What’s so Special about Chanting Hare Krishna

Posted by admin on Apr 19, 2014

Hare Krishna, Hare Krishna

Krishna Krishna, Hare Hare

Hare Rama, Hare Rama

Rama Rama, Hare Hare

Hare Krishna Maha Mantra

We’ve all heard the Hare Krishna mantra at some time, but what the heck is so special about this mantra? Why are we supposed to spend time chanting it? What can it do for us?

First of all, let me explain a little about mantra-yoga. Mantra-yoga is actually a mystical tradition found in almost every spiritual path in the world. It may involve the softly spoken repetition of a prayer or mantra for one’s own meditation, or it may be the congregational singing of spiritually uplifting songs, prayers, or the sacred names of the Supreme Being. It all involves the same process, but in the Eastern tradition it is called mantra-yoga because it is the easy process of focusing our minds on the Supreme, which helps spiritualize our consciousness. Man means the mind, tra means deliverance. Therefore, a spiritual mantra is the pure sound vibration for delivering the mind from material to spiritual consciousness. This is the goal of any spiritual path. Although all spiritual traditions have their own prayers or mantras, the Vedic mantras are especially powerful and effective in uniting us with the spiritual realm. However, a complete yoga process is generally a blend of a few yoga systems, such as bhakti-yoga with mantra-yoga. Therefore, bhakti-yoga, as described in the previous chapters, also includes mantra-yoga, or the process of concentrating on the sound vibration within a mantra. This is especially important in this age of Kali.

Many years ago the brahmana priests could accomplish many kinds of wondrous deeds simply by correctly chanting particular mantras. Many of these mantras still exist, but it is very difficult to find those who can chant them accurately. This is actually a safety measure because if the wish-fulfilling mantras were easily chanted, there would no doubt be many people who would misuse them. But other mantras that are available can easily help purify one’s consciousness, give spiritual enlightenment, and put one in touch with the Supreme.

In Bhagavad-gita (10.25) Sri Krishna explains that He is the transcendental om mantra and that the chanting of japa (chanting a mantra quietly for one’s own meditation) is the purest of His representations and sacrifices. It is understood that by chanting japa and hearing the holy sounds of the mantra, one can come to the platform of spiritual realization. This is the process of mantra-yoga. Even though the mantra is powerful in itself, when the mantra is chanted by a great devotee, it becomes more powerful. This is the effect when a disciple is fortunate enough to take initiation from a spiritually powerful master who gives him a mantra for spiritual purposes. Then the disciple can make rapid progress by utilizing the mantra.

In this age of Kali-yuga the process of chanting japa or mantra meditation is much more effective than practicing other spiritual paths that include meditating on the void or Brahman effulgence, or trying to control the life air within the body as in raja-yoga. Only a very few can become perfect at moving the life air up to the top of the head or raising the kundalini force up through the various chakras. And meditating on the void becomes useless as soon as there is the slightest external distraction, which in this age of Kali is a continuous thing. Therefore, the most effective means of focusing the consciousness is to concentrate on the sound vibration of a mantra.

There are two mantras that are especially recommended in the Vedic literature. One is omkara or the om mantra, and the other is Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare, which is known as the maha or great mantra. It is explained that these two mantras can deliver one to the realm beyond material existence.

Omkara (pranava) is considered to be the sound incarnation of the Supreme Personality of God and is identical with the Supreme Lord. It is beginningless, changeless, supreme and free from any external contamination. The Narada-pancharatra states: “When the transcendental sound vibration is practiced by a conditioned soul, the Supreme Lord is present on his tongue.” The Atharva-veda and the Mandukya Upanishad both mention the importance of omkara. Omkara is said to be the beginning, middle, and end, and is eternal, beyond all material restrictions or contaminations.

Actually, the chanting of omkara is generally practiced by those engaged in the mystic yoga process. However, anyone who chants Vedic verses will also be chanting om, because om is often included as the bija or seed mantra at the beginning of many such verses or other mantras. By chanting om and controlling the breathing perfectly, which is mostly a mechanical way of steadying the mind, one is eventually able to go into trance or samadhi. Through this system, one gradually changes the tendencies of the materially absorbed mind and makes it spiritualized. But this takes many years to perfect and such a slow process is hardly practical in this age. If one is not initiated into the brahminical way of knowledge, he will find it difficult to understand the depths of omkara and will not likely be able to get the desired results from chanting it. Therefore, it is not advised that people in general chant omkara in this age of Kali-yuga and with the expectation of reaching full spiritual perfection because they are often not qualified or unable to chant it properly to attain the inner depths of spiritual completion.

The mantra that is meant to be chanted in this age is easy and is actually more directly connected with the Supreme than the sound vibration of omkara because it contains the direct holy names of the Lord. So the mantra for Kali-yuga is the maha-mantra, or great mantra for deliverance, which is Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare.

Source: http://www.stephen-knapp.com

God’s Conch

Posted by admin on Apr 19, 2014

This is a nice description of Lord Kṛṣṇa’s transcendental conchshell, and of how He was recieved by the citizens of Dvārakā. Beautiful!

Sūta Gosvāmī said: Upon reaching the border of His most prosperous metropolis, known as the country of the Ānartas [Dvārakā], the Lord sounded His auspicious conchshell, heralding His arrival and apparently pacifying the dejection of the inhabitants.

The white and fat-boweled conchshell, being gripped by the hand of Lord Kṛṣṇa and sounded by Him, appeared to be reddened by the touch of His transcendental lips. It seemed that a white swan was playing in the stems of red lotus flowers.

The citizens of Dvārakā, having heard that sound which threatens fear personified in the material world, began to run towards Him fast, just to have a long desired audience with the Lord, who is the protector of all devotees.

…The sound heralded by Lord Kṛṣṇa was something like the heralding of the sunrise in the morning. This sound of the Lord is identical with the Lord. We are always fearful due to our ignorance of the next problem. The whole material existence is full of problems, and thus the fear problem is always prominent. This is due to our association with the illusory energy of the Lord, known as māyā or external energy, yet all fear is vanished as soon as there is the sound of the Lord, represented by His holy name, as it was sounded by Lord Śrī Caitanya Mahāprabhu in the following sixteen words:

Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare
Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare

We can take advantage of these sounds and be free from all threatening problems of material existence.

Attaining the Supreme

Posted by admin on Apr 19, 2014

Next, one may raise the question of how one goes about approaching that abode of the Supreme Lord. Information of this is given in the Eighth Chapter of the Bhagavad-gita. It is said there:

And whoever, at the time of death, quits his body, remembering Me alone, at once attains My nature. Of this there is no doubt.

Whatever state of being one remembers when he quits his body, that state he will attain without fail.

Therefore, Arjuna, you should always think of Me in the form of Kṛṣṇa and at the same time carry out your prescribed duty of fighting. With your activities dedicated to Me and your mind and intelligence fixed on Me, you will attain Me without doubt.

…This instruction to Arjuna is very important for all men engaged in material activities. The Lord does not say that one should give up his prescribed duties or engagements. One can continue them and at the same time think of Kṛṣṇa by chanting Hare Kṛṣṇa. This will free one from material contamination and engage the mind and intelligence in Kṛṣṇa. By chanting Kṛṣṇa’s names, one will be transferred to the supreme planet, Kṛṣṇaloka, without a doubt.

anta-kāle ca mām eva smaran muktvā kalevaram
yaḥ prayāti sa mad-bhāvam yāti nāsty atra saṁśayaḥ

“Anyone who quits his body, at the end of life, remembering Me, attains immediately to My nature; and there is no doubt of this.” (Bg. 8.5) One who thinks of Kṛṣṇa at the time of his death goes to Kṛṣṇa. One must remember the form of Kṛṣṇa; if he quits his body thinking of this form, he approaches the spiritual kingdom. Mad-bhāvaṁ refers to the supreme nature of the Supreme Being. The Supreme Being is sac-cid-ānanda-vigraha-eternal, full of knowledge and bliss. Our present body is not sac-cid-ānanda. It is asat, not sat. It is not eternal; it is perishable. It is not cit, full of knowledge, but it is full of ignorance. We have no knowledge of the spiritual kingdom, nor do we even have perfect knowledge of this material world where there are so many things unknown to us. The body is also nirānanda; instead of being full of bliss it is full of misery. All of the miseries we experience in the material world arise from the body, but one who leaves this body thinking of the Supreme Personality of Godhead at once attains a sac-cid-ānanda body, as is promised in this fifth verse of the Eighth Chapter where Lord Kṛṣṇa says, “He attains My nature.”

The process of quitting this body and getting another body in the material world is also organized. A man dies after it has been decided what form of body he will have in the next life. Higher authorities, not the living entity himself, make this decision. According to our activities in this life, we either rise or sink. This life is a preparation for the next life. If we can prepare, therefore, in this life to get promotion to the kingdom of God, then surely, after quitting this material body, we will attain a spiritual body just like the Lord.

As explained before, there are different kinds of transcendentalists, the brahmavādi paramātmāvādi and the devotee, and, as mentioned, in the brahmajyoti (spiritual sky) there are innumerable spiritual planets. The number of these planets is far, far greater than all of the planets of this material world. This material world has been approximated as only one quarter of the creation. In this material segment there are millions and billions of universes with trillions of planets and suns, stars and moons. But this whole material creation is only a fragment of the total creation. Most of the creation is in the spiritual sky. One who desires to merge into the existence of the Supreme Brahman is at once transferred to the brahmajyoti of the Supreme Lord and thus attains the spiritual sky. The devotee, who wants to enjoy the association of the Lord, enters into the Vaikuṇṭha planets, which are innumerable, and the Supreme Lord by His plenary expansions as Nārāyaṇa with four hands and with different names like Pradyumna, Aniruddha, Govinda, etc., associates with him there. Therefore at the end of life the transcendentalists either think of the brahmajyoti, the Paramātmā or the Supreme Personality of Godhead Śrī Kṛṣṇa. In all cases they enter into the spiritual sky, but only the devotee, or he who is in personal touch with the Supreme Lord, enters into the Vaikuṇṭha planets. The Lord further adds that of this “there is no doubt.” This must be believed firmly. We should not reject that which does not tally with our imagination; our attitude should be that of Arjuna: “I believe everything that You have said.” Therefore when the Lord says that at the time of death whoever thinks of Him as Brahman or Paramātmā or as the Personality of Godhead certainly enters into the spiritual sky, there is no doubt about it. There is no question of disbelieving it. (from Introduction to the Bhagavad-gita As It Is )

Bhagavad-gita As It Is 1972 Edition
By His Divine Grace A.C. Bhaktivedanta Swami Prabhupada
Chapter 8, Text 5-7

Attaining the Supreme

anta-kāle ca mām eva
smaran muktvā kalevaram
yaḥ prayāti sa mad-bhāvaṁ
yāti nāsty atra saṁśayaḥ

anta-kāle—at the end of life; ca—also; mām—unto Me; eva—certainly; smaran—remembering; muktvā—quitting; kalevaram—the body; yaḥ—he who; prayāti—goes; saḥ—he; mad-bhāvam—My nature; yati—achieves; na—not; asti—there is; atra—here; saṁśayaḥ—doubt.

