Aligning ourselves with the will of Krishna.

Hare Krishna.

8th June, 2015. Gurgaon.

Krishna

Last few days whatever I have been hearing, reading or even receiving from other devotees, there is one common thread:  We should not desire any change in our karmic reaction from Krishna. As the coincidences built up I took them as a clue to share them with everyone.

It is not very uncommon to see that when we fall into difficult situations, we earnestly pray to Lord to remove it. It could be a simple cold to a serious illness or some other difficult situations. While this may be acceptable as a neophyte but as aspiring devotees we must endeavor to progress upwards from that level.

We are aware that almost all of our current circumstances have resulted from our past actions. But we should remember another very important point that nothing happens by chance, specially in the life of a devotee. We should have the firm faith that since Krishna is in control so whatever is happening in my life is for my own good.

HG Damodar Prabhu sent me the below two SMSs yesterday.

Sharanagati (surrender) is accomplished only when one can see the grace of the Supreme Lord in every situation -V.V.imp verse from SB below

One who, in the hope of achieving Your grace, goes on enduring the inauspicious fruit of his own karma, and passes his days practicing devotion unto You in every thought, word, and deed- such a person is heir to the land of freedom: he attains to the plane of positive immortality.”(spiritual world)- Lord Brahma (SB10.14.8)

Few weeks back HG Padmalochan Prabhuji sent me the below verse from Mukunda Mala Strota

O my Lord! I have no attachment for religiosity, or for accumulating wealth, or for enjoying sense gratification. Let these come as they inevitably must, in accordance with my past deeds. But I do pray for this most cherished boon: birth after birth, let me render unflinching devotional service unto Your two lotus feet. (MM 5)

Then two days back I was hearing a lecture by HG Srimati Mataji where mataji quoted Srimad Bhagavatam on how devotional service could be in the mode of ignorance, passion & goodness, and finally above the modes of nature, which should be our target. Here are the verses:

Devotional service executed by a person who is envious, proud, violent and angry, and who is a separatist, is considered to be in the mode of darkness. (SB 3.29.8)

The worship of Deities in the temple by a separatist, with a motive for material enjoyment, fame and opulence, is devotion in the mode of passion. (SB 3.29.9)

When a devotee worships the Supreme Personality of Godhead and offers the results of his activities in order to free himself from the inebrieties of fruitive activities, his devotion is in the mode of goodness. (SB 3.29.10)

The manifestation of unadulterated devotional service is exhibited when one’s mind is at once attracted to hearing the transcendental name and qualities of the Supreme Personality of Godhead, who is residing in everyone’s heart. Just as the water of the Ganges flows naturally down towards the ocean, such devotional ecstasy, uninterrupted by any material condition, flows towards the Supreme Lord. (SB 3.29.11-12)

Srimad Bhagavatam is calling the devotees in the mode of ignorance and passion as separatists, which we all know is not such a nice quality to possess.

So who is a separatist ?

Srila Prabhupada explains in the purport of SB3.29 that A separatist is one who sees his interest as separate from that of the Supreme Lord. Mixed devotees, or devotees in the modes of passion and ignorance, think that the interest of the Supreme Lord is supplying the orders of the devotee; the interest of such devotees is to draw from the Lord as much as possible for their sense gratification. This is the separatist mentality.

The mind of the Supreme Lord and the mind of the devotee should be dovetailed. A devotee should not wish anything but to execute the desire of the Supreme. That is oneness. When the devotee has an interest or will different from the interest of the Supreme Lord, his mentality is that of a separatist…The devotee has no interest but to fulfill the transcendental desire of the Supreme Lord.

We should note that Lord Caitanya also teaches us in Siksastakam verse 4:

“O Lord, I do not wish to gain from You any wealth, nor do I wish to have a beautiful wife, nor do I wish to have many followers. All I want from You is that in life after life I may remain a pure devotee at Your lotus feet.”

Srila Prabhupada writes: there is a similarity between the prayers of Lord Caitanya and the statements of Śrīmad-Bhāgavatam. Lord Caitanya prays, “in life after life,” indicating that a devotee does not even desire the cessation of birth and death. The yogīs and empiric philosophers desire cessation of the process of birth and death, but a devotee is satisfied to remain even in this material world and execute devotional service.

By practicing Krishna Bhakti, or Krishna consciousness, we get aligned with Krishna. The firmer the faith we have in trusting Krishna to be my best well wisher, the sharper will be our realisation that everything that is happening  in my life is designed for my spiritual progress.

Once Srimati mataji asked HG Jananivas Prabhuji `how does he manages to remain so much in Krishna consciousness despite so many ups and downs in Mayapur?’ Prabhuji replied that for any such `event’ he considers that this particular situation is best suited for my own spiritual progress, at my current stage !

Sometimes we see events, in our own or other devotee’s lives, which we may bewilder us but we should have firm faith that Krishna is doing something which is best for that devotee. The reasons could vary from fast forwarding some of our balance karmic reactions so we can quickly come back to Him or to show other devotees, by example, how to respond when calamities fall on us or it may be to complete our detachment from the material world or something else, we are too miniscule to comprehend the thought process of Supreme Lord but we must know that He is our best well wisher.

I remember during a workshop, two years back, HH Bhakti Brhat Bhagavat Maharaja asked devotees to first write down few `bad things’ that have happened in our life and then Maharaj asked us to think what message was Krishna trying to give us through that `event’. It was a wonderful experience as each devotee wrote and shared his realisation. An old devotee wrote how he felt very pained when his only child left him for a posting abroad and he now realise that it was Krishna’s arrangement to get prabhuji more attached to Him. Prabhuji now does a lot of service in the temple and is very happy internally!

So under such circumstances it helps a lot to pray to Krishna to please let me know what are You trying to convey or teach me in my current situation.

While writing this blog I also remember an earlier blog where HG Chaitanya Charan Prabhuji said how we have `half faith’ in Krishna. We believe in Krishna’s power but in our own intelligence, instead, we should have full faith in Krishna’s power as well His intelligence.

All glories to Sri Guru and Gauranga.

All glories to Srila Prabhupada.

How to worship Nityanananda Prabhu ?

Hare Krishna.

25th April, 2015. Gurgaon.

Last Saturday was a very special day as HG Madhavananda Prabhuji, along with his kindhearted wife KrishnaKunda Mataji, purified our home. Prabhuji stayed only for day but he enlightened all of us with his deep insights into Krishna consciousness.

Madhavanda Prabhuji 1

During the discussions at home Prabhuji asked do I know why do we offer chappan bhoga (56 dishes) to Krishna ? I replied in negative. After a while Prabhuji searched and came back to share the mystery of offering chappan bhoga to Lord.

When Krishna lifted Govardhan mountain for seven days he couldn’t eat anything . After seven days when the whole lila was over, Brajawasis were very happy and they offered Lord Krishna food for what he had missed throughout those seven days. Mother Yashoda used to feed Krishna eight times a day. Hence the number became  7 x 8 = 56

So they made fifty-six different things for Lord Krishna and offered Him as a token of their love and gratitude. Thus began the tradition of offering “Chhappan Bhog” to Supreme Lord on festive occasions.

All glories to Govardhan Lila!

Although Prabhuji was very tired, his next day was a hectic same day return trip to Vrindavan, yet he agreed to our request to visit the  deity installation ceremony at the home of Shyamvihari prabhuji.

We entered the packed home of Shyamvihari Prabhuji, everyone was dancing  to the kirtan by HG Sriniket prabhuji. We took darshan of very beautiful Nitai Gaura Sundar.

Nita Gaura Sundar

Madhavananda Prabhuji spoke very briefly, less than 30 minutes, but Prabhuji mesmerised everyone with his deep thought process and made everyone think too. I am sharing some nectar.

Madhavanda Prabhuji 3

Prabhuji first sang a beautiful bhajan by an anonymous vaishanava called Krishna Das. I request readers to kindly read it carefully and absorb the English translation of each para carefully as the whole session was based on it and these lines will get quoted again.

adoña daraçi mora prabhu nityänanda

nä bhajinu hena prabhura caraëärabinda

I pray that Lord Nityananda will not look at my sins, I did not worship the Lord’s lotus feet.

häya re nä jäni mu-i kemana asura

pä”ä nä bhajinu hena dayära öhäkura

Alas! I did not know. What a demon I was. I did not worship Lord Nitai, the Lord of mercy.

häya re abhägära präëa ki sukhe ächaha

nitä-i baliyä kena mariyä nä yäha

O my unfortunate heart! Will you ever become happy? Why do you not call out, “Nitai!”, and die.

nitä-ira karuëä çuni päñäëa miläya

häya re daruëa hiyä nä darabe täya

When they hear of Lord Nitai’s mercy, even the stones melt. O my cruel heart, you do not melt when you hear His glories.

nitä-i caitanya aparädha nähi mane

yäre täre nija prema-bhakti kare däne

To persons who do not offend Lord Chaitanya, Lord Nitai gives the gift of spiritual love and devotion.

tära näma la-ite nä gale mora hiyä

kåñëa-däsa kahe mu-i baòa abhägiyä

Alas! The Lord’s holy name does not rest on my throat or in my heart. Krishna Das says: I am very unfortunate.

After the above prayer, Madhavanand Prabhuji started the session by first quoting the below verse

vande sri-krishna-caitanya-nityanandau sahoditau

gaudodaye pushpavantau citrau san-dau tamo-nudau ( cc Adi lila 1.2)

 Translation

I offer my respectul obeisances unto Sri Krishna Caitanya and Lord Nityananda, who are like the sun and moon. They have arisen simultaneously on the horizon of Gauda to dissipate the darkness of ignorance and thus wonderfully bestow benediction upon all.

