Hare Krsna's topics - tribe.net

Caring for Tulasi Devi

2008-06-25T14:47:38Z

Hey Everyone,

I recently purchased a tulasi plant and had some questions. Actually I was wondering if anyone could share with me their personal growing experiences, ideas, thoughts, etc..... I found some stuff online and from what it sounds like Tulasi can be very picky. I am more interested in some personal experiences.

thanks for your help. And as always Love & Light,
B.E.

posted in Hare Krsna - 1 reply

Rg Veda

2008-05-26T23:08:06Z

Umma created. then Indra came along. Then Indra was despised like an underdog. All that seems funny but Astavakra Samhita has sensei. Rik Veda is forbidden to the followers of Hugh Hefner, namely he is the sponsor.

posted in Hare Krsna - 0 replies

If You Could Only Have One Yoga Book

2008-05-26T22:58:45Z

If one could only have one book on yoga, the new book, Classical Hatha Yoga by Swami Rajarshi Muni would likely be it. This is the only book on yoga the practitioner or teacher would ever need. It is probably the most comprehensive book ever written on the subject of yoga and, most important, it is written by a highly advanced Yogi, based on his personal Kundalini sadhana. Check it out on Amazon's Inside the Book Program, where you can actually see its contents as well as its summary. It can also be purchased at the Kripalu Book Store.

posted in Hare Krsna - 4 replies

Srila Prabhupada's books, are they really going to be the lawbooks for the next ten thousand years? And why? The answer is... Yes!

2008-05-26T22:58:00Z

Some envious persons who could not make any devotees on their own dared to criticise his divine grace Srila Prabhupada for preaching the abc's to his new disciples, as if THEY could give them more than Srila Prabhupada.

But Srila Prabhupada's books are perfectly designed to bring one from the beginning stage of spritual life all the way to perfection. And once there, if a devotee feels drawn to hear and chant more about higher elevated pastimes then great. It's not that we can never expect to be able to hear those more elevated talks.

We know that the six goswamis would speak among themselves about highly elevated topics, and Lord Caitanya and other associates of the Lord. Srila Prabhupada did not tell us to pretend to be on a higher platform. He said to first deserve, and then desire to hear these things. We cannot ignore his books and concentrate fully on the works of previous acharyas picking only the highest most elevated books to read as if we are on that platform ARTIFICIALLY! And anyone who preaches that their association is so advanced that all of a sudden we can should be viewed with suspicion. We don't need their association that is for sure. Enough books have been translated by Srila Prabhupada's own disciples and are being translated still that we should remain satisfied with that.

Srila Prabhupada's purports are absolutely amazing, and hardly repeat themselves, and what is repeated is for our own good and understanding. No one on earth could ever write such books without being directly empowered by Krsna, like Vyasadeva. These are not just ordinary books, they are truly full of transcendental ecstacies.

posted in Hare Krsna - 1 reply

god is krshna

2008-05-26T22:56:54Z

i have only just realized this, because i was taught it by a few hare krishna friends of mine. the god that i know, is krishna and i have known this god as God for 35 years. i was blown away. hare krishna

posted in Hare Krsna - 3 replies

wondering...

2008-03-19T15:33:40Z

if anybody had any news about what's happening in New Vrindavan... I'm planning on a relocation and as
i have never visited there before i was wondering if anyone could give me some logistics... Im hankering for
some serious devotee association, it's been faaar too long... i figured with all the acreage there i could maybe
pitch a tent, perform some seva while attending temple programs and get my sadhan back in order... anyway...
any information would be greatly appreciated...
many blessings,
matthew

posted in Hare Krsna - 0 replies

Festival for the Eyes 2008

2008-03-11T06:21:00Z

Would you like to participate in creating a beautiful experience? This Gaura Purnima ISKCON News is putting together a 'Festival for the Eyes' that you're invited to help us put together.

On Gaura Purnima Day 2008 we're going to unveil a multimedia presentation featuring Gaura-Nitai deities worshiped in devotees' homes around the world.

We've set a goal to compile 108 photos so if you'd like to give our current readership of more than 3,500 weekly visitors a glimpse of the Gaura-Nitai deities who live in your home then dress them gorgeously, get the lighting just right and snap us a digital photo. (Try to avoid using a flash please.)

When you submit your entry you'll need to include the following details:

- What's your name? (Please make sure you spell this exactly how you'd like it to be presented.)

- Where do you live? (Include the name of the city and country.)

Send just one photo as an attachment to: editor AT iskconnews.com

Please try to keep the size of the file under 1 Megabyte. The best image resolution for our purposes is 800px by 600px.

Alternatively you could upload to a photo hosting site such as www.flickr.com and send us a link.

The deadline for entries is Tuesday the 18th of March 2008.

Only the first 108 photos will be presented so send them in today!

For more details please visit here: http://news.iskcon.com/node/931

posted in Hare Krsna - 0 replies

Sivarama Swami is my guru!!!1

2007-12-26T00:43:21Z

He must think he is a gopi he is following Katyayani Vrata. He just finished today! So I guess he is going to become one of the gopis who Krishna accepts as His wives and dances in the rasa dance with. Srila Prabhupada said devotees can pray to Goddess Katyayani for this.
Srila Sivaram Swami ki jai!

posted in Hare Krsna - 0 replies

Lakulish Yogasan Championships 2008: Feb. 22; 23; & 24th, - City of Surat, Gujarat State, India

2007-12-10T11:50:17Z

For details and application forms, please refer to: http://www.lifemission.org/ and under "New" go to item #4 and click on "World Open Yogasan Championships".

Please note, to optimize your India trip and your experience of Lakulish Yoga you could attend or participate in the Yogasan Championships and also take in the 3 week Certificate Yoga Training Course being offered at Swami Rajarshi Muni's Malav Ashram from January 30 -February 20th. For details on the training go to http://www.lifemission.org/ and under "New" click on item # 5 " "Overseas Students Annual Yoga Certificate Training Program"

posted in Hare Krsna - 0 replies

Banned...

2007-12-02T22:14:58Z

I couldn`t post any replies in the website`s discussion forum(www.indiadivine.com) for being myself...

posted in Hare Krsna - 0 replies

Why Vaishnavs Worship Cows?

2007-10-04T15:56:31Z

Why worship the cows?

To answer this question we have to state a principle. We worship someone due their nature and actions. Even God is worshiped because of nature and actions. Across all religions, God is described as very merciful, benevolent, kind etc. This is his nature. He is always acting for the benefit of all, he guides us through difficult times and misery, He provides protection and provides for everyone’s welfare. These are his actions.

Cows are pure by nature. They are completely satvik. How is this? We know that cow’s urine and dung are disinfectants. This is scientifically proven. If the excreta are so purifying, what to speak of the other products – milk, butter, ghee? Secondly, cows are very simple and never harm any body. They provide milk for entire mankind. These are some simple examples.

Then there is a deeper meaning. In Sanskrit, cows are called “GO”. In Vedic culture all knowledge begins with the word “Ga”. Guru and Gayatri are the beginnings of all knowledge. All auspiciousness activities also start with the cows. No sacrifice can be done without Ghee; sacrifices are considered auspicious and ghee is required. The “Ga” signifies cows, this is a secret meaning.

For Vaishnavs (people worshiping Lord Krishna in his personal form) there is a still deeper meaning. The meaning is within the words – Govinda, Gopi, Govardhana, Goloka Vrindavan. It is clear these are the greatest. Govinda is Lord Krishna, the protector of cows, Gopis are the highest devotees, Govardhana is the best servant, and Goloka Vrindavan (“go loka - the abode of the cows ”) is the highest destination . The meaning is obvious. There is nothing without the cows. They all serve cows. Cows are the dearest to Lord Krishna, they are His deities. This is the highest form of worship of Lord Krishna and available to only a very select few devotees. Even this knowledge is very rare – most people don’t understand the exalted position of cows, they see cows as animals. People who serve Krishna ’s cows are the most fortunate and achieve all results. This is the ultimate and simplest. Its how 'goloka vrindavan' is achieved while in the material world, in the material body.

Hare Krsna.
bbdasa@yahoo.com

posted in Hare Krsna - 1 reply

Chanting Question

2007-09-10T05:09:07Z

I came across some information here:

http://chanting.krishna.org/Articles/2000/09/00115.html

This information states:

BEFORE we chant EACH round CHANT:

(1) NAMA OM VISNU-PADAYA KRSNA-PRESTHAYA BHUTALE SRIMATE BHAKTIVEDANTA SVAMIN ITI NAMINE. NAMAS TE SARASVATE DEVE GAURA VANI PRACARINE NIRVISESA SUNYAVADI PASCHATYA DESA TARINE.

(2) SRI-KRSNA-CAITANYA PRABHU-NITYANANDA SRI-ADVAITA GADADHARA SRIVASADI-GAURA-BHAKTA-VRNDA.

NOW begin.
(3) HARE KRSNA, HARE KRSNA, KRSNA KRSNA, HARE HARE. HARE RAMA, HARE RAMA, RAMA RAMA, HARE HARE

~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*
My Question:

Is this information above correct and truthful? Must one chant these 2 verses before every round?

Your servant,
Timber

posted in Hare Krsna - 3 replies

New Tribe called Krishna Food

2007-07-09T16:37:51Z

I am so sick of Manu's Indian Food Tribe I am starting my own Tribe called Krishna Food. Devotees are welcome to come there and discuss topics of any kind related to Krishna. Please come over and share your recipes and realizations!

posted in Hare Krsna - 2 replies

A warning for talking about Krishna from a devotee?

2007-07-09T15:35:32Z

I went over to Manu's tribe, Indian food and spoke as I normally do, like a devotee would. I didn't mean to preach overtly, I don't even remember if I said the word "Krishna" but he deleted my post. So I apologized for talking like a devotee and he deleted me again, I think that's what happened. Anyway it got me to thinking about the second generation devotees.
Do they hate when you talk about karma? Because I had said something like the Indians should not be suffering so much, except maybe if they were following things more strictly they might not be. It seems like when you talk about karma to a gurukuli they lash out at you. Is karma considered something "bogus" by the "kulis".
Why did they change their name to kulis? To distance themselves from the guru?
Have any of them ever opened up a preaching center or a temple? What have a single one of them actually done besides organize a reunion of themselves or talk about how to make money for Krishna's service or play in a band or dance?
Why do they get so angry when you talk about Krishna? So mad in fact that they warn you and delete you and kick you out of their tribe? But at the same time they talk about how much they are attached to women and opulence and karmi restaurants. What kind of devotees are these? Have any of them ever done any menial temple service as an adult? Or is that kind of service beneath them? Or do they at least consider it beneath them, and only good for the new devotees? Do they even understand the philosophy? Or do they want everything handed to them on a silver platter, including all the big positions created by their parents, the Prabhupada disciples?
Are any of them taking sannyasa like the generation before them did, at roughly the same age? I am fed up with their attitudes and think they need an adjustment.

posted in Hare Krsna - 3 replies

Oh my mind!