And whoever, at the time of death, quits his body, remembering Me alone, at once attains My nature. Of this there is no doubt.

In this verse the importance of Kṛṣṇa consciousness is stressed. Anyone who quits his body in Kṛṣṇa consciousness is at once transferred to the transcendental abode of the Supreme Lord. The word smaran (remembering) is important. Remembrance of Kṛṣṇa is not possible for the impure soul who has not practiced Kṛṣṇa consciousness in devotional service. To remember Kṛṣṇa one should chant the mahāmantra, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, incessantly, following in the footsteps of Lord Caitanya, being more tolerant than the tree, humbler than the grass and offering all respect to others without requiring respect in return. In such a way one will be able to depart from the body successfully remembering Kṛṣṇa and so attain the supreme goal.

yaṁ yaṁ vāpi smaran bhāvaṁ
tyajaty ante kalevaram
taṁ tam evaiti kaunteya
sadā tad-bhāva-bhāvitaḥ

yam yam—whatever; vā—either; api—also; smaran—remembering; bhāvam—nature; tyajati—give up; ante—at the end; kalevaram—this body; tam tam—similar; eva—certainly; eti—gets; kaunteya—O son of Kuntī; sadā—always; tat—that; bhāva—state of being; bhāvitaḥ—remembering.

Whatever state of being one remembers when he quits his body, that state he will attain without fail.

The process of changing one’s nature at the critical moment of death is here explained. How can one die in the proper state of mind? Mahārāja Bharata thought of a deer at the time of death and so was transferred to that form of life. However, as a deer, Mahārāja Bharata could remember his past activities. Of course the cumulative effect of the thoughts and actions of one’s life influences one’s thoughts at the moment of death; therefore the actions of this life determine one’s future state of being. If one is transcendentally absorbed in Kṛṣṇa’s service,then his next body will be transcendental (spiritual), not physical. Therefore the chanting of Hare Kṛṣṇa is the best process for successfully changing one’s state of being to transcendental life.

tasmāt sarveṣu kāleṣu
mām anusmara yudhya ca
mayy arpita-mano-buddhir
mām evaiṣyasy asaṁśayaḥ

tasmāt—therefore; sarveṣu—always; kāleṣu—time; mām—unto Me; anusmara—go on remembering; yudhya—fight; ca—also; mayi—unto Me; arpita—surrender; manaḥ—mind; buddhiḥ—intellect; mām—unto Me; eva—surely; eṣyasi—will attain; asaṁśayaḥ—beyond a doubt.

Therefore, Arjuna, you should always think of Me in the form of Kṛṣṇa and at the same time carry out your prescribed duty of fighting. With your activities dedicated to Me and your mind and intelligence fixed on Me, you will attain Me without doubt.

This instruction to Arjuna is very important for all men engaged in material activities. The Lord does not say that one should give up his prescribed duties or engagements. One can continue them and at the same time think of Kṛṣṇa by chanting Hare Kṛṣṇa. This will free one from material contamination and engage the mind and intelligence in Kṛṣṇa. By chanting Kṛṣṇa’s names, one will be transferred to the supreme planet, Kṛṣṇaloka, without a doubt.

Cow Protection is Essential for Peace

Posted by admin on Apr 19, 2014

O Kṛṣṇa, O friend of Arjuna, O chief among the descendants of Vṛṣṇi, You are the destroyer of those political parties which are disturbing elements on this earth. Your prowess never deteriorates. You are the proprietor of the transcendental abode, and You descend to relieve the distresses of the cows, the brāhmaṇas, and the devotees, You possess all mystic powers, and You are the preceptor of the entire universe. You are the almighty God, and I offer You my respectful obeisances.
(Prayers by Queen Kunti—Śrīmad-Bhāgavatam 1.8.43)

…When Kuntī prays, go-dvija-surārti-harāvatāra, she indicates that Govinda, Kṛṣṇa, descends to this world especially to protect the cows, the brāhmaṇas, and the devotees. The demoniac in this world are the greatest enemies of the cows, for they maintain hundreds and thousands of slaughterhouses. Although the innocent cows give milk, the most important food, and although even after death the cows give their skin for shoes, people are such rascals that they kill the cows, but still they want to be happy in this world. How sinful they are.

…Why is cow protection so much advocated? Because the cow is the most important animal….Nonetheless, the present human society is so ungrateful that they needlessly kill these innocent cows.

Kṛṣṇa is worshiped with this prayer:

namo brahmaṇya-devāya
go-brāhmaṇa-hitāya ca
jagad-dhitāya kṛṣṇāya
govindāya namo namaḥ

“My Lord, You are the well-wisher of the cows and the brāhmaṇas, and You are the well-wisher of the entire human society and world.” For perfect human society there must be protection of go-dvija—the cows and the brāhmaṇas.

Teachings of Queen Kunti
By His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Chapter 26

Enchantment by Kṛṣṇa’s Glories

śrī-kṛṣṇa kṛṣṇa-sakha vṛṣṇy-ṛṣabhāvani-dhrug-
govinda go-dvija-surārti-harāvatāra
yogeśvarākhila-guro bhagavan namas te

O Kṛṣṇa, O friend of Arjuna, O chief among the descendants of Vṛṣṇi, You are the destroyer of those political parties which are disturbing elements on this earth. Your prowess never deteriorates. You are the proprietor of the transcendental abode, and You descend to relieve the distresses of the cows, the brāhmaṇas, and the devotees, You possess all mystic powers, and You are the preceptor of the entire universe. You are the almighty God, and I offer You my respectful obeisances.
—Śrīmad-Bhāgavatam 1.8.43

A summary of the Supreme Lord, Śrī Kṛṣṇa, is made herein by Śrīmatī Kuntīdevī. The almighty Lord has His eternal, transcendental abode, where He is engaged in keeping surabhi cows. He is served by hundreds and thousands of goddesses of fortune. He descends on the material world to reclaim His devotees and to annihilate the disturbing elements in groups of political parties and kings who are supposed to be in charge of administration work. He creates, maintains, and annihilates by His unlimited energies, and still He is always full with prowess and does not deteriorate in potency. The cows, the brāhmaṇas, and the devotees of the Lord are all objects of His special attention because they are very important factors for the general welfare of living beings.

Kuntī addresses Lord Kṛṣṇa as kṛṣṇa-sakha because she knows that although Arjuna, who is also known as Kṛṣṇa, is her son and therefore subordinate to her, Lord Kṛṣṇa is more intimately related with Arjuna than with her. Kṛṣṇā is also a name of Draupadī, and so the word kṛṣṇa-sakha also indicates Lord Kṛṣṇa’s relationship with Draupadī, whom He saved from being insulted when Duryodhana and Karṇa attempted to strip her naked. Kuntī also addresses Lord Kṛṣṇa as vṛṣṇi-ṛṣabha, the child of the dynasty of Vṛṣṇi. It was because Kṛṣṇa appeared in the Vṛṣṇi dynasty that this dynasty became famous, just as Malaysia and the Malaya Hills became famous because of the sandalwood that grows there.

Kuntīdevī also addresses Lord Kṛṣṇa as the destroyer of the political parties or royal dynasties that disturb the earth. In every monarchy, the king is honored very gorgeously. Why? Since he is a human being and the other citizens are also human beings, why is the king so honored? The answer is that the king, like the spiritual master, is meant to be the representative of God. In the Vedic literature it is said, ācāryaṁ māṁ vijānīyān nāvamanyeta karhicit (Bhāg. 11.17.27): the spiritual master should not be regarded as an ordinary human being. Similarly, a king or president is also not treated like an ordinary human being.

In the Sanskrit language the king is also called naradeva, which means “God in human form.” His duty is like that of Kṛṣṇa. As God is the supreme living being in the universe and is the maintainer of all other living beings, the king is the supreme citizen in the state and is responsible for the welfare of all others.

Just as we are all living beings, Kṛṣṇa, God, is also a living being. Kṛṣṇa is not impersonal. Because we are all individual persons but our knowledge and opulence are limited, the impersonalists cannot adjust to the idea that the Supreme, the original, unlimited cause of everything, can also be a person. Because we are limited and God is unlimited, the Māyāvādīs, or impersonalists, with their poor fund of knowledge, think that God must be impersonal. Making a material comparison, they say that just as the sky, which we think of as unlimited, is impersonal, if God is unlimited He must also be impersonal.

But that is not the Vedic instruction. The Vedas instruct that God is a person. Kṛṣṇa is a person, and we are also persons, but the difference is that He is to be worshiped whereas we are to be worshipers. The king or president is a person, and the citizens are also persons, but the difference is that the president or king is an exalted person who should be offered all respect.

Now, why should so many persons worship one person? Because that one person provides for the others. Eko bahūnāṁ yo vidadhāti kāmān. God is one, and we are many, but He is worshiped because He provides for everyone. It is God who provides food and all the other necessities of life. We need water, and God has nicely arranged for oceans of water, with salt mixed in to preserve it all nicely. Then, because we need drinking water, by God’s arrangement the sunshine evaporates the water from the ocean, takes it high in the sky, and then distributes clear, distilled water. Just see how God is providing everything that everyone needs.

Even in ordinary life the state has a heating department, lighting department, plumbing department, and so on. Why? Because these are amenities we require. But these arrangements are subordinate; the first arrangement is that of God. It is God who originally supplies heat, light, and water. It is God who supplies the rainwater that fills our wells and reservoirs. Therefore the original supplier is God.

God is an intelligent person who knows that we need heat, light, water, and so on. Without water we cannot produce food. Even those who eat animals cannot do so without God’s arrangement, for the animal also must be provided with grass before one can take it to the slaughterhouse. Thus it is God who is supplying food, but still we are creating rebellion against Him. The word dhruk means “rebellious.” Those rascals who are going against the law of God are rebellious.

The king’s duty is to act as the representative of Kṛṣṇa, or God. Otherwise what right does he have to take so much honor from the citizens? Monarchy was formerly present in every country, but because the kings rebelled against God and violated His laws, because they tried to usurp the power of God and did not act as His representatives, the monarchies of the world have nearly all disappeared. The kings thought that their kingdoms were their personal property. “I have so much property, such a big kingdom,” they thought. “I am God. I am the lord of all I survey.” But that is not actually the fact. That fact is that everything belongs to God (īśāvāsyam idaṁ sarvam). Therefore the representative of God must be very obedient to God, and then his position will be legitimate.

