Krishna is Acyuta

 

Very difficult to inflame. Similarly, when we fall down from the fire, spiritual world, we associate with three qualities. Puruṣaḥ prakṛti 'stho hi bhuṅkte prakṛti-jān guṇān [Bg. 13.22]. This is the statement of Bhagavad-gītā. Prakṛti-jān guṇān. In the prakṛti, in this material world, there are three modes of material nature: sattva-guṇa, rajo-guṇa, tamo-guṇa. So there is chance... When you fall down, you can fall down anywhere. This example, the same example. A spark falls down from the original fire, so it can fall down on the dry grass, it can fall down on the water, it can fall down on the ground. There are three chances. Similarly, when the living entity, originally part and parcel of God, the same quality... Not the same quantity. Just like spark and fire, they are same quality but not same quantity. Fire is very big; therefore the big fire is acyuta. It is never degraded. But the small fire is degraded.

So when Kṛṣṇa comes, big fire comes, He is not degraded. He's acyuta. He is... Don't think that because Kṛṣṇa has come in this material world, so He is also affected by the material qualities. No. In Bhāgavata it is said, etad īśanam īśasya. This is controlling power. Although He comes in this material world, He's not affected by the material qualities. He's not fallible; He's Acyuta. Therefore Kṛṣṇa is described as acyuta. When Arjuna was asking Kṛṣṇa to move his chariot, so he addressed Him as Acyuta. Senayor ubhayor madhye rathaṁ sthāpaya me acyuta [Bg. 1.21]. Why Acyuta? Because Kṛṣṇa is the Supreme Lord and Arjuna is living being, entity. Arjuna is servant and Kṛṣṇa is the master. Jīvera svarūpa haya nitya-kṛṣṇa-dāsa [Cc. Madhya 20.108-109]. How the servant can order the master? It is not the etiquette, neither it is possible. Therefore Arjuna reminded Kṛṣṇa, "Acyuta, my dear friend, You are Acyuta, never fallible. You promised that You shall drive my chariot. So now because You are my driver, I'm asking You to follow my orders. Don't be sorry. Acyuta." This is the purpose. Therefore senayor ubhayor madhye rathaṁ sthāpaya me acyuta [Bg. 1.21]. In this way we find Kṛṣṇa never failed in His promise. He remained always... When He was pierced with the arrows... Sometimes the chariot driver is killed. the horses are killed to make the enemy inactive. Because without horses, without chariot driver, how he can drive?

So Kṛṣṇa is Acyuta. He never falls. So this is a false theory that when God falls down He becomes a jīva, and when He is again revived in His original position, He becomes God. This is nonsense theory. It has no meaning. God never falls down. But rascals, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg. 9.11], because they're rascals, they think Kṛṣṇa as ordinary human being. Avajānanti māṁ mūḍhāḥ. Therefore Kṛṣṇa's līlā in Vṛndāvana, so many rascals, they think that Kṛṣṇa's dealing with the gopīs is the same as one young man or young boy plays with other young girls. No. They are different. Ānanda-cinmaya-rasa-pratibhāvitābhiḥ [Bs. 5.37]. This dealing, in this material world, between young boys and girls, they're material. They're simply a reflection of the original dealings. The verse in the Vedānta-sūtra, janmādy asya yataḥ [SB 1.1.1]. From Brahman everything is emanating. Without being in Brahman, nothing can be manifest or existing within this world. So these love affairs between young girls and young boy, is there in Brahman. That is the dealing of Kṛṣṇa and the gopīs. So that dealing is pervertedly reflected within this material world. It is not the same thing. It is different. But those who are not in the knowledge, they take it that the dealings... Idam Viṣṇu and the vraja-vadhū... It is so nice that actually if one hears about the dealings of the gopīs and Kṛṣṇa, then he becomes so elevated in devotion that he forgets the lusty dealings between man and woman. That is the result. It is stated in the Bhāgavatam, apahinoti, bhaktiṁ pratilabhya apahinoti kāmam.. If one is eligible to hear the dealings of gopīs and Kṛṣṇa, the result will be he'll forget the lusty desires of this material world. Therefore it is not for all. These dealings of gopīs and Kṛṣṇa is meant for the liberated person. They can hear, not the ordinary persons. Therefore this kṛṣṇa-līlā is given in the Tenth Canto of Śrīmad-Bhāgavatam. So don't jump over. First of all you try to understand Kṛṣṇa, Acyuta. Janmādy asya yataḥ anvayād itarataś cārtheṣv abhijñaḥ svarāṭ [SB 1.1.1]. To understand Kṛṣṇa, not only... The Bhagavad-gītā is the ABCD, and Śrīmad-Bhāgavatam begins when one is actually Kṛṣṇa conscious. Sarva-dharmān parityajya mām ekam [Bg. 18.66]. Then Śrīmad-Bhāgavatam begins. So don't jump over the kṛṣṇa-līlā or jump over Rādhā-kuṇḍa unless you are a liberated person. This is the instruction. Acyuta. You must be also acyuta—not falling down from the standard of pure devotional service. Acyuta-gotra.

Opposing Irrationalism

Bhagavad Gita As It Is

Chapter 16. The Divine And Demoniac Natures

TEXT 7

Those who are demoniac do not know what is to be done and what is not to be done. Neither cleanliness nor proper behavior nor truth is found in them.

In early February, 2015 Islamic State released a 22 minute video depicting the burning of a captured soldier.

Jordanian and U.S. officials promised swift action to the execution of  First Lt. Muath al-Kasasbeh.

This clearly does not conform to Islam. The development of Islamic Antinomianism is developed where jihadhi adherents rule ex cathedra.

To another example: In September, Sheikh Abu Muhammad al-Adnani, the Islamic State’s chief spokesman, called on Muslims in Western countries such as France and Canada to find an infidel and “smash his head with a rock,” poison him, run him over with a car, or “destroy his crops.”

In reality the United States has been attacking it’s own citizens with Chemical Assault Scorched Earth openly since June 17, 1987.

I know this first hand since the attack is imposed over only one person myself  Bhakta David Nollmeyer.

Blythe Hay Bales

Blythe Colorado River Canal

The hay supra will burn you hand to the touch. The Colorado River is contaminated from Blythe, California running towards Mexico.

This action is the result of a Gay Militia operating form LAPD. The allegation is that Cambridge Law School are the Origin or proximate cause. It appears also that Islamic State fighters themselves are recruited with this Gay Militia.

In Texas yesterday Gay Marriage was halted in Travis County after one ceremony.

This alter ego confrontation will damage civilization further.

How to Discharge Devotional Service

NoD 6-1970: How to Discharge Devotional Service

Chapter Six
How to Discharge Devotional Service

Çréla Rüpa Gosvämé states that his elder brother (Sanätana Gosvämé) has compiled Hari-bhakti-viläsa for the guidance of the Vaiñëavas and therein has mentioned many rules and regulations to be followed by the Vaiñëavas. Some of them are very important and prominent, and he will now mention these very important items for our benefit. The purport of this statement is that Çréla Rüpa Gosvämé proposes to mention only basic principles, not details. For example, a basic principle is that one has to accept a spiritual master. Exactly how one follows the instructions of his spiritual master is considered a detail. For example, if one is following the instruction of his spiritual master and that instruction is different from the instructions of another spiritual master, this is called detailed information. But the basic principle of acceptance of a spiritual master is good everywhere, although the details may be different. Çréla Rüpa Gosvämé does not wish to enter into details here, but wants to place before us only the principles.

He mentions the basic principles as follows: 1) accepting the shelter of the lotus feet of a bona fide spiritual master, 2) becoming initiated by the spiritual master and learning how to discharge devotional service from him, 3) obeying the orders of the spiritual master with faith and devotion, 4) following in the footsteps of great äcäryas (teachers) under the direction of the spiritual master, 5) inquiring from the spiritual master how to advance in Kåñëa consciousness, 6) being prepared to give up anything material for the satisfaction of the Supreme Personality of Godhead, Çré Kåñëa (This means that when we are engaged in the devotional service of Kåñëa, we must be prepared to give up something which we may not like to give up, and also we have to accept something which we may not like to accept.), 7) residing in a sacred place of pilgrimage like Dvärakä or Våndävana, 8)  dealing with the material world only as far as necessary, 9) observing the fasting day on Ekädaçé, and 10) worshiping sacred trees like the banyan tree.

These ten items are preliminary necessities for beginning the discharge of devotional service in regulative principles. In the beginning, if a neophyte devotee observes the above-mentioned ten principles, surely he will quickly make good advancement in Kåñëa consciousness.

Transition States

Bhagavad Gita As It Is

Srila Prabhupada

Chapter 15. The Yoga of the Supreme Person

Chapter 15, Verse 1.
The Blessed Lord said: There is a banyan tree which has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas.

Chapter 15, Verse 2.
The branches of this tree extend downward and upward, nourished by the three modes of material nature. The twigs are the objects of the senses. This tree also has roots going down, and these are bound to the fruitive actions of human society.

Chapter 15, Verse 3-4.
The real form of this tree cannot be perceived in this world. No one can understand where it ends, where it begins, or where its foundation is. But with determination one must cut down this tree with the weapon of detachment. So doing, one must seek that place from which, having once gone, one never returns, and there surrender to that Supreme Personality of Godhead from whom everything has began and in whom everything is abiding since time immemorial.

In Social Systems Theory bifurcation means branching. In the Vedas the term anga means branch. This process is also called a phase transformation.

According to Butz (1997), “ A system moves from a previous order to a new and more complex order by virtue of a chaotic transitory period.”

