ARCHANA (Worship of the Deity Form of the Lord)

 

 

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ARCHANA (Worship of the Deity Form of the Lord)

via Padyavali Dasi's Facebook Notes by Padyavali Dasi on 8/31/11

Once a great Muslim scholar by the name of Mullah Badaruddin Sahib came to debate with the vaisnavas of Godruma followers of Sri Caitanya Mahaprabhu. These vaisnava sadhus chose Goracanda dasa Pandita Babaji of Sri Mayapur to speak to Mullah and the following is part of this brilliant debate between both parties:

 

Mullah: We have heard that your first preacher, Chatanyadeva took all the faults out of the Hindu religion. Srill He was in favor of this 'byut' (imaginary form) worship, or worship of a material thing. We want to know form the Vaisnavas is: Why, after consulting the scriptures, have you not rejected this 'byut' worship?

 

Human beings are situated on different levels of knowledge and purity. A person situated in pure spiritual knowledge is able to worship the pure spiritual form of the Lord. Persons situated on lower levels of spiritual awareness understand the Lord to a lesser degree, and they who are on the lowest level cannot understand the Lord's spiritual nature at all. When he meditates on God, a person on the lowest level inevitably imagines that God has a material form with material qualities. To think that the Deity form of the Lord is a statue made of clay is the same as to meditate in the mind on a Supreme that one imagines to have a form made of matter.

 

Actually, for persons on that level of advancement, worship of the Deity form of the Lord is very beneficial. In fact, if there were no Deity worship, the people in general would be in an inauspicious condition. If an ordinary person eager to see God were not able to see the Deity form of the Lord, then he would lose hope that he would ever see the Lord. The followers of religions that forbid Deity worship are on a low level of spiritual advancement. They are materialistic and not interested in worshiping the Lord. Therefore Deity worship is the foundation of religion.

 

Pure and wise saints gaze on the form of the Supreme Lord. Their hearts purified by devotion, they know that the Deity form of the Lord is pure spirit. As the heart becomes more and more purified by devotion, the worshiper gradually comes to understand that the Deity form of the Lord is a spiritual form reflected within the realm of the material world. Thus the Deity form is the spiritual form of the Lord, a form that the great saints have arranged to be reflected within the material world. An advanced devotees can directly perceive that the Deity form is perfectly spiritual. An intermediate devotee thinks the Deity form is a mental image.

 

At first a neophyte devotee thinks the Deity is a statue made of material elements, but as he gradually become pure in heart, he also gradually comes to understand that the Deity is actually made of spirit. Therefore the Deity form of the Lord should be worshiped by all classes of devotees. To worship an imaginary form is forbidden. However, to worship the real eternal form of the Lord is very auspicious. Therefor the worship of the Deity of the Lord is established for all three classes of Vaishnavas. There is nothing wrong in it. On the contrary, it brings the greatest auspiciousness.

 

In Shrimad-Bhagavatam (11.14.26) the Supreme Lord Himself declares:

 

yatha yathatma parimrijyate 'sau

     mat-punya-gatha-shravanabhidhanaih

tatha tatha pashyati vastu sukshmam

     cakshur yathaivanjana-samprayuktam

 

     "When a person purifies his heart by hearing and singing pure songs describing Me, he gradually becomes able to see spirit. He becomes like a person whose eyesight is restored by medicinal ointment."

 

     In the material world the mind tends to be filled with material thoughts. In that condition the soul is not able to understand his true spiritual identity and he is also not able to serve the Supreme Lord, who resides in his heart as the Supersoul. By hearing and chanting the Lord's glories and by performing other kinds of devotional service, the soul gradually becomes powerful. Then the bonds of matter that hold him become slackened. As the bondage of matter becomes slackened, the soul becomes stronger, and in the course of time the soul becomes exalted. He can directly see spirit, and he can act on the spiritual platform.

 

Some say that one should far away all that has no relation to the Lord and one should act only to attain Him. However, one cannot become spiritual strong merely by dry knowledge. How can a conditioned soul get the power to suddenly renounce all that has no direct relation to the Lord? Can a prisoner in jail release himself simply by wishing to be free? the soul imprisoned in the material world has committed an offense to the Supreme Lord. He must find a way to lessen that offense. The spirit soul is by nature an eternal servant of Lord Krishna. The root of the soul's offense is that he has forgotten that. Therefore, somehow or other he should turn his mind to think of the Lord. By gazing at the Deity form of the Lord, hearing the description of the Lord's pastimes, and other devotional activities, the soul gradually revives his original spiritual nature.

 

The more the soul's original nature is revived, the more the soul can see spirit directly. Serving the Deity of the Lord, and hearing and chanting the Lord's glories are the only way for the neophyte devotee to make spiritual advancement. For this reason the great saints have established Deity worship in this world.

 

     Mullah: Is it not better to meditate on an imaginary within the mind than to make an imaginary Deity form out of the material elements?

 

     Goracanda: They are the same. When the mind is material, it thinks only of material things. You may say, Brahman, the Supreme, is all-pervading". Still, the material mind will think Brahman is like the material element ether, which is also all-pervading. However, if I continue to meditate on Brahman in that way, in the course of time the real truth about Brahman will be manifested in my heart. Time and space are material. If the mind's meditation is not beyond time and space, then how can the mind meditate on something that is beyond the material world.

 

Rejecting the Deity form as something made of earth, water, or other material elements, you meditate on an imaginary form of the Lord, a form made of time and space. That is worship of a material form of the Lord, a graven image of the Lord. A material so-called form of the Lord is not needed. The Lord is not material. His is spiritual. That is His nature. Therefore a process is given to the conditioned souls by which they can approach the spiritual Supreme Lord. By chanting the Lord's holy names, by narrating His pastimes, and by worshiping His Deity form, one gradually becomes more and more devoted to the Lord. When the worshiper attains pure devotion, he can see the spiritual form of the Supreme Lord. Philosophical speculation and fruitive work will not help one to see the Lord.

 

     Mullah: the Supreme Lord is different from matter. It is said that Satan introduced the worship of material things in order to trap the souls in the material world. Therefore I think it is not good to worship material things.

 

     Goracanda: The Supreme Personality of Godhead is one without a rival. No one can possible compete with Him. Everything in this material world was created by Him and is dependent on Him. The Supreme Lord may be worshiped in many different ways. He is pleased by all these different kinds of worship. It is not that He will become an enemy if someone worships Him a particular way. He is all-auspicious.

 

If you say that Satan does something, then I say that Satan does not have the power to do anything against the Supreme Lord's will. If Satan exists, then he must be an individual soul dependent on the Supreme Lord. However, I think that this Satan does not exist. Why not? Because in this material world nothing can ever be done to thwart the Supreme Lord's will. There is not a single individual soul who is not dependent on the Supreme Lord. You may ask, `What is the origin of sin?' I reply: The individual soul is by nature a servant of the Supreme Personality of Godhead. Awareness of this fact is knowledge. To forget this fact is ignorance.

 

If an individual spirit soul forgets this fact, then he sows the seed of sins in the field of his heart. A person who always remains a liberated associate of the Lord does not plant the seed of sin in his heart. Instead of imagining this mythological Satan, one should honestly see the ignorance in his own heart. Therefore, even if one worships the Supreme Lord as present in the material elements, he commits no offense. Therefore Deity worship is necessary for the neophyte devotee and the source of great auspiciousness for the advanced devotee. Therefore the idea that Deity worship is not good is only a theory of some thinkers. It is not at all supported by the pure scriptures.

