Fotos de Vaišnavska Vjerska Zajednica Rijeka
Srila Prabhupada Vyasa Puja August 8th 2009 de Vaišnavska Vjerska Zajednica Rijeka
Srila Prabhupada Vyasa Puja August 8th 2009 de Vaišnavska Vjerska Zajednica Rijeka
Srila Prabhupada Vyasa Puja August 8th 2009 de Vaišnavska Vjerska Zajednica Rijeka
The Subjective Bhagavad-Gita: Part - I By His Divine Grace Srila Bhakti Raksak Sridhar Dev-Goswami Maharaja
Both Visvanatha Cakravarti Thakura and Baladeva Vidyabhusana have commented on Bhagavad-gita, and Jiva Goswami has also given his explanation of different verses. Bhaktivinoda Thakura has given his own explanation, and he has included both Baladeva’s and Visvanatha Cakravarti’s commentaries in his Bengali translation of Bhagavad-gita. Sridhar Swami’s commentary was the original one, and Sri Chaitanya Mahaprabhu had great appreciation for his commentary on Srimad-Bhagavatam and Bhagavad-gita.
I have attempted to shed some new light on some verses in Bhagavad-gita. On the basis of what the previous commentators have said, I have shown the further development of madhura-rasa in Bhagavad-gita, and even the paramour relation of parakiya-rasa. When I discussed my explanation with Bhaktivedanta Swami Maharaj, I asked him, “In this place in Bhagavad-gita I have given my interpretation to include madhura rasa. What do you think?” He told me, “What more can be said? Your interpretation is perfectly correct.”
Still, it was a new conception I had given there. I found parakiya, the paramour devotion of the gopis for Krishna, represented in the verse tesam satata yuktanam...yena mam upayanti te. Just as Srimad-Bhagavatam has four essential verses, there are four essential verses in Bhagavad-gita which contain the very gist, the very substance of the whole ontological conception of Bhagavad-gita.
In Bhagavad-gita 10.8, the first of the four nutshell verses is as follows: aham sarvasya prabhavo mattah sarvam pravartate iti matva bhajante mam budha bhava-samanvitah “I am the origin of everything. Everything emanates from Me (including all conceptions of the Absolute Truth and even My own worship). The wise who know this fully worship Me with bhava, deep devotional ecstasy.”
Here, Krishna says, aham sarvasya prabhavo, mattah sarvam pravartate: “Everything emanates from Me, including all conceptions of the Absolute Truth.” In Bhagavatam the three main conceptions of the absolute are given: Brahman, Paramatma, and Bhagavan. Brahman means the all-comprehensive aspect of the absolute. Paramatma means the all-permeating aspect of the absolute, and Bhagavan means the personal conception of the absolute.
In his Bhakti-Sandarbha, Jiva Goswami has given the real meaning of Bhagavan, the Personality of Godhead. The general meaning of Bhagavan is “one who commands all sorts of potencies.” All sorts of potencies are controlled by Him personally. That is the conception of Bhagavan found in Narayana of Vaikuntha. But Jiva Goswami has given a particularly fine interpretation of Bhagavan. He says that Bhagavan means bhajaniya sarva-sad-guna-visistha: the nature of Bhagavan is such that whatever comes in contact with Him feels a natural serving tendency towards His charming personality. He is endowed with such qualities that everyone is drawn to worship Him, to love Him. He attracts the love of everyone. Everyone wants to serve Him – this is Bhagavan. He is endowed with qualities that attract everyone to serve Him.
I have included this special interpretation of Jiva Goswami in my commentary on the above Bhagavad-gita verse. In the Srimad-Bhagavatam, three phases of the Absolute Truth have been described (all-comprehensive Brahman, all-pervading Paramatma, and the all-attractive, absolute person, Bhagavan). I have explained in my commentary that Krishna’s statement here (aham sarvasya prabhavo) means: “I am svayam bhagavan, the Original Personality of Godhead. I am at the root of all these three conceptions of the absolute. And I am the origin not only of Brahman, the all-comprehensive absolute, and Paramatma, the all-permeating absolute, but also of Narayana, the master of all potencies who commands the respect of everyone. I am the origin of all of Them: I am svayam bhagavan.”
