Krishna is - - - -

Peek into the 10th Canto of

Srimad BhagavatamKrishna is possessed of an unlimited intellect (84.22)

Krishna is inaccessible to sensuous knowledge (16.46).

Krishna is the Lord of the infinity of worlds (69.17).

Krishna wields the power of creating the unlimited (87.28).

Krishna carries the impress of limitless power (87.14).

Krishna is possessed of inconceivable potency (10 .29).

Krishna is unborn (59.28, 74.21).

Krishna solves all heterogeneous views (74.24).

Krishna is vanquished by exclusive devotion (14.3).

Krishna is the Inner Guide (l.17)·

Krishna is the Withholder of the energy of the wicked (60.19) .

Krishna is the Giver of salvation to jivas that are free from vanity (86.48).

Krishna ordains the worldly course of conceited jivas (86.48).

Krishna is Primal God (Deva) (40.1).

Krishna is Primal Person (Purusha) (63.38).

Krishna is an overwhelming flood of bliss (83.4).

Krishna possesses fulfilled desire (47.46).

Krishna is self-delighted (60.20).

Krishna is the opponent of the sensuous (60.35).

Krishna is sung by the best of hymns (86.23).

Krishna is the dispeller of the night of pseudo-religion. (14.40).

Krishna is devoid of increase and decrease (48.26).

Krishna is efficient and material cause (10.29).

Krishna is the only Truth (14.23).

Krishna is the Awarder of the fruit of work (49.29).

Krishna is not subject to the consequences of work (84.17).

Krishna is the Seer of cause and effect (38.12).

Krishna is the Person who is time (1.7).

Krishna is Time’s Own Self (70.26).

Krishna is even the Time of time (56.27).

Krishna is Present in the heart of every animate entity, like fire inside wood (46.36)

Krishna is Grateful (48.26).

Krishna is the Augmentor (like the Full Moon) of the ocean of earth, gods, twice-born and animals (14.40).

Krishna is the Tormentor of cannibalistic persons (14.40).

Krishna is the Destroyer of the pride of the arrogant (60.19).

Krishna is the Root-Cause of the origin, etc., of the world (14.23)

Krishna is the Cause of the world (40.1).

Krishna is the Creator of the world (70.38).

Krishna is appears as if possessed of a body like that of mundane entities for the good of the world (14.55).

Krishna is the Guru (centre of gravity) of the world (80.44).

Krishna is the Refuge (Ashraya ) of jivas (individual souls) who are afraid of birth and death (49.12).

Krishna is devoid of birth (46.38).

Krishna is equally the Internal Guide, Cause and Director of jivas (87.30)

Krishna is the Destroyer of the miseries of persons who enjoy themselves in meditating upon Him (58.10).

Krishna is of the fourth dimension and self-manifest (66.38)

Krishna is Worthy of being gifted (741.24) .

Krishna is the Punisher of the wicked (69.17).

Krishna is the God of gods (80.44).

Krishna is rarely cognizable by the gods (48.27).

Krishna is unconcerned about body, house, etc. (60.20).

Krishna is the Supreme Ruler of the greatest gods (738).

Krishna is the Exponent of Religion (69.40).

Krishna is the Eternal Son of Nanda (14.1).

Krishna is Visible to man with great difficulty (71.23).

Krishna’s Presence mocks the world of man (70.40).

Krishna is the Object of palatable drink of the human eye (71.33).

Krishna is lnternal Guide of all (31.4).

Krishna is Worthy of the worship of all the worlds (69.15).

Krishna accommodates all the worlds (59.30).

Krishna is the Maniifestor of all light (63.34).

Krishna is unstinted in giving Himself away to one who recollects Him. (80.11)

Krishna is the efficient Cause (87.50).

Krishna, although devoid of all mundane quality, assumes mundane qualities by His Inconceivable Power for the purposes creation, etc. (46.40).

Krishna is not subject to change (64.29).

Krishna is not capable of discrimination, by reason of void of any extraneous covering (87.29).

Krishna is the Giver of Himself to those who covet nothing (86.33).

Krishna loves those who covet nothing (60.14).

Krishna does no work (60.20).

Krishna is the Human, Hidden, Primal Person (Purusha) (44.13).

Krishna is Present in the hearts of jivas like the five elements (82.45).

Krishna is the Supreme Sorcerer (70.37).

Krishna is Supreme Godhead and the Internal Guide of all (56.27).

Krishna is the Crest-jewel of those whose praises are sung by the sacred lore (71.30).

Krishna is Primal Person and Ever-existing (14.23).

Krishna is the Highest among the Objects of worship (74.19).

Krishna is the Healer of the miseries of the submissive (73.16).

Krishna is the Destroyer of the sins of the submissive (31.7).

Krishna is the Destroyer of the distress of the submissive (73.8).
Krishna is the Residue after the Cataclysm (87.15).

Krishna is devoid of touch with mundane senses (87.28).

Krishna is the Soul and Friend of all animate entities (29.32).

Krishna is devoid of distinction appertaining to an alien (63.38,44).

Krishna is Inconceivable by His Nature (70.38).

Krishna is the Master of the Universe (70.37).

Krishna is the Nourisher of the Unierse (85.5).

Krishna is the Sun that cheers the lotus of the kindred of the Vrishnis (14.40)

Krishna is God worshipped by the Brahmanas (69.15).

Krishna is Foremost of the Brahmanas (84.20).

Krishna is the Originator of Brahma (40.1).

Krishna is the Worshipped of Brahma (31.13).

Krishna loves His devotees (48.26).

Krishna wears Forms in accordance with the wishes of His devotees (59.25)

Krishna is etertnally Present in Mathura (1.28) .