Prabhuji explained that Gaur Nitai have arisen simultaneously and it is difficult to say who among Them is the Sun and who is the moon. Sun and moon are very auspicious and hence whatever auspicious qualities are there in Sun and moon are there in Gaura Nitai. Prabhuji mentioned  that sun drives away all darkness but Gaura Nitai drives away darkness even from those parts which are sheltered from the sun. If we are sitting in a closed room, with all doors and windows locked, then no sunshine can enter that room but if someone gets mercy of Gaura Nityananada then even the dark cave of our heart become illuminated!

The Sun also purifies everything,  even the most contaminated things like urine and stool too get purified under the sun. Similarly we also hide the most contaminated things in our heart which are comparable to urine and stool. The sun can not purify things in our heart because sun can not see them but the mercy of Gaura Nityananada can purify all the contamination in our heart! Similarly moon helps things grow and in the same way Gaura Nitai help our bhakti creeper, `bhakti lata beeja’, to grow and it is very very cooling, it helps extinguish the fire of this materialistic life.

Prabhuji said, as we are installing Gaur Nitai deities, we must understand what does it mean by worshiping Gaura Nitai ? They didn’t come into this world to be worshiped as Deities. We have to follow Their mood.  Prabhuji sang the famous line

uttama adhama kichhu na kaila bichara,…

Lord Nityananda  never discriminates whether one is uttama or adhama, most elevated or most degraded. Gaur Nitai do not see any designations, who is an Indian, who is an western, who is a brahmin, who is a mallecha. They give Their mercy to every one. And this is really Sri Caitanya Mahaprabhu’s mercy, this is really Mahaprabhu’s movement and this is what we want! Our purpose is not to just make their deity and worship them, our purpose is that we want Sri Chaitanya Mahaprabhu and Sri Nityananda Prabhu to appear in our hearts! So are we getting that ?? Gaura Nitai gave everyone Krishna Prema ! Prabhuji then asked the devotees to raise their hands who among them has received Krishna Prema ! When no one raised their hand then Prabhuji pushed devotees to think why are we not receiving it ? Madhavananda Prabhuji quoted from the same bhajan to say that Nityananda Prabhu is my Lord. Why ? Because He is adosha-darshi, He doesn’t see any faults and that is exactly what I want because I am full of faults.

Prabhuji then added that our mind should be always focused on Krishna internally, while still remaining in our particular ashram externally, and quoted the below verse

antare niṣṭhā kara, bāhye loka-vyavahāra
acirāt kṛṣṇa tomāya karibe uddhāra
(cc madhya 16.239)

Śrī Caitanya Mahāprabhu continued, “Within your heart you should keep yourself very faithful, but externally you may behave like an ordinary man. Thus Kṛṣṇa will soon be very pleased and deliver you from the clutches of māyā.

Prabhuji said that by following how Mahaprabhu is suggesting, by living our lives as per our whatever be our position in the society, while internally remaining oblivious to them, then we can really chant the name of Nityananda and Gaura!

Prabhuji then asked `So what is the symptom that we have received the mercy of Nityananda Prabhu ?’

nitä-ira karuëä çuni päñäëa miläya..häya re daruëa hiyä nä darabe täya..

That when a stone hears about how merciful  Nityananda Prabhu’s is, the stone melts. But

My heart, harder than a stone, it won’t melt ! I am so unfortunate. Why won’t it melt ?  What am I doing wrong ?

nitä-i caitanya aparädha nähi mane

One might say that I am doing some offenses, but you say that, Nitai and Gaura, They do not consider any offence, rather

yäre täre nija prema-bhakti kare däne

They give nija prema bhakti, They give Krishna Prema. So what I am doing wrong ?

Madhavananda Prabhuji then asked how do we worship Surya Deva ? By showing a burning Ghee wick. Similarly how we worship Ganga Devi, by offering her Ganga water.

So how should we worship adosha-darshi Nityananda ?

Prabhuji then stated strongly that this is what the author of this bhajan is  saying that I am not worshiping Nityananda Prabhu, because worshiping Nitai means that I do not find fault in others!!

Prabhuji quoted Srila Prabhupada who wrote in his purport to cc Adi8.62 `It is a qualification of a Vaishnava that he is adoṣa-darśī: he never sees others’ faults‘.

Prabhuji said that on this day we should think why Gaura Nitai have not entered our hearts yet ? Why is that this ecstasy of love of God is not touching me ? Because I am not really worshiping Them! I am doing something external. I am waving some incense, I am ringing the bell, I am offering some prayers. Prabhuji said this is fine, that is all very pious, but that is not why Gaura Nitai came. They came, like the sun and the moon, to dissipate the darkness of ignorance of this world. First of all we have to open our heart to Them. And we do that by giving up the propensity to criticise or fault find in other people.

Prabhuji said that if we are busy with finding faults in others then we are not worshiping Nityananda. Rather we are working for Chitragupta (assistant of Yamaraja, who keeps the account of everyone’s mistakes and sinful activities). To work in the court of Nityananda Prabhu means we must give up fault-finding and the propensity for bearing grudges.

Prabhuji said that in our lives we all have a choice, a decision to be made — which court do we want to work for? Do we want to assist Citragupta by being a pāpagaṇanām, a counter of everyone’s faults in the court of Yamaraja? Or do we want to give up finding others shortcomings and work in the court of Lord Nityananda?

The choice is ours.

Prabhuji spoke something very interesting on the Kripa Shakti of the Lord, which I will write later.

All glories to HG Madhavananda Prabhuji.

All glories to Sri Guru and Gauranga.

All glories to Srila Prabhupada.

Vaishnava aparadha- its cause.

Hare Krishna.
1st April 2015. Gurgaon

Quotes-by-Bhaktivinoda-Thakur-on-Achieving-Spiritual-Perfection

We read in the past few blogs (Blog1, Blog2) about serious repercussions of Vaishanava Aparadha. Few days back I was browsing through a book by HG Srimati Mataji on Srila Prabhupada and by sheer coincidence my eyes caught the page which mentioned what is the cause of vaishnava aparadha. HG Srimati Mataji quotes Srila Bhaktivinoda Thakura, mainly from his book Bhaktyaloka, and bind various quotations meticulously to bring the essence of this important topic. Here it goes.

When Sri Caitanya Mahāprabhu was instructing Sanātana Goswami, He explained that the first business of a Vaishnava is to give up non-devotee association.

“A Vaiṣṇava should always avoid the association of ordinary people. Common people are very much materially attached, especially to women. Vaiṣṇavas should also avoid the company of those who are not devotees of Lord Kṛṣṇa.” (CC Madhya 22.87)

Mahāprabhu also explains the reason we should give up such association in next two verses.

“‘By association with worldly people, one becomes devoid of truthfulness, cleanliness, mercy, gravity, spiritual intelligence, shyness, austerity, fame, forgiveness, control of the mind, control of the senses, fortune and all opportunities. One should not at any time associate with a coarse fool who is bereft of the knowledge of self-realization and who is no more than a toy animal in the hands of a woman. The illusion and bondage that accrue to a man from attachment to any other object are not as complete as that resulting from association with a woman or with men too much attached to women.’ ( CC Madhya 22.88-90)

Srila Bhaktivinoda Thakura further explains that if a devotee engages in non devotee association then gradually his material attachments will increase. And the more this attachment increases, the more his faith in the supreme goal will diminish.

Why is that ?

If one associates with non devotees, very quickly his intelligence will be polluted and his heart will be overcome by their propensities. If anyone desires to attain pure devotional service, he should carefully give up the association of non devotees. ( Sanga-tyaga, Sri Bhaktyaloka)

This raises another very important question.

Who is a non devotee ?

Srila Bhaktivinoda Thakura tells us that those are not subordinate to Sri Krishna are called non devotees. He continues on with a very thorough and wholistic explanation of what it means to give up the association of non-devotees. He even tells us that because of our prejudices and material attachments we can be classified as non devotees!

Let’s present what he says in a chart form to make things clear.

Capture

( I am writing in detail about only some of the categories to save on space)

Atheists : Those who do not accept the Supreme Lord, who is glorified by the Vedas, are called nastikas, or atheists. Their minds have been polluted by false arguments; therefore one’s devotion is lost in their association. Association with sense enjoyers is harmful. Those who are always busy associating with sense enjoyment are filled with blasphemy, envy, and violence. Quarrel, argument, and hankering for sense enjoyment is their life. The more they enjoy, the more their thirst for sense enjoyment increases. The sense enjoyers do not get time to speak or hear topics of Krishna. Whether they engage in pious activities or sinful activities, the sense enjoyers always remain far from knowledge of the self. Therefore in the Caitanya caritamrta (Antya 6.278) Srila Raghunatha dasa Gosvami has said:

“viṣayīra anna khāile malina haya mana
malina mana haile nahe kṛṣṇera smaraṇa

“When one eats food offered by a materialistic man, one’s mind becomes contaminated, and when the mind is contaminated, one is unable to think of Kṛṣṇa properly.” Those persons who externally engage in sensual activities and accept sense objects just to maintain body and soul together but internally engage in their constitutional position as servants of Krsna are not counted amongst the sense enjoyers, who are attached the fruits of their activities.

Women/womanizers

Do not associate with women. On the other hand, when a woman is engaged in sadhana bhakti-, she should not associate with men. Associating with the opposite sex is very inauspicious for the advancing devotee. When a man and woman are married according to religious principles, there is no sin in their touching and talking with each other…. provided they are not illusioned by each other and they only engage in activities sanctioned  under the prescribed duties.

Ancient prejudices
The conditioned soul has been performing fruitive activities (karma) and endeavoring for knowledge (jnana) since time immemorial, and the prejudices that have developed in his subtle body as a result are called ancient prejudices. These prejudices are known as one’s nature. From ancient prejudices one develops association with karma and jnana.

