Hare Krishna Society

A summary of below-This is an amazing SB pastime of King Citraketu who appears first as a devotee then as a demon (asura) then finally as a pure devotee. King Indra was trying to rid the heavenly planets of the Asuras who captured his planets due to his offense to his spiritual master Brhaspati and the Asuras got their power because they worshiped their spiritual master properly. When Citraketu finally got a son after having relations with thousands of his wives unsuccessfully, Angira and Narada muni came and gave him the blessing that he would get a son but his son would be both the source of happiness and lamention. This was due to the fact that his son was his enemy in a former life.

What is important is the instructions that comes out of this story about the illusions of parents thinking their children are- “their own”. Many examples are given by the sages in this story to help us understand the foolish plight of attached individuals who want a permanent situation in this world, starting with children. Prabhupada makes the valid point that one day somebody can be your friend, and the next day become your enemy. So much for creating a world of so called friends and relatives around you !! The SB compares this orbit of illusion to the foam of bubbles at the oceans edge. And what sane man will put all his faith in a bunch of bubbles?

Damaghosa das

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SB 6.15.4-King Citraketu was not destined to get a child by providence, or the will of the Supreme. Just as sterile grain cannot produce more grain, a sterile person, by the will of the Supreme Lord, cannot beget a child. Sometimes a child is born even to an impotent father and sterile mother, and sometimes a potent father and fertile mother are childless. Indeed, sometimes a child is born despite contraceptive methods, and therefore the parents kill the child in the womb. In the present age, killing children in the womb has become a common practice. Why? When contraceptive methods are taken, why don’t they act? Why is a child sometimes produced so that the father and mother have to kill it in the womb? We must conclude that our arrangement of so-called scientific knowledge cannot determine what will take place; what is enacted actually depends on the supreme will. It is by the supreme will that we are situated in certain conditions in terms of family, community and personality. These are all arrangements of the Supreme Lord according to our desires under the spell of māyā, illusion. In devotional life, therefore, one should not desire anything, since everything depends on the Supreme Personality of Godhead. As stated in Bhakti-rasāmṛta-sindhu (1.1.11):

SB 6,15.5-O King, both you and us—your advisers, wives and ministers—as well as everything moving and not moving throughout the entire cosmos at this time, are in a temporary situation. Before our birth this situation did not exist, and after our death it will exist no longer. Therefore our situation now is temporary, although it is not false.

PURPORT

The Māyāvādī philosophers say, brahma satyaṁ jagan mithyā: Brahman, the living being, is factual, but his present bodily situation is false. According to the Vaiṣṇava philosophy, however, the present situation is not false but temporary. It is like a dream. A dream does not exist before one falls asleep, nor does it continue after one awakens. The period for dreaming exists only between these two, and therefore it is false in the sense that it is impermanent. Similarly, the entire material creation, including our own creation and those of others, is impermanent. We do not lament for the situation in a dream before the dream takes place or after it is over, and so during the dream, or during a dreamlike situation, one should not accept it as factual and lament about it. This is real knowledge.

SB 6.15.24-These visible objects like wife, children and property are like dreams and mental concoctions. Actually what we see has no permanent existence. It is sometimes seen and sometimes not. Only because of our past actions do we create such mental concoctions, and because of these concoctions, we perform further activities.

PURPORT-Everything material is a mental concoction because it is sometimes visible and sometimes not. At night when we dream of tigers and snakes, they are not actually present, but we are afraid because we are affected by what we envision in our dreams. Everything material is like a dream because it actually has no permanent existence.

Śrīla Viśvanātha Cakravartī Ṭhākura writes as follows in his commentary: …At night one dreams of tigers and snakes, and while dreaming he actually sees them, but as soon as the dream is broken they no longer exist. Similarly, the material world is a creation of our mental concoctions. We have come to this material world to enjoy material resources, and by mental concoction we discover many, many objects of enjoyment because our minds are absorbed in material things. This is why we receive various bodies. According to our mental concoctions we work in various ways, desiring various achievements, and by nature and the order of the Supreme Personality of Godhead (karmaṇā-daiva-netreṇa) we get the advantages we desire. Thus we become more and more involved with material concoctions. This is the reason for our suffering in the material world. By one kind of activity we create another, and they are all products of our mental concoctions.

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Gardening quotes by SP

Is there any yoga system? Just try to understand. Is there any yoga system simply by digging earth for gardening one can become yogī? Is there any yoga system? Here the boys, when they dig earth for planting rose flower for Kṛṣṇa, he is thinking, “Oh, the flower will be nice. It will be offered to Kṛṣṇa.” There is immediately yoga.