In this way I have interpreted the meaning of aham sarvasya prabhavo. And in the next line, when Krishna says mattah sarvam pravartate, here we must concentrate more finely. Krishna says sarvam pravartate, “everything comes from Me.” With this Krishna is saying: “Even worship of Me comes from Me. I reveal it first. I Myself worship Myself. I do this as guru, as My finer potency. This potency is nothing but Myself. And My finest potency is Radharani. Through My potency I worship Myself. Every movement begins from Me; even My own worship, My own service is begun by Me, in My role as guru. I reveal that to the public so that you will properly worship Me. For this reason guru is called Bhagavan, for he is nondifferent from Me (acaryam mam vijaniyam).”
The finest potency of Bhagavan is Radharani. So guru in the highest sense, as well as service in the highest sense, is represented in Srimati Radharani. Next, Krishna says, “Those who know this will worship Me: iti matva bhajante mam.” Those who understand this conception that Radharani serves Him in the highest way, will serve Krishna in subjugation to Her. That is radha-dasyam, the divine service of Sri Radha. And it is with this understanding that a worshiper will come to worship Krishna.
In my interpretation, I have taken it that this is Krishna’s intent when He says, iti matva bhajante mam: “Knowing this, they worship Me.” He means “those who know that My worship comes from Me, and that My finest potency worships Me best, will worship Me under the direction of My finest potency.” Here we find the importance of radha-dasyam, the service of Sri Radha, the highest goal of the followers of Rupa Goswami, the rupanuga-gaudiya-sampradaya. Here, Krishna is saying, “Knowing that it is My finest potency that worships Me best, one will worship Me under the direction of My first-class worshiper (Sri Radha). With this idea one will always worship Me under the guidance of My finest sakti, Srimati Radharani, or Her representation, Sri Gurudeva. In this way, they will always worship Me under their direction, and never as a direct worshiper.” This is the meaning of iti matva bhajante mam.
Then Krishna says budha bhava-samanvitah. Here, budha means those of fine theistic intellect (sumedhasah). In Bhagavatam it is said that those of fine theistic intellect will be able to appreciate this (yajanti hi sumedhasah). Fine theistic intelligence is the outcome of good fortune which comes from above (sukrti); it is not self-acquired. That fine intellectual inner direction and guidance can only come from the nirguna or transcendental plane. Budha here means “one who has a direct connection with the nirguna or transcendental plane.” His intelligence doesn’t come from this mayic quarter; rather it springs from the spiritual platform. Only such a person can appreciate these subtle points. This is said in Bhagavatam:
krsna-varnam tvisakrsnam sangopangastra-parsadam yajnaih sankirtana-prayair yajanti hi su-medhasah “Those who are of fine theistic intellect (sumedhasah) will worship Sri Chaitanya Mahaprabhu in sankirtana, not others.”
So this verse from Bhagavad-gita means, “One whose devotion is the product of the nirguna wave, whose faith is not collected from this world of misunderstanding, shall worship me through radha-dasyam.” Here bhava-samanvitah means raga-samanvitah – that is, they worship Krishna with anuraga, love. Their affinity for Krishna, their devotion to Him, is not governed by rules; it does not spring from strictly following the scriptural rules, but from bhava, inner inspiration. This worship is called raga-marga, the path of spontaneous attraction.
Scriptural rules involve calculations of loss and gain. But worship which is bhava samanvitah is not drawn from any consideration of loss and gain; it flows naturally through love and attraction for Krishna. It is jnana-sunya-bhakti, free from calculation, free from profit and loss: jnana karmadyanavrtam.
To be continued in future postings ….
When the lower stands against the higher, offense arises. That tendency should be shunned. Primary education is also education, but that should not compete with higher education.