Modern Prejudices : The prejudices or attachments for good and bad attained in this life due to association are called modern prejudices, one develops attachment for material assets by modern prejudices.

Due to this association with prejudices a living entity’s propensity for ignorance and passion becomes stronger. Whatever propensities for goodness, passion, and ignorance are seen in people’s eating, sleeping, and sensual activities are all due to association with prejudices.

Until one’s attachment to prejudices is destroyed, the ten offenses in chanting will not be uprooted. Offenses at the feet of sadhus is due to being proud of one’s karma and jnana.

Only sadhu sanga can reform the attachment to prejudices. Sadhu sanga is the only remedy for this disease. Unless one reforms his attachment to prejudices, one cannot attain perfection in devotional service by any means.

It has been seen that many fortunate souls have given up attachment for prejudices by the association of pure Vaisnavas. From the scriptures it is well known that by the association of Sri Narada Muni the hunter (Mrgari) and Ratnakara (Valmiki) attained auspiciousness. The foremost instruction of Sri Ramanujacarya is this: “If you cannot purify yourself by any endeavor whatsoever, then just go sit with the Vaisnavas and you will achieve all auspiciousness.”

By observing a Vaisnava’s quality of not uselessly wasting time, many people have easily given up anarthas such as laziness, oversleeping, useless talk, urge of speech, etc. We have also seen that by associating with Vaisnavas for some time someone’s cheating
propensity and desire for fame have been destroyed.

Please beware of Vaishnava aparadha

Srimati Mataji then adds that the above analysis is undoubtedly valuable and very interesting. But for those of us who have family and business or work responsibilities, it may also create in us a sense of anxiety. We are associating with non-devotees on a daily basis. Does this mean we have no spiritual future? Bhaktivinoda Thakura is very sensitive to such anxieties and has addressed the issue very wonderfully in the following text.

What is association and giving up association ?

Many people have doubts about this. Doubts may be there because if just by coming close to a materialist or  material object is considered associating with them, then there is no way to give up this association. As long as the material body is there, how can one one give up the proximity of these things? How can a grhastha vaishnava give up his family members? Even is one is a renunciate, he can not give up   the association of deceitful persons. One will have to come across materialists in one’s life, whether one is grahastha or a renunciate. Therefore, the limit for giving up the association of materialists is prescribed in Sri Upadeshamrita as follows:

dadāti pratigṛhṇāti  guhyam ākhyāti pṛcchati
bhuṅkte bhojayate caiva   ṣaḍ-vidhaṁ prīti-lakṣaṇam

Offering gifts in charity, accepting charitable gifts, revealing one’s mind in confidence, inquiring confidentially, accepting prasāda and offering prasāda are the six symptoms of love shared by one devotee and another.

Srila Bhaktivinoda Thakura explains it with great clarity in his commentary:

O sadhakas! One must accept proximity with both bad and good people as one passes his life. This equally applies to householders and renunciates. Proximity must be there, nevertheless one should not engage in bad association. Giving in charity, accepting charity, revealing one’s mind, hearing one’s mind, accepting foods, and giving foods if done with love, these are called sanga, or association. Giving some foodstuffs to a hungry person and accepting some charity from a pious man is done out of duty, not out of love. Even if they are materialists, this type of engagement is not considered association. But if they are pure devotees, then such activities are performed out of love.

association of devotees

When acts are performed out of love, then it is association. Therefore giving charity to pure Vaisnavas and accepting items or wealth from them becomes sat sanga. Giving charity to a materialist or accepting charity from one, if done out of love, becomes asat sanga When a materialist approaches you, whatever is required to be done should be done only out of duty. One should not speak confidentially with a materialist. Generally there is some love involved in confidential speaking, therefore it is association. While meeting a materialistic friend, one should speak only what is extremely necessary. At that time it is better not to exhibit heartfelt love. But if that friend is a proper Vaisnava, then one should accept his association by speaking to him with love. This type of behavior with relatives and friends creates no hostility.

There is no association in ordinary talk. One should behave with ordinary people as one externally behaves with a stranger while buying something in the market. The same dealings with a pure devotee of the Lord should be done out of love. If one is obliged to feed hungry people, needy people, and teachers, he should do so as a host dutifully cares for his guest, there is no need to exhibit love. Care for them, but not out of love. One should feed pure Vaisnavas with love, and when required accept the remnants given by them with love. If one can behave in this way while giving in charity, accepting charity, speaking confidentially, hearing confidentially, feeding, and accepting food with one’s wife, children, servants, maidservants, strangers, and whoever else one meets, there will no unholy association, only good association. There is no hope of achieving devotion to Krishna until one gives up unholy association in this way.

 And there is no hope for giving up unholy association until we develop genuine love and respect for the vaishnavas and their association. So please beware of vaishnava aparadha!

All glories to Srimati Mataji.

All glories to Srila Bhaktivonoda Thakura.

All glories to Sri Guru and Gauranga.

All glories to Srila Prabhupada.

Krishna appreciates service of Tulasi more than that of Lakṣmī! 

Hare Krishna

29th March, 2015. Gurgaon.

srila-prabhupada-on-morning-walk

 

Q: Whose service Krishna appreciates more, Laxmiji or  Tulasi Devi and why ?

Ans:  Srila Prabhupada explains it in his purport of SB 3.16.21

It is said in the Brahma-saṁhitā that the Lord is always served by many hundreds of thousands of goddesses of fortune in His Vaikuṇṭha planet, yet because of His attitude of renunciation of all opulences, He is not attached to any one of them. The Lord has six opulences — unlimited wealth, unlimited fame, unlimited strength, unlimited beauty, unlimited knowledge and unlimited renunciation. All the demigods and other living entities worship Lakṣmī, the goddess of fortune, just to get her favor, yet the Lord is never attached to her because He can create an unlimited number of such goddesses for His transcendental service. The goddess of fortune, Lakṣmī, is sometimes envious of the tulasī leaves which are placed at the lotus feet of the Lord, for they remain fixed there and do not move, whereas Lakṣmījī, although stationed by the chest of the Lord, sometimes has to please other devotees who pray for her favor. Lakṣmījī sometimes has to go to satisfy her numerous devotees, but tulasī leaves never forsake their position, and the Lord therefore appreciates the service of the tulasī more than the service of Lakṣmī. …we can understand that Lakṣmījī is attracted by the opulence of the Lord.

Q: What is the destination of different types of yogis ?

Ans : Srila Prabhupada writes in his purport to SB 3.16.19

There are many kinds of mystics, such as the karma-yogī, jñāna-yogī, dhyāna-yogī and bhakti-yogī. The karmīs particularly search after the favor of the demigods, the jñānīs want to become one with the Supreme Absolute Truth, and the yogīs are satisfied simply by partial vision of the Supreme Personality of Godhead, Paramātmā, and ultimately by oneness with Him. But the bhaktas, the devotees, want to associate with the Supreme Personality of Godhead eternally and serve Him. It has already been admitted that the Lord is eternal, and those who want the favor of the Supreme Lord perpetually are also eternal.

Q: How should we look at a devotee who is practicing Krishna consciousness but still has faults in him. 

Ans. He is to be considered purified!

Srila Prabhupada explains in his purport of SB 3.16.6

Anyone who takes to Kṛṣṇa consciousness in all sincerity, even if he is not very advanced in good behavior, is purified. A devotee can be recruited from any section of human society, although it is not expected that everyone in all segments of society is well behaved. As stated in this verse and in many places in Bhagavad-gītā, even if one is not born in a brāhmaṇa family, or even if he is born in a family of caṇḍālas, if he simply takes to Kṛṣṇa consciousness he is immediately purified.

In Bhagavad-gītā, Ninth Chapter, verses 30-32, it is clearly stated that even though a man is not well behaved, if he simply takes to Kṛṣṇa consciousness he is understood to be a saintly person. As long as a person is in this material world he has two different relationships in his dealings with others — one relationship pertains to the body, and the other pertains to the spirit. As far as bodily affairs or social activities are concerned, although a person is purified on the spiritual platform, it is sometimes seen that he acts in terms of his bodily relationships.

If a devotee born in the family of a caṇḍāla (the lowest caste) is sometimes found engaged in his habitual activities, he is not to be considered a caṇḍāla. In other words, a Vaiṣṇava should not be evaluated in terms of his body…..because anyone who takes to Kṛṣṇa consciousness is understood to be fully purified. He is at least engaged in the process of purification, and if he sticks to the principle of Kṛṣṇa consciousness he will very soon be fully purified. The conclusion is that if one takes to Kṛṣṇa consciousness with all seriousness, he is to be understood as already purified, and Kṛṣṇa is ready to give him protection by all means.

Q: Why it is said that one who becomes a Vaishnava is already a Brahmana ?

Ans: Srila Prabhupada explains it in his purport of SB 3.16.4

One who has become a devotee of the Lord is also a brāhmaṇa. The formula is brahma jānātīti brāhmaṇaḥ. A brāhmaṇa is one who has understood Brahman, and a Vaiṣṇava is one who has understood the personality of Godhead. Brahman realization is the beginning of realization of the Personality of Godhead. One who understands the Personality of Godhead also knows the impersonal feature of the Supreme, which is Brahman. Therefore one who becomes a Vaiṣṇava is already a brāhmaṇa.

Q: Does Krishna help His devotees who have difficulty in seeing Krishna as a person ? Give two examples. 