>>> Ref. VedaBase => xxxBhagavad-gītā 7.1 — February 22, 1969, Los Angeles

We have got śrī-vigraha. The śrī-vigraha-sevā—all rising early in the morning, arrange for maṅgala āratrik, then dressing, then offering food, then āratrik, so many hours. The whole day can be used in that way. Then reading books, class, taking care of the temple. Tan-mandira-mārjanādau. Don’t think that if one is engaged in the Deity worship and if one is engaged in the gardening work there is distinction. No. The one who is working as a gardener, he is as good as the one who is dressing the Deity, because it is absolute plane. There is no difference between…

>>> Ref. VedaBase => Śrīmad-Bhāgavatam 6.1.6-7 — June 8, 1975, Honolulu

Prabhupāda: Yes. That I want. I… Everywhere I go and say, “How these rascals…?” So much land is lying, and these rascals are not developing. And they are making… What is that? Coal stone. Coal. They are interested with these bricks and stones, not green vegetables. Such a rascal government. Give them facility. We know how to do it. Annād bhavanti bhūtāni parjanyād anna-sambhavaḥ, yajñād bhavati parjanyaḥ [Bg. 3.14]. Let them engage in kīrtana. There will be more water for gardening, and it will be moist, and then produce fodder for the animals and food for you. And animal gives you milk. That is Vṛndāvana life. And they are absorbed in this so-called opulence. Kṛṣṇa has taken birth. They are bringing so many nice, pleasant foodstuff, coming very well-dressed and ornamented. These are description. In the morning we were reading. How they were happy, the inhabitants of Vṛndāvana with Kṛṣṇa and living and cows. That I want to introduce. At any cost do it and… Don’t bother about big, big buildings. It is not required. Useless waste of time. Produce. Make the whole field green. See that. Then whole economic question solved. Then you eat sumptuous. Eat sumptuously. The animal is happy. The animal even does not give milk; let them eat and pass stool and urine. That is welcome. After all, eating, they will pass stool. So that is beneficial, not that simply milk is beneficial. Even the stool is beneficial. Therefore I am asking so much here and…, “Farm, farm, farm, farm.” That is not my program—Kṛṣṇa’s program. Annād bhavanti bhūtāni [Bg. 3.14]. Produce greenness everywhere, everywhere. Vṛndāvana. It is not this motorcar civilization. If it has taken in his brain, then it is to be understood that he can do it, this plan. He’ll be able. Somebody said that he is eager to see me. Hmm?

>>> Ref. VedaBase => Conversation Pieces — May 27, 1977, Vṛndāvana

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Hare Krsna-these 4 videos are of the last Program we just had-Jan 12 2020 at Kanhaiyas ashram-If devotees do not regularly get togehter for kirtan, class and prasadam then as Srila Prabhupada tells us in his SB purport…..

SB 4.9.11 purport…The significant point in Dhruva Mahārāja’s statement is that he wanted the association of pure devotees. Transcendental devotional service cannot be complete and cannot be relishable without the association of devotees. ..Anyone who is trying to be aloof from this Krishna Consciousness Society and yet engage in Kṛṣṇa consciousness is living in a great hallucination, for this is not possible. From this statement by Dhruva Mahārāja it is clear that unless one is associated with devotees, his devotional service does not mature; it does not become distinct from material activities.

Hare Krsna

damaghosa das

First kirtan with Arotik

https://youtu.be/qrGOvKPL9Ew

second kirtan bhajan-Narasimha dev prayer

https://youtu.be/BLqQMwy3_fY

class on Caitanya Bhagavat

https://www.youtube.com/watch?v=6sY1K7fRKds

Parama Karuna bhajan

https://youtu.be/rBUadJ4uStk

There is one story in this connection. Not story; these are facts. A hunter spread his net. So some little birds, they fell down in the net and they are crying. They are crying. So the father, mother, when they came, they saw that their children are in danger: “It is caught by the net of the hunter.” So mother immediately jumped over it to save the children, and she was also captured. Then the father saw, “Now if I go to save them, I’ll be captured. Let me go away. Let me take sannyāsa. That’s all.” (laughter) That is intelligence. (laughter) You cannot give protection to your family, to your society. To your… No, you cannot give. That is not possible. They must die.

They must be captured by the network of māyā. You cannot save them. If you want to save them, then make them Kṛṣṇa conscious. That is the only remedy. Unless you are expert in saving your children by giving them Kṛṣṇa consciousness, then you are not, you should not become father and mother. That is real contraceptive method, that “I shall… We are married, undoubtedly, husband and wife, but unless we are competent to give protection to my children—no more death—we should not beget children.” This is real contraceptive.

