-varno hemango varangas-candanangadi

sannyasa-krcchamah santo nistha-santi-parayanah

When Krishna appears as Lord Gauranga, in His early pastimes His complexion is golden (suvarna-varna), His limbs are the color of molten white gold (hemanga), His body is extremely beautiful (varangas), and He is decorated with sandalwood pulp (candanangadi). Shri Caitanya accepts sannyasa (sannyasa-krt), and shows equanimity (sama). He is peaceful (santa). His mind is always fixed on Krishna, and thus He is nistha, or fixed, in performing the great sacrifice of the holy name of Krishna. He silences the non-devotees and impersonalists who are opposed to the service of the Lord, by promoting the cause of devotion. Thus He distributes real peace. He is therefore an abode of the highest spiritual peace and devotion. (Mahabharata, Dan-dharma ch.149)

 

The Version of the Gosvamis

antah krishnam bahir-gauram darsitangadi-vaibhavam

kalau saokirtanadyaih smah krishna-Caitanyam-ashritah

I take shelter of Shri Krishna Caitanya Mahaprabhu, who is Krishna Himself, thinking of Himself. He is internally Krishna blackish but externally, he appears in golden complexion. In this age of Kali, Krishna appears as Krishna Caitanya, simultaneously manifesting His eternal associates, opulences, expansions, and incarnations. In this way, he preaches the process of Krishna consciousness by performing saokirtana. (Tattva-sandarbha 2)

 

Sri Gauranga is the Source of all Avataras

sutiya acchinu ksira-sagara-bhitare

mora nidra bhanga haila nadara huokare

[While sitting on the altar of Vishnu in the house of Shrivasa, Lord Caitanya said] Lying within the ocean of milk, My transcendental slumber broke, as I awoke to hear the loud cries of My devotees, thus I [Lord Vishnu] have come [as Lord Caitanya]. (Cb. Madhya 22.16)

 

Lord Caitanya’s sixfold Nature

sakala vaishnava, suna kari’ eka-mana Caitanya-krsnera sastra-mata-nirupana.

krishna, guru, bhakta, sakti avatara, prakasa krishna ei chaya-rupe karena vilasa

I advise all my Vaishnava readers to read and hear with rapt attention this narration of the pastimes of Lord Krishna Caitanya as inculcated in the revealed scriptures. Lord Krishna enjoys His pastimes by manifesting Himself as the spiritual masters (guru), His devotees (bhakta), His diverse energies (sakti), His incarnations (avataras) and His full expansions (prakasa). (Cc. Adi 1.31,32)

 

Lord Caitanya is the Jagad-guru

caudda bhuvanera guru Caitanya-gosani

taora guru anya, ei kona sastre nai

Sri Caitanya Mahaprabhu is the jagad-guru, the spiritual master of the fourteen worlds. No other guru can compare with Him. (Cc. Adi 12.16)

 

Lord Gauranga is the Best of all

saundarye kama-kotih sakala-jana samahladane candrakotir

vatsalye matrkotis tridasavitapinam kotir audarya-sare

gambhirye ‘mbodhi-kotir madhurimani sudha-ksira-maddhavihvika-kotir

gaurodevah sa jiyat pranaya-rasapade darsitascarya-kotih

Caitanya Mahaprabhu is lovelier than millions of cupids. He is mellower than millions of moons, dearer than millions of mothers, kinder than millions of wish-fulfilling trees, deeper than millions of oceans, and sweeter than millions of nectarean drinks. All glories to Shri Caitanya Mahaprabhu, the Supreme Lord, who displays millions of amazing sentiments of madhurya-bhakti, the most exalted mellow of pure love of Godhead. (Caitanya Candramrta 101)

 

Gauranga’s Tattva, Nama, Rupa, and Lila

namo maha-vadanyaya krishna-prema-pradaya te

krishnaya krishna-Caitanya-namne gaura-tvise namah

His nature (tattva) is that He is Krishna Himself. His name (nama) is Krishna Caitanya. His form (rupa) is golden. His quality (guna) is that He is the most magnanimous of all incarnations. His pastime (lila) is to distribute the highest love of Godhead krishna-prema. I offer my obeisances unto that most generous Lord, Shri Krishna Caitanya Mahaprabhu. (Cc. Madhya 19.53)

 

Gauranga Delivers All by Distributing Nama

saokirtana-pravartaka shri-krishna-Caitanya saokirtana-yajne taore bhaje, sei dhanya.

sei ta’ sumedha, ara kubuddhi samsara sarva-yajna haite krishna-nama-yajna sara

Caitanya Mahaprabhu inaugurated the saokirtana movement. One who worships Him through saokirtana is fortunate indeed. Such a person is truly intelligent, whereas others, who have but a poor fund of knowledge, must endure the cycle of repeated birth and death. Of all sacrificial performances, the chanting of the Lord’s holy name is the most sublime. (Cc. Adi 3.77,78)

Gauranga is the Giver of Krishna-prema

uchalila prema-vanya caudike vedaya stri, vrddha, balaka, yuva, sabare duvaya.