- His Divine Grace Srila Bhakti Raksak Sridhar Dev-Goswami Maharaja
---------------------------- Group Homepage: http://mahaprabhu.net/sadhusanga Download Newsletter The Harmonizer - May 2010 http://mahaprabhu.net/satsanga/?download=Harmonizer_May_2010.pdf To Contact Us or To Join Online Classes Please Visit: http://groups.google.co.in/group/Online_Sadhu_Sanga/web/online-sadhu-sanga-skype-conference-call If you would like to see this Science/Religion Dialog continue, please consider donating: http://www.mahaprabhu.net/harmonizer Science-Religion Dialogue: http://groups.google.co.in/group/Online_Sadhu_Sanga/web Submit your Paper: http://groups.google.com/group/Online_Sadhu_Sanga/web/submit-manuscript ---------------------------- You received this message because you are subscribed to the "Transcendental Nectar of Sadhu-Sanga" e-group. Group Subscription Details: http://groups.google.co.in/group/Online_Sadhu_Sanga/web/group-subscription-details All Glories to Sri Guru and Sri Gauranga.
Dear Pradyumna Prabhu:
Hare Krishna.
Please accept my obseances.
The Bhagavad-gita by Srila Bhakti Raksak Sridhar Dev-Goswami Maharaja reveals the deeper meaning of the reality. Many of the explanations presented by Srila Guru Maharaja are unique. I am happy to see the questions on Srila Guru Maharaja's Bhagavad-gita explanations.
Your first questions "My question is if everything originates from Lord Krsna then why Maya or Material world stops or creates atmosphere which eludes us away from the supreme personality and the supreme truth as stated by the lord." is already discussed many times in the e-group and you can find one of such discussion at: http://groups.google.co.in/group/Online_Sadhu_Sanga/msg/6276084deff02133?&q=What+is+the+free+will+of+a
I am also adding some more from Srila Guru Maharaja's words about free will to address your first and second question "Secondly, if it is so then how come the materailism and immaterailistic approach to devotion both manifests in the same plane. Or the life and matter co-exists and are manifestation of same origin then how do they or rather why do they contradict" below.
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Student: I guess what I want to ask is how we can account for these inequities. I know that you are saying that there is no distinction. But why is there suffering?
Srila Sridhar Maharaj: The cause is the misuse of the free will of the jiva soul. The misuse of the wealth given to you.
Student: Given by the Supreme Power?
Srila Sridhar Maharaj: By the Supreme Power. As a part of a particular potency, you have free will eternally existing within you. And by misuse of your freedom, you have selected to become a king in the mortal world, just as Satan is portrayed in Milton’s Paradise Lost. He wanted to reign in hell rather than to serve in heaven. The free will – the weak, vulnerable, childlike free will – misused. We came here to be a monarch of all we survey: to reign in hell. Inherent adaptability is an innate feature of the soul. We could have selected service in heaven. Then our desires would have been fulfilled. But we have selected the wrong thing. We have moved in the wrong way. We wanted to be monarch. We could not select slavery in the higher realm. We selected monarchy in hell.
This material world is hell, the soil of affliction. And here we face affliction in variegated ways. These are mainly classified as birth, death, infirmity, and disease. These undesirable things must be there in hell. There is the subtle difference. If you are to live in heaven, then you must live there as a surrendered soul. That is a much higher soil than this. And ultimately we see that to serve in heaven is infinitely better than to reign in hell.
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Furthermore, your third question "Lastly, your sentence: "My worship comes from me" does it mean that the science of seeking the absolute truth about life is so complex that the creator comes in various modes to reveal how to seek the science behind the truth. Or in other words the approach also is different from what we are following today to seek the absolute truth about life." and the details about how we can understand the difference between matter and spirit is also explained by Srila Guru Maharaja His Divine Grace Srila Bhakti Raksak Sridhar Dev-Goswami Maharaja in the following text.
------------------------------------------------------------ Whatever can be perceived by the eye, the ear, the tongue, the nose, the skin – any of the external senses – is only a covering of reality. In Srimad-Bhagavatam, Prahlada Maharaj says, na te viduh svartha-gatim hi visnum, durasaya ye bahir-artha-maninah. We are making too much of the covering of reality, we are devoting our minds to the external coating – bahir-artha-maninah – but we do not dive deep into the eternal substance. If only we were to dive deep into reality, there we would find Visnu. The most peaceful substance is within, but it is covered, just as milk is covered by cream, and we are making much of that cover. The real substance is within, just as fruit is covered by its skin. What we experience at present is the cover, the skin, and we are making much of that, ignoring the very substance which the cover is protecting.