Śrīmad-Bhāgavatam 7.9.19- Māyāpur, February 26, 1976

(compliments vedaveda.com)

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SB 5.5.18-“One who cannot deliver his dependents from the path of repeated birth and death should never become a spiritual master, a father, a husband, a mother or a worshipable demigod.

PURPORT

There are many spiritual masters, but Ṛṣabhadeva advises that one should not become a spiritual master if he is unable to save his disciple from the path of birth and death. Unless one is a pure devotee of Kṛṣṇa, he cannot save himself from the path of repeated birth and death. Tyaktvā dehaṁ punar janma naiti mām eti so’rjuna [Bg. 4.9]. One can stop birth and death only by returning home, back to Godhead. However, who can go back to Godhead unless he understands the Supreme Lord in truth? Janma karma ca me divyam evaṁ yo vetti tattvataḥ [Bg. 4.9].

We have many instances in history illustrating Ṛṣabhadeva’s instructions. Śukrācārya was rejected by Bali Mahārāja due to his inability to save Bali Mahārāja from the path of repeated birth and death. Śukrācārya was not a pure devotee, he was more or less inclined to fruitive activity, and he objected when Bali Mahārāja promised to give everything to Lord Viṣṇu. Actually one is supposed to give everything to the Lord because everything belongs to the Lord. Consequently, the Supreme Lord advises in Bhagavad-gītā (9.27):

yat karoṣi yad aśnāsi
yaj juhoṣi dadāsi yat
yat tapasyasi kaunteya
tat kuruṣva mad–arpaṇam

“O son of Kuntī, all that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto Me.” This is bhakti. Unless one is devoted, he cannot give everything to the Supreme Lord. Unless one can do so, he cannot become a spiritual master, husband, father or mother. Similarly, the wives of the brāhmaṇas who were performing sacrifices gave up their relatives just to satisfy Kṛṣṇa. This is an example of a wife rejecting a husband who cannot deliver her from the impending dangers of birth and death. Similarly, Prahlāda Mahārāja rejected his father, and Bharata Mahārāja rejected his mother (jananī na sā syāt). The word daivam indicates a demigod or one who accepts worship from a dependent. Ordinarily, the spiritual master, husband, father, mother or superior relative accepts worship from an inferior relative, but here Ṛṣabhadeva forbids this. First the father, spiritual master or husband must be able to release the dependent from repeated birth and death. If he cannot do this, he plunges himself into the ocean of reproachment for his unlawful activities. Everyone should be very responsible and take charge of his dependents just as a spiritual master takes charge of his disciple or a father takes charge of his son. All these responsibilities cannot be discharged honestly unless one can save the dependent from repeated birth and death.

SB 2.8.7 purport…Even if one is fixed in devotional service like Mahārāja Parīkṣit, he must still inquire from the realized spiritual master all about this. In other words, the spiritual master must also be well versed and learned so that he may be able to answer all these inquiries from the devotees. Thus one who is not well versed in the authorized scriptures and not able to answer all such relevant inquiries should not pose as a spiritual master for the matter of material gain. It is illegal to become a spiritual master if one is unable to deliver the disciple.

Some Conclusions–I dont think many devotees take this above instruction seriously. I know I have not. The overall idea is this-once in this human form of life, we are responsible for everything we do. If those actions are not done in compliance with proper spiritual authorities, for the pleasure of Krsna and guru, then they are karma bandhana-binding us to the wheel of birth and death. This one example of producing children is a very serious one, just as serious as becomming guru or spiritual master and taking on the disciples karma. Human life means one is expected to become self controlled, self disciplined and self realized. Without these qualifications, one must not become

“a spiritual master, a father, a husband, a mother or a worshipable demigod.”

Hare Krsna

damaghosa das

Hare Krsna-One verse one purport-so much to learn from Srila Prabhupada….

SB 6.9.36-O Supreme Personality of Godhead, all contradictions can be reconciled in You. O Lord, since You are the Supreme Person, the reservoir of unlimited spiritual qualities, the supreme controller, Your unlimited glories are inconceivable to the conditioned souls. Many modern theologians argue about right and wrong without knowing what is actually right. Their arguments are always false and their judgments inconclusive because they have no authorized evidence with which to gain knowledge of You. Because their minds are agitated by scriptures containing false conclusions, they are unable to understand the truth concerning You. Furthermore, because of polluted eagerness to arrive at the right conclusion, their theories are incapable of revealing You, who are transcendental to their material conceptions. You are one without a second, and therefore in You contradictions like doing and not doing, happiness and distress, are not contradictory. Your potency is so great that it can do and undo anything as You like. With the help of that potency, what is impossible for You? Since there is no duality in Your constitutional position, You can do everything by the influence of Your energy.

