Fascination without understanding

"The great danger of conversion in all ages has been that when the religion of the high mind is offered to the lower mind, the lower mind, feeling its fascination without understanding it, and being incapable of rising to it, drags it down to its level by degrading it." George Bernard Shaw

This is why H.D A.C Bhaktivedanta Swami Srila Prabhupad instructed his initiated disciples to read his books, avoid the ten offenses, follow strictly the four regulating principles, chant a prescribed number of holy names daily and to never forget Krishna.

It certainly true that the holy name alone can elevate one to the highest position of god realization but some regulation will help the aspirant to continue the purification process which will enable him to enter the transcendental realm of pure devotion.

"If with a pleasing attitude any person chants the holy name of Govinda, he is glorified and purified, and his chanting helps the whole world attain liberation." Laghu-bhagavatamrita

Just as watering the root of a tree nourishes the entire tree, in the same way by glorifying the supreme personality godhead the entire world is benefited. Chanting the holy name is devotional service !

"As stated in Srimad-Bhagavatam (7.5.23), there are nine kinds of devotional service: hearing (sravanam), chanting (kirtanam), remembering (visnoh smaranam), serving (pada-sevanam), worship of the Deity (arcanam), praying (vandanam), carrying out orders (dasyam), serving Him as a friend (sakhyam) and sacrificing everything for the Lord (atma-nivedanam). Although each process appears distinct, when one is situated on the absolute platform he can see that they are identical. For instance, hearing is as good as chanting, and remembering is as good as chanting or hearing. Similarly, engaging in Deity worship is as good as chanting, hearing or remembering. The devotee is expected to accept all nine processes of devotional service, but even if only one process is properly executed, he can still attain the highest position (pure devotion) and go back home, back to Godhead."

Character defect

“No change of circumstances can repair a defect of character.”

Emerson

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There is some truth in everything but not much truth in allot of things.

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The great thinkers of the past have explained in their teaching the importance of self discovery. The teachings of lord Caitanya describe the eternal constitution of the individual spirit soul in relation to the supreme personality of godhead. He also gives us a practical method of achieving self realization in the times in which we live. We can change our living environments but it will not be helpful unless we take Caitanya Mahaprabhu's instructions to heart. Our consciousness (Heart) needs to change. The Grass is not necessarily greener on the other side of the street. Begin by chanting the transcendental Maha Mantra.

Between knowledge and ignorance

Everyone has an opinion as to how the world was created, how humans evolved and even about the popular UFO phenomenon. Opinions are a dime a dozen and simply a waste of valuable time,especially if you sincerely want to know the truth.

Plato

Plato the famous Greek philosopher recognized this human flaw and has said: "Opinion is the medium between knowledge and ignorance."

When it comes to understanding the Absolute Truth opinions will not help us, therefor Sri Krsna  has clearly given us direction. Below are his exact words.

Krsna and Arjuna

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"tad viddhi praṇipātena

paripraśnena sevayā

upadekṣyanti te jñānaḿ

jñāninas tattva-darśinaḥ"
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SYNONYMS

tat — that knowledge of different sacrifices; viddhi — try to understand; praṇipātena — by approaching a spiritual master; paripraśnena — by submissive inquiries; sevayā — by the rendering of service; upadekṣyanti — he will initiate; te — you; jñānam — into knowledge; jñāninaḥ — the self-realized; tattva — of the truth; darśinaḥ — seer.

TRANSLATION

Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth.

PURPORT

The path of spiritual realization is undoubtedly difficult. The Lord therefore advises us to approach a bona fide spiritual master in the line of disciplic succession from the Lord Himself. No one can be a bona fide spiritual master without following this principle of disciplic succession. The Lord is the original spiritual master, and a person in the disciplic succession can convey the message of the Lord as it is to his disciple. No one can be spiritually realized by manufacturing his own process, as is the fashion of the foolish pretenders. The Bhāgavatam (6.3.19) says, dharmaḿ tu sākṣād bhagavat-praṇītam: the path of religion is directly enunciated by the Lord. Therefore, mental speculation or dry arguments cannot help lead one to the right path. Nor by independent study of books of knowledge can one progress in spiritual life. One has to approach a bona fide spiritual master to receive the knowledge. Such a spiritual master should be accepted in full surrender, and one should serve the spiritual master like a menial servant, without false prestige. Satisfaction of the self-realized spiritual master is the secret of advancement in spiritual life. Inquiries and submission constitute the proper combination for spiritual understanding. Unless there is submission and service, inquiries from the learned spiritual master will not be effective. One must be able to pass the test of the spiritual master, and when he sees the genuine desire of the disciple, he automatically blesses the disciple with genuine spiritual understanding. In this verse, both blind following and absurd inquiries are condemned. Not only should one hear submissively from the spiritual master, but one must also get a clear understanding from him, in submission and service and inquiries. A bona fide spiritual master is by nature very kind toward the disciple. Therefore when the student is submissive and is always ready to render service, the reciprocation of knowledge and inquiries becomes perfect. ---Bhagavad-gītā As It Is 4.34