 

     Mullah: Deity worship is not good for attaining love of God. It simply fills the mind with many material ideas.

 

     Goracanda: By studying the ancient history books we can see that your conclusion is wrong. many neophyte devotees begin their spiritual life by worshiping the Deity form of the Lord. As they continue the Deity worship in the association of the devotees, they gradually become advanced, and then they can directly see that the Deity is the spiritual form of the Supreme Lord Himself. Then they become plunged in a great ocean of spiritual love for the Lord. This is the undeniable truth: Association with the devotees of the Lord is the root of all that is good. By associating with spiritually advanced devotees of the Lord, one gradually attains spiritual love for the Lord. When one attains spiritual love for the Lord, the idea that the Deity form is material perishes. As one gradually becomes advanced, he attains great good fortune. Non-Aryan religions are generally opposed to deity worship. But look! How many followers of those religions have attained spiritual love for the Lord? They simply spend their time arguing with each other and hating each other. How can they understand loving devotion to the Lord?

 

     Mullah: If one has love for the Lord, then there is no fault in His worshiping the Deity. However, how can the worship of a dog, a cat, a snake, a debauchee, or some other kind of being be worship of the Supreme Lord? The honorable prophet has specifically forbidden worship of "byut".

 

     Goracanda: The people in general are grateful to God. Whether they sin or not, they have faith in the supremacy of God, and they bow down before the wonders that are displayed in this world. Prompted by their gratitude to God, the ignorant aborigines bow down before the sun, the river, the mountain, or anything that is very big and grand. They offer themselves to these things and they reveal their hearts to them. Although there is certainly a great difference between spiritual love for the Lord and the worship of material things, the bewildered people who show their gratitude to God by bowing down before these material things gradually attain a good result.

 

Therefore if you see with the eye of reason, you will not blame them for worshiping material things. If one meditates on a formless all-pervading God, or if without any spiritual love one offers namaz prayers or other prayers, then how is that different from worshiping a cat? It is our idea that one should do whatever is necessary to arouse one's love for God. If those neophytes are mocked or attacked, then the path of gradual spiritual advancement will be blocked. Dogmatic people refuse to honor the followers of other religions. They mock and attack others who do not worship in the same way they do. They make a great mistake.

 

     Mullah: Should it then be said that everything is God, and the worship of anything is the worship of God? Is the worship of sins worship of God? Is the worship of sinful desires worship of God? Is God pleased by any kind of worship?

 

     Goracanda: We do not say that everything is God. Rather, God is different from all else. Everything is created by God and dependent on Him. Everything has a relationship with God. By following the thread of that relationship, any thing may lead one to become curious about God. Therefore the sutra says:

 

     "Curiosity pushes one to taste things."

 

     Therefore this kind of curiosity gradually pushes one to try to experience what is spirit. You are all great panditas. If you are merciful and generous, you will understand what is the truth of this. We are only poor Vaishnavas. We do not like to enter into debates. If you give permission, we will now hear the musical play Shri Chaitanya-mangala.

 

     No one could understand what conclusion the mullah came to by hearing these arguments. After a short silence he said, "I am glad to hear your arguments. I will come on another day and ask about something else. Now it is late. We wish to return to our homes. After speaking these words, the mullah sahib and his followers mounted their horses and left for Satasaika Paragana. The babajis happily called out the holy names of Lord Hari, and entered the temple to hear the play Shri Chaitanya-mangala.

 

 

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MADHVACARYA

 

 

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MADHVACARYA

via Padyavali Dasi's Facebook Notes by Padyavali Dasi on 10/6/11

TODAY IS THE APPEARANCE DAY OF SRILA MADHVACARYA:

 

Srila Madhvacarya is the principal acarya, or spiritual teacher, in in the Brahma-sampradaya, the Vaisnava disciplic line from which the Gaudiya sampradaya descends. He was born in Udupi, South India, in the early thirteenth century. At the age of five he took initiation and at the age of twelve left home to take sannyasa. Madhvacarya studied the Vedas under the compiler of the Vedas, Vyasadeva, in the Himalayas. Madhvacarya's Vedanta-sutra commentary Purnaprajna-bhasya establishes the doctrine known as Suddha-dvaita-vada. Madhva used his erudite scholarship to crush the Mayavada (impersonalistic) philosophy and establish devotional service to the Supreme Personality of Godhead. 

Caitanya Mahāprabhu next arrived at Uḍupī, the place of Madhvācārya, where the philosophers known as Tattvavādīs resided. There He saw the Deity of Lord Kṛṣṇa and became mad with ecstasy. CC.Madhya 9.245 (Apperance)

 

 

Śrīpāda Madhvācārya took his birth near Uḍupī, which is situated in the South Kanara district of South India, just west of Sahyādri. This is the chief city of the South Kanara province and is near the city of Mangalore, which is situated to the south of Uḍupī. Near the city of Uḍupī is a place called Pājakā-kṣetra, where Madhvācārya took his birth in a Śivāllī-brāhmaṇa dynasty as the son of Madhyageha Bhaṭṭa, in the year 1040 Śakābda (A.D. 1118). According to some, he was born in the year 1160 Śakābda (A.D. 1238).

 

 

In his childhood Madhvācārya was known as Vāsudeva, and there are some wonderful stories surrounding him. It is said that once when his father had piled up many debts, Madhvācārya converted tamarind seeds into actual coins to pay them off. When he was five years old, he was offered the sacred thread. A demon named Maṇimān lived near his abode in the form of a snake, and at the age of five Madhvācārya killed that snake with the toe of his left foot. When his mother was very much disturbed, he would appear before her in one jump. He was a great scholar even in childhood, and although his father did not agree, he accepted sannyāsa at the age of twelve. Upon receiving sannyāsa from Acyuta Prekṣa, he received the name Pūrṇaprajña Tīrtha. After traveling all over India, he finally discussed scriptures with Vidyāśańkara, the exalted leader of Śṛńgeri-maṭha. Vidyāśańkara was actually diminished in the presence of Madhvācārya. Accompanied by Satya Tīrtha, Madhvācārya went to Badarikāśrama. It was there that he met Vyāsadeva and explained his commentary on the Bhagavad-gītā before him. Thus he became a great scholar by studying before Vyāsadeva.

 

 

By the time he came to the Ānanda-maṭha from Badarikāśrama, Madhvācārya had finished his commentary on the Bhagavad-gītā. His companion Satya Tīrtha wrote down the entire commentary. When Madhvācārya returned from Badarikāśrama, he went to Gañjāma, which is on the bank of the river Godāvarī. There he met with two learned scholars named Śobhana Bhaṭṭa and Svāmī Śastrī. Later these scholars became known in the disciplic succession of Madhvācārya as Padmanābha Tīrtha and Narahari Tīrtha. When he returned to Uḍupī, he would sometimes bathe in the ocean. On such an occasion he composed a prayer in five chapters. Once, while sitting beside the sea engrossed in meditation upon Lord Śrī Kṛṣṇa, he saw that a large boat containing goods for Dvārakā was in danger. He gave some signs by which the boat could approach the shore, and it was saved. The owners of the boat wanted to give him a present, and at the time Madhvācārya agreed to take some gopī-candana. He received a big lump of gopī-candana, and as it was being brought to him, it broke apart and revealed a large Deity of Lord Kṛṣṇa. The Deity had a stick in one hand and a lump of food in the other. As soon as Madhvācārya received the Deity of Kṛṣṇa in this way, he composed a prayer. The Deity was so heavy that not even thirty people could lift it. Yet Madhvācārya personally brought this Deity to Uḍupī. Eight of Madhvācārya's sannyāsa disciples became directors of his eight monasteries. Worship of the Lord Kṛṣṇa Deity is still going on at Uḍupī according to the plans Madhvācārya established.