saj-jana, dur-jana, pangu, jada, andha-gana prema-vanyaya dubaila jagatera jana

The flood of love of Godhead distributed by Shri Caitanya Mahaprabhu swelled in all directions. Young men, old men, women, and children were all immersed in that inundation. The Krishna consciousness movement begun by Shri Caitanya Mahaprabhu will inundate the entire world and drown everyone, whether one be a gentleman, rogue, lame, invalid, or blind. (Cc. Adi 7.25,26)

patrapatra-vicara nahi, nahi sthanasthana yei yanha paya, taoha kare prema-dana

lutiya, khaiya, diya, bhandara ujade ascarya bhandara, prema sata-guna bade

In distributing love of Godhead, Lord Caitanya Mahaprabhu and His associates did not consider who was fit and who was unfit, nor where such distribution should or should not take place. They made no such conditions. Rather, wherever they got the opportunity, the members of the Panca-tattva distributed love of Godhead. Although they plundered the storehouse of love of Godhead, ate and distributed its contents, there was no scarcity, for this wonderful storehouse is so complete that as the love is distributed, the supply increases hundreds of times. (Cc. Adi 7.23,24)

 

One can Know the Conclusion of Scripture by Shri Gauranga’s Mercy

shri-Caitanya-prabhum vande balo ‘pi yad-anugrahat

taren nana-mata-graha-vyaptam siddhanta-sagaram

I offer my obeisances unto Shri Caitanya Mahaprabhu, by whose mercy even an ignorant child can swim across the ocean of conclusive truth, which is filled with the crocodiles of various theories. (Cc. Adi 2.1)

 

Lord Gauranga’s Preaching Pastimes

sannyasi pandita-ganera karite garva nasa

nica-sudra-dvara karena dharmera prakasa.

‘bhakti’, ‘ prema’, ‘tattva’ kahe raye kari’ ‘vakta’

apani pradyumna-misra-saha haya ‘srota’.

haridasa-dvara nama-mahatmya-prakasa

sanatana-dvara bhakti-siddhanta-vilasa.

shri-rupa-dvara vrajera prema-rasa-lila

ke bujhite pare gambhira caitanyera khela?

To vanquish the false pride of so-called sannyasis and learned scholars, He spread real religious principles, even through a sudra. Lord Caitanya preached about devotional service, ecstatic love, and the Absolute Truth by making Ramananda Raya, a grhastha from a low family, the speaker. Then the Lord, an exalted brahmana sannyasi, and Pradyumna Misra, the purified brahmana, both heard from Ramananda Raya. The Lord exhibited the glories of the holy name of Krishna through Haridasa Thakura, who was born in a Muslim family. Similarly, He exhibited the essence of devotional service through Sanatana Gosvami, who was almost converted to Islam. The Lord also fully exhibited the ecstatic love and transcendental pastimes of Vrndavana through Shrila Rupa Gosvami. Considering all this, who can understand the deep plans of Caitanya Mahaprabhu? (Cc. Antya 5.84-87)

vraje ye vihare purve krishna-balarama koti-surya-candra jini doohara nija-dhama.

sei dui jagatere ha-iya sadaya gaudadese purva-saile karila udaya.

shri-krishna-Caitanya ara prabhu nityananda yaohara prakase sarva jagat ananda.

surya-candra hare yaiche saba andhakara vastu prakasiya kare dharmera pracara.

ei mata dui bhai jivera ajnana-tamo-nasa kari’ kaila tattva-vastu-dana.

yaohara prasade ei tamo haya nasa tamo nasa kari’ kare tattvera prakasa.

surya candra bahirera tamau se vinase bahir-vastu ghata-pata-adi se prakase.

dui bhai hrdayera ksali’ andhakara dui bhagavata-sange karana saksatkara.

Krishna and Balarama, who formerly appeared in Vrndavana and who were millions of times more effulgent than the sun and moon, have arisen over the eastern horizon of Gauda-desa, being compassionate on the fallen state of the world. The appearance of Srri Caitanya and Nityananda has surcharged the world with happiness. As the sun and moon drive away darkness and reveal the nature of everything, these two brothers dissipate the darkness of the living beings ignorance and enlighten them with knowledge of the Absolute Truth. By the grace of Sri Caitanya and Nityananda, all darkness is removed and the truth is brought to light. The sun and moon dissipate the darkness of the external world and thus reveal material reality, but these two brothers dissipate the darkness of the inner core of the heart, and thus help one to meet the two kinds of Bhagavatas. (Cc. Adi 1.85-89,95,97,98)

Shri Gauranga is Like a Lion

Caitanya-simhera nava-dvipe avatara simha-griva, simha-virya, simhera huokara

sei simha vasuk jivera hrdaya-kandare kalmasa-dvirada nase yaohara huokare

Thus the lion-like Caitanya Mahaprabhu has appeared in Navadvipa-dhama. He has the shoulders of a lion, the powers of a lion, and the loud voice of a lion. May that lion be seated in the core of the heart of every living being and with His resounding roar, may He drive away their elephantine vices. (Cc. Adi 3.30,31)

Shri Gauranga’s Eternal Reason for Appearing

anarpita-carim cirat karunayavatirnah kalau

samarpayitum unnatojjvala-rasam sva-bhakti-shriyam

harih purata-sundara-dyuti-kadamba-sandipitah

sada hrdaya-kandare sphuratu vah saci-nandana

May that Lord who is known as the son of Shrimati Sacidevi be transcendentally situated in the inner-most chambers of your heart. Resplendent with the radiance of molten gold He has appeared in the age of Kali by His causeless mercy to bestow what no incarnation ever offered before the most sublime and radiant spiritual knowledge of the mellow taste of His service. (Cc. Adi 1.4)