Greedy, self-interested kings are like false spiritual masters who proclaim that they themselves are God. Because such false masters are rebellious, they have no position. A spiritual master is supposed to act not as God but as the most confidential servant of God by spreading God consciousness, Kṛṣṇa consciousness. Viśvanātha Cakravartī Ṭhākura says, sākṣād-dharitvena samasta-śāstrair uktaḥ: ** all the śāstras, the Vedic literatures, state that the spiritual master is to be honored as the Supreme Personality of Godhead. Thus the idea that the spiritual master is as good as God is not bogus. It is stated in the śāstras, and therefore those who are advanced in spiritual life accept this spiritual injunction (uktas tathā bhāvyata eva sadbhiḥ **). Then is the spiritual master as good as God? Kintu prabhor yaḥ priya eva tasya: the spiritual master is not God, but is the confidential representative of God. The distinction is that between sevya-bhagavān (he who is worshiped) and sevaka-bhagavān (he who is the worshiper). The spiritual master is God, and Kṛṣṇa is God, but Kṛṣṇa is the worshipable God whereas the spiritual master is the worshiper God.

The Māyāvādīs cannot understand this. They think, “Because the spiritual master has to be accepted as God and because I have become a spiritual master, I have become God.” This is rebellious. Those who are given a position by God but who want to usurp His power, which they actually cannot do, are rebellious fools and rascals who require punishment. Therefore Kuntīdevī says, a vani-dhrug-rājanya-vaṁśa-dahana: “You descend to kill all these rascals who rebelliously claim Your position.” When various kings or landholders are subordinate to an emperor, they sometimes rebel and refuse to pay taxes. Similarly, there are rebellious persons who deny the supremacy of God and declare themselves God, and Kṛṣṇa’s business is to kill them.

The word anapavarga indicates that Kṛṣṇa’s prowess is without deterioration. This word is the opposite of the word pavarga, which refers to the path of material tribulation. According to Sanskrit linguistics, the word pa-varga also refers to the Sanskrit letters pa, pha, ba, bha, and ma. Thus when the word pavarga is used to refer to the path of material tribulation, its meaning is understood through words beginning with these five letters.

The letter pa is for pariśrama, which means “labor.” In this material world, one must work very hard to maintain oneself. In Bhagavad-gītā (3.8) it is said, śarīra-yātrāpi ca te na prasiddhyed akarmaṇaḥ: “one cannot even maintain one’s own body without work.” Kṛṣṇa never advised Arjuna, “I am your friend, and I shall do everything. You just sit down and smoke gañjā.” Kṛṣṇa was doing everything, but still He told Arjuna, “You must fight.” Nor did Arjuna say to Kṛṣṇa, “You are my great friend. Better for You to fight and let me sit down and smoke gañjā.” No, that is not Kṛṣṇa consciousness. A God conscious person does not say, “God, You please do everything for me and let me smoke gañjā.” Rather, a God conscious person must work for God. But even if one does not work for the sake of God, one must work, for without work one cannot even maintain one’s body. This material world, therefore, is meant for pariśrama, hard labor.

Even a lion, although king of the beasts, must still look for its own prey in the jungle. It is said, na hi suptasya siṁhasya praviśanti mukhe mṛgāḥ. A lion cannot think, “Since I am king of the forest, let me sleep, and all the animals will come into my mouth.” That is not possible. “No, sir. Although you are a lion, you must go search for your food.” Thus even the lion, although so powerful, must endeavor with great difficulty to find another animal to eat, and similarly everyone in this material world must work with great difficulty to continue his life.

Thus pa indicates pariśrama, labor, and pha is for phenila, which means “foam.” While working very hard a horse foams at the mouth, and similarly human beings must also work hard in this way. Such hard labor, however, is vyartha, futile, and this is what is indicated by the letter ba. And bha indicates bhaya, fear. Despite working so hard, one is always somewhat fearful that things will not be done as he desires. The nature of the body is that it involves eating, sleeping, mating, and fearing (āhāra-nidrā-bhaya-maithunaṁ ca). Although one may eat very nicely, one must consider whether one is overeating, so that he will not fall sick. Thus even eating involves fear. A bird, while eating, looks this way and that way, fearful that some enemy may be coming. And for all living entities, everything finally ends in death, mṛtyu, and this is what is indicated by the letter ma.

Thus pavarga and its component letters pa, pha, ba, bha, and ma indicate hard labor (pariśrama), foam at the mouth (phenila), frustration (vyartha), fear (bhaya), and death (mṛtyu). This is called pavarga, the path of material tribulation. Apavarga, however, indicates just the opposite—the spiritual world, where there is no labor, no foam, no frustration, no fear, and no death. Thus Kṛṣṇa is known as anapavarga-vīrya, for He shows the path to the spiritual world.

Why should one suffer from these five kinds of tribulation? Because one has a material body. As soon as one accepts a material body—whether it is that of a president or a common man, a demigod or a human being, an insect or a Brahmā—one must go through these tribulations. This is called material existence. Kṛṣṇa comes, therefore, to show one the path to apavarga, freedom from these tribulations, and when Kṛṣṇa shows this path, we should accept it. Kṛṣṇa says very clearly, “Surrender unto Me. I shall give you apavarga.” Ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi: “I shall give you protection.” And Kṛṣṇa has the power with which to fulfill this guarantee.

Kuntīdevī addresses Kṛṣṇa as Govinda because He is the giver of pleasure both to the cows and to the senses. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. Govinda, Kṛṣṇa, is the ādi-puruṣa, the original person. Aham ādir hi devānām (Bg. 10.2): He is the origin even of demigods like Brahmā, Viṣṇu, and Śiva. People should not think that Brahmā, Viṣṇu, and Śiva are the origin of everything. No. Kṛṣṇa says, aham ādir hi devānām: “I am the origin even of these demigods.” Therefore we repeatedly emphasize that we worship no one but the original person (govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **).

When Kuntī prays, go-dvija-surārti-harāvatāra, she indicates that Govinda, Kṛṣṇa, descends to this world especially to protect the cows, the brāhmaṇas, and the devotees. The demoniac in this world are the greatest enemies of the cows, for they maintain hundreds and thousands of slaughterhouses. Although the innocent cows give milk, the most important food, and although even after death the cows give their skin for shoes, people are such rascals that they kill the cows, but still they want to be happy in this world. How sinful they are.

Why is cow protection so much advocated? Because the cow is the most important animal. There is no injunction that one should not eat the flesh of tigers or other such animals. In the Vedic culture those who are meat-eaters are recommended to eat the flesh of goats, dogs, hogs, or other lower animals, but never the flesh of cows, the most important animals. While living, the cows give important service by giving milk, and even after death they give service by making available their skin, hooves, and horns, which may be used in many ways. Nonetheless, the present human society is so ungrateful that they needlessly kill these innocent cows. Therefore Kṛṣṇa comes to punish them.
Kṛṣṇa is worshiped with this prayer:

namo brahmaṇya-devāya
go-brāhmaṇa-hitāya ca
jagad-dhitāya kṛṣṇāya
govindāya namo namaḥ

“My Lord, You are the well-wisher of the cows and the brāhmaṇas, and You are the well-wisher of the entire human society and world.” For perfect human society there must be protection of go-dvija—the cows and the brāhmaṇas. The word dvija refers to the brāhmaṇa, or one who knows Brahman (God). When the demoniac give too much trouble to the brāhmaṇas and the cows, Kṛṣṇa descends to reestablish religious principles. As the Lord says in Bhagavad-gītā (4.7):

yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham

“Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion—at that time I descend Myself.” In the present age, Kali-yuga, people are very much sinful and are consequently suffering greatly. Therefore Kṛṣṇa has incarnated in the form of His name, as found in the mahā-mantra: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

Queen Kuntī prayed to the Lord just to enunciate a fragment of His glories. The Lord, upon hearing her prayers, which were composed in choice words for His glorification, responded by smiling, and His smile was as enchanting as His mystic power. The conditioned souls, who are engaged in trying to lord it over the material world, are also enchanted by the Lord’s mystic powers, but His devotees are enchanted in a different way by the glories of the Lord. Thus all the devotees worship the Lord by chosen words. No amount of chosen words are sufficient to enumerate the Lord’s glory, yet He is satisfied by such prayers, just as a father is satisfied even by the broken linguistic attempts of a growing child. Thus the Lord smiled and accepted the prayers of Queen Kuntī.

Gita 18:65

Posted by admin on Apr 19, 2014

Chapter 18. Conclusion–The Perfection of Renunciation


man-mana bhava mad-bhakto
mad-yaji mam namaskuru
mam evaisyasi satyam te
pratijane priyo ’si me


mat-manah–thinking of Me; bhava–just become; mat-bhaktah–My devotee; mat-yaji–My worshiper; mam–unto Me; namaskuru–offer your obeisances; mam–unto Me; eva–certainly; esyasi–come; satyam–truly; te–to you; pratijane–I promise; priyah–dear; asi–you are; me–Mine.


Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.

The most confidential part of knowledge is that one should become a pure devotee of Krsna and always think of Him and act for Him. One should not become an official meditator. Life should be so molded that one will always have the chance to think of Krsna. One should always act in such a way that all his daily activities are in connection with Krsna. He should arrange his life in such a way that throughout the twenty-four hours he cannot but think of Krsna. And the Lord’s promise is that anyone who is in such pure Krsna consciousness will certainly return to the abode of Krsna, where he will be engaged in the association of Krsna face to face. This most confidential part of knowledge is spoken to Arjuna because he is the dear friend of Krsna. Everyone who follows the path of Arjuna can become a dear friend to Krsna and obtain the same perfection as Arjuna.

These words stress that one should concentrate his mind upon Krsna–the very form with two hands carrying a flute, the bluish boy with a beautiful face and peacock feathers in His hair. There are descriptions of Krsna found in the Brahma-samhita and other literatures. One should fix his mind on this original form of Godhead, Krsna. He should not even divert his attention to other forms of the Lord. The Lord has multi-forms as Visnu, Narayana, Rama, Varaha, etc., but a devotee should concentrate his mind on the form that was present before Arjuna. Concentration of the mind on the form of Krsna constitutes the most confidential part of knowledge, and this is disclosed to Arjuna because Arjuna is the most dear friend of Krsna’s.