Krishna is devoid of the. sense of kinship and regards all in the same way (46.37).

Krishna is beyond all Measuring Potency (Maya) (63.26)

Krishna is subdued by the love of Judhisthira (72.10).

Krishna is concealed by the screen of Maya from the sight of the people 84.23).

Krishna does not follow the ways of the world (60.36).

Krishna is the Destroyer of the fear of the mundane sojourn of the submissive. (85.19).

Krishna is the Womb of the Scriptures. (16.44, 80.45, 84.20).

Krishna is Sree Guru’s Own Self (80.33).

Krishna is devoid of hankering for wife, offspring, etc. (60.20).

Krishna is of the Ordainer of the worldly sojourn and of the summon bonum (1.7).

Krishna is the friend of the good (69.17).

Krishna is devoid of discrimination as of kinship (63.38, 44).

Krishna is Existence (56.27).

Krishna possesses true desires (80.44).

Krishna is the True Entity (87.17).

Krishna is True of speech (48.26).

Krishna is True of resolve (37.12).

Krishna sees with an equal Eye (16.33).

Krishna is the Cause of all causes (14.56-57, 63.38, 87.16).

Krishna is the Originator of all (59.28).

Krishna is the Soul’s own self of all jivas (individual souls) (14.55).

Krishna is Omniscient (16.48).

Krishna is All-seeing (38.18).

Krishna is the Embodiment of all gods (74.19, 86.54).

Krishna is the Seer of all (16.48).

Krishna is the Lord of all (37.23).

Krishna is the Stay (Ashraya) of all entities (82.46).

Krishna is All-pervasive and Eternal (9.13).

Krishna is the Soul of all elements (86.31).

Krishna is the Knower of the minds of all elements (81.1).

Krishna is the soul’s self of all elements (74.24).

Krishna is the lnner Soul of all elements (37.11).

Krishna is the Internal Guide of all elements (47.29)

Krishna is the Cause of the origin of all elements (64.29).

Krishna is the Limit of all good (84.21).

Krishna is Omnipotent (37.12).

Krishna is the Lord of Lakshmi, the Presiding Deity of all riches (47.46).

Krishna is the Internal Guide of all (63138, 7216).

Krishna is the Stay (Ashraya) of all (40.15).

Krishna is Witness and Seer of Self (86.31).

Krishna is the Refuge of the good (80.9).

Krishna is most difficult to serve (88.11).

Krishna is the Friend of one’s heart (48.26).

Krishna is the Withholder of Creation (82.45).

Krishna is Withholder, Creator and Preserver (63.44).

Master of the functions of creation, etc. (16.49, 37.12).

Krishna is devoid of distinction as of kinship (74.21).

Krishna is devoid of distinction as between kin and alien (72.6).

Krishna indwells the Universe created by Himself (48.19).

Krishna is satisfied by the taste of His Self-Delight (72.6).

Krishna is the Destroyer of the worldly sojourn of His devotees (60.43).

Krishna is the Wearer of body according to His Wish (1.7).

SIDDHANTA SARASWATI.
24th Nov., 1932.

Sree Krishna-Chaitanya Math
Brindaban, Muttra

Note: Srila Bhaktisiddhanta advised his students to preach the movement of Sri Caitanya Mahaprabhu to the English speaking world. "Krishna is" was to be used as a guideline in that preaching work. Our Srila Prabhupad ( A.C Bhaktivedanta Swami ) inculded all the above in his wonderful presentation of his summery study of the 10th Canto titled "KRSNA the Supreme Personality of Godhead". -AJD

Gitar Gan

Sri Guru Vandana Kori
By
A.C. Bhaktivedanta Swami

(Written in Bengali)

(1)
sri-guru-vandana kori', tanhara carana dhori,
sri-bhaktisiddhanta prabhupada
ara jata siksa-guru, sabe vañca-kalpa-taru,
krpa koro ghucuka visada

(2)
rupa-sanatana prabhu, gaudiya-acarya vibhu,
ara sei bhatta-raghunatha
sri-jiva-gopala-bhatta, vrndavana je samghatta,
mile prabhu dasa raghunatha

(3)
gosvami prabhura gana, asraya sei sri-carana,
anya mora kichu asa nai
tanra madhye je sri-jiva, ujjvala acarya-dipa,
diyachena caranete thai

(4)
ami se durmati ati,visaya-bhogete mati,
krpa kori' anilo taniya
murkha mui nica ati, sri-siddhanta saraswati
krpa-vari dilo se siñciya

(5)
patita pavana prabhu, nityananda-gaura vibhu,
sri-advaita krpa-paravara
srivasadi-gadadhara, krpa koro e kinkara,
bhujhilama tava krpa sara

TRANSLATION

1) Touching the lotus feet of my spiritual teacher Srila Bhaktisiddhanta Sarasvati Prabhupada, I offer my respectful obeisances and orations to him, as well as the instructions of my spiritual masters, who are desire-trees.

2) Srila Rupa Gosvami and Srila Sanatana Gosvami are the acaryas between all the Gaudiya Vaisnavas. With them, Sri Raghunatha Bhatta Gosvami, Sri Jiva Gosvami, Sri Gopala Bhatta Gosvami and Sri Raghunatha dasa Gosvami formed in assembly and were intimate associates in Sri Vrindavana dhama.

3) I do not long for anything thing more than the exclusive protection and refuge of the lotus feet these Gosvamis. Between all acaryas, Srila Jiva Gosvami stands out as a shining torch of knowledge. He has shoown me much mercy when giving me residence next to his lotus. (In the temple of Radha-Damodara)

4) I am a person of very evil and injurious mentality because I am always engrossed in the allowance of the senses with the aim of material benefit, although this is the condition of my mind, by the mercy of my Guru Maharaja, Srila Bhaktisiddhanta Sarasvati who is so is kind with me by removing the darkness of this maya. I am simply a fool and I am extremely fallen and of low birth, but even so my Guru Maharaja has kindness to sprinkle on my heart the rain of his divine compassion.