Lord Gauranga’s Confidential Reason for Appearing

shri-radhayah pranaya-mahima kidrso vanayaiva-

svadyo yenadbhuta-madhurima kidrso va madiyah

saukhyam casya mad-anubhavatah kidrsam veti lobhat

tad-bhavadhyah samajani saci-garbha-sindau harinduh

Desiring to understand the glory of Shrimati Radharani’s love, the wonderful qualities in Him that she alone relishes through Her love, and the happiness she feels when she realizes the sweetness of His love, Lord Hari, richly endowed with Her emotions, appears from the womb of Sacidevi as the moon appears from the ocean. (Cc. Adi 1.6)

Internally He has the Mood of Shri Radha, Externally He Preaches the Holy Name

sei radhara bhava lana Caitanyavatara

yuga-dharma nama-prema kaila paracara

Lord Caitanya appeared with the sentiments of Shri Radha. He preached the dharma of this age, the chanting of the holy name of Krishna, and pure love of Godhead (Krishna-prema). (Cc. Adi 4.220)

Gauranga Appears as His Holy Name and as His Deity

ara dui janma ei saokirtanarambhe haiba tomara putra ami avilambe

mora arca-murti mata, tumi se dharani jihvarupa tumi mata, namera janani

ei dui janma mora saokirtanarambhe dui thani tora putra rahu avilambe

[Lord Caitanya told Saci] Birth after birth you are My mother. Again, in this birth, I have come to begin the saokirtana movement, and so I have become your son. My appearance in this world is twofold: I appear as the arca-murti and as the holy name. In this way I appear upon the tongue in the form of sound, and as the Deity made from the elements drawn from the earth. In both these forms I am worshiped, and in these two features I have appeared in order to spread the saokirtana movement. (Cb. Madhya 27.47)

Gauranga’s Teachings in a Nutshell

aradhyo bhagvan brajesa-tanayas-tad-dhama vrndavanam

ramya kacid-upasana vraja-vadhu-vargena ya kalpita

shrimad-bhagavatam pramanam-amalam prema pumartho mahan

shri Caitanya mahaprabhur-matam-idam tatradaro nah parah

It is the conclusive opinion of Lord Caitanya that Shri Krishna, who is Vrajendra-nandana, is the Supreme Personality of Godhead Himself, the topmost worshipable Deity; Vrndavana-dhama which is an expansion of Krishna and is nondifferent from Him is the highest worshipable abode; the gopis are the highest example of the worship of Shri Krishna; Shrimad-bhagavatam is the spotless evidence for knowing the absolute truth; krishna-prema is the fifth and highest goal of life. These are the teachings of Shri Caitanya in a nutshell. (Visvanatha Cakravarti Thakura)

All glories to Sri Guru and Gauranga.

All glories to Srila Prabhupada.

Your servant,

Giriaj dasa

 

Transcendental Knowledge

Hare Krishna dear devotees,

I read verse  4.42 from Bhagavad Gita today morning and its amazing purport where Srila Prabhupada not only gives us the summary of the whole chapter 4 but also gives us many keys to open different levels of transcendental knowledge. The chapter itself is titled transcendental knowledge. I am sharing the same. Please chew it slowly.

tasmäd ajïäna-sambhütaà håt-sthaà jïänäsinätmanaù

chittvainaà saàçayaà yogam  ätiñöhottiñöha bhärata

TRANSLATION

Therefore the doubts which have arisen in your heart out of ignorance should be slashed by the weapon of knowledge. Armed with yoga, O Bharata, stand and fight.

(BG 4.42)

PURPORT

The yoga system instructed in this chapter is called sanätana-yoga, or eternal activities performed by the living entity. This yoga has two divisions of sacrificial actions: one is called sacrifice of one’s material possessions, and the other is called knowledge of self, which is pure spiritual activity. If sacrifice of one’s material possessions is not dovetailed for spiritual realization, then such sacrifice becomes material. But one who performs such sacrifices with a spiritual objective, or in devotional service, makes a perfect sacrifice. When we come to spiritual activities, we find that these are also divided into two: namely, understanding of one’s own self (or one’s constitutional position), and the truth regarding the Supreme Personality of Godhead. One who follows the path of Bhagavad-gétä as it is can very easily understand these two important divisions of spiritual knowledge. For him there is no difficulty in obtaining perfect knowledge of the self as part and parcel of the Lord. And such understanding is beneficial, for such a person can easily understand the transcendental activities of the Lord. In the beginning of this chapter, the transcendental activities of the Lord were discussed by the Supreme Lord Himself. One who does not understand the instructions of the Gétä is faithless, and is to be considered to be misusing the fragmental independence awarded to him by the Lord. In spite of such instructions, one who does not understand the real nature of the Lord as the eternal, blissful, all-knowing Personality of Godhead is certainly fool number one. Ignorance can be removed by gradual acceptance of the principles of Kåñëa consciousness. Kåñëa consciousness is awakened by different types of sacrifices to the demigods, sacrifice to Brahman, sacrifice in celibacy, in household life, in controlling the senses, in practicing mystic yoga, in penance, in forgoing material possessions, in studying the Vedas, and in partaking of the social institution called varëäçrama-dharma. All of these are known as sacrifice, and all of them are based on regulated action. But within all these activities, the important factor is self-realization. One who seeks that objective is the real student of Bhagavad-gétä, but one who doubts the authority of Kåñëa falls back. One is therefore advised to study Bhagavad-gétä, or any other scripture, under a bona fide spiritual master, with service and surrender. A bona fide spiritual master is in the disciplic succession from time eternal, and he does not deviate at all from the instructions of the Supreme Lord as they were imparted millions of years ago to the sun-god, from whom the instructions of Bhagavad-gétä have come down to the earthly kingdom. One should, therefore, follow the path of Bhagavad-gétä as it is expressed in the Gétä itself and beware of self-interested people after personal aggrandizement who deviate others from the actual path. The Lord is definitely the supreme person, and His activities are transcendental. One who understands this is a liberated person from the very beginning of his study of Bhagavad-gétä.

