Re initiation or not? What to do in the present situation?
By Damaghosa dasa
Therefore, there is Garbhādhāna saṁskāra, to find out when the husband and wife should mix and give birth to a child. Therefore, in the Bhagavad-gītā you’ll see that sex life which is according to the principle of religious ideas, that is “I am.” So, sex life is not bad, provided it is executed according to the religious principles. So Garbhādhāna saṁskāra… Just, what is the idea? The idea is the child born must be first class. He’ll be able to become Kṛṣṇa conscious. He’ll be able to understand the śāstras, the Vedas. He must have the good brain. These were the ideas. But if they are not born in that way, like cats and dog, that is called varṇa-saṅkara. Varṇa-saṅkara. You cannot specify whether he’s a brāhmaṇa or a kṣatriya and vaiśya and śūdra. That is called varṇa-saṅkara. So varṇa-saṅkara population is not good. Varṇa-saṅkara. No caste. No designation, no definition to which class this man belongs.
So, at the present moment, because these purificatory processes are not accepted, even in India… Accepted, they’re unable. Everything has topsy-turvied. Therefore, the śāstra says that: “Accept everyone as śūdra.” Kalau śūdraḥ sambhava. There is no more brāhmaṇa, kṣatriya or vaiśya. All śūdras. We have to accept. Because no Vedic culture, no Garbhādhāna saṁskāra. They are born like cats and dogs. So where is this division? There cannot be. Therefore, accept them as śūdra. Varṇa-saṅkara is less than śūdra. So at least, śūdra they should be. So there is no Vaidic dīkṣā. For śūdra, there is no dīkṣā, there is no initiation. Initiation is meant for the persons who are born in brāhmaṇa family, kṣatriya family, or vaiśya family. The śūdra has no initiation. So, in India there are professional gurus. They initiate śūdras, but do not eat foodstuff touched by the disciple. So, there are so many things, that if he’s initiated, how he can remain śūdra? But they keep him śūdra; at the same time, they become guru. Sanātana Gosvāmī gives direction in the Hari-bhakti-vilāsa that: tathā dīkṣā-vidhānena dvijatvaṁ jāyate nṛṇām. If properly initiated, he becomes immediately brāhmaṇa. Dvijatvam. Dvija means second birth. Yathā kāñcanatāṁ yāti kāṁsyaṁ rasa-vidhānataḥ. There is a chemical process that kāṁsya, bell metal, can be turned into gold by mixing with proportionately mercury. Now here is a hint of chemistry. If anyone can prepare gold… But it is very difficult to mix mercury. As soon as there is little heat, immediately the mercury’s finished. So there is a process. Everything has process. Many yogis know how to make gold from copper. Actually, chemically, copper, tin and mercury, if you mix proportionately, it will be gold. So Sanātana Gosvāmī gives this example. As the copper and tin, these two metals, mixed with mercury, there can be production of gold, similarly, by proper initiation, by the proper spiritual master, one śūdra, even though he’s a śūdra, less than śūdra, varṇa-saṅkara, or caṇḍāla, he can become dvija, brāhmaṇa. So, our process is to make dvija. Pāñcarātrikī vidhi. Pāñcarātrikī vidhi. That is recommended.
śruti-smṛti-purāṇādi-
pāñcarātrikī vidhiṁ vinā
aikāntikī harer bhaktir
utpātayaiva kalpate [Brs. 1.2.101]
Rūpa Gosvāmī gives this direction that the initiation must be done according to śruti, smṛti or pāñcarātrikī vidhi. There is nyāya-prasthāna, śruti-prasthāna and smṛti-prasthāna. To make spiritual progress in three ways: by the Vedānta philosophy, or Vedic ways, or according to Smṛti. Smṛti means authorized books written in accordance to the Śruti. Śruti smṛti. Just like Bhagavad-gītā. Bhagavad-gītā is not directly Vedas, but the all the stanzas of Bhagavad-gītā, they’re strictly according to the Nyāya-prasthāna and Śruti-prasthāna. So, any book which is strictly written according to the Vedas and Vedāntas, that is also accepted as Vedic literature. So Pāñcarātrikī vidhi means that it doesn’t matter whether man is śūdra or caṇḍāla… Caṇḍāla means less than śūdra.https://prabhupadabooks.com/classes/bg/1/40/london/july/28/1973
NOTE—So the above quote gives us the sastric proof why Srila Prabhupada can initiate disciples in this age even though everyone is born sudra or less, which according to the Vedas forbids this type to be initiated at all.
February 25, 1977, Māyāpura Room Conversation with Artists and About BTG Rāmeśvara: Just like this Alice Coltrane. She has done her small part. She made this record album with Govinda Jaya Jaya and Hare Kṛṣṇa.
Prabhupāda: That is… That will be a good thing. But when he (she) does it properly it will be more effective, because there is… If one does not chant in the process, then gradually it degrades. The offense will increase. There is chance.
Brahmānanda: We want to bring them to the process.
Prabhupāda: Yes, that is the ultimate. That is stated by Rūpa Gosvāmī,
yena tena prakāreṇa / manaḥ kṛṣṇe niveśayet sarve vidhi-niṣedhā syur / etayor eva kiṅkarāḥ
that “Somehow or other, bring him to chant Kṛṣṇa or to become little Kṛṣṇa conscious. Then, when he’s little purified, then the vidhi-niṣedhāḥ…” He’s not rejecting the vidhi-niṣedhāḥ. Vidhi-niṣedhāḥ means regulative principles. It is not rejected, that… But when he’s a little purified, this vidhi-niṣedhā syur etayor eva kiṅkarāḥ. Just like one… First of all, let him become rich, get some money. And then, when he has got money, he can keep some servant, some assistant, some secretaries, like that. First of all, earn money.
Rāmeśvara: So, one step at a time.
Prabhupāda: Yes. But organized business means there must be so many men, secretary, manager. That is regulated. So, in the beginning, “All right, bring some money somehow. Then I shall…” So, you cannot reject this organization because he’s chanting. Then what is the use of writing so many books, the nāma-aparādha and other discussions, if anyone can chant?
Rāmeśvara: So, it definitely has to lead them to that.
Prabhupāda: Yes. So, we must come to that point. In the beginning you may be very liberal: “All right, chant.” We do like that, and I have done it. There is no regulation. But that does not…, that it should be neglected. He should be given affirmed, “By simply, whimsically chanting this…” No, that is not.
Hari-śauri: Niyamāgraha.
Prabhupāda: Yes. Don’t make it cheap. It has got a science. It has got a form.
Rāmeśvara: I’ve seen in some articles they have written to defend our society from the attack of deprogrammers, sometimes one argument they give is that meditation and chanting are being studied by scientists, and they are finding the effects to be good. Now…
Prabhupāda: Effect will be good. And if we do it properly it will be first class.