PURPORT-The Supreme Personality of Godhead, being self-sufficient, is full of transcendental bliss (ātmārāma). He enjoys bliss in two ways—when He appears happy and when He appears distressed. Distinctions and contradictions are impossible in Him because only from Him have they emanated. The Supreme Personality of Godhead is the reservoir of all knowledge, all potency, all strength, opulence and influence. There is no limit to His powers. Since He is full in all transcendental attributes, nothing abominable from the material world can exist in Him. He is transcendental and spiritual, and therefore conceptions of material happiness and distress do not apply to Him.

We should not be astonished to find contradictions in the Supreme Personality of Godhead. Actually there are no contradictions. That is the meaning of His being supreme. Because He is all-powerful, He is not subject to the conditioned soul’s arguments regarding His existence or nonexistence. He is pleased to protect His devotees by killing their enemies. He enjoys both the killing and the protecting.

Such freedom from duality applies not only to the Lord but also to His devotees. In Vṛndāvana, the damsels of Vrajabhūmi enjoy transcendental bliss in the company of the Supreme Personality of Godhead, Kṛṣṇa, and they feel the same transcendental bliss in separation when Kṛṣṇa and Balarāma leave Vṛndāvana for Mathurā. There is no question of material pains or pleasures for either the Supreme Personality of Godhead or His pure devotees, although they are sometimes superficially said to be distressed or happy. One who is ātmārāma is blissful in both ways.

Nondevotees cannot understand the contradictions present in the Supreme Lord or His devotees. Therefore in Bhagavad-gītā the Lord says, bhaktyā mām abhijānāti: [Bg. 18.55] the transcendental pastimes can be understood through devotional service; to nondevotees they are inconceivable. Acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet: the Supreme Lord and His form, name, pastimes and paraphernalia are inconceivable to nondevotees, and one should not try to understand such realities simply by logical arguments. They will not bring one to the right conclusion about the Absolute Truth.

Some Conclusions-Let us go thru some of the highly informative points in this sloka.

1.)….Furthermore, because of polluted eagerness to arrive at the right conclusion, their theories are incapable of revealing You, who are transcendental to their material conceptions.

There was a picture of Srila Prabhupada that was put on a poster board where he appears very stern. Some devotee remarked to Prabhupada that he didnt look very happy to which Srila Prabhupada repied-I was in Bliss ! Here is that picture

1. He enjoys bliss in two ways—when He appears happy and when He appears distressed.

3.)Because He is all-powerful, He is not subject to the conditioned soul’s arguments regarding His existence or nonexistence. …Such freedom from duality applies not only to the Lord but also to His devotees.

During the SanDiego ritvik debates in 1990,(which was banned by the way by Iskcon) Ravindra svarupa leaned back in his chair, hands behind his head and all puffed with body language and challenged to the ritviks-If Prabupada is still present , then write him a letter and see if you get a reply. And yet this fool still writes his vyasa puja offerings yearly-Does he get a reply back from Prabhupada? Then why does he write them?

In the Original Chaitaya Caritamrta Introduction it is said…

“Srila Visvanatha Cakravarti Thakura accepted Srila Jagannatha dasa Babaji, who *initiated* Srila Bhaktivinoda Thakura, who in turn initiated Srila Gaurakisora dasa Babaji” (C:C, Chapter 1)

In the new BBT changed 9-volume edition, the same passage reads:

“Srila Visvanatha Cakravarti Thakura accepted Srila Jagannatha dasa Babaji, the spiritual master of Srila Bhaktivinoda Thakura, who in turn accepted Srila Gaurakisora dasa Babaji”

Dravida, the editor writes.…On the side of not changing the “initiated” phrases we have the strong bias against changing the books unless absolutely necessary and the fact that Srila Prabhupada did indeed say that Jagannatha das Babaji initiated Bhaktivinode.”
(BBT Editor, Dravida Das)

So what did they do?? Here is the new change…admitted by Dravida das…

“Leaving one or both “initiated”s will strongly imply that the use of the phrases “direct disciple” and even “accepted [as his disciple]” indicate formal initiation as we know it in ISKCON, which is far from the truth.”

(BBT Editor, Dravida Das)

Dravida then adds that this reason was paramount in justifying the change:

This last was the weightiest argument, in my view, for changing the passage.

(BBT Editor, Dravida Das)

So there you have it-iskcon pundits think they know more than the liberated soul and guru Srila Prabhupada.

…“Because He is all-powerful, He is not subject to the conditioned soul’s arguments regarding His existence or nonexistence. …Such freedom from duality applies not only to the Lord but also to His devotees. “

4.)There is no question of material pains or pleasures for either the Supreme Personality of Godhead or His pure devotees, although they are sometimes superficially said to be distressed or happy. One who is ātmārāma is blissful in both ways….Nondevotees cannot understand the contradictions present in the Supreme Lord or His devotees.