According to Prigogine and Stengers (1984), this fluctuation or singular moment or bifurcation is inherently impossible to predict as to whether the transition will be towards higher states of order or disintegrate into chaos.

Hence, the system may be reacting to external, internal, vertical, and horizontal pressures as it attempts to survive.

Transitions are weak links in a system whether it is an organism or level of human organization.

One can observe that a baby calf or deer may have only seconds or minutes to get it’s legs after birth to avoid the wild predators that are only meters away.

Gaudiya Vaishnavism has a very long lineage. It has been nearly extinct several times as previously to the time when Krishna spoke the Bhagavad Gita to Arjuna.

There has been many angas or branches since Bhaktivinoda revived Gaudiya Vaishnavism just over 100 years past.

One may observe the different camps diksa – ritvik, and mathas as the Caitanya Nsringha and IPBSYS or Pure Bhakti.

There are several lines operating under what is diksa ISKCON currently.

­SRI SANMODANA BHASYAM

Bhaktivinoda Thakura

Excerpts

The word bhava indicates the jiva's forcible subjection to
repeated births in this world.   Bhava is a continuous cycle of
birth and death called mahadavagni (blazing fire), a raging
conflagration that cannot be extinguished by any means other than the congregational chanting of Krsna's holy name. 

    A question may arise at this point:  when one is at last
enlightened about his svadharma or eternal function as a liber­ated
soul, does he then cease chanting Krsna's holy name?  The
answer is no; the stoppage of chanting never occurs, because
chanting God's name is verily the soul's sva-dharma. The phrase
sreyah-kairava-candrika-vitarana confirms this by specifically
conveying the sense of the eternal activity of the spirit soul in
his original spiritual condition.

     Jivas who are enslaved by maya prefer to enjoy material
life, and this desire perpetuates their bondage to the cycle of
birth and death.  This the root cause of the threefold miseries.
But when the spirit soul becomes disgusted with material
enjoyment and re-dedicates his time and energy to Lord Krsna's
loving service, he reaps the greatest benefit. This benefit is
compared to a the cluster of pristine white lotuses, for just as
the moon's soothing rays  cause the white lotuses to blossom, the
rasaladen rays of the chanting of the holy name stirs the en­folded
petals of the lotus of the jiva's good fortune, causing it
to open.

    As it is said, "devotion gives birth to devotion": the
sincere and faithful devotee must therefore follow the principles
of elementary bhakti by regularly hearing and chanting the holy
name until the first light of pure devotion begins to dawn in the
heart. The closed lotus flower touched by the moon's rays
awakens in full bloom, and similarly, when the congregational
chanting of the holy name spreads the rays of bhava (the essence
of hladini) and impregnates the soul's heart, rati (conjugal love
for Sri Krsna) then lights up his consciousness, bestowing the
highest benediction.  This is what is meant by the "rays of the
benediction moon."

Sri Gauranga Pranama

Çré Gauräìga Praëäma

namo mahä-vadänyäya kåñëa-prema-pradäya te
kåñëäya kåñëa-caitanya-nämne gaura-tviñe namaù

SYNONYMS

namaù—obeisances; mahä-vadänyäya—who is most munificent and charitably disposed; kåñëa-prema—love of Kåñëa; pradäya—who can give; te—unto You; kåñëäya—the original Personality of Godhead; kåñëa-caitanya-nämne—under the name Kåñëa Caitanya; gaura-tviñe— whose complexion is the golden complexion of Çrématé Rädhäräëé;
namaù—obeisances.

TRANSLATION

O most munificent incarnation! You are Kåñëa Himself appearing as Çré Kåñëa Caitanya Mahäprabhu. You have assumed the golden color of Çrématé Rädhäräëé, and You are widely distributing pure love of Kåñëa. We offer our respectful obeisances unto You.

Bhagavad Gita Ch. 13: 8-12

Srila Prabhupada

Therefore our duty is, mahājano yena gataḥ sa panthāḥ [Cc. Madhya 17.186]. "We have to accept that way which is given by the mahājana." Mahājana. So śāstra... We are sometimes in difficulty to find out the mahājana, who is mahājana. That mahājana is also described in the śāstras, who can be accepted the greatest authority, mahājana. That is stated in the Sixth Canto of Śrīmad-Bhāgavatam. Svayaṁbhur nāradaḥ śaṁbhuḥ [SB 6.3.20]. They are mahājanas. Svayambhuḥ means Brahmā. Brahmā is mahājana. Svayambhu, Nārada. Nārada Muni is mahājana. And Śambhu, Lord Śiva, he is also mahājana. Svayaṁbhur nāradaḥ śaṁbhuḥ kumāraḥ [SB 6.3.20], four Kumāras. Sanat-kumārādi, they are also mahājanas. Kapila, Kapiladeva who expounded that Sāṅkhya philosophy, Kapiladeva. He is incarnation of God. Kumāraḥ kapilo manuḥ.

Svayambhuva Manu, he is also authority. Manu's name is also mentioned in the Bhagavad-gītā. Imaṁ vivasvate yogaṁ proktavān aham avyayaṁ vivasvān manave prāhuḥ [Bg. 4.1]. So therefore Manu is also mahājana, he's authority. There is Manu-saṁhitā. Our Vedic system is conducted, the law, the law-giver is Manu. From Manu, the manuṣya, "man", these words have come, Manu. Descendant of Manu, human society, manuṣya.

So Prahlāda, Prahlāda Mahārāja is mahājana. Janaka, Janaka Mahārāja. Prahlādo janako bhīṣmaḥ, Bhīṣmadeva, grandfather Bhīṣmadeva, the grandfather of the Pāṇḍus. He is also mahājana. Prahlādo janako bhīṣmo baliḥ, Bali Mahārāja, he is mahājana. Vaiyāsakiḥ, Śukadeva Gosvāmī, and Yamarāja, he is also mahājana.

So we have to follow the footsteps of the mahājana. Otherwise we shall be bewildered. Kṛṣṇa therefore, He says, ṛṣibhir bahudhā gītam: "There are many saintly persons, great sages, and they have spoken in various ways." But Kṛṣṇa concludes, the Vedānta-sūtra. Vedānta-sūtra, He gives reference because this Vedānta-sūtra comes from the disciplic succession of Brahma. Brahma-sūtra. Lord Brahma, Kṛṣṇa instructed Brahma. Tene brahma hrdā ādi-kavaye [SB 1.1.1]. Ādi-kavi is Brahmā, and Kṛṣṇa instructed him. Tene brahma... Brahmā means Vedas. Śabda-brahma. The śabda-brahma was instructed to Lord Brahmā by Kṛṣṇa. Therefore Kṛṣṇa is the original guru.

Therefore Kṛṣṇa says in the Bhagavad-gītā, imaṁ vivasvate yogam proktavān aham: [Bg. 4.1] "This yoga system, Bhagavad-gītā yoga system, I first of all spoke to the sun-god." Vivasvān manave prāhuḥ. And the sun-god, whose name is Vivasvān, he spoke to his son Manu. Manur ikṣvākave 'bravīt. And Manu spoke to his son, Mahārāja Ikṣvāku. Mahārāja Ikṣvāku is coming from the dynasty of the sun-god Vivasvān. There are two kṣatriya families, one from the moon god, another, the sun-god. So Mahārāja Rāmacandra appeared in the family of the sūrya-vaṁśa, Ikṣvāku, Mahārāja Ikṣvāku.

So this is the paramparā system. And everything is described in the Brahma-sūtra by Vyāsadeva. Vyāsadeva happens to be the disciple of Nārada. Nārada happens to be disciple of Brahma. And from Vyāsadeva, Madhvācārya; then from Madhvācārya disciplic succession, Mādhavendra Purī. Mādhavendra Purī was the spiritual master of Īśvara Purī. Īśvara Purī was the spiritual master of Caitanya Mahāprabhu. Caitanya Mahāprabhu is the spiritual master of the Six Gosvāmīs of Vṛndāvana: rūpa sanātana bhaṭṭa raghunāth, śrī jīva gopāla bhaṭṭa dāsa raghunāth. So from the Gosvāmīs, then Kavirāja Gosvāmī, Viśvanāth Cakravārtī Ṭhākura, then Jagannāth dās Bābājī, then Bhaktivinoda Ṭhākura, Gaura-Kiśora dāsa Bābājī, Bhaktisiddhānta Sārasvatī. And we are servant of Bhaktisiddhānta. So there is a disciplic succession.

That paramparā should be followed. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2]. If we want to understand really Vedic literature, then we must follow the paramparā system. There are four sampradāyas, paramparā: the Rāmanuja Sampradāya, Madhvācārya Sampradāya, Viṣṇu Svāmī Sampradāya, Nimbārka Sampradāya. So we belong to the Madhvācārya Sampradāya. Fortunately, all these ācāryas, even Śaṅkarācārya, they appeared from South India. This sampradāya, ācārya-sampradāya, is going on all over India. So every sampradāya has got his commentary on the Brahma-sūtra. Therefore Kṛṣṇa says here, brahma sūtra-padaiś caiva hetumadbhir viniścitaiḥ [Bg. 13.5]. Unless a sampradāya, the four sampradāyas, they do not comment on the Brahma-sūtra, he'll not..., that sampradāya is not accepted. And if you do not accept the sampradāya..., sampradāya-vihīnā ye mantrās te niṣphalā matāḥ.

If you do not take your initiation mantra from the sampradāya, then it is useless. Now, there are so many apasampradāya. They do not come in disciplic succession, but becomes guru, teacher. Therefore everything is topsy-turvied. Nobody has got fixed idea what is God. Everyone has created his own philosophy. The whole thing is now confused.

http://prabhupadabooks.com/classes/bg/13/8-12/bombay/september/30/1973

Should One Accept Disciples?