Rāmeśvara: Now, these scientists, they are studying Hare Kṛṣṇa meditation, but they’re also studying some other processes which are not authorized. And they are…
Prabhupāda: That is the defect.
Rāmeśvara: And they’re stating that in general, to meditate, to chant mantra, this is good, this is healthy for the mind.
Prabhupāda: That’s all right. The thing is that some way or other, if you are near the fire, you’ll get some heat, but there is a process how to take heat.
Rāmeśvara: Oh, yes.
Prabhupāda: That you cannot reject. “Because I am getting little heat, it is sufficient,” that is sahajiyā.
Note-So SP is laying down the overall principle here-in the beginning let them chant Hare Krsna then the rules comes later. This chanting has form, it is a science-not that I am getting some heat from being near the fire and that is sufficient
In Sri Caitanya-caritamrta (Madhya 10) Srila Krishnadas Kaviraja Gosvami describes nearly eighty main branches of the movement of Sri Chaitanya and then states at the end of the chapter that the branches and sub-branches of Lord Chaitanya’s tree are unlimited and produce unlimited fruits and flowers. Lord Nityananda Himself forms the topmost, main branch of this tree, and in the next chapter (Madhya 11) Krishnadas Kaviraja describes this branch and some of its sub-branches. Some branches and sub-branches are considered especially important but all are totally spiritual and full of potency. Each branch is connected to the Complete Whole, Sri Chaitanya Mahaprabhu, through the mercy of at least one of His nitya-siddha associates.
“Each and every branch of Sri Chaitanya Mahaprabhu’s tree has unlimited spiritual power and glory. Even if one had thousands of mouths, it would be impossible to describe the limits of their activities.” (Cc. Madhya 10.162)
Lord Chaitanya’s personal associates are capable of liberating fallen conditioned souls simply by glancing at them or touching them. Lord Nityananda was such a great personality that by His desire even the most wretchedly fallen souls were liberated immediately– by His sweet will alone. In this connection Srila Prabhupada comments that it is by Lord Chaitanya’s mercy that so many western people have been able to take up the mission of Krishna consciousness. Because Srila Prabhupada received the full blessings of Lord Nityananda and Lord Chaitanya, he was able to spread the sankirtana mission worldwide, even in this most fallen age, within 11 years.
Some nitya-siddha devotees of Lord Chaitanya are considered most important and most merciful. Srila Vasudeva Datta, the nineteenth branch of the “Chaitanya Tree”, is one these great personalities. Krishnadas Kaviraja concludes, “One could not describe his qualities even with thousands of mouths.” (Cc. Madhya 10.41) Srila Prabhupada confirms Vasudeva Datta’s glories as follows: “He was the most exalted personality to ever show mercy to the conditioned souls. This is not an exaggeration of his transcendental qualities. It is perfectly true. Actually, there cannot be any comparison to Vasudeva Datta… The entire world is purified simply by the appearance of such a great devotee. Indeed, by his transcendental presence the whole world is glorified and all conditioned souls are also glorified.” (Cc.Madhya 15.163, Purport)
Lord Chaitanya Himself confirms Srila Krishnadas Kaviraja’s and Srila Prabhupada’s conclusions regarding the glories of Vasudeva Datta.Lord Chaitanya proclaimed,“I am Vasudeva Datta’s man. My body is only meant to please Vasudeva Datta, and he can sell Me anywhere.”Srila Prabhupada comments, “Thrice He vowed that this was a fact and that no one should disbelieve these statements.” Lord Chaitanya revealed that Vasudeva Datta is an incarnation of Sri Prahlada Maharaja. (Cc. Madhya 15. 165)Elsewhere, in the Gaura-ganoddesa-dipika, as cited by Srila Prabhupada, Sri Vasudeva Datta is identified as the singer Madhu-vrata, one of Lord Krishna’s most intimate friends in Krishna’s Vrindaban pastimes.
Srila Vasudeva Datta was the spiritual master of Yadunandana Acharya, who was the spiritual master of Srila Raghunatha Das Gosvami. At a very young age, Raghunatha Das renounced his fabulously wealthy and aristocratic Vaisnava family and beautiful wife to become the most austere devotee. As a young newcomer to the mission of Lord Chaitanya, he served for fifteen years as the personal assistant of Sri Chaitanya Mahaprabhu under the guidance of Srila Swarupa Damodara–until suddenly They both disappeared. At that time Raghunatha Das decided to commit suicide by jumping off Govardhana Hill, but he wanted to first see the lotus feet of Srila Rupa and Srila Sanatana. They convinced him to go on living, and these two senior leaders of all Vaisnavas used to hear from Raghunatha Das constantly about Lord Chaitanya’s confidential pastimes in Jagannatha Puri.
Eventually Raghunatha Das Gosvami gave up eating and sleeping almost entirely. He used to live by drinking a little buttermilk only. He offered obeisance to 2,000 Vaisnavas every day, and he used to chant a minimum of one hundred thousand holy names daily. Krishnadas Kaviraja accepted Srila Rupa Gosvami and Srila Raghunatha das Gosvami as his main inspiration and guides. Thus he ends every chapter of Sri Caitanya-caritamrta begging for their mercy.
Srila Vasudeva Datta wanted to liberate all conditioned souls in the universe by volunteering to personally suffer for their sinful reactions so that Lord Chaitanya might deliver them all immediately. Apparently not all conditioned souls can be delivered immediately by the sankirtana mission alone. They need to first surrender and purify themselves by following regulations. Otherwise, they need the special mercy of a great Vaisnava. If we remain attached to material life, false prestige, mayavad or sahajiya ideas, pseudo-religion or atheism, we must wait to be gradually purified by a systematic process of preaching, loud nagara kirtana and prasadam distribution. This can take many lifetimes for most people. Lord Chaitanya asked Sri Nityananda Prabhu to begin this systematic preaching work in Bengal, and later, armed with the writings of the Six Gosvamis of Vrindaban, Srila Narottama, Srila Srinivasa Acharya, and Srila Syamananda established the Lord’s mission in a big way all over Bengal, Orissa and other places in India.