 

 

Madhvācārya then for the second time visited Badarikāśrama. While he was passing through Maharashtra, the local king was digging a big lake for the public benefit. As Madhvācārya passed through that area with his disciples, he was also obliged to help in the excavation. After some time, when Madhvācārya visited the king, he engaged the king in that work and departed with his disciples.

 

 

Often in the province of Gāńga-pradeśa there were fights between Hindus and Muslims. The Hindus were on one bank of the river, and the Muslims on the other. Due to the community tension, no boat was available for crossing the river. The Muslim soldiers were always stopping passengers on the other side, but Madhvācārya did not care for these soldiers. He crossed the river anyway, and when he met the soldiers on the other side, he was brought before the king. The Muslim king was so pleased with him that he wanted to give him a kingdom and some money, but Madhvācārya refused. While walking on the road, he was attacked by some dacoits, but by his bodily strength he killed them all. When his companion Satya Tīrtha was attacked by a tiger, Madhvācārya separated them by virtue of his great strength. When he met Vyāsadeva, he received from him the śalagrāma-śilā known as Aṣṭamūrti. After this, he summarized the Mahābhārata.

 

 

Madhvācārya's devotion to the Lord and his erudite scholarship became known throughout India. Consequently the owners of the Śṛńgeri-maṭha, established by Śańkarācārya, became a little perturbed. At that time the followers of Śańkarācārya were afraid of Madhvācārya's rising power, and they began to tease Madhvācārya's disciples in many ways. There was even an attempt to prove that the disciplic succession of Madhvācārya was not in line with Vedic principles. A person named Puṇḍarīka Purī, a follower of the Māyāvāda philosophy of Śańkarācārya, came before Madhvācārya to discuss the śastras. It is said that all of Madhvācārya's books were taken away, but later they were found with the help of King Jayasiḿha, ruler of Kumla. In discussion, Puṇḍarīka Purī was defeated by Madhvācārya. A great personality named Trivikramācārya, who was a resident of Viṣṇumańgala, became Madhvācārya's disciple, and his son later became Nārāyaṇācārya, the composer of Śrī Madhva-vijaya. After the death of Trivikramācārya, the younger brother of Nārāyaṇācārya took sannyāsa and later became known as Viṣṇu Tīrtha.

 

 

It was reputed that there was no limit to the bodily strength of Pūrṇaprajña, Madhvācārya. There was a person named Kaḍañjari who was famed for possessing the strength of thirty men. Madhvācārya placed the big toe of his foot upon the ground and asked the man to separate it from the ground, but the great strong man could not do so even after great effort. Śrīla Madhvācārya passed from this material world at the age of eighty while writing a commentary on the Aitareya Upaniṣad.

For further information about Madhvācārya, one should read Madhva-vijaya, by Nārāyaṇācārya.

 

 

The ācāryas of the Madhva-sampradāya established Uḍupī as the chief center, and the monastery there was known as Uttararāḍhī-maṭha. A list of the different centers of the Madhvācārya-sampradāya can be found at Uḍupī, and their maṭha commanders are:

(1) Viṣṇu Tīrtha (Śoda-maṭha), (2) Janārdana Tīrtha (Kṛṣṇapura-maṭha), (3) Vāmana Tīrtha (Kanura-maṭha), (4) Narasiḿha Tīrtha (Adamara-maṭha), (5) Upendra Tīrtha (Puttugī-maṭha), (6) Rāma Tīrtha (Śirura-maṭha), (7) Hṛṣīkeśa Tīrtha (Palimara-maṭha), and (8) Akṣobhya Tīrtha (Pejāvara-maṭha).

 

The disciplic succession of the Madhvācārya-sampradāya is as follows (the dates are those of birth in the Śakābda Era; for Christian era dates, add seventy-eight years:

(1) Haḿsa Paramātmā; (2) Caturmukha Brahmā; (3) Sanakādi; (4) Durvāsā; (5) Jñānanidhi; (6) Garuḍa-vāhana; (7) Kaivalya Tīrtha; (8) Jñāneśa Tīrtha; (9) Para Tīrtha; (10) Satyaprajña Tīrtha; (11) Prājña Tīrtha; (12) Acyuta Prekṣācārya Tīrtha; (13) Śrī Madhvācārya, 1040 Śaka; (14) Padmanābha, 1120; Narahari, 1127; Mādhava, 1136; and Akṣobhya 1159; (15) Jaya Tīrtha, 1167; (16) Vidyādhirāja, 1190; (17) Kavīndra, 1255; (18) Vāgīśa, 1261; (19) Rāmacandra, 1269; (20) Vidyānidhi, 1298; (21) Śrī Raghunātha, 1366; (22) Rayuvarya (who spoke with Śrī Caitanya Mahāprabhu), 1424; (23) Raghūttama, 1471; (24) Vedavyāsa, 1517; (25) Vidyādhīśa, 1541; (26) Vedanidhi, 1553; (27) Satyavrata, 1557; (28) Satyanidhi, 1560; (29) Satyanātha, 1582; (30) Satyābhinava, 1595; (31) Satyapūrṇa, 1628; (32) Satyavijaya, 1648; (33) Satyapriya, 1659; (34) Satyabodha, 1666; (35) Satyasandha, 1705; (36) Satyavara, 1716; (37) Satyadharma, 1719; (38) Satyasańkalpa, 1752; (39) Satyasantuṣṭa, 1763; (40) Satyaparāyaṇa, 1763; (41) Satyakāma, 1785; (42) Satyeṣṭa, 1793; (43) Satyaparākrama, 1794; (44) Satyadhīra, 1801; (45) Satyadhīra Tīrtha, 1808.

 

 

After the sixteenth ācārya (Vidyādhirāja Tīrtha), there was another disciplic succession, including Rājendra Tīrtha, 1254; Vijayadhvaja; Puruṣottama; Subrahmaṇya; and Vyāsa Rāya, 1470-1520. The nineteenth ācārya, Rāmacandra Tīrtha, had another disciplic succession, including Vibudhendra, 1218; Jitāmitra, 1348; Raghunandana; Surendra; Vijendra; Sudhīndra; and Rāghavendra Tīrtha, 1545.

 

 

To date, in the Uḍupī monastery there are another fourteen Madhva-tīrtha sannyāsīs. As stated, Uḍupī is situated beside the sea in South Kanara, about thirty-six miles north of Mangalore.

Most of the information in this purport is available from the South Kānāḍā Manual and the Bombay Gazette

 

 

 

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ARCHANA (Worship of the Deity Form of the Lord)

 

 

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ARCHANA (Worship of the Deity Form of the Lord)

via Padyavali Dasi's Facebook Notes by Padyavali Dasi on 8/31/11

Once a great Muslim scholar by the name of Mullah Badaruddin Sahib came to debate with the vaisnavas of Godruma followers of Sri Caitanya Mahaprabhu. These vaisnava sadhus chose Goracanda dasa Pandita Babaji of Sri Mayapur to speak to Mullah and the following is part of this brilliant debate between both parties:

 

Mullah: We have heard that your first preacher, Chatanyadeva took all the faults out of the Hindu religion. Srill He was in favor of this 'byut' (imaginary form) worship, or worship of a material thing. We want to know form the Vaisnavas is: Why, after consulting the scriptures, have you not rejected this 'byut' worship?