The primary step in the search for truth is to penetrate the covering and find the knower within. And then begin our analysis. What is he? Is he an atom like an atomic particle of dust? Or is he a fantastic atom in the conscious plane? At first we must approach reality in this way. There is the knower and the unknown, the inquirer and the inquired.
Try to find yourself. Then gradually, you will come to know that you are the soul, the particle of consciousness within. And just as you are spirit covered by matter, the whole world is also like that; the spiritual reality within is covered. Upon realizing your self as spirit soul, you will be able to see that everything is a part of consciousness. Within the world of consciousness, worlds of different sorts of experience are floating. In the conscious sea, the sun, the moon, trees, stones, human beings, our friends, and our enemies are all floating. As we approach the spiritual plane, we will find it to be nearer to our real self. And in this way, we will see that matter is far, far away, but the soul is near.
Try to conceive of reality along these lines. Soul, spirit, consciousness, is nearer to the soul and you are a child of that soil. Matter is far, far away. But the interrupting planes are so close together that we don’t see the nature of spiritual reality, just as if you put your hand over your eye, you can’t see the hand. But if the hand is only one foot away, we can see it very clearly. Sometimes what is very close, we cannot see. I may be able to see so many things, but I cannot see myself. ------------------------------------------------------------
The necessity of Sri Guru is explained several occasions in this e-group. Sri Guru is a representative of Lord Sri Krishna. According to the qualification of an individual soul Krishna comes in different forms as Sri Guru to elevate him from lower plane to higher and higher plan. But we must seek the highest. That is the conception of Srimad Bhagavatm. To approach the finer truths in Srimad Bhagavatam we need a living Bhagavad. jaaho bhaagavata pada vaisnavera staane, means: If you want to read the Bhagavatam you must go to a Vaishnava acharya.
I am not a man from science background and thus I can't give a scientific explanation to your question. We request Sripad Bhakti Madhava Puri Maharaja if possible he can help us with a scientific explanations on these topics.
- B. P. Titha On Sun, May 23, 2010 at 11:36 PM, Pradyumn Singh singh.pradyumn@gmail.com wrote: In Bhagavad-gita 10.8, the first line of the four nutshell verses: aham sarvasya prabhavo Which means: “I am the origin of everything. Everything emanates from Me (including all conceptions of the Absolute Truth and even My own worship). The wise who know this fully worship Me with bhava, deep devotional ecstasy.” My question is if everything originates from Lord Krsna then why Maya or Material world stops or creates atmosphere which eludes us away from the supreme personality and the supreme truth as stated by the lord. Secondly, if it is so then how come the materailism and immaterailistic approach to devotion both manifests in the same plane. Or the life and matter co-exists and are manifestation of same origin then how do they or rather why do they contradict. Lastly, your sentence: "My worship comes from me" does it mean that the science of seeking the absolute truth about life is so complex that the creator comes in various modes to reveal how to seek the science behind the truth. Or in other words the approach also is different from what we are following today to seek the absolute truth about life. Thanks Pradyumna On Sun, May 23, 2010 at 3:51 PM, Ramesh B yours.ramesh@gmail.com wrote: Very Interesting! Thanks Tirtha Maharaj!!! On Sun, May 23, 2010 at 3:34 PM, BP Tirtha bptirtha@sify.com wrote: The Subjective Bhagavad-Gita: Part - I By His Divine Grace Srila Bhakti Raksak Sridhar Dev-Goswami Maharaja
Both Visvanatha Cakravarti Thakura and Baladeva Vidyabhusana have commented on Bhagavad-gita, and Jiva Goswami has also given his explanation of different verses. Bhaktivinoda Thakura has given his own explanation, and he has included both Baladeva’s and Visvanatha Cakravarti’s commentaries in his Bengali translation of Bhagavad-gita. Sridhar Swami’s commentary was the original one, and Sri Chaitanya Mahaprabhu had great appreciation for his commentary on Srimad-Bhagavatam and Bhagavad-gita.