In the course of time many branches of the “Chaitanya Tree” appeared to dry up or disappear, but around the year 1866 A.D., Srila Bhaktivinoda Thakura thought to create a cooperative worldwide mission of Krishna consciousness. Thus, he prayed for a “Ray of Vishnu” to start this work of systematic, worldwide propagation of Lord Chaitanya’s sankirtana mission. Srila Bhaktisiddhanta Sarasvati Thakura appeared as the son of Sri Bhaktivinoda and took up the work of reorganizing the global sankirtana mission of Sri Chaitanya Mahaprabhu. He was successful in preserving the pure teachings and spreading the mission all over India through his Gaudiya Matha mission, as cited below. Furthermore, this great acharya is still preaching the mission of Lord Chaitanya all over the world through his bona fide disciples headed by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada. (See Srimad-Bhagavatam 3.22.19, Purport)
Those who are fortunate enough to appreciate Lord Chaitanya’s nitya-siddha devotees don’t need to wait around for the sankirtana movement to become institutionalized all over the world or in a particular locality. As Srila Prabhupada has repeatedly confirmed, devotees who are factually advancing in Krishna consciousness don’t need a certificate from any institution to prove their advancement in spiritual life. Those who are not envious or duplicitous can be immediately promoted to Goloka Vrindaban simply by understanding the glorious position of the eternally liberated associates of Sri Chaitanya Mahaprabhu. This is confirmed by Srila Narottama Thakura and Srila Prabhupada.
“Simply by accepting that the associates of Lord Chaitanya are eternally free, one is immediately promoted to the transcendental abode of Lord Krishna.” (Savarana-sri-gaura-mahima, Purport)
Another nitya-siddha branch of the “Chaitanya Tree” is Thakura Saranga dasa. He is the seventy-seventh branch of this divine tree. This great devotee was a babaji who used to worship the Supreme Lord at a secluded spot on the bank of the Ganges. He was not part of an organized mission but wanted to remain secluded from the general mass of people. Unlike some other leading devotees in Lord Chaitanya’s mission, he was not focused on extensive preaching programs. In fact, he had decided to not accept any disciples. In spite of his idea to not accept disciples, the Supreme Lord within his heart was constantly inspiring him to do so. At last he relented, and thus one morning he decided, “Whomever I see today I will make my disciple.”
The Thakura didn’t jump on a tonga and head for the nearest town or village but went about his regular duties at his secluded location on the bank of the Ganges. He didn’t see anyone that day, but when he went to take bath in the Ganges River, he saw a dead body floating by and happened to touch it with his feet. The dead body sprang to life, and Thakura Saranga das accepted him as his disciple.
Srila Prabhupada comments, “The disciple later became famous as Thakura Murari, and his name is always associated with Sri Saranga. His disciplic succession still inhabits the village of Shar. There is a temple at Mamagachi that is said to have been started by Saranga Thakura. Not long ago a new temple was erected in front of the bakula tree there, and it is now managed by the members of the Gaudiya Matha. It is said the management of the temple is now far better than before. In the Gaura-ganoddesa-dipika (172) it is stated that Saranga Thakura was formerly a gopi named Nandimukhi.” (Cc. Madhya 10.113, Purport)
Sometimes people ask, “What became of all these many branches of Lord Chaitanya’s mission? We find very little mention of these various missions while traveling in India or in regular historical accounts.”
There are various points to consider in answering this question. First point is that these branches are branches of a divine tree. The fruits and flowers of these spiritual branches cannot be appreciated by persons still absorbed on the mundane plane. Many pure devotees retire completely from this world after receiving the mercy of one of Lord Chaitanya’s nitya-siddha devotees. It is not that they all become famous preachers. But many of their descendants are still around, as cited above, performing bhajana, Deity worship, and nagara-kirtana. There are many stories of these great Vaisnavas and their followers, but such histories are ignored by materialists and materialistic devotees. The true followers of great Vaisnavas go back to Godhead quickly and easily and never return to this material world, as is confirmed by Lord Krishna in the Bhagavad-gita. It is not that all of Lord Chaitanya’s great devotees build big temples with stone inscriptions and expect their followers to build them big samadhi tombs at famous holy places.
It is misleading when neophyte preachers try to claim a monopoly on spiritual life based on a particular name, institution or mission according to their own limited vision of spiritual life. Srila Prabhupada specifically contradicts the notion that the spiritual movement of Lord Chaitanya can be monopolized through legal manipulations or institutional status and mandate. The mission of Sri Caitanya Mahaprabhu is always more extensive, comprehensive, and glorious than what we tiny souls can imagine.
Devotees of Lord Chaitanya, specifically the followers of Srila Prabhupada, should spend more time hearing about, glorifying and praying to His nitya-siddha devotees. Hearing details of the scandalous behavior of infamous persons who tried to imitate the bona fide acharya may not help us much. In fact, such distractions may lead to further deviations. The best path for everyone serious about quick advancement in spiritual life is to glorify the eternal parampara of nitya-siddha Vaisnavas coming in the line of Sri Chaitanya Mahaprabhu and Sri Nityananda Prabhu.
“These great saintly Vaisnavas are all paramahamsas, devotees of the highest order, and they are all part of Lord Gauranga’s own spiritual family. Their holy feet are my refuge. I have no real interest in devotional service, and I am a poor and lowly tridandi sannyasi named Sri Bhaktisiddhanta Sarasvati.” (Sri Guru-parampara, Verse 9)
When the great sages and thinkers who are residents of Janaloka, Tapoloka and Satyaloka heard the tumultuous voice of Lord Boar, which was the all-auspicious sound of the all-merciful Lord, they chanted auspicious chants from the three Vedas
Purport
The word māyāmaya is very significant in this verse. Māyā means “mercy,” “specific knowledge” and also “illusion.” Therefore Lord Boar is everything; He is merciful, He is all knowledge, and He is illusion also. The sound which He vibrated as the boar incarnation was answered by the Vedic hymns of the great sages in the planets Janaloka, Tapoloka and Satyaloka. The highest intellectual and pious living entities live in those planets, and when they heard the extraordinary voice of the boar, they could understand that the specific sound was vibrated by the Lord and no one else. Therefore they replied by praying to the Lord with Vedic hymns. The earth planet was submerged in the mire, but on hearing the sound of the Lord, the inhabitants of the higher planets were all jubilant because they knew that the Lord was there to deliver the earth. Therefore Brahmā and all the sages, such as Bhṛgu, Brahmā’s other sons, and learned brāhmaṇas, were enlivened, and they concertedly joined in praising the Lord with the transcendental vibrations of the Vedic hymns. The most important is the Bṛhan-nāradīya Purāṇa verse HareKṛṣṇa, HareKṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ HareRāma, HareRāma, Rāma Rāma, Hare Hare Srimad-Bhagavatam 3.13.25
teṣāṁ satāṁ veda-vitāna-mūrtir
brahmāvadhāryātma-guṇānuvādam
vinadya bhūyo vibudhodayāya
gajendra-līlo jalam āviveśa
Playing like an elephant, He entered into the water after roaring again in reply to the Vedic prayers by the great devotees. The Lord is the object of the Vedic prayers, and thus He understood that the devotees’ prayers were meant for Him
Purport
The form of the Lord in any shape is always transcendental and full of knowledge and mercy. The Lord is the destroyer of all material contamination because His form is personified Vedic knowledge. All the Vedas worship the transcendental form of the Lord. In the Vedic mantras the devotees request the Lord to remove the glaring effulgence because it covers His real face. That is the version of the Īśopaniṣad. The Lord has no material form, but His form is always understood in terms of the Vedas. The Vedas are said to be the breath of the Lord, and that breath was inhaled by Brahmā, the original student of the Vedas. The breathing from the nostril of Brahmā caused the appearance of Lord Boar, and therefore the boar incarnation of the Lord is the personified Vedas. The glorification of the incarnation by the sages on the higher planets consisted of factual Vedic hymns. Whenever there is glorification of the Lord, it is to be understood that Vedic mantras are being rightly vibrated. The Lord was therefore pleased when such Vedic mantras were chanted, and to encourage His pure devotees, He roared once more and entered the water to rescue the submerged earth. Srimad-Bhagavatam, 3.13.26
sa vajra-kūṭāṅga-nipāta-vega-
viśīrṇa-kukṣiḥ stanayann udanvān
utsṛṣṭa-dīrghormi-bhujair ivārtaś
cukrośa yajñeśvara pāhi meti
Diving into the water like a giant mountain, Lord Boar divided the middle of the ocean, and two high waves appeared as the arms of the ocean, which cried loudly as if praying to the Lord, “O Lord of all sacrifices, please do not cut me in two! Kindly give me protection!”