The Humble Beggar

Posted by admin on Apr 19, 2014


There is a story of a beggar who came to the house of a king. The king was looking from his window, and he heard this knock on the door, so he sent his servant. “Go and see who it is,” so the servant went down there, and he opened the door. “Who is it?” the king asked. “It’s just some beggar,” the servant replied. “He wants some food or something.” So the king said, “All right, let’s have a laugh. Call him up here.” The beggar came up, and he came and sat in the court of the king. The king said, “All right, beggar, what do you want?” The man very meekly asked, “Some prasad, a little food or something?” The king said to his servant, “Pretend to bring him some food.” So the servant brought out an invisible plate and put it down. The king said, “Nice rasgulla, samosa, kichori. Fill yourself up, be happy.” So just to humour the king, because he didn’t want to offend him, he made like he was eating. “Is it good?” the king asked. “Yes it’s good. I like the samosas.” “What else would you like?” asked the king. “A nice wife,” the man said. “All right,” the king said, “bring on the dancing girls!” So the servant ushered them in, the invisible dancing girls. “Aren’t they dancing nicely?” the king asked. The beggar said, “Yes, they are.” “Which one do you want for you wife?” “The sixth one,” the man replied. “There’s only five,” the king laughed. “Take the fifth one. I’ll give you a palace with her. You just go out the door, down the road there’s so many palaces, just take one of those and have a good time.” And he gave him a good slap on the back. So the man was very humble and submissive, “Yes your honour, yes sir, my lord, thank you very much.” He went out to the gate, and suddenly the heart of the king was touched by his submissive nature. Although the king was playing a joke on him the man was co-operating and wasn’t becoming offensive, so the king had a change of heart. “All right,” he said, “call him back.” When the man returned he said, “I’m very pleased with your attitude. “You’ve gone along with the joke. So, bring out the real prasad.” They brought out much prasad. “Now take yourself a real queen, and have a real palace.”

MORAL: So in this way, just by his humble nature, and just humouring and co-operating the king, he was blessed with so much opulence.

Tulsi Gabbard’s Gita Message

Posted by admin on Apr 19, 2014

US Congresswoman Tulsi Gabbard is the first Hindu Congresswoman in American history. She is also a Vaishnava, or devotee of Lord Krishna, and she took her oath of office with the Bhagavad-gita.

In this video, delivered as a message to celebrants of Gita Jayanti in Kurukshetra, India on December 15, 2013, she explains the the importance of the Bhagavad-gita in her life. She also highlights the value of Lord Krishna’s message in overcoming the challenges that face modern society, and especially for those seeking knowledge of God and the soul.

Most High Music Video

Posted by admin on Apr 19, 2014

New Hip Hop Vedic Album

Posted by admin on Apr 19, 2014

Young poet and hip-hop musician Mikey Jay describes himself as “a wandering soul learning the lessons of life” as he “traverses its diverse path.” For Rama Navami, April 8th, 2014, he came out with a new music album the “Sri Isopanisad”, consisting of 19 songs; an Invocation and 18 songs based on the 18 Mantras of the ancient scripture the Sri Isopanisad.

Mikey grew up in Cardiff, UK, and received a psychology degree from Queen’s University in Kingston, Ontario, Canada. He also lived as a Vaishnava monk in India for two years.

He has been practicing bhakti-yoga and mantra meditation throughout his life. For years, he has experimenting how to share the ancient wisdom of India, which he has been cherishing and learning a lot from, with other young people of his young generation.

His new album is dedicated to ISKCON-founder Srila Prabhupada, whose commentaries on Sri Isopaniṣad were the inspiration for every song.

Sri Isopanisad: Mantra One – Most High

All songs written and produced by Mike Jones (Mikey Jay). He worked with an international artist team of Radha Mohan (Sound Engineer/Final Production on all songs; Flute on Invocation and Mantra 16), Malini Dasi (Vocals on Mantra 4), Dr T (Lyrics and vocals on Mantra 7), Gaura Klein (Lyrics and vocals on Mantra 9), Emma Rose: (Vocals on Mantras 8, 15, and 18), Marcos Munoz (Flute on Mantra 16), Rasikananda (CD Design), Tom Morris (Vishnu Artwork), and Dub FX (Various samples).

The album is available for download at: http://mikeyjay108.bandcamp.com

Yoga : Confidential Relationship

Posted by admin on Apr 19, 2014

Srila Prabhupada:

mayy asakta-manah partha
yogam yunjan mad-asrayah
asamsayam samagram mam
yatha jnasyasi tac chrnu
[Bg. 7.1]

So this yoga system, Krsna consciousness yoga system, is to begin with developing attachment for Krsna. And the process of developing attachment I have already explained to you for the several last meetings. So for the beginners, attachment for God, everyone, people in the lowest stage, he has to admit the greatness of the Supreme Lord. God is great; there is no doubt about it. Everyone, even in the lowest status of life, he can admit. I don’t speak of the animals. Animals, they have no sense of God. I am speaking of the human being. There are different, different grades of human civilization — the highest type of civilization and the lowest aboriginal — but every one of them has got a sense of God. That is there. This is the special prerogative of human being. Not that only the civilized men. Perhaps you know all, when you came here from European countries in America, the Red Indians. They are considered as aboriginals; still, they have some religion, they have some conception of God.

So God is great. That is admitted by the human civilization. Now what is that greatness? Generally when we speak of greatness…(coughs) (aside:) Water. We think of the greatness of the sky. That is the simple example how thing can be great: “As great as the sky.” But in the sky you have no perception. As there is development of these material elements from finer, I mean to say, existential form, to grosser form, and the grosser form becomes tangible for our understanding, similarly, in every religion or in every society, the greatness of God is admitted. But how that greatness becomes tangible, that you can find in the Bhagavad-gita.

Suppose you have got conception of a sky, but you cannot have a definite idea of the greatness of sky because your experience and knowledge is gathered by sense perception. In the sky there is no sense perception. Just like we are sitting in this room. Within this room there is sky, but we cannot understand the sky. But if we try to understand this table we can at once understand, because in the table, if I touch, I feel the hardness; the perception is there. My knowledge can receive that this is a hard table. But if I speak about sky, I cannot get any direct perception. Therefore simply understanding of greatness of God is not all. That, that is the beginning of attachment, “God is great.” But you have to develop your attachment to the fullest extent. And that is love of God.

You cannot love sky. That is not possible. If I say, “You love sky,” you’ll say, “How to love sky? I want a tangible thing. I want a boy, I want a girl, then I can love. How I can love sky?” So simply understanding of greatness is not all. Then from the development of the, from the idea of sky, there is, next development is air. In the air you can perceive something. When the air is blowing you can at least have some touch sensation. So as in the material world from the sky develops the air, from air develops the fire, electricity, and from electricity or fire develops the water, and from water develops this land… When it comes to the land you can understand something very tangible. Similarly, greatness of God has to be developed how? From greatness of God, the idea of greatness, the sense of service must develop. God is so great, so I must render some service to God. This sense of service is further development. Just like from the sky the air develops, similarly, from the idea of greatness of God the sense of service develops. Because I am serving somebody great, I go to some office because he provides me. The proprietor gives me some salary; therefore he is greater than me. I render service in exchange of something given by him.

So God is so great. In the Vedic literatures it is found that eko bahunam vidadhati kaman. That one great supreme living being, He is supplying all the necessities of all other small living beings. We are all small living beings, and Krsna, or the Supreme Lord, is the greatest living being. He is also a living being, just like us. The other day I explained that man is made after God, not that God is made after man. Don’t think that because I have got two hands, two legs, one head, therefore I have created a Krsna who has got two hands, two legs, two… No. That is not the fact. Actually, because Krsna has got two legs, two hands, one head, therefore you have also got.

So God is great, and I am dependent. So my sense of love has to be developed. We must accept that God is great, He is supplying our necessities, why not render some service in gratitude? Is there any harm? Suppose somebody is always supplying you everything, don’t you think in your gratitude to supply, to render some service to him? If you develop that sense of gratitude, that is further development, attachment, service. Now that service has again to be further developed. How it is to be developed? Just like service to your friend. A friend does not demand service. Just like master, he demands service: “You must do it.” But friend does not demand service, but dear friend: “Yes, why not?” That means voluntary service. More intimately. That is further development. That friendly service… One sort of friendship is with awe and veneration. Just like if you have a very rich friend, you cannot talk with him so frankly although he is so…, he is your intimate friend. But a friend in the same status, you can talk with him very freely. Similarly, we can develop friendship with God in two stages. The first stage is with awe and veneration. “Oh, God is so great. God is supplying us so many things, and in gratitude I must serve Him.” Or, “He is my well-wisher; He’s my friend.”

But if you further development your friendship… Just like Arjuna. Arjuna developed friendship with Krsna. When he saw Krsna in His supreme universal form, he said, “My dear Krsna, I have talked with You as friend. I have insulted You in so many ways.” Friends and friends, sometimes they talk in insulting tone, but that is not insult, that is pleasure. Similarly, Arjuna also talks to Krsna in so many insulting tones. But when he saw that “Oh, here is the Supreme Personality of Godhead,” he was afraid. So friendship. Then further development of service is to accept the Supreme Lord as son. When I get somebody as my son, the full service is there from the beginning of his life. So similarly, as the subtler form of elements develop into grosser forms, from sky to air, from air to fire, from fire to water, from water to land, similarly, the attachment of Krsna begins to develop from the sense of greatness. “God is great,” then “God is master,” then “God is friend,” and then “God is my son,” and then “God is my lover.” In the lover stage, there are all other elements. When you love somebody, then there is loving element, and there is paternal element, there is friendship element, there is master and servant element, and there is greatness element. Therefore, in the sense of loving God, all other elements are full. Therefore the full attachment for Krsna is to love Him as your lover.

So Krsna says, mad-asrayam. This yoga system, bhakti-yoga, is to develop attachment for Krsna under His protection. Mad-asrayah. Just like a friend protects his friend, a master protects his servant, a parent, a father protects his child, or a lover protects his lover, similarly, there is some protectional element. Mad-asrayah: “Krsna is my friend, He’ll protect me. Krsna is my master, He’ll protect me. Krsna is my son, He’ll protect me. Krsna is my lover, He’ll protect me.” So this, this is called mad-asrayah. If we take this attitude in either of these attitudes, either friend or lover or son or master, like that, and you develop your attachment for Krsna, then asamsaya, without any doubt, samagram, in complete…, in full completeness, you can understand what is God. This is the philosophy of Krsna consciousness, that you have to take shelter of Krsna in either of these aspects, and you have to develop your attachment for either of these aspects.

