Obama Responsible: Poison in the Well…

Currently there is discourse over the accountability of President Barack Obama in the Gulf Oil Spill. Some observers have postulated this event as Obama’s Katrina in reference to the slow response of then President Bush in the same area.

I was in Ehrenberg AZ – Blythe  California along the Colorado River on April 20, 2010.

THIS RIVER HAS BEEN CHEMICALLY DESPOILED SINCE AT LEAST NOVEMBER OF 2009.

Several bodies of water as the Owens River and Lake Mono must be despoiled around me as move the Mt.Shasta area for the summer.

The Gulf Oil Spill has to be taken into the context of real concrete circumstances.

The right to drill was awarded by the federal government. Therefore the government ultimately is liable for direct and the negative externality in regulation of the drilling and safety practices of BP.

It is too hasty to determine the  exact ratio of liability.

Ignorance is not a credible defense for Obama or BP. The politically duplicity of many opinions is not equal protection.

Those competent authorities whether public or private need to be held accountable for performance or ommisive behavior.

The behavior of the president in real world scenarios is impacting both corporate and faith based leadership in the United States and the international environment. A state of entropy has occurred where the leaders of this systems are incapable or organizing resources to maintain homeostasis or equilibrium.

QUESTION PRESIDENT OBAMA AS TO HIS LIABILITY IN THIS SPILL.

http://www.whitehouse.gov/photos-and-video/video/president-obama-makes-statement-economy-and-oil-spill

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Bhagavad Gita As It Is

TEXT 8
na tu mäà çakyase drañöum
anenaiva sva-cakñuñä
divyaà dadämi te cakñuù
paçya me yogam aiçvaram

na—never; tu—but; mäm—Me; çakyase—able; drañöum—to see; anena—by this; eva—certainly; sva-cakñuñä—with your own eyes; divyam—divine; dadämi—I give; te—you; cakñuù—eyes; paçya—see; me—My; yogam aiçvaram—inconceivable mystic power.

TRANSLATION

But you cannot see Me with your present eyes. Therefore I give to you divine eyes by which you can behold My mystic opulence.

PURPORT

A pure devotee does not like to see Kåñëa in any form except His form with two hands; a devotee must see His universal form by His grace, not with the mind but with spiritual eyes. To see the universal form of Kåñëa, Arjuna is told not to change his mind but his vision. The universal form of Kåñëa is not very important; that will be clear in the verses. Yet because Arjuna wanted to see it, the Lord gives him the particular vision required to see that universal form.

Devotees who are correctly situated in a transcendental relationship with Kåñëa are attracted by loving features, not by a godless display of opulences. The playmates of Kåñëa, the friends of Kåñëa and the parents of Kåñëa never want Kåñëa to show His opulences. They are so immersed in pure love that they do not even know that Kåñëa is the Supreme Personality of Godhead. In their loving exchange they forget that Kåñëa is the Supreme Lord. In the Çrémad-Bhägavatam it is stated that the boys who play with Kåñëa are all highly pious souls, and after many, many births they are able to play with Kåñëa. Such boys do not know that Kåñëa is the Supreme Personality of Godhead. They take Him as a personal friend. The Supreme Person is considered as the impersonal Brahman by great sages, as the Supreme Personality of Godhead by the devotees, and as a product of this material nature by ordinary men. The fact is that the devotee is not concerned to see the viçva-rüpa, the universal form, but Arjuna wanted to see it to substantiate Kåñëa’s statement so that in the future people could understand that Kåñëa not only theoretically or philosophically presented Himself as the Supreme but actually presented Himself as such to Arjuna. Arjuna must confirm this because Arjuna is the beginning of the paramparä system. Those who are actually interested to understand the Supreme Personality of Godhead, Kåñëa, and who follow in the footsteps of Arjuna should understand that Kåñëa not only theoretically presented Himself as the Supreme, but actually revealed Himself as the Supreme.

The Lord gave Arjuna the necessary power to see His universal form because He knew that Arjuna did not particularly want to see it, as we have already explained.

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Caitanya Caritamrta

Adi Lila

Chapter 1.2

TEXT 101

TEXT

cic-chakti, svarupa-sakti, antaranga nama
tahara vaibhava ananta vaikunthadi dhama

SYNONYMS

cit-sakti--spiritual energy; svarupa-sakti--personal energy; antah-anga--
internal; nama--named; tahara--of that; vaibhava--manifestations; ananta--
unlimited; vaikuntha-adi--Vaikuntha, etc.; dhama--abodes.

TRANSLATION

"The cit-sakti, which is also called svarupa-sakti or antaranga sakti, displays many varied manifestations. It sustains the kingdom of God and its paraphernalia.