2007-06-29T02:57:18Z

ISrîla Bhaktivinoda Thåkura
has said, “My dear mind, what have you done? Being in a
very immature stage you have cheated yourself unknowingly
by perpetrating the fault of narrow-mindedness upon the
pure Vaismava sampradåya. You have supposed the pure
conceptions and validity of the sampradåya to be hypocrisy
and thus abandoned them. You have given up wearing the
Vaisnava tilaka markings and neck beads (tulasî-målå) and
put aside your chanting beads (bhajana-målå). You think,
‘What is the use of wearing tilaka? I can chant within my
mind, so what need is there of beads? One’s diet has nothing
to do at all with bhajana. So don’t think that you have
to give up eating meat, fish or eggs. Don’t think that you
must stop drinking wine or tea and taking intoxicants such
as påna, tobacco, marijuana, hemp or opium.’ You have cast
aside the need for taking initiation (dîkßå). You have begun
to refer to yourself as an incarnation. You have begun to
propagate your new theories very powerfully through different
agents. You are criticising the opinions of the previous
great personalities (mahåjanas) and åcåryas of the path
of bhakti, considering them to be mistaken. Some cunning
persons put on tilaka and tulasî-målå and cheat others.
Therefore you avoid the association of anyone who wears
tilaka and målå, considering them all to be cheaters. But, my
dear brother mind, please consider, what have you gained
by this? You have given up gold for ashes. Your present life
and the next have both been utterly ruined. You address
everyone as a hypocrite, knave and cheater. But you have
failed to attain bhagavad-bhakti. What will be your fate at
the time of death?

posted in Hare Krsna - 0 replies

Govardhana is the best place

2007-06-16T18:46:30Z

In all of Gokula, Vrndavana is the best, and in Vrndavana, Govardhana is the best. In all of Govardhana, the two eyes, Radha-kunda and Syama-kunda, are the best. The sweetest, most attractive pastimes of Sri Sri Radha-Krsna take place there. Svamiji wanted to go to Govardhana because there the best of all of Their pastimes, the rasa-lila, takes place in a special way.

In Vrndavana, this rasa is called pancayati (open, public) because it includes sadhana-siddha gopis as well as nitya-siddha gopis. Because so many different categories of gopis participate, Radhika's desires cannot be completely fulfilled. In this situation, Radha and Krsna's most intimate pastimes cannot be performed. Only in that solitary place where even Candravali cannot go can Radha and Krsna perform Their most confidential pastimes with the help of Their most intimate sakhis. This was not possible in the rasa-lila in Vrndavana, so Radhika left the rasa dance in mana and Krsna was compelled to follow Her. Thus the rasa dance ended. Therefore Krsna had to go to Govardhana for the performance of basanti-rasa. There He met Radhika in seclusion, in the kunjas.

posted in Hare Krsna - 0 replies

Guru parampara on confidential topics:

2007-04-07T08:12:36Z

On Gita-govinda

Documentary Statement 2

"Sarasvati Thakura also did not allow his disciples to read such books as Gita-govinda, Ujjvala-nilamani or Govinda-lilamrta."

Appreciation:

Srila Prabhupada Sarasvati Thakura strongly opposed the independent trespassing of unqualified candidates into our sampradaya's sacred treasures such as Gita-govinda, Ujjvala-nilamani and Govinda-lilamrta. In this regard, we find a consensus between all authentic acaryas. The subject of eligibility has been addressed elaborately by Srila Bhaktivedanta Narayana Maharaja in his introduction to Gita-govinda (see section C below). Therein he stresses that this book is not suitable or even understandable for everyone.

However, to postulate that an acarya would banish all of his followers forever from their spiritual inheritance is obviously a misinterpretation.

A. Srila Sarasvati Thakura preached Gita-govinda's glory

The following discourse on Sri Gita-govinda was delivered in 1932, on the eve of the 446th commemoration of Sri Caitanya Mahaprabhu’s appearance. This discourse was later used in the Foreword of Srila Narayana Maharaja's translation and commentary of the Gita-govinda. Herein is an excerpt from that discourse in the Foreword:

"Sri Jayadeva Gosvami, the court poet of the Sena dynasty, has welcomed the appearance of Sri Caitanya Mahaprabhu in the auspicious invocation of Sri Gita-govinda (1.1):

'O Radha, all directions are covered by dense and ominous clouds. The forest floor has been cast into darkness by the shadows of blackish tamala trees. Krsna is naturally timid. He cannot be alone at night, so take Him home with You.' Sri Radha turned Her face towards the bower of desire trees beside the forest path and, bewildered by intense joy, She honored the words of her friend. When She arrived on the bank of the Yamuna River, She initiated her love-play in a secret place.

May the sweetness of this confidential pastime of the Divine Couple be victorious by manifesting in the hearts of the devotees.

"Sri Pujari Gosvami’s commentary on the above verse does not disclose the picture in its entirety. Here, Sri Jayadeva Gosvami has also revealed Sri Caitanya Mahaprabhu to the hearts of highly advanced devotees. The poet hints at the appearance of Sri Radha-Krsna in one chamber of the great Yogapitha of Sridhama Mayapura; and simultaneously, at the appearance of the combination of Their bodies as the independent form of Sri Caitanya Mahaprabhu."

B. He wanted the world to properly understand sacred amour

The following writing of Srila Sarasvati Thakura is excerpted from an article that graces the Foreword of Srila Narayana Maharaja's translation and commentary of Sri Gita-govinda. The publishers of Srila Narayana Maharaja's edition had taken that writing from chapter 14 of "Sri Caitanya's Teachings", a compilation of Srila Sarasvati Thakura's articles, and it is a beautiful glorification of Srila Jayadeva Gosvami's work. In the Foreword, the writing is entitled "On Eroticism – Sacred & Profane":

"The sexual principle is a misunderstood symbol of Reality. It can no more be banished from our consciousness than consciousness itself. The male and female forms are also not the sole and distinctive possessions of this world. There is Reality behind them as well. The soul has a body which is symbolized by the female form and which is absolutely free from any unwholesome material association.

"The ascetic’s repugnance to the female form prevents an unprejudiced examination of the female sex that is a necessary factor of our conception of amorous love. This amorous love is the highest subject of human poetry and the most powerful factor in all human activities. Its worthlessness is not established by refusing to recognize it as a part of our nature. It would be much more to the purpose to try to understand what it really is. The Srimad-Bhagavatam is the only book that answers this all-important question.

"The worship of Sri Radha-Krsna is held by some modern thinkers to be dangerous, and even immoral. They apparently take exception to the erotic element, which is the prominent aspect of the highest worship of Sri Radha-Krsna.

"Sri Caitanya Mahaprabhu teaches us that it is obligatory for everyone to pay homage to spiritual amour that characterizes the highest service of the Divine Person. This is the central topic of Srimad-Bhagavatam, which deals with the transcendental service of the Personal Absolute.

"Spiritual amour is the highest service to Divinity in His most complete manifestation. The real Nature of Divine Personality can never be fully understood by those who are unable to appreciate the pre-eminent excellence of His service by amorous love.

"…The Personality of Sri Caitanya Mahaprabhu is identical with and yet distinct from Sri Krsna. The Activities of Sri Caitanya Mahaprabhu are, therefore, also identical with and yet distinct from the Amorous Pastimes of Sri Krsna. The Activities of Sri Caitanya Mahaprabhu appear in the form capable of being received by the conditioned soul without any chance of muddling by his conditioned judgment.

"The perfect chant of the Name of Krsna is available to all souls, and it is identical with the amorous service of the spiritual milkmaids of Vraja. This is the sum and substance of the teachings of Sri Caitanya Mahaprabhu. Conversely, those who do not perform the congregational chant of the name of Krsna in the manner that is free from offence are not in a position to realize the nature of Divine amour. Those who miss such realization remain subject to the abject slavery of mundane lust.

"Sri Radhika is not specifically mentioned in the Srimad-Bhagavatam. But in the description of the Circular Amorous Dance, the rasa pastimes, Sri Krsna is represented as leaving the circle of the dancing milkmaids in the company of a female who is more favored than all the rest. The milkmaids who were thus abruptly abandoned in the very midst of the dance praised the genuine devotion of the unnamed female who could induce Sri Krsna to prefer Her sole company to the combined attractions of all the others.

"But although the Srimad-Bhagavatam mentions the above incident, the subject is not further developed in that work. This has been explained by the Gosvamis of Vrndavana, the apostles of Sri Caitanya Mahaprabhu, as due to a deliberate resolve on the part of Sri Sukadeva, who is the narrator of the Srimad-Bhagavatam, to avoid disclosing to his miscellaneous audience the ‘hidden matters’ of the scriptures. The ‘hidden matters’ can only be known by the special grace of Sri Krsna and not otherwise. They are not to be divulged to all persons indiscriminately.

"This explanation offered by the Gosvamis is not opposed to the open treatment of the same subject by Sri Jayadeva Gosvami and other writers. In spite of the Sri Gita-govinda and its companion works, the subject of the relationship of Sri Radhika to Sri Krsna remains shrouded in impenetrable mystery. No language can convey to the lay reader anything but a misleading idea of the nature of the subject on which Sri Sukadeva maintained such discreet silence. This result is hailed with unmistakable joy by Srila Krsnadasa Kaviraja Gosvami, author of Sri Caitanya-caritamrta. Kaviraja Gosvami pertinently observes that no joy can excel that of the narrator of the hidden subject when he realizes that unqualified persons are wholly and automatically barred from all knowledge of the subject.

"Sri Sukadeva’s hesitation to divulge the secrets of the Vedas is well founded. The conduct of Sri Jayadeva Gosvami in speaking without reserve is equally in order, if we remember that his book cannot be understood at all by those who are lacking in the highest spiritual culture.

C. From the Introduction to Srila Narayana Maharaja's translation and commentary of Sri Gita-govinda

Eligibility for reading Gita-govinda

"To read a great literary work and understand it in terms of etymology is one type of experience, but to appreciate the profound sentiments by which one is truly acquainted with the work is a different experience entirely. Comprehension of the literal meaning of words is generally a simple affair, whereas assimilation of their underlying emotional significance is not so easy. It is impossible for one who is not qualified to read a particular text to accept its internal mood (bhavartha). Therefore all ancient scriptures traditionally begin by defining the specific parameters of eligibility for their prospective readers.

"Some deeply realized authors have strictly forbidden unqualified persons to study their compositions and have even pronounced curses upon those who might dare to delve into subjects beyond their comprehension. What is the need for such strict prohibitions? The necessity arises because unqualified persons who read esoteric texts inevitably misinterpret them. Thereby, potential benefits are replaced by ill effects upon themselves and others.

