SB 5.1.12 purport…The word manīṣayā (“by intelligence”) is of special significance. Priyavrata might argue that Lord Brahmā was requesting him to accept family life and the responsibility for ruling a kingdom, although Nārada Muni had advised him not to enter household life and be entangled in material affairs. Whom to accept would be a puzzle for Priyavrata because both Lord Brahmā and Nārada Muni are authorities. Under the circumstances, the use of the word manīṣayā is very appropriate, for it indicates that since both Nārada Muni and Lord Brahmā are authorized to give instruction, Priyavrata should neglect neither of them but should use his intelligence to follow the advice of both. To solve such dilemmas, Śrīla Rūpa Gosvāmī has given a very clear conception of intelligence. He says: anāsaktasya viṣayān yathārham upayuñjataḥ nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate
Viṣayān, material affairs, should be accepted without attachment. and everything should be dovetailed with the service of the Lord. That is real intelligence (manīṣā). Becoming a family man or king in the material world is not harmful if one accepts everything for Kṛṣṇa’s service. That necessitates clear intelligence. Māyāvādī philosophers say, brahma satyaṁ jagan mithyā: this material world is false, and only the Absolute Truth is real. However, an intelligent devotee in the line of Lord Brahmā and the great sage Nārada—or, in other words, in the Brahma-sampradāya—does not consider this world false. That which is created by the Supreme Personality of Godhead cannot be false, but using it for enjoyment is. Everything is meant to be enjoyed by the Supreme Personality of Godhead, as confirmed in Bhagavad-gītā (5.29). Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram: the Supreme Personality of Godhead is the supreme proprietor and enjoyer, and therefore everything should be dovetailed for His enjoyment and service.Regardless of one’s circumstances, favorable or unfavorable, one should use everything to serve the Supreme Lord. That is the perfect way to use one’s intelligence.
SB 5.1.16-Even if one is liberated, he nevertheless accepts the body he has received according to his past karma. Without misconceptions, however, he regards his enjoyment and suffering due to that karma the way an awakened person regards a dream he had while sleeping. He thus remains steadfast and never works to achieve another material body under the influence of the three modes of material nature.
PURPORT-The difference between a liberated and conditioned soul is that the conditioned soul is under the concept of bodily life, whereas a liberated person knows that he is not the body but a spirit, different from the body. Priyavrata might have thought that although a conditioned soul is forced to act according to the laws of nature, why should he, who was far advanced in spiritual understanding, accept the same kind of bondage and impediments to spiritual advancement? To answer this doubt, Lord Brahmā informed him that even those who are liberated do not resent accepting, in the present body, the results of their past activities. While sleeping, one dreams many unreal things, but when he awakens he disregards them and makes progress in factual life. Similarly, a liberated person—one who has completely understood that he is not the body but a spirit soul—disregards past activities performed in ignorance and performs his present activities in such a way that they produce no reactions.This is described in Bhagavad-gītā (3.9). Yajñārthāt karmaṇo ’nyatra loko ’yaṁ karma-bandhanaḥ: if one performs activities for the satisfaction of the Supreme Personality, the yajña-puruṣa, his work does not produce reactions, whereas karmīs, who act for themselves, are bound by the reactions of their work. A liberated person, therefore, does not think about whatever he has ignorantly done in the past; instead, he acts in such a way that he will not produce another body by fruitive activities. As clearly mentioned in Bhagavad-gītā:
mām ca yo ’vyabhicāreṇa bhakti-yogena sevate sa guṇān samatītyaitān brahma-bhūyāya kalpate
“One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman.” (Bg. 14.26) Regardless of what we have done in our past lives, if we engage ourselves in unalloyed devotional service to the Lord in this life, we will always be situated in the brahma-bhūta (liberated) state, free from reactions, and will not be obliged to accept another material body. Tyaktvā dehaṁ punar janma naiti mām eti so ’rjuna (Bg. 4.9). After giving up the body, one who has acted in that way does not accept another material body, but instead goes back home, back to Godhead.