Ans: Yes, examples are four Kumaras and Haridas Thakura

Srila Prabhupada writes in the purport of 3.16.2

The Lord’s presence on the spot was very pleasing to the hearts of the devotees. The Lord understood that the trouble was due to His lotus feet not being seen by the sages, and therefore He wanted to please them by personally going there. The Lord is so merciful that even if there is some impediment for the devotee, He Himself manages matters in such a way that the devotee is not bereft of having audience at His lotus feet.

There is a very good example in the life of Haridāsa Ṭhākura. When Caitanya Mahāprabhu was residing at Jagannātha purī, Haridāsa Ṭhākura, who happened to be Muhammadan by birth, was with Him. In Hindu temples, especially in those days, no one but a Hindu was allowed to enter. Although Haridāsa Ṭhākura was the greatest of all Hindus in his behavior, he considered himself a Muhammadan and did not enter the temple. Lord Caitanya could understand his humility, and since he did not go to see the temple, Lord Caitanya Himself, who is nondifferent from Jagannātha, used to come and sit with Haridāsa Ṭhākura daily. Here in Śrīmad-Bhāgavatam we also find this same behavior of the Lord. His devotees were prevented from seeing His lotus feet, but the Lord Himself came to see them on the same lotus feet for which they aspired.

 

All glories to the amazing purports of Srila Prabhupada.

All glories to Sri Guru and Gauranga.

All glories to Srila Prabhupada.

Crying for Krishna

Hare Krishna.
8th March, 2015. Gurgaon

I miss Krishna!

Since last many days I am trying to analyse why I feel hollow from inside as if some part of me as has gone missing. And I have developed a strange longing for Krishna and hearing about Krishna, I try my best to suppress it and hide it but it won’t go. I shared with Shyamsundar Prabhu some days back that I feel that a strange churning is happening inside my heart but the churning feels like churning of a very viscous fluid (like a very thick honey) which is difficult to churn. So it seems that the process is on but the motor of this mixer (my spiritual attachment) is no match for the thick fluid ( my material attachments mixed with offenses) it is trying to churn!

Last year I asked Guru Maharaj “How to develop the feeling of separation from Krishna as I feel Krishna is so close to me as super soul”. Guru Maharaj’s replied surprised to say the least ‘because there is no love and love can’t be artificially produced’. (today I feel ashamed to have asked such a question). At that time I wondered that instead of patting me on my back that somehow I feel “closer” to Krishna and Guru Maharaj has replied that I have no love for Krishna! Isn’t it love which has produced my so called closeness? I kept quite as I know my state is mostly sentimental and Guru Maharaj would have seen through this thin layer.

I haven’t developed love for Krishna but somehow a seed has sprouted in my dry and barren heart which is strange because usually in a dry place only a cactus grows. So I wonder what is this little green sprout doing in my heart, may be it is a weed only. But this weed is giving me all sort of troubles. And in last few months a small flower has grown on this weed, this flower is regret, my regret of ignoring Krishna for so many lifetimes and this flower smells of longingness and anxiety for Krishna. Both the flower and its smell are troubling my heart everyday.

What is my response ?

I am trying to give all sorts of lame excuses to my own self. Oh ! I will do this once my responsibilities are over, one day I am going to serve temple full time, one day I will preach and so on and on, all plans for future nothing at present. I want to serve Krishna but at my own convenience and milestones! Sometimes I think that I am more eager to serve my office and my family than Krishna.

And giving wind to the fire of all my material desires is the praise I hear from few devotees, outside I may say “it is Guru Maharaj’s causeless mercy” but some portion of my heart relishes it and rejoices in it thinking “it’s me, I must be doing something right”. I have learnt the art of how mask my feelings with an outward show of humility.

What is the proof?

The proof is my indifference towards Holy Name, my indifference towards serving vaishnavas.

This helpless condition where my heart wants to hear only Krishna and what I am forced to do overwhelms me more often than not. Sometimes, completely overwhelmed, I feel like raising my arms up in the air and cry for Krishna, cry so loud that my throat muscles bust. Alas! I am unable to do it. Many a times I feel like crying out aloud in front of deities at home while doing evening kirtana but no tears come out.

The only time I get close it is when I am among devotees and in a kirtana. It’s a new love and feeling which has developed inside me despite my lack of interest in Kirtana earlier.

Right now I am coming back after attending the temple Marjanam at our centre, I felt so close to Lord Jagnnath. Somewhere inside me I know that He was pleased but the ‘connections’ faded away minutes after the service is over.

What’s the solution ?

It’s obvious isn’t it ? Attend more Kirtan in the association of senior devotees and do more service at the center. As luck would have it my dear friend Shyamsundar Prabhuji called up today afternoon and told me about a service which the local centre needs! Such is the mercy of Lord and His devotes that they are more eager for me to come closer to Krishna then I wish.

I am copying this wonderful song called Kabe Ha’be Bolo by Srila Bhaktivinoda Thakura and pray at feet of all the Vaishnavas that one day I too develop at this longing for the Holy Name, for Nityananda Prabhu’s lotus feet, for Navadvipa Dhama and for preaching.

kabe ha’be bolo se-dina āmār
(āmār) aparādha ghuci’, śuddha nāme ruci,
kṛpā-bale ha’be hṛdoye sañcār

(When, O when, will that day be mine? When will you give me your blessings, erase all my offences and give my heart a taste [ruci] for chanting the Holy Name in purity?)

tṛṇādhika hīna, kabe nije māni’,
sahiṣṇutā-guṇa hṛdoyete āni’
sakale mānada, āpani amānī,
ho’ye āswādibo nāma-rasa-sār

(When will I taste the essence of the Holy Name, feeling myself to be lower than the grass, my heart filled with tolerance? When will I give respect to all others and be free from desire for respect from them?)

dhana jana āra, kobitā-sundarī,
bolibo nā cāhi deho-sukha-karī
janme-janme dāo, ohe gaurahari!
ahaitukī bhakti caraṇe tomār

(When will I cry out that I have no longer any desire for wealth and followers, poetry and beautiful women, all of which are meant just for bodily pleasure? O Gaura Hari! Give me causeless devotional service [bhakti] to your lotus feet, birth after birth.)

(kabe) korite śrī-kṛṣṇa-nāma uccāraṇa,
pulakita deho gadgada bacana
baibarṇya-bepathu ha’be saṅghaṭana,
nirantara netre ba’be aśru-dhār

(When will my body be covered with goose bumps and my voice broken with emotion as I pronounce Krishna’s name? When will my body change colour and my eyes flow with endless tears as I chant?)

kabe navadwīpe, suradhunī-taṭe,
gaura-nityānanda boli’ niṣkapaṭe
nāciyā gāiyā, berāibo chuṭe,
bātulera prāya chāriyā bicār

(When will I give up all thought of the world and society to run like a madman along the banks of the Ganges in Navadvipa, singing and dancing and sincerely calling out the names of Gaura and Nityananda?)

kabe nityānanda, more kori ‘doyā,
chārāibe mora viṣayera māyā
diyā more nija-caraṇera chāyā,
nāmera hāṭete dibe adhikār

(When will Nityananda Prabhu be merciful to me and deliver me from the enchantment [maya] of the sense objects? When will he give me the shade of his lotus feet and the right to enter the market place [nama-hatta] of the Holy Name?)

kinibo, luṭibo, hari-nāma-rasa,
nāma-rase māti’ hoibo bibaśa
rasera rasika-caraṇa paraśa,
koriyā mojibo rase anibār

(When will I buy, borrow or steal the ecstasies of the Holy Name? When will I lose myself in the intoxication of the Holy Name? When will I immerse myself in the nectar of the Holy Name after grasping the feet of a saint who constantly relishes the `rasa’ of devotion?)

kabe jībe doyā, hoibe udoya,
nija-sukha bhuli’ sudīna-hṛdoya
bhakativinoda, koriyā binoya,
śrī-ājñā-ṭahala koribe pracār

(When will I feel compassion for all living beings ? When will I forget my own pleasure in genuine humility? And when will I, Bhaktivinode, meekly go from door to door, preaching your message of love?)

I beg at the lotus feet of all devotees to kindly pray for me that I too develop a similar mood of prayer and develop a taste for the Holy Name and a taste to serve Mahaprabhu’s mission and His devotees unconditionally.

All glories to the Holy Name.
All glories to Sri Guru and Gauranga.
All glories to Srila Prabhupada.

Who is a kaniṣṭha-adhikārī, a madhyama-adhikārī and an uttama-adhikārī ?

Hare Krishna
27th Feb, 2015. Gurgaon

Vaishnava-Etiquette-3-Basic-Principles

This is the second last blog in the series of last few blogs on Vaishanava etiquette and Vaishanava Apradha. We will read about three categories of devotees and what Srila Bhaktivinoda Thakura has to say on Vaishnava Apradha.

Srila Bhaktivinoda Thakura writes in `Vaisnava Ninda’ (Sajjan Toshani, 1893) that If we neglect to show respect to the ordinary jivas, special honour to the religious jiva, and proper respect to brahmana-jivas and vaisnava-praya-jivas, then we invite sin upon ourselves. But to show disrespect or dishonour to a vaisnava-jiva is an aparadha. Performing ordinary penances can erase so many sins, but an aparadha is not dispelled so easily. Sins influence the gross and subtle bodies. Aparadha specifically affects the jiva’s very soul and causes him to fall down. Thus, whoever wishes to perform bhajana of the Lord must guard against committing aparadha.

Three kinds of Vaishnavas

In NoI verse 5 Rupa Goswami writes :

kṛṣṇeti yasya giri taṁ manasādriyeta dīkṣāsti cet praṇatibhiś ca bhajantam īśam
śuśrūṣayā bhajana-vijñam ananyam anya-nindādi-śūnya-hṛdam īpsita-saṅga-labdhyā

One should mentally honor the devotee who chants the holy name of Lord Kṛṣṇa, one should offer humble obeisances to the devotee who has undergone spiritual initiation [dīkṣā] and is engaged in worshiping the Deity, and one should associate with and faithfully serve that pure devotee who is advanced in undeviated devotional service and whose heart is completely devoid of the propensity to criticize others.