I have attempted to shed some new light on some verses in Bhagavad-gita. On the basis of what the previous commentators have said, I have shown the further development of madhura-rasa in Bhagavad-gita, and even the paramour relation of parakiya-rasa. When I discussed my explanation with Bhaktivedanta Swami Maharaj, I asked him, “In this place in Bhagavad-gita I have given my interpretation to include madhura rasa. What do you think?” He told me, “What more can be said? Your interpretation is perfectly correct.”
Still, it was a new conception I had given there. I found parakiya, the paramour devotion of the gopis for Krishna, represented in the verse tesam satata yuktanam...yena mam upayanti te. Just as Srimad-Bhagavatam has four essential verses, there are four essential verses in Bhagavad-gita which contain the very gist, the very substance of the whole ontological conception of Bhagavad-gita.
In Bhagavad-gita 10.8, the first of the four nutshell verses is as follows: aham sarvasya prabhavo mattah sarvam pravartate iti matva bhajante mam budha bhava-samanvitah “I am the origin of everything. Everything emanates from Me (including all conceptions of the Absolute Truth and even My own worship). The wise who know this fully worship Me with bhava, deep devotional ecstasy.”
Here, Krishna says, aham sarvasya prabhavo, mattah sarvam pravartate: “Everything emanates from Me, including all conceptions of the Absolute Truth.” In Bhagavatam the three main conceptions of the absolute are given: Brahman, Paramatma, and Bhagavan. Brahman means the all-comprehensive aspect of the absolute. Paramatma means the all-permeating aspect of the absolute, and Bhagavan means the personal conception of the absolute.
In his Bhakti-Sandarbha, Jiva Goswami has given the real meaning of Bhagavan, the Personality of Godhead. The general meaning of Bhagavan is “one who commands all sorts of potencies.” All sorts of potencies are controlled by Him personally. That is the conception of Bhagavan found in Narayana of Vaikuntha. But Jiva Goswami has given a particularly fine interpretation of Bhagavan. He says that Bhagavan means bhajaniya sarva-sad-guna-visistha: the nature of Bhagavan is such that whatever comes in contact with Him feels a natural serving tendency towards His charming personality. He is endowed with such qualities that everyone is drawn to worship Him, to love Him. He attracts the love of everyone. Everyone wants to serve Him – this is Bhagavan. He is endowed with qualities that attract everyone to serve Him.
I have included this special interpretation of Jiva Goswami in my commentary on the above Bhagavad-gita verse. In the Srimad-Bhagavatam, three phases of the Absolute Truth have been described (all-comprehensive Brahman, all-pervading Paramatma, and the all-attractive, absolute person, Bhagavan). I have explained in my commentary that Krishna’s statement here (aham sarvasya prabhavo) means: “I am svayam bhagavan, the Original Personality of Godhead. I am at the root of all these three conceptions of the absolute. And I am the origin not only of Brahman, the all-comprehensive absolute, and Paramatma, the all-permeating absolute, but also of Narayana, the master of all potencies who commands the respect of everyone. I am the origin of all of Them: I am svayam bhagavan.”
In this way I have interpreted the meaning of aham sarvasya prabhavo. And in the next line, when Krishna says mattah sarvam pravartate, here we must concentrate more finely. Krishna says sarvam pravartate, “everything comes from Me.” With this Krishna is saying: “Even worship of Me comes from Me. I reveal it first. I Myself worship Myself. I do this as guru, as My finer potency. This potency is nothing but Myself. And My finest potency is Radharani. Through My potency I worship Myself. Every movement begins from Me; even My own worship, My own service is begun by Me, in My role as guru. I reveal that to the public so that you will properly worship Me. For this reason guru is called Bhagavan, for he is nondifferent from Me (acaryam mam vijaniyam).”