Lord Balarāma became very anxious to see His father and mother, Mahārāja Nanda and Yaśodā. Therefore, He started for Vṛndāvana on a chariot with great enthusiasm. The inhabitants of Vṛndāvana had been anxious to see Kṛṣṇa and Balarāma for a very long time. When Lord Balarāma returned to Vṛndāvana, all the cowherd boys and the gopīs had grown up; but still, on His arrival, they all embraced Him, and Balarāma embraced them in reciprocation. After this He came before Mahārāja Nanda and Yaśodā and offered His respectful obeisances unto them. In response, mother Yaśodā and Nanda Mahārāja offered their blessings unto Him. They addressed Him as Jagadīśvara, or the Lord of the universe who maintains everyone. The reason for this was that both Kṛṣṇa and Balarāma maintain all living entities, and yet Nanda and Yaśodā were put into such difficulties on account of Their absence. Feeling like this, they embraced Balarāma and, seating Him on their laps, began their perpetual crying, wetting Balarāma with their tears. Lord Balarāma then offered His respectful obeisances to the elderly cowherd men and accepted the obeisances of the younger cowherd men. Thus, according to their different ages and relationships, Lord Balarāma exchanged feelings of friendship with them. He shook hands with those who were His equals in age and friendship, and with loud laughing embraced each one of them.
After being received by the cowherd men and boys, the gopīs, and King Nanda and Yaśodā, Lord Balarāma sat down, feeling satisfied, and they all surrounded Him. First Lord Balarāma inquired from them about their welfare, and then, not having seen Him for such a long time, they began to ask Him different questions. The inhabitants of Vṛndāvana had sacrificed everything for Kṛṣṇa, simply being captivated by the lotus eyes of the Lord. Because of their great desire to love Kṛṣṇa, they never desired anything like elevation to the heavenly planets or merging into the effulgence of Brahman to become one with the Absolute Truth. They were not even interested in enjoying a life of opulence, but were satisfied in living a simple life in the village as cowherd men. They were always absorbed in thoughts of Kṛṣṇa and did not desire any personal benefits, and they were all so much in love with Him that in His absence their voices faltered when they began to inquire from Balarāmajī.
First Nanda Mahārāja and Yaśodāmayī inquired, \\”My dear Balarāma, are our friends like Vasudeva and others in the family doing well? Now You and Kṛṣṇa are grown-up married men with children. In the happiness of family life, do You sometimes remember Your poor father and mother, Nanda Mahārāja and Yaśodādevī? It is very good news that the most sinful King Kaṁsa has been killed by You and that our friends like Vasudeva and the others who had been harassed by him, have now been relieved. It is also very good news that both You and Kṛṣṇa defeated Jarāsandha and Kālayavana, who now is dead, and that You are now living in a fortified residence in Dvārakā.\\”
When the gopīs arrived, Lord Balarāma glanced over them with loving eyes. Being overjoyed, the gopīs, who had so long been mortified on account of Kṛṣṇa’s and Balarāma’s absence, began to ask about the welfare of the two brothers. They specifically asked Balarāma whether Kṛṣṇa was enjoying His life surrounded by the enlightened women of Dvārakā Purī. \\”Does He sometimes remember His father Nanda and His mother Yaśodā and the other friends with whom He so intimately behaved while he was in Vṛndāvana? Does Kṛṣṇa have any plans to come here to see His mother Yaśodā and does He remember us gopīs who are now pitiably bereft of His company? Kṛṣṇa might have forgotten us in the midst of the cultured women of Dvārakā, but as far as we are concerned, we are still remembering Him by collecting flowers and sewing them into garlands. When He does not come, however, we simply pass our time by crying. If only He would come here and accept these garlands that we have made. Dear Lord Balarāma, descendant of Daśārha, You know that we would give up everything for Kṛṣṇa’s friendship. Even in great distress one cannot give up the connection of family members, but although it might be impossible for others, we gave up our fathers, mothers, sisters and relatives without caring at all about our renunciation. Then, all of a sudden, Kṛṣṇa renounced us and went away. He broke off our intimate relationship without any serious consideration and left for a foreign country. But He was so clever and cunning that He manufactured very nice words. He said, ‘My dear gopīs, please do not worry. The service you have rendered Me is impossible for Me to repay.’ After all, we are women, so how could we disbelieve Him? Now we can understand that His sweet words were simply for cheating us.\\”