Should One Accept Disciples?

by Srila Bhaktisiddhanta Saraswati Thakura Prabhupada

Question 1: Is it necessary to be in the association of saintly persons (sadhu-sanga) at all times?

Answer: We must be in sadhu-sanga at every moment. I am weak. Without sadhu-sanga I cannot possibly save myself. If I remain far away from sadhu-sanga, then I will fall pray to the ill-mentality that “I am the master.” If we do not live in accordance with the instructions of the sadhu or the guru, then we will be plunged into great calamity. The moment we are without shelter, maya will capture us. Consequently, we will roam here and there in this material world as a servant of maya.

Question 2: How is one delivered from the cycle of material existence (samsara)?

Answer: Without the mercy of Bhagavan, no one can ever be delivered from material bondage. We are the eternally purchased slaves of Krsna. As soon as we forget this, we must become the slaves of maya. Only service to Bhagavan constitutes bhakti. The desire for sense gratification is not bhakti (abhakti); it is entanglement in material existence. The only way to be delivered from this disastrous material existence is to hear krsna-katha from Sri Guru and the Vaisnavas, accompanied by self-surrender, submissive inquiry and a service attitude. By hearing hari-katha with affection (priti), the tendency to get entangled in material existence will come to an end.

Question 3: Should one accept disciples?

Answer: Without becoming a suddha-bhakta* or a mukta (liberated soul), a person should not accept disciples. First, he should become a disciple himself by taking shelter of a bona fide guru, and he should also hear hari-katha from his lips. Then in his own life he should practise all he has heard from Sri Guru. Thereafter, by humbly performing kirtana – that is, repeating to others what he has heard – gradually he may also become a guru himself.

It is self-deception to think “I will intentionally remain laghu (insignificant) forever.” One must become guru.** This means one has to become a true devotee of Krsna, fully engaging all one’s senses in service to Krsna, at every moment.

This does not necessarily mean that one must accept disciples. Still, by the desire of Bhagavan, some suddha-bhaktas impart instructions for the welfare of the people in general. They are devoid of any selfish motive in doing so. Their purpose is to make those who are laghu (insignificant) become guru (significant); to make those averse to Bhagavan inclined towards Him; and to make everyone a devotee of Krsna.

* One of the definitions of suddha-bhakta given by Srila Bhaktisiddhanta Sarasvati Prabhupada is one who is free from the desire for wealth, women and fame.

** A literal definition for guru is heavy, or weighty with significance. In other words, to perform significant service to Krsna, one must accept heavy responsibility.

Question 4: Is Krsna the wealth of the guru?

Answer: Srila Gurudeva is the proprietor of Bhagavan. Bhagavan Sri Krsna is the wealth of Sri Gurudeva, so only Sri Guru can give us Bhagavan. It is solely by the mercy of Sri Guru that one will attain Krsna’s mercy and have darsana of Him.

Question 5: What does “darsana of Bhagavan” mean?

Answer: To have darsana of Bhagavan means cent-per-cent engagement of the senses in the service of Godhead. In other words, it means to serve Bhagavan with all of one’s senses throughout the twenty-four hours of the day. To be thus engaged is in fact to be established in atma-dharma (the constitutional function of the soul) and is actual bhagavat-darsana. Internal and external sphurti(transcendental vision) of Krsna, which arises by Sri Guru’s mercy as well as by the influence of one’s bhajana, is indeed darsanaof Krsna.

Question 6: Is it especially necessary to have antar-darsana (internal darsana)?

Answer: Certainly. To relinquish external vision – vision aimed at enjoying this world – along with the physical forms therein, it is especially necessary to have internal vision. Someone who does not have internal vision will surely have external vision, in which he sees everything as meant for his own enjoyment. Indeed, external vision means seeing maya, or illusion.

When someone is extremely eager to see the contents of the letter, he won’t waste his time staring at the external envelope. If we can perceive the whole universe as engaged in the service of Bhagavan, our external vision of it will be dispelled.

“Bhagavan pervades the whole universe; everyone’s heart is His place of residence. He constantly resides in the temple of my heart to bestow upon me the opportunity to serve Him.”

When this realization intensifies and becomes strong, we will see the whole world as His residence, just as we see our heart –atmavat manyate jagat. We will perceive the presence of our worshipable Lord everywhere. At that time there will be no question of having bahir-darsana, external vision; itara-darsana, separate vision from the interest of Krsna; laghu-darsana, insignificant vision; visva-darsana, objective vision of the phenomenal universe; and so forth. Only then will we perceive the whole world to be full of transcendental happiness.

Question 7: Can I protect myself?

Answer: Never. To think, “I will protect myself,” is a fiendish, non-devotee mentality. As soon as this type of ill-thought comes, one is endangered.

“Sri Krsna is my sole protector. What do I have to fear?” We should exclusively imbibe this exalted conception, just as Bhakta Prahlada Maharaja did. If we become indifferent to the narrations and instructions of Sri Bhagavan, then soon after, our reliance on Him will lessen. As a result of this, our various ill-thoughts and our false-egos would place us in a calamitous situation.

We will constantly busy ourselves in service to Bhagavan without wasting even a single moment. We have to serve, remaining exclusively in the association of sadhus. By constantly remaining in such sadhu-sanga, our aptitude for service will continuously be enhanced.

Bhagavan fulfils every desire of His surrendered bhaktas without fail, and He never rejects them – krsna sei satya kare, yei mage bhrtya [Sri Caitanya-caritamrta, Madhya-lila, 15.166]. Only Sri Bhagavan has the ability to protect us by giving us shelter. Other than He, no one else has such power. With such resolute faith, we can become free from fear and anxiety, and become happy and successful. Krsna is the embodiment of auspiciousness; and therefore, if we have complete faith in His nature to bestow auspiciousness, we will certainly attain such auspiciousness. Words cannot express the kind of great auspiciousness that is obtained by surrendering fully at the lotus feet of Bhagavan.

Question 8: Who will be delivered?

Answer: It is only when we do not engage ourselves in service to Bhagavan that other thoughts, characteristic of the enjoying mentality, grasp us. The embodiment of compassion, Sri Krsna, is always ready to protect us from this danger, but how will we be protected if we do not entirely depend upon Him? As the guru, Krsna protects the jiva. Sri Guru is the embodiment of Krsna’s mercy. Sri Gurudeva, the representative of Sri Krsna, descends to this world to deliver the jiva from material existence and bring him back to Krsna. Only those fortunate seekers of the Truth who whole-heartedly accept the mercy of Sri Gurudeva can be delivered from this material existence and enter into the abode of transcendental peace and happiness.

Translated from Srila Prabhupadera Upadesamrta
by the Rays of The Harmonist team.
Published in Rays of The Harmonist No. 19 Gaura-purnima 2009
(within ‘Perfect Guidance for Our True well-being’)

http://www.bvml.org/SBSST/soad.html

Maha Mantra

HARE KÅÑËA HARE KÅÑËA KÅÑËA KÅÑËA HARE HARE
HARE RÄMA HARE RÄMA RÄMA RÄMA HARE HARE

by

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupäda

Purport

The transcendental vibration established by the chanting of Hare Kåñëa,Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare is the sublime method of reviving our Kåñëa consciousness. As living spiritual souls we are all originally Kåñëa conscious entities, but due to our association with matter from time immemorial, our consciousness is now polluted by the material atmosphere. The material atmosphere, in which we are now living, is
called mäyä, or illusion. Mäyä means "that which is not." And what is this illusion? The illusion is that we are all trying to be lords of material nature, while actually we are under the grip of her stringent laws. When a servant artificially tries to imitate the all-powerful master, this is called illusion. In this polluted concept of life, we are all trying to exploit the
resources of material nature, but actually we are becoming more and more entangled in her complexities. Therefore, although we are engaged in a hard struggle to conquer nature, we are ever more dependent on her. This illusory struggle against material nature can be stopped at once
by revival of our Kåñëa consciousness.

Kåñëa consciousness is not an artificial imposition on the mind; this consciousness is the original energy of the living entity. When we hear the transcendental vibration, this consciousness is revived. And this process is recommended for this age by authorities. By practical experience also, one can perceive that by chanting this mahä-mantra, or
the Great Chanting for Deliverance, one can at once feel a
transcendental ecstasy coming through from the spiritual stratum. And when one is factually on the plane of spiritual understanding-surpassing the stages of senses, mind, and intelligence-one is situated on the transcendental plane. This chanting of Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare is
directly enacted from the spiritual platform, and thus this sound vibration surpasses all lower strata of consciousness–namely sensual, mental, and intellectual. There is no need, therefore, to understand the language of the mantra, nor is there any need for mental speculation or any intellectual adjustment for chanting this mahä-mantra. It springs
automatically from the spiritual platform, and as such, anyone can take part in the chanting without any previous qualification, and dance in ecstasy.

We have seen this practically. Even a child can take part in the chanting, or even a dog can take part in it. Of course, for one who is too entangled in material life, it takes a little more time to come to the standard point, but even such a materially engrossed man is raised to the spiritual platform very quickly. When the mantra is chanted by a pure
devotee of the Lord in love, it has the greatest efficacy on the hearers, and as such, this chanting should be heard from the lips of a pure devotee of the Lord, so that immediate effects can be achieved. As far as possible, chanting from the lips of nondevotees should be avoided. Milk touched by the lips of a serpent has poisonous effects. The word Harä is the form of addressing the energy of the Lord, and the words Kåñëa and Räma are forms of addressing the Lord Himself. Both
Kåñëa and Räma mean "the supreme pleasure," and Harä is the supreme pleasure energy of the Lord, changed to Hare in the vocative. The supreme pleasure energy of the Lord helps us to reach the Lord. The material energy, called mäyä, is also one of the multi-energies of the Lord. And we, the living entities, are also the energy–marginal energy– of the Lord. The living entities are described as superior to material
energy. When the superior energy is in contact with the inferior energy, an incompatible situation arises; but when the superior marginal energy is in contact with the superior energy, called Harä, the living entity is established in his happy, normal condition.