Then Krsna says that jnanam te ‘ham sa-vijnanam idam vaksyamy asesatah. Now this knowledge of God is not a sentiment, it is science. It is science. This is scientific. Nobody can deny it. We are not preaching any particular type of sentiment, or any frog’s speculation. It is fact. How our relationship with the Supreme Lord can develop, how we are related with Him, these things are fact on philosophical basis. Therefore Krsna is assuring Arjuna that “What I’m talking to you is not a religious sentiment, but it is jnanam.” Jnanam means it is practical knowledge. Jnanam. Jnanam means theoretical knowledge, and vijnanam means practical knowledge. So Krsna says, jnanam. Jnanam te ‘ham sa-vijnanam: “I am just speaking to you the exact knowledge of the Supreme Personality of Godhead with practical demonstration.” [break]

…appear for practical examination. Simply knowing that such and such chemical element mixed with such and such chemical element becomes such and such chemical element is theoretical knowledge. Oxygen and hydrogen mixed together produces water. This is theoretical knowledge. But when in the laboratory you actually act — such and such quantity of oxygen gas you mix with such and such quantity of hydrogen gas — at once there is formulation of water. As soon as you mix alkali and acid together, there is at once reaction, soda-bicarbonate. So similarly, theoretical knowledge that we have got a particular type of relationship with God, that you cannot deny. Anything, whatever you have got in your possession, you have got some particular relationship. Suppose you are Americans, we are Indian. So we have got some particular relationship with the state. I am Indian citizen, you are American citizen. So relationship must be there. You are sitting here. There is some relationship. Suppose my students, they have got relationship with me. I am their teacher, they are my disciples. Or if you are not my disciple then you are audience, I am speaker. Must be there some relationship.

So similarly, if with everything we have got some relationship, why not with God? There is. That is practical relationship, but we have forgotten. We have forgotten our relationship. And yoga means to connect, to reconnect that relationship again. That is called yoga. Yoga is not a mental speculation or for health’s sake. Oh, for health’s sake you may not go to the yoga system. If you simply adopt the practice of Sandoz exercise you can become very healthy, very strong. There is no need of… Yoga is different thing. Yoga means concentration of the mind towards God, God, Paramatma, which we have forgotten now.

At the present moment, although we remember sometimes there or the material energy, we have forgotten. So we have to establish, reestablish our forgotten relationship. It is not that you have no relationship with God and we are artificially forcing something, relationship with God, Krsna consciousness. No. You have your relationship. Simply by hearing, by cultivation of this knowledge, you revive your relationship, that’s all. Just like in the matches there is fire. You simply rub it for some time, for a few seconds, oh, the fire will come out. Similarly, your relationship with Krsna, Krsna consciousness, is there within you. Otherwise, how could you accept the Krsna consciousness? “I’ve imported Krsna from India,” that is also a mistake. Krsna is not for India or America. Just like the sun. This is same sun which I have seen in India, the same sun is in your America. So nobody can claim, “Oh, this is Indian sun and this is American sun.” Sun is one. It is our miscalculation that we say, “This is American land, this is American sun, this is American atmosphere.” No. Everything in relationship with God. That is jnanam. That is knowledge. And vijnanam. And practical also.

So Krsna says that “I will explain to you, if you adopt this principle, that development of attachment with Krsna, under My protection…” If you don’t take the protection of Krsna, then you cannot develop attachment for Krsna. You have to accept. That development I have… The other day, I have explained to you that it takes place by giving something, by taking something, by disclosing something, by understanding something, by eating something, by giving Krsna to eat something. By six processes. So Krsna says, “I am speaking to you this jnanam,” sa-vijnanam. Jnanam te aham sa-vijnanam idam. Sa-vijnanam means “with scientific knowledge.” Vaksyamy, “I’ll say.” Yad jnatva, “If you try to understand this knowledge, or if you understand this knowledge,” yaj jnatva na iha, “not in this material world.” Na iha. Because in the spiritual world there is no ignorance. Spiritual life means full of knowledge, full of bliss, eternal life. So therefore Krsna says that “If you understand this knowledge, the knowledge of Krsna or the science of Krsna, or the science of Krsna consciousness,” yaj jnatva na iha bhuyo. Bhuyo means “again.” Anyaj, “anything more.” Anyaj jnatavyam, “understandable,” avasisyate, “there remains.” That means “If you understand as I am speaking to you, in science, practical and theoretical, if you understand this knowledge, then you’ll have nothing to know. There is nothing more knowable to you in this world. That means your knowledge becomes full.” Yaj jnatva neha bhuyo anyaj jnatavyam avasisyate. Tac-chakti-dvaya-vivikta-svarupa-visayakam jnanam vijnanam tena sahitam te tubhyam prapannayasesatah samagram vaksyami.

Now here Krsna says that “I am speaking to you.” He’s particularly marking Arjuna. Why? He does not say here, “I’m speaking to everyone.” No. Everyone cannot understand this knowledge. It is confidential. Krsna consciousness is not understandable by any ordinary man. Of course, Lord Caitanya has made it so easy for this age that if you sincerely, with devotion, chant Hare Krsna, you’ll be able to understand. But the science as it is, itself, it is very difficult. It is very difficult. But because the age is not very favorable, the time is not very favorable, therefore Lord Caitanya has inaugurated this sankirtana movement by chanting Hare Krsna and dancing, so that your mind very quickly becomes cleared so that you can understand what is Krsna consciousness. This simple process. Otherwise, Krsna says it is not for all.

“I am speaking to you this scientific knowledge of Krsna consciousness unto you.” Why “unto you”? Because he’s a surrendered soul. He’s a surrendered soul. The beginning of Bhagavad-gita is there. You know. When Krsna was talking with Arjuna as friend, He did not talk very seriously. He was simply saying, “My dear Arjuna, it is not good for you that you shall not fight. You are a ksatriya, you belong to the warrior class, so if you don’t fight, it will not be very good.” In this way, on the basis of friendship. But Arjuna also understood that “Krsna is not very seriously talking with me, because we are friends.” So he surrendered himself. He said that “My dear Krsna, I can understand that the problem which has arisen in this battlefield, it is very difficult problem. I have come here to fight, but I have been disturbed with sentiments. So how I can kill my brothers, my teacher, my grandfather, my grandsons, and so on, so on? So, but I know also that these problems, this problematic situation which has arisen, it can be solved by You only.” But Arjuna knew it that “Krsna is not my ordinary friend. He is the Supreme Personality of Godhead.” Therefore he at once surrendered. Sisyas te ‘ham sadhi mam prapannam: “I am surrendered unto You as Your disciple. Please accept me and just teach me what is good for me.” Therefore Krsna also says that jnanam te aham, “I am speaking to you this knowledge, this confidential knowledge, because you are surrendered.”

So this thing, this Krsna consciousness begins. Unless you have got at least a little attachment for Krsna, unless you have taken to any sort of service to Krsna it is very difficult to understand. Jnanam te ‘ham sa-vijnanam. Tac-chakti-dvaya-vivikta-svarupa-visayakam. So jnanam, you can understand this because you are surrendered soul. Prapannayasesatah samagrena upadeksyami. So jnanam means the actual, factual knowledge. Jnanam means factual knowledge and practical demonstration of that knowledge. That will be explained in this chapter, and we shall further discuss on this point.

Now if there is any question, you can ask.

Devotee (1): Swamiji, you said that the relationship with Krsna as lover contains all the other symptoms of the other relationships.

Prabhupada: Yes.

Devotee (1): Does this mean that that rasa is superior or better than the other rasas?

Prabhupada: Yes. It is…If you neutrally examine that the position of the lover is better than the position of a person who is in relationship with Krsna as master and servant. But that is studying the relationship or the mellows from neutral point of view. But anyone, either who is…, anyone, either he is in relationship as master and servant or relationship as father and child or lover and lover, from his position, He is supreme. But from neutral position the lover and the beloved, this kind of relationship with Krsna is the best, is the supreme. Therefore the worship of the gopis to Krsna… Lord Caitanya also displayed. His propaganda or His understanding of Krsna was just like the lover and the beloved. Krsna as Lord Caitanya was playing the part of Radharani. He wanted to understand. Krsna wanted to understand what is there in Radharani. So that understanding, that feature of Krsna is Lord Caitanya. Lord Caitanya is not different from Krsna, but the feature in which Krsna is trying to understand Radharani, that is Lord Caitanya. So Radharani’s position is greater than Krsna’s. These are very confidential talks, but the relationship of love and the beloved, as it was between Krsna and the gopis, that is the highest type of relationship. There is no doubt about it. (pause) Yes?

Devotee (1): I just didn’t hear you correctly. Did you say that Sri Krsna Caitanya was playing Radha?

Prabhupada: Yes, He is playing the part of Radharani. He is worshiping Krsna as Radharani worshiped Krsna. There is a verse composed by Lord Caitanya. He says,

aslisya va pada ratam pinastu mam
(adarsanan) marma-hatam karotu va
yatha tatha va vidadhatu lampato
mat-prana-nathas tu sa eva naparah

He’s praying, “My Lord Krsna, either You trample me down by Your feet, either You embrace me as lover, or You make me brokenhearted without Your presence. Whatever You like You can do. But still I am Your eternal servitor.” So this attitude was Radharani’s. So Lord Caitanya is the feature of Krsna understanding Radharani. That Krsna is great undoubtedly, but He thinks that Radharani is greater than Him, because He cannot repay the loving transaction of Radha, of Krsna. So he wanted to study what is there in Radharani. “So I cannot study Radharani in the feature of Krsna. If I take the feature of Radharani, then I can understand what are…” This is highest, I mean to say, transcendental sentiments. But Lord Caitanya is Radharani’s feature. Tad-dvayam caikyam aptam. Caitanyakhyam prakatam adhuna tad-dvayam caityam aptam. Krsna, when He wants to enjoy, He expands His pleasure potency, which is Radharani. Now one Krsna becomes two, Krsna and His pleasure potency. And that pleasure potency, when unites with Krsna, that is Caitanya. Krsna becomes two, Radharani and Krsna. Krsna cannot enjoy anything material because He is full in Himself. Therefore if He has to enjoy something, then that enjoyable personality must be expanded from Him only. So that is Radharani. And when that enjoyable personality again takes into one, that is Caitanya. These things you’ll understand as you develop Krsna consciousness, in higher development stage. But it is, we can discuss. This is the fact. Yes?

Gargamuni: I just want to… You said that yoga means to connect with the Supreme, and then you said by that we concentrate our mind on God, and then after that you said Paramatma.