Attributes of Haridasa Thakura

EXCERPTS FROM SRI CHAITANYA CHARITAMRITA 
ABOUT THE PASTIMES OF 
SRI CHAITANYA  MAHAPRABHU AND HARIDAS THAKURA
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haridasa-thakura sakhara adbhuta carita

tina laksa nama tenho layena apatita

The twentieth branch of the Chaitanya tree was Haridasa Thakura. His character was wonderful. He used to chant the holy name of Krsna 300,000 times a day without fail.

(Adi 10.43)

prabhu kahe,—'kon vyadhi, kaha ta' nirnaya?'

tenho kahe,—'sankhya-kirtana na puraya'

Sri Chaitanya Mahaprabhu further inquired from Haridasa, "Can you ascertain what your disease is?" Haridasa Thakura replied, "My disease is that I cannot complete my rounds."

(Antya 11.23)

ebe alpa sankhya kari' kara sankirtana"

haridasa kahe,—"suna mora satya nivedana

The Lord concluded, "Now, therefore, please reduce the fixed number of times you chant the Hare Krsna maha-mantra." Haridasa Thakura replied, "Kindly hear my real plea.

(Antya 11.26)

eka vancha haya mora bahu dina haite

lila samvaribe tumi—laya mora citte

"I have had one desire for a very long time. I think that quite soon, my Lord, You will bring to a close Your Pastimes within this material world.

sei lila prabhu more kabhu na dekhaiba

apanara age mora sarira padiba

"I wish that You not show me this closing chapter of Your Pastimes. Before that time comes, kindly let my body fall down in Your presence.

hrdaye dharimu tomara kamala carana

nayane dekhimu tomara canda vadana

"I wish to catch Your lotuslike feet upon my heart and see Your moonlike face.

jihvaya uccarimu tomara 'krsna-caitanya'-nama

ei-mata mora iccha,—chadimu parana

"With my tongue I shall chant Your holy name, 'Sri Krsna Chaitanya!' That is my desire. Kindly let me give up my body in this way.

mora ei iccha yadi tomara prasade haya

ei nivedana mora kara, dayamaya

"O most merciful Lord, if by Your mercy it is possible, kindly grant my desire.

ei nica deha mora paduka tava age

ei vancha-siddhi mora tomatei lage"

"Let this lowborn body fall down before You. You can make possible this perfection of all my desires."

prabhu kahe,—"haridasa, ye tumi magibe

krsna krpamaya taha avasya karibe

Sri Chaitanya Mahaprabhu said, "My dear Haridasa, Krsna is so merciful that He must execute whatever you want.

(Antya 11.31-37)

ramananda, sarvabhauma, sabara agrete

haridasera guna prabhu lagila kahite

In front of all the great devotees like Ramananda Raya and Sarvabhauma Bhattacarya, Sri Chaitanya Mahaprabhu began to describe the holy attributes of Haridasa Thakura.

haridasera guna kahite prabhu ha-ila panca-mukha

kahite kahite prabhura bade maha-sukha

As He described the transcendental attributes of Haridasa Thakura, Sri Chaitanya Mahaprabhu seemed to possess five mouths. The more He described, the more His great happiness increased.

haridasera gune sabara vismita haya mana

sarva-bhakta vande haridasera carana

After hearing of the transcendental qualities of Haridasa Thakura, all the devotees present were struck with wonder. They all offered their respectful obeisances to the lotus feet of Haridasa Thakura.

haridasa nijagrete prabhure vasaila

nija-netra—dui bhrnga—mukha-padme dila

Haridasa Thakura made Sri Chaitanya Mahaprabhu sit down in front of him, and then he fixed his eyes, like two bumblebees, on the lotus face of the Lord.

sva-hrdaye ani' dharila prabhura carana

sarva-bhakta-pada-renu mastaka-bhusana

He held the lotus feet of Sri Chaitanya Mahaprabhu on his heart and then took the dust of the feet of all the devotees present and put it on his head.