Prabhupada writes in his purport that

The kaniṣṭha-adhikārī is a neophyte who has received the hari-nāma initiation from the spiritual master and is trying to chant the holy name of Kṛṣṇa. One should respect such a person within his mind as a kaniṣṭha Vaiṣṇava.

A madhyama-adhikārī has received spiritual initiation from the spiritual master and has been fully engaged by him in the transcendental loving service of the Lord. The madhyama-adhikārī should be considered to be situated midway in devotional service.

The uttama-adhikārī, or highest devotee, is one who is very advanced in devotional service. An uttama-adhikārī is not interested in blaspheming others, his heart is completely clean, and he has attained the realized state of unalloyed Kṛṣṇa consciousness.

What does Srimad Bhagvatam says (Srila Prabhupada also quotes the same in his above purport of NoI verse 5) :

A devotee who faithfully engages in the worship of the Deity in the temple but does not behave properly toward other devotees or people in general is called a prākṛta-bhakta, a materialistic devotee, and is considered to be in the lowest position. (SB 11.2.47)

An intermediate or second-class devotee, called madhyama-adhikārī, offers his love to the Supreme Personality of Godhead, is a sincere friend to all the devotees of the Lord, shows mercy to ignorant people who are innocent and disregards those who are envious of the Supreme Personality of Godhead. (SB 11.2.46)

The most advanced devotee sees within everything the soul of all souls, the Supreme Personality of Godhead, Śrī Kṛṣṇa. Consequently he sees everything in relation to the Supreme Lord and understands that everything that exists is eternally situated within the Lord. (SB 11.2.45)

What does Mahāprabhu says :

Śrī Caitanya Mahāprabhu then finally advised, “One who is chanting the Hare Kṛṣṇa mantra is understood to be a Vaiṣṇava; therefore you should offer all respects to him.” cc madhya 15.111

“A person who is always chanting the holy name of the Lord is to be considered a first-class Vaiṣṇava, and your duty is to serve his lotus feet.” cc madhya 16.72

The following year, the inhabitants of Kulīna-grāma again asked the Lord the same question. Hearing this question, Śrī Caitanya Mahāprabhu again taught them about the different types of Vaiṣṇavas.

Śrī Caitanya Mahāprabhu said, “A first-class Vaiṣṇava is he whose very presence makes others chant the holy name of Kṛṣṇa.” cc madhya 16.74

krama kari’ kahe prabhu ‘vaiṣṇava’-lakṣaṇa
‘vaiṣṇava’, ‘vaiṣṇavatara’, āra ‘vaiṣṇavatama’

Translation:
In this way, Śrī Caitanya Mahāprabhu taught the distinctions between different types of Vaiṣṇavas — the Vaiṣṇava, Vaiṣṇavatara and Vaiṣṇavatama. He thus successively explained all the symptoms of a Vaiṣṇava to the inhabitants of Kulīna-grāma.

So according to the above instructions of Mahaprabhu, simply by chanting Hare Krishna mantra, one attains the platform of a Vaisnava !

Śrī Caitanya Mahāprabhu replied, “Whoever chants the holy name of Kṛṣṇa just once is worshipable and is the topmost human being.
( CC Madhya 15.106)

Śrī Caitanya Mahāprabhu then finally advised, “One who is chanting the Hare Kṛṣṇa mantra is understood to be a Vaiṣṇava; therefore you should offer all respects to him.” (CC Madhya 15.111)

Srila Prabhupada writes in his purport to above verse that :
A properly initiated Vaiṣṇava may be imperfect, but one who chants the holy name of the Lord offenselessly is all-perfect. Although he may apparently be a neophyte, he still has to be considered a pure, unalloyed Vaiṣṇava. It is the duty of the householder to offer respects to such an unalloyed Vaiṣṇava. This is Śrī Caitanya Mahāprabhu’s instruction

Srila Bhaktivinoda Thakura adds

O readers! Any faults that were previously in a Vaisnava before bhakti appeared within him should never be considered, unless there is some noble intention in doing so. A Vaisnava should never be criticized for the insignificant residue of his previous faults, which is why Sri Krsna has explained the following in Bhagavad-Gita:

Even if one commits the most abominable action, if he is engaged in devotional service he is to be considered saintly because he is properly situated in his determination. He quickly becomes righteous and attains lasting peace. O son of Kuntī, declare it boldly that My devotee never perishes. (BG 9.30-31)

Through the influence of bhakti, all abominable activities that may have existed before the appearance of bhakti, which seemed to be one’s very own nature, are reduced day by day and are finally destroyed within a short time. Discussing the faults of a Vaisnava without a virtuous intention results in vaisnava-aparadha. If one sees some fault in a Vaisnava that appears due to divine providence, one should still not blaspheme that Vaisnava. In this regard, Karabhajana has said

One who has thus given up all other engagements and has taken full shelter at the lotus feet of Hari, the Supreme Personality of Godhead, is very dear to the Lord. Indeed, if such a surrendered soul accidentally commits some sinful activity, the Supreme Personality of Godhead, who is seated within everyone’s heart, immediately takes away the reaction to such sin. (SB 11.5.42)

Srila Bhaktivinod Thakura further emphaises in the end that :

Apart from well-intended discussions of those faults that may arise accidentally, one is liable to commit the offense of criticising a Vaisnava. The fundamental point here is that slandering and blaspheming a Vaisnava..leads to namaparadha, and if one commits namaparadha, then divine revelation (sphurti) of the Holy Name will never manifest. One cannot become a Vaisnava without such revelation of the Holy Name.

O readers! You must think carefully upon this serious subject matter. According to proper devotional conclusions, you must show honor to true Vaisnavas and without any hesitation whatsoever, abandon the company of non-devotees. If one blasphemes a genuine Vaisnava, then the transcendental truth concerning the Holy Name (nama-tattva) will never manifest within one’s heart.

So this is the punishment we receive if we blaspheme other devotees, the Holy Name withdraws the taste from us!

We can clearly see from the above that anyone who chants Krishna’s name is to be considered a vaisnava and he/she is worshipable. We also understood what are the serious consequences of criticism of a devotee on our bhajan and spiritual journey.

Please pardon any errors in the blog as I do not have too much realisations on this deep topic but I still felt inspired to share the same with devotees.

In the next blog, the final one in this series, we will find out what is the cause of Vaishnava Apradha? And how to avoid it!

All glories to Srila Bhaktivinoda Thakura.
All glories to Sri Guru and Gauranga.
All glories to Srila Prabhupada.

Krishna’s flutes

Hare Krishna.
21st Feb, 2015, Gurgaon

Quotes-by-Srila-Prabhupada-on-Moonlike-Face-of-Lord-Krishna

A few days back I heard the below verse from Sri Brahma Samhita and a brief commentary by HH Tamal Krishna Goswami Maharaj. The sweet description of Krishna’s flutes somehow inspired me to search more on it and write this blog for the pleasure of devotees. As I searched for the matter I became intoxicated with Krishna’s flute, I never knew such sweet pastimes happened because of it. Srila Prabhupada writes in Nectar of Devotion, Chapter 26, that “As far as Krishna’s flute is concerned, it is said that the vibration of this wonderful instrument was able to break the meditation of the greatest sages. Krishna was thus challenging Cupid by advertising His transcendental glories all over the world.”

veṇuṁ kvaṇantam aravinda-dalāyatākṣam-barhāvataṁsam asitāmbuda-sundarāṅgam
kandarpa-koṭi-kamanīya-viśeṣa-śobhaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

I worship Govinda, the primeval Lord, who is adept in playing on His flute, with blooming eyes like lotus petals with head decked with peacock’s feather, with the figure of beauty tinged with the hue of blue clouds, and His unique loveliness charming millions of Cupids. ( BS 5.30)

Krishna’s playing of flute is indeed very special and much has been written about it in various vedic scriptures and poems.

Krishna has different flutes and He plays different melodies for different purposes. There are three kinds of flutes used by Krishna (NoD chapter 26)

1) Venu : This is a very small, not more than six inches long, with six holes for whistling.
2) Murali: Murali is about eighteen inches long with a hole at the end and four holes on the body of the flute. This kind of flute produces a very enchanting sound.
3) Vamsi: The vamsi flute is about fifteen inches long, with nine holes on its body.

Krishna would play on any of these three flutes when they were needed. Krishna uses the Venu flute to attract to Gopis, like Venum kvanantam from the Brahma Samhita.

These flutes were sometimes bedecked with jewels. Sometimes they were made of marble and sometimes of hollow bamboo. When the flute is made of jewels it is called sammohini. When made of gold, it is called akarsini.

It said that Krishna plays different tunes

1) Demigods like Lord Brahma and Lord Siva’s meditation is broken and they forget everything in astonishment and Lord Anantadeva sways His head like in hypnosis.
2) Second tune makes the Yamuna flow backwards
3) Third tune makes the moon stop moving
4) Fourth tune makes the cows run to Krsna and get stunned listening to the flute
5) The 5th note attracts the gopis and make them come running to him
6) 6th Tune makes the stones melt and creates autumn season
7) 7th note manifests all seasons
8) 8th Note is meant exclusively for Srimati Radharani, it takes Her name and calls for Her, and She comes running to Him putting Her cloth wrong and mascara also.