 

Human beings are situated on different levels of knowledge and purity. A person situated in pure spiritual knowledge is able to worship the pure spiritual form of the Lord. Persons situated on lower levels of spiritual awareness understand the Lord to a lesser degree, and they who are on the lowest level cannot understand the Lord's spiritual nature at all. When he meditates on God, a person on the lowest level inevitably imagines that God has a material form with material qualities. To think that the Deity form of the Lord is a statue made of clay is the same as to meditate in the mind on a Supreme that one imagines to have a form made of matter.

 

Actually, for persons on that level of advancement, worship of the Deity form of the Lord is very beneficial. In fact, if there were no Deity worship, the people in general would be in an inauspicious condition. If an ordinary person eager to see God were not able to see the Deity form of the Lord, then he would lose hope that he would ever see the Lord. The followers of religions that forbid Deity worship are on a low level of spiritual advancement. They are materialistic and not interested in worshiping the Lord. Therefore Deity worship is the foundation of religion.

 

Pure and wise saints gaze on the form of the Supreme Lord. Their hearts purified by devotion, they know that the Deity form of the Lord is pure spirit. As the heart becomes more and more purified by devotion, the worshiper gradually comes to understand that the Deity form of the Lord is a spiritual form reflected within the realm of the material world. Thus the Deity form is the spiritual form of the Lord, a form that the great saints have arranged to be reflected within the material world. An advanced devotees can directly perceive that the Deity form is perfectly spiritual. An intermediate devotee thinks the Deity form is a mental image.

 

At first a neophyte devotee thinks the Deity is a statue made of material elements, but as he gradually become pure in heart, he also gradually comes to understand that the Deity is actually made of spirit. Therefore the Deity form of the Lord should be worshiped by all classes of devotees. To worship an imaginary form is forbidden. However, to worship the real eternal form of the Lord is very auspicious. Therefor the worship of the Deity of the Lord is established for all three classes of Vaishnavas. There is nothing wrong in it. On the contrary, it brings the greatest auspiciousness.

 

In Shrimad-Bhagavatam (11.14.26) the Supreme Lord Himself declares:

 

yatha yathatma parimrijyate 'sau

     mat-punya-gatha-shravanabhidhanaih

tatha tatha pashyati vastu sukshmam

     cakshur yathaivanjana-samprayuktam

 

     "When a person purifies his heart by hearing and singing pure songs describing Me, he gradually becomes able to see spirit. He becomes like a person whose eyesight is restored by medicinal ointment."

 

     In the material world the mind tends to be filled with material thoughts. In that condition the soul is not able to understand his true spiritual identity and he is also not able to serve the Supreme Lord, who resides in his heart as the Supersoul. By hearing and chanting the Lord's glories and by performing other kinds of devotional service, the soul gradually becomes powerful. Then the bonds of matter that hold him become slackened. As the bondage of matter becomes slackened, the soul becomes stronger, and in the course of time the soul becomes exalted. He can directly see spirit, and he can act on the spiritual platform.

 

Some say that one should far away all that has no relation to the Lord and one should act only to attain Him. However, one cannot become spiritual strong merely by dry knowledge. How can a conditioned soul get the power to suddenly renounce all that has no direct relation to the Lord? Can a prisoner in jail release himself simply by wishing to be free? the soul imprisoned in the material world has committed an offense to the Supreme Lord. He must find a way to lessen that offense. The spirit soul is by nature an eternal servant of Lord Krishna. The root of the soul's offense is that he has forgotten that. Therefore, somehow or other he should turn his mind to think of the Lord. By gazing at the Deity form of the Lord, hearing the description of the Lord's pastimes, and other devotional activities, the soul gradually revives his original spiritual nature.

 

The more the soul's original nature is revived, the more the soul can see spirit directly. Serving the Deity of the Lord, and hearing and chanting the Lord's glories are the only way for the neophyte devotee to make spiritual advancement. For this reason the great saints have established Deity worship in this world.

 

     Mullah: Is it not better to meditate on an imaginary within the mind than to make an imaginary Deity form out of the material elements?

 

     Goracanda: They are the same. When the mind is material, it thinks only of material things. You may say, Brahman, the Supreme, is all-pervading". Still, the material mind will think Brahman is like the material element ether, which is also all-pervading. However, if I continue to meditate on Brahman in that way, in the course of time the real truth about Brahman will be manifested in my heart. Time and space are material. If the mind's meditation is not beyond time and space, then how can the mind meditate on something that is beyond the material world.

 

Rejecting the Deity form as something made of earth, water, or other material elements, you meditate on an imaginary form of the Lord, a form made of time and space. That is worship of a material form of the Lord, a graven image of the Lord. A material so-called form of the Lord is not needed. The Lord is not material. His is spiritual. That is His nature. Therefore a process is given to the conditioned souls by which they can approach the spiritual Supreme Lord. By chanting the Lord's holy names, by narrating His pastimes, and by worshiping His Deity form, one gradually becomes more and more devoted to the Lord. When the worshiper attains pure devotion, he can see the spiritual form of the Supreme Lord. Philosophical speculation and fruitive work will not help one to see the Lord.

 

     Mullah: the Supreme Lord is different from matter. It is said that Satan introduced the worship of material things in order to trap the souls in the material world. Therefore I think it is not good to worship material things.

 

     Goracanda: The Supreme Personality of Godhead is one without a rival. No one can possible compete with Him. Everything in this material world was created by Him and is dependent on Him. The Supreme Lord may be worshiped in many different ways. He is pleased by all these different kinds of worship. It is not that He will become an enemy if someone worships Him a particular way. He is all-auspicious.

 

If you say that Satan does something, then I say that Satan does not have the power to do anything against the Supreme Lord's will. If Satan exists, then he must be an individual soul dependent on the Supreme Lord. However, I think that this Satan does not exist. Why not? Because in this material world nothing can ever be done to thwart the Supreme Lord's will. There is not a single individual soul who is not dependent on the Supreme Lord. You may ask, `What is the origin of sin?' I reply: The individual soul is by nature a servant of the Supreme Personality of Godhead. Awareness of this fact is knowledge. To forget this fact is ignorance.

 

If an individual spirit soul forgets this fact, then he sows the seed of sins in the field of his heart. A person who always remains a liberated associate of the Lord does not plant the seed of sin in his heart. Instead of imagining this mythological Satan, one should honestly see the ignorance in his own heart. Therefore, even if one worships the Supreme Lord as present in the material elements, he commits no offense. Therefore Deity worship is necessary for the neophyte devotee and the source of great auspiciousness for the advanced devotee. Therefore the idea that Deity worship is not good is only a theory of some thinkers. It is not at all supported by the pure scriptures.

 

     Mullah: Deity worship is not good for attaining love of God. It simply fills the mind with many material ideas.