'sri-krsna-caitanya' sabda balena bara bara

prabhu-mukha-madhuri piye, netre jala-dhara

He began to chant the holy name of Sri Krsna Chaitanya again and again. As he drank the sweetness of the face of the Lord, tears constantly glided down from his eyes.

'sri-krsna-caitanya' sabda karite uccarana

namera sahita prana kaila utkramana

While chanting the holy name of Sri Krsna Chaitanya, he gave up his air of life and left his body.

maha-yogesvara-praya dekhi' svacchande marana

'bhismera niryana' sabara ha-ila smarana

Seeing the wonderful death of Haridasa Thakura by his own will, which was just like a great mystic yogi's, everyone remembered the passing away of Bhisma.

'hari' 'krsna'-sabde sabe kare kolahala

premanande mahaprabhu ha-ila vihvala

There was a tumultuous noise as they all chanted the holy names "Hari" and "Krsna." Sri Chaitanya Mahaprabhu became overwhelmed with ecstatic love.

haridasera tanu prabhu kole laila uthana

angane nacena prabhu premavista hana

The Lord raised the body of Haridasa Thakura and placed it on His lap. Then He began to dance in the courtyard in great ecstatic love.

prabhura avese avasa sarva-bhakta-gana

premavese sabe nace, karena kirtana

Because of Sri Chaitanya Mahaprabhu's ecstatic love, all the devotees were helpless, and in ecstatic love they also began to dance and chant congregationally.

(Antya 11.50-60)

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Lord Balarama

On the evening of August 1, 2012 we witnessed a spectacular full moon. The day was celebrated as the appearance day of Lord Balarama. Lord Balarama the brother of Sri Krsna assisted him in the Gokula Vraja leela (pastimes)on planet Bhoomi (earth\bharat varsa) 5000 years ago.

The root of all jivas (individual souls), the cause of all jivas, is Lord Balarama. In Goloka Vraja, the jivas have manifested from the original Balarama and are recognized as Nitya Siddha.. They have never come to this world. They have always served Radha and Krsna in madhurya rasa or sakya rasa. From Balarama comes Mula Sankarsana in Dvaraka. Asanka, innumerable, jivas come from Balarama in His form as Mula Sankarsana, and they serve Dvarkadhisa and Mathuresa Krsna in so many ways. From Mula Sankarsana comes Maha Sankarsana in Vaikuntha. He manifests the mukta-jivas there, and they eternally serve Rama, Nrsmha, Kalki, Vamana, Narayana and all other svamsa incarnations. From Maha Sankarsana comes Karanodakasayi Visnu in the tatastha region, and He manifests the tatastha-jivas. Among them, some become free from maya and some become baddha jivas, conditioned souls. In this way, we see that all kinds of jivas have come from Lord Balarama. It is told like this in the scriptures, but actually there is no birth of the jivas. They are all eternal like Lord Balarama Himself. This is only said to convince the sadharana, ordinary, jivas, or conditioned souls. There are so many things that sastra has told us, whereas in reality, in Goloka Vrndavana dhama, these things will be seen in another way.

The concept of matter and antimatter

The following is from the book Easy journey to other planets

 by A.C Bhaktivedanta Swami

The most widely recognized scriptures in the world are the Vedas. The Vedas have been divided into four parts: Sāma, Yajur, Ṛg and Atharva. The subject matter of the Vedas is very difficult for a man of ordinary understanding. For elucidation, the four Vedas are explained in the historical epic called the Mahābhārata and in eighteen Purāṇas.The Rāmāyaṇa is also a historical epic which contains all the necessary information from theVedas. So the four Vedas, the original Rāmāyaṇa by Vālmīki, the Mahābhārata and the Purāṇas are classified as Vedic literatures. The Upaniṣads are parts of the four Vedas, and the Vedānta-sūtras represent the cream of the Vedas. To summarize all these Vedic literatures, the Bhagavad-gītā is accepted as the essence of all Upaniṣads and the preliminary explanation of the Vedānta-sūtras. One may then conclude that from the Bhagavad-gītā alone one can have the essence of the Vedas, for it is spoken by Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead, who descends upon this material world from the anti-material world in order to give complete information of the superior form of energy.