This is a gem of a purport and is so potent that one can achieve liberation simply by carefully studying and applying its essence.

HG Bhurijana Prabhu divides this purport into five sections in his book Surrender unto me. Inspired from those titles I am adding little comments.

  1. The Goal of sacrifice (Part 1)

Sacrifices themselves are not the goal. They are means to achieve a goal. The same sacrifice could result in a material or spiritual goal depending simply on the consciousness with which we are doing it.

Today is Ekadasi. Many people in India keep Ekadasi fast, some out of family tradition, some have heard or read about the unlimited piety it brings but devotees keep it simply to please Krishna. So the same sacrifice will culminate in different results for the different people though the act of sacrifice is  apparently the same. So our purpose should always be spiritual. Srila Prabhupada writes

One who performs such sacrifices with a spiritual objective, or in devotional service, makes a perfect sacrifice.

2. Two levels of spiritual knowledge

a) understanding of one’s own self (or one’s constitutional position), and

b) the truth regarding the Supreme Personality of Godhead.

Srila Prabhupada gives the synopsis of this transcendental knowledge in his purport of BG 4.35

For want of sufficient knowledge in the absolute science, we are now covered with illusion, and therefore we think that we are separate from Kṛṣṇa. Although we are separated parts of Kṛṣṇa, we are nevertheless not different from Him. The bodily difference of the living entities is māyā, or not actual fact. We are all meant to satisfy Kṛṣṇa. By māyā alone Arjuna thought that the temporary bodily relationship with his kinsmen was more important than his eternal spiritual relationship with Kṛṣṇa. The whole teaching of the Gītā is targeted toward this end: that a living being, as Kṛṣṇa’s eternal servitor, cannot be separated from Kṛṣṇa, and his sense of being an identity apart from Kṛṣṇa is called māyā. The living entities, as separate parts and parcels of the Supreme, have a purpose to fulfill. Having forgotten that purpose since time immemorial, they are situated in different bodies, as men, animals, demigods, etc. Such bodily differences arise from forgetfulness of the transcendental service of the Lord. But when one is engaged in transcendental service through Kṛṣṇa consciousness, one becomes at once liberated from this illusion.

3. Transcendental nature of Supreme Lord

In the beginning verses of this chapter Krishna spoke how He first gave this transcendental knowledge to sun-god, Vivasvān, millions of years ago and it was being passed down via parampara but then it got lost. And how Krishna, unlike Arjuna, remembers all His previous births. Then Krishna declares in BG 4.6

Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all living entities, I still appear in every millennium in My original transcendental form.

Srila Prabhupada writes in his purport

In spite of such instructions, one who does not understand the real nature of the Lord as the eternal, blissful, all-knowing Personality of Godhead is certainly fool number one.

4. The Goal of sacrifice (part 2)

They are so many different kinds of sacrifices mentioned in vedas and , Srila Prabhupada, writes

All of them are based on regulated action. But within all these activities, the important factor is self-realization. One who seeks that objective is the real student of Bhagavad-Gita.

Even big big jnanis and yogis, what to speak of normal people, get bewildered as to what exactly self realisation means. Actual self realisation means God realisation. They may sound different but are firmly inter-linked.

Self realization means God realization, and God realization means self realization. Just like to see the sun means to see oneself, and to see oneself means to see the sun. Self realization depends completely upon God realization, or else it is not complete. One must know his relationship to the Absolute Truth to fully know his position. The mayavadi school simply discerns spirit from matter, but that is not Ultimate Knowledge. One should know the different manifestations of the spirit also. The highest manifestation of the spirit soul is the Supreme Personality of Godhead, Lord Krishna.

(letter to Vilasavigraha Prabhu, 22nd Jan 1969)

5. Properly learning transcendental knowledge

One should learn this knowledge from a bonafide spiritual master coming in the authorised line of disciplic succession. Krishna says in BG 4.2

This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost.

Arjuna, Krishna’s friend & devotee, also an eternal associate of Krishna, become an instrument to give this knowledge to the whole world. Similarly Srila Prabhupada, not only a great devotee of Lord Krishna and one of the greatest acharayas in last hundred years, coming in the line of exalted Gaudia vaishanavas, also an  eternal associate of Krishna, became an instrument to spread this transcendental knowledge worldwide.

Why it is so important to hear this from a bonafide spiritual master?

Srila Prabhupada writes

he does not deviate at all from the instructions of the Supreme Lord as they were imparted

So the message is passed on ‘as it is’ without any deviation or personal interpretation. That’s why ISKCON’S version of Bhagavad Gita is called Bhagavad Gita As it is.

And what will be the result of following all the above points sincerely?

Srila Prabhupada writes at the end of his purport

One who understands this is a liberated person from the very beginning of his study of Bhagavad-gītā.

It is simply our good fortune that we have somehow taken shelter of Srila Prabhupada’s lotus feet and are trying to become Krishna consciousness. Where else can one read a verse from one of the begining chapters of Bhagavad and not only get the summary of the whole chapter but if one applies it with proper faith then one can get liberation at this stage itself! This is the potency of reading Bhaktivedanta purports.