Another gopī, protesting Kṛṣṇa’s absence from Vṛndāvana, began to say: \\”My dear Balarāmajī, we are of course village girls, so Kṛṣṇa could cheat us in that way, but what about the women of Dvārakā? Don’t think they are as foolish as we are! We village women might be misled by Kṛṣṇa, but the women in the city of Dvārakā are very clever and intelligent. Therefore I would be surprised if such city women could be misled by Kṛṣṇa and could believe His words.\\”
Then another gopī began to speak. \\”My dear friend,\\” she said, \\”Kṛṣṇa is very clever in using words. No one can compete with Him in that art. He can manufacture such colorful words and talk so sweetly that the heart of any woman would be misled. Besides that, He has perfected the art of smiling very attractively, and by seeing His smile women become mad after Him and would give themselves to Him without any hesitation.\\”
Another gopī, after hearing this, said, \\”My dear friends, what is the use in talking about Kṛṣṇa? If you are at all interested in passing away time by talking, let us talk on some subject other than Him. If cruel Kṛṣṇa can pass His time without us, why can’t we pass our time without Kṛṣṇa? Of course, Kṛṣṇa is passing His days very happily without us, but the difference is that we cannot pass our days very happily without Him.\\”
When the gopīs were talking in this way, their feelings for Kṛṣṇa became more and more intensified, and they were experiencing Kṛṣṇa’s smiling, Kṛṣṇa’s words of love, Kṛṣṇa’s attractive features, Kṛṣṇa’s characteristics and Kṛṣṇa’s embraces. By the force of their ecstatic feelings, it appeared to them that Kṛṣṇa was personally present and dancing before them. Because of their sweet remembrance of Kṛṣṇa, they could not check their tears, and they began to cry without consideration.
Lord Balarāma could, of course, understand the ecstatic feelings of the gopīs, and therefore He wanted to pacify them. He was expert in presenting an appeal, and thus, treating the gopīs very respectfully, He began to narrate the stories of Kṛṣṇa so tactfully that the gopīs became satisfied. In order to keep the gopīs in Vṛndāvana satisfied, Lord Balarāma stayed there continually for two months, namely the months of Caitra (March-April) and Vaiśākha (April-May). For those two months He kept Himself among the gopīs, and He passed every night with them in the forest of Vṛndāvana in order to satisfy their desire for conjugal love. Thus Balarāma also enjoyed the rāsa dance with the gopīs during those two months. Since the season was springtime, the breeze on the bank of the Yamunā was blowing very mildly, carrying the aroma of different flowers, especially of the flower known as kaumudī. Moonlight filled the sky and spread everywhere, and thus the banks of the Yamunā appeared to be very bright and pleasing, and Lord Balarāma enjoyed the company of the gopīs there.
The demigod known as Varuṇa sent his daughter Vāruṇī in the form of liquid honey oozing from the hollows of the trees. Because of this honey the whole forest became aromatic, and the sweet aroma of the liquid honey, Vāruṇī, captivated Balarāmajī. Balarāmajī and all the gopīs became very much attracted by the taste of Vāruṇī, and all of them drank it together. While drinking this natural beverage, Vāruṇī, all the gopīs chanted the glories of Lord Balarāma, and Lord Balarāma felt very happy, as if He had become intoxicated by drinking that Vāruṇī beverage. His eyes rolled in a pleasing attitude. He was decorated with long garlands of forest flowers, and the whole situation appeared to be a great function of happiness because of this transcendental bliss. Lord Balarāma smiled beautifully, and the drops of perspiration decorating His face appeared to be soothing morning dew.