The superior form of energy of the Personality of Godhead is described in the Bhagavad-gītā as parā prakṛti. The scientists have recently discovered that there are two forms of perishable matter, but the Bhagavad-gītā describes most perfectly the concept of matter and antimatter in terms of two forms of energy. Matter is an energy which creates the material world, and the same energy, in its superior form, also creates the anti-material (transcendental) world. The living entities belong to the category of superior energy. The inferior energy, or material energy, is called aparā prakṛti. In the Bhagavad-gītā the creative energy is thus presented in two forms, namely aparā and parā prakṛti.

Matter itself has no creative power. When it is manipulated by the living energy, material things are produced. Matter in its crude form is therefore the latent energy of the Supreme Being. Whenever we think of energy, it is natural that we think of the source of energy. For example, when we think of electrical energy, we simultaneously think of the powerhouse where it is generated. Energy is not self-sufficient. It is under the control of a superior living being. For example, fire is the source of two other energies, namely light and heat. Light and heat have no independent existence outside of fire. Similarly, the inferior and superior energies are derived from a source, which one may call by any name. That source of energy must be a living being with full sense of everything. That supreme living being is the Personality of Godhead, Śrī Kṛṣṇa, or the all-attractive living being.

Intense Devotion

One can see enlightenment among the elderly at pilgrimage sites in India, especially in Vṛndāvana. There one sees many old people visiting temples with intense devotion early in the morning. Hundreds of old people walk the circumambulation (parikrama) paths despite physical debilities. Some are bent nearly double! Someone might criticize that these people are not being provided with the Western medical treatment that could add a few years to their lives or ease their pain. But the sincere bābājīs and widows of Vṛndāvana who somehow make their way every morning to see Kṛṣṇa in the temples and who call out "Jaya Rādhe!" are actually fortunate and most intelligent. They are taking the kṛṣṇa-rasāyana, the elixir that will grant them eternal life in Kṛṣṇa's spiritual abode. The Vedic śāstras recommend that one drink this elixir from the beginning of life, but even if one neglects to do so earlier, one should by all means drink it during the waning days of life and thus cure the disease of repeated birth and death.

Puzzled

Historians and philosophers have long puzzled over the meaning of life to no avail. But we have nothing to profit from their imaginary explanations which cannot give us any relief from the miseries of the world. The self-realized soul can understand how conditional life is non-cooperation with Krishna.

Some good Souls

Our Guru Maharaja injected his Spiritual Vision in some of us, and the work is continuing in different branches, as fast as possible by Bon Maharaja, Tirtha Maharaja, my humble self and others. Similarly in the Western world, Krishna has sent me some good souls like you, and I hope, even in my absence, that the spirit of Krishna Consciousness will be spread

Srila A.C. Bhaktivedanta Swami

Bitten by the snake

Be kind, O blissful one. Be kind, O Supreme Lord. O Lord, please rescue me, bitten by the snake of physical and mental pain. O Krishna, O husband of Rukmini, O enchanter of the gopis, O master of the universe, please rescue me, drowning in the ocean of repeated birth and death. O Kesava, O Narayana, O Govinda, O Janardana, O source of all transcendental happiness, O Lord who rescues your devotees from distress, O Madhava, please rescue me.

Brahma said: As I worship Him, so should you. Chanting this five-word mantra ("klim krishnaya govindaya gopijanavallabhaya svaha") , and meditating on Lord Krishna, you will transcend the world of birth and death. One who chants this five-word mantra easily attains His transcendental abode. Although fixed in His abode, the Personality of Godhead is swifter than the mind and can overcome all others running. Even the powerful demigods cannot approach Him. Therefore, Krishna is the Supreme Personality of Godhead. One should meditate upon Him, glorify Him, serve Him and Adore Him with a devoted heart.

Commentary by Srila Baladeva Vidyabhushana:

Vyadhi, or physical pain, inevitably comes when one fulfils his material desires. When material desires remain unfulfilled, however, the conditioned soul experiences mental pain, or adhi. Either condition is inauspicious for the conditioned soul.