 

     Goracanda: By studying the ancient history books we can see that your conclusion is wrong. many neophyte devotees begin their spiritual life by worshiping the Deity form of the Lord. As they continue the Deity worship in the association of the devotees, they gradually become advanced, and then they can directly see that the Deity is the spiritual form of the Supreme Lord Himself. Then they become plunged in a great ocean of spiritual love for the Lord. This is the undeniable truth: Association with the devotees of the Lord is the root of all that is good. By associating with spiritually advanced devotees of the Lord, one gradually attains spiritual love for the Lord. When one attains spiritual love for the Lord, the idea that the Deity form is material perishes. As one gradually becomes advanced, he attains great good fortune. Non-Aryan religions are generally opposed to deity worship. But look! How many followers of those religions have attained spiritual love for the Lord? They simply spend their time arguing with each other and hating each other. How can they understand loving devotion to the Lord?

 

     Mullah: If one has love for the Lord, then there is no fault in His worshiping the Deity. However, how can the worship of a dog, a cat, a snake, a debauchee, or some other kind of being be worship of the Supreme Lord? The honorable prophet has specifically forbidden worship of "byut".

 

     Goracanda: The people in general are grateful to God. Whether they sin or not, they have faith in the supremacy of God, and they bow down before the wonders that are displayed in this world. Prompted by their gratitude to God, the ignorant aborigines bow down before the sun, the river, the mountain, or anything that is very big and grand. They offer themselves to these things and they reveal their hearts to them. Although there is certainly a great difference between spiritual love for the Lord and the worship of material things, the bewildered people who show their gratitude to God by bowing down before these material things gradually attain a good result.

 

Therefore if you see with the eye of reason, you will not blame them for worshiping material things. If one meditates on a formless all-pervading God, or if without any spiritual love one offers namaz prayers or other prayers, then how is that different from worshiping a cat? It is our idea that one should do whatever is necessary to arouse one's love for God. If those neophytes are mocked or attacked, then the path of gradual spiritual advancement will be blocked. Dogmatic people refuse to honor the followers of other religions. They mock and attack others who do not worship in the same way they do. They make a great mistake.

 

     Mullah: Should it then be said that everything is God, and the worship of anything is the worship of God? Is the worship of sins worship of God? Is the worship of sinful desires worship of God? Is God pleased by any kind of worship?

 

     Goracanda: We do not say that everything is God. Rather, God is different from all else. Everything is created by God and dependent on Him. Everything has a relationship with God. By following the thread of that relationship, any thing may lead one to become curious about God. Therefore the sutra says:

 

     "Curiosity pushes one to taste things."

 

     Therefore this kind of curiosity gradually pushes one to try to experience what is spirit. You are all great panditas. If you are merciful and generous, you will understand what is the truth of this. We are only poor Vaishnavas. We do not like to enter into debates. If you give permission, we will now hear the musical play Shri Chaitanya-mangala.

 

     No one could understand what conclusion the mullah came to by hearing these arguments. After a short silence he said, "I am glad to hear your arguments. I will come on another day and ask about something else. Now it is late. We wish to return to our homes. After speaking these words, the mullah sahib and his followers mounted their horses and left for Satasaika Paragana. The babajis happily called out the holy names of Lord Hari, and entered the temple to hear the play Shri Chaitanya-mangala.

 

 

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Kalyana Kalpataru

PAMHO. AGTSP!

Please tell me why you uselessly adore and worship such false things in this world?

By Padyavali Dasi

 

Oh my dear mind, please tell me why you uselessly adore and worship such false things in this world? This material world is simply composed of five gross elements: earth, water, fire, air & ether, but the pure spirit soul somehow wants to keep himself in a most degraded condition of abject ruination by remaining within this unfathomable ocean of inauspiciousness.

The spirit soul actually lives beyond these five gross elements, and he is always spotlessly pure, devoid of material designations, and abounds in auspicious spiritual happiness. He is certainly a fit receptacle for pure love of Godhead, which is beyond the range of maya's illusions. Oh my dear mind, my dear friend! You are meant to be situated in pure transcendental existence as pure spirit soul, so I ask you now—why do you become enchanted and captivated again and again within this dull material universe?

Just become a little introspective for once, and try to keep in mind the fact that a pure spirit soul is actually eternal and full of nectar. Such intelligent judgements are quite befitting you. Reassuming your real form as pure soul, just remain always in Vrndavana under the shelter of Shri Chaitanya Mahaprabhu.

Make the worship of the Divine Couple your only object of pursuit. And in the company of Their most dear cowherd girlfriends and maidservants, just perform transcendentally joyful service unto Their pastimes for all of eternity. I am not able to predict the destination of those foolish souls who dare to neglect such a treasure as this conjugal service.

Padyavali Dasi :

  Reading from the Kalyana Kalpataru this evening I found this most beautiful jewel by Srila Bhaktivinoda Thakura and somehow I felt compelled to share it with all that can hear... please relish on this nectar

--
Yours
Dinesh
Blog:http://dinesh-krsna.blogspot.com

KKSblog.com - Service attitude

• Service attitude
• Special Treasure!
• Developing Nobleness and Saintliness
• Service to the holy name

Service attitude Posted: 01 Sep 2011 09:30 PM PDT Towards everyone, always have a service attitude. Whenever we see a vaisnava we should always think how can I serve this vaisnava. Every vaisnava is a very important person and must be treated special. If we could just have that service attitude then that would do it. When there's a service attitude then automatically we can chant Hare Krsna because then we get into the mood of taking shelter. (Kadamba Kanana Maharaj, August 2011, Germany)

Special Treasure! Posted: 01 Sep 2011 02:12 PM PDT (Kadamba Kanana Swami, Finland, 2011) By the association of the vaisnavas, we are getting mercy….we are getting purified…………………………..We can all take inspiration from each other! That's a nice thing about vaisnava association. It's not like top down. Everyone can take initiation from each other, because every devotee carries some special treasure!

Developing Nobleness and Saintliness Posted: 01 Sep 2011 01:47 PM PDT (Kadamba Kanana Swami, Finland, 2011) Once there was a hunter who was hunting in the forest, by killing different animals. Then he came upon a tiger and the roles became reversed. Instead of the hunter chasing animals, the tiger started to chase the hunter! The hunter was running for his life and went up the tree. He climbed up the tree and as he went up higher in the tree, there was a bear in that tree. The hunter looked at the bear and then he looked down at the tiger. Then the tiger spoke to the bear: "There is our mutual enemy! Kick him down and I will finish him off!" The bear said: "No! No I cannot do that because he came to my home, so he is my guest. I have to give him shelter. So no I can't kick him down". And the tiger said to the hunter: "Look, if you kick this bear down. I'll eat the bear and I won't eat you!" So the hunter kicked down the bear, and the bear was falling and falling. Then somehow or other he managed to grab a branch and was hanging onto the branch. He climbed back up and he was back into the tree, right at top. Then the tiger said: "Look at that hunter…you gave him shelter and he betrayed you! He just mercilessly kicked you down. See what kind of a character he is. Kick him down now and I will just finish him off!" The bear said: "No! I can't do that because he is still my guest, and even if he misbehaves, that doesn't give me a license to also misbehave". In this way our noble bear really showed integrity of character, which was extraordinary, and this is the result of saintliness. So not only are we meant to be servants of Krishna. Not only are we meant to engage in devotional service and follow the four regulative principles, but we are also meant to develop qualities of saintliness. It's not only about what we do…it is also about who we are. That we must also become very noble personalities like the bear, or like Sita…..and of course also like Hanuman!