In Satsvarupas biography of Srila Prabhupada-he portrays him like a homeless street bum not knowing which way to turn when he got off the boat in Boston Harbor.

And worse still the “devotee” lawyers for the BBT lawsuit case over printing the orignal books said Srila Prabhupada was just a “hired hand” who wrote his books for Iskcon, the actual owner of those books.

1. ) and one should not try to understand such realities simply by logical arguments. They will not bring one to the right conclusion about the Absolute Truth.

Because these people who masquerade as devotees of the Lord have had their intelligence hijacked by Maya devi, they will never come to the correct conclusions.

Just see-for over 40 years Iskcon still cannot come up with their Final guru tattva position paper-changing it almost every year. And yet the “ritviks” have always had the exact same conclusion for these same past 40 years-Srila Prabhupada is the only acarya for the Hare Krsna Movement and will continue to be so into the future.

“these things are going on…..” better to leave this corrupt iskcon organization altogether and just take shelter at the lotus feet of Srila Prabhupada thru his vani-instructions which is the real association anyway.

damaghosa das

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Big Difference between a materialistic devotee and a pure devotee explained

SB 6..10.10-This body, which is eatable by jackals and dogs after death, does not actually do any good for me, the spirit soul. It is usable only for a short time and may perish at any moment. The body and its possessions, its riches and relatives, must all be engaged for the benefit of others, or else they will be sources of tribulation and misery.

PURPORT-Similar advice is also given in Śrīmad-Bhāgavatam (10.22.35): etāvaj janma-sāphalyaṁ dehinām iha dehiṣu prāṇair arthair dhiyā vācā śreya-ācaraṇaṁ sadā

“It is the duty of every living being to perform welfare activities for the benefit of others with his life, wealth, intelligence and words.” This is the mission of life. One’s own body and the bodies of his friends and relatives, as well as one’s own riches and everything else one has, should be engaged for the benefit of others. This is the mission of Śrī Caitanya Mahāprabhu.

SB 6.11.21 purport….Vṛtrāsura asked Indra to release his vajra, or thunderbolt. He was destined to be killed by the thunderbolt given by Lord Viṣṇu; there was no question of its being baffled. Therefore Vṛtrāsura requested Indra to release the thunderbolt immediately, and he prepared himself by fixing his mind at the lotus feet of Kṛṣṇa. A devotee is always ready to give up his material body, which is described herein as grāmya-pāśa, the rope of material attachment. The body is not at all good; it is simply a cause of bondage to the material world. Unfortunately, even though the body is destined for destruction, fools and rascals invest all their faith in the body and are never eager to return home, back to Godhead.

SB 6.11.22-Persons who fully surrender at the lotus feet of the Supreme Personality of Godhead and always think of His lotus feet are accepted and recognized by the Lord as His own personal assistants or servants. The Lord never bestows upon such servants the brilliant opulences of the upper, lower and middle planetary systems of this material world. When one possesses material opulence in any of these three divisions of the universe, his possessions naturally increase his enmity, anxiety, mental agitation, pride and belligerence. Thus one goes through much endeavor to increase and maintain his possessions, and he suffers great unhappiness when he loses them.

PURPORT-In Bhagavad-gītā (4.11) “As devotees surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pṛthā.” Both Indra and Vṛtrāsura were certainly devotees of the Lord, although Indra took instructions from Viṣṇu to kill Vṛtrāsura. The Lord was actually more favorable to Vṛtrāsura because after being killed by Indra’s thunderbolt, Vṛtrāsura would go back to Godhead, whereas the victorious Indra would rot in this material world. Because both of them were devotees, the Lord awarded them the respective benedictions they wanted. Vṛtrāsura never wanted material possessions, for he knew very well the nature of such possessions. To accumulate material possessions, one must labor very hard, and when he gets them he creates many enemies because this material world is always full of rivalry. If one becomes rich, his friends or relatives are envious. For ekānta-bhaktas, unalloyed devotees, Kṛṣṇa therefore never provides material possessions. A devotee sometimes needs some material possessions for preaching, but the possessions of a preacher are not like those of a karmī. A karmī’s possessions are achieved as a result of karma, but those of a devotee are arranged by the Supreme Personality of Godhead just to facilitate his devotional activities. Because a devotee never uses material possessions for any purpose other than the service of the Lord, the possessions of a devotee are not to be compared to those of a karmī.