In the Hari-vamsa, Lord Shiva explains the meaning of the name Kesava: "Both Brahma (ka) and I (isa), the master of all living entities, were born from You, and for this reason, O Lord, You are known as Kesava."

Sri Gopal Tapani upanishad

Happy father's day

Then again, it was confirmed by Kṛṣṇa, Vāsudeva. Because a king is representative of God. King is not ordinary person. Just like spiritual master is representative of God, similarly, king is also representative of God. The father is also representative of God. These are the statements of the śāstras. Because they will guide. The king will guide. The spiritual master will guide. The father will guide. What is that guidance? That guidance is how one can become Kṛṣṇa conscious by education, by culture. This is guidance, not that to guide them how to become hippies. This is not guidance. This is misguidance. Guidance means... The whole system of human civilization is guide the people to become God conscious. This is the Vedic civilization, not to make them dog conscious, cat conscious, animal conscious. No.  

Srimad bhagavatam 1.9.49

A sober person

The word Guru generally means teacher. Of course today there are many different types of teachers. Some teach mundane subjects and others teach the transcendental sciences.  In the Srimad Bhagavatam the heaviest of all teachers "Srila Vyasa" teaches us how to see reality the beautiful (Sri Krishna) in all walks of life. He teaches us how to take lessons from the 24 Gurus mentioned below.

From Srimad Bhagavatam 11.7.33-35 (paraphrased).

The 24 gurus are: the earth, the air, the sky, water, fire, moon, sun, pigeon, python, the sea, the moth, honeybee, elephant and honey thief, the deer, the fish, the prostitute Pingala, the kurara bird, the child, the young girl, arrow maker, serpent, spider and wasp.

1. Earth: a sober person should never be distracted from progress on his won path even if he is harassed by other living beings, because they are acting helplessly under the control of God. He should be as steady as the earth. Like the mountain and the tree, he should dedicate himself to the service of others.

2. Air: a transcendentalist may be surrounded by innumerable material objects possessing good and bad qualities. But like the wind he should never be entangled by them. When the wind carries different aromas, it never mixes with them.

3. Sky: Though the sky extends everywhere and everything rests within it, it does not mix with anything. The soul and Supersoul have the same quality. 

The sky is never implicated or affected by the blowing action of the wind. In the same way the living entity is never affected though it may enter a body of material elements.

4. Water: The saintly person is like water because he is free from all contamination, gentle by nature and when speaking creates a beautiful vibration like the flowing of water. By seeing, touching or hearing such a saintly person, the living entity is cleansed as if coming in contact with pure water.

5. Fire: Even if a saintly person eats contaminated food by chance he is not affected, like the fire that burns up contaminated substances that are offered to it. Like fire, he is sometimes concealed and sometimes revealed. As the spiritual master he burns up the past and future reactions of his disciples. The Supreme Soul is like fire in that He enters different bodies as fire manifests differently in various pieces of wood. Like the flickering fire, the waves of time flow constantly and imperceptibly bring with them birth, growth and death. But just as nobody can follow the changing pattern of a flame, no-one can see the changes wrought by time upon them.

6. Moon: Though the moon waxes and wanes, it is not affected by this "change." Similarly the living entity is not affected by the changes of the body from birth to death.

7. Sun: A saintly person can accept a material thing with his senses and at the appropriate time he gives that thing to the proper person. So also the sun evaporates water and returns it to earth as rain. Sun and saint are never entangled by this. The sun is reflected in many objects but is never divided. Also the soul is reflected into various bodies but is always one and the same.

8. Pigeon: he is an example for excessive attachment, because he chose to be captured by the hunter after seeing his wife and children so captured, thinking that without them life was not worth living.

9. Python: he does not make arrangements for food, but waits for food to come to him. This exemplifies peacefulness and patience.

10. The sea: just like a tranquil sea, the saintly person, being full of knowledge, is never disturbed.

11. The moth: a foolish man is captivated by a woman's charms just like a moth is captivated by a flame and burns within it.

12. The honeybee: a renounced person who begs a little food from different houses is like a madhukari, or honeybee. Also a honeybee takes nectar from different flowers. So also an intelligent human being takes the essence of different scrip-tures. But a saintly person should not become greedy and collect too much.

13. The elephant: A saintly person should remember how the great bull elephant is captured by the she-elephant; therefore he should never desire to touch the body of a young girl.