Purport
Even the great ocean was perturbed by the falling of the mountainlike body of the transcendental boar, and it appeared to be frightened, as if death were imminent. Srimad-Bhagavatam 3.13.29
khuraiḥ kṣuraprair darayaṁs tad āpa
utpāra-pāraṁ tri-parū rasāyām
dadarśa gāṁ tatra suṣupsur agre
yāṁ jīva-dhānīṁ svayam abhyadhatta
Lord Boar penetrated the water with His hooves, which were like sharp arrows, and found the limits of the ocean, although it was unlimited. He saw the earth, the resting place for all living beings, lying as it was in the beginning of creation, and He personally lifted it.
Purport
The word rasāyām is sometimes interpreted to mean Rasātala, the lowest planetary system, but that is not applicable in this connection, according to Viśvanātha Cakravartī Ṭhākura. The earth is seven times superior to the other planetary systems, namely Tala, Atala, Talātala, Vitala, Rasātala, Pātāla, etc. Therefore the earth cannot be situated in the Rasātala planetary system. It is described in the Viṣṇu–dharma:
Therefore the Lord found the earth on the bottom of the Garbhodaka Ocean, where the planets rest during the devastation at the end of Brahmā’s day.. Srimad-Bhagavatm 3.13.30
Books : Bhagavad-gita As It Is (1972) : Bg 6: Sankhya-yoga : Bg 6.47 : PURPORT :
It is by great fortune that one comes to Kṛṣṇa consciousness on the path of bhakti-yoga to become well situated according to the Vedic direction. The ideal yogī concentrates his attention on Kṛṣṇa, who is called Śyāmasundara, who is as beautifully colored as a cloud, whose lotus-like face is as effulgent as the sun, whose dress is brilliant with jewels and whose body is flower garlanded. Illuminating all sides is His gorgeous luster, which is called the brahmajyoti. He incarnates in different forms such as Rāma, Nṛsiṁha, Varāha and Kṛṣṇa, the Supreme Personality of Godhead, and He descends like a human being, as the son of Mother Yaśodā, and He is known as Kṛṣṇa, Govinda and Vāsudeva. He is the perfect child, husband, friend and master, and He is full with all opulences and transcendental qualities. If one remains fully conscious of these features of the Lord, he is called the highest yogī.
Books : Bhagavad-gita As It Is (1972) : Bg 18: Conclusion-The Perfection of Renunciation : Bg 18.65 : PURPORT :
These words stress that one should concentrate his mind upon Kṛṣṇa-the very form with two hands carrying a flute, the bluish boy with a beautiful face and peacock feathers in His hair. There are descriptions of Kṛṣṇa found in the Brahma-saṁhitā and other literatures. One should fix his mind on this original form of Godhead, Kṛṣṇa. He should not even divert his attention to other forms of the Lord. The Lord has multi-forms, as Viṣṇu, Nārāyaṇa, Rāma, Varāha, etc., but a devotee should concentrate his mind on the form that was present before Arjuna. Concentration of the mind on the form of Kṛṣṇa constitutes the most confidential part of knowledge, and this is disclosed to Arjuna because Arjuna is the most dear friend of Kṛṣṇa’s.
Books : Srimad-Bhagavatam : Canto 1:”Creation” : SB 1.1: Questions by the Sages : SB 1.1.17 : PURPORT :
As the supreme controller of both the material and spiritual worlds, the Lord has different incarnations of unlimited categories. Incarnations like Brahmā, Rudra, Manu, Pṛthu and Vyāsa are His material qualitative incarnations, but His incarnations like Rāma, Narasiṁha, Varāhaand Vāmana are His transcendental incarnations. Lord Śrī Kṛṣṇa is the fountainhead of all incarnations, and He is therefore the cause of all causes..
Books : Srimad-Bhagavatam : Canto 1:”Creation” : SB 1.3: Krsna Is the Source of All Incarnations : SB 1.3.5 : PURPORT :
In different millennia there are different incarnations, and they are innumerable, although some of them are very prominent, such as Matsya, Kūrma, Varāha, Rāma, Nṛsiṁha, Vāmana and many others. These incarnations are called līlā incarnations. Then there are qualitative incarnations such as Brahmā, Viṣṇu, and Śiva (or Rudra) who take charge of the different modes of material nature,.
Books : Srimad-Bhagavatam : Canto 1:”Creation” : SB 1.3: Krsna Is the Source of All Incarnations : SB 1.3.26 : PURPORT :
The list of incarnations of the Personality of Godhead given herein is not complete. It is only a partial view of all the incarnations. There are many others, such as Śrī Hayagrīva, Hari, Haṁsa, Pṛśnigarbha, Vibhu, Satyasena, Vaikuṇṭha, Sārvabhauma, Viṣvaksena, Dharmasetu, Sudhāmā, Yogeśvara, Bṛhadbhānu and others of the bygone ages. Śrī Prahlāda Mahārāja said in his prayer, “My Lord, You manifest as many incarnations as there are species of life, namely the aquatics, the vegetables, the reptiles, the birds, the beasts, the men, the demigods, etc., just for the maintenance of the faithful and the annihilation of the unfaithful. You advent Yourself in this way in accordance with the necessity of the different yugas. In the Kali-yuga You have incarnated garbed as a devotee.” This incarnation of the Lord in the Kali-yuga is Lord Caitanya Mahāprabhu. There are many other places, both in the Bhāgavatam and in other scriptures, in which the incarnation of the Lord as Śrī Caitanya Mahāprabhu is explicitly mentioned. In the Brahma-saṁhitā also it is said indirectly that although there are many incarnations of the Lord, such as Rāma, Nṛsiṁha, Varāha, Matsya, Kūrma and many others, the Lord Himself sometimes incarnates in person. Lord Kṛṣṇa and Lord Śrī Caitanya Mahāprabhu are not, therefore, incarnations, but the original source of all other incarnations. This will be clearly explained in the next śloka.