I feel unqualified to understand, receive or apply this knowledge!

The qualification required to unlock the wealth in Prabhupada’s purports is simply our faith, sincerity and seriousness to become Krishna consciousness. That’s all, not how much knowledge I have or how much austerity I can perform or even my lifestyle before coming in touch with the devotees. None of this matters. What matters is how sincerely I desire and wish to change now. Our past is not a hindrance.

How?

We all know that when bed sheets gets spoiled and strained ( say sheet used by small babies on which they have passed urine etc.). These strains on the sheets doesn’t go despite all the washing and scrubbing.  But an experienced and  intelligent mother knows that by hanging these sheets daily in the bright sun not only the sheet get germ free but they will also gradually becomes strain free. Similarly when we come in touch with this transcendental knowledge then not only our past karmic reactions are gone but gradually our consciousness starts becoming pure and we can make rapid progress in self realisation despite what all may have been our past life (or lives).

This is the potency and the result of regularly, and carefully, studying Srila Prabhupada’s books. Everything will get gradually revealed in our heart by his mercy and potency. This is our simple, proven and bonafide process for receiving all transcendental knowledge.

All glories to Sri Guru and Gauranga.

All glories to Srila Prabhupada. 

your servant,

Giriraj dasa

Why did Srila Prabhupada speak so strongly against Mayavada?

Hare Krishna dear devotees,

Sometimes this question gets popped up in discussions ‘why did Srila Prabhupada speak so much against mayavada and voidism?’ He went head on against both the philosophies.  For many of us who were brought in a broad minded liberal mindset (read hodge-podge) such sharp criticism, coming specially from a highly evolved spiritual personality, may seem a bit out of place.

Srila Prabhupada’s pranama mantra itself boldly declares his intention, and scope, in no uncertain terms.

नमःॐविष्णुपादय, कृष्णपृष्ठायभूतले, श्रीमतेभक्तिवेदांतस्वामिनइतिनामिने।

नमस्तेसरस्वतेदेवेगौरवाणीप्रचारिणे,  निर्विशेषशून्य-वादीपाश्चात्यदेशतारिणे।।

I offer my respectful obeisances unto His Divine Grace A. C. Bhaktivedanta Swami Prabhupada, who is very dear to Lord Krishna, having taken shelter at His lotus feet. Our respectful obeisances are unto you, O spiritual master, servant of Bhaktisiddhanta Saraswati Goswami. You are kindly preaching the message of Lord Chaitanyadeva and delivering the Western countries, which are filled with impersonalism and voidism.

HG Bhurijana Prabhu, in a recent class, shared an interesting pastime during a program in Japan, when Srila Prabhupada, did not let a mayavadi sanyasi speak for too long, starting a impromptu Kirtan in the middle of his speech, much to the bewilderment of the audience. Srila Prabhupada, later, shared with his disciples that he could tolerate the mayavadi sanyasi for some time but when he started speaking that Supreme Lord has no form, no senses, can not talk and so on, then Prabhupada could not tolerate it any more! HG Bhurijan Prabhu said that such is the love Srila Prabhupada has for Krishna that he could not tolerate anyone speaking that his beloved and most beautiful Lord does not possess any beauty, any form, any taste, etc. It simply showed his level of attachment to Krishna. 

Whats so wrong these philosophies?

Krishna says in BG 4.10

vīta-rāga-bhaya-krodhā man-mayā mām upāśritāḥ
bahavo jñ
āna-tapasā pūtā mad-bhāvam āgatāḥ

Being freed from attachment, fear and anger, being fully absorbed in Me and taking refuge in Me, many, many persons in the past became purified by knowledge of Me — and thus they all attained transcendental love for Me.

Krishna is saying that once one gets free from attachment, fear & anger, and being aware that He is the Supreme Lord and everyone is  His part and parcel, surrendering unto Him, then one become fully absorbed in Him. And the result of such an absorption, based on knowledge (not just sentiments),  is that one will attain transcendental love for Krishna, our final goal.

Srila Prabhupada begins his purport to the above verse :  It is very difficult for a person who is too materially affected to understand the personal nature of the Supreme Absolute Truth.

Srila Prabhupada then goes into detail, in the same purport, and explains the three popular philosophies prevalent in western countries

  1. Materialism
  2. Mayavada
  3. Voidism

Materialists: People who are attached to the bodily conception of life are so absorbed in materialism that it is almost impossible for them to understand how the Supreme can be a person. Such materialists cannot even imagine that there is a transcendental body which is imperishable, full of knowledge and eternally blissful. In the materialistic concept, the body is perishable, full of ignorance and completely miserable. Therefore, people in general keep this same bodily idea in mind when they are informed of the personal form of the Lord. For such materialistic men, the form of the gigantic material manifestation is supreme.

Mayavada : Consequently they consider the Supreme to be impersonal. Generally, because they are too materially absorbed, the conception of retaining the personality after liberation from matter frightens them. When they are informed that spiritual life is also individual and personal, they become afraid of becoming persons again, and so they naturally prefer a kind of merging into the impersonal void. Generally, they compare the living entities to the bubbles of the ocean, which merge into the ocean. That is the highest perfection of spiritual existence attainable without individual personality. This is a kind of fearful stage of life, devoid of perfect knowledge of spiritual existence.

Voidism: Furthermore there are many persons who cannot understand spiritual existence at all. Being embarrassed by so many theories and by contradictions of various types of philosophical speculation, they become disgusted or angry and foolishly conclude that there is no supreme cause and that everything is ultimately void. Such people are in a diseased condition of life.