14. The honey thief: sannyasis and brahmacaris are entitled to take away the wealth of the laboring householders, just like a hone thief takes away the honey from the nest of the busy bees.

15. The deer: they are bewildered by the sound of a hunter's horn, and thus are killed. A renounced person should never become attracted by mundane sounds like sensuous music, especial-ly the sweet singing and dancing of beautiful women.

16. The fish: they are caught on the hook by their uncontrollable tongues. A learned man should control all his senses by first controlling the tongue, which is the most powerful sense of all.

17. Pingala: this prostitute gave up her plans for earning money through sex indulgence out of frustration. Feeling satisfaction from her abandonment of material desires, she could remember Krsna and became peaceful.

18. The kurara bird (hawk): When a hawk carrying some meat was attacked by larger hawks, he gave it up out of fear for his life. Renouncing and saving himself, he felt more happiness than he did when he took the meat.

19. The child: a foolish child is happy due to ignorance, and a saintly person is happy due to having surrendered to Krsna.

20. The young girl: receiving some prospective bridegrooms on a day when her parents were away from home, she went into the kitchen to prepare food for them. While beating rice, her bracelets jangled, and she was afraid that the young men would think her family was poor because she was doing all the work in the home. She broke all the bracelets except two on each arm, but these also jangled. She then removed one from each arm, leaving only one on each arm. Thereafter she worked in silence. So too, when many people live together, there will be clashing of interests and fighting. It is better to live alone.

21. The arrow maker: the devotee should be so absorbed in the Lord that he does not see duality, just as the arrow maker was so absorbed in his work of making a straight arrow that he did not notice the king passing buy.

22. The snake: he makes no home for himself, but takes over the homes of others, having eaten them. A sage should similarly make no endeavors for his own shelter.

23. The spider: God is like the spider because He creates the network of the cosmos from his own potency and then withdraws it into Himself.

24. The wasp: he trapped a weaker insect in his hive. This insect took on the mentality of a wasp out of intense fear of the wasp, and thus became a wasp in its next life. This illustrates how one attains in the next life what one's mind is fixed upon.