5) Oh lifter of the fallen souls, Oh Lord! Oh omniscient Lords Nityananda and Goura! Oh Advaita Prabhu, the ocean of mercy, Oh Srivasa and Gadadhara, heads of the disciplic succession! Please show mercy to this servant. I wish to understand that Their mercy, alone, is solely the real essence of life.

About the Holy Name, It is said:

Hare Krsna Hare Krsna Krsna Krsna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare

Maha Mantra

In Jnanamrita Sara, a scripture belonging to the Pancaratrika corpus of literature, the following statements are found:

“Located next to him (the guru), the disciple should hear the sixteen names of Hari from his mouth, thus taking shelter of the mantra which protects from inauspiciousness and causes auspiciousness for the three worlds.”

In the Brahma Yamala, belonging to the tantrika corpus of literature, the following statement is found:

“Without Hari, there is no way to eradicate the sins of the age of Kali, and therefore it is essential that Hari-nama should be manifest in all the worlds. In this way the entire world can be delivered from the great sins of the age of Kali. First one should twice chant ‘Hare Krsna’, then twice ‘Krsna, then twice ‘Hare’, then twice ‘Hare Rama’, and in the end, O Maha-Devi, one should chant ‘Rama’ twice, and then ‘Hare Hare’. In this way one should pronounce Krsna’s Hari-nama maha-mantra, which destroys all sins.”

In the Radha Tantra, the following discussion is found:

“Hear me, O mother Mahamaya, seed of the universe personified, mistress of the gods! Please explain the sequence of Hari-nama.”

“O best of sons! ‘Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare’, these thirty-two syllables and sixteen names are always the names for the age of Kali. This mantra should be first heard by all human beings.”

A giant among men

If this is a Hoax, someone sure went to a lot of trouble and has way to much free time on their hands. Then again it could be possible. -AJD

Love and Sorrow
Animals have feelings too !
BY: Mark

Swallows

In the picture above, this Swallow's mate is injured and the condition is fatal. She was hit by a car as she swooped low across the road.

Here he brought her food and attended to her with love and compassion.

He brought her food again, but was shocked to find her dead. He tried to move her... a rarely seen effort for swallows!

Aware that his mate is dead and will never come back to him again, he cries.

He stood beside her, saddened by her death.

Aware that she would never return to him, he stood beside her body in sorrow.

Millions of people cried after seeing these pictures in America and Europe, and even in India. It is said that the photographer sold these pictures for a nominal fee to the most famous newspaper in France. All copies of that newspaper were sold out on the day these pictures were published. And many people think animals don't have a brain or feelings?????

Sitting in a Temple

Today I was sitting in a temple (dedicated to Sri Caitanya Mahaprabhu) reflecting on a few minuscule thoughts scribbled in my notepad so many years ago.

The first was the word Upanishad.
Upanishad means: Enlightenment that comes to a disciple by sitting at the feet of an enlightened being.

It is absolutely necessary to sit at the feet of an enlightened being if you truly desire enlightenment and not only listen to the sound coming from the Guru's mouth but to experience his Divine Grace. Sometimes the arraignment of words or language may not be understood logically, but that is not so important. The important thing is to hear and feel the transcendental presents of a realized soul. After sometime the entangled mind will be liberated enough that whatever the Guru has said will begin to make absolute sense. A transformation of consciousness will automatically take place. There is a nice example used by many Jagat Guru's from the past that goes something like this; "An aspiring devotee should never touch stool because stool is very impure and nasty". Later on during the same discourse it was said, "stool of a Cow is pure". This creates an apparent contradiction and may confuse a person who doesn't know the subtle teaching embedded in the example.

Let me try and explain.

We all have experience that stool is the waist by-product of a body, it contains bacteria, germs, poison and a very foul order, and these impurities can cause disease and even death. The stool of a Cow however has antiseptic qualities and can be used in many ways that benefit human society. From the stool of a Cow one can make incense, fire logs, fuel for cooking, mosquito repellent etc. The contradiction goes away and the logical brain can then digest the example and go forward. Logic was not really necessary if one had faith in the Guru but logic is now serving as an assistant to the neophyte devotee. On many levels the enlightened being is distributing his Grace and depending on our own level we benefit, some more than others.

On the other side of the coin, if you sit with and hear from a non-sense man you will become non-sense. If you associate with a womanizer you will become lusty and exploitative. If you associate with a criminal you will most likely become a criminal. That is why the most important principle when desiring enlightenment is to sit at the feet and absorb the enlightened energy of a self realized devotee of the lord.

The 2nd thought was:
Freedom can not be forced upon us.

If I were forced to become enlightened it would be bondage. Sri Krsna allows enlightened beings to broadcast his glories far and wide because they want to. They feel something in the core of their hearts that drives them. Call it compassion, mercy, love, devotion, whatever the label; if they were forced it will sooner or later become a burden and a source of misery for them. As students sitting at the feet of our Guru Maharaj, we went everywhere inviting people to come and sit with us, take the mercy of this enlightened being. Some came and many did not, our duty was to invite everyone we came in contact with to take advantage of this human life, sit with us and together associate with an enlightened being who was in our midst. No qualification required, just come visit and associate, chant the holy name and be happy.

There will always be enlightened beings (Jagat Gurus) roaming the earth and it is the duty of the seeker to find them and associate with them. Now that you are in a human body take advantage of it and don't waste your valuable life like the cats and dogs.