These three words, namely Hare, Kåñëa, and Räma, are the
transcendental seeds of the mahä-mantra. The chanting is a spiritual call for the Lord and His internal energy, Harä, to give protection to the conditioned soul. This chanting is exactly like the genuine cry of a child for its mother. Mother Harä helps the devotee achieve the grace of the supreme father, Hari, or Kåñëa, and the Lord reveals Himself to the
devotee who chants this mantra sincerely. No other means of spiritual realization, therefore, is as effective in this
age as chanting the mahä-mantra: Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare.

Sri Caitanya – caritamrta Adi lila 1.16

Çré Caitanya-caritämåta, Ädi-lélä 1.16

Srila Prabhupada
—
Mäyäpur, April 9, 1975

Santoña: "In a temple of jewels in Våndävana, underneath a desire tree, Çré Çré Rädhä-Govinda, served by Their most confidential associates, sit upon an effulgent throne. I offer my humble obeisances unto Them."

Prabhupäda:

dévyad-våndäraëya-kalpa-drumädhah-
çrémad-ratnägära-siàhäsana-sthau
çrémad-rädhä-çréla-govinda-devau
preñöälébhiù sevyamänau smarämi
[Cc. Ädi 1.16]

So, description of Våndävana, Våndävana and Rädhä and Kåñëa situated there. The Våndävana... Vana means forest, and vånda means tulasé. Mostly there are tulasé plants and other trees also, but all the trees are living desire trees, spiritual. They can serve Kåñëa in any way, desire. They have become trees by their voluntary desire. They're all spiritual beings—there is no force—but everyone has got a particular tendency to serve Kåñëa in a different way. So these trees and plants, they are also living beings. They are not ordinary living beings, but they have decided to serve Kåñëa by supplying fruits and flowers. They want that service. Everyone has got his particular propensity. So someone is serving as the land there, someone is serving as the throne, someone is serving as the supplying agent of fruits and flowers, someone is engaged in His service as the gopés, confidential servitors. The cows, calves, everything—they are all different living entities. They are not made of these material things, material body. Änanda-cinmaya-rasa-pratibhävitäbhis täbhir ya eva nija-rüpatayä kaläbhiù [Bs. 5.37]. They are all also expansion of Kåñëa's pleasure potency. In one sense they are also Kåñëa; they are not different from Kåñëa. Çakti-çaktimatayor abheda: "The power and the powerful, they are not different, identical." Just like the sun and the sunshine. So in the sun globe there is heat and light, and the sunshine, there is heat and light. So, so far heat and light is concerned, they are one. Similarly, Kåñëa and Kåñëa's pleasure potency, änanda-cinmaya, ahlädiné... It is already described, rädhä kåñëa-praëaya-vikåtir hlädiné-çaktir asmät.

So whatever description is there of Våndävana, that is expansion of Kåñëa's pleasure potency. They are not different. Therefore in the beginning it is said, dévyad, "shining," or "divine," "transcendental." So we should not consider Våndävana as ordinary forest. Here we have got Våndävana on this planet. That is also not ordinary forest. The exactly the same Våndävana as it is Goloka Våndävana... There is no difference. Therefore Narottama däsa Öhäkura says that

viñaya chäòiyä kabe çuddha ha 'be mana
kabe häma herabo, çré-våndävana
Viñaya chäòiyä.

Our present position is that we are materially diseased, so we have to become free from the material disease. Material disease means sense gratification, and the most formidable disease is sex. This is called material disease. So viñaya chäòiyä. We have to be, become free from the contamination of viñaya, material enjoyment. This is the statement of Narottama däsa Öhäkura.

viñaya chäòiyä kabe çuddha ha 'be mana
kabe häma herabo çré-våndävana

"When my mind will be cleansed of all material desires, then I shall be able to see what is Våndävana." It is very difficult to see Våndävana with material desires. Bhakti means the first qualification is to become free from all material desires.

Sarvopädhi-vinirmuktam.
sarvopädhi-vinirmuktaà
tat-paratvena nirmalam
håñékena håñékeça-
sevanaà bhaktir ucyate
[Cc. Madhya 19.170]

anyäbhiläñitä-çünyaà
jïäna-karmädy-anävåtam
änukülyena kåñëänu-
çélanaà bhaktir uttama
[Brs. 1.1.11]

You know all these definition of bhakti given in our Nectar of Devotion. So spiritual life means free from material desires. And material desires mean just to hanker after sense gratification. This is material desire. When we have no more desire for sense gratification, then we should think that we are on the spiritual platform.

So this description of Våndävana is spiritually described; therefore in the beginning the word is used, dévyad. Dévyad means divine. Kåñëa says, janma karma ca me divyam [Bg. 4.9]. This is not ordinary material thing. So desire tree also described in the Brahma-saàhitä: Cintämaëi-prakara-sadmasu kalpa-våkña [Bs. 5.29]—the same kalpa-våkña-lakñävåteñu surabhér abhipälayantam, lakñmé-sahasra-çata-sambhrama-sevyamänam. This lakñmé-sahasra-çata-sevyamänam is described here as preñöhälébhiù sevyamänau. Preñöha-älébhiù. Preñöha means very dear, and älé means gopés, associates of Rädhäräëé, friends. So they are all Lakñmés, goddess of fortune. Lakñmé... You have heard the name Lakñmé, Lakñmé-Näräyaëa, associates of Näräyaëa. Kåñëa is Näräyaëa. So all these gopés, they are expansion of Çrématé Rädhäräëé, the original Lakñmé. This is spiritual world. It is not impersonal, neither niräkära, formless. Everything form, but that form is different from this form. That form is sat-cid-änanda form—eternal, full of bliss, full of knowledge. This is not this material form. When we speak of formless, that means without any material form. Formless does not mean Kåñëa and His expansion, they are formless. They are not of material form. Aprakåta, not material. Here everything is prakåta. It is not, neither, eternal nor blissful nor full of knowledge. It is temporary, full of ignorance and always miserable, this form. We can understand it.

So that is just opposite. This form is temporary. Everyone knows this form will be finished. Antavanta ime dehä [Bg. 2.18], Kåñëa says. This body is antavat. Antavat means it will be finished. It grew at a certain date, and it will increase, it will stay, then it will dwindle, then it will produce some by-products and then vanish. This is called ñaò-vikära, six kinds of changes of the material body. Of the spiritual body there is no such change. That is the difference between spiritual body and material body. Therefore it is called sat. Sat means eternal; there is no change. Just like Kåñëa. His body is sac-cid-änanda; therefore He never grows old. You'll never find a picture of Kåñëa that He has grown old. No. There is no change. Advaitam acyutam anädim ananta-rüpam ädyaà puräëa-puruñam [Bs. 5.33]. Puräëa-puruñam means the oldest person. Because Kåñëa is the origin of everything... Sometimes they consider, "Because God is very old, therefore He must have big, big beard and..." That is imagination. Here you find the real description of God: advaitam acyutam anädim ananta-rüpam ädyam [Bs. 5.33], "Original," Puräëa-puruñam, "the oldest of all," nava-yauvanaà ca, "but His bodily feature is just like a fresh young man." That is Kåñëa. You'll never find Kåñëa... Kåñëa, when He was in the battlefield of Kurukñetra, He was a great-grandfather, but you'll find a young boy. That is Kåñëa. So that is eternal.
Now our body is not sat. Kåñëa's body is sat, cid, änanda. Our, this material body—asat. And because we have got... Asat means temporary, that will not exist. And because we have accepted this material body, therefore we are full of anxiety. Ultimately, what is our anxiety? We are always trying to... This is called struggle for existence, survival of the fittest. So we are trying to become the fittest, to exist. But that is not possible in this body. That is not possible, because it is asat; it is not sat. And because the struggle is that we want to exist in this body, therefore there is anxiety. Asad-grahät sadä samudvigna-dhiyäm asad-grahät [SB 7.5.5]. The çästra says that we are always full of anxieties. Why? Now, asad-grahät: "We have accepted this body, which will not exist." Asad-grahät. These are facts. Study çästra in that way. Why we are full of anxiety? Because we have accepted this body.

So our main business is how to get out of this entanglement of this temporary body. The people are not very seriously thinking, neither they have got sufficient knowledge how the temporary body is obtained, how it is changed, another temporary body, and there are 8,400,000 different forms of body, and we are changing one after another. Why this disease? "If I am, my position is, as I understand from Bhagavad-gétä, na hanyate hanyamäne çarére [Bg. 2.20]—I am not destroyed after the destruction of this body—why I am in this position that I have to change my body?" Tathä dehäntara-präptiù [Bg. 2.13]. This is intelligence. When you come to this intelligence, then athäto brahma jijïäsä; then the inquiry about spiritual life begins. But unfortunately, we are in such a civilization that we have no time to think of this great dangerous position of changing body one after another, and we have accepted it that "There is no remedy; we have to change or die for good." These theories, this ignorance, is going on, and Kåñëa consciousness movement is the only movement which is trying to educate man to this standard of knowledge, that he may at least think that "I am not this body, as I understand from the çästras. I am within the body. So how I can become free of this material body?" That is our real problem. Janma-måtyu-jarä-vyädhi-duùkha-doñänudarçanam [Bg. 13.9].