SB 6.11.23 purport…. The special mercy for the unalloyed devotee is that the Lord saves him from hard labor to achieve the results of religion, economic development and sense gratification. Of course, if one wants such benefits, the Lord certainly awards them. Indra, for example, although a devotee, was not much interested in release from material bondage; instead, he desired sense gratification and a high standard of material happiness in the heavenly planets. Vṛtrāsura, however, being an unalloyed devotee, aspired only to serve the Supreme Personality of Godhead. Therefore the Lord arranged for him to go back to Godhead after his bodily bondage was destroyed by Indra. Vṛtrāsura requested Indra to release his thunderbolt against him as soon as possible so that both he and Indra would benefit according to their proportionate advancement in devotional service.

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Hare Krsna-below is yet another conversation with Prabhupada about the idea of reincarnation and changes of body which some devotees have expressed some doubts about how it actually “works”. In this conversation Prabhupada tells us about the continuity of mind within our subtle bodies means that energy, which most of us have not a clue how it works, that energy of subtle mind intelligence and false ego carries us, naturally to another material body. He gives the example of an old man wanting sex, but his old body wont allow it, but his mind for sex as a young man continues in his present body, and that energy of mind and intelligence carries him, to another material body, just like it is doing at present in his old man body. He is being carried along by mental energy within his present gross body and that same mental energy will carry him to yet another body after death. In Bg mind is described as the source of liberation and the source of bondage. We choose which way we want to go…..depending upon how we use or misuse our minds in a daily fashion.

damaghosa das

Aug 10 1973 Paris conversations

Bhagavān: He says people say that there is consciousness in this body because there is the soul. Then at the end of the body, soul is finished, the body is finished. Everything finished.

Prabhupāda: Why soul is finished?

Bhagavān: Because they say the body is finished.

Prabhupāda: No body is finished. My childhood body is finished, but the soul is not finished.

Bhagavān: They will not listen logically. What can you do?

Prabhupāda: How it is? My childhood body, my babyhood body is finished. It is no longer existing. So how I am existing? Therefore his statement that body is finished and the soul is finished is wrong. We see practically. The body is finished, the soul is existing. This is practical. Why he’s talking nonsense—”The body is finished, and the soul is finished.” Where the soul is finished? I remember my childhood body. So I, I am existing, but my childhood body’s finished. That is the fact. Therefore with the annihilation of the body, the soul does not annihilate. This is the conclusion.

Guru-gaurāṅga: The baby body is finished. But soul is still there.

Prabhupāda: Yes.

Guru-gaurāṅga: So when this body is finished, why shall the soul be gone?

Prabhupāda: Even the father, mother is not crying. The mother’s baby dies. She cries, she becomes mad. But when the child gives up that childhood body, accept another body, she’s happy because she knows: “My son is there. He has only changed the body.” The mother knows. Mother is not crying: “Oh, where is my child gone, sir?” He knows that “My child is here. He has changed his body.” These are the arguments. If the foolish rascal will not accept genuine arguments, logic, then how he can be convinced? He’s a animal. The animals cannot be convinced. Any man with little brain substance, he’ll understand this. Where is the difficulty? But it is useless to talk with animals. You cannot argue with dogs and hogs. That is not possible. So if their brain is doggish and hoggish, how you can convince them? But the logic is there, the argument is there.

Guru-gaurāṅga: How is it they can see continuity between baby’s body and young boy’s body and young man’s body, they say, “Oh, he’s still here,” but they can see no continuity between this body and…

Prabhupāda: That, that, he has no eyes. How I have got my continuity of my childhood thoughts and now also? Just like for a old man. He hasn’t got so much sexual power, but the sex continuity is there. He wants to enjoy. Therefore he takes some medicine. He takes some injection. Why? The continuity. That means the continuity is mind. The gross body has changed. The mind is there, subtle. Intelligence is there. That is continuity. And that continuity, that subtle body, mind and intelligence, carry me to another body, as it is doing now. My gross body has changed, but mind and intelligence continuing. Similarly when this body will be completely finished, my mind and intelligence will carry me to another gross body. Then in the womb of my mother I shall grow another gross body. The mind and intelligence being continued. And I get a particular type of body on the condition of mind and intelligence at the time of death. Death means finishing this body. But the mind and intelligence is the same. As the air carries the flavor. This is the logic. Everything is…

Guru-gaurāṅga: So is subtle body ever finished?

Prabhupāda: Subtle body can be finished when you are liberated from material bondage.

Guru-gaurāṅga: Otherwise, it’s the same subtle body…?

Prabhupāda: Yes. Carry, carrying you, carrying you in different types of bodies, gross bodies.

Guru-gaurāṅga: It’s the same mind, but it’s covered.