Krishna has another flute named Mahananda, which is like a fishook that captures the fish of Srimati Radharani’s heart and mind. Another flute, which has six holes is known as Madanajhankrti. Krishna’s flute named Sarala makes a low, soft tone like the sound of a softly singing cuckoo. Krishna is very fond of playing this flute in the ragas gaudi and garjari. (Radha-Krishna-ganoddesha-dipika text 122,123)

In one of lectures HH Loknath Maharaj said that the interesting part of Krishna’s flute playing is that the sound can be heard only by the party for whom it is being played. If Krishna plays flute for the gopis, only gopis would be able to hear it, and no one else. If He plays flute for the cows, only the cows would be able to hear it, and no one else. We don’t have that potency, our music cannot be restricted for any one party but when the supreme Lord Krishna plays flute, He can choose and restrict His audience. For example, when the gopis hear the sound of Krishna’s flute, they abruptly leave their household chores in the middle and run out. Other family members can’t comprehend suddenly what happened to the gopis and where they are going. Sometimes the roti is cooked half way on the stove and the gopi hears Krishna’s flute. She runs out leaving the husband waiting for the roti to arrive in his plate. But the husband can’t hear the flute. Only Krishna can do this.

For cows, Krishna sits atop a tree and plays flute to keep a check on the number of 9 hundred thousand cows herding with Him. Before returning home, He calls each and every one of the cow by her name – through the sound of His flute. He calls all of them one by one – Chandrika, Dhavali, Ivali..When He playes flute for Chandrika cow, only Chandrika is able to hear her name through the sound of Krishna’s flute. She gets delighted to hear her name being called by Krishna and comes running towards Him. Then He calls Dhavli, Ivali and every other cow in the same way. Thus no cow is left behind.

Krishna is uniquely called Venugopal, Bansilal, Murali, Muralidhar, etc. based solely on His relationship with His flute !

Quotes-by-Srila-Prabhupada-on-Original-Form-of-The-Lord

Let me share two instances where the special taste of Lord’s flute is relished by Caitanya Mahāprabhu in Śrī Caitanya-caritāmṛta.

The first instance is from madhya Lila chapter 21 which is aptly titled `The Opulence and Sweetness of Lord Śrī Kṛṣṇa’. Mahaprabhu is explaining Sri Sanatana Goswami about the sweetness of Krishna’s face, His smile and then His lips and finally describes … His flute !

The sound of Kṛṣṇa’s flute spreads in the four directions. Even though Kṛṣṇa vibrates His flute within this universe, its sound pierces the universal covering and goes to the spiritual sky. Thus the vibration enters the ears of all inhabitants. It especially enters Goloka Vṛndāvana-dhāma and attracts the minds of the young damsels of Vrajabhūmi, bringing them forcibly to where Kṛṣṇa is present. (CC Madhya 21.141)

“The vibration of Kṛṣṇa’s flute is very aggressive, and it breaks the vows of all chaste women. Indeed, its vibration takes them forcibly from the laps of their husbands. The vibration of His flute attracts even the goddesses of fortune in the Vaikuṇṭha planets, to say nothing of the poor damsels of Vṛndāvana. (CC Madhya 21.142)

“The vibration of His flute is just like a bird that creates a nest within the ears of the gopīs and always remains prominent there, not allowing any other sound to enter their ears. Indeed, the gopīs cannot hear anything else, nor are they able to concentrate on anything else, not even to give a suitable reply. Such are the effects of the vibration of Lord Kṛṣṇa’s flute.” (CC Madhya 21.142)

The second instance one is in Antya lila chapter 16 titled `Lord Śrī Caitanya Mahāprabhu Tastes Nectar from the Lips of Lord Śrī Kṛṣṇa’ ! One evening after honouring Jagannnath prasadam Mahaprabhu became ecstatic. In ecstatic love, Śrī Caitanya Mahāprabhu ordered Rāmānanda Rāya to recite some verses. Thus Rāmānanda Rāya spoke as follows.

‘O hero of charity, please deliver unto us the nectar of Your lips. That nectar increases lusty desires for enjoyment and diminishes lamentation in the material world. Kindly give us the nectar of Your lips, which are touched by Your transcendentally vibrating flute, for that nectar makes all human beings forget all other attachments.’ Upon hearing Rāmānanda Rāya quote this verse, Śrī Caitanya Mahāprabhu was very satisfied. Then He recited the following verse, which had been spoken by Śrīmatī Rādhārāṇī in great anxiety. (CC Antya 16.117-118)

‘My dear friend, the all-surpassing nectar from the lips of the Supreme Personality of Godhead, Kṛṣṇa, can be obtained only after many, many pious activities. For the beautiful gopīs of Vṛndāvana, that nectar vanquishes the desire for all other tastes. Madana-mohana always chews pan that surpasses the nectar of heaven. He is certainly increasing the desires of My tongue.’ After saying this, Śrī Caitanya Mahāprabhu was overwhelmed by ecstatic loving emotions. Talking like a madman, He began to explain the meaning of the two verses. (CC Antya 16.119-120)

“My dear lover,” Lord Caitanya said in the mood of Śrīmatī Rādhārāṇī, “let Me describe some of the characteristics of Your transcendental lips. They agitate the mind and body of everyone, they increase lusty desires for enjoyment, they destroy the burden of material happiness and lamentation, and they make one forget all material tastes. The whole world falls under their control. They vanquish shame, religion and patience, especially in women. Indeed, they inspire madness in the minds of all women. Your lips increase the greed of the tongue and thus attract it. Considering all this, We see that the activities of Your transcendental lips are always paradoxical. (CC Antya 16.121-122)

“My dear Kṛṣṇa, since You are a male, it is not very extraordinary that the attraction of Your lips can disturb the minds of women. But I am ashamed to say that Your impudent lips sometimes attract even Your flute, which is also considered a male. It likes to drink the nectar of Your lips, and thus it also forgets all other tastes. “Aside from conscious living beings, even unconscious matter is sometimes made conscious by Your lips. Therefore, Your lips are great magicians. Paradoxically, although Your flute is nothing but dry wood, Your lips constantly make it drink their nectar. They create a mind and senses in the dry wooden flute and give it transcendental bliss. “That flute is a very cunning male who drinks again and again the taste of another male’s lips. It advertises its qualities and says to the gopīs, ‘O gopīs, if you are so proud of being women, come forward and enjoy your property — the nectar of the lips of the Supreme Personality of Godhead.’ (CC Antya 16.123-125)

“Thereupon, the flute said angrily to Me, ‘Give up Your shame, fear and religion and come drink the lips of Kṛṣṇa. On that condition, I shall give up my attachment for them. If You do not give up Your shame and fear, however, I shall continuously drink the nectar of Kṛṣṇa’s lips. I am slightly fearful because You also have the right to drink that nectar, but as for the others, I consider them like straw.’ “The nectar of Kṛṣṇa’s lips, combined with the vibration of His flute, attracts all the people of the three worlds. But if we gopīs remain patient out of respect for religious principles, the flute then criticizes us. (CC Antya 16.126-127)

“This flute is nothing but a dry stick of bamboo, but it becomes our master and insults us in so many ways that it forces us into a predicament. What can we do but tolerate it? The mother of a thief cannot cry loudly for justice when the thief is punished. Therefore we simply remain silent. (CC Antya 16.129)

Gopis-of-Vrindavan

Again Śrī Caitanya Mahāprabhu said to Rāmānanda Rāya, “Please say something. I want to hear.” Understanding the situation, Rāmānanda Rāya recited the following words of the gopīs.

‘My dear gopīs, what auspicious activities must the flute have performed to enjoy the nectar of Kṛṣṇa’s lips independently and leave only a taste for us gopīs, for whom that nectar is actually meant. The forefathers of the flute, the bamboo trees, shed tears of pleasure. His mother, the river on whose bank the bamboo was born, feels jubilation, and therefore her blooming lotus flowers are standing like hair on her body.’ (CC Antya 16.140)

Upon hearing the recitation of this verse, Śrī Caitanya Mahāprabhu became absorbed in ecstatic love, and with a greatly agitated mind He began to explain its meaning like a madman. (CC Antya 16.141)

“Some gopīs said to other gopīs, ‘Just see the astonishing pastimes of Kṛṣṇa, the son of Vrajendra! He will certainly marry all the gopīs of Vṛndāvana. Therefore, the gopīs know for certain that the nectar of Kṛṣṇa’s lips is their own property and cannot be enjoyed by anyone else.

‘My dear gopīs, fully consider how many pious activities this flute performed in his past life. We do not know what places of pilgrimage he visited, what austerities he performed, or what perfect mantra he chanted.

‘This flute is utterly unfit because it is merely a dead bamboo stick. Moreover, it belongs to the male sex. Yet this flute is always drinking the nectar of Kṛṣṇa’s lips, which surpasses nectarean sweetness of every description. Only by hoping for that nectar do the gopīs continue to live.

‘Although the nectar of Kṛṣṇa’s lips is the absolute property of the gopīs, the flute, which is just an insignificant stick, is forcibly drinking that nectar and loudly inviting the gopīs to come drink it also. Just imagine the strength of the flute’s austerities and good fortune! Even great devotees drink the nectar of Kṛṣṇa’s lips after the flute has done so.

‘When Kṛṣṇa takes His bath in universally purifying rivers like the Yamunā and the Ganges of the celestial world, the great personalities of those rivers greedily and jubilantly drink the remnants of the nectarean juice from His lips.

‘Aside from the rivers, the trees standing on the banks like great ascetics and engaging in welfare activities for all living entities drink the nectar of Kṛṣṇa’s lips by drawing water from the river with their roots. We cannot understand why they drink like that.

‘The trees on the bank of the Yamunā and Ganges are always jubilant. They appear to be smiling with their flowers and shedding tears in the form of flowing honey. Just as the forefathers of a Vaiṣṇava son or grandson feel transcendental bliss, the trees feel blissful because the flute is a member of their family.’