So, surprisingly, the rāga-bhaya-krodhā (attachment, fear and anger) Krishna is speaking about are not exactly how we understand these terms, in reality they mean

  • attachment to material life
  • fear of a spiritual personal identity
  • the conception of void that arises from frustration in life

How do I get free from them?

To get free from these three stages of the material concept of life, one has to take complete shelter of the Lord, guided by the bona fide spiritual master, and follow the disciplines and regulative principles of devotional life.

Srila Prabhupada then writes the complete road map, from faith to Prema, via Krishna consciousness

“In the beginning one must have a preliminary desire for self-realization. This will bring one to the stage of trying to associate with persons who are spiritually elevated. In the next stage one becomes initiated by an elevated spiritual master, and under his instruction the neophyte devotee begins the process of devotional service. By execution of devotional service under the guidance of the spiritual master, one becomes free from all material attachment, attains steadiness in self-realization, and acquires a taste for hearing about the Absolute Personality of Godhead, Śrī Kṛṣṇa. This taste leads one further forward to attachment for Kṛṣṇa consciousness, which is matured in bhāva, or the preliminary stage of transcendental love of God. Real love for God is called prema, the highest perfectional stage of life.” In the prema stage there is constant engagement in the transcendental loving service of the Lord.

So this is the role Srila Prabhupada is playing in Krishna’s (actually Mahaprabhu’s)  plan for mass liberation, to save the suffering souls in  kali-yuga by

  1. freeing us from material attachment, rāga (sense gratification)
  2. freeing us from the fearfulness of one’s individual spiritual personality, bhaya (mayavada)
  3. freeing us from the frustration that results in void philosophy, krodhā (voiodism)

Prabhupada through his books, instructions and lectures gave the suffering humanity a complete, and solid, path leading to the highest stage, Krishna Prema, Love of Godhead, ultimately leading to the abode of the Supreme Lord- Goloka Vrindavana. All his activities, all the resources which came by his side, were used by him in Krishna’s service, till his very last breath. Prabhupada walked the path Krishna planned for him, similar to how Arjuna followed Krishna’s instructions and fought the war in Kurukshetra, which Krishna had already planned. Both of them became an instrument in Krishna’s hands with no self interest or self desire. This movement is popularly known as ‘Hare Krishna’ all over the world, he did not name it after himself. So all over the world people became aware of Krishna’s name but who is Srila Prabhupada!

Krishna says there is no greater devotee!

tasmān mayy arpitāśea-kriyārthātmā nirantara
mayy arpit
ātmana puso mayi sannyasta-karmaa
na pa
śyāmi para bhūtam akartu sama-darśanāt

Therefore I do not find a greater person than he who has no interest outside of Mine and who therefore engages and dedicates all his activities and all his life — everything — unto Me without cessation.

(SB 3.29.33)

Srila Prabhupada writes in the purport of above verse :

In this verse the word sama-darśanāt means that he no longer has any separate interest; the devotee’s interest and the Supreme Personality of Godhead’s interest are one. For example, Lord Caitanya, in the role of a devotee, also preached the same philosophy. He preached that Kṛṣṇa is the worshipful Lord, the Supreme Personality of Godhead, and that the interest of His pure devotees is the same as His own.

Prabhupada again bashes up the mayavada theory!

Sometimes Māyāvādī philosophers, due to a poor fund of knowledge, define the word sama-darśanāt to mean that a devotee should see himself as one with the Supreme Personality of Godhead. This is foolishness. When one thinks himself one with the Supreme Personality of Godhead, there is no question of serving Him. When there is service, there must be a master. Three things must be present for there to be service: the master, the servant and the service. Here it is clearly stated that he who has dedicated his life, all his activities, his mind and his soul — everything — for the satisfaction of the Supreme Lord, is considered to be the greatest person.

The word akartuḥ means “without any sense of proprietorship.” Everyone wants to act as the proprietor of his actions so that he can enjoy the result. A devotee, however, has no such desire; he acts because the Personality of Godhead wants him to act in a particular way. He has no personal motive. When Lord Caitanya preached Kṛṣṇa consciousness, it was not with the purpose that people would call Him Kṛṣṇa, the Supreme Personality of Godhead; rather, He preached that Kṛṣṇa is the Supreme Personality of Godhead and should be worshiped as such. A devotee who is a most confidential servant of the Lord never does anything for his personal account, but does everything for the satisfaction of the Supreme Lord. Therefore it is clearly stated, mayi sannyasta-karmaṇaḥ: the devotee works, but he works for the Supreme. It is also stated, mayy arpitātmanaḥ: “He gives his mind unto Me.” These are the qualifications of a devotee, who, according to this verse, is accepted as the highest of all human beings.

So in a way Srila Prabhupada became the hand of Krishna. This hand went to the lowest depths on this planet. And to save us he had to smash the very foundation of  senseless material gratification, mayavada & voidism, to free us from material attachment, fear and anger. Thereby delivering and uplifting millions of souls from the very bottom of the pit to the highest platform of Vaishnavism.

The Absolute Nature ofSad-guru’

In a sense guru is like the hand attached to the body of God, Who is all existence, all intelligence, and all bliss (sac-cid-änanda-vigraha). With His hand, God rubs His own feet. The hand of God is His own limb. In this case God is serving Himself. God Himself appears as the guru in order to teach how to serve Himself. Our Gurudeva is also one with the body of God. There is God to be served, there is also God who serves; God as object and God as support. Mukunda is God to be served, He is the object God. The most beloved of Mukunda, Çré Gurudeva, is serving God, the support. There is no one so dearly loved by God as our Gurudeva. He alone is the best beloved of the Lord.