So if we take it very seriously, then we become gradually advanced and eligible or fit candidate to go into the spiritual world—dévyad-våndäraëya-kalpa-drumädhaù. We can go there. That is wanted. Be serious. Don't be misled by the allurement of mäyä. Remain strong. And then, in this life, you'll be able to become fit candidate to go back to home, back to Godhead. Dévyad-våndäranya-kalpa-drumädhaù. You'll also be one of the associates of Kåñëa, as you desire. Kåñëa will give you the opportunity to serve Him as you desire. If you want to serve Him as a gopé, you'll get that position. If you want to serve Him as cowherds boyfriend, you'll get that opportunity. If you want to serve Kåñëa following the footsteps of mother Yaçodä, accepting Kåñëa as your son, you'll get it. Accepting Kåñëa as your son, Nanda Mahäräja following... We have to follow their principles, not that "I shall become Nanda Mahäräja" or "I shall become Yaçodä," "I shall..." No, that is Mäyäväda. You have to follow how they are loving Kåñëa. You have to learn that. Then you'll get the chance of Kåñëa's association.

Dévyad-våndäraëya-kalpa-drumädhaù, preñöälébhiù sevyamänau smarämi. The Gauòéya Vaiñëava, generally, following the footsteps of Çré Caitanya Mahäprabhu, they aspire to become one of the assistants of the gopés. There are others also who like to be the assistants of the cowherd boys. So our Gosvämés, Rüpa Gosvämé, çré rüpa sanätana bhaööa raghunätha, they were all the assistants of the gopés. Gopé-bhäva-rasämåtäbdhi-laharé-kallola-magnau muhur vande rüpa-sanätanau raghu-yugau çré-jéva-gopälakau. These six Gosvämés, rüpa sanätana bhaööa raghunätha çré jéva gopäla bhaööa däsa raghunätha, they were all very, very big men, not ordinary men—ministers, zamindars, learned scholars. They were not ordinary men. And they gave up everything. Tyaktvä türëam açeña-maëòala-pati-çreëéà sadä tucchavat. Just like Rüpa Gosvämé, Sanätana Gosvämé, he was, they were ministers in the government of Hussain Shah.

Raghunätha däsa Gosvämé was the only son of his father and uncle, very, very big zamindar, landholder. Twelve lakhs of rupees' income. Five hundred years twelve lakhs—twelve crores now. He was so rich man. Similarly, Gopäla Bhaööa Gosvämé, Çréla Jéva Gosvämé, they were very, very learned. Jéva Gosvämé was the nephew of Rüpa Gosvämé, very learned scholar. So either scholar, rich men, big politician—all of them gave up their occupational, material occupational duty and joined Çré Caitanya Mahäprabhu in His saìkértana movement. So they were always absorbed in the gopés' activities, always thinking. Çré Caitanya Mahäprabhu was always thinking of Çrématé Rädhäräëé's activities, and the Gosvämés, they were also thinking of the gopés' activities. Gopés' activities means to assist Çrémad-Rädhäräëé how to serve Kåñëa. Preñöälébhiù sevyamänau. They are always ready.
So in this way there is the description of the spiritual world. You just have a glimpse of the spiritual world, how they are perpetually enjoying blissful life with full knowledge. That is described here. Dévyad-våndäraëya-kalpa-drumädhah-çrémad ratnägära-siàhäsana-sthau. There the siàhäsana, the throne, that is also spiritual. That is not material. Everything spiritual. Simply in different capacity they are serving. There the water is also spiritual. So this spiritual realization, if we get the opportunity fortunate enough, then naturally we shall aspire to enter into the spiritual world. Bhaktivinoda Öhäkura said, kåñëera saàsära kara chäòi' anäcära: "If you want to enter into this association of spiritual kingdom, then practice here the family of Kåñëa." Just like here we are trying to be family members of Kåñëa. Here Kåñëa is sitting, Rädhä-Mädhava is sitting on the throne. He is the enjoyer, and we are trying to serve Him so that He may very nicely enjoy. This is called Kåñëa family-center, Kåñëa. Just like in ordinary family the head man is there, and he is the chief man, and all other—his wife, children, servants, and other friends, associates, even animals, cats, dogs, cows—everyone is serving the center point, master. Similarly, our Kåñëa family means Kåñëa is the master, and He is the supreme enjoyer. Bhoktäraà yajïa-tapasäà sarva-loka-maheçvaram [Bg. 5.29]. And if we understand this point, that Kåñëa is the center, He is the enjoyer, and we are meant for serving Him for His enjoyment, that is Kåñëa family….

Open Letter: Mark Takano D-41st

Dear Rep. Takano,

What did you Dream? It's all right We told you what to Dream.

Where have you been? It's all right We told you where you've been...

Adapted from Welcome to the Machine

President Barack Obama has won two Presidential Elections and has been Inaugurated twice while the Salton Sea has been Chemically Despoiled. This being in 2008 -2009 and 2012 - 2013. With the Officially Recognized Chemical Attack in Ghouta, Syria in August, 2013 not only the credibility of the President but specifically those sworn officials and persons living in areas of California that have been highly exposed to the Chemical Assault - Scorched Earth. This clearly defines the 41st District and all of Riverside County.

The Chemical Assault - Scorched Earth in the United States has a code name of MOEC - Mobilization of Empire and Civilization. The strongest allegation is that members of Cambridge Law School, United Kingdom are the authorship and proximate cause.

The attack is based on a same sex qualification for Bill of Right Protections. At focus are the 8th and 14th Amendments. Hence there shall be no cruel and unusual treatment and equal protection - due process.

Since I am a heterosexual, I have been alienated from my legal rights in the United States. This has occurred in continuo since June 17, 1987 when a Gay Militia of LAPD officer Undermined then President Ronald Reagan.

Since this date five Presidents have been entrapped in what are known as the Irrationalist Presidents. Hence Reagan - Obama.

This attack is paired to Gay Marriage. Since the 2012 elections several stated have legalized Gay Marriage. In a few days there will be 16 states with such.

The premise that every act or process must have some legal or rational basis is one of the cornerstones of the LGBTi Movements presentation under equal protection and due process.

Imposing a Chemical Assault - Scorched Earth over one's individuals natural person and citizenship is irrational and has no legal purpose whatsoever.

This action is a Crime Against Humanity and Treason Against the United States. Your biography states that your parents were interned during WWII.

I have a very strong presence in Inyo and Modoc California, and near Parker, Arizona where three of the most prominent Japanese Internment camps were located. There is also a very strong Native American presence in these areas. TheTorrez Martinez,  Paiute, Susanville Rancheria , and Colorado Tribes all figure prominently as very litigants against the United States and United Kingdom.

The CDC is reporting that there are about 865,000 persons living with HIV/AIDS. This is a huge problem since a Chemical Assault - Scorched Earth could be fatal.

President Barack Obama is on target to have the worst Human Record in United States History.
There has been recent concern over What is an expert?

Daubert Standard

The admissibility of expert testimony and evidence since 1993 has been under the jurisdiction of the Federal Rules of Evidence 401, 402, 701, and 702. In Daubert v. Merell Dow Chemicals 509 U.S. 579 (1993), the Supreme Court agreed with respondent Merell Dow that an expert opinion based on a scientific technique was inadmissible unless such was accepted as reliable to the scientific community. The Court held that any methodology that significantly deviated from processes accepted by recognized authorities could not be established as a reliable technique (Keily 2006).

In Frye v. United States 54 App. D. C. 46, 293 F. 1013 No. 3968, upheld yielding to expertise when the issue concerns theory or facts that lie outside the domain of a layperson. Here the rules would permit a qualified expert to be admitted to testify. Chief Justice Van Ordsel argued from the defendants brief citing (Frye v. United States 1923):

"...When the question involved does not lie within the
range of common experience or common knowledge, but requires
special experience or special knowledge, then the opinions of
witnesses skilled in that particular science, art, or trade to which the question relates are admissible in evidence."

The Frye Standard is the general acceptance rule which is basically a stricter bar of those theories and methodologies that are adhered to by the pertinent scientific community and peer reviewed.

In Daubert Judge Blackmun agreed with Merell Dow that the general acceptance standard of Frye should be held under the provisions of Federal Rule of Evidence 702. Under these provisions the Daubert Factors emerged which govern the admissibility of scientific expert opinion (Mahle 1999):

1. Is the hypothesis or methodology falsifiable or third party verifiable?

2. Has the theory or method undergone peer review and publication?

3. Is there a known or potential error rate?

4. Has the theory and methodology been accepted by the pertinent scientific community?

The Daubert Trilogy refers to the three cases that helped to form the Federal Rules of Evidence especially 702:

Daubert v. Merrell Dow Pharmaceuticals
General Electric Co. v. Joiner
Kumho Tire Co. v. Carmichael

Daubert is important in developing the use of a more liberal standard of admissibility of evidence generated by science to an admitted to a trier of fact in criminal and civil cases whether it be a judge or jury. The Daubert case developed an emerging challenge to traditional legal perceptions of science and particularly the role of expert testimony in the courtroom. The case would address these issues and develop practical rules for both inculpatory and exculpatory testimony and evidence. The need was from both the scientific and legal communities to develop an admissibility standard of which the Supreme Court would permit expert technical testimony and evidence while excluding charlatans from influencing a jury as experts (Orofino 1996).

Hence this attack pairs the most incompetent police officer Undermining the President now Obama. This creates a multilateral cohort rivalry between the police, president and myself.

There is a near Total Censorship or Cultural Singularity worldwide. I am the only person to have made a serious attampt to expose such.