"The revered Jayadeva Gosvami has clarified the subject of eligibility in his auspicious invocation: 'If your heart yearns to delight in remembrance of Sri Hari; if you are hankering to contemplate upon Him with intense affection; if you are overwhelmed with curiosity to know about His skill in amorous pastimes – then by all means read this book. You will find my lovely poetry to be extremely relishable. Although it is so emotive and mellifluous, if you are not possessed of the aforementioned qualifications, then you must not read it. This literature is not for you.'

"Although Sri Jayadeva clearly addresses the issue of eligibility, the unqualified sector of society fails to understand him and goes on reading this poem with enthusiasm for its charming linguistic embellishments. However, impelled by their inability to grasp its real significance, they finally resort to insulting the crest jewel of poets, Sri Jayadeva, as if his composition were something crude. And so they must, for they do not recognize the divinity of Sri Hari. They are not even inclined to approach the precincts of sweet contemplation upon Him. They remain confined to their experience of misidentifying themselves with the physical body and considering sensual gratification to be the utmost limit of happiness. What can such slaves to lust ever understand about the affairs of transcendental love described by Sri Jayadeva Gosvami?

"The revered Srila Krsnadasa Kaviraja has stated in Sri Caitanya-caritamrta (Adi-lila 4.164–66): 'The characteristics of worldly lust and transcendental love are completely different. If mundane lust is likened to iron, then spiritual love can be likened to gold. The desire to give satisfaction to one’s own senses is called lust. However, the desire to satisfy the senses of Sri Krsna is called pure love, or prema. The goal of lust is one’s own enjoyment, whereas the purpose of love is to please Sri Krsna. Such prema is immensely powerful.

"How many people can understand the depth of Srila Krsnadasa Kaviraja’s words? Those who are continuously absorbed in gratifying their senses are especially disqualified. For them, the supramundane loving pastimes of Sri Radha-Krsna are nothing but the play of lusty desires. If they could love someone to the point of completely abandoning all social customs, Vedic religious injunctions and bodily connections, as Sri Radhika and Her friends have done, then one day they might also have some idea about the principles underlying these pastimes. Only after making such a sacrifice is it possible to understand that unselfish prema can be expressed only by those who do not cherish even the slightest ambition for their own happiness.

"The Vaisnava poets take up their pens simply for the sake of instructing us about the glories of self-effacing, transcendental love. The lion amongst poets, Sri Jayadeva, has also taken up his pen to show how the Absolute Reality Sri Krsna is controlled by unmotivated prema. He is always ready to fall at the feet of any devotee in whom He detects even the fragrance of such affection and humbly requests, dehi pada-pallavam udaram – 'Mercifully bestow upon Me the soft petals of Your lotus feet.' (Sri Gita-govinda 10.8).'

"On realizing this, Sri Jayadeva Gosvami was greatly perturbed. 'How can I make these words come from the mouth of Sri Krsna, the supreme controller of unlimited millions of universes?' Many times he asked himself, 'Should I write such a thing?' and many times he decided, 'Yes, I should.' But even though he wanted to do it, he could not bring himself to write this line. He conceived of Sri Krsna as the Supreme Personality of Godhead; therefore the reverential mood checked his pen. However, the Supreme Lord is always affectionate to his devotees. Assuming the guise of Sri Jayadeva, He completed the line by writing dehi pada-pallavam udaram in golden letters with His own hand. Thus Sri Krsna made a resounding announcement, as if by the ubiquitous beating of kettledrums, to loudly proclaim His love for his devotees.

"…Even amongst these great compositions, the excellence of Jayadeva Gosvami’s Sri Gita-govinda is unsurpassed.

"…The pastimes of Radhika and Krsna are the transcendental loving play of the Omnipotent Divinity and His potency (Saktiman and Sakti). They have the power to sanctify the whole world because they are completely free from even the slightest trace of lust. One should make a diligent study of these pastimes, as such study constitutes one of the limbs of bhakti-yoga. Although many devotees are conversant with this conclusion, Sri Gita-govinda remains inaccessible to them because they are not sufficiently acquainted with the Sanskrit language and its implications. This present edition will provide them with sufficient help to understand the meaning of the words and the emotions implied therein.

"…Sri Gita-govinda is the very essence of all the Vedas and Sri Jayadeva Gosvami is the superlative devotional practitioner (sadhaka) and perfected spiritualist (siddha), with complete mastery of all Vedic wisdom.

"The readers of Sri Gita-govinda will see that the author has remembered his worshipful Deity from the very beginning of his auspicious invocation: 'radha-madhavayor jayanti yamuna-kule rahah-kelayah. The inscrutable, secret pleasure pastimes of Sri Radha-Madhava on the banks of Yamuna reign above all.'

"…Svayam Bhagavan Sri Krsna has instructed His intimate devotee, Arjuna, about the eligibility and ineligibility to hear and speak Srimad Bhagavad-gita in its eighteenth chapter, verses 67 and 68: 'Do not speak about this confidential knowledge and realization to those unqualified persons who have no faith and who are not engaged in pure devotion to Me. One who explains the supreme mystery of my Gita to the faithful devotees is sure to attain pure devotion and in the end he will come to Me.'

"In these verses, Sri Krsna describes the characteristics of the genuine candidates for transcendental realization after first defining the disqualifications. Sri Jiva Gosvami has also presented a clear analysis of the qualifications for hearing his Gopala-campu. He has pronounced a curse upon faithless non-devotees who still insist upon reading it. Similarly, Sri Sanatana Gosvami has strictly forbidden faithless persons to hear or read his Brhad-bhagavatamrta. Other Gosvamis have also pronounced curses to prohibit the unqualified from delving into their literatures."

The Substance of Sri Gita-govinda

"Sri Jayadeva Gosvami thoroughly understood the nature of mankind in this present age of dissention (Kali-yuga). He knew how easily they become bewildered by the sight of superficial beauty. If they do not see an external covering of beauty, they can overlook a potent medicinal herb, thinking it to be of no value.

"…Therefore, although Sri Gita-govinda is a poetic composition, it is simultaneously the embodiment of the essence of all the Vedas. Sri Jayadeva Gosvami is compared to the sacred decorative marking (tilaka) upon the forehead of the entire dynasty of poets who are conversant with the principles of spiritual mellows."

Practical Realization of Sri Gita-govinda

"It is not by chance that Sri Jayadeva Gosvami has employed a female confidante (sakhi) in the role of a mediator to arrange Krsna’s meetings with Radha. The purport is clear. Unless one is under the personal guidance of such a sakhi and until one attains the help of the sakhis, one cannot attain Sri Krsna. All devotional scriptures proclaim this conclusion. The help of a sakhi and the help of Guru are one and the same. To be Guru one must take shelter of the disposition of the sakhis, and to attain Sri Krsna one must accept the shelter of a spiritual master who is perfectly situated in the transcendental mood of a sakhi. Herein lies the essential message of the Vedas:

tasmad gurum prapadyeta

jijnasuh sreya uttamam

sabde pare ca nisnatam

brahmany upasamasrayam

(Srimad-Bhagavatam 11.3.21)

"'To know the Absolute Truth, one must take shelter of a perfect Guru who is fixed in devotion to the Absolute.' When Sri Suta Gosvami began to narrate Srimad-Bhagavatam in the sacred forest of Naimisaranya, he called it the essence of the Vedas; and the essence of Srimad-Bhagavatam itself is the Rasa-lila. Sri Jayadeva Gosvami has the ability to comprehend the essence of everything. Therefore he condensed the Rasa-lila even further, just as one might perform the impossible feat of confining the ocean within a jar. He was compelled by compassion to manifest the nectar of immortality in the form of this poem for the upliftment of all living beings in this age of Kali. In answer to the inquiries of Pariksit Maharaja, Sri Sukadeva Gosvami replied:

anugrahaya bhaktanam

manusam deham asthitah

bhajate tadrsih krida

yah srutva tat-paro bhavet'

(Srimad-Bhagavatam 10.33.36)

"'Sri Krsna performs the Rasa-lila to bestow mercy upon His devotees. Yet the non-devotees are also naturally fond of romance or Srngara-rasa. Therefore, when they hear the Rasa-lila they also gradually become absorbed in thoughts of Sri Krsna. Bhagavan performs apparently erotic pastimes on the surface of the Earth out of compassion for everyone – the devotees and the non-devotees.'

"Maharsi Vedavyasa was moved by compassion to write it down for the benefit of all, and the topmost devotee Sri Sukadeva Gosvami was also moved by compassion to preach it throughout the world. After that, the best of poets, Sri Jayadeva Gosvami, also mercifully reproduced it in the form of an even sweeter poetic composition.

"Now I will tell you about this confidential methodology. The kunja-lila or Rasa-lila of Sri Radha-Krsna is extremely deep. Devotees established in the moods of servitude, friendship and parenthood cannot even perceive it. None of them have eligibility to enter into this pastime – only the sakhis are qualified. This pastime is expanded by the sakhis. Without them it cannot be nourished and only they can taste it. Therefore, there is absolutely no opportunity to enter kunja-lila without taking complete shelter of the sakhis and receiving their help. Only those whose devotional service is to follow the transcendental emotions of the sakhis and remain under their shelter and guidance can attain the kunja-seva of Sri Radha-Krsna. There is no way to attain this objective except for absorption in remembrance of the sakhis while taking complete shelter of their lotus feet.

"Fervently begging for a slight trace of the mercy of Sri Hari, Sri Guru and the Vaisnavas, destitute and worthless,

Tridandibhiksu Sri Bhaktivedanta Narayana."

D. Srila Sarasvati Thakura did not prohibit his faithful disciples

The narrator of the documentary stated, "Sarasvati Thakura also did not allow his disciples to read such books as Gita-govinda, Ujjvala-nilamani or Govinda-lilamrta." Srila Sarasvati Thakura must certainly have said this for beginners, for neophyte disciples and for general people, but not for all.

In his book "Prakrta-rasa Aranya Chedini," Sripad Narasingha Maharaja attributes a very similar quote to Parama-pujyapada Srila Bhakti Raksaka Sridhara Maharaja. He writes: "From Srila Sridhara Maharaja we once heard that Sarasvati Thakura did not allow his disciples to read (study and discuss) such higher books as Govinda-lilamrta, Stava-kusamanjali, Ujjvala-nilamani, and even certain portions of Caitanya-caritamrta wherein the lila of Radha-Krsna is discussed. Whenever Sarasvati Thakura heard that someone was reading those books, he took it that an offense was being committed by interfering in the higher lilas."

We will never doubt the words of our worshipable superior Srila Bhakti Raksaka Sridhara Maharaja. Srila Sridhara Maharaja must certainly have said this for beginners. His words to them are sanguine and in accord with all our acaryas. But he would never have contradicted Srila Sarasvati Thakura and said this for all his disciples or for all time.