Service to the holy name Posted: 01 Sep 2011 02:23 AM PDT Not only did Prabhupada introduce the chanting of the holy name but he also introduced rendering service to the holy name, which is service to the sankirtana movement. (Kadamba Kanana Maharaja, August 2011, Germany)

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Yours
Dinesh
Blog:http://dinesh-krsna.blogspot.com

The Holy Name is the Most Valuable Possession I Have-Must Read!!!

The Holy Name is the Most Valuable Possession I Have

Without the holy name I would practically have no spiritual life, no real happiness, no intimacy with Krishna, no peace of mind, and no ability to control my senses. My entire relationship with Krishna, the most important relationship in my life, is revealed through His holy name. Without the holy name I would be lost, miserable, spiritually weak and destitute. Yet sometimes I treat this most valuable relationship as a botheration, something that gets in the way of me doing "more important" things or "more desirable" things. What helps me in these times is to remember that I get to chant, that I want to chant, that I love to chant (deep down inside). To think I have to chant reinforces the idea thatchanting Krishna's lovely names is something I'd rather not be doing.

Bad Chanting Becomes the Norm

After chanting bad japa for extended periods of time, bad chanting starts to become my default setting. I then believe that due to the circumstances I am in this is the best I can do. Bad chanting thus reinforces itself with more bad chanting. And since bad chanting produces little or no nectar or realization, becoming Krishna conscious becomes more of a pie in the sky ideal than a possible reality. Chanting thus becomes totally a matter of duty and can easily become automatic, heartless, and robotic. Badchanting reinforces the belief that my chanting can't or won't get much better. The real problem is that I believe this and I am ok with this.

Killing Some Time While Chanting

My mind derives great pleasure from thinking. So I have a problem when I chant because while I am chanting my mind goes pleasure hunting and wants to contemplate so many interesting thoughts and not listen to the holy name.. This happens most often when I am bored with chanting. It is sometimes really difficult to just hear the mantra because my mind says, "This is not interesting. Think of something interesting, like, what you are going to say in your next class, or how you are going to do this or that project in new creative ways." My mind resists just listening to me chant because it's always looking for something to ponder, something to do. And when it starts pondering some interesting thoughts, even though my lips keep moving with the mantra, I disconnect myself from my chanting and live in my little mental dream world. I realize I often do this when I am bored chanting in order to "kill some time" during japa and keep myself entertained. After all, just thinking of the mantra and nothing else can sometimes be torture for the mind.

Give It All I Got

To the degree that I give my all and all to my chanting, to that degree Krishna reciprocates and thus bhakti increases in my heart. As one popular song of the sixties said, "The love you give is equal to the love you take." What I put into my japa is what I get back. Devotion doesn't come back where devotion is not put out (garbage in, garbage out).

My daughter is learning to play violin and to inspire her we watched a virtuoso eleven year old violinist on You Tube. This eleven year old was so good we couldn't believe it. As I watched in disbelief I thought, "If I took my japa as seriously as this kid takes her violin, I would be completely Krishna conscious by now. The reality is that if I only give 50% of my energy to my japa, then 50% is going somewhere else. If I want to properly chant and hear the holy names and reap the results that the holy name can offer, I need to give all my energy to my japa (both physical and mental). If I really value my relationship with Krishna, I will do this. And doing this shows Krishna how important that relationship is to me.


I Have No Time to Chant

Most of us who are raising families are challenged to find two undisturbed hours a day to solely focus on our rounds. Yet many of the activities that take our time away fromchanting are activities that we specifically have chosen to do. Afer the second retreat I thought that the reason I have so much on my plate that takes me away from chantingis simply because I don't like chanting enough. It's what Prabhupada calls the "self created burden." If I am finding it difficult to finish my rounds because of a lack of time, I am ultimately the one who chose to do all the activities that are getting in the way of my chanting. Even when I can't really avoid all the work and responsibilities, still I am the one who is organizing those activities in a way that chanting often takes a back seat to the other things I do.

The Mind is Like a Loud Truck

While I was chanting the other day, a truck drove by that was so loud that I couldn't even hear myself chant. As it got further away I could again hear the mantra coming out of my mouth. As this was happening I immediately thought that the truck is exactly like the mind. Sometimes the mind is so loud that I can't even hear myself chant. It just takes over and the maha mantra gets drowned out by the volume of my mind. When I think of controlling my mind, I think of turning down the volume on all of its chatter. Once that chatter stops, I can hear the maha mantra. When I constantly work on turning the volume down, eventually my mind starts to peacefully listen to the chanting.

The Acarya of Multi-Tasking Japa

Too often I chant like a robot. Maybe someday things will get so bad that we'll have japa robots and we can just put our beads in their hands and they will chant to a recording of our japa.

Although that sounds far fetched, I am like that robot. I have chanted Hare Krishna for so many years that I can do it my sleep, I can do it while driving, I can even do it while reading. I can do it while shopping, talking, sight seeing – you name it and I can do it and chant simultaneously. I am the acarya of multi-tasking japa. Chanting is so programmed into my cells that I can do it without even thinking about it. Someone might say, "Well that's good." No, it's horrible because I can do it without even being aware that I am doing it, what to speak of being aware that I am associating with Radha and Krishna. It's like someone shot Novocain in my heart and my heart has become numb and thus I am not feeling a thing while I chant.. Srila Bhaktisiddhanta said the name is not lip deep, it is heart deep.

Chanting is Boring

When I commit offences to the Holy Name, chanting becomes boring. In this consciousness chanting is tasteless, troublesome, and outright uninteresting, and it's the last thing I want to do. Thus I do it only out of duty while my mind is totally disengaged from chanting. My mood is simply to get my rounds finished as soon as possible. This is a sign to me that my spiritual life is lacking. When I don't do something to correct this, the bad chanting creates a domino reaction of less Krishna consciousness in my life, which then produces more bad chanting, which continues to produce less Krishna consciousness, which produces more bad chanting. And this could lead to something even worse than bad chanting. It could lead to no chanting.

Give Yourself A Gift

Prabhupada said the highest realization is to save yourself. I have so often neglected to chant well that I sometimes feel like I am dying of thirst for the nectar of the name. On the 64 rounds day (at the retreat, one day is reserved for 64 rounds and a vow of silence) I was finally taking the time to give myself the nectar that I so desperately needed. But because I had dried up so much over the years and thus was so thirsty, no matter how much I drank the name I still was thirsting for more. By the 64th round my thirst was just starting to become satisfied. 64 rounds is the most wonderful gift I have ever given myself. At least I should give myself the gift of 16 good rounds every day.

Does the Holy Name Really Work?

Yes, the holy name does really work. Well, let me restate that: The holy name does really work if I chant the holy name the way the holy name is meant to be chanted. If I don't properly chant the holy name, then I start thinking the chanting can't really uproot my deepest anarthas. Because I am not experiencing Krishna while I chant, I lose faith in the value and power of the holy name. Going to the retreat and being facilitated to chant some really good rounds was a major faith builder. The holy name began to work on me more deeply than ever. It was real, vibrant, active, and dynamic, as compared to the usual dead mantras I chant. Dead mantras were producing a dead Mahatma Das. But the maha mantra is a living thing and when I chant a living mantra I get life.

It's All About a Relationship

Although chanting revives our relationship with Krishna, chanting is also our relationship with Krishna. We are there with Radha and Krishna while we chant. Srila Bhaktisiddhanta said to welcome the holy name. Radha and Krishna come to me when I chant. Do I realize this when I chant? Do I welcome them and take care of them when they come? Do I worship them when they come? Or do I think, "Oh no, I still have six rounds left?" If I think this way, I simply take chanting as a process, a process that often I can't wait to end so I can get on to "more important" things.