Prabhupāda: Subtle body will be finished when you regain your Kṛṣṇa consciousness fully. Then the subtle, this material mind, intelligence will not work.

Guru-gaurāṅga: But it’s one mind. The soul also has a mind.

Prabhupāda: Yes. One mind. There… Just like I am one, but I am speaking just like madman. The man is one, but under some condition he’s talking nonsense. So any materialistic man is a madman, under the influence of this energy, external energy. Therefore he’s talking all nonsense. Come on. Come on. Namaskāra.

Bhagavān: Sit here.

Prabhupāda: Yes.

Subject: Srila Prabhupada describes the amazing story of Sri Jagadisa pandita

TEXT 70

jagadīśa paṇḍita, āra hiraṇya mahāśaya

yāre kṛpā kaila bālye prabhu dayāmaya

SYNONYMS

jagadīśa paṇḍita—of the name Jagadīśa Paṇḍita; āra—and; hiraṇya—of the name Hiraṇya; mahāśaya—great personality; yāre—unto whom; kṛpā—mercy; kaila—showed; bālye—in childhood; prabhu—the Lord; dayāmaya—merciful.

TRANSLATION

The thirty-first branch was Jagadīśa Paṇḍita, and the thirty-second was Hiraṇya Mahāśaya, unto whom Lord Caitanya in His childhood showed His causeless mercy.

PURPORT

Jagadīśa Paṇḍita was formerly a great dancer in kṛṣṇa–līla and was known as Candrahāsa. Regarding Hiraṇya Paṇḍita, it is said that once when Lord Nityānanda, decorated with valuable jewels, was staying at his home, a great thief attempted all night long to plunder these jewels but was unsuccessful. Later he came to Nityānanda Prabhu and surrendered unto Him. Link to this page: https://prabhupadabooks.com/cc/adi/10/70

The amazing devotion of Sri Jagadisa Pandita

jagadīśa paṇḍita haya jagat-pāvana

kṛṣṇa-premāmṛta varṣe, yena varṣā ghana

SYNONYMS

jagadīśa paṇḍita—of the name Jagadīśa Paṇḍita; haya—becomes; jagat–pāvana—the deliverer of the world; kṛṣṇa–prema–amṛta varṣe—he always pours torrents of devotional service; yena—like; varṣā—rainfall; ghana—heavy.

TRANSLATION

Jagadīśa Paṇḍita, the fifteenth branch of Lord Nityānanda’s followers, was the deliverer of the entire world. Devotional love of Kṛṣṇa showered from him like torrents of rain.

PURPORT

Descriptions of Jagadīśa Paṇḍita are available from Caitanya–bhāgavata, Ādi-līlā, Chapter Six, and Caitanya–caritāmṛta, Ādi-lila, Chapter Fourteen. He belonged to the village of Yaśaḍā-grāma, in the district of Nadia near the Cākadaha railway station. His father, the son of Bhaṭṭa Nārāyaṇa, was named Kamalākṣa. Both his father and mother were great devotees of Lord Viṣṇu, and after their death, Jagadīśa, with his wife Duḥkhinī and brother Maheśa, left his birthplace and came to Śrī Māyāpur to live in the company of Jagannātha Miśra and other Vaiṣṇavas. Lord Caitanya asked Jagadīśa to go to Jagannātha Purī to preach the hari–nāma–saṅkīrtana movement. After returning from Jagannātha Purī, on the order of Lord Jagannātha he established Deities of Jagannātha in the village of Yaśaḍā-grāma. It is said that when Jagadīśa Paṇḍita brought the Deity of Jagannātha to Yaśaḍā-grāma, he tied the heavy Deity to a stick and thus brought Him to the village. The priests of the temple still show the stick used by Jagadīśa Paṇḍita to carry the Jagannātha Deity. Link to this page: https://prabhupadabooks.com/cc/adi/11/30

Prabhupāda: Chuktaha? Chugda.

Jayapatākā: Chugda: That’s where you take your… That mango orchard where you take your lunch? That’s just the nearest place go Chugda. So he was very pleased with all the work that you are doing. He’s in Vṛndāvana now for Janmāṣṭamī. He hadn’t been to Vṛndāvana for about five years, so he went to Vṛndāvana for darśana. He may be there even when you go. I’m not sure if he’ll be there.

Prabhupāda: You have advised to see our temple?

Jayapatākā: Yes, he’ll definitely visit. I also gave him an introduction that if he goes, he should be received there. He’s got… The present place where the Deities are situated is on four cuttas(?) of land. And apart from that, where Maheśa Paṇḍita’s samādhi is, he’s got three bighās of land. That’s right next door to a four-hundred-year-old temple.

Prabhupāda: Chugda is to the… It is from Shrirampuri? No.