TEXT 102

TEXT

maya-sakti, bahiranga, jagat-karana
tahara vaibhava ananta brahmandera gana

SYNONYMS

maya-sakti--the illusory energy; bahih-anga--external; jagat-karana--the
cause of the universe; tahara--of that; vaibhava--manifestations; ananta--
unlimited; brahma-andera--of universes; gana--multitudes.

TRANSLATION

"The external energy, called maya-sakti, is the cause of innumerable universes with varied material potencies.

TEXT 103

TEXT

jiva-sakti tatasthakhya, nahi yara anta
mukhya tina sakti, tara vibheda ananta

SYNONYMS

jiva-sakti--the energy of the living entity; tata-stha-akhya—known as marginal; nahi--there is not; yara--of which; anta--end; mukhya--principal;tina--three; sakti--energies; tara--of them; vibheda--varieties; ananta--unlimited.

TRANSLATION

"The marginal potency, which is between these two, consists of the numberless living beings. These are the three principal energies, which have unlimited categories and subdivisions.

PURPORT

The internal potency of the Lord, which is called cit-sakti or antarangasakti, exhibits variegatedness in the transcendental Vaikuntha cosmos. Besides ourselves, there are unlimited numbers of liberated living beings who associate with the Personality of Godhead in His innumerable features. The material cosmos displays the external energy, in which the conditioned living beings are provided all liberty to go back to the Personality of Godhead after leaving the material tabernacle. The Svetasvatara Upanisad (6.8) informs us:

na tasya karyam karanam ca vidyate
na tat-samas cabhyadhikas ca drsyate
parasya saktir vividhaiva sruyate
svabhaviki jnana-bala-kriya ca

"The Supreme Lord is one without a second. He has nothing to do personally, nor does He have material senses. No one is equal to Him or greater than Him. He has unlimited, variegated potencies of different names, which exist within Him as autonomous attributes and provide Him full knowledge, power and pastimes."

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Caitanya Caritamrta Chapter Five

TEXT 10

TEXT
srsty-adika seva,----tanra ajnara palana
'sesa'-rupe kare krsnera vividha sevana

SYNONYMS

srsti-adika seva--service in the matter of creation; tanra--His; ajnara—of the order; palana--execution; sesa-rupe--the form of Lord Sesa; kare--does;krsnera--of Lord Krsna; vividha sevana--varieties of service.

TRANSLATION

He executes the orders of Lord Krsna in the work of creation, and in the form of Lord Sesa He serves Krsna in various ways.

PURPORT

According to expert opinion, Balarama, as the chief of the original quadruple forms, is also the original Sankarsana. Balarama, the first expansion of Krsna, expands Himself in five forms: (1) Maha-sankarsana, (2) Karanabdhisayi, (3) Garbhodakasayi, (4) Ksirodakasayi, and (5) Sesa. These five plenary portions are responsible for both the spiritual and material cosmic manifestations. In these five forms Lord Balarama assists Lord Krsna in His activities. The first four of these forms are responsible for the cosmic manifestations, whereas Sesa is
responsible for personal service to the Lord. Sesa is called Ananta, or unlimited, because He assists the Personality of Godhead in His unlimited expansions by performing an unlimited variety of services. Sri Balarama is the servitor Godhead who serves Lord Krsna in all affairs of existence and knowledge. Lord Nityananda Prabhu, who is the same servitor Godhead, Balarama,
performs the same service to Lord Gauranga by constant association.

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Bhagavad Gita As It Is

Chapter 7

Text 8

raso ’ham apsu kaunteya
prabhäsmi çaçi-süryayoù
praëavaù sarva-vedeñu
çabdaù khe pauruñaà nåñu

rasaù—taste; aham—I; apsu—in water; kaunteya—O son of Kunté; prabhä asmi—I am the light; çaçi-süryayoù—in the sun and the moon; praëavaù—the three letters A.U.M.; sarva—in all; vedeñu—in the Vedas; çabdaù—sound vibration; khe—in the ether; pauruñam—ability; nåñu—in man.

TRANSLATION

O son of Kunté [Arjuna], I am the taste of water, the light of the sun and the moon, the syllable om in the Vedic mantras; I am the sound in ether and ability in man.

PURPORT

This verse explains how the Lord is all-pervasive by His diverse material and spiritual energies. The Supreme Lord can be preliminarily perceived by His different energies, and in this way He is realized impersonally. As the demigod in the sun is a person and is perceived by his all-pervading energy, the sunshine, similarly, the Lord, although in His eternal abode, is perceived by His all-pervading, diffusive energies. The taste of water is the active principle of water. No one likes to drink sea water because the pure taste of water is mixed with salt. Attraction for water depends on the purity of the taste, and this pure taste is one of the energies of the Lord. The impersonalist perceives the presence of the Lord in water by its taste, and the personalist also glorifies the Lord for His kindly supplying water to quench man’s thirst. That is the way of perceiving the Supreme. Practically speaking, there is no conflict between personalism and impersonalism. One who knows God knows that the impersonal conception and personal conception are simultaneously present in everything and that there is no contradiction. Therefore Lord Caitanya established His sublime doctrine: acintya-bheda and abheda-tattvam—simultaneously one and different.