Watering the Weeds Japa

Poor chanting can actually produce misery, guilt, unhappiness, frustration, boredom, lack of energy and a host of other negative emotions and experiences. When I chant badjapa it doesn't make me feel like I am a blissful spiritual being; it makes me feel defeated for not applying myself. It also makes me both upset with myself for failing to come closer to Krishna and guilty because I know my guru expects more of me and I could do better. It leaves me entering my day on a failed note. Wow! The very thing that is supposed to make me so happy when done properly has the potency to make me feel awful if not done well. Hopefully I can take this misery as a kick in the rear end and let it push me into chanting better rounds.

First Become Conscious, Then Become Krishna Conscious

It's amazing how many bad japa habits I have not confronted even though I know how much these habits hurt me. They exist, I see them destroying my good japa, yet I ignore them. They have a tendency to somehow camouflage themselves in a way that says, "I am here but don't worry about me." And I believe them and think, "Ok, I won't confront you. Why? Am I afraid it will be too difficult or too much work to change? I must think it's less painful to change than to suffer the consequences of bad japa? I was forced to become fully conscious of these habits, confront them and deal with them at the retreat. This was one of the best things I've ever done. If I didn't do this, I don't know how long these habits would have continued to undermine my potential for better japa.

What I Do Today Affects My Chanting Tomorrow

What I do when I am not chanting affects the quality of my rounds. For example, if I am critical of devotees (or even of non-devotees), it will be more difficult to chant good rounds. If my mind is engaged in activities from morning to night that have nothing to do with Krishna, my attraction to chanting the next day will diminish. However, if I make an effort to be as Krishna conscious as possible during the day, my rounds the next day are easier to chant and more relishable. My activities today are linked to the quality of myjapa tomorrow. One devotee told me that if he goes out and gives people the maha mantra, his rounds are always better the next day.

All I Want

When it comes down to it, all I want is to chant well, feel Krishna's presence while I chant, relish the nectar of the name, and be a servant of the name. Bhaktivinoda Thakura says there is nothing else in the three worlds but the holy name. Krishna has shown this to me by allowing me to observe other devotees' transformations (at the retreats) through good chanting. As their chanting improved, their desires changed. As they relished the sweetness of Krishna, they wanted more of it and realized this is all they really want. When Krishna is kind enough to give a drop of the taste of the nectar for which we are always anxious, we realize how much we have in our life that is not giving us this nectar (amrita-deathless) and how much we have in our life that is actually producing death.

Talks With Dad

I once read a book in which a woman said that the walks she took with her dad when she was young were the most valuable moments in her life because she learned so much from him during those walks. I have always felt the same way about japa. My time with the holy name is the most valuable time of my day. Good chanting always gives me realization, strength, determination, and taste. Those two hours with the holy name is the most valuable time of my day, and to waste those two hours on bad japa is the greatest loss. Once I blow those two hours with bad rounds, that's it; I can't buy them back. Thus, I miss the opportunity to have Dad really and enlighten me that morning.

Krishna Enchants Me

When I chant well and am relishing Krishna's name, then Krishna's form, words, and pastimes all become more attractive to me. On the evening of the 64 rounds day, Dravida Prabhu recited poems while showing slides of Krishna. Those pictures, one's I've seen many times before, all of a sudden were especially attractive and alluring to me. And those poems, although I've read them before, enchanted my mind like never before. My senses became purified and thus everything about Krishna became more attractive. And the wonderful consequence of this is that everything not related to Krishna became less attracted to me. That's Unacceptable

Bad chanting is unacceptable to me. I now have set the bar higher and when I go below the acceptable level, red flags go off in my mind. Poor chanting is not making me Krishna conscious, so I reject it. The consequences of poor chanting are so undesirable that simply being aware of those consequences gets me back on track. I have accepted unacceptable japa too often-and that's simply not acceptable any longer. If it is acceptable to me it means I am satisfied with poor chanting and not overly concerned about doing anything to improve. And if I am not concerned about improving my japa, it won't get better on its own.

Good Chanting Produces More Good Chanting

How do I know I have chanted good rounds? One of the best indicators for me is that when I finish my rounds I want to keep chanting because I am getting such a nice taste. If I am relieved to put my bead bag down after my last round, that's an indicator that my chanting is not being done properly. Good chanting always produces a taste to chant more. Prabhupada said sixteen rounds is the minimum; that constant chanting is the goal.

Courtesy : His Grace Mahatma Das(ACBSP)

--
Yours
Dinesh
Blog:http://dinesh-krsna.blogspot.com

EKADASI -- The Day of the Lord Hari

 

 

Sent to you by dinesh via Google Reader:

 

 

EKADASI -- The Day of the Lord Hari

via Padyavali Dasi's Facebook Notes by Padyavali Dasi on 8/25/11

TODAY IS AJA EKADASI, THE EKADASI THAT OCCURS DURING THE DARK FORTNIGHT OF THE MONTH OF BHADRAPADA (August-September) THE FOLLOWING IS THE HISTORY OF THIS EKADASI SPOKEN BY LORD KRSNA TO YUDHISTHIRA MAHARAJA:

 

 

The Supreme Lord, Shri Krishna, then replied, "Oh King, hear me attentively. The name of this sin-removing, sacred Ekadasi is aja. Any person who fasts completely on this day and worships Hrishikesha, the master of the senses, becomes free of all reactions to his sins. Even one who simply hears about this Ekadasi is freed from his past sins. Oh King, there is no better day than this in all the earthly and heavenly worlds. This is true without a doubt.

 

"There once lived a famous king named Harishchandra, who was the emperor of the world and a person of great truth and integrity. His wife's name was Chandramati, and he had a son named Lohitashva. By the force of destiny, however, Harishchandra lost his great kingdom and sold his wife and son. The pious king himself became a menial servant of a dog-eater, who made him guard a crematorium. Yet even while doing such menial service, he did not forsake his truthfulness and good character, just as soma-rasa, even when mixed with some other liquid, does not lose its ability to bestow immortality.

 

"The king passed many years in this condition. Then one day he sadly thought, 'What shall I do? Where shall I go? How can I be delivered from this plight?' In this way he drowned in an ocean of anxiety and sorrow.

 

"One day a great sage happened by, and when the king saw him he happily thought, 'Ah, Lord Brahma has created brahmins just to help others.' Harishchandra paid his respectful obeisances to the sage, whose name was Gautama Muni. With joined palms the king stood before Gautama Muni and narrated his pitiful story. Gautama Muni was astonished to hear the king's tale of woe. He thought, 'How has this mighty king been reduced to collecting clothes from the dead?' Gautama Muni became very much compassionate toward Harishchandra and instructed him on the process of fasting for purification.

 

"Gautama Muni said, 'Oh king, during the dark fortnight of the month of Bhadrapada there occurs an especially meritorious Ekdasi named aja (Annada), which removes all sins. Indeed, this Ekadasi is so auspicious that if you simply fast on that day and perform no other austerity, all your sins will be nullified.

 

By your good fortune it is coming in just seven days. So I urge you to fast on this day and remain awake through the night. If you do so, all the reactions of your past sins will come to an end. Oh Harishchandra, I have come here because of your past pious deeds. Now, all good fortune to you in the future!' So saying, the great sage Sri Gautama Muni immediately disappeared for their vision.