“The gopīs considered, ‘The flute is completely unfit for his position. We want to know what kind of austerities the flute executed, so that we may also perform the same austerities. Although the flute is unfit, he is drinking the nectar of Kṛṣṇa’s lips. Seeing this, we qualified gopīs are dying of unhappiness. Therefore, we must consider the austerities the flute underwent in his past life.’ (CC Antya 16. 141-149)

Such is the sweet nectar of pastimes based on Krishna and His flute ! I ended up gathering much more information on the sweet pastimes between Krishna and gopis over His flute than I could squeeze in a single blog. I also read how the flute once told the gopis what all he has gone through to achieve his unique position ! I will share the rest in a future blog.

Right now I can only wish and pray that may we all develop an intense desire to serve and glorify Krishna’s flutes and pray to the lotus feet of His flutes to kindly bless us that we can develop a mere drop of love and attachment which they have for Krishna and His devotees.

All glories to Krishna’s flutes.
All glories to Sri Guru and Sri Gauranga.
All glories to Srila Prabhupada.

Anarthas and Anartha-Nivrtti

Hare Krishna
3rd, February, 2015, Gurgaon.

Quotes-by-Bhakti-Charu-Swami-on-Getting-Rid-of-the-Impurities-of-the-Heart

After the last blog on `demons in Krishna Lila‘ I thought let me share more anarthas as described in detail in Madhurya kadambini, I also took the help of VIHE book ‘demons in Vrindavana Lila’ to write this blog. This topic also connects with the earlier blog How to change our heart.

At one level we hear that bhakti is causeless meaning that there is no cause for bhakti (like pious deeds, austerity, penance, etc.), bhakti is independent. I heard a beautiful analogy by HH Bhakti Vijnana maharaj, he described how in the material world everything is cause' andeffect’ and this is what science does it focuses on finding cause and it’s effect. Bhakti, on the other hand, not being from the material wold is `causeless’ !

But still in this causeless realm there is a way, described by Srila Rupa Goswami in his famous verse in Bhakti-rasāmṛta-sindhu 1.1.11, there are nine stages a devotee pass through as we advance in Krishna consciousness.

adau sraddha tatah sadhu- sango-‘tha bhajana-kriya
tato’nartha nivrttih syat tato nistha ruci’s tatah
athasaktis tato bhavas tatah premabhyudancati
sadhakanam ayam premnah pradhurbhave bhavet kramah

These stages are:
1. Shraddha — faith
2. Sadhu-sanga — association with devotees
3. Bhajana-kriya — trying to seriously take up the process of devotional service
4. Anartha-nivrtti — becoming free of all unwanted things
5. Nistha — steadiness in Krishna consciousness
6. Ruchi — a deep taste for Krishna consciousness
7. Asakti — attachment for Krishna
8. Bhava — ecstasy, the first rays of the sun of love for Krishna
9. Prema — pure love for Krishna

Out of all the above stages anartha-nivrtti is a very important and one of the most bumpy/bouncy/stormy stage to be crossed. There is relative calm before and after this stage but this stage is really choppy waters and troubles devotees most. This is a very important milestone in our spiritual journey and we must make all endeavour to cross it, it won’t happen `automatically’.

Srila Prabhupada wrote in the purport of CC madhya-lila 23.13: “Srila Bhaktivinoda Thaura summarizes this growth of love of Godhead as a gradual process. A person becomes interested in devotional service by some good fortune. Eventually he becomes interested in pure devotional service without material contamination. At that point, a person wants to associate with devotees. As a result of this association, he becomes more and more interested in discharging devotional service and hearing and chanting. The more one is interested in hearing and chanting, the more he is purified of material contamination. Liberation from material contamination is called anartha-nivrtti, indicating a diminishing of all unwanted things. This is the test of development in devotional service….. When one is freed from all material contamination, his firm faith awakens in devotional service. When firm faith develops, a taste arises, and by that taste, one becomes attached to devotional service. When this attachment intensifies, the seed of love of Krsna fructifies…”

Hence, once one has passed through the stage of anartha-nivrtti one is able to advance more quickly.

Srila Visvanath Chakravarti Thakura explains that there are four types of anarthas, recognized according to their origins:

  1. Anarthas arising from previous sin
  2. Anarthas arising from previous pious activities
  3. Anarthas arising from imperfectly performed bhakti
  4. Anarthas arising from offenses in devotional service

Anarthas Arising From Previous Sinful Activities:

Anarthas arising from previous sin are the five types of klesas, or material sufferings:
A. Avidya — ignorance (mistaking impermanent to be permanent etc.)
B. Asmita — false ego (bodily identification and the tendency to only accept sense perception)
C. Raaga — attachment (the desire for material happiness and the means to achieve it)
D. Dvesa — hatred (of unhappiness and the causes of it)
E. Abhinivesa — acquired nature (absorption in bodily existence, including fear of death)

Anarthas Arising From Previous Pious Activities:
Anarthas arising from previous pious activities are attachments to the enjoyments which arise from pious action.

Anarthas Arising From The Improper Performance Of Bhakti:
Anarthas arising from improper performance of devotional service are a little more subtle, Srila Visvanath Cakravarti Thakura says that, just as, along with the main plant, many weeds grow, similarly, by the cultivation of bhakti there appears acquisition of material wealth and other facilities, worship and respect by others, a comfortable position, fame etc. By their very nature, they have the power to influence the heart of the devotee, grow in size,and cover up the main plant intended for cultivation, bhakti. (these do not include seva aparadhas).

Anarthas Arising From Offenses:

Anarthas arising from offenses in devotional service are the ten offenses against the chanting of the holy names: These are standard 10 offenses against the Holy Name, which most of us read every day before starting our rounds. I am not writing them here to save the space.

Seva aparadhas do not fit into this category, because they are normally overcome in the course of the performance of one’s devotional service, due to the potency of the devotional activities. Some example of seva aparadhas are entering the temple with shoes, not offering the arti or bhoga in time to the deities, etc.

However, if one commits seva aparadhas knowingly, that becomes the seventh offense against the chanting of the holy names.

A person who commits nama aparadha loses the mercy of the Lord in the form of His name, and therefore suffers in many ways, but if such a person humbly takes the appropriate remedial methods for his offenses (there are recommended remedies for each of the ten types) then he is able to gradually get the mercy of the name again, and his diseased condition is relieved.

The last and the most damaging aparadh is vaishanava Apradha. I will write about it in a separate blog, it commands top position in apradhas, and can even destroy our bhakti.

On a positive note this is what Srila Prabhupada writes we should do when we cross the stage of anartha-nivrtti :
`By His practical activity, Śrī Caitanya Mahāprabhu informed us how to cleanse our hearts. Once the heart is cleansed, we should invite Lord Śrī Kṛṣṇa to sit down, and we should observe the festival by distributing prasādam and chanting the Hare Kṛṣṇa mahā-mantra. Śrī Caitanya Mahāprabhu used to teach every devotee by His personal behavior. Everyone who spreads the cult of Śrī Caitanya Mahāprabhu accepts a similar responsibility…The Lord was very pleased with those who could cleanse the temple by taking out undesirable things accumulated within. This is called anartha-nivṛtti, cleansing the heart of all unwanted things. Thus the cleansing of the Guṇḍicā-mandira was conducted by Śrī Caitanya Mahāprabhu to let us know how the heart should be cleansed and soothed to receive Lord Śrī Kṛṣṇa and enable Him to sit within the heart without disturbance.’

All glories to Srila Visvanath Chakravarti Thakura.
All glories to Sri Guru and Gauranga.
All glories to Srila Prabhupada.

Vaishanava Apradha

Hare Krishna.
8th Feb, 2015. Gurgaon

If the maddened elephant of Vaishnava-aparadha enters the devotional garden, the creeper of bhakti will be uprooted and all its leaves will dry up. (CC 2.19.156)

If the maddened elephant of Vaishnava-aparadha enters the devotional garden, the creeper of bhakti will be uprooted and all its leaves will dry up. (CC 2.19.156)

Vaishnava-aparadha' is the last in the series of blogs based onMadhurya Kadimbini’ and the seminar I heard on the same topic by HH Bhanu Maharaj. It is said that amongst all the offenses that a soul can commit, there is no offense more severe than criticism of a Vaisnava. Therefore, I decided to write a separate blog on it.

It is written in the Srimad Bhagavatam (10.74.40):

nindam bhagavatah srnvams tat-parasya janasya va
tato napaiti yah so ‘pi yaty adhah sukrtac cyutah

“One who does not leave a place where the Lord or the Vaisnavas are being criticised looses all of their sukrti (spiritual fortune) and falls down.”

One meaning of this word could be understood as Apa means against and radha means devotion; so it is an act against devotion or an act that stops devotion.

Maharaj said that though all apradhas are somewhat offensive towards the Lord yet Vaishanava apradha specifically is very damaging. Maharaj added that sinful activity is indulging in sense gratification, sinful activities are NOT directly against Krishna or directly against devotees therefore they are not harmful in the same way as Vaishanava apradha ! Sin, maharaj said, can give us suffering in terms of karma but it doesn’t necessarily destroy bhakti where as Vaishanava apradha can do that because they are directly against bhakti, against supreme Lord and against His devotees. So apradha have devotional effect, they harm our faith whereas when we indulge in sense gratification it doesn’t necessarily decrease whatever faith we have attained. So of the two apradha is more harmful than sinful activities because it is directly against devotional items !