The light of the sun and the moon is also originally emanating from the brahmajyoti, which is the impersonal effulgence of the Lord. Similarly praëava or the omkära transcendental sound used in the beginning of every Vedic hymn to address the Supreme Lord also emanates from Him. Because the impersonalists are very much afraid of addressing the Supreme Lord Kåñëa by His innumerable names, they prefer to vibrate the transcendental sound omkära. But they do not realize that omkära is the sound representation of Kåñëa. The jurisdiction of Kåñëa consciousness extends everywhere, and one who knows Kåñëa consciousness is blessed. Those who do not know Kåñëa are in illusion, and so knowledge of Kåñëa is liberation, and ignorance of Him is bondage.

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Caitanya Caritamrta – Chapter 5

Chapter 5
The Glories of Lord Nityananda Balarama

This chapter is chiefly devoted to describing the essential nature and glories of Sri Nityananda Prabhu. Lord Sri Krsna is the absolute Personality of Godhead, and His first expansion in a form for pastimes is Sri Balarama. Beyond the limitation of this material world is the spiritual sky, paravyoma, which has many spiritual planets, the supreme of which is called Krsnaloka.
Krsnaloka, the abode of Krsna, has three divisions, which are known as Dvaraka, Mathura and Gokula. In that abode the Personality of Godhead expands Himself into four plenary portions--Krsna, Balarama, Pradyumna (the transcendental
Cupid) and Aniruddha. They are known as the original quadruple forms. In Krsnaloka is a transcendental place known as Svetadvipa or Vrndavana. Below Krsnaloka in the spiritual sky are the Vaikuntha planets. On each Vaikuntha planet a four-handed Narayana, expanded from the first quadruple
manifestation, is present. The Personality of Godhead known as Sri Balarama in Krsnaloka is the original Sankarsana (attracting Deity), and from this Sankarsana expands another Sankarsana, called Maha-sankarsana, who resides in one of the Vaikuntha planets. By His internal potency, Maha-sankarsana maintains
the transcendental existence of all the planets in the spiritual sky, where all the living beings are eternally liberated souls. The influence of the material energy is conspicuous there by its absence. On those planets the second quadruple manifestation is present.

Outside of the Vaikuntha planets is the impersonal manifestation of Sri Krsna, which is known as the Brahmaloka. On the other side of the Brahmaloka is the spiritual karana-samudra, or Causal Ocean. The material energy exists on the other side of the Causal Ocean, without touching it. In the Causal Ocean is Maha-Visnu, the original purusa expansion from Sankarsana. This Maha-Visnu
places His glance over the material energy, and by a reflection of His transcendental body He amalgamates Himself within the material elements. As the source of the material elements, the material energy is known as pradhana, and as the source of the manifestations of the material energy it is known as maya. But material nature is inert in that she has no independent power
to do anything. She is empowered to make the cosmic manifestation by the glance of Maha-Visnu. Therefore the material energy is not the original cause of the
material manifestation. Rather, the transcendental glance of Maha-Visnu over material nature produces that cosmic manifestation.

Maha-Visnu again enters every universe as the reservoir of all living entities, Garbhodakasayi Visnu. From Garbhodakasayi Visnu expands Ksirodakasayi Visnu, the Supersoul of every living entity. Garbhodakasayi Visnu also has His own Vaikuntha planet in every universe, where He lives as the Supersoul or supreme controller of the universe. Garbhodakasayi Visnu reclines in the midst of the watery portion of the universe and generates the first living creature of the universe, Brahma. The imaginary universal form is a partial manifestation of Garbhodakasayi Visnu.

In the Vaikuntha planet in every universe is an ocean of milk, and within that ocean is an island called Svetadvipa, where Lord Visnu lives. Therefore this chapter describes two Svetadvipas--one in the abode of Krsna and the other in the ocean of milk in every universe. The Svetadvipa in the abode of Krsna is
identical with Vrndavana-dhama, which is the place where Krsna appears Himself to display His loving pastimes. In the Svetadvipa within every universe is a Sesa form of Godhead who serves Visnu by assuming the form of His umbrella, slippers, couch, pillows, garments, residence, sacred thread, throne and so on.
Lord Baladeva in Krsnaloka is Nityananda Prabhu. Therefore Nityananda Prabhu is the original Sankarsana, and Maha-sankarsana and His expansions as the purusas in the universes are plenary expansions of Nityananda Prabhu. In this chapter the author has described the history of his leaving home for
a personal pilgrimage to Vrndavana and his achieving all success there. In this description it is revealed that the author's original paternal home and birthplace were in the district of Katwa, in the village of Jhamatapura, which is near Naihati. Krsnadasa Kaviraja's brother invited Sri Minaketana Ramadasa, a
great devotee of Lord Nityananda, to his home, but a priest named Gunarnava Misra did not receive him well, and Krsnadasa Kaviraja Gosvami's brother, not recognizing the glories of Lord Nityananda, also took sides with the priest. Therefore Ramadasa became sorry, broke his flute and went away. This was a great
disaster for the brother of Krsnadasa Kaviraja Gosvami. But on that very night Lord Nityananda Prabhu Himself graced Krsnadasa Kaviraja Gosvami in a dream and
ordered him to leave on the next day for Vrndavana.