While Balarāma was in that happy mood, He desired to enjoy the company of the gopīs in the water of the Yamunā. Therefore, He called Yamunā to come nearby. But Yamunā neglected the order of Balarāmajī, considering Him to be intoxicated. Lord Balarāma became very much displeased at Yamunā’s neglecting His order. He immediately wanted to scratch the land near the river with His plowshare. Lord Balarāma has two weapons, a plow and a club, and He takes service from them when they are required. This time He wanted to bring the Yamunā by force, and He took the help of His plow. He wanted to punish Yamunā because she did not come in obedience to His order. He addressed Yamunā: \\”You wretched river! You did not care for My order. Now I shall teach you a lesson! You did not come to Me voluntarily. Now with the help of My plow I shall force you to come. I shall divide you into hundreds of scattered streams!\\”
When Yamunā was threatened like this, she became greatly afraid of the power of Balarāma and immediately came in person, falling at His lotus feet and praying thus: \\”My dear Balarāma, You are the most powerful personality, and You are pleasing to everyone. Unfortunately, I forgot Your glorious, exalted position, but now I have come to my senses, and I remember that You hold all the planetary systems on Your head merely by Your partial expansion of Śeṣa. You are the sustainer of the whole universe. My dear Supreme Personality of Godhead, You are full of six opulences. Because I forgot Your omnipotence, I have mistakenly disobeyed Your order, and thus I have become a great offender. But, my dear Lord, please know that I am a surrendered soul unto You. You are very much affectionate to Your devotees. Therefore, please excuse my impudence and mistakes and, by Your causeless mercy, may You now release me.\\”
Upon displaying this submissive attitude, Yamunā was forgiven, and when she came nearby, Lord Balarāma wanted to enjoy the pleasure of swimming within her water along with the gopīs in the same way an elephant enjoys himself along with his many she-elephants. After a long time, when Lord Balarāma had enjoyed to His full satisfaction, He came out of the water, and immediately a goddess of fortune offered Him a nice blue garment and a valuable necklace made of gold. After taking bath in the Yamunā, Lord Balarāma, dressed in blue garments and decorated with golden ornaments, looked very attractive to everyone. Lord Balarāma’s complexion is white, and when He was properly dressed He looked exactly like the white elephant of King Indra in the heavenly planet. The Rver Yamunā still has many small branches due to being scratched by the plowshare of Lord Balarāma. And all these branches of the River Yamunā still glorify the omnipotency of Lord Balarāma.
Lord Balarāma and the gopīs enjoyed transcendental pastimes together every night for two months, and time passed away so quickly that all those nights appeared to be only one night. In the presence of Lord Balarāma, all the gopīs and inhabitants of Vṛndāvana became as cheerful as they had been before in the presence of both brothers, Lord Kṛṣṇa and Lord Balarāma.
Hare Krsna. I write this eulogy for Dravinaksa Prabhu in the form of a letter to him. After that are links to a few of his classes and kirtans.
August 2, 2019
Dear Dravinaksa Prabhu,
Please accept my humble obeisances. All glories to Srila Prabhupada. Hare Krsna.
About twelve hours ago I received a phone call from Naveen Krsna Prabhu, informing me that you had left this world. I arrived to your home about fifteen minutes later. In your temple room Purusartha Prabhu was leading a sweet, rich, melancholy kirtan on harmonium, with Madhava Prabhu on mrdanga.
After a few minutes Mother Nanda led a group of us into your room, where we circumambulated your body, lying there on the bed, decorated with tulasi, and a full, colorful and auspicious garland, as well as other signs indicating the passing away of a special Vaisnava.
Before entering and after departing your room I noted that, most prominently featured on your book shelves, under the smaller murti of Srila Prabhupada in the temple room, were three copies of Srila Prabhupada’s Bhagavad-gita As It Is, recently translated and published in Czech. You actively supported, including helping with the funding, this project.
For me this represents your visionary spirit and dedication to spreading Srila Prabhupada’s unadulterated teachings, far and wide. And it represents your heartfelt enthusiasm to support and encourage newcomers to Srila Prabhupada’s movement, such as those who produced Srila Prabhupada’s Czech Bhagavad-gita.
I felt much happiness these past years seeing your joy in seeing people come to Krsna consciousness. You were enlivened and energized by them, and they felt inspired and enthused by your words and example.
In some of the sorts of services I endeavor to render to Srila Prabhupada’s mission I’m sometimes, …often actually, hesitant, even apprehensive, to bring senior devotees, advanced as they may be, into the association, for fear that some newcomers and visitors may feel more discouraged than encouraged, to pursue the exploration of the philosophy and practices of Krsna consciousness. You were a very rare exception to this. Whoever was in attendance, I was always gladdened by your presence. Everyone felt naturally accepted and respected in your association, and inspired to inquire about the process and philosophy given to us by Srila Prabhupada. I have great appreciation for your natural empathy, for how you made it important that everyone feels received and honored, for who they are. This reveals not just some psychological or mental trait, but rather a profound and admirable Supersoul connection.