Çrila Bhaktisiddhänta Sarasva Öhäkura, Vyäsa-Püja lecture, 1936.

 

All glories to Sri Guru and Gauranga.

All glories to Srila Prabhupada.

your servant,

Giriraj dasa

What is so special about Krishna book?

Hare Krishna

What is Krishna consciousness?

The art of focusing one’s attention on the Supreme and giving one’s love to Him is called Krishna consciousness.

Why did Srila Prabhupada inaugurated this movement?

We have inaugurated the Krishna consciousness movement so that everyone can satisfy his propensity for loving others simply by directing his love toward Krishna.

How is it relevant today?

The whole world is very eager to satisfy the dormant propensity of love for others, but the various invented methods like socialism, communism, altruism, humanitarianism and nationalism, along with whatever else may be manufactured for the peace and prosperity of the world, are all useless and frustrating because of our gross ignorance of the art of loving Kṛṣṇa. Generally people think that by advancing the cause of moral principles and religious rites they will be happy. Others may think that happiness can be achieved by economic development, and yet others think that simply by sense gratification they will be happy. But the real fact is that people can be happy only by loving Krishna.

Can I really love the Supreme Lord? Will Krishna respond to me?

Krishna can perfectly reciprocate one’s loving propensities in different relationships called mellows, or rasas. Basically there are twelve loving relationships. One can love Kṛṣṇa as the supreme unknown, as the supreme master, the supreme friend, the supreme child, the supreme lover. These are the five basic love rasas. One can also love Kṛṣṇa indirectly in seven different relationships, which are apparently different from the five primary relationships. All in all, however, if one simply reposes his dormant loving propensity in Kṛṣṇa, then his life becomes successful.

Sounds like a dream!

This is not a fiction but is a fact that can be realized by practical application. One can directly perceive the effects that love for Krishna has on his life.

Proof of the pudding is in the eating

In the Ninth Chapter of the Bhagavad-gītā this science of Kṛṣṇa consciousness is called the king of all knowledge, the king of all confidential things, and the supreme science of transcendental realization. Yet we can directly experience the results of this science of Kṛṣṇa consciousness because it is very easy to practice and is very pleasurable. Whatever percentage of Krishna consciousness we can perform will become an eternal asset to our life, for it is imperishable in all circumstances. It has now been actually proved that today’s confused and frustrated younger generation in the Western countries can directly perceive the results of channeling the loving propensity toward Krishna alone.

Handed to us on a silver platter

The Krishna consciousness movement is the unique gift of Lord Caitanya to the fallen souls of this age. It is a very simple method which has actually been carried out during the last four years (*) in the Western countries, and there is no doubt that this movement can satisfy the dormant loving propensities of humanity.

What is so special about this book, Kṛṣṇa?

This book, Kṛṣṇa, is another presentation to help the Krishna consciousness movement in the Western world. This transcendental work of literature is published with profuse illustrations. People love to read various kinds of fiction to spend their time and energy. Now this tendency can be directed to Kṛṣṇa.

What will be the result?

The result will be the imperishable satisfaction of the soul, both individually and collectively.

Just this one book can give us Love of Godhead!

It is said in the Bhagavad-gītā that even a little effort expended on the path of Kṛṣṇa consciousness can save one from the greatest danger. Hundreds of thousands of examples can be cited of people who have escaped the greatest dangers of life due to a slight advancement in Krishna consciousness. We therefore request everyone to take advantage of this great transcendental literary work. One will find that by reading one page after another, an immense treasure of knowledge in art, science, literature, philosophy and religion will be revealed, and ultimately, by reading this one book, Kṛṣṇa, love of Godhead will fructify.

(Krishna book, preface)

All glories to the transcendental pastimes of Sri Krishna.

All glories to Sri Guru and Gauranga.

All glories to Srila Prabhupada.

 

(*) Krishna book was published in 1970

Sri Vrindavana dhama

Vrindavana

vraja-bhūmi cintāmaṇi, cidānanda-ratna-khani
(The land of Vraja is a wish-fulfilling gem; indeed, it’s a jewel mine of consciousness and bliss)

Let me glorify Vrajabhumi, the place where Sri Krsna enjoys transcendental pastimes. Simply by drinking with their ears the nectarean description of Vrajabhumi, the liberated souls abandon the bliss of impersonal Brahman and yearn to attain the land of Vraja.

With a pure heart let me worship Vrajabhumi, which is the form of the sweetness of meditation on Sri Krsna, which is eternal, transcendental, blissful, and peerless, and which, although it cannot be understood by ordinary people, is easily understood by its residents.

Millions of material universes and even millions of spiritual Vaikuntha planets are not very significant in comparison to Vrindavana, where Sri Krsna enjoyed lunch with His friends on the Yamuna’s sandy bank, and enjoyed many other transcendental pastimes.

Sri Krsna’s friends and associates, who enjoy pastimes with Him as equals, reside in this perfectly spiritual abode of Vrindavana.

All these associates of the Lord have spiritual bodies, although their forms and activities appear ordinary and material to the conditioned souls. These associates of the Lord are enchanted by Lord Krsna’s charming pastimes in Vraja.