The finest potency of Bhagavan is Radharani. So guru in the highest sense, as well as service in the highest sense, is represented in Srimati Radharani. Next, Krishna says, “Those who know this will worship Me: iti matva bhajante mam.” Those who understand this conception that Radharani serves Him in the highest way, will serve Krishna in subjugation to Her. That is radha-dasyam, the divine service of Sri Radha. And it is with this understanding that a worshiper will come to worship Krishna.
In my interpretation, I have taken it that this is Krishna’s intent when He says, iti matva bhajante mam: “Knowing this, they worship Me.” He means “those who know that My worship comes from Me, and that My finest potency worships Me best, will worship Me under the direction of My finest potency.” Here we find the importance of radha-dasyam, the service of Sri Radha, the highest goal of the followers of Rupa Goswami, the rupanuga-gaudiya-sampradaya. Here, Krishna is saying, “Knowing that it is My finest potency that worships Me best, one will worship Me under the direction of My first-class worshiper (Sri Radha). With this idea one will always worship Me under the guidance of My finest sakti, Srimati Radharani, or Her representation, Sri Gurudeva. In this way, they will always worship Me under their direction, and never as a direct worshiper.” This is the meaning of iti matva bhajante mam.
Then Krishna says budha bhava-samanvitah. Here, budha means those of fine theistic intellect (sumedhasah). In Bhagavatam it is said that those of fine theistic intellect will be able to appreciate this (yajanti hi sumedhasah). Fine theistic intelligence is the outcome of good fortune which comes from above (sukrti); it is not self-acquired. That fine intellectual inner direction and guidance can only come from the nirguna or transcendental plane. Budha here means “one who has a direct connection with the nirguna or transcendental plane.” His intelligence doesn’t come from this mayic quarter; rather it springs from the spiritual platform. Only such a person can appreciate these subtle points. This is said in Bhagavatam:
krsna-varnam tvisakrsnam sangopangastra-parsadam yajnaih sankirtana-prayair yajanti hi su-medhasah “Those who are of fine theistic intellect (sumedhasah) will worship Sri Chaitanya Mahaprabhu in sankirtana, not others.”
So this verse from Bhagavad-gita means, “One whose devotion is the product of the nirguna wave, whose faith is not collected from this world of misunderstanding, shall worship me through radha-dasyam.” Here bhava-samanvitah means raga-samanvitah – that is, they worship Krishna with anuraga, love. Their affinity for Krishna, their devotion to Him, is not governed by rules; it does not spring from strictly following the scriptural rules, but from bhava, inner inspiration. This worship is called raga-marga, the path of spontaneous attraction.
Scriptural rules involve calculations of loss and gain. But worship which is bhava samanvitah is not drawn from any consideration of loss and gain; it flows naturally through love and attraction for Krishna. It is jnana-sunya-bhakti, free from calculation, free from profit and loss: jnana karmadyanavrtam.
To be continued in future postings ….
When the lower stands against the higher, offense arises. That tendency should be shunned. Primary education is also education, but that should not compete with higher education.