I consistently experienced you as a potent preacher, without “preaching”.
You have a keen bluff and deception detector. You always used it in gentlemanly and constructive ways, and sometimes communicated it with a comic edge. This was uncomfortable for me on occasion, as your acute perceptions were shining light on frailties within myself that I’d prefer would remain concealed. And your consistently astute discernments, your capacity to distinguish the essential from the superfluous, the genuine from the tawdry, in relation to Srila Prabhupada’s teachings and movement, has for decades provided me tremendously helpful insight that enhances my efforts to understand what’s really going on, societally, organizationally, globally. Hare Krsna.
A few hours ago I came across this eloquent appreciation of you from Acyutananda Prabhu- “A great pillar of our movement and custodian of Srila Prabhupada’s original words is no longer with us.” My belief is that very few members of Srila Prabhupada’s movement, if asked to list the great pillars of the movement, would include you on the list. There is no doubt, though, that Acyutananda got it right. You are a great pillar in Srila Prabhupada’s mission, and I’m already feeling pangs of loss from your absence, and sadness at what this loss will mean for Srila Prabhupada’s movement.
Four weeks ago today I visited you and for about 90 minutes we read and discussed together Srila Prabhupada’s Sri-Caitanya-caritamrta, Madhya-lila, Chapter 6. Your deep absorption in Srila Prabhupada and his vani made an enduring impression on my heart and consciousness. Five days ago you and I spoke, for the last time, and for the final minutes of the conversation Abhi was present. You guided, directed and encouraged us in our contributions, present and future, to Srila Prabhupada’s mission. As Abhi left, you said, “Offer my obeisances to your sister”. Shortly thereafter Sita visited you and read Krsna Book to you. Hare Krsna.
I value very much how you were rigorous yet ever-fresh in the practice of your habits of Krsna consciousness. A devotee is vital and vibrant, never hackneyed or stereotyped. You embodied that. Thank you for your quiet strength, dear friendship, and top quality association.
Because of you my confidence and enthusiasm to inspire people to directly take shelter in Srila Prabhupada is substantially increased. I am forever grateful to you for that. If we’re looking for an example of a sincere, personal, unaffected absorption in Srila Prabhupada and his mission, that example is you, Dravinaksa Prabhu. Hare Krsna.
Your servant, Dhira Govinda dasa
Hare Krsna. Over the past 8-9 years Dravinaksa Prabhu participated in hundreds of our Bhakti Yoga Programs, and led many vibrant kirtans and inspiring, enlivening sastra classes and discussions. Below are links to 8 of the classes and two of the kirtans. Hare Krsna. Sincerely, Dhira Govinda dasa
Hare Krsna-Below we have 6 different quotes by Srila Prabhupada regarding reading or not reading other acaryas books and deity worship. You will see that he did want us to read all the Acaryas books, including Bhaktivinode Thakur and the 6 Goswamis. In a special instance he told two disciples in 1973 to stay away from Lalita Prasada, the brother of Srila Bhaktisiddhanta Maharaja because he had a grudge against his great brother. But earlier , 1971,he told disciples to bring him some presentations of cash or kind to him and his deity. Later he revised his order to- not go see – him because like so many of the Gaudiya matha, they only caused trouble for Srila Prabhupadas fledgling disciples in India. At the end we see one quote where Prabhupada tells us to read all the books or we will fall down. So after doing this, and several times I might add, one can get a better and clearer picture of so called contradictory instructions.
damaghosa das
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Adi-lila : Adi 5: 203
By the mercy of Sanātana Gosvāmī I have learned the final conclusions of devotional service, and by the grace of Śrī Rūpa Gosvāmī I have tasted the highest nectar of devotional service.
PURPORT...Śrī Sanātana Gosvāmī Prabhu, the teacher of the science of devotional service, wrote several books, of which the Bṛhad-bhāgavatāmṛta is very famous; anyone who wants to know about the subject matter of devotees, devotional service and Kṛṣṇa must read this book.