Prabhupada: Yes. The beginning of searching out God is within yourself. God is within yourself. So yoga means concentrating the mind on the Paramatma. Paramatma is the feature of the Supreme Lord who is seated in everyone’s heart. Isvarah sarva-bhutanam hrd-dese ‘rjuna tisthati [Bg. 18.61]. Hrd-dese means in the heart. In the heart I am, as spiritual spark, I am also sitting, and the Krsna is also sitting. The medical science cannot explain. As soon as the heart fails, they say, “Oh, he’s gone.” That means in the heart I am sitting and the Paramatma is sitting. As the I and Paramatma leaves the heart, the heart fails and there is no life. And it is a fact from medical science that all the energies of the body is coming from the heart. So this statement of the Bhagavad-gita, that isvarah sarva-bhutanam hrd-dese… [Bg. 18.61]. Hrd-dese means in the heart. So yoga means, as prescribed in the standard yoga system in the Bhagavad-gita, means I myself try to find out the Paramatma within my heart. So I cannot concentrate unless I withdraw all my sensual activities. You cannot practice yoga, (chuckling) at the same time indulge in sensual activities. These are all nonsense. So we have to concentrate all our sensual activities. That means repose them in the mind, and mind is concentrated upon the Paramatma. That is real yoga.

Gargamuni: Yes, but we in Krsna consciousness, we aren’t interested in that Paramatma, are we?

Prabhupada: No. We have no interest because we are directly meditating the Supreme. Therefore if we concentrate our mind on Krsna, that means Paramatma is already served. If you have got one million dollars, then ten dollar service is already done. Paramatma is partial representation of Krsna. So if you concentrate your attention, whole attention to Krsna, that is far, far better than… And that is, I mean to say, accepted in the Bhagavad-gita. Yoginam api sarvesam mad-gatenantar-atmana [Bg. 6.47]. “Anyone who is concentrating his mind upon Me, he is the topmost yogi.” He’s the topmost yogi. And that is very easy. If you simply see the picture of Krsna, the statue of Krsna, worship Krsna, chant His name Krsna, eat Krsna’s prasadam, talk Krsna, read Krsna’s book, then you are always in samadhi. Samadhi, this is perfect samadhi. So Krsna consciousness is not an ordinary thing. It is the highest, topmost yoga system. Is that clear?

Gargamuni: Yes.

Prabhupada: All right. Chant. Sri rama jaya rama jaya jaya… (end)

>>> Ref. VedaBase => Bhagavad-gita 7.1 — San Francisco, September 10, 1968

Navadwip before Lord Chaitanya

Posted by admin on Mar 15, 2014

Poem on Lord Gauranga

Posted by admin on Mar 15, 2014

Munificent Lord Caitanya by Tusta Krsna Dasa

My dear Lord Sri Krsna,
Blue-hued friend of old,
Thoughtlessly we’ve neglected You
Our hearts have grown so cold.

Beneath this frigid coldness, though,
A spark of warmth still glows,
And by Your causeless mercy,
Each day this warmness grows.

500 years ago You came
To fan the fire of love
To elevate us, the fallen souls,
Beyond the heavens above.

You came as Sri Krsna Caitanya,
Brighter than the brightest of suns,
And in this garb of golden skin,
Countless hearts You won.

My dear Sri Krsna Caitanya,
When You descended You kindly brought
To innumerable living entities
What all great men have sought.

O merciful expansion,
Brighter than the sun,
O Love of God personified,
With body of golden hue,
So kindly You have done for us
What none other could ever do.

The most sublime opportunity
You’ve given to us, the fallen souls
To quit this material connection
And accept our eternal roles.

Now, as Your lowly servants
Though numbered we are few,
To spread Your glories everywhere
Is what we propose to do.

With the dawning of each day
We loudly chant Your names,
And wherever they are chanted,
Your causeless mercy rains.

And though our hearts be cold and black,
To You we humbly pray
For faith and determination
To melt this cold away.

O most merciful incarnation,
Sweeter than morning dew,
We offer all obeisances,
All obeisances unto You.

Lord Sri Krsna Caitanya
Is kind upon all living souls,
For He took His birth among us
To fulfill our spiritual goals.

When He descended upon this planet
His associates also came
Sri Advaita and Lord Nityananda,
Chanting the holy names.

With Him came Gadadhara,
An expansion of Radharani,
And Srivasa the pure devotee,
An embodiment of Narada Muni.

He came upon this earth
To bless the human race
With most valuable love of Krsna
His Divine Grace.

And by His perfect example
In action, deed and word,
He is showing us how to surrender
Unto the Supreme Lord.

Surrender to Krsna means
To become humble and meek;
To dedicate one’s life for
His service Is what all devotees seek.

Further surrender entails
Joining a family of spiritual spectrum,
Relying on Krsna’s mercy
And having faith in His protection.

Accepting things which are favorable
For advancement in spiritual life
And rejecting all things unfavorable,
Be they even home or wife.

By developing these humble processes
One will become surrendered,
And the Lord will surely notice
The service which he has rendered.

For such a serious soul
Who has attained this surrendered stage,
His prayers are always answered
The desire of every sage.

We should therefore follow in the footsteps
Of such exalted and pure devotees
As Sri Rupa and Sri Sanatana,
Who headed the six Gosvamis.

Directly descending from Lord Caitanya,
There are so many more,
Such as Bhaktivedanta Swami
And his grandfather Gaurakisora.

To Lord Sri Krsna Caitanya
We should pray with humble heart
That by His example of full surrender
We may learn this saintly art.

For one who surrenders thusly
Will receive in this very life
The gift of liberation
And freedom from material strife.

Early Miracles of Lord Chaitanya

Posted by admin on Mar 15, 2014

Early Miracles Of Caitanya Mahaprabhu
by Amala Bhakta Dasa

Though Lord Caitanya is known as Krsna’s hidden incarnation, His biographers have preserved accounts of His displays of divinity.

Lord Caitanya, unlike ordinary human beings, was not conceived in His mother’s womb by seminal discharge. Rather, by His own free will, twelve months before His advent He miraculously entered His father’s heart; from there He transferred Himself to His mother’s womb, just as He had done about 4,500 years earlier when He appeared as Lord Krsna . And on February 18, 1486, in Mayapur, West Bengal , India , during a full-moon eclipse , Lord Caitanya appeared in this world.

He was named Visvambhara, which means, “one who protects and maintains the universe.” But He was also nicknamed Nimai and Gauranga- Nimai, because He was born under a neem tree, and Gauranga (which means “golden limbs”) because He had a golden complexion. The name Krsna Caitanya (“all -attractive living force”) was awarded to Him when He became a renunciant monk at age twenty-four.

Lord Caitanya’s horoscope clearly showed that He would be an intellectual genius, an amazing teacher of religion , and a world savior. And, according to Vedic astrology, the unique markings on His feet-flag, conch , disc, fish , thunderbolt-doubtlessly signified that He was an incarnation of God. These markings had previously been visible on Lord Krsna’s feet. Besides, Lord Caitanya’s ent ire form-His nose, arms, chin, eyes, knees, skin , and so on -like Lord Krsna’s, l showed all thirty-two symptoms of a great or divine personality.


Even as a baby, the Lord made it clear that His mission would be to help people become God conscious. For example, He would often cry loudly, but when His mother’s friends would begin chanting God’s names and clapping, He would stop crying and begin smiling. But when they would think He was fully pacified and stop chanting, He would again begin crying. So they would again chant God’s names, and He would again stop crying and begin smiling. That was His cute way of tricking them into chanting God’s holy names throughout the day and blessing them with divine bliss. After a while, this sacred activity became a regular fun-filled game that brought laughter, delight, and wonder to those affectionate ladies.


Even to His parents, who were great devotees of God, Lord Caitanya rarely revealed who He was. He wanted to bless them with a relationship with Him full of informality and familiarity rather than awe and reverence. This closer relationship gives God more pleasure and satisfaction because it is more intimate and affectionate. However, He reserves such closeness for His extremely surrendered and devoted servants.

Thus Lord Caitanya’s parents did not regard Him as God but rather as their little, dependent, lovable child. They considered themselves His protectors and caretakers, even though He protects and cares for the entire world. As we will soon see, though the Lord enjoys playing the part of a helpless, innocent toddler, He can, when He so wishes, instantly reveal His divine nature and power.


One day Lord Caitanya, wearing golden ornaments, was wandering a lone near His home. Two thieves ambled into the area and spotted the child. Attracted by His glistening ornaments, they decided to steal them . Since there were people on the street, the thieves resolved to abduct the boy in a way that would appear as if they were playing with Him.

One of the thieves asked, “Son, where have you been all this time?”

And the other thief said, “Come on, son, let’s go home.”

The Lord smiled and said, “Yes, let’s go home.”

One of the thieves placed the Lord on his shoulders, and the other gave Him some candy. Then they walked toward their own house, where they hoped to steal the ornaments and kill the child.

After the thieves had gone some distance from the Lord’s neighbourhood, the Lord’s family members realized He was not near the house. Extremely anxious, they began searching for Him and calling, “Nimai! Nimai!” When they couldn’t find Him, they became frantic. They felt as if their very life had been stolen away.

As the thieves carried the Lord, something mystical happened. The Lord playfully clouded their minds. First, He made them walk on the wrong path, which led back to the Lord’s house. Then, when they reached His house, they thought they were at their own house.

“Okay, son,” one of the thieves said, “we’re home.”

“Yes, we are,” replied the Lord. “So you can put me down.’!

As the thief lowered the Lord to the ground, the Lord saw His family members in the distance desperately searching and calling out for Him. He ran away to His father, who picked Him up and hugged Him. Seeing Him, all the family members felt immensely relieved and blissful.

Then, by the Lord’s will, the thieves suddenly realized they weren’t at their home at all. Indeed, they were right where they had starred. How, they wondered, had they become so thoroughly deluded? Seeing the boy’s family members coming and fearing arrest, they fled from the area as fast as they could.


One day an itinerant pious brahmana, who was on pilgrimage and always chanting Krsna’s name, wandered near Lord Caitanya’s house. When the Lord’s father, Jagannatha Misra, saw this effulgent devotee, he invited him in and properly honoured him.

Jagannatha Misra asked, “Would it be all right if I arranged for you to cook?”

“As you wish,” replied the holy man.

Jagannatha Misra brought him a variety of foodstuffs, and the holy man proceeded to happily cook them. When the food was ready, the brahmana began offering it to the household Deity of Lord Krsna. Just then , Lord Caitanya, the child, entered the room. Smiling at the brahmana, He took a handful of the rice and ate it.

“Oh, no !” cried the brahmana. “This restless boy has stolen Krsna’s food!”

Since food is supposed to be offered first to Lord Krsna, the child, by eating it first , had apparently made it unfit for Krsna.