Srila Bhaktivedanta Swami Prabhupada discusses the glories of Sri Gita-govinda in his purports on Sri Caitanya-caritamrta (Adi-lila 13.42):

"One of his [Srila Jayadeva Gosvami's] famous books is Gita-govinda, which is full of transcendental mellow feelings of separation from Krsna. The gopis felt separation from Krsna before the rasa dance, as mentioned in the Srimad-Bhagavatam, and the Gita-govinda expresses such feelings. There are many commentaries on the Gita-govinda by many Vaisnavas."

Srila Narayana Maharaja commented on Sri Gita-govinda in a lecture in Badger:

"Sri Gita-govinda is a 'jewel book' brought by Sri Caitanya Mahaprabhu. We all know that Sri Jayadeva Gosvami has written this beautiful Gita-govinda, but without Mahaprabhu it would have remained locked like a pearl in the oyster shell or a jewel in a locked case. Sri Caitanya Mahaprabhu manifested the glories of Sri Gita-govinda. Just as without Srila Rupa Gosvami no one would have known the inner moods of Sri Caitanya Mahaprabhu, similarly, by Sri Caitanya Mahaprabhu relishing the moods of Sri Gita-govinda its glories became manifest for the whole world. I have explained this very high-class philosophy, but only rare devotees in this world can understand it." (May 19, 2003)

How will people come to understand? Srila Krsnadasa Kaviraja Gosvami was considering whether or not to write Sri Caitanya-caritamrta – due to the confidential nature of the topics therein. He decided to write, and he commented on his decision in Adi-lila:

"At the time of writing Sri Caitanya-caritamrta, a doubt arose in the heart of Sri Krsna dasa Kaviraja Gosvami regarding whether he should present the discussion on rasa-vicara. He questioned whether or not to include this topic in the book, lest ineligible people may read it to their detriment. Finally he resolved to include rasa-vicara in the book, expressing this in his own words in Caitanya-caritamrta, Adi-lila (4.231-235):

"'The esoteric and confidential conclusions regarding the amorous pastimes of Rasaraja Sri Krsna and the gopis, who are the embodiments of mahabhava, are not fit to be disclosed to the common ordinary man. But if they are not revealed, no one can enter into this topic. I shall therefore describe these topics in a concealed manner, so that only rasika-bhaktas will be able to understand them, whereas ineligible fools will not. Anyone who has established Sri Caitanya Mahaprabhu and Sri Nityananda Prabhu in their hearts will attain transcendental bliss by hearing these conclusions. This entire doctrine is as sweet as newly grown mango sprouts, which can only be relished by the devotees, who are compared to cuckoos. The camel-like non-devotees cannot possibly gain admittance into these topics. Therefore, there is special jubilation in my heart.'

"It is always inappropriate to reveal confidential vraja-rasa topics before general people. However, there is every possibility that this sacred mystery will disappear if it is not thoroughly explained. Although neem and mango trees may be present together in the same garden, a crow will sit on a neem tree and taste its bitter fruits, whereas the cuckoo, who has discriminating taste, will sit on the mango tree and savor its sweet sprouts and blossoms. Consequently, it is proper to present rasa-vicara." (Sri Jaiva-Dharma, Preface, Srila Narayana Maharaja)

Verses from Sri Gita-govinda are quoted in Sri Caitanya-caritamrta and translated by Srila Bhaktivedanta Swami Prabhupada:

"In Gita-govinda there is a verse which states that the enemy of Kamsa, Krsna, also wanted to be entangled in love affairs with women and thus simply took Radharani away and left the company of the other damsels of Vraja. Krsna was very much afflicted by Radharani's absence and, being thus mentally distressed, began to search Her out along the banks of the Yamuna. Failing to find Her, He entered the bushes of Vrndavana and began to lament. Ramananda Raya pointed out that when one discusses the purport of these two special verses of Gita-govinda (3.1-2), he can relish the highest nectar of Krsna's and Radha's loving affairs.

"Although there were many gopis to dance with Krsna, Krsna especially wanted to dance with Radharani. In the rasa dance Krsna expanded Himself and placed Himself between every two gopis, but He was especially present with Radharani. However, Radharani was not pleased with Krsna's behavior. As described in Ujjvala-nilamani: 'The path of loving affairs is just like the movement of a snake. Amongst young lovers, there are two kinds of mentality – causeless and causal.' Thus when Radharani left the area of the rasa dance out of anger at not receiving special treatment, Krsna became very sorrowful to see Her absent. The perfection of the rasa dance was considered to be complete due to Radharani's presence, and in Her absence Krsna considered the dance to be disrupted. Therefore He left the arena to search Her out. When He could not find Radharani after wandering in several places, He became very distressed. Thus it is understood that Krsna could not enjoy His pleasure potency even in the midst of all the gopis. But in the presence of Radharani He was satisfied." (Teachings of Lord Caitanya, Chapter 30)

"Krsna is so beautiful, transcendental and attractive that He sometimes attracts even Himself. The following verse appears in Gita-govinda (1.11): 'My dear friend, just see how Krsna is enjoying His transcendental pastimes in the spring by expanding the beauty of His personal body. His soft legs and hands, just like the most beautiful moon, are used on the bodies of the gopis. When He embraces different parts of their bodies, He is so beautiful. Krsna is so beautiful that He attracts even Narayana, as well as the goddess of fortune who associates with Narayana.'" (Teachings of Lord Caitanya, Chapter 31)

"A similar statement can be found in Gita-govinda, wherein it is said that when the enemy of Kamsa, Sri Krsna, embraces Srimati Radharani, He immediately becomes entangled in a loving condition and gives up the company of all other gopis." (Nectar of Devotion, Chapter 44)

"As far as mana, or anger, is concerned, there is the following incident described in Gita-govinda: 'When Srimati Radharani saw Krsna enjoying Himself in the company of several other gopis, She became a little jealous because Her special prestige was being dimmed. Therefore, She immediately left the scene and took shelter in a nice flower bush where the black drones were humming.'" (Nectar of Devotion, Chapter 44)

In addition to translating and purporting the quotes from Sri Gita-govinda in his edition of Sri Caitanya-caritamrta, Srila Prabhupada does the same with the many quotes from Sri Ujjvala-nilamani and Sri Govinda-lilamrta therein. In addition, there is a beautiful book called "In Search for the Ultimate Goal of Life," published and edited by Sripad B.G. Narasingha Maharaja, on the topic of Raya Ramananda Samvada. According to Sripad Narasingha Maharaja's Introduction, this book was written by Srila Prabhupada, and Prabhupada's original manuscript was called "Lord Caitanya: His Sannyasa and Sankirtana Movement." Therein, Prabhupada refers to and purports several statements from Ujjvala-nilamani and Govinda-lilamrta.

Our Srila Prabhupada also quotes his Gurudeva's warning regarding those who are not fit to hear. Kindly note that this is a warning to those who want to imitate and to pretend they are already advanced in raganuga-bhakti. It is a warning for those who don't want to hear under the guidance of a pure devotee. [This has also been discussed in our Appreciation to Documentary Statement 1 (D), called "Don't imitate; but do hear."]:

"Sri Bhaktisiddhanta Sarasvati Thakura comments in this connection that such feelings of separation as Lord Caitanya Mahaprabhu enjoyed from the books of Vidyapati, Candidasa and Jayadeva are especially reserved for persons like Sri Ramananda Raya and Svarupa Damodara, who were paramahamsas, men of the topmost perfection, because of their advanced spiritual consciousness. Such topics are not to be discussed by ordinary persons imitating the activities of Lord Caitanya Mahaprabhu. For critical students of mundane poetry and literary men without God consciousness who are after bodily sense gratification, there is no need to read such a high standard of transcendental literature. Persons who are after sense gratification should not try to imitate raganuga devotional service." (Caitanya-caritamrta, Adi-lila 13.42)

Srila Prabhupada Bhaktivedanta Swami Maharaja has given the world his translations and purports of Sri Caitanya-caritamrta. Very often he also quotes the commentaries of Srila Bhaktivinoda Thakura and his Gurudeva, Srila Bhaktisiddhanta Sarasvati Prabhupada.

As previously mentioned, Srila Sridhara Maharaja would never have quoted his Guru Maharaja in a blanket statement for all, or for all time, in saying that he forbade all his disciples to read or discuss "even certain portions of Caitanya-caritamrta wherein the lila of Radha-Krsna are discussed." One point to note is that Srila Sarasvati Thakura himself wrote a commentary on the entirety of Caitanya-caritamrta. Secondly, if this was a blanket statement for all, it would have been an indirect criticism of Srila Prabhupada Bhaktivedanta Swami Maharaja.

The following is some of our Prabhupada's translations from Caitanya-caritamrta regarding rahasya-lila, Sri Sri Radha-Krsna's confidential pastimes. (Srila Prabhupada also ordered his disciples to translate his books into all languages and to distribute them):

"Rather, they preferred to take the lotus feet of the Lord and place them on their breasts. Sometimes they regretted that their breasts were so hard, fearing that Krsna might not be very pleased to keep His soft lotus feet there." (Caitanya-caritamrta, Madhya-lila 13.136 purport)

"Sri Caitanya Mahaprabhu said, 'O wife of the deer, Lord Krsna has been embracing Srimati Radharani, and the kunkuma powder on Her breasts has mixed with the garland of kunda flowers decorating His body. The fragrance of the garland has scented the entire atmosphere.'" (Caitanya-caritamrta, Antya-lila 15.47)

"'The two very beautiful arms of Krsna are just like long bolts. They also resemble the bodies of black snakes that enter the space between the two hill-like breasts of women and bite their hearts. The women then die from the burning poison.' In other words, the gopis become very much agitated by lusty desire; they are burning due to the poisonous bite inflicted by the black snakes of Krsna’s beautiful arms." (Caitanya-caritamrta, Antya 15.75 verse and purport)

E. He blessed our Srila Prabhupada

Srila Prabhupada Bhaktivedanta Swami Maharaja wrote at the very end of his Caitanya-caritamrta commentaries:

"I think that His Divine Grace Bhaktisiddhanta Sarasvati Thakura is always seeing my activities and guiding me within my heart by his words. As it is said in Srimad-Bhagavatam, tene brahma hrda ya adi-kavaye. Spiritual inspiration comes from within the heart, wherein the Supreme Personality of Godhead, in His Paramatma feature, is always sitting with all His devotees and associates. It is to be admitted that whatever translation work I have done is through the inspiration of my spiritual master, because personally I am most insignificant and incompetent to do this materially impossible work.