.
Books : Srimad-Bhagavatam : Canto 1:”Creation” : SB 1.3: Krsna Is the Source of All Incarnations : SB 1.3.28 : PURPORT :
For example, Lord Paraśurāma and Lord Nṛsiṁha displayed unusual opulence by killing the disobedient kṣatriyas twenty-one times and killing the greatly powerful atheist Hiraṇyakaśipu. Hiraṇyakaśipu was so powerful that even the demigods in other planets would tremble simply by the unfavorable raising of his eyebrow. The demigods in the higher level of material existence many, many times excel the most well-to-do human beings, in duration of life, beauty, wealth, paraphernalia, and in all other respects. Still they were afraid of Hiraṇyakaśipu. Thus we can simply imagine how powerful Hiraṇyakaśipu was in this material world. But even Hiraṇyakaśipu was cut into small pieces by the nails of Lord Nṛsiṁha. This means that anyone materially powerful cannot stand the strength of the Lord’s nails. Similarly, Jāmadagnya displayed the Lord’s power to kill all the disobedient kings powerfully situated in their respective states. The Lord’s empowered incarnation Nārada and plenary incarnation Varāha, as well as indirectly empowered Lord Buddha, created faith in the mass of people. The incarnations of Rāma and Dhanvantari displayed His fame, and Balarāma, Mohinī and Vāmana exhibited His beauty. Dattātreya, Matsya, Kumāra and Kapila exhibited His transcendental knowledge. Nara and Nārāyaṇa Ṛṣis exhibited His renunciation. So all the different incarnations of the Lord indirectly or directly manifested different features, but Lord Kṛṣṇa, the primeval Lord, exhibited the complete features of Godhead, and thus it is confirmed that He is the source of all other incarnations.
Books : Srimad-Bhagavatam : Canto 2: “The Cosmic Manifestation” : SB 2.10: Bhagavatam Is the Answer to All Questions : SB 2.10.47 : PURPORT :
The present duration of a kalpa of Brahmā is called the Varāha-kalpa or Śvetavarāha-kalpa because the incarnation of the Lord as Varāha took place during the creation of Brahmā, who was born on the lotus coming out of the abdomen of Viṣṇu. Therefore this Varāha-kalpa is also called Pādma-kalpa, and this is testified by ācāryas like Jīva Gosvāmī as well as Viśvanātha Cakravartī Ṭhākura in pursuance of the first commentator, Svāmī Śrīdhara. So there is no contradiction between the Varāha and the Pādma-kalpa of Brahmā.
Books : Srimad-Bhagavatam : Canto 3: “The Status Quo” : SB 3.5: Vidura’s Talks with Maitreya : SB 3.5.7 : PURPORT :
The Lord appears in this universe in different incarnations like Matsya, Kūrma, Varāha and Nṛsiṁha, and He manifests His different transcendental activities for the welfare of the twice-born, the cows and the demigods. The Lord is directly concerned with the twice-born or civilized men. A civilized man is one who has taken his birth twice. A living entity takes birth in this mundane world due to the union of male and female. A human being is born due to union of the father and mother, but a civilized human being has another birth by contact with a spiritual master, who becomes the actual father. The father and mother of the material body are so only in one birth, and in the next birth the father and mother may be a different couple. But the bona fide spiritual master, as the representative of the Lord, is the eternal father because the spiritual master has the responsibility to lead the disciple to spiritual salvation, or the ultimate goal of life. Therefore, a civilized man must be twice-born, otherwise he is no more than the lower animals.
Books : Srimad-Bhagavatam : Canto 3: “The Status Quo” : SB 3.9: Brahma’s Prayers for Creative Energy : SB 3.9.4 : PURPORT :
The Lord expands Himself as the flames of a fire expand one after another. Although the original flame, or Śrī Kṛṣṇa, is accepted as Govinda, the Supreme Person, all other expansions, such as Rāma, Nṛsiṁha and Varāha, are as potent as the original Lord. All such expanded forms are transcendental. In the beginning of Śrīmad-Bhāgavatam it is made clear that the Supreme Truth is eternally uncontaminated by material touch. There is no jugglery of words and activities in the transcendental kingdom of the Lord. All the Lord’s forms are transcendental, and such manifestations are ever identical. The particular form of the Lord exhibited to a devotee is not mundane, even though the devotee may retain material desire, nor is it manifest under the influence of material energy, as is foolishly considered by the impersonalists. Impersonalists who consider the transcendental forms of the Lord to be products of the material world are surely destined for hell.
Srila Prabhupada explains the significance of Varaha-kalpa.
Books : Srimad-Bhagavatam : Canto 3: “The Status Quo” : SB 3.11: Calculation of Time, from the Atom : SB 3.11.35 : PURPORT :
According to Padma Purāṇa (Prabhāsa-khaṇḍa), in thirty days of Brahmā many kalpas take place, such as the Varāha-kalpa and Pitṛ-kalpa. Thirty days make one month of Brahmā, beginning from the full moon to the disappearance of the moon. Twelve such months complete one year, and fifty years complete one parārdha, or one half the duration of the life of Brahmā. The Śveta-varāha appearance of the Lord is the first birthday of Brahmā. The birth date of Brahmā is in the month of March, according to Hindu astronomical calculation. This statement is reproduced from the explanation of Śrīla Viśvanātha Cakravartī Ṭhākura. .
O descendant of Bharata, the first millennium in the second half of the life of Brahmā is also known as the Vārāha millennium because the Personality of Godhead appeared in that millennium as the hog incarnation.
Purport
The different millenniums known as the Brāhma, Pādma and Vārāha kalpas appear a little puzzling for the layman. There are some scholars who think these kalpas to be one and the same. According to Śrīla Viśvanātha Cakravartī, the Brāhma–kalpa in the beginning of the first half appears to be the Pādma–kalpa. We can, however, simply abide by the text and understand that the present millennium is in the second half of the duration of the life of Brahmā. Books : Srimad-Bhagavatam : Canto 3: “The Status Quo” : SB 3.11: Calculation of Time, from the Atom : SB 3.11.37
Books : Srimad-Bhagavatam : Canto 3: “The Status Quo” : SB 3.13: The Appearance of Lord Varaha : SB 3.13.31 : PURPORT :
According to Śrīla Jīva Gosvāmī, the Vedic literatures describe the incarnation of Lord Varāha (Boar) in two different devastations, namely the Cākṣuṣa devastation and the Svāyambhuva devastation. This particular appearance of the boar incarnation actually took place in the Svāyambhuva devastation, when all planets other than the higher ones—Jana, Mahar and Satya—merged in the water of devastation. This particular incarnation of the boar was seen by the inhabitants of the planets mentioned above. Śrīla Viśvanātha Cakravartī suggests that the sage Maitreya amalgamated both the boar incarnations in different devastations and summarized them in his description to Vidura.