Maharaj said they such apradha may slow down our process of bhakti if we do it inadvertently or by accidents rather than deliberately. But When the attitude becomes hostile then it becomes apradha with capital A. Which is very destructive. It will not only slow down our bhakti but can also destroy bhakti. Hostility towards Vaishanava becomes quite destructive and it is very harmful. Maharaj quoted Caitanya Mahāprabhu `this apradha is like a mad elephant which can wipe out bhakti‘. I realised that as devotee I am much more careful toward committing any sinful activity than towards committing Vaishanava apradha hence hearing Maharaj was an eye opener for me. Maharaj said something we accrued from 20 lifetimes and get the faith (via ajnata sukriti) can go away very quickly, then we may have to start again from another 20 lifetimes !!

Maharaj explained that one of the reasons for such sever reaction is because Supreme Lord is very affectionate towards His devotees and gives away Himself to His devotees and it is He who empowers His devotee to be able to preach. Maharaj added that we may not be able to see Krishna directly but through His devotees we can get Him and His mercy. Krishna gives them the shakti to preach. Maharaj said we can take the example of a powerhouse, we may not be able to see voltage in a powerhouse but can see the light bulb glowing. Similarly we may not be able to see Krishna’s mercy directly but can receive it via His devotee.

I was later browsing through Caitanya Bhagavat reading the episode of Jagai and Madhai on Nityananada Troyodasi. Though I have heard this pastime many a times still I read it repeatedly as it somehow gives me a solace that I too have similar eligibility' of receiving Nityananda Prabhu's mercy and this particular episode is described in a very detailed manner in Caitanya Bhagavat. But this time I was was shocked to read it and my so calledeligibility’ too evaporated as I read the below lines carefully

`Although they committed every conceivable sin, they were still free from offence against Vaishanavas. They were just always intoxicated and had had no opportunity to criticise vaishnava (CB 1.2). This supplements what HH Bhanu Maharaj said that sinful activities means karmic reaction whereas Vaishanava apradha can even destroy our bhakti. A chill went down my spine as I read the above line multiple times. I don’t know if I can even count as to how many times I would have criticised Vaishanavas in my so called spiritual journey.

I flipped through pages and also coincidentally read another pastime in Caitanya Bhagavat where the incident about Lord Brahma’s son, Marici’s, six sons. Once, very surprisingly, Brahma was struck by Cupid’s arrow. Blinded with lust he chased his own daughter. The six young boys began to smirk and laugh seeing this scene, and this caused them to fall down instantly from their godly positions. Because they had ridiculed a great personality, they had to take birth in the family of the vicious demon, Hiranyakasipu, who had avowed to live by the sword and put everyone into subjugation. During the fight between the demigods and the demons, Indra vanquished these six with his powerful thunderbolt weapon. They died after much torment. Yogamaya then arranged for them one by one to be born as Mother Devaki’s sons.

Lord said Take heed, O Bali Maharaja, The consequences of ridiculing a devotee of the Lord are very severe. Even perfected yogis suffer heavily if they disrespect a Vaishnava, what to mention about lesser humans. A Vaishnava offender has to pay a heavy price life after life. <strong>I am delving on this subject for your benefit so you may learn from this and never insult a Vaishnava</strong>. If a person worships Me and chants My name, but offends a Vaishnava, he has to suffer severe setbacks in his devotional life. And as for those who love and respect My devotees, I make Myself easily available to them.' In the scriptures it says,There may exist some doubt about the success in attaining perfection by serving the Supreme Personality of Godhead, but there is no doubt whatsoever in achieving perfection by serving the pure devotees of the Supreme Lord'(Varaha Purana). Further, in another place it states, `Those who only worship Lord Govinda, Krishna, but do not worship and serve the Lord’s devotees, are highly insolent. They never receive the Lord’s blessings.’ Dear Bali, you are dear to Me and you are My servitor, hence I have revealed these esoteric meanings of the scriptures to you.”

In the end I will quote a letter Srila Prabhupada wrote to Gopala Krsna (He could be HH Gopala Krishna Goswami Maharaj but I am not sure) (April 21, 1970) `You are always alert to see whether you are committing some offense. This is a very nice attitude. In rendering service to Lord Krsna and His representative, the Spiritual Master, we should always maintain this fearful attitude which means careful attention. This attitude will advance you progressively in Krsna consciousness.’

I will pray for all the readers to Lord today to kindly save us from committing this most dangerous apradha. After writing this blog I too feel inspired (and fearful) to add it in my daily morning prayers, to beg the Lord to save me from committing Vaishanava apradha.

And if we overcome this offence then Caitanya Mahāprabhu declares that

I will personally deliver anyone who avoids criticizing others and once chants ‘Krsna! I vow that this is the truth.
(Caitanya-bhagavata 19.213-4)

All glories to Sri Guru and Gauranga.
All glories to Srila Prabhupada.

P.s. : I beg readers to kindly point any mistakes in myblogs. I was ashamed but very thankful to be pointed out by a merciful devotee that I wrote There is a soul inside my body' as the title of my recent blog. The incorrect title could have meant thatI am a body and there is soul inside me’. Thank you so much for pointing it to me Anand prabhuji, I’ve corrected the mistake. This shows that one need some bit of intelligence to do even simple `cut & paste’ job which I don’t seem to have developed inside my puny brain.

Top five limbs of devotional service

lord-chaitanyas-instruction-to-srila-sanatana-goswami

17th Jan, 2015, Gurgaon.

Hare Krishna and pranams dear devotees,

More than a year back, HH Gopal Krishna Goswami Maharaj came to ISKCON Gurgaon centre and spoke a verse from Śrī Caitanya-caritāmṛta which somehow slowly, yet firmly, got settled inside my heart. It describes top five limbs of devotional service. Maharaj instructed everyone to memorise this wonderful verse. The verse was

sādhu-saṅga, nāma-kīrtana, bhāgavata-śravaṇa
mathurā-vāsa, śrī-mūrtira śraddhāya sevana

“One should associate with devotees, chant the holy name of the Lord, hear Śrīmad-Bhāgavatam, reside at Mathurā and worship the Deity with faith and veneration.

(cc.madhya.22.128)

In this powerful verse from madhya lila Mahāprabhu describes the process of devotional service to Sri Sanatana Goswami. In the beginning He describes the truth about the living entity and the super excellence of devotional service. He then describes the uselessness of mental speculation and mystic yoga. In all circumstances the living entity is recommended to accept the path of devotional service as personally explained by Śrī Caitanya Mahāprabhu. The speculative method of the so-called jñānīs is considered a waste of time, and that is proved in this chapter. An intelligent person should abandon the processes of karma-kāṇḍa, jñāna-kāṇḍa and mystic yoga. There are sixty-four items listed in regulative devotional service, and out of these sixty-four the last five are considered very important.

“These five limbs of devotional service are the best of all. Even a slight performance of these five awakens love for Kṛṣṇa.

( CC Madhya 22.129)

Prabhupada quotes the below verse from the Bhakti-rasāmṛta-sindhu, in his purport –

aṅgānāṁ pañcakasyāsya pūrva-vilikhitasya ca
nikhila-śraiṣṭhya-bodhāya punar apy atra śaṁsanam

“The glorification of these five items [association with devotees, chanting the holy name and so on] is to make known the complete superiority of these five practices of devotional service.”

Sri Caitanya Mahaprabhu continues to glorify these five limbs of devotional service to Srila Sanatana Goswami –

“‘With love and full faith one should worship the lotus feet of the Deity. One should taste the meaning of Śrīmad-Bhāgavatam in the association of pure devotees, and one should associate with the devotees who are more advanced than oneself and who are endowed with a similar type of affection for the Lord. One should congregationally chant the holy name of the Lord and reside in Vṛndāvana.’

‘The power of these five principles is very wonderful and difficult to understand. Even without faith in them, a person who is offenseless can awaken his dormant love of Kṛṣṇa simply by being a little connected with them.’

When one is firmly fixed in devotional service, whether he executes one or many processes of devotional service, the waves of love of Godhead will awaken.

There are many devotees who execute only one of the nine processes of devotional service. Nonetheless, they get ultimate success. Devotees like Mahārāja Ambarīṣa execute all nine items, and they also get ultimate success.

(CC Madhya 22. 130-135)

What is most amazing is if we analyse how Srila Prabhupada made the structure of ISKCON based on these five limbs of devotional service.

In one of his lectures HH Bhakti Charu Swami said ‘Prabhupada actually designed ISKCON in such a way that anyone who is engaged in Krishna consciousness in ISKCON is automatically performing these five activities. The first aspect is sadhu sangha, anyone who is in ISKCON is getting the association of the sadhus. Similarly anyone who is in ISKCON must attend the Bhagavatam class and at least read for some time every day, so this is how one is reading scriptures. Anyone who is in ISKCON worships the deity, although not all of us worship the deity directly but by attending mangala-arati and the morning program we automatically do that. Then comes residing in the holy dhama, all temples of Krishna are non-different from Goloka Vrindavana. Therefore, those who are living in the temple, or those whose consciousness is in the temple, are actually residing in Mathura. In this way Prabhupada has given us the simple process for Krishna consciousness.’

Now I realise why so many senior devotees always stress that we have to simply remain in ISKCON, serve the local temple, do our sadhna bhakti and we will surely make progress in our spiritual life.

vande śrī-kṛṣṇa-caitanya-devaṁ taṁ karuṇārṇavam
kalāv apy ati-gūḍheyaṁ bhaktir yena prakāśitā

I offer my respectful obeisances unto Lord Śrī Caitanya Mahāprabhu. He is an ocean of transcendental mercy, and although the subject matter of bhakti-yoga is very confidential, He has nonetheless manifested it so nicely, even in this Age of Kali, the age of quarrel.

(CC Madhya 22.1)

All glories to the five limbs of devotional service.
All glories to Sri Guru and Gauranga.

All glories to Srila Prabhupada.

Your servant,

Giriraj dasa