The 3rd thought took me back to when I was about 11 years old:

I was at a friend's house and was sitting in a lotus position next to the family swimming pool. Near the edge of the pool was a green lawn leading toward the side of the house near a cement walkway. I was facing the pool with my eyes closed feeling the warmth of the sun on my face and body when all of a sudden I heard what sounded like large stone boulders hitting the ground and simultaneously I could hear hundreds of individual screams of pain and suffering. I quickly turned around and saw my friend walking on the grass crushing them. I realized at that moment that the blades of grass had consciousness and felt pain. I never said anything about this to anyone. When I met My Gurudev (9 yrs later) he said in a talk as I was sitting at his feet, that "each and every blade of grass is an individual being and does not move unless sanctioned by the supreme lord. Life (consciousness) is in the body; the body is a covering of the spirit soul. In the material world there are 8,400,000 types of bodies. Consciousness is everywhere within and with-out the human body".

Bits and Pieces.
AJD

The illusory Material Energy

* * * * * * * *

Real knowledge is revealed to a devotee only when he comes to the right conclusion about life by the grace of the Lord. Our creation of friends and enemies within this material world is something like dreaming at night. In dreams we create so many things out of various impressions in the subconscious mind, but all such creations are simply temporary and unreal. In the same way, although apparently we are awake in material life, because we have no information of the soul and the Supersoul, we create many friends and enemies simply out of imagination.

Srila Krishnadasa Kaviraja Gosvami says that within this material world or material consciousness, good and bad are the same. The distinction between good and bad is simply a mental concoction. The actual fact is that all living entities are sons of God, or by-products of His marginal energy. Because of our being contaminated by the modes of material nature, we distinguish one spiritual spark from another. That is also another kind of dreaming. It is stated in the Bhagavad-gita that those who are actually learned do not make any distinction between a learned scholar, a brahmana, an elephant, a dog and a candala. They do not see in terms of the external body; rather, they see the person as spirit soul. By higher understanding one can know that the material body is nothing but a combination of the five material elements. In that sense also the bodily construction of a human being and that of a demigod are one and the same. From the spiritual point of view we are all spiritual sparks, parts and parcels of the Supreme Spirit, God. Either materially or spiritually we are basically one, but we make friends and enemies as dictated by the illusory energy. Dhruva Maharaja therefore said, daivim mayam upasritya: the cause of his bewilderment was his association with the illusory, material energy. -ACBSP

Not visible to the mortal eye

The first progenitor of mankind after his self realization recited in the language of the gods (sanskrit) many Slokas (verses), glorifying the supreme lord. This is but one Sloka from the 5th Chapter of the Brahma Samhita. - AJD

Sloka 38
premanjana-cchurita-bhakti-vilocanena
santah sadaiva hrdayesu vilokayanti yam
syamasundaram acintya-guna-svarupam
govindam adi-purusam tam aham bhajami

TRANSLATION

I worship Govinda, the primeval Lord, who is Syamasundara, Krsna Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love.

PURPORT

The Syamasundara form of Krsna is His inconceivable simultaneous personal and impersonal self-contradictory form. True devotees see that form in their purified hearts under the influence of devotional trance. The form Syama is not the blue color visible in the mundane world but is the transcendental variegated color affording eternal bliss, and is not visible to the mortal eye. On a consideration of the trance of Vyasadeva as in the sloka, bhakti-yogena manasi etc., it will be clear that the form of Sri Krsna is the full Personality of Godhead and can only be visible in the heart of a true devotee, which is the only true seat in the state of trance under the influence of devotion. When Krsna manifested Himself in Vraja, both the devotees and nondevotees saw Him with this very eye; but only the devotees cherished Him, eternally present in Vraja, as the priceless jewel of their heart. Nowadays also the devotees see Him in Vraja in their hearts, saturated with devotion although they do not see Him with their eyes. The eye of devotion is nothing but the eye of the pure unalloyed spiritual self of the jiva. The form of Krsna is visible to that eye in proportion to its purification by the practice of devotion. When the devotion of the neophyte reaches the stage of bhava-bhakti the pure eye of that devotee is tinged with the salve of love by the grace of Krsna, which enables him to see Krsna face to face. The phrase "in their hearts" means Krsna is visible in proportion as their hearts are purified by the practice of devotion. The sum and substance of this sloka is that the form of Krsna, who is Syamasundara, Natavara (Best Dancer), Muralidhara (Holder of the Flute) and Tribhanga (Triple-bending), is not a mental concoction but is transcendental, and is visible with the eye of the soul of the devotee under trance.

A Plethora of Literature

Srila Bhaktivinoda Thakur's Literary Contribution

to the Gaudiya Vaisnava Community:

Srila Bhaktivinoda can be said to be one of greatest expounders of the philosophy of Caitanya Mahaprabhu in modern times. Not only did he reestablish the dignity of Mahaprabhu’s teachings at a time when common people considered Vaishnavism to be immoral and backwards – he wrote a plethora of literature to show the sanctity and depth of the Acintya-bhedabheda philosophy of the Gaudiyas. Bhaktivinoda wrote almost 80 philosphical works. Two of his works deserve special mention: in 1893 Bhaktivinoda wrote ‘Tattva-viveka’ (A treatise on Realizations of Eternity, Knowledge and Bliss) a treatise which explores the fundamental aspects of various religions and philosophies, both eastern and western, in the light of Gaudiya Vaisnavism. Another important work of Bhaktivinoda was ‘Jaiva-dharma’ (the constitutional function of the soul)– a groundbreaking spiritual novel in which Bhaktivinoda reveals the development of the path of devotion to Krishna. Jaiva-dharma contains numerous dialogues on various spiritual topics. Many consider this book to be Bhaktivinoda’s greatest literary achievement.