"I do not think myself a very learned scholar, but I have full faith in the service of my spiritual master, His Divine Grace Srila Bhaktisiddhanta Sarasvati Thakura. If there is any credit to my activities of translating, it is all due to His Divine Grace. Certainly if His Divine Grace were physically present at this time, it would have been a great occasion for jubilation, but even though he is not physically present, I am confident that he is very much pleased by this work of translation. He was very fond of seeing many books published to spread the Krsna consciousness movement. Therefore our society, the International Society for Krishna Consciousness, has been formed to execute the order of Sri Caitanya Mahaprabhu and His Divine Grace Srila Bhaktisiddhanta Sarasvati Thakura.

"It is my wish that devotees of Lord Caitanya all over the world enjoy this translation, and I am glad to express my gratitude to the learned men in the Western countries who are so pleased with my work that they are ordering in advance all my books that will be published in the future. On this occasion, therefore, I request my disciples who are determined to help me in this work to continue their cooperation fully, so that philosophers, scholars, religionists and people in general all over the world will benefit by reading our transcendental literatures, such as Srimad-Bhagavatam and Sri Caitanya-caritamrta."

Top of the page

posted in Hare Krsna - 0 replies

Prabhupada's Krsna-Balaram temple, April 1975

2007-03-23T17:06:34Z

Srila Prabhupada wanted to feature Krishna and Balarama because the area of Raman Reti where the temple was to stand was where Krishna and Balarama played as cowherd boys with Their friends. Raman Reti means enjoyable sands. There's a nice park near the temple dedicated to Their dancing. It has an overwhelming feeling and is a wonderful place to chant Hare Krishna. HH Gurudasa Swami (11-12-06)

I first learned of Srila Prabhupada's plan for a "heaven on earth" in Vrndavana, India in May of 1970.

Vrndavana is the birthplace of Lord Krishna, which lies some ninety miles southeast of Delhi. I was in Delhi when Srila Prabhupada wrote me a letter explaining his plan. He asked me to investigate a report that the king of Bharatpur wanted to give us one of his many Vrndavana palaces. Of the many palaces the Maharaja of Bharatpur owned around Vrndavana, the Laksmirini Kunj palace was especially beautiful. In his letter, Srila Prabhupada said it would be excellent as an ISKCON center. So we looked into it.

By Krishna's arrangement, however, the Laksmirani Kunj palace was not to be our ISKCON, Vrndavana, center. At our first meeting and later on, the king made various offers, but it soon became clear to us that he was more interested in getting money than in giving charity.

When Srila Prabhupada found out that no palace was available, he reluctantly turned his attention to construction. Construction work is a big endeavor, particularly in India, but now it was our only recourse.

The first step in actually constructing our temple was to find a good location. I liked best a one-acre site in the Raman Reti district, about five miles west of the center of town. I sent Srila Prabhupada a map and told him that the owners, Mr. and Mrs. Saraf, wanted to donate the land to us. The Sarafs had become familiar with some ISKCON devotees who were living in Vrndavana at a place known as Brahma-kunda, and they liked them very much. Srila Prabhupada accepted the donation and told us to go on with the work of making an ISKCON,Vrndavana, center. He really catalyzedthings with a letter to us in June of 1972: "We have fenced the land, but otherwise we have done nothing. So immediately bricks must be brought so they can sit during the rainy season and become soaked. A tube well must be dug immediately. I don't know why this has not been done. If needed, we can draw the water up by pump and store it in a tank, just as at the Vrndavana train station. We shall require much water for construction and for the vegetation, so a water supply must be there. We must have our own well. Sweet or salty, it does not matter."

Water is scarce throughout Vrndavana. Besides, the Vrndavana municipal pipeline had not yet reached the Raman Reti area. And even if it had, it couldn't have provided us with sufficient water, for it only runs in the morning and the evening. So for such a large construction project, the pipeline would have been both costly and impractical.

A friend of mine--a water expert--came to help us. We tried to ascertain how we could get sweet water in an area that had up till then yielded only salty. Sweet water was much preferred, for then we would not have to depend on any other source for drinking and cooking water. But a sweet-water well was almost unheard of in that part of the district, because the ground was full of minerals. In fact, our plot was surrounded by tracts with only saltwater wells on them. By Krishna's grace, however, when we finally dug our well we hit pure, sweet water. Everyone in Vrndavana was amazed. They thought that perhaps we were mystics, and that certainly Krishna was blessing us. In either case, they reasoned, it made our temple very special.

When the sweet well got started, everyone in the area came, not only to ask for water, but also to see the project that had been so blessed by Lord Krishna. As a result, the public opinion forming around us was becoming very positive.

The next step in the project was to employ an architect to draw up plans for the building itself. Two architects from India submitted one plan each--very grandiose schemes--and Saurabha dasa, a devotee of Srila Prabhupada's from Holland, submitted two plans. We chose one of his. He didn't have as many years of experience as the professional architects, but still his design outclassed theirs. As a devotee, he knew exactly how to arrange things for the pleasure of the Deities on the altar.

In July, 1972 Srila Prabhupada wrote me, "You have told me that the water from the well is sweet. That is very good news. Water in Vrndavana, if it is sweet, is very digestive. Simply by drinking that water one becomes healthy. As far as the name of the temple is concerned, you can call our place the ISKCON Krishna-Balarama Temple."

That was the first mention of a Krishna-Balarama temple. Srila Prabhupada told us that it would be the only such temple in Vrndavana. He wanted to feature Krishna and Balarama because the area of Raman Reti where the temple was to stand was where Krishna and Balarama played as cowherd boys with Their friends. Raman Reti means "enjoyable sands." There's a nice park near the temple dedicated to Their dancing. It has an overwhelming feeling and is a wonderful place to chant Hare Krishna.

Meanwhile, several factors were holding up progress. First was a lack of money. The funds for the project were coming from our collections in Delhi, Calcutta, and Hyderbad. Every day two or three devotees would visit businessmen in their offices and appeal to them for donations as part of our membership drive. But the money was coming in slowly. In addition, we had little in the way of building materials because of government shortages. Rather than allot goods to religious groups, they preferred to support the army and movie theaters.

To try to remedy this situation, I regularly went to Delhi to talk with officials such as the Minister of Mining and the man who controlled allotments of cement. I'd go to their homes early in the morning, sometimes while they were still in their pajamas so they couldn't escape, and impress upon them the need for a center of Krishna consciousness in Vrndavana. This approach finally struck a sympathetic note, and they began to sanction the amounts of cement and steel we needed. But still we experienced shortages. We could get only little bits and pieces here and there, either because we didn't have much money or because the government would only give us small amounts at one time. During this difficult period, Srila Prabhupada wrote me, "Now go on and develop the Vrndavana center with full enthusiasm and do not be discouraged by any temporary setbacks. Always work in the spirit of being completely dependent on Krishna for everything." And indeed, Krishna always made it possible for the work to go on.

Miraculous things would happen. When hundreds of people had been denied their supplies, we'd get our order approved. When there was a flood in the river our sand came from, new sand from another location came through right on time to be mixed with the cement that had just come in from another place. In this way we were being trained to depend on Krishna, especially since we were building His temple in Vrndavana itself. We didn't consider these obstacles to be unpleasant incidents. They seemed to be Krishna's test to see how much love we were willing to Put into His temple.

Over the next two years, the temple building went up gradually while the guest house, which did not require such fine workmanship, shot up suddenly. We planted fruit trees for future gardens and built other shelters for the storage of as many as three thousands bags of cement at one time. Trucks rolled onto the property day and night, and each time a truck arrived, the peacocks would trumpet their joy. It was great. An interesting fact is that the whole temple was built by hand. Our only machine was a little cement mixer. The scaffolding was simply bamboo tied together. The ornamental work--peacocks, elephants, scrolls--was done by skilled masons who chipped bricks by hand. We didn't buy anything prefabricated. We cut it ourselves out of brick or red sandstone.

After plans for the triple altars had been finalized, we went to Jaipur to arrange for the carving of the Deities. Baradraja Prabhu went there three times, very kindly staying there at great sacrifice to oversee the work.

As the completion date drew near, we traveled all over India getting Deity paraphernalia--marble plates, silver staffs, six-foot brass lamps, clothing, a special type of jewelry from Jodhpur, and so on. Then Srila Prabhupada told us how to set up a festival for the temple opening. He told us to invite our life members, religious and government leaders, and dramatic troupes (including ISKCON's dancers).

The festival for the opening of the temple was held in April, 1975. Dozens of government officials attended from all around the country (including the governor of the state of Uttar Pradesh). There were concerts, dances, plays, guest speakers, feasts for thousands, a three-day ancient Vedic bathing ceremony to install the Deities, and a gigantic parade through the town of Vrndavana featuring elephants and gaily costumed marching bands.

Now, a year later, the Krishna-Balarama temple is just as Srila Prabhupada wanted it: a living, exciting temple. Classes are held throughout the day in both English and Hindi. Devotees chant before the Deities twenty-four hours a day. The guest house, Vrndavana's only modern accommodation, has eighty beautiful rooms, each with separate bath and balcony--comfortable living by any standards, East or West--and two first-class restaurants. Today the Krishna-Balarama Temple receives more visitors than any other temple in Vrndavana, proving what Srila Prabhupada has always advised us: with enthusiasm, patience, and complete faith in Krishna, all obstacles can be overcome and all endeavors can meet with success.
[From Back to Godhead Vol. 11 No. 3/4 (1976)]

posted in Hare Krsna - 0 replies

Everybody is looking for KRISHNA.

2007-02-08T10:32:31Z

Everybody is looking for KRISHNA. Some don't realize that they are, but they are. KRISHNA is GOD, the Source of all that exists, the Cause of all that is, was, or ever will be. As GOD is unlimited HE has many Names. Allah-Buddha-Jehova-Rama: All are KRISHNA, all are ONE.

God is not abstract; He has both the impersonal and the personal aspects to His personality which is SUPREME, ETERNAL, BLISSFUL, and full of KNOWLEDGE. As a single drop of water has the same qualities as an ocean of water, so has our consciousness the qualities of GOD'S consciousness... but through our identification and attachment with material energy (physical body, sense pleasures, material possessions, ego, etc.) our true TRANSCENDENTAL CONSCIOUSNESS has been polluted, and like a dirty mirror it is unable to reflect a pure image. With many lives our association with the TEMPORARY has grown. This impermanent body, a bag of bones and flesh, is mistaken for our true self, and we have accepted this temporary condition to be final.

Through all ages, great SAINTS have remained as living proof that this non-temporary, permanent state of GOD CONSCIOUSNESS can be revived in all living Souls. Each soul is potentially divine. Krsna says in Bhagavad Gita: "Steady in the Self, being freed from all material contamination, the yogi achieves the highest perfectional stage of happiness in touch with the Supreme Consciousness." (VI,28)

YOGA (a scientific method for GOD (SELF) realization) is the process by which we purify our consciousness, stop further pollution, and arrive at the state of Perfection, full KNOWLEDGE, full BLISS.