- His Divine Grace Srila Bhakti Raksak Sridhar Dev-Goswami Maharaja
---------------------------- Group Homepage: http://mahaprabhu.net/sadhusanga Download Newsletter The Harmonizer - May 2010 http://mahaprabhu.net/satsanga/?download=Harmonizer_May_2010.pdf To Contact Us or To Join Online Classes Please Visit: http://groups.google.co.in/group/Online_Sadhu_Sanga/web/online-sadhu-sanga-skype-conference-call If you would like to see this Science/Religion Dialog continue, please consider donating: http://www.mahaprabhu.net/harmonizer Science-Religion Dialogue: http://groups.google.co.in/group/Online_Sadhu_Sanga/web Submit your Paper: http://groups.google.com/group/Online_Sadhu_Sanga/web/submit-manuscript ---------------------------- You received this message because you are subscribed to the "Transcendental Nectar of Sadhu-Sanga" e-group. Group Subscription Details: http://groups.google.co.in/group/Online_Sadhu_Sanga/web/group-subscription-details ---------------------------- Group Homepage: http://mahaprabhu.net/sadhusanga Download Newsletter The Harmonizer - May 2010 http://mahaprabhu.net/satsanga/?download=Harmonizer_May_2010.pdf To Contact Us or To Join Online Classes Please Visit: http://groups.google.co.in/group/Online_Sadhu_Sanga/web/online-sadhu-sanga-skype-conference-call If you would like to see this Science/Religion Dialog continue, please consider donating: http://www.mahaprabhu.net/harmonizer Science-Religion Dialogue: http://groups.google.co.in/group/Online_Sadhu_Sanga/web Submit your Paper: http://groups.google.com/group/Online_Sadhu_Sanga/web/submit-manuscript ---------------------------- You received this message because you are subscribed to the "Transcendental Nectar of Sadhu-Sanga" e-group. Group Subscription Details: http://groups.google.co.in/group/Online_Sadhu_Sanga/web/group-subscription-details -- ---------------------------- Group Homepage: http://mahaprabhu.net/sadhusanga Download Newsletter The Harmonizer - May 2010 http://mahaprabhu.net/satsanga/?download=Harmonizer_May_2010.pdf To Contact Us or To Join Online Classes Please Visit: http://groups.google.co.in/group/Online_Sadhu_Sanga/web/online-sadhu-sanga-skype-conference-call If you would like to see this Science/Religion Dialog continue, please consider donating: http://www.mahaprabhu.net/harmonizer Science-Religion Dialogue: http://groups.google.co.in/group/Online_Sadhu_Sanga/web Submit your Paper: http://groups.google.com/group/Online_Sadhu_Sanga/web/submit-manuscript ---------------------------- You received this message because you are subscribed to the "Transcendental Nectar of Sadhu-Sanga" e-group. Group Subscription Details: http://groups.google.co.in/group/Online_Sadhu_Sanga/web/group-subscription-details -- ---------------------------- Group Homepage: http://mahaprabhu.net/sadhusanga Download Newsletter The Harmonizer - May 2010 http://mahaprabhu.net/satsanga/?download=Harmonizer_May_2010.pdf To Contact Us or To Join Online Classes Please Visit: http://groups.google.co.in/group/Online_Sadhu_Sanga/web/online-sadhu-sanga-skype-conference-call If you would like to see this Science/Religion Dialog continue, please consider donating: http://www.mahaprabhu.net/harmonizer Science-Religion Dialogue: http://groups.google.co.in/group/Online_Sadhu_Sanga/web Submit your Paper: http://groups.google.com/group/Online_Sadhu_Sanga/web/submit-manuscript ---------------------------- You received this message because you are subscribed to the "Transcendental Nectar of Sadhu-Sanga" e-group. Group Subscription Details: http://groups.google.co.in/group/Online_Sadhu_Sanga/web/group-subscription-details All Glories to Sri Guru and Sri Gauranga. Guru na sasyat svajano na sasyat Pita na sasyat, janani na sa syat Devam na tat syan na patis ca sa syat Na mocayet yah sa upeta mrtyum Translation: 'One who cannot save his dependents from the impending face of death in the form of this miserable material world, cannot be considered as Guru. A father who cannot liberate his children is not a father and should not beget children. Similarly, a mother, if she cannot rescue her children from illusion, should not bother to give birth to a child. A demigod should not accept worship and offerings from the votaries if he cannot deliver them. A husband should not be accepted in marriage if he cannot save the wife. In short, one should reject all such gurus who cannot liberate us from the material illusory energy culminating in death. Just as in previous times, the corresponding examples are given as in the case of Maharaj Bali, who rejected his Guru Shukracarya. The devotee Prahlada Maharaj rejected his own father king Hiranyakashipu. Bharatha rejected his own mother Kaikeyi. King Khatvanga rejected the demigods, also, the wives of the ritualistic brahmanas gave up the association of their husband on seeing their indifference to Lord Krishana. Hence the meaning of this sloka is self explanatory to your first thought. First thing is to know