A list of Bhaktivinoda’s works as well as the year they were published is as follows (this does not include the various essays that he penned for his periodical ‘Sajjana-toshani’):

1 Hari-katha: Topics of Lord Hari, 1850
2 Sumbha-Nisumbha-yuddha, 1851
3 Poriade, 1857-58.
4 Mathas of Orissa, 1860.
5 Vijana-grama, 1863.
6 Sannyasi, 1863.
7 Our Wants, 1863
8 Valide Rejistri, 1866.
9 Speech on Gautama, 1866
10 The Bhagavat: Its Philosophy, Its Ethics, and Its Theology, 1869
11 Garbha-stotra-vyakhya, 1870
12 Reflections, 1871
13 Thakura Haridasa, 1871
14 The Temple of Jagannatha at Puri, 1871
15 The Monasteries of Puri, 1871
16 The Personality of Godhead, 1871
17 A Beacon of Light, 1871
18 Saragrahi Vaisnava, 1871
19 To Love God, 1871
20 The Atibadis of Orissa, 1871
21 The Marriage System of Bengal, 1871
22 Vedantadhikarana-mala, 1872
23 Datta-kaustubham, 1874
24 Datta-vamsa-mala, 1876
25 Bauddha-vijaya-kavyam, 1878
26 Sri Krsna-samhita, 1880
27 Sri Sajjana-tosani, (monthly magazine) 1881
28 Kalyana-kalpataru, 1881
29 Review of Nitya-rupa-samsthapanam, 1883
30 Visva-Vaisnava-Kalpatari, 1885
31 Dasopanisad-curnika, 1886
32 Bhavavali (commentary), 1886
33 Rasika-Ranjana, (commentary on Bhagavad Gita) 1886
34 Sri Caitanya Siksamrta, 1886
35 Prema-pradipa, 1886
36 Published Sri Visnu-sahasra-nama, 1886
37 Manah-Siksa (translation and commentary), 1886
38 Sri Caitanya-Upanisad (commentary), 1887
39 Sri Krsna-vijaya (published), 1887
40 Vaisnava-siddhanta-mala, 1888
41 Sri Amnaya-sutram, 1890
42 Siddhanta-darpanam (Bengali translation), 1890
43 Sri Navadvipa-dhama-mahatmya, 1890
44 Sri Godruma Kalpatari (essays on nama-hatta), 1891
45 Vidvad-ranjana (commentary on Bhagavad Gita), 1891
46 Sri Harinama, 1892
47 Sri Nama, 1892
48 Sri Nama-tattva-siksastaka, 1892
49 Sri Nama-mahima, 1892
50 Sri Nama-pracara, 1892
51 Sriman Mahaprabhura Siksa, 1892
52 Tattva-vivekah or Sri Saccidanandanubhutih, 1893
53 Saranagati, 1893
54 Gitavali, 1893
55 Gitamala, 1893
56 Soka-satana, 1893
57 Nama Bhajana, 1893
58 Tattva-sutram, 1894
59 Vedarka-didhiti (commentary on Sri Isopanisad), 1894
60 Tattva-muktavali or Mayavada-satadusani, (translated and published), 1894
61 Amrta-pravaha-bhasya (commentary on Caitanya caritamrta), 1895
62 Sri Gauranga-lila-smarana-mangala-stotram, 1896
63 Sri Ramanuja Upadesa, 1896
64 Jaiva-Dharma, 1896
65 Sri Caitanya Mahaprabhu, His Life and Precepts, 1896
66 Brahma-samhita (commentary), 1897
67 Sri Goloka-mahatmya (Bengali translation of Brhad Bhagavatamrta), 1898
68 Sri Krsna-karnamrtam, (translation), 1898
69 Piyusa-varsini-vrtti (commentary on Upadesamrta), 1898
70 Sri Bhajanamrtam (translation and commentary), 1899
71 Sri Navadvipa-bhava-taranga, 1899
72 The Hindu Idols, 1899
73 Sri Harinama-cintamani, 1900
74 Sri Bhagavata Arka-marici-mala, 1901
75 Sri Sankalpa-kalpadruma (Bengali translation), 1901
76 Sri Bhajana-rahasya, 1902
77 Sri Prema-vivarta (published), 1906
78 Svaniyama-dvadasakam, 1907

Servant of a tyrannical ritual

The following article clearly describes a prerequisite in comprehension required for advancing in Spiritual life. Spiritual life means understanding the transcendental nature of the soul, our relationship with Krsna and obviously realizing the Personality of Godhead Himself. Human life is meant specifically for self realization and not for tickling the senses and falsely flattering one's false ego.

By refraining from animal slaughter and it's consumption, intoxication, gambling and illicit sex one is sure to make rapid spiritual progress. -AJD

Real Freedom
by Thomas Merton

"It should be accepted as a most elementary human and moral truth that no man can live a fully sane and decent life unless he is able to say 'no' on occasion to his natural bodily appetites. No man who simply eats and drinks whenever he feels like eating and drinking, who smokes whenever he feels the urge to light a cigarette, who gratifies his curiosity and sensuality whenever they are stimulated, can consider himself a free person. He has renounced his spiritual freedom and become the servant of bodily impulse. Therefore his mind and his will are not fully his own. They are under the power of his conditioning, his appetites.

And through the medium of his appetites, they are under the control of those who gratify his appetites. Just because he can buy one brand of whisky rather than another, this man deludes himself that he is making a choice; but the fact is that he is a devout servant of a tyrannical ritual. He must reverently buy the bottle, take it home, unwrap it, pour it out for his friends, watch TV, feel good, talk his silly uninhibited head off, get angry, shout, fight and go to bed in disgust with himself and the world. This becomes a kind of religious compulsion without which he cannot convince himself that he is really alive, really fulfilling his personality. Such a person is not merely sinning but is simply making an ass of himself, deluding himself that he is real when his compulsions have reduced him to a shadow of a genuine person."