A low class mentality

Written by Srila Bhaktisiddhanta Saraswati Thakur Prabhupada

Many people consider Ekalavya’s 'guru-bhakti' to be ideal, but there is a unique deliberation concerning this topic. King Hiranyadhanu's son was named Ekalavya. Ekalavya was, by caste, a nisadha (candala). In order to learn astra-vidya, Prince Ekalavya approached Dronacarya. Because Ekalavya possessed a low class mentality, the acarya refused to initiate him in the teachings of the Dhanur-Veda. However, Ekalavya was determined to learn the martial arts from Dronacarya and went off into the forest. There he constructed an idol of Dronacarya made of clay and by continuously practicing in front of that artificial guru he became very expert in astra-vidya. Arjuna was Dronacarya's most beloved disciple. The acarya had told Arjuna that none of Dronacarya's disciples would ever be able to excel Arjuna in skill. One day Dronacarya instructed the Kauravas and the Pandavas to leave the royal capital and go to the forest for hunting. As they made their way through the forest, they saw a dog whose mouth had been blocked with seven arrows. Seeing this, they were most astonished. Whoever had shot these arrows was far more expert than the Pandavas. Realizing this, they went in search of that person. Gradually they understood that it was Ekalavya, the son of Hiranyadhanu, who had tested his archery skills on the dog's mouth. The Pandavas returned to the capital and, approaching Dronacarya, submitted this unusual story to him. With a mood of humility, Arjuna told Dronacarya that it seemed that he had another disciple who was more expert in archery than Arjuna. Dronacarya listened to these words and was surprised. He went with Arjuna into the forest and there they saw Ekalavya continuously shooting arrows like rain, fully absorbed in the science of archery. Taking the opportunity Dronacarya came forward and approached Ekalavya, and seeing the acarya, Ekalavya immediately offered his prayers at his feet, and with folded hands he introduced himself as his disciple and remained standing. Dronacarya told Ekalavya, "You must give guru-daksina." Ekalavya replied, "Please tell me – whatever it is, I am ready to give it!" Then Dronacarya told Ekalavya to cut off his thumb and give him that as his guru-daksina. Ekalavya executed the order of his Gurudeva. Ekalavya did not protest in any way and unhesitatingly executed his guru's instruction. Initially Ekalavya's guru rejected him because he considered him to be born of a low caste, yet due to his faith in Dronacarya, he established a clay deity of him and became invincible – thus his guru-bhakti was established as ideal. On the other hand, Arjuna was envious towards Ekalavya, because by his perseverance, Ekalavya had become expert; therefore Ekalavya was ruined by Dronacarya – this is the common opinion. But this is not the opinion of the devotees, nor is it a true conception. Everything about Bhagavan is supremely true, everything about the principles of devotion are supremely true and everything in relation to the devotee is supremely true. These are the three truths – Bhagavan, bhakti and bhakta. Everything a devotee does is good; everything a non-devotee does is not very good. The non-devotee has many bad qualities because he is not engaged in satisfying the senses of Bhagavan. Those that think that mundane laws are greater than Bhagavan cannot accommodate those words regarding the supreme truth. Such persons are nirvisesavadis (impersonalists) which is to say that they cannot accept the non-differentiated specialty of Bhagavan, bhakti and bhakta. What was Ekalavya’s fault? This analysis is essential. He wore the mask of guru-bhakti, yet he was actually inimical towards his guru. Whether his guru actually considered Ekalavya to be disqualified by his low-birth, or was simply testing him — whatever the reason may be, when his Gurudeva did not wish to teach him the science of warfare, it was Ekalavya’s duty to accept his guru's instruction upon his head; but Ekalavya did not accept that. He had the aspiration to become great. Externally, without a guru, his practices would not have been considered lawful, or he would not be in a favorable position to become great without accepting a guru. To this end, Ekalavya concocted a clay form of his 'guru'. He only did this to attain greatness by learning the Dhanur-veda. In this way, his main intention was to satisfy his own senses. He did not offer himself as a sacrifice to his guru's desire and his own intentions were not sincere. Some may say that ultimately Ekalavya happily accepted the heartless order of his guru without protest, but if we consider this topic deeply and with keen discernment, we can observe that Ekalavya considered mundane morality to be superior to transcendental devotion. When the guru requests something to be given as daksina, then one must offer it to him – it was that sense of morality that inspired him to cut off his thumb. Ekalavya did not offer it with spontaneous devotion. The very nature of bhakti is that it is spontaneous and simple. If Ekalavya had unmotivated and natural devotion within his heart towards Hari, Guru and Vaisnava, then the guru, Dronacarya, the best of Vaisnavas, Arjuna, and Bhagavan Sri Krsna, would not have been displeased with his behavior. Ekalavya’s attempt to learn the Dhanur-veda and his hankering to become great were not accepted by his Gurudeva. Deep within Ekalavya’s heart, he desired to try and become greater than Arjuna, the best of Vaisnavas. The aspiration to become greater than the Vaisnavas is not devotion – it is anti-devotional and it is the dharma of the Ativadis (1). According to worldly considerations, the desire to become great is regarded as good. But the effort to take a subordinate position behind a Vaisnava and the attempt to take shelter of a Vaisnava – that is bhakti. Ekalavya wanted his expertise to be greater than that which could be acquired by learning Vedic sciences directly from a mahanta-guru – Arjuna notified Dronacarya of this. If Arjuna had not mercifully pointed this out, then the victory of impersonalism would have been proclaimed extensively. People would not have approached a mahanta-guru to accept any type of knowledge; they would have desired to create their own contradictory, concocted, clay, lifeless gurus in order to learn various sciences or devotional teachings. In this way, atheistic theories would have been established. Therefore, Arjuna had no envy towards Ekalavya; it was actually his causeless compassion towards Ekalavya and the world. If Ekalavya had been an honest devotee of his guru, then Krsna would not have killed such a guru-bhakta – He always protects His devotees. But finally Ekalavya was killed by the hand of Krsna. This is how Ekalavya finally met his end (3). Sri Caitanyadeva has said that we cannot judge devotion simply on the basis of external austerities. The asuras perform penances that even the demigods cannot perform (2). Against the wishes of his guru, Ekalavya wanted to become greater than the Vaisnava. Therefore he was killed by Krsna and attained impersonal liberation. Asuras are always killed by Krsna and the devotees of the Lord are protected by Krsna (4). The proof of this is Hiranyakasipu and Prahlada. Thus we should never attempt to become greater than the Vaisnavas. If we do not wear a mask of guru-bhakti, we will never become impersonalists. This is what the pure devotees have taught in relation to the narrative of Ekalavya. Expertise in performing mundane activities is not guru-bhakti. Taking shelter of the Vaisnavas is actually true devotion. (From Upakhyane Upadesa, Vol. 2) FOOTNOTES: (1) The Ativadis are an apasampradaya that originated in Orissa under one Jagannatha Dasa during the time of Mahaprabhu. The word 'ativadi' means 'one who thinks he is very inteligent' (ati – very, vadi – intelligent). (2) Ekalavya’s demise is found in Chapter 48 of the Udyoga-parva of Mahabharata wherein Krsna kills him as He battles with Jarasandha’s army. (3) asure o tapa kare, ki haya tahara vine mora sarana laile nahi para (Cb. Madhya 23.46) (4) Madhvacarya, in his Mahabharata Tataparya Nirnaya has commented that Ekalavya was the amsa of the demon Manimanta. yuddhva ciram rana mukhe bhagavat sutah asau cakre nirayudham amum sthiram ekalavyam amsena yo bhuvam agat maniman iti sma sa krodha tantraka ganesu adhipo nisadah Fighting for a long time with Ekalavya, who was steadfast in battlefield, Pradyumna rendered him weaponless. Previously there was a group of demons known as the Krodha-tantra-ganas, amongst whom there was a prominent demon named Manimanta. Ekalavya is the amsa of that Manimanta.