If there's a God, I want to see Him. It's pointless to believe in something without proof, and Krishna Consciousness and meditation are methods where you can actually obtain GOD perception. You can actually see God, and Hear Him, play with Him. It might sound crazy, but He is actually there, actually with you.

There are many yogic Paths--Raja, Jnana, Hatha, Kriya, Karma, Bhakti--which are all acclaimed by the MASTERS of each method. SWAMI BHAKTIVEDANTA is as his title says, a BHAKTI Yogi following the path of DEVOTION. By serving GOD through each thought, word, and DEED, and by chanting HIS Holy Names, the devotee quickly develops God-consciousness. By chanting

Hare Krishna, Hare Krishna
Krishna Krishna, Hare Hare
Hare Rama, Hare Rama
Rama Rama, Hare Hare

one inevitably arrives at KRISHNA Consciousness. (The proof of the pudding is in the eating!)

I request that you take advantage of this book KRSNA, and enter into its understanding. I also request that you make an appointment to meet your God now, through the self liberating process of YOGA (UNION) and GIVE PEACE A CHANCE

Words From George Harrison

posted in Hare Krsna - 0 replies

new tribe for devotee women and men

2007-02-07T22:18:02Z

for compassionate vaishnavas wishing to understand
http://tribes.tribe.net/lesbian-krishnas

posted in Hare Krsna - 0 replies

Appearance Day of Srila Bhaktisiddhanta Prabhupada

2007-02-07T18:54:50Z

TODAY IS!!!!

(1)
ananda-sac-cid-baladeva-murttih
brahmanda-sammandita-suddha-kirttih
samsara-sindhuttaranaika-potah
pasyema kim tam prabhupada-padmam?

His blissful, eternal and cognizant form is the embodiment of Sri Baladeva, the akhan da-guru-tattva. His immaculate supra-mundane fame has adorned the universe, and he is the only boat to deliver all living beings from samsara, the ocean of material existence. Will I ever again have darsana of the lotus feet of that Srila Prabhupada?

(2)
pratapta-camikara-gaura-rupah
sad-bhakti-siddhanta-vicara-bhupah
sri-vaisnavacarya-samaja-rajah
pasyema kim tam prabhupada-padmam?

His form is beautifully fair like molten gold, he is the monarch of analyzing and discerning the conclusions of pure bhakti, and he is the king among all pure Vaisnava acaryas. Will I ever again have darsana of the lotus feet of that Srila Prabhupada?

(3)
gaudiya-gosthi-gana-prana-bandhuh
prapanna-duhkhartta-prasada-sindhuh
vitandi-pasandi-pracanda-dandah
pasyema kim tam prabhupada-padmam?

He is the friend who revives the lives of the Gaudiya bhaktas. He is an ocean of mercy to surrendered souls who are afflicted by material miseries, and he is a terrible rod of chastisement for the sophists who indulge in unreasonable, irrational arguments – the so-called followers of religion – and for the atheistic monists. Will I ever again have darsana of the lotus feet of that Srila Prabhupada?

(4)
sri-radhika-prema-tadaga-hamso
hamsa-dvija-prajna-kulavatamsah
sankirttana-prema-madhu-pramattah
pasyema kim tam prabhupada-padmam?

He is a swan swimming in the pond of Srimati Radhika's prema, and he is the crest jewel within the dynasties of paramahamsas, brahmanas and scholars. He is intoxicated by the sweetness of the prema of nama-sankirtana – the universal broadcasting of Sri Caitanya's message of prema. Will I ever again have darsana of the lotus feet of that Srila Prabhupada?

(5)
candela-sudradhama-bhakti-samdah
sarvvam sahavand ya-padaravindah
premabdhi-candro bhajana-dru-kandah
pasyema kim tam prabhup ada-padmam?

He offered the auspicious blessing of bhakti to those who took lower births, such as sudras and candalas, and his lotus feet are worshipable for the whole world. Appearing like the moon he made the ocean of prema swell, and indeed, he is the root of the tree of bhajana. Will I ever again have darsana of the lotus feet of that Srila Prabhupada?

(6)
gauranga-govinda-varenya-bhakto
visuddha-sad-dharma-pracara-raktah
radha-yaso-gana-sahasra-vaktrah
pasyema kim tam prabhupada-padmam?

He is the most exalted nitya-siddha associate of Sri Gauranga and Sri Govinda, and he is always deeply attached to the preaching of pure vaisnava-dharma that is free from the coverings of jnana and karma. As if he possessed a thousand mouths he would speak the glories of Sri Radhika. Will I ever again have the darsana of the lotus feet of that Srila Prabhupada?

(7)
vedanta-vedanga-purana-dakso
vikhandita-prajna-kuta rka-laksah
santa-prasantoparatatma-nisthah
pasyema kim tam prabhupada-padmam?

He is fully expert in all sastras, such as Vedanta, Vedangas (siksa, kalpa, vyakarana, chanda, nirukta and jyotisa) and Puranas. With his divine wisdom he would easily smash the multitude of faulty conclusions presented by deluded logicians and mundane scholars. He is calm and equitable, self-satisfied, detached from sense pleasure and fixed in his service to Sri Sri Radha-Govinda. Will I ever again have darsana of the lotus feet of that Srila Prabhupada?

(8)
hareh katha-yata-samasta-yamo
romanca-kampasru mudabhiramah
sri-dhama-mayapura-vasa-yatnah
pasyema kim tam prabhupada-padam?

He would spend all eight yamas (divisions of the day) glorifying topics of Sri Hari, and thus he would become overwhelmed by the manifestation of asta-sattvika transformations headed by hairs standing erect, trembling, and tears. He would become extremely hap py when he resided in Sridhama Mayapura. Will I ever again have the darsana of the lotus feet of that Srila Prabhupada?

(9)
ha kvasi mat-prana-prabho kva gupto
gaurakhya-dasas tava duhkha-taptah
prapanna-bhaktartti-haras tvam eva
draksyami kim candra-mukham sakrt te?

O master of my life, where are you? Where have you suddenly hidden? Your fallen servant Gaura dasa is afflicted by pangs of separation from you. Only you can remove the sufferings of your surrendered devotees. Will I ever be able to look upon your moonlike face again?

(10)
he dina-bandho! karunaika-sindho!
kuru prasadam mayi manda-mudhe
laksaparadhe bahu-papa-gadhe
tat-pada-padme 'stu matis ca krsne

O friend of the lowly, O Gurudeva, you are the only ocean of mercy. I am a dull fool and have committed hundreds of thousands of offenses. I have fallen into a dense myriad of sins, therefore grace me with your mercy so that my mind m ay be fixed on your lotus feet and on Sri Krsna.

.

posted in Hare Krsna - 0 replies

Gita by A.C BhaktiVedanta Swami Prabhupada

2007-01-10T01:58:59Z

Hello Fellow Bhakta's

Please visit the gita tribe for disscussions on the teachings in gita by A.C Bhaktivedanta Swami Prapbhupada
link is:

http://tribes.tribe.net/saarthi

posted in Hare Krsna - 0 replies

Hare Krsna

2007-01-09T02:27:25Z

Radhika: (breathes a sigh of relief and say to Herself:) Heart, be peaceful. Be peaceful. The man you long to attain is the home of all beings and all worlds.

posted in Hare Krsna - 1 reply

A Simple Way For People

2007-01-04T02:58:40Z

We should develop an affectionate relationship with Krishna,
who is the embodiment of love and affection. Caitanya
Mahaprabhu came to this world to teach us this [and to tell
us that the best way to love Krishna is to follow the gopis of
Vraja]. Caitanya Mahaprabhu is Krishna Himself, and He
came because He is causelessly merciful. He loves everyone in
this world, because we are all parts and parcels of Krishna.
He came to give love and affection for Krishna.
Caitanya Mahaprabhu came to this world to bring us
closer to Krishna, and to wean us away from worldly affairs,
worldly enjoyment, worldly false ego and from the false
happiness of this world. He gives us eternal bliss, and eternal
love and affection, so that we can be happy and peaceful.
And it is not possible unless we have what He has come to
give.
Caitanya Mahaprabhu came to this world and gave a new
message by which everyone could be happy. We can know
all this by reading Sri Caitanya-caritamrta. He gave the
advanced philosophy of prema to very elevated devotees. He
preached in a simple way for people who were not so
advanced, and while He was traveling through the forest
8
towards Vrindavana, He even gave divine love to tigers,
bears, elephants and other animals.
posted by:

posted in Hare Krsna - 0 replies

Krishna Temple Icons

2006-12-30T03:26:13Z

Haribol !!

I was wondering if anyone could explain to me the details/meanings/reasons behind the Krishna temple Icons. I've only been to a temple once and I also attended the Ratha Yatra festival about a week ago. I must say that the religious icons have always confused me. I understand the personal image of krishna as he is protrayed. Blue skin, 2 arms, long black hair, and gorgeous if I might add (i have a thing for guys in blue, lol !! Oops, is that blasphemous ?) Back to my question though. When I went to the temple and at the festival all the icons just looked like a big confusing mess. I remember at the temple some sort of dog looking thing. All of which are always beautifully colored and engulfed in flowers. Still, for the life of me I don't understand these amorphous icons. Maybe I just don't understand the picture that's trying to be portrayed ?

Any information or pictures regarding these icons in question would be greatly appreciated.

Love & Light,
B.E.

posted in Hare Krsna - 7 replies

All Glories to the Assembled Devotees!!!

2006-12-26T23:12:53Z

* 3 (a) narrator: Why speak so many words? Gentlemen! Gentlemen! Please hear ! Last night Lord Siva, the Supreme Personality of Godhead, who had come in the role of a devotee, spoke to in a dream and said: "O Rupa Gosvami, O expert writer of plays, this delightful place is near Kesi-tirtha, on the slope of Govardhana hill. This grove, on the bank of the Yamuna river, is very pleasant and full of many fragrant beautiful flowers. At this moment, eager to see the forest of Vrindavana, the advanced devotees, expert at relishing the mellows of devotional service, have come here, devotees whose hearts are full of love for Nanda's son, who is the crown jewel of all youths, and who is decorated with many new lotus flowers, playful like a maddened cuckoo, the first teacher of perfect flute players, and an ocean where the sharks of the gopis' hearts play. The devotees here are all very fortunate.

* 3 (b) " `Here the gopis searched for Krsna, and here, in this circle by the Yamuna's shore, they enjoyed a great Rasa dance.' Hearing and hearing these pastimes of Gokula's master, weeping, and rolling on the ground, the devotees somehow pass their days.

* 4 (a) "Burning in separation from Lord Mukunda, these devotees are now about to give up their lives. O Rupa Gosvami, please protect them, by giving them a little of the nectar river of Lord Mukunda's pastimes. My mercy will give you the power to do this." In this way Lord Siva, the spiritual master of the universe, spoke. I will now obey His order.