Los Angeles,25 December, 1973
My Dear Gurukrpa Maharaja and Yasodanandana Maharaja,
Please accept my blessings. Karandhara has received a letter from Tamala Krsna Goswami and he is expressing some hesitation about your returning to India. I can understand that previously there must have been some quarrel amongst you and that sometimes happens amongst god-brothers. Whatever is done is done; the main thing is we must not carry grudges or continue to quarrel amongst one another. So I am asking you personally, along with Tamala Krsna Goswami to whom I am sending a copy of this letter, to bury the hatchet and join together to push on this movement cooperatively. Tamala Krsna Goswami has been appointed by me to manage and direct our Indian projects and actually he is the most expert and qualified in this connection. You both are also sannyasins and I know that the service which you do the best is Hare Krsna kirtana and Bhagavata Dharma preaching. So I have no objection if you return to India. Rather, I know you both can be a great asset for our programs there. I am requesting you, therefore, to concentrate on preaching and kirtana and work cooperatively with Tamala Krsna Goswami who is in charge there. Whatever imperfections and discrepancies may exist, if you all agree to my directions and cooperate in the right spirit then everything will turn out, but it will require everyone involved to be responsible and cooperate in executing and following the instructions of the Spiritual Master. Now, one thing is I understand that in the past you were visiting Lalita Prasadji and that you may also be planning to continue to visit him when you return to India. This is not approved by me and I request you not to go to see him any more. He holds a grudge against my Guru Maharaja and even if it is transcendental it will gradually appear mundane in our eyes. Whatever is to be learned of the teachings of Srila Bhaktivinode Thakura can be learned from our books. There is no need whatsoever for any outside instruction. So I hope that you have understood these matters and I pray to Krsna always for your protection and advancement in Krsna consciousness.
Sept 2 1971 letter to JPS
P.S. Whenever our men go to visit Lalita Prasad Thakura they must take some presentation, cash or kind, worth not less than Rs. 50/- at least. Some nice presentation should be always given. Not that you go empty handed. It is customary to make a presentation to the Deity and Spiritual Master. Lalita Prasad Thakura is son of Bhaktivinode Thakura and younger brother of Bhaktisiddhanta Sarasvati so he is considered my spiritual master.
Jayapatākā: There’s one good news, Śrīla Prabhupāda. Gargamuni called last night. Mahendra had informed him that we’re going to have our 747 jumbo jet land in Calcutta.
Prabhupāda: Oh.
Jayapatākā: It will be the first commercial flight. They have 310 people coming on the flight.
Prabhupāda: So the government will receive.
Jayapatākā: Then the government will receive them. It will be publicized all over India.
Prabhupāda: Very good. When they are coming?
Jayapatākā: I’m going to call again today to find exact date. About 24th, 25th.
Prabhupāda: What is the date today?
Bhavānanda: 11th.
Note-I was on that flight, along with some 310 devotees as he mentions above. It was a
“devotee flight only”. No karmis were on that plane, which meant we could do whatever we wanted, sleep anywhere, do kirtan when we wanted, go to the upper deck, eat what and when we wanted…etc
And when we landed in Calcutta, the press did not know it was only Hare Krsna devotees coming in on this flight of this 747 jumbo jet for the first time to India. So more good publicity for our movement at that time. I remember Mahendra saying he booked the entire plane just for devotees. I think everyone on the ground was very surprised when only Hare Krsna devotees came out of that plane.