Books : Srimad-Bhagavatam : Canto 3: “The Status Quo” : SB 3.18: The Battle Between Lord Boar and the Demon Hiranyaksa : SB 3.18.2 : PURPORT :
Ina previous chapter we have discussed the incarnation of the Supreme Personality of Godhead as Varāha, the boar. While Varāha, with His tusks, engaged in uplifting the submerged earth from the depths of the waters, this great demon Hiraṇyākṣa met Him and challenged Him, calling Him a beast. Demons cannot understand the incarnations of the Lord; they think that His incarnations as a fish or boar or tortoise are big beasts only. They misunderstand the body of the Supreme Personality of Godhead, even in His human form, and they deride His descent. In the Caitanya-sampradāya there is sometimes a demoniac misconception about the descent of Nityānanda Prabhu. Nityānanda Prabhu’s body is spiritual, but demoniac persons consider the body of the Supreme Personality to be material, just like ours. Avajānanti māṁ mūḍhāḥ: persons who have no intelligence deride the transcendental form of the Lord as material.
Books : Srimad-Bhagavatam : Canto 3: “The Status Quo” : SB 3.21: Conversation Between Manu and Kardama : SB 3.21.3 : PURPORT :
Here we are speaking of Svāyambhuva Manu, but in Bhagavad-gītā we hear about Vaivasvata Manu. The present age belongs to the Vaivasvata Manu. Svāyambhuva Manu was previously ruling, and his history begins from the Varāha age, or the millennium when the Lord appeared as the boar. There are fourteen Manus in one day of the life of Brahmā, and in the life of each Manu there are particular incidents. The Vaivasvata Manu of Bhagavad-gītā is different from Svāyambhuva Manu.
Books : Srimad-Bhagavatam : Canto 3: “The Status Quo” : SB 3.24: The Renunciation of Kardama Muni : SB 3.24.6 : PURPORT :
It is clearly stated here that the Lord is always the Supreme Personality of Godhead, although He appeared as the son of Kardama Muni. Fire is already present in wood, but by a certain process, fire is kindled. Similarly, God is all-pervading. He is everywhere, and since He may come out from everything, He appeared in His devotee’s semen. Just as an ordinary living entity takes his birth by taking shelter of the semen of a certain living entity, the Supreme Personality of Godhead accepts the shelter of the semen of His devotee and comes out as His son. This manifests His full independence to act in any way, and it does not mean that He is an ordinary living entity forced to take birth in a certain type of womb. Lord Nṛsiṁha appeared from the pillar of Hiraṇyakaśipu’s palace, Lord Varāha appeared from the nostril of Brahmā, and Lord Kapila appeared from the semen of Kardama, but this does not mean that the nostril of Brahmā or the pillar of Hiraṇyakaśipu’s palace or the semen of Kardama Muni is the source of the appearance of the Lord. The Lord is always the Lord. Bhagavān madhusūdanaḥ—He is the killer of all kinds of demons, and He always remains the Lord, even if He appears as the son of a particular devotee. The word kārdamam is significant, for it indicates that the Lord had some devotional affection or relationship in devotional service with Kardama and Devahūti. But we should not mistakenly understand that He was born just like an ordinary living entity from the semen of Kardama Muni in the womb of Devahūti
Books : Srimad-Bhagavatam : Canto 4: “The Creation of the Fourth Order” : SB 4.8: Dhruva Maharaja Leaves Home for the Forest : SB 4.8.57 : PURPORT The conditioned soul accepts a particular type of body, such as the body of a hog, by his work and by the superior authority of material nature. But when Lord Kṛṣṇa appears in the incarnation of a boar, He is not the same kind of hog as an ordinary animal. Kṛṣṇa appears as Varāha-avatāra in an expansive feature which cannot be compared to an ordinary hog’s. His appearance and disappearance are inconceivable to us. In the Bhagavad-gītā it is clearly said that He appears by His own internal potency for the protection of the devotees and the annihilation of the nondevotees. A devotee should always consider that Kṛṣṇa does not appear as an ordinary human being or ordinary beast; His appearance as Varāha-mūrti or a horse or tortoise is an exhibition of His internal potency.
Books : Srimad-Bhagavatam : Canto 4: “The Creation of the Fourth Order” : SB 4.21: Instructions by Maharaja Prthu : SB-4.21.40 : PURPORT :
Sri Madhvacarya tirobhava tithi [disappearance day]
Thursday, February 10, 2022 [Mayapura, West Bengal, India time]
Srila Prabhupada glorifies Sri Madhvacarya
compiled by Yasoda nandana dasa
Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 1: The Spiritual Masters : Adi 1.19 : PURPORT :
Śrī Caitanya Mahāprabhu accepted the chain of disciplic succession from Madhva Ācārya, but the Vaiṣṇavas in His line do not accept the tattva-vādīs, who also claim to belong to the Mādhva-sampradāya. To distinguish themselves clearly from the tattva-vādī branch of Madhva’s descendants, the Vaiṣṇavas of Bengal prefer to call themselves Gauḍīya Vaiṣṇavas. Śrī Madhva Ācārya is also known as Śrī Gauḍa-pūrṇānanda, and therefore the name Mādhva-Gauḍīya-sampradāya is quite suitable for the disciplic succession of the Gauḍīya Vaiṣṇavas. Our spiritual master, Oṁ Viṣṇupāda Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja, accepted initiation in the Mādhva-Gauḍīya-sampradāya.
King Yudhiṣṭhira, though he was not expected to become aggrieved like a common man, became deluded by worldly affection by the will of the Lord (just as Arjuna was apparently deluded). A man who sees knows well that the living entity is neither the body nor the mind, but is transcendental to the material conception of life. The common man thinks of violence and nonviolence in terms of the body, but that is a kind of delusion. Everyone is duty-bound according to one’s occupational duties. A kṣatriya is bound to fight for the right cause, regardless of the opposite party. In such discharge of duty, one should not be disturbed by annihilation of the material body, which is only an external dress of the living soul. All this was perfectly known to Mahārāja Yudhiṣṭhira, but by the will of the Lord he became just like a common man because there was another great idea behind this delusion: the King would be instructed by Bhīṣma as Arjuna was instructed by the Lord Himself. Continue reading →
Srila Prabhupada Bhagavad-gītā 2.36–37‘That is government’s duty’ See how rascals, they are interpreting. Therefore we are presenting Bhagavad-gītā as it is, without interpreting in a rascal’s way….”