who is an authority and who is not. We worship the real authority following the guidance from Srimad Bhagavatam as mentioned above. He may be our parent, friend, teacher or even demigod we have no problem in taking the advises from such a soul who can give us pure devotion to Lord Sri Krishna. We must know what is our fallen condition. Bharat Maharaja on whose name our country is known as Bharatbarsa got the suffering due to his attachment to a deer baby. We must develop a proper vision to see that every jiva is an eternal servant of Krishna, but not as a body or bodily identity. A devotee of Krishna don't harm even an ant knowing that the soul within the ant is also a part and parcel of His Supreme Master Lord Sri Krishna. By knowing everything coming from Krishna and belong to Krishna we must show real compassion to all the jiva souls. That doesn't mean like maya vadis we will start saying that everything is Krishna. Rather a devotee sees that everything is meant for service of Krishna. Lord Sri Chaitanya Mahaprabhu is as also known as mahabadanaya, means magnanimous incarnation. He has given the highest charity. We must careful know what is the real charity means. Mahaprabhu not opened schools, colleges, hospitals and relief camps like the materialists. What he has given is everything a soul is hankering for life after life. He has given the wealth for the soul and not for the body. He is giving the pure devotion to Lord Sri Krishna, which can only completely satisfy us. The bodily benefits will be lost with the body but if we have some wealth accumulated for our soul then that will be a permanent asset for us. Hence we must hanker for the wealth of the soul which Mahaprabhu and His servants are giving to us. Everyone is not in a paramahamsa uttama adhikari stage. A paramahamsa uttama adhikari can see every where the presence of Krishna and he only can say aanaami dharmam na cha me pravritihi jaanami adharmam na cha me nivrutihi kenaapi deven hridasdhiten yatha niyuktosmi tatha karomi That means whatever Lord make me do I am doing. That is the statement for a pure Vasianava who is in the highest stage (uttama adhikari). Who is not in that stage he/she not qualified to say that Krishna is everywhere. I want to help you understanding this with a story I heard from my divine Spiritual Master His Divine Grace Srila Bhakti Raksak Sridhar Dev-Goswami Maharaja. Once one Brahmin seen one cow is damaging his beautiful garden. Then he started beating the cow with anger using a peace of wood. The reasult was that the cow immediately died. Then by seeing the dead cow he started saying that everything is happening by the will of Lord Krishna. The Chitra Gupta who is in charge of recording the karma of people find himself in difficulty in this case. He went to his master Yamaraj and asked him what he should write in this situation. This brahmana beaten the cow heavily and the cow died. But he is saying that everything happens by the will of Lord Krishna. Yamaraj said let us visit the Brahmin's place. They both came in a form of simple travelers to that Brahmana. They started praising his garden and house. They started saying that how nice is this garden, this is all done by Lord Sri Krishna. How nice is this house made by Lord Sri Krishna. Like this they are saying again and again that how nice is everything done by Krishna. The Brahmin get agitated after sometime and started telling to these two travelers that "I worked so heard to make this beautiful garden and house and you are only giving credit to Krishna and not at all considering the heard works and efforts I have given towards the same. Listening to this Yamraja told to Chitra Gupta that, see the faith of Brahmin. When he killed the cow he was saying that this is done by Krishna. But when we tested his faith we see that he is in full false ego. Hence he should be punished for his sins. We should not be like this Brahmin. We must understand what is our fallen position and we should try to follow the institutions of pure Vaisnava Guru and should try to see everything by his vision. Now we are blind and we can't see properly what is what. That is why we chant regularly: om ajnana-timirandhasya jnananjana-salakaya caksur unmilitam yena tasmai sri-gurave namah Translation: I was born in the darkest ignorance, and my spiritual master opened my eyes with the torch of knowledge. I offer my respectful obeisances unto him.
One day will come when our egoistic feeling will dissolve and from within, our real self, a member of the infinite world, will spring up and awaken, and we will find ourselves in the sweet waves of that environment. There, everything is sweet. The breeze is sweet, the water is sweet, the trees are sweet, whatever we come in contact with is sweet, sweet, sweet. - Srila Bhakti Raksak Sridhar Dev-Goswami Maharaja
On Tue, Jun 1, 2010 at 11:59 AM, Sanvi Dd sanvidd@yahoo.co.uk wrote:
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