Jagannatha Misra entered the room and noted his son’s offense. Angry and embarrassed, he wanted to strike his son to teach Him a lesson . But the brahmana checked him, because he understood the mischievous nature of children. Then Saci Devi, the Lord’s mother, to prevent her son from further stealing, carried Him to a neighbour’s house and watched Him carefully.

Jagannatha Misra brought more foodstuffs for the brahmana, who was happy to cook again. When the meal was ready, the holy man again began to offer it to Lord Krsna.

Meanwhile, at the neighbour’s house, Lord Caitanya mystically caused everyone there to forget about Him. Then He slid out of the house and returned home. Seeing the brahmana offering the food to Lord Krsna, the child smiled at him, took a handful of rice, and began eating it.

“Oh, no!” shouted the brahmana.

When Jagannatha Misra saw what his son had again done, he was determined to strike Him. But the brahmana stopped him and philosophically opined, “I guess, today it’s not my destiny to eat food that Lord Krsna has eaten.”

The family members persuaded the brahmana to cook again. But to make certain the Lord would not again interfere with the offering rite, they confined Him to His room. His father not only guarded the door, but also bolted it from the outside.

When the devotee finished cooking, he again offered the meal to Lord Krsna. At that moment, Lord Caitanya caused everyone else in the house to fall asleep. Then He mystically entered the kitchen and appeared beside the food offering.

Seeing Him, the holy man exclaimed, “Oh, no !”

But the Lord replied, “As you were offering the food, you asked Me to come and eat it. So I have come. You always want to see Me, so now I’m revealing Myself to you.”

Suddenly the child manifested Himself as the youthful Lord Krsna in a wonderful eight-armed formholding a disk, a club, a conch shell, and a lotus flower in four hands, holding fresh butter in one hand, putting butter in His mouth with another hand, and playing the flute with His remaining two hands. He further manifested the beautiful Vrndavana forest-the place of His most intimate pastimes-with its lovely birds, trees, milkmaids, and cowherds. Seeing all this, the brahmana swooned in ecstasy. When the Lord touched him, he regained consciousness.

Lord Caitanya said , “0 brahmana, you’ve been My servant for many births. When I appeared as Krsna in Nanda’s h ome, I revealed this same form to you and ate the food you offered Me. But you don’t remember this. Birth after birth you’ve been My servant. Persons who are not My servant cannot see My form. What I have told you is a secret. Please don’t tell anyone. If you reveal it during My present incarnation, I’ll destroy you. In this incarnation, I will begin the saitkirtana movement-the congregational chanting of Krsna’s holy names. In every country I will preach sankirtana and initiate pure loving devotional service in every home.”

Having given comfort and mercy to the brahmana, Lord Caitanya ate the offering, returned to His room, reassumed His child form, and lay down on His bed. Everyone else in the house remained asleep.

The brahmana then ate the Lord’s remnants, wept, danced, sang, laughed and cried out, “Victory to Krsna!”

This woke up everyone. When they all came and saw the brahmana eating peacefully, they became happy. The brahmana wanted to reveal that Lord Caitanya was Lord Krsna. But remembering the Lord’s dreadful warning, he restrained himself.

Amala Bhakta Dasa, well-known for his audio recordings of Krsna conscious books, is the author of The Life of Tulasi Devi, Mystical Stories from the Mahabharata, and Mystical Stories from the Srimad-bhagavatam.

Golden Avatar Movie

Posted by admin on Mar 15, 2014

Watch this short clip!

Joy of God’s Mother!

Posted by admin on Mar 15, 2014

Lord Caitanya – The Joy of Mother Saci

Lord Krsna, the Supreme Personality of Godhead, appears within the material world in every age. Sometimes He appears as Lord Rama or some other incarnation, and sometimes He appears in His original, supreme form of Sri Krsna. But although He appears in different forms and different lands and among different peoples, His mission is always the same: to teach love of God as the prime necessity for humanity. Five hundred years ago He appeared in Bengal, India, as Lord Caitanya and showed the perfect example of devotion to Krsna by adopting the role of Krsna’s pure devotee.

An especially touching instance of Lord Caitanya’s exemplary behavior was His loving relationship with His mother, Sacidevi. Theirs was the ideal relationship between an enlightened, loving mother and her Krsna-conscious son.

When Lord Caitanya was still a boy, His older brother Visvarupa accepted the renounced order of life (sannyasa) and left home to travel as a missionary. Visvarupa’s leaving greatly upset His parents, but Lord Caitanya assured them that by accepting sannyasa Visvarupa was rendering the best service to His family. (The Vedic scriptures confirm that if one becomes Krsna’s pure devotee, his parents and many generations of his forefathers are liberated from material bondage and attain the kingdom of God.) To further comfort His parents, Lord Caitanya remained at home. And later, after His father’s passing, He married.

However, at the age of twenty-four Lord Caitanya left His mother and young wife and also entered the renounced order. He wanted to expand His sankirtana movement, to propagate more widely the congregational chanting of the Hare Krsna mantra. The Lord immediately departed for Vrndavana, but being overwhelmed with ecstatic love for Krsna, He lost all awareness of the external world and wandered for three days on the banks of the Ganges at Navadvipa. Finally, His chief associates, Sri Advaita and Nityananda Prabhus, induced Him to come to Advaita’s home.

When the Lord went to Sri Advaita’s home, a meeting with His mother occurred that was surcharged with feelings of both joy and grief. Upon seeing one another, they both became overwhelmed with emotion. When Mother Saci saw the Lord’s head without hair (a sign that He had taken sannyasa), she became distressed. She kissed the Lord and tried to observe Him carefully, but because her eyes were filled with tears, she couldn’t see. She implored Him, “Do not act like your elder brother Visvarupa, who took sannyasa and never visited me again.”

Lord Caitanya replied, “My dear mother, though I have accepted the renounced order, I shall never be indifferent to you.”

So the Lord stayed at Sri Advaita’s house for many days, conversing with Sri Advaita and other devotees by day, and at night chanting Hare Krsna in divine ecstasy. During this time Mother Saci took charge of cooking for her son. When the Lord danced in the kirtana He would jump high in the air and sometimes fall to the ground, and Mother Saci would pray that Lord Visnu would protect her son from hurting Himself.

After some days the Lord assembled all His devotees and said, “My dear friends, as long as I remain manifest I shall never give you up. Nor shall I be able to give up My mother. But after accepting sannyasa, asannyasi should not remain at his birthplace encircled by relatives. Please make some arrangement so that I may not leave you and at the same time people may not blame Me for remaining at home after takingsannyasa.”

The devotees then approached Mother Saci with the Lord’s request. Mother Saci said, “It will be a great happiness for me if Nimai [Lord Caitanya] stays here in Navadvipa. But at the same time, if someone blames Him, it will be my great unhappiness. So here is my proposal: Let Nimai live at Jagannatha Puri. Then he will not leave any of us, and at the same time He can remain aloof as a sannyasi. Since Jagannatha Puri and Navadvipa are so close, I shall be able to get news of Nimai frequently. I do not care for my personal happiness, but only for His happiness. Indeed, I accept His happiness as My happiness.”

With these words Mother Saci gave the example for all mothers whose sons turn to genuine spiritual life. His Divine Grace A.C. Bhaktivedanta Swami Prabhupada comments as follows:

“It is a great happiness for a mother if her son does not leave home to search out Krsna but remains with her. At the same time, if a son does not search after Krsna but simply remains at home, he is blamed by experienced saintly persons. Such blame certainly causes great unhappiness for a mother. If a mother wants her son to progress spiritually, she should allow him to go out searching for Krsna. But if she does not allow her son to search for Krsna, she is called ma, which indicates maya (illusion). By allowing her son to become a sannyasi and search for Krsna, Sacimata instructs all mothers of the world. She indicates that all sons should become devotees of Krsna and should not stay at home under the care of an affectionate mother.”

Thus, except for six years in which he toured South India, Lord Caitanya stayed at Jagannatha Puri for the remaining twenty-four years of His life. Every year the devotees from Navadvipa would come and visit the Lord, bringing food cooked by His mother. Lord Caitanya would also send prasada (spiritual food) from the Jagannatha temple to His mother in Navadvipa and ask her forgiveness for His entering the renounced order. In this way, despite their physical separation, Lord Caitanya and His mother associated spiritually. And the devotees glorify their eternal relationship of mother and son by chanting, “Jaya, Sacinandana! Jaya, Sacinandana! All glories to Lord Caitanya, the joy of Mother Saci!”

Gaur Purnima Lecture

Posted by admin on Mar 15, 2014

Sri Gaura-Purnima – Lecture by Srila Prabhupada
We reproduce herebelow a lecture given about this festival by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada at Mayapur on March 16, 1976

Srimad-Bhagavatam 7.9.38

Pusta Krishna: “In this way, my Lord, You have appeared in different incarnations — as human beings, as animals, as a great saintly person, as demigods and as a fish and a tortoise. In this way You maintain the whole creation in different planetary systems and kill the demoniac principles in every age. My Lord, You therefore protect the principles of religion. In the age of Kali You do not assert Yourself as the Supreme Personality of Godhead. Therefore You are known as Tri-yuga, or the Lord who appears in three yugas.”


ittham nr-tiryag-rsi-deva-jhasavatarair
lokan vibhavayasi hamsi jagat pratipan
dharmam maha-purusa pasi yuganuvrttam
channah kalau yad abhavas tri-yugo ‘tha sa tvam

So here is a very specific statement about Sri Chaitanya Mahaprabhu, who is avatara. Chaitanya Mahaprabhu is the same Supreme Personality of Godhead, but He’s channa. Channa means covered, not directly, because He has appeared as a devotee. Avatara… Rupa Gosvami has found out that He’s avatara of Krishna. All the devotees, Sarvabhauma Bhattacharya, Rupa Gosvami, and in the shastra, and the Upanishad, Mahabharata, in every… Sadhu-shastra. Avatara should be confirmed by great devotees, personalities, and must be collaborated with the statement in the shastra.