“…So it is the kṣatriya. Kṣatriya means who gives protection the citizens from being hurt by the irreligious person. That is called kṣatriya. Kṣat. Kṣat means injury, and tra means deliverance. Just like Mahārāja Parīkṣit. When he saw that a black man, Kali, was going to kill a cow, so he was going to inflict injury to the cow, and immediately Mahārāja Parīkṣit took his sword, that to give protection to the cow from the injury of the black man.
So that is violence required. Tit for tat. One who is going to commit violence unnecessarily, the king, government, should immediately take the sword and kill that person. That is government’s duty. Had it been Vedic culture prevailing now, all these persons who are unnecessarily killing the cows in the slaughterhouse, they would have been killed by the king = “You have done so sinful.” So that kind of killing is pious. To give protection innocent citizen or animal from being injured by the rascals, the government or the king should take his sword and kill immediately.
This kind of killing is there in the Bhagavad-gītā. Not that general killing; you can capriciously kill anyone and give the evidence, “Oh, it is Bhagavad-gītā. It is there.” How… See how rascals, they are interpreting. Therefore we are presenting Bhagavad-gītā as it is, without interpreting in a rascal’s way….”
When Advaita Ācārya heard this statement from His five-year-old son Acyutānanda, He felt great satisfaction because of his conclusive judgment.
Commenting on verses 13 through 17, Bhaktisiddhānta Sarasvatī Ṭhākura gives an extensive description of the descendants of Advaita Ācārya. The Caitanya-bhāgavata, Antya-khaṇḍa, Chapter One, states that Acyutānanda was the eldest son of Advaita Ācārya. The Sanskrit book Advaita-carita states, “Advaita Ācārya Prabhu had three sons, named Acyuta, Kṛṣṇa Miśra and Gopāla dāsa, all born of the womb of His wife, Sītādevī, who were devotees of Lord Caitanya. Advaita Ācārya also had three more sons, whose names were Balarāma, Svarūpa and Jagadīśa. Thus there were six sons of Advaita Ācārya.” Among the six sons, three were strict followers of Lord Caitanya Mahāprabhu, and of these three, Acyutānanda was the eldest.
108 Quotes from Srila Prabhupada on Spreading the importance
of the Original 1972 authorized Bhagavad Gita As It Is
compiled by Yasoda nandana dasa
The authorized edition of Bhagavad-gita will help to stop the terrible cheating of ‘gurus’ and ‘yogis’ who are false and unauthorized.[Letter to: Svarupa, Ranadhira, Mayapur-3 February, 1976 Los Angeles]
Hare Krishna.
This article has many quotes that contain the importance of reading the Gita “AS IT IS”, ways of receiving the transcendental instructions, how the Gita has been taken as a way for unscrupulous men to advertise their dubious philosophies, etc.
ISKCON has started to defame the Macmillan Gita in various ways, some even call it a “Mayavadi edition” and commit the greatest offense. They have forcefully tried to put down those who try to preach through the original Macmillan GIta and have made attempts to even destroy its glory.
Therefore, this article addresses all these issues directly from Srila Prabhupada’s transcendental quotes which should convince the readers about the excellency of the original Bhagavad GIta.
The quote below gives an irrefutable proof where the original Gita is reviewed by Dr. Vajpayee. Continue reading →
Hare Krsna-Below we have several quotes about the benefit of devotee association and what happens if we do NOT have it.
Prabhupada also explains how associating with him thru his books, and who never sees him physically– is just as good.
He also explains how we never compromise-but at the same time we do not make enemies-that is called tactics
He also likes the Lords prayer given by the Christians regarding the Holy Name
damaghosa das
———————
June 11 1974 Paris
Paramahaṁsa: My question is: A pure devotee, when he comments Bhagavad-gītā, someone who never sees him physically, but he just comes in contact with his commentary, explanation, is this the same thing?
Prabhupāda: Yes. You can associate with Kṛṣṇa by reading Bhagavad-gītā. And these saintly persons, they have given their explanations, comments. So where is the difficulty? Everyone is helping you.
Puṣṭa-kṛṣṇa: You’ve said that the Bhagavad-gītā is Kṛṣṇa’s mind.
Prabhupāda: Bhagavad-gītā is Kṛṣṇa. Kṛṣṇa is not different from His mind. Why do you say like that? This is material conception, the soul is different from body, the mind is different from soul. But Kṛṣṇa has no such difference. Therefore He’s called absolute. Advaya-jñāna. His mind and Kṛṣṇa are the same. Kṛṣṇa and His name is the same. Kṛṣṇa and His words are the same. This is Kṛṣṇa understanding. Jesus Christ simply said that “Hallowed be Thy name.” That means there is name. Now the question is why he did not say or utter the name? Now, there is already name. Why should he utter?
Puṣṭa-kṛṣṇa: Right.
Prabhupāda: There is already name, Kṛṣṇa. So why should he utter?
Paramahaṁsa: Is that why Christ didn’t utter the name of Kṛṣṇa?
Prabhupāda: No, he said, “Hallowed be Thy name. Hallowed be Thy name.” So there is name already. That means he gave you chance to find out the name. And as he came to India, so you come to India and you’ll get the name.
Puṣṭa-kṛṣṇa: He was helping to lay the foundation for saṅkīrtana movement.
Prabhupāda: Yes. “Hallowed be Thy name.” Yes. This is a chance for others to think, “Hallowed be Thy name.” The name is glorified. “So where the name is glorified? Find out.”
Bhagavān: I think we can turn around, this way.
Devotee: Let’s go up by the river.
Bhagavān: Well, we have to go all the way round the lake to get to the car again.
Prabhupāda: Hare Kṛṣṇa.
Nitāi: Did you want to know where that was, “Hallowed be Thy name.”?
Prabhupāda: Eh?
Nitāi: Were you asking where that was from?
Prabhupāda: No, you said. Somebody said it is, Christ said…
Nitāi: That’s in what they call the Lord’s Prayer, which was given by Christ himself. All the Catholics say that daily.
Prabhupāda: Eh?
Nitāi: The Catholics repeat that prayer daily.
Prabhupāda: What is that?
Nitāi: The Lord’s Prayer.
Prabhupāda: What is that prayer?
Puṣṭa-kṛṣṇa: One devotee, he asked to Christ, “How should I pray?”
Prabhupāda: Hmm.
Puṣṭa-kṛṣṇa: He said, “Our Father who art in heaven, hallowed be Thy name. Thy kingdom come, Thy will be done on earth as it is in heaven. Give us this day our daily bread, and forgive us our trespasses, as we forgive those who trespass against us. Lead us not into temptation, but deliver us from evil, for Thine is the kingdom and the power and the glory for ever and ever.”