It felt like we were ambassadors to their country arriving in style on the first 747 jet. I think Krsna arranged all this…..when has anybody ever seen an entire plane filled with Hare Krsna devotees, and doing kirtan down the aisles? One devotee told me recently, the captain came out of the cockpit , with raised arms, did a little jig to the kirtan then asked the devotees not to run up and down the aisles because it made it difficult for him to fly the plane ! It was wobbling all around. Even the plane was in ecstasy……
by His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda, Founder and Acharya of the International Society for Krishna Consciousness
The transcendental vibration established by the chanting ofHare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hareis the sublime method for reviving our transcendental consciousness. As living spiritual souls, we are all originally Krishna Conscious entities, but due to our association with matter since time immemorial, our consciousness is now adulterated by the material atmosphere. The material atmosphere, in which we are now living, is calledmaya, or illusion.Mayameans \”that which is not.\” And what is this illusion? The illusion is that we are all trying to be lords of material nature, while actually we are under the grip of her stringent laws. When a servant artificially tries to imitate the all-powerful master, he is said to be in illusion. In this polluted concept of life, we are all trying to exploit the resources of material nature, but actually we are becoming more and more entangled in her complexities. Therefore, although we are engaged in a hard struggle to conquer nature, we are ever more dependent on her. This illusion is calledmaya, or hard struggle for existence for winning over the stringent laws of material nature. This illusory struggle against material nature can be stopped at once by revival of our eternal Krishna Consciousness.Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hareis the transcendental process for reviving this original, pure consciousness. By chanting this transcendental vibration, we can cleanse away all misgivings within our hearts. The basic principle of all such misgivings is the false consciousness that I am the lord of all I survey. Krishna Consciousness is not an artificial imposition on the mind. This consciousness is the original, natural energy of the living entity. When we hear the transcendental vibration, this consciousness is revived. This simplest method is recommended for this age (Kali-Yuga). By practical experience also, one can perceive that by chanting thismaha-mantra, or the Great Chanting for Deliverance, one can at once feel a transcendental ecstasy coming through from the spiritual stratum. In the material concept of life we are busy in the matter of sense gratification, as if we were in the lower, animal stage. A little elevated from this status of sense gratification, one is engaged in mental speculation for the purpose of getting out of the material clutches. A little elevated from this speculative status, when one is intelligent enough, one tries to find the Supreme Cause of all causes—within and without. And when one is factually on the plane of spiritual understanding, surpassing the stages of sense, mind and intelligence, he is then situated on the transcendental plane. This chanting of the Hare Krishna mantra is directly enacted from the spiritual platform, and thus this sound vibration surpasses all lower status of consciousness—namely sensual, mental, and intellectual. There is no need, therefore, to understand the language of the mantra, nor is there any need for mental speculation, nor any intellectual adjustment for chanting thismaha-mantra. It is automatic, from the spiritual platform, and as such, anyone can take part in the chanting without any previous qualification and dance in ecstasy. We have seen this practically. Even a child can take part in the chanting, or even a dog can take part in it. In a more advanced stage, of course, one is not expected to commit offenses on grounds of spiritual understanding. In the beginning, there may not be the presence of all transcendental ecstasies, which are eight in number. These are: (1) being stopped as though dumb, (2) perspiration, (3) standing up of hairs on the body, (4) dislocation of voice, (5) trembling, (6) fading of the body, (7) crying in ecstasy, and (8) trance. But there is no doubt that chanting for a while takes one immediately to the spiritual platform, and one shows the first symptom of this in the urge to dance along with the chanting of the mantra. We have seen this practically. Even a child can take part in the chanting and dancing. Of course, for one who is too entangled in material life, it takes a little more time to come to the standard point, but even such a materially engrossed man is raised to the spiritual platform very quickly. When the mantra is chanted by a pure devotee of the Lord in love, it has the greatest efficacy on hearers, and as such this chanting should be heard from the lips of a pure devotee of the Lord, so that immediate effects can be achieved. As far as possible, chanting from the lips of non-devotees should be avoided. Milk touched by the lips of a serpent has poisonous effects. The wordHarais the form of addressing the energy of the Lord, and the wordsKrishnaandRamaare forms of addressing the Lord Himself. BothKrishnaandRamamean \”the supreme pleasure,\” andHarais the supreme pleasure energy of the Lord, changed toHarein the vocative. The Supreme Pleasure Energy of the Lord helps us to reach the Lord. The material energy, calledmaya, is also one of the multi energies of the Lord. And we, the living entities, are also the energy, marginal energy, of the Lord. The living entities are described as superior to material energy. When the superior energy is in contact with the inferior energy, an incompatible situation arises; but when the superior marginal energy is in contact with the superior energy,Hara, it is established in its happy, normal condition. These three words, namelyHare,KrishnaandRama, are the transcendental seeds of themaha-mantra. The chanting is a spiritual call for the Lord and His Energy, to give protection to the conditioned soul. This chanting is exactly like the genuine cry of a child for its mother’s presence. Mother Hara helps the devotee achieve the Lord Father’s grace, and the Lord reveals Himself to the devotee who chants this Mantra sincerely. No other means of spiritual realization is as effective in this age of quarrel an hypocrisy as is themaha-mantra:
SB 4.31.24 purport-Here it is seen that by hearing the glories of the Lord from a realized devotee the Pracetās easily attained strong attachment for the Supreme Personality of Godhead. Then, meditating on the lotus feet of the Supreme Lord at the end of their lives, they advanced to the ultimate goal, Viṣṇuloka. It is sure and certain that anyone who always hears the glories of the Lord and thinks of His lotus feet will reach that supreme destination.