So here is another statement in the Srimad-Bhagavatam. The directly, it is stated in the Eleventh Canto, you know,

krishna-varnam tvisakrishnam
yajnaih sankirtanaih prayair
yajanti hi sumedhsah
[SB 11.5.32]

The Supreme Personality of Godhead, when He was being described before King Nimi by Karabhajana Muni the different incarnation in different millenniums, yuga-dharma-vrttam… Chaitanya Mahaprabhu is also described by Vrindavana dasa Thakura, yuga-dharma-palo. So Chaitanya Mahaprabhu is described here as channah kalau. In the Kali-yuga He’s not appearing as other incarnations, not like Narasimhadeva or many, Vamanadeva, Lord Ramachandra. He is appearing as a devotee. Why? Now, this is the most magnanimous avatara. People are so foolish, they could not understand Krishna. When Krishna said, sarva-dharman parityajya mam ekam saranam [Bg. 18.66], they took it: “Who is this person ordering like that, sarva-dharman parityajya? What right?” That is our material disease. If somebody is ordered to do something, he protests, “Who are you to order me?” This is the position. God Himself, Krishna, what can He say? He orders, the Supreme Person, Supreme Being. He must order. He’s the supreme controller. He must order. That is God. But we are so foolish that when God orders that “You do this,” we take it otherwise: “Oh, who is this man? He’s ordering like that. And sarva-dharman parityajya, ‘giving up everything’? Why shall I give Him?” Sarva-dharman: “I have created so many dharmas, ‘isms.’ I shall give it up? Why shall I give it up?” Therefore the same Lord came again as Chaitanya Mahaprabhu.

Today is Chaitanya Mahaprabhu’s appearance day, so we must discuss this very thoroughly, that, that Rupa Gosvami understood it. Therefore we have to go through guru. Rupa Gosvami is our guru. Narottama dasa Thakura said,

rupa-raghunatha-pade, hoibe akuti,
kabe hama bujhabo, sri-yugala-piriti

If we want to understand the transcendental position of the Supreme Personality of Godhead, then we have to go through guru, guru-parampara system. Otherwise it is not possible. Rupa-raghunatha pade hoibe akuti. Unless we accept this process, unless we submit… This whole process is submission. Krishna wants this. Sarva-dharman parityajya [Bg. 18.66]. So if you want to approach Krishna, you have to become very submissive. And to whom? “Krishna is not here. To whom I shall submit?” No. To His devotee, to His representative. The business is submission. So Sri Chaitanya Mahaprabhu appeared this day for giving mercy to the fallen souls who are so foolish, they cannot take to Krishna consciousness. He is personally teaching how to take to Krishna consciousness. And that is this kirtana. You’ll find. You have seen the picture in our Teachings of Lord Chaitanya that in Prayag He was engaged in chanting, and Rupa Gosvami is offering his obeisances. That is the first meeting with Rupa Gosvami, and he composed this verse, namo maha-vadanyaya krsna-prema-pradaya te… [Cc. Madhya 19.53].

Devotees: …Krishnaya Krishna-Chaitanya-namne gaura-tvise namah.

Prabhupada: Yes. So this is channah-avatara. He’s Krishna, He has come to give you Krishna-prema, but He’s acting like a Krishna devotee. This is covered. He is not commanding now, “You do this.” Yes, He’s commanding, “Do this,” but in different way. Because people misunderstood, “Oh, who is this person commanding?” Even some so-called foolish scholar, he has said, “It’s too much to demand.” They have remarked like that. Yes, sophisticated persons, they are thinking like that.

But our process is to submit. Unless we submit, there is no hope of advancing in Krishna consciousness. That is Chaitanya Mahaprabhu’s teaching.

trnad api sunicena
taror api sahisnuna
amanina manadena
kirtaniyah sada harih

[Cc. Adi 17.31]

If you want to chant Hare Krishna mantra, then you have to take this principle, trnad api sunicena. You have to become humbler than the grass. Grass, it is lying on the street. Everyone is trampling down. Never protests. In the lawn you are… Everyone is trampling the grass. There is no protest. Taror api sahisnuna. And tolerant than the tree. The tree is giving us so much help. It is giving us fruit, flower, leaves, and when there is scorching heat, shelter also. Sit down underneath. So beneficial, still, we cut. As soon as I like, I cut it down. But there is no protest. The tree does not say, “I have given you so much help, and you are cutting me?” No. Tolerant. Yes. Therefore Chaitanya Mahaprabhu has selected, taror api sahisnuna. And amanina manadena. For oneself one should not expect any respectful position, but he, the devotee, should offer all respect to anyone. Amanina manadena kirtaniyah sada harih [Cc. Adi 17.31]. If we acquire this qualification, then we can chant Hare Krishna maha-mantra without any disturbance. This is the qualification.

So Chaitanya Mahaprabhu came to teach these principles. He is Krishna Himself. There is no… Na caitanyat krsnat para-tattvam param iha. Para-tattvam, the Supreme Truth, is Chaitanya Mahaprabhu. The Supreme Truth is Krishna, but Chaitanya Mahaprabhu is not different from Krishna. Na caitanyat krsnat para-tattvam param iha, yad advaitam brahmopanisadi [Cc. Adi 1.3]. The Brahman, advaita, monists’ Brahman, which is described in the Upanishad, yad, that factor, yad advaita brahmanopanisadi, Paramatma, and the Paramatma, Brahman, Paramatma and Bhagavan — this is the three features of the Supreme Absolute Truth.

vadanti tat tattva-vidas
tattvam yaj jnanam advayam
brahmeti paramatmeti
bhagavan iti sabdyate

[SB 1.2.11]

The Absolute Truth is one, advaya-jnana. There is no difference. But He, according to our qualification of understanding the Absolute Truth, He appears as Brahman, impersonal Brahman; He appears as localized Paramatma, Supersoul; and He appears as the beloved Supreme Personality of Godhead, Krishna, according to the receiver. Ye yatha mam prapadyante [Bg. 4.11]. That is meant. If you want to understand the Absolute Truth as impersonal Brahman, you realize that. If you want to realize the Absolute Truth as Paramatma, everywhere, all-pervading, you can realize Him. And if you want to see Him as the most beloved, then you can also have. That is the meaning of ye yatha mam prapadyante. You can realize the Absolute Truth any way. He is prepared to manifest Himself as you desire.

So “as you desire” does not mean… That also, He is present because, here it is stated, nr-tiryag-rsi-deva-jhasavataraih. According to the evolutionary process, so there was water all over the universe. So at that time, dasa-avatara, kesava dhrta-mina-sarira jaya jagadisa hare. Similarly, He became tortoise. Then He becomes Narasimhadeva, He became Vamanadeva — so many. That is going on, nitya, nitya-lila. Don’t think the avatara comes only to the human society, no. But He appears amongst the animals, amongst the insects, amongst the trees. Therefore in the Bhagavad-gita there is statement, “Among the trees, I am this tree. Among the animals, I am this animal. Among the persons… Among the fighters, I am this, I am this.” He’s everything, but just to point out a few… In another place He says, raso ‘ham apsu kaunteya [Bg. 7.8]. He is prepared to be appreciated by you in any condition of life if you take His instruction how to realize Him. And if you manufacture your own way, no, that is not possible. That is… Even if you are most ordinary man, still, you can realize Him. There is no difficulty. How? Krishna said, raso ‘ham apsu kaunteya: “My dear Arjuna, I am the taste of the water.” Now, who does not drink water? Anyone? The animal also drinks water and the human being also drinks water. But the animal cannot understand God, although God is there in the water, and the man can understand because he is human being. Therefore a human being is different from animal. If we remain like animals — we are drinking water, but we are not realizing Krishna — then you are animal. This is animals. And if we drink water — everyone drinks water many times — so many times we can remember Krishna. And that is the process of devotional… Smaranam. Sravanam kirtanam visnoh smaranam [SB 7.5.23].

So every time, if you drink water and remember Krishna, then you are on the devotional service. Where is the difficulty? But the fools will not take it. That is the… Where is the difficulty? Everyone drinks water, and as soon as you drink water when you are thirsty, and the taste of the water appeases your thirst, so if you simply remember that “In the Bhagavad-gita it is stated that this taste is Krishna,” then immediately you remember Krishna. And as soon as you remember Krishna, it is devotional service, smaranam. Where is the difficulty? Where is the difficulty for becoming Krishna conscious? Raso ‘ham apsu kaunteya prabhasmi sasi-suryayoh: “I am the illumination of the moon and the sun.” So who does not see the moonshine and the sunshine? In daytime you see the sunshine and at night you see the moonshine. So if you see the sunshine and moonshine and if you remember Krishna’s instructions that “This sunshine, moonshine, I am,” so where is the difficulty?

raso ‘ham apsu kaunteya
prabhasmi sasi-suryayoh
pranavah sarva-vedesu
(sabdah khe paurusam nrsu)

[Bg. 7.8]

Now, if you think, “Eh, I am so learned Vedantist. Why shall I study the sunshine-moonshine and what? I shall chant om.” (laughter) “Fool, this om I am. (laughter) You are so big Vedantist. You chant om, but that I am.” Pranavah sarva-vedesu. Every Vedic mantra is chanted after the vibration of omkara. Om tad visnoh paramam padam sada pasyanti sur… This is the Vedic mantra always, every Veda. So either you become Vedantist or ordinary human being — does not know anything — you can realize Krishna. There is no difficulty.

So Krishna taught everything for becoming Krishna conscious, but still, we could not understand Krishna. Therefore Krishna came again: “These fools failed to understand Me, and now I shall teach how to become a devotee of Krishna by My personal behavior.” That is Sri Chaitanya Mahaprabhu, by His personal… Don’t think that because He’s playing the part… Just like somebody is giving massage to my body. So he’s not giving properly. So immediately I take his hand and I began to give massage, “Do like this. Do like this.” That does not mean I am masseur or I am servant of that person. Similarly, don’t forget that Sri Chaitanya Mahaprabhu is the Supreme Personality of Godhead, Krishna. Sri-krsna-caitanya radha-krsnna nahe anya. You are worshiping Radha-Krishna, and there is Chaitanya Mahaprabhu’s Deity also. There are some parties, they protest, “Why Chaitanya Mahaprabhu’s Deity should be placed along with Krishna?” But they do not know sri-krsna-caitanya radha-krsnna nahe anya. It is not different.

So Sri Krishna Chaitanya is Krishna. It is confirmed by the shastras. Here it is said, channah kalau yad abhava. In the Kali-yuga, directly He does not appear as the incarnation like Narasimhadeva or Vamanadeva or Lord Ramachandra, yes, but as devotee. So He’s the same incarnation, Lord Chaitanya Mahaprabhu. Abhavat. “Therefore sometimes You are called as tri-yuga.” There are four yugas, but He is known… Because in three yugas He appears distinctly, and in the fourth yuga, the Kali-yuga, as devotee, therefore He’s called tri-yuga.

So today is the birthday or appearance day of Sri Chaitanya Mahaprabhu, and this is the birthplace, this Mayapura, and you are all present here. It is a good fortune. Always remember Sri Chaitanya Mahaprabhu and chant sri-krsna-caitanya prabhu-nityananda…

Devotees: …sri-advaita gadadhara srivasadi-gaura-bhakta-vrnda.

Prabhupada: This will make your life perfect. Thank you very much. (end)

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