The Great Mantra

Krsna consciousness is a great mystery for many people. Some have spent a life searching and researching, analyzing every word of the Vedas, looking under every rock, tolerating the ups and downs-heat and cold- food-no food like the yogis and they still don't have a clue of the reality that is Krsna. Some have described it as love of God others have defined it as God Consciousness, Divine Love and of course the dull headed Atheist refer to it as Sentiment or Fanaticism. In any event it is stated in the Sri Isopanisad that one may travel at the speed of mind for hundreds and thousands of years and still not get a glimpse of the absolute reality.

When one gives up the egotistic idea that he can capture Krsna by his own intellectual effort or sensual discipline and admit from the core of his heart that Krsna is one's true benefactor and fully depend on him, by agreeing to be humble and serve the Divine Nama, Krsna being the most merciful will lovingly reveal himself to the devoted soul by the sound vibration produced from his representative (The Genuine Spiritual Master) .

Some have addressed Krsna as Allah, Jehovah, God and so on, all of which are based on local custom and language. The Name Krsna however when fully realized is understood to contain all the transcendental qualities that his other names attempt to describe.

Sabda brahma is present in the lord's holy name when heard from the lips of his pure devotees. Lord Caitanya has said that the supreme lord has invested all his transcendental potency's in the Maha Mantra, the Great Mantra of Deliverance. - AJD

Sabda-brahma

It is said, that Brahma was created in the * Maha-kalpa as the incarnation of spiritual sound.

One who interprets the divine sound, or sabda-brahma, by his imperfect sense perception cannot be a real spiritual guru, because, in the absence of proper disciplinary training under the bona fide acarya, the interpreter is sure to differ from Vyasadeva (as the Mayavadis do). Srila Vyasadeva is the prime authority of Vedic revelation, and therefore such an irrelevant interpreter cannot be accepted as the guru, or acarya, howsoever equipped he may be with all the acquirement's of material knowledge.

As it is said in the Padma Purana:

“Unless you are initiated by a bona fide spiritual master in the disciplic succession, the mantra that you might have received is without any effect.”

On the other hand, one who has received the transcendental knowledge by aural reception from the bona fide preceptor in the disciplic chain, and who has sincere regard for the real acarya, must be enlightened with the revealed knowledge of the Vedas. This knowledge is permanently sealed to the cognitive approach of the empiricists.

As it is said in the Svetasvatara Upanisad (6.23):

“Only unto those great souls who simultaneously have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed.”

Vedic evidence is called sabda-brahma. There are many things which are beyond the perception of our imperfect senses, yet the authoritative evidence of sound vibration is perfect. The Vedas are known as sabda-brahma because evidence taken from the Vedas constitutes the ultimate understanding. This is because sabda-brahma, or the Vedas, represents the Supreme Personality of Godhead. However, the real essence of sabda-brahma is the chanting of the Hare Krsna mantra.

* Maha-Kalpa: There are three different types of creation, called maha-kalpa, vikalpa and kalpa. In the maha-kalpa the Lord assumes the first purusa incarnation as Karanodakasayi Visnu with all the potencies of the mahat-tattva and the sixteen principles of creative matter and instruments. The creative instruments are eleven, the ingredients are five, and all of them are products of mahat, or materialistic ego. These creations by the Lord in His feature of Karanodakasayi Visnu are called maha-kalpa. The creation of Brahma and dispersion of the material ingredients are called vikalpa, and the creation by Brahma in each day of his life is called kalpa. Therefore each day of Brahma is called a kalpa, and there are thirty kalpas in terms of Brahma's days. This is also confirmed in the Bhagavad-gita (8.17)

A.C Bhaktivedanta Swami

Bhakta George

The First Thanksgiving Proclamation

November 26, 1789

Whereas it is the duty of all nations to acknowledge the providence of Almighty God, to obey His will, to be grateful for His benefits, and humbly to implore His protection and favor; and whereas both Houses of Congress have, by their joint committee, requested me to recommend to the people of the United States a day of public thanksgiving and prayer, to be observed by acknowledging with grateful hearts the many and signal favors of Almighty God, especially by affording them an opportunity peaceably to establish a form of government for their safety and happiness.

Now, therefore, I do recommend and assign Thursday, the 26th day of November next, to be devoted by the people of these States to the service of that great and glorious Being who is the beneficent author of all the good that was, that is, or that will be; that we may then all unite in rendering unto Him our sincere and humble thanks for His kind care and protection of the people of this country previous to their becoming a nation; for the signal and manifold mercies and the favorable interposition's of His providence in the course and conclusion of the late war; for the great degree of tranquility, union, and plenty which we have since enjoyed; for the peaceable and rational manner in which we have been enable to establish constitutions of government for our safety and happiness, and particularly the national one now lately instituted' for the civil and religious liberty with which we are blessed, and the means we have of acquiring and diffusing useful knowledge; and, in general, for all the great and various favors which He has been pleased to confer upon us.

And also that we may then unite in most humbly offering our prayers and supplications to the great Lord and Ruler of Nations and beseech Him to pardon our national and other transgressions; to enable us all, whether in public or private stations, to perform our several and relative duties properly and punctually; to render our National Government a blessing to all the people by constantly being a Government of wise, just, and constitutional laws, discreetly and faithfully executed and obeyed; to protect and guide all sovereigns and nations (especially such as have show kindness to us), and to bless them with good governments, peace, and concord; to promote the knowledge and practice of true religion and virtue, and the increase of science among them and us; and, generally to grant unto all mankind such a degree of temporal prosperity as He alone knows to be best.