Your colleagues Juan Vargas 51st, Raul Ruiz 36th, ex rep. Bono - Mack, and Obama are all tweeners born after 1960.

Prima Facie Harvard University has trained the most officials who will come under legal scrutiny for this attack.

The University of California has hired ex Homeland Secretary Janet Napolitano as president.

This school is noted for it's research and progressive posture which is damaged.

My identity is Vedic. I am ritvik Hare Krishna. This means I should be a strict lacto-vegetarian. Destroying the environment and targeted the practice of my faith would also negate any demonstration of expertise by anyone.

As an openly Gay sworn officer you should act. It is clear that the Gay Militia has done nothing to objectively sustain your historical or legal credibility.

Thank you for your consideration.

Bhakta David Nollmeyer
Desert Shores CA
November 15, 2013

Websites

http://powereality.net/
http://powereality.net/moec-position-papers.html
http://powereality.net/origin.htm
http://powereality.net/lycurgus.htm
http://powereality.net/mocm-I.htm
http://powereality.net/mocm-pt.III.htm
http://powereality.net/garden-of-enchiridion.htm
http://powereality.net/nollmeyer.htm

Nollmeyer,human rights,ethics,censorship,environment,political philosophy,political economy,iskcon,christianity,ritvik,law,powereality,homeland security,journalism,corporate history,university of california, radhanatha,singularity,social singularity, mark takano

An Essential Service

Srila Prabhupada Disappearance Day

Edited and Founded Under Direct Order of
His Divine Grace Sri Srimad Bhakti-Siddhanta Saraswati Goswami Prabhupada
by Goswami Abhay Charan Bhaktivedanta

Delhi, Monday 5th November, 1956

"Back to Godhead" is published fortnightly to enlighten modern leaders, religionists, philosophers and the people in general -- on Rational Theism. Its is not blind religious fanaticism neither it is a revolt of an upstart but it is scientific approach to the matter of our eternal necessity in relationship with the Absolute Personality of Godhead or the Purushottam. It simply deals with our eternal relation with Him, the process of discharging our relative duties towards Him and thereby to achieve the highest perfection of life attainable in the present human form of existence

We must therefore always remember this particular form of human life is obained after an evolution of many millions of years in the cycle of transmigration of the spirit soul. In this particular form of life especially in the land of "Bharatvrsa" (India) solution of economic question is much easier than that of other animals in different shapes.

There is the swine, dog, camel, ass etc., in front of whose economic necessities are as much important as that of ours. But the economic question of these animals and others are solved under nasty conditions while the human being is given all the facilities of comfortable life by the laws of nature because the human form of life is more important than the animal form.

And why a man is given better chance of living than the swine and other animals? And why a highly posted government officer is given all the facilities of comfortable life, better than an ordinary clerk? The answers for these are very simple.

The highly placed responsible officer has to discharge duties of higher responsible character than that of an ordinary clerk. Similarly the human being has to discharge higher duties of life than the animals always busy in the matter of fulfilling the hungry stomach. The modern standard of animal civilization has increased problems of hungry stomach by the laws of nature. When we approach some polished animals, they say they want to work for stomach satisfaction and there is no necessity of Godhead for them? But by the laws of nature inspite of his eagerness to work hard, there is always the question of unemployment even by denouncing the necessity of acknolwedging Godhead.

We are given this human form of encagement not for hard work like the swine or dog but to attain the highest perfection of life. If we do not want that perfection, it is by the laws of nature that we have to work very hard even if we do not want it. In the closing days of "Kaliyuga' the men have to work exactly like the asses only for a lump of bread. The sample has already begun and the ratio will increase year after year. Therefore human civilization means not to work like the animals. That makes the difference between a man and an animal. If therefore a man fails to discharge the duties of human being, he is forced to transmigrate in the degraded species of life by the laws of nature. Bhagwat Geeta has very vividly described this law of nature how a spirit soul takes his birth and gets the suitable form of sense organs for enjoying the matter and the material world.

In the Bhagwat Geeta it is also stated that the "Yoga Brasthas" or the persons who in the previous life could not complete the way of approaching Godhead but had tried for it, or in other words, persons who failed to achieve complete success in realising their eternal relation with the Supreme Lord -- are given a chance of appearing in the families of 'Suchinam' or the spiritually advanced 'Brahmin' and that of Srimatam or the financially well to do merchant class on account of such failing conditions to go back to Godhead. The failed candidates are offered such chance of noble parentage and what to speak of those who have actually attained the required success. To make an attempt therefore to go 'Back to Godhead'', even it is half finished -- is a guarantee for next birth as well placed human being.

Both these families are born to the heirarity because in the family of spiritually advanced Brahmins, the children of the family get good chance of making further progress from the point where they stopped in the previous birth in the matter of spiritual realisation. The atmosphere in such good family is favourable for the culture. The Bhagwat Geeta reminds such well placed persons about their past deeds. Unfortunately, without consultation of Bhagwat Geeta such children of Brahmin family are misguided by Maya.

And to take birth in the family of a well to do merchantile home called by the name of Vaishyas -- means solution of the bread problem from the beginning of life and later on comparatively easier and comfortable life. This situation of comparatively comfortable life is surely a chance for one to make progress in spiritual realisation. But as ill luck would have it, by the influence of the present iron age (full of machines and mechanical society) such sons of aristocracy are misguided for sense enjoyment forgetting the chance of spiritual enlightenment at a comfortable home. The law of nature is therefore setting fire in these golden homes as the golden city of Lanka, under the regime of Ravana, was burnt down to ashes on account of godlessness. That is the law of nature.

The reminders made in the "Back to Godhead" are therefore essential service to the classes of intellectuals and the capitalists. They should particularly read it carefully and see to it is going on. This is called rational theism.

The Bhagwat Geeta is the preliminary study of the transcendental science and it is the duty of every responsible heads of the society to chalk out the economic programme or other plans of welfare work with reference to Bhagwat Geeta. We are not meant for solving the economic question of life on a tottering platform but we are meant for the ultimate solution of problematic life, i.e. in which we are placed now by the conditions of nature. This is obligatory on our part and 'Back to Godhead' reminds everyone to be careful in that discharge of duty.

The present day civilisation is a static one without any movement in the spiritual side. The spirit moves the body and the living body moves the world. We care for everybody but do not know what is the moving spirit. Without this moving spirit the body becomes movementless. This human body is a first class moving vehicle to reach the destination of eternal life.

This human form of body is a rare and very important boat for crossing over the nescience of material existence. On the boat there is the expert service of the boatman the spiritual master. The boat is a plying by Divine Grace under favourable wind and who will not take this good chance of crossing over the ocean of nescience? If any body neglects this good chance he must be committing suicide.

There is certainly much comfort in the first class air conditioned compartment of a railway carriage. But if the train does not move towards the destination of journey and stands static at a certain Rly. station then what is the benefit of such air conditioned compartment?

The present day civilization is too much busy in making the material body situated in the comfortable position but it has no information of the real destination of life is to go 'Back to Godhead' and not to become a hard working ass. We remind the learned readers of 'Back to Godhead' not to remain sitting in a comfortable compartment only but to see also whether the vehicle is moving towards destination. There is no objection making our material body very comfortably situated but we may not forget at the same time the prime necessity of spiritual identity. The boat of human life must be moving towards a destination of spiritual destination. There is a good and instructive story in this connection.

There was a bridegroom party who had to go to the bride's house by the river. It was settled that they would start at night on boat and reach the destination early in the morning. At night therefore after supper the party in jubilation got on board the boat and made themselves comfortably situated after instruction to the boatman to start.

All the members of the party being comfortably seated, had a very sound sleep at night due to the cooling river breeze and all of them got up early in the morning after a very sound sleep. But to their astonishment they saw that the boat did not move an inch towards the destination although the boatmen plied the bata (boat) in the best. The boat remained static in the same port without any progress. And on enquiry it was found that in spite of the boatmen's plying the bata very vigourously the boat did not move towards the destination on account of their not raising the anchor by mistake. The marriage ceremony was thus spoiled on account of a common mistake.

The present day civilization is therefore a mistaken civilization on account of the mistaken leaders who have forgotten to raise the anchor of attachment. On the contrary the material attachment is more and more being firmly fixed up by a process of sense gratificatory social structure. This sense gratificatory process of social and political set up by various plans and schemes -- has been described in the Bhagwat Geeta (16/10-11) as follows:--

Kamam, Astritya, Duspuram, Dambha. Mana, Madannita, Mohad, Grihitwa, Asat, Grahan, Prabartante, Ashuci, Brata,
Chinta, Apareimayam, Cha, Pralayantam, Upashrita, Kamopabhoga, Parama, Etabad, Iti, Nischita.

The leaders or the boatmen who are meant for taking us to the desired destination -- are all illusioned (Moha). As such they are misleaders to some temporary benefit (Asat Grahan). And why they are so because they are all addicted to filthy life (Ashuchi Brata). Their life is full of dirty things. And how they are misleading us? It is by plans and schemes only (Chinta aparimayam). How long these plans and schemes will go on? They will go on till they die by heart failure or are killed by some enemy (Pralayanta Upashrita). What is their aim of life? What they have fixed up as the destination of life? Oh it is very simple thing. It is simply a business of sense gratification and nothing more (Kamopabhoga Parama). But some of the leaders are great philosophers also and why do they not guide the foolish mediocres and henchmen? Oh the philosphers are captivated by material name and fame. Why it is so? It is due to their being carried away by the influence of Maya (Maya apabritajnana).