* 4 (b) Assistant narrator: (enters) O master, having heard the prologue of your new play, named Vidagdha-Madhava, the actors now ask permission to enter the stage.

narrator: Dear student, Are the costumes ready? (thinks for a moment) So be it.

* 4 (c) Although the poetry in my play is not very beautiful, the wise will take delight in it, for it bears the scent of Lord Hari. What wise man will not bow his head and respectfully drink well-water that has washed a Salagrama- Sila?

* 5 (a) Assistant narrator: O master, please give us beautiful and elegant speeches, for this audience is so learned it will criticize the demigods, what to speak of us actors.

* 5 (b) narrator: Dear student, why talk in this frivolous way? After all. . .

* 5 (c) Ignoring their own welfare, the people in this audience are concerned only for the well-being of others. Although wealthy, well-educated and born in exalted families, they are very humble. When they themselves glorified, they become embarrassed, as if they themselves had sinned. All glories to the delightful virtues of this saintly audience.

posted in Hare Krsna - 0 replies

"Prabhupada" tribe. New!

2006-12-02T03:03:51Z

I don't know how to post a link yet but I am the moderator. Please all devotees come and feel free to glorify His Divine Grace!

posted in Hare Krsna - 0 replies

Sri Krishna to Uddhava on Lust vs. Love

2006-11-28T19:32:27Z

[The following conversation between Krishna and Uddhava was taken from Sri K.M.Munshi's Krishnavatara, an excellent book narrating Sri Krishna's life overlapping with the Mahabharata story. This comes in about 7 volumes (~250 pages each) of very simple, lucid english offering edge-of-the-seat entertainment. We strongly recommend it if you want to know more about the awesome personality of Sri Krishna even after playing down his Superhuman magic. We got these books at the Sacramento Vedanta Society bookstore (published by Bharatiya Vidya Bhavan). It must be available in all their bookstores. Your understanding and appreciation of Krishna and the Mahabharata itself will improve manyfold after reading this excellent work by Sri K.M. Munshi (a disciple of Sri Aurobindo, BTW).

Uddhava was the closest friend and righthand man of Krishna since childhood. He was Krishna's cousin, born at around the same time as Krishna and sent from Mathura to Vrindavan as an infant to be a playmate to Krishna. From then, Uddhava became the most intimate friend and follower of Krishna.

The following episode happens when Uddhava, sent on a mission by Krishna to Srigaalava Vaasudeva of Karavirapura (an impostor king claiming to be the only Lord Vaasudeva (Vishnu) on earth and forcing everybody to worship him), falls in love with the impostor's niece Shaibya, a gorgeous young woman thoroughly devoted to her uncle. But Krishna goes and beheads him in front of her eyes and she is enraged at both Krishna and Uddhava. Before all this, Acharya Shvetaketu, the foremost disciple of Saandiipani (guru of Krishna and Uddhava) sees Shaibya near his guru's Ashram and gets thoroughly infatuated with Shaibya, so much that he even leaves his Ashram to go after her to eventually become impostor Vasudeva's sidekick, just for her sake. But she keeps waiting for her uncle's permission to marry him, which never comes. After killing the impostor uncle, Krishna brings Shvetaketu to his senses by persuasion. That is the time when Uddhava also gets infatuated with Shaibya. Krishna was around 21 years old at that time. Now read on...
- Sarada & Sai Susarla]

...
That night Krishna felt very concerned about Uddhava. During all the time that they had lived together from the days of their infancy, he had never seen Uddhava so constrained, and so absent-minded, behaving so strangely. Though a man of a few words, he had been open-hearted, quiet, self-effacing, always radiating warmth.

With Damaghosha and Balarama, Krishna had travelled in the first chariot; Shaibya and her maids were in the next. The Acharyas followed in other chariots or on foot, while Uddhava, being in charge of the caravan, rode around all the time on the horse-back. At night, however, he came as usual to wherever Krishna happened to be waiting for him and, walking arm in arm or lying side by side as was their wont, they would exchange their impressions of the day. But a little after they began their journey, Krishna had sensed the change, though not clearly at first. As the days went by, a new mood seemed to possess Uddhava, and, during the last two nights, he had purposely kept away from Krishna, invariably avoiding his gaze even during the day-time.

Because Krishna had insisted, Uddhava had promised to come that night and had done so. After a short conversation, both retired to sleep. Balarama was already fast asleep, breathing with heavy evenness. But Krishna, who usually went to sleep as soon as he closed his eyes, kept awake, for he found that his friend was tossing uneasily from side to side in his sleep. After some time, he sat up, drew closer to Uddhava and placed a hand on his friend's shoulder with a gesture of infinite tenderness. Uddhava woke up with a start; Krishna enveloped him in his arms.

A late moon was in the sky, throwing varied patterns of light and shade on the earth throughout the leafy branches of the trees.

'Uddhava, I want to talk to you. Come,' he said.

Uddhava got up and following his friend to a platform of earth which surrounded a tree in the neighborhood. Krishna pulled Uddhava to his side and silently watched him for a few moments. He could see that Uddhava was nervous.

'My brother, you have become different these days,' Krishna said softly.

Uddhava gave an imperceptible start, which Krishna did not fail to notice. 'Do I look different? You are mistaken' he said with a forced smile.

'Uddhava, what has come between us? Have I done anything to offend you?' asked Krishna.

'You to offend me!' said Uddhava, clinging to Krishna like a drowning man. 'You would never offend me, and whatever you do, I will never take offence. Have you any doubt, Krishna?,' he asked anxiously.

'No, Uddhava. That is why I want to know what troubles you.' Krishna felt a tremor passing through Uddhava's frame. 'Tell me, my brother.'

'What can I say? I don't understand it myself,' said Uddhava looking away from Krishna.

'I will try to understand it for you,' said Krishna. 'Since we left Karavirapura something has happened to you - something which had not happened to you before.'

'Nothing has happened to me. I was with you all the time,' replied Uddhava with a forced smile.

Krishna smiled indulgently. 'That is what I want to know. What happens to you and why, when I am with you? I see you feel a want, a sense of loss, a self-defeat - which you never did before. Tell me, Uddhava. Don't try to conceal it.' Krishna pressed Uddhava to his heart.

Uddhava hesitated a while, sighed, and then spoke in a voice which trembled a little. 'If you want to know, I will tell you. I am tired of life. I want to give up this life and return to Badari Ashram,' he said and paused as he found he was unable to express himself clearly.

'Why turn an ascetic? We are here to affirm life, to rise above it, not to deny it,' said Krishna.

'You can do so, for you are a god. You are born to dominate life,' said Uddhava helplessly. 'I am not.'

'Life was meant to be lived. Even the venerable Parashurama said so. And both of us have lived it well so far,' said Krishna.

'I have no desire to live well, Krishna. Don't make me more unhappy by having to confess it. I have made up my mind,' said Uddhava, his eyes full of a silent pathetic appeal to Krishna not to probe into his heart any further.

'Brother, you can't be unhappy just because I want you to share your unhappiness with me,' Krishna suddenly stood up and gathered Uddhava to his breast as a thought struck him. 'Have you become infatuated with Shaibya?' he asked.

Uddhava hid his face on Krishna's breast. 'Krishna, don't ask me.'

'Now I know. Kamadeva's arrows have hit you, Uddhava. I now understand what you feel,' said Krishna sympathetically. 'She is pledged to Shvetaketu; you won't take her away from him; you cannot live without her; you cannot have her; you, therefore, want to renounce life.'

'Don't, don't,' piteously sobbed Uddhava, 'I have gone mad. I have sinned. I have been untrue to you.'

'Don't be so harsh on yourself. What you suffer is only natural. Woman, when the darts of Kamadeva pierce your hearts, is like fire; whoever then touches her gets singed (i.e., burnt superficially or lightly, scorched),' said Krishna.

'I don't want only to be singed by the fire. I want to throw myself into it and be reduced to ashes. You cannot understand what I feel. You can love the Gopis and leave them without a sigh,' said Uddhava.

'You are wrong, Uddhava,' said Krishna quietly.

'You are so different from all of us, Krishna,' said Uddhava, heaving a sigh. Then his reserve broke down. 'Now that you have asked me, Krishna, let me make a clean breast of it. I was wanting to do it all these days, for I cannot live as a stranger to you. You do not know what I have suffered since we left Karavirapura. Awake or asleep, I have seen her beautiful eyes full of tears before me. I see her in my dreams. Oh, she is so wonderful!' He paused. 'And I feel like a thief when I think how Shvetaketu and Shaibya are pledged to each other.'

'How did it happen so suddenly?' asked Krishna sympathetically.

'The day we started, I went to her to see that she was well looked after. She was sitting in the chariot, her face between her knees. When I asked her whether she wanted anything, her eyes, Krishna, flashed an angry look at me. They looked so wonderful. Then my eyes fell on her neck, her shoulder, her figure - and I was struck dumb as Shvetaketu was once. My blood appeared to be on fire. I felt like fainting,' said Uddhava.

'That is Kamadeva fanning the fire,' said Krishna indulgently.

'Call it what you will,' said Uddhava. 'I then asked her to take some milk which the maid had brought. She took the earthen cup from her hands and threw it at me.'

Uddhava hesitated for a while, sighed and continued. 'I felt that I must make her eat and drink something, otherwise she would die. So I stood there obstinately holding out another cup of milk for her to take. She glared at me. I continued to smile. At last she took the cup from me and said in disgust, 'You want me to take it. Very well, I will.' She drank the milk and handed back the cup to the maid. 'Now please go and don't make me more miserable,' she said.'

'I came away, but could not forget even for a moment how she had looked at me. Then day after day I went to her twice, sometimes three times a day, and offered her food. Everytime she would stare at me, take the food from me, and after eating it, would fold her hands and beg me to leave her alone. Doing this day after day, I felt myself floating in the air. The colour of earth and heaven changed. You became distant too - almost unreal.'

Krishna smiled with understanding. 'I became a dim star in the distant sky?' he asked with a sly wink.

Uddhava ignored the irrelevant question. 'At night whether I am awake or alseep, they are before me - the angry eyes, the arching bows, the defiant nose, the long tapering fingers, the gait of voluptuous grace....,' he paused.

'If you like, I will complete the description: - of a fascinating leopardess, growling in suppressed ferocity at my poor Uddhava,' said Krishna, mischievously.

'Don't tease me, Krishna. You don't know how miserable I am. You don't know what happens to me night after night,' said Uddhava.

'I know you have disturbed sleep these days,' said Krishna.