Jayapatākā: No, it’s on this side of the Ganges. It’s on the eastern side of the Ganges.

Prabhupāda: Oh, eastern.

Jayapatākā: There there’s another temple of Jagadīśa Paṇḍita.

Prabhupāda: Hm, yes.

Jayapatākā: That is run by Mādhava Mahārāja. That’s in actual Chugda, and this is another mile or two miles from Chugda. That Jagadīśa Paṇḍita Mandira has got big Jagannātha Deity and one stick which Jagadīśa Paṇḍita carried the Jagannātha Deity from Jagannātha Purī with. I saw both temples. They told me there that “You should see this temple, very lovable Deities.” I went in. Actually, the Deities are very beautiful and very well kept. Just like in Mādhava Mahārāja’s mandira, underneath the siṁhāsana they didn’t wash. Only in front. But this man, everything was neat and clean. It looked like a thriving, more or less, a thriving place.

Prabhupāda: So difficulty is that if we take charge, we may give it for worshiping to one disciple, but the immigration department will gag him. That is the difficulty. And we don’t have many Indian disciples. Otherwise we can take all these important places.

SB 6.9.40 purport-

There are two kinds of devotees, known as sakāma and akāma. Pure devotees are akāma, whereas devotees in the upper planetary systems, such as the demigods, are called sakāma because they still want to enjoy material opulence. Because of their pious activities, the sakāma devotees are promoted to the higher planetary systems, but at heart they still desire to lord it over the material resources. The sakāma devotees are sometimes disturbed by the demons and Rākṣasas, but the Lord is so kind that He always saves them by appearing as an incarnation. The Lord’s incarnations are so powerful that Lord Vāmanadeva covered the entire universe with two steps and therefore had no place for His third step. The Lord is called Trivikrama because He showed His strength by delivering the entire universe with merely three steps.

The difference between sakāma and akāma devotees is that when sakāma devotees, like the demigods, fall into difficulty, they approach the Supreme Personality of Godhead for relief, whereas akāma devotees, even in the greatest danger, never disturb the Lord for material benefits. Even if an akāma devotee is suffering, he thinks this is due to his past impious activities and agrees to suffer the consequences. He never disturbs the Lord. Sakāma devotees immediately pray to the Lord as soon as they are in difficulty, but they are regarded as pious because they consider themselves fully dependent on the mercy of the Lord. As stated in Śrīmad-Bhāgavatam (10.14.8):

tat te ’nukampāṁ susamīkṣamāṇo bhuñjāna evātma-kṛtaṁ vipākam hṛd-vāg-vapurbhir vidadhan namas te jīveta yo mukti-pade sa dāya-bhāk

Even while suffering in the midst of difficulties, devotees simply offer their prayers and service more enthusiastically. In this way they become firmly fixed in devotional service and eligible to return home, back to Godhead, without a doubt. Sakāma devotees, of course, achieve from the Lord the results they desire from their prayers, but they do not immediately become fit to return to Godhead. It is to be noted herein that Lord Viṣṇu, in His various incarnations, is always the protector of His devotees. Śrīla Madhvācārya says: vividhaṁ bhāva-pātratvāt sarve viṣṇor vibhūtayaḥ. Kṛṣṇa is the original Personality of Godhead (kṛṣṇas tu bhagavān svayam). All the other incarnations proceed from Lord Viṣṇu.

SB 6.9.44 purport-

The Lord says in Bhagavad-gītā (7.15–16): na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ māyayāpahṛta-jñānā āsuraṁ bhāvam āśritāḥ catur-vidhā bhajante māṁ janāḥ sukṛtino ’rjuna ārto jijñāsur arthārthī jñānī ca bharatarṣabha

“Those miscreants who are grossly foolish, lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons, do not surrender unto Me. O best among the Bhāratas [Arjuna], four kinds of pious men render devotional service unto Me—the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute.”

The four classes of neophyte devotees who approach the Supreme Personality of Godhead to offer devotional service because of material motives are not pure devotees, but the advantage for such materialistic devotees is that they sometimes give up their material desires and become pure. When the demigods are utterly helpless, they approach the Supreme Personality of Godhead in grief and with tears in their eyes, praying to the Lord, and thus they become almost pure devotees, free from material desires. Admitting that they have forgotten pure devotional service because of extensive material opportunities, they fully surrender to the Lord, leaving to His consideration whether to maintain them or annihilate them. Such surrender is necessary. Bhaktivinoda Ṭhākura sings, mārabi rākhabi—yo icchā tohārā: “O Lord, I fully surrender unto Your lotus feet. Now, as You desire, You may protect me or annihilate me. You have the full right to do either.”

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