So the anchor of life is fixed up deep in the water of nescience for sense gratification. Unless this anchor of sense gratification is not raised up from the water, the so called civilization will rot in a stagnant pool without any progress towards the destination of life. Because the civilization is not moving we are always in the same port of problematic life. The schemes and plans are useless scrap of papers only when there is flood and earthquakes on the very face of the plan makers. These are warnings of mother material Nature confirming Her superiority always over the plan making misleaders. 'Back to Godhead' wants to rectify these misleaders first and therefore it is an essential service.

The anchor of sense gratification, which is a stumbling block on the path of progress, is manifested in five different symptoms. They are as follows:--

(1) Attachment to the material body due to ignorance of spiritual facts.
(2) Attachment to our kinsmen on account of bodily relations.
(3) Attachment to the land of birth as also to all sorts of material possessions such as house, furniture, estates, property, business papers and all such relative things.
(4) Attachment to the holy water without knowing the persons who make it holy.
(5) Attachment to material science which always remains a mystery for want of consulation with liberated soul.

We have already discussed about these attachments or anchors of the boat of human body, in our article the S.R.C. catastrophe. These attachments have been explained in the Bhagwat Geeta in details in the 15th chapter. They have been compared with a deeply rooted banian tree ever increasing its solidarity. It is very difficult to uproot such strong banian tree but the Lord has suggested the means in the following manner. (Geeta 15/3-4)

Na, rupam, Ashya, Iha, Tatha, Upalavyate, Na, Anta.
Na, Cha, Adi, Cha, Sampratistha,
Aswathwam, Enam, Subirudha, Mulam,
Ashanga, Sastrena, Dridhyna, Chhittva.
Tatah, Padam, Parimargitabyam,
Jasmin, Gatwa, Na, Nibartanti, Bhuyah.
Tameba, Chadyam, Punsham, Prapadya.
Jatah, Prabrithi, Prashita, Purani.

Nobody has yet either a scientist or a speculative philosopher come to any final conclusion about the cosmic situation. They have nothing more than to forward different theories only about it. Some of them say that the material world is reality and others say that it is false dream. And there are some others also who say that it is ever existing. So there are different views of different mundane scholars. But with all it is a natural fact that no mundane scientist or speculative philosopher has ever discovered the cosmic beginning or its limit. Nobody can say when it had begun, how does it stand or float in the air. They might theoretically ascertain some law like law of gravitation or so but actually they cannot bring it in actual use. Can any scientist float a bulky mass of earth by the law of gravitation? No that is not possible. So the theory of the law of gravitation is false or half truth. So for want of actual knowledge of the truth, every one is anxious to forward his own theory for some reputation but the actual fact is that this material world is full of miseries and nobody can overcome them simply by forwarding some theories on it.

The Personality of Godhead who is fully cognisant of everything within His creation informs us or our interest only that should we desire to get rid of this miserable material existence, we must non-co-operate with everything material. To make the best use of a bad bargain our material existence should be cent percent spiritualised like the iron is made red hot in connection with fire. The iron is not fire but it can be turned into just like the fire by constant relation with the fire. Similarly non-attachment of material activities can be effected by spiritual activities only and not by material inertia. Material inertia is the negative side of material actions but spiritual activity is not only the negation of material action but also it is the possession of real life. And we must be anxious to search out this eternal life of spiritual existence or the life of Brahman. The life in Brahman is described here as the eternal country where from nobody has got to come back again if any one is able to enter into that eternal kingdom. That eternal kingdom is the Kingdom of God.

The beginning of our present material life is untraceable nor do we require to bother about it and we can remain satisfied only by the conviction that this material life is begun from a time immemorial and what we have to do now is to surrender unto the Supreme Lord Who is the original cause of all causes.

The preliminary qualifications therefore for going "Back to Godhead" are as follows as stated in Bhagwat Geeta (15/5).

Nirmana. Moha. Jita. Sanga, Doshah, Adhyatmanitya, Vinibritya, Kama, Dwandai, Vimukta, Sukha, Dukha, Samgai, Gachhanti, Amudha, Padam, Abyam, Tat.

One who is convinced of his spiritual identity and therby freed from the material conception of existence, who is thus freed from an illusion, who is transcendental to the qualities of material nature, who is constantly engaged in the matter of understanding spiritual knowledge and who taken complete leave from the business of sense -- enjoyment -- can go Back to Godhead.

Such person is called 'Amudha' as distinguished from the 'Mudhas' or the foolish ignorant because he is freed from the duality of happiness and distresses.

And what is the nature of the Kingdom of God? It is described in the Bhagwat Geeta (15.6) as follows:--

Na. Tad. Vashayete, Surya. Na,
Shasanka, Na, Pavoka.
Jad, Gatya, Na, Nibartante,
Tad, Dhama, Pavamam mama

Although every place is within the Kingdom of God because He is the Supreme Proprietor of all the 'Lokas' or places, Yet His Personal Dhama or abode is completely different from the one in which we are living now. It is therefore called the Paramam or the most superior Dhama. Even on the earth in which we are at the present moment, placed down -- there are different grades of places and countries. On this earth the portion which is occupied by Kashmere and neighbouring places, is called Bhusarga or the earthly heaven. Besides this earth there are innumerable globes, distributed all over the universes, some of them are far superior places and some of them are far inferior places than this earth. But all those places, within the jurisdiction of external energy material nature, do require the rays of the Sun, the rays of the moon or the light of the fire for their existence.

All these globes and planets are in the region of darkness and to illuminate them properly there is need of the Sun, the Moon and the fire.

But against this experience of dark regions extending up to the Brahma Loka the top most region of the cosmos -- there is another spiritual region which is described as the superior nature where there is no need of Surya, or the Sun, Shasanka or the Moon and Pavaka or the fire. This Dhama is described in the Upanisad (Sruti) as follows:--

Na, Tatra, Surya, Bhati, Na,
Channa Taraka,
Nema, Vidyata, Bhanti, Kutah,
Ayam, Agni.
Tameba, Bhantam, Anubhati,
Sarbam,
Tasya, Bhasa, Sarbam, Ebam,
Bibhati

"There is no need of the Sun, the moon the stars neither it is illumined by any electrical lightening and what to speak of the fire. All these universes are illumined by a reflection of that light and because that superior nature is always self illumined therefore we can experience a glow of light even in the dense darkness of night."

In the "Haribansa" the same nature is explained as follows:--

Tat, Pram, Paramam, Brahman,
Sarbam Bibhajate, Jagat.
Mama, Eba, Tadghanam, Teja,
Jnatum, Arhasi Bharata.

"The glaring effulgence of Impersonal Brahman illumines the whole existence both material and spiritual. But oh Bharata! You must understand it that this illumination of Brahman is the glare of my Personal concentrated glow."

In the Brahma Samhita also this is confirmed. Now what we have to understand from this is as follows:--

No body can discover the abode of the Personality of Godhead even by the light of the Sun, the Moon or the light of the fire. And one who can attain to that spiritual abode of the Personality of Godhead, can enjoy spiritual eternal bliss without any interruption. And the conclusion is therefore, that 'Kshara' or the fallible living entities have two phases of existence. The one is called material existence which is full of three fold miseries of birth, death, old age and diseases. And the other is called spiritual existence where there is incessant spiritual life of eternity, bliss and knowledge. In the material existence, the 'Kshara' living being is overpowered by material conception of his body and mind but in the spiritual existence he can relish always the happy transcendental contact of the personality of Godhead. Such devotee even if he appears to be alone in the lonely jungle, is always in the company of the Supreme Lord with all parapharnalia. This is a stage of realisation and not of explanation. We can simply get a slight hint of the transcendental stage.

"Back to Godhead" tries to bring in that supramental consciousness to the humanity at large and therefore it is an essential service. The only qualification for attaining this stage of life is to non-co-operate with sensual material conception of life.

Attachment or the anchor of the human boat as we have discussed above is this sensual material conception of life which can at once be turned over by devotional service. And one can adopt this principle of devotional service even in the midst of various material encagement, he can alone become transcendental to such material conception of life liberated from the modes of goodness, passion and ignorance. Such person is admitted in the Kingdom of God the Paramam Dhama.

To read 'Back to Godhead' regularly and to try to imbibe the principles stated therein is also transcendental to the three modes of nature and therefore it is essential service.

Everyone therefore who is ordinarily engaged in material affairs may derive highest benefit from the pages of "Back to Godhead" helping all people to cut off the root of the indefatigable banian tree described above. To accept "Sanyas" as a matter of show is a mockery pure and simple. The sadhus and sanyascies as we have described in our article "Who is a Sadhu" can never go across the river of nescience by stamping them falsely with an affixation of so called "Ananda." This so called 'anada' is sure to evaporate within no time, if he has no real taste in the transcendental loving service of Godhead. We have read the life of a greatly advertised Swami with the affix of "Ananda" and have seen how the so called "Ananda" vanished like a magic colour. So this is all non-sense.

One must be trained up only to renounce everything of material conception and try to relish spiritual mellow in every object. This stage is attainable only by devotional service and nothing else. And by such service only one can at once get into liberation (Mukti) even during the life time of this material body.

One should therefore take advantage of the instruction of Bhagwat Geeta as stated in the 12th chapter. The simplest and easiest process of material liberation in any stage of life, is described there. Everyone should adopt the principle for his own interest and the articles of Back to Godhead will help all its readers to reach the desired stage. In the 14th Chapter of Bhagwat Geeta, the manifestations in different varieties of the modes of nature, have been thoroughly discussed and the transcendental nature of all devotional service is also described there. All kinds of spiritual endeavours are more or less tinged by the colour of material quality but pure devotional services are transcendental to all such colourful affairs. Candidates desiring to go 'Back to Godhead' need not artificially adopt the principles of such designated resignations but they can only resign themselves on the Lotus feet of the Supreme Lord the Personality of Godhead -- Lord Krishna.

http://www.bvml.net/ACBSP/BTG/06.html

Pranams

Sambandhädhideva Praëäma

jayatäà suratau paìgor mama manda-mater gaté
mat-sarvasva-padämbhojau rädhä-madana-mohanau

SYNONYMS

jayatäm—all glory to; su-ratau—most merciful, or attached in conjugallove; paìgoù—of one who is lame; mama—of me; manda-mateù—foolish; gaté—refuge; mat—my; sarva-sva—everything; padaambhojau—whose lotus feet; rädhä-madana-mohanau—Rädharäëé and Madana-mohana.