'Often after midnight I wake up. My body then trembles like a leaf in a breeze; flames course along my veins; bells ring in my ears,' said Uddhava and looked down almost shamefacedly and continued in low, halting accents. 'I see her.... I cling to her.... oh, Krishna, I am fallen beyond redemption. I have no right to your love. When I am half asleep, sometimes I see myself carrying her away, stabbing Shvetaketu.'

'I know you dislike the brutish ways of our Kshatriyas - raiding and capturing women like cattle against their will,' added Uddhava.

'Yes it is adharma to do so,' said Krishna.

Clinging to Krishna like a drowning man, Uddhava repeated, 'I am fallen. I am sunk in vile passion, lust and greed and jealousy.'

'And when I realised that I had fallen, I felt a shock, Krishna,' continued Uddhava. 'I could not take away what was Shvetaketu's. I could not give her up. So I decided to renounce the world,'

'Only a few, whom the Gods bless, can renounce women and live a life of vigour. But that is not given to us all. If you go to Badari Ashram, Shaibya - in one form or other - will follow you. She will haunt your loneliness. You can't live in vigour and forget women,' said Krishna.

'I want to forget women - at least Shaibya. Otherwise I will go mad. How can I do it?' asked Uddhava.

'Control yourself,' replied Krishna.

'I don't know how I can do it,' said Uddhava in an appealing voice. 'I have never felt this way before.'

Krishna was silent for a while and then in a quiet, affectionate voice resumed. 'I told you, to us, whenever wounded by Kamadeva's arrows, woman becomes fire. We are first inclined to make of her a wayside fire to give a fleeting warmth and then pass by it on our way. Then the breezes fan the fire; the flames set fire to the grass under our feet and the dry branches overhead.'

'Very little is left of me, and whatever is left will soon be reduced to ashes,' said Uddhava bitterly.

'There is one way, the only way. Keep the warmth, but stay away from the flames,' said Krishna.

'It is easy to say so, but how? I have nothing of me left which would let me stay away,' Uddhava pleaded helplessly.

'Try. Do you really want Shaibya?' asked Krishna.

'I want her, but I will not be untrue to my friend, Shvetaketu,' replied Uddhava.

'You can weave any women into your life - may be not as you wish - if you convert the wayside fire into the sacrificial fire on a vedi, an altar (a devata for aaraadhana/worship).

'Why a wayside fire?' asked Uddhava.

'Because you don't wait to inquire of what it is made; you don't care who warmed himself at it before you did, or what will happen to it after you have left. You are only selfish; you want a passing warmth. You don't consider how it will affect you later. You don't want it to lead you to strength,' said Krishna.

'Oh!' said Uddhava.

'A passing fancy for a wayside fire will only singe (i.e., burn superficially or lightly, scorch); lifelong worship at the altar will give warmth - always.' Krishna placed his hands on Uddhava's shoulders and his voice, as on all such occasions, had the ring of certitude, of authority.

'Don't talk to me in riddles. Tell me clearly, please, I beg of you, Krishna,' said Uddhava helplessly.

'You want Shaibya for your life and hers?' asked Krishna.

'I want her, but do not want to be untrue to Shvetaketu - nor to you,' Uddhava shook his head.

'Then stand true to yourself; build an altar of devotion around her; offer her the most precious thing you can offer; then she will give you the warmth and strength of the sacrificial fire,' said Krishna.

'But in that way, Krishna, she will never be mine as I want her to be,' said Uddhava, unconvinced.

'And if you throw yourself into the fire, will you become the Lord of the fire? No, Uddhava. The sacrificial fire gives blessings only to the one who offers all, not to the one who demands all,' said Krishna.

'The thought that Shaibya will not be mine sends me mad,' said Uddhava shaking his head in utter helplessness.

'Do I not know how wonderful Shaibya is? She has the fiery spirit of a half-tamed mare. She is a woman of great ability and devotion. Only she is at war with the world - that is the trouble with her. No sooner had I seen her than I was drawn to her myself - and constructed an altar around her. I do it with every woman who enters my life. I did the same with Mother Yashoda, with the Gopis, with Vishakha, with Radha, with Mother Devaki, and even with Trivakra (Kamsa's palace maid whom Krishna cured of disfigurement),' said Krishna.

'I cannot do what you can. I could only build an altar round you, and that is now defiled,' said Uddhava.

'I will show you the way to build the altar, Uddhava. It is not difficult. Are you ready to bear the thousand thorns which would afflict you as you lived with Shaibya day by day?' asked Krishna.

'Why do you ask these questions, Krishna? They hurt me. I want her for ever and ever, but I am never going to obtain her,' said Uddhava.

'Answer my question,' said Krishna. 'Would you like her to be the mother of your children, the kula stree, the presiding goddess of your family, who would surround you and your children with love and transmit your family traditions to you children?'

'I don't know,' Uddhava confessed. 'I have never thought of those things,'

'Then you are selfish; you have no devotion to offer her, you only want her as a passing glow,' said Krishna.

Uddhava was indignant, but speechless.

'Do think again and tell me. Do you want her to be a divinity to her children, loved, honoured and worshipped by them?' asked Krishna.

'Certainly, I do,' replied Uddhava.

'Well, then when she grows old, ailing, decrepit, will you still be able to warm yourself? Or, when your life is running out, will you still be able to warm yourself at the dying fire?' Krishna insisted on an answer.

'How can I say? I am bewildered,' said Uddhava.

'If you cannot say it clearly, how can you enshrine Shaibya on an altar?' Krishna said slowly and became dreamily reminiscent.

'Uddhava, both you and my Big Brother have always upbraided me for leaving Radha behind in Vrindavan. But I did it because I want her to be my sacred fire. I would never have loved Radha had I not felt sure that I was going to be in Vrindavan as a cowherd for ever. But when I was called to Mathura as Vasudeva's son, it would have been wicked to bring her with me. She was born to be an exquisite flower in the spring and would never have survived the hot winds of the life I was called upon to face. She would have never found her "Kahn" in Krishna Vaasudeva. And I, with my mission to fulfil, could not have played the gay cowherd, who was the very breath of her life. So I parted from her. She has always remained an altar fire for me and I have remained the altar fire for her. It was the only way,' said Krishna, a little sadly.

'I wish we all had your wisdom,' said Uddhava.

'If you feel so, why not let me tell you what I think wisdom is?' Krishna was now speaking with authority. 'Man and wife, Uddhava, living in mutual lifelong devotion, are at the root of Dharma. The creation springs from them. Don't destroy Dharma for a fleeting comfort at a wayside fire.'

'Remember what the Gods did in the days of old,' continued Krishna. 'They had to offer sacred Purusha to make creating possible. Without a sacrificial offering, you cannot create anything,' said Krishna as if speaking to himself. 'If you want a woman, you have to offer something: a present, a house to live in, lifelong protection. But in that way you will only get a woman, her body, her services. The offering however is like sacrificing ghee or barley or a lamb to obtain a place in heaven. If you want a divinity to inspire you to Dharma and multiply your strength a hundredfold, you must offer something vastly greater. Have not the Gods said: 'By the spirit of sacrifice alone shall sacrifice prosper?'

'Don't confuse me, Krishna,' said Uddhava. 'Tell me what I should do. I have always lived in and for you, always obeyed you. In this case too, I will follow your advice. You have the Power to see, but I have not.'

'Then my brother, find out for yourself whether Shaibya is a wayside fire for you or worth enshrining on an altar. She is a wonder of a woman - a splendorous creature, not exactly made for a devoted wife or a self-effacing mother, unless she has learnt to give you the devotion which she gave to her uncle. She is at present a raging wild fire. She cannot be even a wayside fire, much less an altar fire - either for you or for Shvetaketu. Shvetaketu has accepted my advice and will wait till the darting flames - which are Shaibya today - subside,' said Krishna.

'Do you give me the same advice?' asked Uddhava.

'Yes. In the meantime, let each one of you build his own altar around her.... and who knows if the fire will be tamed and declare its own guardian god,' said Krishna.

'It is a hard, hard way,' said Uddhava.

'The hardest way is the best - for it is the way of Tapas, of the strength which comes of purifying the body and the mind. If Tapas does not purify passion, women themselves will think it an amusing game to become wayside fires; roaring like Rudras, they will sweep Dharma away. Then the unity of man and wife will be dissolved; the family bond will be snapped; the ways of our Fathers will be forgotten and the bonds which keep the worlds together will break. Men and women, lusting and irresponsible, incapable of Tapas, will forswear Rita, to which even the Gods conform. In the end, Dharma will die and men and women will be worse than beasts,' said Krishna.

Uddhava kept looking down, listening to the words of his friend.

'I have never spoken to you so freely about this, for no occasion has arisen so far,' continued Krishna. 'But, Uddhava, listen. We cannot desert Dharma. We have still very far to go. I say we - for without you, I am helpless. Your faith in me keeps me on the path of Dharma. Don't forget it.'

'Lord, forgive me,' said Uddhava, overborne by such love and kindness. 'I am not worthy of such affection. Tell me what to do, and I will do it.'

'Tomorrow or the day after, my Big Brother is going with King Kukudmin to capture Kushasthali (future Dwaraka). Go with them. Nothing makes it easier to prepare a good altar than being away from the fire. By the time you come back, the raging flame, which is Shaibya today, will have subsided; perhaps by then Shvetaketu may have returned to Mathura,' said Krishna.

'It is a terrible thing that you ask me to do. But I swear, I will carry it out - even at the cost of my life,' said Uddhava.

'Great things, Uddhava, are always done at the cost of one's life,' said Krishna.

Please send comments, corrections and suggestions to Sai Susarla. sai@cs.utah.edu

posted in Hare Krsna - 5 replies

Quan Yin

2006-11-19T22:41:18Z

Quan Yin, the head of the gods, is a conceited coward who is extremely terrified to see mankind evolve into a warrior so powerful that the earth would tremble with fear by his mere presence.
Mankind is being deceived because his essence is turned into hookers and pussies by this conceited goddess.

Maharishi Chin Chau An.

posted in Hare Krsna - 2 replies

Esoteric Teaching Podcast live on iTunes

2006-11-19T20:31:02Z

Dear Friends,

The Esoteric Teaching podcast, Your Perfect Body, is now live on Apple iTunes in the Religion & Philosophy section. Or you can subscribe to our feed at http://feeds.feedburner.com/yourperfectbody

These days we are doing a series on Sri Isopanisad. You can see a mirror on our blog at http://theperfectionofyoga.org

The Esoteric Teaching is a modern mystery school of the philosophia perennis, the eternal spiritual principles and transcendental ontology informing and underlying all spiritual cultures, paths and religions. The Esoteric Teaching presents these truths in their original, pure and complete form, free from the cultural biases and religious dogma that filter information and cloud understanding. Thus it gives everyone, regardless of background or inclination, access to the profound benefits of authentic spiritual life and enlightenment.

love,
Baba
http://esotericteaching.org

posted in Hare Krsna - 0 replies