Given under my hand, at the city of New York, the third of October,
in the year of our Lord 1789.

(signed) G. Washington

Clones

Dear Sir\Madam:

I will be happy to address you as my Prabhu when you display the qualities of a Prabhu. When you are able to see the soul in all bodies and refrain from bodily identification and the desire for self respect. When you can engage all your energies for the purpose of satisfying Sri Krsna in a spotless and pure fashion. When you are willing to be truthful and straightforward even if it hurts. Please place the spiritual interest of the innocent as your main concern, protect them by guiding them toward a genuine spiritual master. By taking a stand and exposing the rascals that have usurped our Divine Master’s Institution and watered down his teachings. At that time you will then be a true leader and not just a pawn in the hands of narrow minded , self interested, clones.

Pop your head out of the box, look around and see what is happening to Srila Prabhupads legacy.

Remember the love and compassion that Srila Prabhupad showed you ? Take a stand and by doing so you will deserve to be called Prabhu. Stand up for the truth. If you take the banner of Srila Prabhupad in your hands Mahaprabhu will do the rest. Don’t be afraid to speak the truth.

Burn into Ashes

There are two verses in the Canakya Sloka as to how a family or an institution can be glorified or burned into ashes by one person.

Canakya Pandit says:

1. "If there is one tree in the forest producing nice aromatic flower, that one tree can glorify the whole forest by the fragrance of its flower".

Similarly,

2. "If there is one tree in whose cavity there is a little fire, that one tree can burn into ashes the whole forest".

So this simile is applicable anywhere. In a family if there is one good boy, he can glorify the whole family and similarly if there is one bad boy he can disgrace his entire family and destroy them. Similarly in this institution if there is a bad disciple he can burn the whole institution into ashes.

25 August, 1970
A.C Bhaktivedanta Swami

Note: We can all learn from the words of Canakya knowing that this applies even today in our families, temples, communities, countries, nations and throughout out the entire world. Citizens of the world should know what is a good citizen and educate those that don't know good from bad. Karmic reactions wait for know one -AJD

What is the use of education?

Education is a method by which we can realise the Truth. There are many truths, History, Geography as is Mathematics. The content of truth is greatest in Mathematics. In others, there is an element of imagination. In Geography, we come across names like Asia, Africa, Madras, Ohio, etc. These names were given by humans. By imagination, we have given names "plateau" "valley", etc. By a process of gradual elimination of all that is imaginary, when we arrive at truth, that Truth is bound to be God. To think of Him with real devotion is the fruit of real education.

What is the use of education? Its first use is to develop humility (vinaya). In days past, the disciple who went to a guru was called "vineyan" meaning a person of humility which is the hall-mark of Instruction he received from his guru, the fruit of education. Education without humility is no education. Education is the same today as it was before, but methods have changed. The medicine is the same but if the diet has changed, the medicine becomes poison.

Unfortunately education has today become merely the means of livelihood. and false prestige . For true education, the student should go to a guru, remain humble and follow his advice.

Real education should help us realize that God is in fact a true reality. Real knowledge will fill our being with good qualities, through which one can realise the Truth, that is Krsna. Therefore, the goal of knowledge is understanding the Ultimate Truth. The first fruit of education must be humility and self control. Total surrender to the Lord is a means of learning our insignificance and the transcendent grace of the Lord.

If we engage an inquiry into the Atman (soul), at the end of it, it will be clear that Krsna is in our heart as the Supersoul. When that stage is reached all samskaras will gradually fall away. But, until then, we must engage in sadhana bhakti directing all our activities toward pleasing Guru and Krsna.

Those who are leaders of a group, society, or state should not neglect to established devotional customs and practices. For themselves they may not be in need of such ceremonies, for instance, their advancement in spirituality may not require them. But if they begin to neglect them, people for whom the rituals are really helpful, will also start neglecting them. This would be setting a bad example. In the words of the Bhagavad Gita, the wise should not unsettle the minds of those who are ignorant, and are attached to action: on the contrary, he should encourage them to perform what they should perform, by himself setting the example well and with diligence. It is the duty of leaders and those that are at the top to lead the people from where they are, and not to refrain from participation in devotional practice.

a fair-complexioned girl

Sri Nikunjavidya

Lalita: Where is that enchanter Krishna?
Vrinda: In the temple of Gauri.
Lalita: What is He doing?
Vrinda: He is absorbed in Nikunjavidya.

The Three Girls: Friend, who is Nikunjavidya.?

Vrinda: (Laughing out loud) Aha! The ignorance of these girls! They don't even know about the very famous Nikunjavidya.!

The Three Girls: (Embarrassed) Friend, tell us. We really don't know.

Vrinda: O chaste girls, what cowherd girl in Gokula does not know my sister, the goddess of Bhandiravana forest?

Lalita: O Vrinda, please give us now advise that will make this calamity have a happy ending.

Vrinda: Friends, Nikunjavidya is a treasure-chest where the jewels of Krishna's most hidden secrets are kept. Let us go to her.

(They all walk toward the temple of Gauri).

Radhika: Vrinda, this is the temple of Gauri. Please enter, and, with a signal bring Nikunjavidya. outside.

Vrinda: (Raising her neck and looking, she says to herself:) In the doorway I see Krishna disguised as a fair-complexioned girl. (Openly) O friends, he is here alone, making an earring from a peacock feather.

The Three Girls: O liar, stop! Stop! Krishna's peacock Tandavika is in the courtyard.

Vrinda: O uncivilized girls, go and see for yourselves. What is the use of speculating?

Lalita: Clearly the peacock was overcome by sleepiness and did not notice when peacock-feather crowned Krishna left.