TRANSLATION

Glory to the all-merciful Rädhä and Madana-mohana! I am lame and ill advised, yet They are my directors, and Their lotus feet are everything to me.

Abhidheyädhideva Praëäma

dévyad-våndäraëya-kalpa-drumädhaù
çrémad-ratnägära-siàhäsana-sthau
çrémad-rädhä-çréla-govinda-devau
preñöhälébhiù sevyamänau smarämi

SYNONYMS

dévyat—shining; våndä-araëya—(in) the forest of Våndävana; kalpadruma—desire tree; adhaù—beneath; çrémat—most beautiful; ratnaägära—(in) a temple of jewels; siàha-äsana-sthau—sitting on a throne; çrémat—very beautiful; rädhä—Çrématé Rädhäräëé; çréla-govindadevau—
and Çré Govindadeva; preñöha-älébhiù—by most confidential
associates; sevyamänau—being served; smarämi—I remember.

TRANSLATION

In a temple of jewels in Våndävana, underneath a desire tree, Çré Çré Rädhä-Govinda, served by Their most confidential associates, sit upon an effulgent throne. I offer my most humble obeisances unto Them.

Prayojanädhideva Praëäma

çrémän räsa-rasärambhé vaàçé-vaöa-taöa-sthitaù
karñan veëu-svanair gopér gopénäthaù çriye ' stu naù

SYNONYMS

çrémän—most beautiful; räsa—(of) the räsa dance; rasa—(of) the mellow; ärambhé—the initiator; vaàçé-vaöa—(of) the name Vaàçévata; taöa—on the shore; sthitaù—standing; karñan—attracting; veëu—(of) the flute; svanaiù—by the sounds; gopéù—the cowherd girls; gopénäthaù— Çré Gopénätha; çriye—benediction; astu—let there be; naù—
our.

TRANSLATION

Çré Çréla Gopénätha, who originated the transcendental mellow of the räsa dance, stands on the shore in Vaàçévaöa and attracts the attention of the damsels with the sound of His celebrated flute. May they all confer upon us their benediction.

IceRocket Tags: radhan,krishna,devotion

SRI SRI CAITANYA SIKSAMRTA

SRI SRI CAITANYA  SIKSAMRTA

(Excerpt)

DÄSA  MÜLA TATTVA

Srila Bhaktivinoda Thakura

CHAPTER ONE

By the mercy of Çré Caitanya Mahäprabhu, five hundred years after His appearance, there are many learned people engaged in specialized research and cultivation of knowledge in various parts of the world. The result of their hard efforts, like rays of light, drive out the darkness from the hearts of  those eager for knowledge. The  youth of this country,  obtaining all this material knowledge at universities,  gain an acquaintance with  their way of thinking.   In their extensive studies, many have also studied the works of different preachers of religion in India and elsewhere. They have come to the conclusion that  there is no teacher equal to Çré Caitanya and that there is no religion equal to pure Vaiñëava dharma.  Inspired by this conclusion, thousands of men now desire to know the teachings of Çré Caitanya and the meaning of Vaiñëava dharma.

Wise men have conviction that the religion of humanity cannot be  many.  The eternal religion of mankind cannot be divided  into extremely  opposing  factions. At root, eternal religion must be only one.  Why have many religions then arisen?  The correct answer is that  the religion or dharma of man is one when the soul is in a pure condition. When the soul becomes conditioned, the dharma takes two forms:  conditional and  unconditional. Unconditional dharma does not differ no matter what country it is found in.  When the soul takes on material designation and consequently different place, time and body, due to variety in matter,  conditional dharma makes its appearance in difference countries and at different times. Conditional dharma takes on different forms  and names in different countries. The dharma of the soul becomes unconditioned to the extent that the soul becomes freed from material conceptions.  When the jévas  reach the unconditioned state,  they  have only one dharma. 

Çré Caitanya  taught this eternal dharma to the jévas of this world;  it is  called pure Vaiñëava dharma. 

      mathuräte päthäila rüpa-sanätana
dui senäpati kaila bhakti-pracäraëa
nityänanda gosäïe päthäila gauòadeçe
tiìho bhakti pracärila açeña-viçeñe
äpani dakñiëa deça karilä gamana
gräme gräme kaila kåñëa-näma-pracäraëa

Lord Caitanya dispatched the two generals Rüpa Gosvämé and Sanätana Gosvämé to Våndävana to preach the bhakti cult.  As Rüpa Gosvämé and Sanätana Gosvämé were sent toward Mathurä, so  Nityänanda Prabhu was sent to Bengal to preach extensively the revelations of Caitanya Mahäprabhu.  Çré Caitanya Mahäprabhu personally  went to South India, and He broadcast the holy name of Lord Kåñëa in very village and town.
                    C.C.Adi 7, 164-66

Listen to the instruction that the Lord Himself  gave  the world, through  His orders to His commissioned generals:

ataeva ämi ajïä dilu sabäkäre
yäìhä täìhä prema phala deha' yäre täre

bhärata bhumite haila manuñya janma yära
janma särthaka kari' kara para-upakära

Therefore I order every man within this universe to accept this Kåñëa consciousness movement and distribute it everywhere.  

One who has taken his birth as a human being in the land of India should make his life successful and work for the benefit of all other people.
                C.C. Adi 9. 36, 41

Is it any surprise then, that a person would give up the teachings of spokesmen of various religions and simply desire to learn the pure Vaiñëava dharma of Çré Caitanya?  It is necessary that we give the teachings of Çré Caitanya to the world at the present time. 

However, taking this opportunity, some unintelligent persons have attempted to mislead the educated people by preaching their own doctrines.   Some people, giving up the correct path, have taken up a speculative path, cheating themselves and the world.  At the moment,. we must therefore, to the best of our ability, make a sincere attempt to help the innocent, educated youth.   In such an auspicious work there are none of the obstacles that arise in selfish acts.   Many people, with motives of self -interest, can take advantage and preach impure doctrines.  However, dear readers, we have no type of self-interest at heart.  We do not desire wealth, fame, surrender, or respect as an äcärya.  We have only the desire to make the people understand and appreciate the teachings of Çré Caitanya - to the extent of our own appreciation-by the mercy of devotees. 

Some time ago I happened to see one new publication called Çré Caitanya Bodhiné.  The authors had vowed to give the pure teachings of Çré Caitanya to the world.    The vow is not bad, but the system they proposed to gather Çré Caitanya' s teachings  is very dangerous.  The authors thought that they could extract the Lord's teachings from the Saàskåt works of the Gosvämés.  They forgot that  the essence of the Gosvämés' works is contained in Çré Caitanya Caritämåta.  It is sufficient to take this work in order to present the teachings of Çré Caitanya to the world.  There is no one as learned as Kaviräja Gosvämé today.  Anyone who thinks that he can extract the essence from the Sanskrit works of the Gosvämés better than Kaviräja Gosvämé is certainly worthless and foolish.   I have firm conviction that by presenting to the world clearly the teachings of Çré Caitanya Caritämåta, nothing else need be known.  However, many topics in Kaviräja's work are described in a cryptic way.  In those places it is best to const the Sandarbhas, Bhakti Rasämåta Sindu and other works of the Gosvämés in order to clarify matters.  The  aim of the Caitanya Bodhiné however was to bypass the superior authority.    In the present work we will reveal the teachings of Çré Caitanya clearly,  based on the statements of  Çré Caitanya Caritämåta. 

I have one request to the readers.   The teachings of Mahäprabhu are a very confidential science.   Without applying proper concentration one cannot understand them.    It is a common practice nowadays to go to sleep after eating while reading a novel.  One cannot read this book in that manner.   These teachings are the esoteric truths of the Vedas and Vedänta sütras.  If one slowly reads these teachings with faith and  concentration while discussing the topics with devotees, the truths will be properly understood.  Therefore give up the bad habit and attentively  study the ten topics presented in this book.

All of  Çré Caitanya's teachings-whatever they it may be-are discussed in terms of three divisions: sambandha, abhidheya and prayojana.     

In teaching Sanätana Gosvämé, Çré Caitanya said:

veda çästre kahe,  sambandha, abhidheya, prayojana
kåñëa, kåñëa-bhakti, prema-tina mahädhana

mukhya gauëa våtti, kiàva anvaya vyatireke
vedera pratijïä kevala kahaye kåñëake

In Vedic literatures, Kåñëa is the central point of attraction, and His service is our activity.  To attain the platform of love of Kåñëa is life's ultimate goal.  Therefore Kåñëa, Kåñëa's service and love of Kåñëa are the three great riches of life.

When one accepts Vedic literature by interpretation or even by dictionary meaning, directly or indirectly, the ultimate declaration of Vedic knowledge points to Lord Kåñëa.
                        C.C.Madhya 20. 143, 146

 

IceRocket Tags: Nollmeyer,human rights,ethics,censorship,environment,political philosophy,political economy,iskcon,christianity,ritvik,law,powereality,homeland security,journalism,corporate history,university of california,radhanatha,singularity,social singularity