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Bhagavad Gita Chapter 4 Text 8

Transcendental Knowledge

pariträëäya sädhünäà
vinäçäya ca duñkåtäm
dharma-saàsthäpanärthäya
sambhavämi yuge yuge
pariträëäya—for the deliverance; sädhünäm—of the devotees; vinäçäya—for the annihilation; ca—also; duñkåtäm—of the miscreants; dharma—principles of religion; saàsthäpana-arthäya—to reestablish; sambhavämi—I do appear; yuge—millennium; yuge—after millennium.

TRANSLATION

In order to deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium.

PURPORT

According to Bhagavad-gétä, a sädhu (holyman) is a man in Kåñëa consciousness. A person may appear to be irreligious, but if he has the qualifications of Kåñëa consciousness wholly and fully, he is to be understood to be a sädhu. And duñkåtam applies to one who doesn't care for Kåñëa consciousness. Such miscreants, or duñkåtam, are described as foolish and the lowest of mankind, even though they may be decorated with mundane education; whereas another person, who is one hundred percent engaged in Kåñëa consciousness, is accepted as sädhu, even though such a person may neither be learned nor well cultured. As far as the atheistic are concerned, it is not necessary for the Supreme Lord to appear as He is to destroy them, as He did with the demons Rävaëa and Kaàsa. The Lord has many agents who are quite competent to vanquish demons. But the Lord especially descends to appease His unalloyed devotees, who are always harassed by the demonic. The demon harasses the devotee, even though the latter may happen to be his kin. Although Prahläda Mahäräja was the son of Hiraëyakaçipu, he was nonetheless persecuted by his father; although Devaké, the mother of Kåñëa, was the sister of Kaàsa, she and her husband Vasudeva were persecuted only because Kåñëa was to be born of them. So Lord Kåñëa appeared primarily to deliver Devaké, rather than kill Kaàsa, but both were performed simultaneously. Therefore it is said here that to deliver the devotee and vanquish the demon miscreants, the Lord appears in different incarnations.

In the Caitanya-caritämåta of Kåñëadäsa Kaviräja, the following verses summarize these principles of incarnation:

såñöi-hetu yei mürti prapaïce avatare
sei éçvara-mürti ‘avatära’ näma dhare
mäyätita paravyome savära avasthäna
viçve ‘avatäri’ dhare ‘avatära’ näma.

"The avatära, or incarnation of Godhead, descends from the kingdom of God for material manifestation. And the particular form of the Personality of Godhead who so descends is called an incarnation, or avatära. Such incarnations are situated in the spiritual world, the kingdom of God. When they descend to the material creation, they assume the name avatära."

There are various kinds of avatäras, such as puruñävatäras, guëävatäras, lélävatäras, çaktyäveça avatäras, manvantara-avatäras and yugävatäras—all appearing on schedule all over the universe. But Lord Kåñëa is the primeval Lord, the fountainhead of all avatäras. Lord Çré Kåñëa descends for the specific purposes of mitigating the anxieties of the pure devotees, who are very anxious to see Him in His original Våndävana pastimes. Therefore, the prime purpose of the Kåñëa avatära is to satisfy His unalloyed devotees.

The Lord says that He incarnates Himself in every millennium. This indicates that He incarnates also in the age of Kali. As stated in the Çrémad-Bhägavatam, the incarnation in the age of Kali is Lord Caitanya Mahaprabhu, who spread the worship of Kåñëa by the saìkértana movement (congregational chanting of the holy names), and spread Kåñëa consciousness throughout India. He predicted that this culture of saìkértana would be broadcast all over the world, from town to town and village to village. Lord Caitanya as the incarnation of Kåñëa, the Personality of Godhead, is described secretly but not directly in the confidential parts of the revealed scriptures, such as the Upaniñads, Mahäbhärata, Bhägavatam, etc. The devotees of Lord Kåñëa are much attracted by the saìkértana movement of Lord Caitanya. This avatära of the Lord does not kill the miscreants, but delivers them by the causeless mercy of the Lord.

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