SB 4.31.28 purport-This is a sign of associating with great devotees. A devotee takes instructions from a liberated soul and is thus overwhelmed by ecstasy from transcendental pleasure. As stated by Prahlāda Mahārāja:naiṣāṁ matis tāvad urukramāṅghriṁ spṛśaty anarthāpagamo yad-arthaḥ mahīyasāṁ pāda-rajo-’bhiṣekaṁ niṣkiñcanānāṁ na vṛṇīta yāvat (Bhāg. 7.5.32)One cannot become a perfect devotee of the Lord without having touched the lotus feet of a great devotee. One who has nothing to do with this material world is called niṣkiñcana. The process of self-realization and the path home, back to Godhead, means surrendering to the bona fide spiritual master and taking the dust of his lotus feet on one’s head. Thus one advances on the path of transcendental realization. Vidura had this relationship with Maitreya, and he attained the results.
SB 4.31.29 purport-This material world is called tamaḥ, dark, and the spiritual world is called light. The Vedas enjoin that everyone should try to get out of the darkness and go to the kingdom of light. Information of that kingdom of light can be attained through the mercy of a self-realized soul. One also has to get rid of all material desires. As soon as one frees himself from material desires and associates with a liberated person, the path back home, back to Godhead, is clear.
SB 4.31.31-O King, those who hear these topics about kings who are completely surrendered to the Supreme Personality of Godhead obtain without difficulty a long life, wealth, good reputation, good fortune and, ultimately, the opportunity to return home, back to Godhead.
Homemade strawberry pie, homemade bread, garden radishes, garden subji and garden flowers-even mother cow(bhumi) is booming the glories of Krsna Prasadam-
So we are advancing in science, but at the same time, the so-called science, at the same timewe are creating many disadvantages. Many disadvantages. From practical experience I say that when I came to your country… In India it is very difficult to get a telephone. You have to wait in the waiting list at least for two years or you have to bribe the authorities, say, five thousand, two thousand, like that. So when I got this facility of telephone… Because as soon as I deposited forty dollars… Forty dollars? The next day the telephone was in my room. So I was very glad. But after getting my telephone, I was disturbed always. (laughter) Some of my students asking, phoning me, (telephone sound) cling, cling, and “Swamiji, how you are feeling?” At twelve o’clock at night. (laughter). Yes. So I asked him, it is the time to inquire? I am very sorry. Not only one, I become so much disturbed. Then I asked them, get out this telephone. Yes.
So try to understand. The so-called facility of the modern science means creating so many difficulties also. That is the position.
(Note-Srila Prabhupada hardly ever used the phone, yet he organized a worldwide movement simply by letters to disciples)
All we need– is 4 chapatis and 6 feet of floor
1.) Foolish work(Ugra Karma) makes one toil too hard-and without that- still we can daily eat only a few chapatis 2.) We work so hard (for that big/expensive house) but we all need is only 6 feet to lay down on at night. 3.) The tendency NOT to work so hard (for maya) is– a spiritual tendency.
1.) Brahma Samhita lecture- NY july 31 1971
So Prahlāda Mahārāja was very much sympathetic that “I am simply anxious for these rascals who have created a humbug civilization for temporary happiness,” māyā-sukhāya. Māyā-sukhāya bharam udvahato vimūḍhān [SB 7.9.43].They have created ugra karma. This is stated in the Bhagavad-gītā, ugra karma.
Huge factory, day and night melting iron, and they are working, working. The special technologies, getting some money, they’re happy. They do not know how they’re wasting their valuable life. This is called māyā. Why so much work? Why you are working so hard? Do you think if you’ll get hundred dollars per day you can eat more capātīs than myself? (laughter). Rascal does not know that he will eat the same number of capātīs, four or five or six, but he’ll work so hard. So we are the best intelligent class. We don’t work, but we get our capātīs. (laughter) Let the rascal work, but we get our capātīs. Māyā-sukhāya bharam udvahato vimūḍhan [SB 7.9.43].