Radhika: Let us enter the temple and ask Nikunjavidya.

(Everyone enters)

(Radhika's mother in-law Jatila enters the stage)

Jatila: Padma affectionately told me: "O noble Jatila, you are very fortunate. Like Govardhana-gopa, your son will soon become the master of millions of cows, for today I saw Radha worshipping goddess Gauri at Gauri-tirtha". Now I shall go there and give blessing to Her. (Walking, she sees the doe Rangini in the courtyard. She happily says:) Well done, Padma! Well done! You do not speak lies. (Looking again, she becomes unhappy) Alas! Alas! Why is Krishna's peacock Tandavika now perched on the head of Gauri's lion? I shall go back and bring my son. (She exits running).

Radhika: (Aside) O friends, look at the extraordinary beauty of Gauri.

The two Gopi-friends: Oh! True! True! It is right that she is so beautiful for Krishna has placed both love and trust in her.

Radhika: Even though I have never seen her before I am still very eager to speak with her. (She becomes shy).

A Voice From Behind the Scenes: Sister Vrinda, is it not that Radha does recognize Me? Still, I have seen Her thousands of times.

Vrinda: (Aside) Amazing! This is truly the voice of a woman.
Radhika: Vrinda, I do not know why My heart feels such intense love for Nikunjavidya.

Vrinda: Friend, I know why. It is not surprising She has loved you for a long time.

Radhika: (Joyfully approaching) O Nikunjavidya, where is your Nikunjanagara (Lover who meets you in these forest groves?)

A Voice From Behind the Scenes: Friend, what person knows him?

Lalita: Friend Nikunjavidya, please don't joke like this. We are your friends.

A Voice From Behind the Scenes: O girl whose eyes are like autumn lotus flowers, without understanding the actual truth, how will You attain the Supreme Personality of Godhead, who is like gold created by heating mercury in the fire.

Vrinda: (Aside) The smile on Nikunjavidya.'s cheek declares that she will be your messenger. O Radha, now You should soften her by anointing her with the excellent oil of Your love.

Radhika: O Nikunjavidya, why are you not bound to me as Vrinda is, with the bonds of love?

A Voice From Behind the Scenes: Making Your feet lotus flowers, Your thighs your plantain trees, Your arms lotus stems, Your face the moon, and understanding that these soft things cannot stand without a hard pillar to support them, the creator Brahma made Your heart a thunderbolt.

Radhika: Vrinda, look! Nikunjavidya. is affectionately smiling upon me. I shall go and meet her. (She exits).

Vrinda: O Nikunjavidya, O beloved of the beautiful girls of Gokula, Your heart is very hard. Even though this girl is your affectionate friend, still you do not please Her with an embrace.


Visakha: Radha is now talking with Nikunjavidya with the trust of love. Radha is extending the creepers of Her arms to embrace her.

A Voice From Behind the Scenes: O goddess of Bhandiravan, look! The time for going to Gokula is now approaching. Please bestow your mercy on us so we may meet Krishna in the arena of pastimes and enjoy with Him there.

Lalita: Vrinda, your sister is now embracing Radhika and kissing Her.

Visakha: (Anxious) I can see that your Nikunjavidya. is shameless. She is very eager to assume the role of a male, because she is now scratching Radha's breasts with her fingernails.

Vrinda: (With a smile) Friend, don't become angry. This is simply the pastime of great love.

(Entering and trembling).

Radhika: (Knitting Her eyebrows) Vrinda! Good! A good trick you have played on us!
Vrinda: (laughing) Friend, I don't understand. What do you mean?

The Two Gopi-friends: (With a smile) Vrinda, now you can understand what a charming girl Nikunjavidya. is.

(Jatila enters with her son Abhimanyu).

Jatila: Child Abhimanyu, look! In this courtyard are both Radha's pet doe Rangini and Krishna's peacock Tandavika.

Abhimanyu: Mother, you speak the truth. I saw Balarama enter Gokula village accompanied by the cows and cowherd boys, but without Krishna.

Jatila: Child, this overflowing stream of sweet fragrance announces the presence of that illicit couple.

Abhimanyu: Mother, today I shall no longer follow Paurnamasi's instructions. Now I shall take Radhika to Mathura City.

Jatila: Son, fortunately the temple has only one door. Let us stay by the door and eavesdrop on the conversation.

(They both do that).

(Krishna Enters)

Krishna: (With a smile:-) Radha, please do not request something that is so difficult to grant.

Radhika: (With a playful smile) O goddess, have mercy! Have mercy!

Abhimanyu: (Entering the temple) Aha! Outlaw! I have caught You red-handed!

Krishna: (Aside) Alas! Recognizing Abhimanyu from the sound of his voice, My beloved has become terrified and at once fainted, falling like a stick to the ground.

Jatila: (Struck with wonder, she points with her finger) O child, who is this fair-complexioned girl that illuminates this temple with her extraordinary beauty?

Abhimanyu: (Reflecting) Mother, Radha said "O goddess, have mercy! Have mercy!" and then She at once bowed down, falling like a stick to the ground. Clearly this girl is the goddess Gauri, the splendidly beautiful queen of Lord Siva, who has now appeared here.

Krishna: (He joyfully says to Himself) This disguise of a fair-complexioned girl has been very helpful to Me.

The Two gopi-friends: (With happiness) O best of the cowherd men, on your request we worshipped the goddess Gauri, and now the goddess herself has emerged from her statue.

Abhimanyu: Visakha, what difficult-to-attain object was Radha praying for at the feet of the goddess?

This is an excerpt from the play known as Vidagdha-Madhava
wriiten by Srila Rupa Goswami
Act Seven, Gauri-tirtha-vihara, Pastimes at Gauri-tirtha