 

"King Harishchandra followed Gautama Muni's instructions concerning fasting on the sacred day of aja Ekadasi. Oh Maharaja Yudhisthira, because the king fasted on that day, the reactions to his previous sins were completely destroyed at once. Oh lion among kings, just see the influence of this Ekadasi fast! It immediately vanquishes whatever miseries one may be suffering as a result of past karmik sinful activities.

Thus all Harishchandra's miseries were relieved. Just by the power of this wonderful Ekadasi, he was reunited with his wife and son, who had died but were now revived. In the heavenly regions the devas (demigods) began beating on their celestial kettledrums and showering down flowers upon Harishchandra, his queen, and their son. By the blessings of the Ekadasi fast, he regained his kingdom without difficulty. Moreover, when King Harishchandra left the planet, his relatives and all his subjects too, went with him to the spiritual world.

"Oh Pandava, whoever fasts on aja Ekadasi is surely freed from all his sins and ascends to the spiritual world. And whosoever hears and studies the glories of this Ekadasi achieves the merit gained by performing a horse sacrifice."

 

THUS ENDS THE NARRATION OF THE GLORIES OF BHADRAPADA-KRISHNA EKADASI, OR AJA EKADASI FROM THE BRAHMA-VAIVARTA PURANA.

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KKSblog.com - Transcendental Consciousness

Transcendental Consciousness Posted: 14 Aug 2011 03:26 PM PDT (Kadamba Kanana Swami, Slovakia) Lord Caitanya was in a completely transcendental consciousness – totally attached to Krishna. There was no material consideration. He was not caring about material things ever. He just cared about Krishna and He showed that. 'So what about us? Should we also become like that?' We should but, it must be the result of love of God. Not that he became careless out of laziness. Now we are taking responsibility to use the material energy in the service of Krishna. But as love of God is awakening within the heart, then one becomes so overwhelmed than they may no longer be able to deal with all these material things! Then Krishna becomes everything!

Fully Focused On Krishna's Desires Posted: 14 Aug 2011 01:15 PM PDT    (Kadamba Kanana Swami, Sweden, 2010) Transcribed by Madhumati Devi Dasi Even a pure devotee in one sense is limited by this material world, but he is not affected. He accepts that: 'This is what Krishna has given me'. Everyone has limitations and one may have the desire to do more for Krishna, but the power may not be given…. and we will have to just accept it………………………….. So in this material world and even in the spiritual world, we accept the service and role that He gives us. We have to simply become so focused on Krishna's desire and not our own as to; What we want to do for Krishna? But what is it that Krishna wants of me? What is my role? Within time, that role becomes more and more clear. Just accept that role and make it something wonderful, which is what we have to do in this world! So in this way, the pure devotee is experiencing freedom, as he is something that Krishna wants him to be, and then one can serve Krishna in one's capacity and just do that. That's the 'jivan-mukta' – liberated.

SRI RAMA-RASA-KRDA

 

 

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SRI RAMA-RASA-KRDA

via Padyavali Dasi's Facebook Notes by Padyavali Dasi on 8/13/11

LORD BALARAMA'S RASA DANCE

Sri Prädvipäka Muni said: One day, eager to see His devotees, Lord Balaräma mounted His chariot bearing a palm-tree flag, left Dvärakä, and, yearning to see the gopas, gopis, and cows, went to Gokula. Yashoda and King Nanda embraced Him when He arrived. Later He met with the gopas and gopis. He stayed there for two months.

 

The previously described snake-girls became gopis and, in order to attain Lord Balaräma's association, on Garga Muni's advice followed the five methods of worshiping Lord Balaräma. In this way they became perfect. Pleased with them, Lord Balaräma enjoyed a räsa-dance with them on the full-moon night of the month of Caitra (March-April), a night when the red moon reddened the whole of Vrindavana forest.

 

Cooling, gentle, delightful, lotus-pollen filled breezes pushed the Yamuna's waves and blew to the splendid shore. Then the land of Vraja became very splendid, its many forest groves and courtyards filled with the fragrant pollen of playfully and gracefully blossoming flowers, with the cooing of cuckoos and peacocks, and with the sweet humming of bees.

 

Decorated with tinkling ankle-bells, glittering gold and jewel necklace, armlets, belt, crown, and earrings, and with many lotus petals, dressed in blue garments, and His eyes like glittering lotus petals, Lord Balaräma was splendid with the gopis in the räsa-dance circle. He was like Kuvera surrounded by a host of beautiful yakshis.

 

Then, sent by the demigod Varuna, Goddess Varuni, in the form of honey oozing from the hollows of trees filled with the humming of bees made greedy by the sweet scent of the flowers, made the entire forest very fragrant. Eager to drink that honey, His eyes now red lotus flowers, His limbs weakened by enjoying amorous pastimes, perspiration born from the fatigue of His pastimes now streaming down His cheeks and washing away the pictures and designs drawn there, walking like an elephant king, decorated with mighty arms like the trunks of elephant kings, as if intoxicated, sitting on a throne, relinquishing His plow, His club still in His hand, splendid like ten million full moons, His jewel anklets, bracelets, and other ornaments tinkling, His gold earrings, necklaces, finger-rings, and jewel crown glittering, and surrounded by beautiful gopis, their cheeks decorated with graceful pictures and designs and their black braids mocking the beautiful snake girls, Lord Balaräma, the Supreme Personality of Godhead, the master of the worlds, shone with great splendor, and enjoyed transcendental pastimes.

 

His lotus face covered with perspiration born from the fatigue of wandering along the Yamuna's shore and enjoying many pastimes, Lord Balaräma called for the Yamuna to come to Him so He could bathe and enjoy water-pastimes. When the Yamuna did not come, Lord Balaräma became angry and began to drag it to Him, scratching its shore with the tip of His plow. Lord Balaräma said:

 

"Today you have no respect for Me. Even though I call, you ignore My order and go your own way as you wish. Now I will divide you into a hundred tiny streams."  Rebuked with these words and now very afraid, the Yamuna came before Lord Balaräma, fell at His feet, and said:

 

"Räma! Räma! Sankarshana! Balabhadra! O mighty-armed one! I did not know Your great power. The entire earth is seen resting like a single tiny mustard-seed on one of Your many heads. It is proper for You to release me, who have now surrendered to You and who did not know Your true glories. You should release me because You are always affectionate to Your devotees.

 

Begged in this way, Lord Balaräma released the Yamunä. Then He enjoyed in the Yamunä's waters, as an elephant enjoys with its many wives. When He returned to the shore the Yamuna approached and gave Him gifts of many blue garments and many ornaments of gold and jewels. Lord Balaräma divided the gifts among the girls, giving some to each gopi. Then He dressed in one of the blue garments and decorated Himself with a necklace of gold and nine kinds of jewels. Then He enjoyed with the gopis as the king of elephants enjoys with its many wives.

 

O king of the Kauravas, in this way Lord Balaräma, the king of the Yädavas, spent that springtime night with the gopis. Even today the Yamuna' flows in many divided streams at that place, a testimony to the great strength, equal to that of a host of elephants, of Lord Balaräma, the Supreme Personality of Godhead. A person who hears or recounts these pastimes of Lord Balaräma destroys the entirety of a great host of sins and attains transcendental bliss. What more do you wish to hear?

 

 

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