A few interesting notes

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The Veda in its original Sanskrit form deliberates on 130 branches of knowledge. 15 remain on earth today.

The Mahabharata was presented in its original 100,000 Sanskrit verses by Srila Vyasa.

The Bhagavat Gita which is within Mahabharata contains 700 Sanskrit verses.

Personalities mentioned in the Mahabharata

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One of the greatest literary contributions the world has ever known came from the memory Vyasa. Vyasa was not completely satisfied when he completed the Mahabharata so he went on to present the Srimad Bhagavatam.

One reason of his sadness was Sri Krishna's most intimated devotees and their pure devotional service ( Prema Bhakti ) remained obscured.

When the earth became overwhelmed with demonic persons, she could not bare it any longer. She went to The Creator of the worlds (Lord Brahma) and pleaded her case. They then went to the Supreme lord and were told that he would descend on earth in his original two armed form as Sri Krishna to eliminated the burden of the earth. At the Supreme lord's request the controlling Deities (Demigods) appeared on earth in different royal families. Sinful persons had already spread in large numbers through out the earth.

What follows is a list of personalities mentioned in both Mahabharata and Srimad Bhagavatam. Some are Demigods (Divine Personalities) and some are Demons (Sinful personalities).

Both Groups had Mystic abilities and battled each other on this very planet. Srila Vyasa tells a story related to each one of the following characters.

• The story of Abhimanyu
• The story of Ahilawata
• The story of Amba
• The story of Ambalika
• The story of Ambika
• The story of Arjuna
• The story of Ashwatthama
• The story of Babruvahana
• The story of Barbarika
• The story of Bhima
• The Story of Bhishma
• The story of Chitrangada
• The story of Chitrangadaa (wife of Arjuna)
• The story of Dhristadyumna
• The story of Dhritarashtra
• The story of Draupadi
• The story of Drona (Dronacharya)
• The story of Duhsala
• The story of Duryodhana
• The story of Dushasana
• The story of Ekalavya
• The story of Gandhari
• The story of Ghatotkacha
• The story of Hidimbi
• The story of Iravan
• The story of Janamejaya
• The story of Jarasandha
• The story of Karna
• The story of Kripa
• The story of Kritavarma
• The story of Kunti
• The story of Madri
• The story of Nakula
• The story of Pandu, father of Pandavas
• The story of Parikshit
• The story of Sahadeva
• The story of Sanjaya
• The story of Satyaki (Yuyudhana)
• The story of Satyavati
• The story of Shakuni
• The story of Shalya
• The story of Shantanu
• The story of Shikandi
• The story of Subhadra
• The story of Uloochi (or Uloopi)
• The story of Uttara (wife of Abimanyu)
• The story of Vichitravirya
• The story of Vidura
• The story of Virata
• The story of Yudhisthira (Dharmaraja)
• The story of Yuyutsu