Vrindavana cannot be understood by conditioned souls, for although it may appear to be material, all its villages, forests, and cow-pastures are perfectly spiritual.

Some portion of transcendental Vrindavana becomes visible in this world at the time of Lord Krsna’s manifest pastimes. Conditioned souls think Vrindavana is material, although actually it is spiritual, and beyond their ability to understand or describe.

Wild rams have chewed fragrant kakkola berries and wild buffaloes with their horns have torn the bark and branches of fragrant sarala trees. All this has made the Vraja forest very aromatic.

Wild elephants have broken the tender young branches of fragrant sallaki trees, and wild buffaloes have spread the aroma of fresh grass by their grazing. All this has made the Vraja forest very aromatic.

Filled with many rasala trees, panasa trees, amrataka, sriphala, jambhu, palasa, pungasana, coconut, madhuka, punnaga, sirisa, priya, bilva, arjuna, karma ranga, kapittha, lodhra, priya, lavali, asoka, lakuca, karira, campaka, tamala, nava-malika, jatidvaya, rayabilva, kosataki, parkatika, vata, asvattha, sala, khadira, and sami trees, which all have many wonderful splendid fruits and flowers, and also filled with many lavanga vines, and various other beautiful vines, and also filled with many parrots and other birds, as well as many wild beasts, the forests of Vraja are splendidly beautiful.

In Vraja there are many splendid ponds, pools, lakes, and rivers, all filled with many white, blue, red, yellow, and multicoloured kahlara, padma, and utpala lotus flowers, as well as many swans and other water-birds.

In some places the ground of Vraja is made of camphor dust. In some places it is saffron. In some places it is made of ground musk, and in some places it is made of the aromatic substances used in religious ceremonies.

From the branches and roots of the trees of Vraja all Brahmas and Sivas emanate. Although the trees of Vraja are as splendid as the sun, they still are wonderful parasols to shade one from the sun’s rays. They shine with the lustre of youth, just as the four Kumaras.

The trees of Vraja were never planted or husbanded. They never grew from any seed. They glisten with many leaves and flowers. They bear many ripe, unripe, and ripening fruits.

The splendid trees of Vrajabhumi are perfectly spiritual in nature and full of all potencies. They are just like the incarnations of the Supreme Personality of Godhead. Just as the conditioned souls misunderstand the spiritual nature of the Supreme Lord’s incarnations, in the same way they misunderstand the glory of these trees in Vraja.

Splendid with many eternal flowers, fruits and eternally sprouting fresh new buds, the vines fulfil all the desires of the infallible Supreme Personality of Godhead and His devotees.

 

Sri Krsna, the moon of Vraja, enjoys pastimes and also rests in these groves, which are filled with many wonderful trees and vines eternally blossoming with many beautiful flowers, even down to their roots.

In the groves of Vraja, the cuckoos and bumblebees sing very melodiously, the plants are all splendidly beautiful, the camari does gracefully move their tails, and the musk oxen diffuse a sweet aroma in all directions.

Among Vrindavana’s splendid forests, which make the splendours of Vaikuntha seem very pale, the very beautiful forest named Vrindavana-vana is the best.

They who offer respectful obeisances to her or bathe in her waters, the Yamuna, which is like a moat of black mascara encircling Vrindavana, transform into pure devotees carrying Lord Krsna in their hearts.

The Yamuna river is like a blue lotus flower garland, a sapphire necklace, or a blue sash worn by the goddess of Vrindavana.

Passing the seven seas and seven planetary systems, and breaking through the sevenfold covering of the universe, the Yamuna enters the spiritual Goloka planet and wanders here and there to serve Vrindavana by carrying water.

Many greedy men will wait at a rich man’s doorstep, hoping to meet him and benefit hundreds of thousands of times over. In the same way the Yamuna flows in a very winding course, greedy to get some of the wealth of Vrindavana forest.

Everywhere in Vrindavana and on the Yamuna’s shores, are trees that are like the Lord’s incarnations, that give the gift of pure love, and that make one remember the Lord, making He who is the moon of Vraja suddenly rise within the heart.

Generally the six seasons come one after another, and the qualities of only one season are manifest at any given time. Here in Vrindavana, He who is the moon of Vrindavana can enjoy the pastimes of any season at any time.

In Vrindavana all the seasons are eternal, and they all diligently serve Sri Krsna, the moon of Vrindavana. The gopis decorate Sri Krsna with garlands and other ornaments made from the flowers of many different seasons.

The animals, birds, trees, vines and all other living entities that reside in Vrindavana yearn to see the rising of Vrindavana’s moon (Krsna).

Originally there is only one kalpa vrksa tree in Vrindavana, and the other trees have attained the qualities of kalpa vrksa trees by its association. In the same way, there is only one Sri Krsna, the master of Vrindavana, and by enjoying pastimes with Him His friends have attained qualities like His.

(Selected verses from Sri Vraja-riti-cintamani by Srila Visvanatha Cakravarti Thakura)

New Year prayer for all the devotees

May the cowherd boy who is a festival of ecstatic bliss for the hearts of the fortunate creatures residing in the groves of Govardhana, who eagerly enjoys loving pastimes in the forests of Vrindavana with the gopīs, and whose complexion is as splendid as a great sapphire, eternally enjoy transcendental pastimes in our hearts.

(Padyāvalī 75)

All glories to Sri Vrindavana Dhama

 All glories to Sri Guru and Gauranga.

All glories to Srila Prabhupada.

 

(All pictures from HH Indradyumna maharaj’s Vrindavana yatras)