Prabhupāda: Very nice prayer. Very nice prayer. (pause)
Puṣṭa-kṛṣṇa: This is vandanam. Yes, Śrīla Prabhupāda?
Prabhupāda: Hmm.
Nitāi: Śrīla Prabhupāda, is there some gradual development in all those nine processes of devotional service, beginning from hearing?
Prabhupāda: Yes. Ādau śraddhā tataḥ sādhu-saṅgaḥ [Cc. Madhya 23.14-15]. This chanting and hearing should be in the association of devotees. First of all, one must have faith that chanting is good. Then he should chant in the society of the devotees. Then it will develop. He can chant anywhere. But if he chants along… Therefore saṅkīrtana. Bahubhir milita. Many devotees, chanting together, that is called saṅkīrtana. So one, our movement is saṅkīrtana movement, many devotees together would chant the holy name of God. Then it is very quickly successful. Just like a person who comes to our center in the association of the devotees, after few weeks, he also becomes devotee. Quickly. And there are many others, they are seeing that there is a group like this, but because they do not come, they do not understand. Therefore the quick development process is to execute devotional service in the association of devotees, sādhu-saṅga [Cc. Madhya 22.83].
sādhu-saṅga, sādhu-saṅga—sarva-śāstre kaya lava-mātra sādhu-saṅge sarva-siddhi haya [Cc. Madhya 22.54]
Caitanya Mahāprabhu says that sādhu-saṅga, association of devotees, is very, very important. Even for a moment, if there is association, he immediately comes to the path of perfection. (pause) So if you actually remain a sādhu, devotee, then anyone who will come with your association, he’ll be perfect by association. Means, this process of perfection will begin immediately.
Paramahaṁsa: Our position in preaching should be to encourage people in all respects to associate with us.
Prabhupāda: Yes.
Paramahaṁsa: That means sometimes we might have to compromise in certain ways.
Prabhupāda: Why compromise? You don’t compromise. Then you associate with him. If you make compromise, then you associate with him. Then gradually you’ll also go down. When we, when we see some person, we do not associate with him, but we give him chance to associate with me. Why you should make compromise? What is the reason? If you know something positively, why should you make compromise? When people come to talk with me, see me, I don’t make any compromise. Do I make any compromise?
Devotees: No.
Prabhupāda: Then why shall we make compromise? That gentleman, Mr. Herbert, Gene Herbert, he said that “It has taken eighteen years to write these books.” I said, “Still, there are so many mistakes.” Immediately I said. And he could not say anything. Do you remember that?
Devotees: Yes.
Prabhupāda: Immediately I said, “Yes, you have labored eighteen years. Still, there are so many mistakes.”
Nitāi: Anyone else would have said, “Oh! Very nice.”
Prabhupāda: (laughs) Eh? I did not say.
Puṣṭa-kṛṣṇa: He said that morning “What can we do, Prabhupāda?” He said, “What can we do? If we do not compromise, we will make enemies.”
Prabhupāda: No, you’ll not compromise; at the same time, you’ll not make enemies. That is tactics. If you make enemies, then what is your tactics?You must speak the truth; at the same time he’ll not be displeased. That is tactics. If you can defeat him by your argument, then he’ll not be displeased. After all, everyone is human being. If you can find out his defect, why he shall be enemy? Therefore, it is said, “You better make a reasonable man an enemy, but don’t make a friend fool.” You don’t make friendship with a fool, but if a man is intelligent, better make him an enemy. Because, because he’s intelligent, although he’s an enemy, he’ll not do any harm. Because intelligent. But a fool, he may pose himself as friend, and he can do anything which is very harmful.
What does it mean to be Krsna Conscious??- a pop quiz by SP
Dec 10 1975 Vrndavana conversation-–
Hare Krsna-below is a very nice conversation where Srila Prabhupada sets us straight about what it means to be Krsna or God Conscious. If any of us were there during this pop quiz session, then I am sure many other answers could have been given and maybe even one may have been correct.
One amazing quality of Srila Prabhupada was his ability to make seemingly complex things very easy to understand. We make things difficult, and the bona fide spiritual master makes it all clear-if we are willing to continually hear in a submissive mood from him
damaghosa das
————————-
Viśāla: I remember over five years ago you telling me about, “If you read the first nine cantos of Śrīmad-Bhāgavatam, you become fully Kṛṣṇa conscious.” Would you kindly tell me what does it mean to be fully Kṛṣṇa conscious?
Prabhupāda: What do you understand, fully Kṛṣṇa conscious?
Viśāla: What does it mean to be fully Kṛṣṇa conscious?
Prabhupāda: No, what you mean, first of all let me know.
Harikeśa: What do you think fully Kṛṣṇa concious means? You tell Prabhupāda.
Viśāla: It’s to see Kṛṣṇa face to face?
Prabhupāda: That means Kṛṣṇa conscious? Everyone is seeing Kṛṣṇa face to face. When you go to the temple Kṛṣṇa is there, and you are seeing. Does it mean everyone is Kṛṣṇa conscious?
Viśāla: No.
Prabhupāda: Then what is the meaning of Kṛṣṇa conscious?
Indian man: Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati [Bg. 18.54].
Prabhupāda: Hm, that is part of Kṛṣṇa consciousness, brahṁabhūtaḥ. Real Kṛṣṇa consciousness is: “Kṛṣṇa is master, I am servant.” This is Kṛṣṇa consciousness.
Viśāla: To understand that you’re the servant and Kṛṣṇa is the master. I see.
Prabhupāda: When you fully understand, that is your Kṛṣṇa… That is Kṛṣṇa conscious. [break] So long you think that “I can also become like Kṛṣṇa,” then you are not Kṛṣṇa conscious.
Viśāla: In other words, if you still have material desires you can’t be fully Kṛṣṇa conscious.
Prabhupāda: Yes. That is the beginning of Kṛṣṇa consciousness, anyābhilāṣitā-śūnyam [Brs. 1.1.11]. Make all your material desires zero.
Viśāla: Thank you very much.
Prabhupāda: That is Kṛṣṇa conscious. You should only desire to serve Kṛṣṇa. [break] …clear or not?
Viśāla: Very clear. Thank you very much.
Harikeśa: What if a person doesn’t desire material enjoyment, but still, there is so much dirt?
Prabhupāda: Hm? Who is that person who has no material desires?
Harikeśa: A person really wants to be Kṛṣṇa conscious, but somehow oranother, so much dirts gets in the way.
Prabhupāda: Yes. Dirt means it is not yet zero. I said that all material desires should be made zero. Anyābhilāṣitā-śūnyam [Brs. 1.1.11].
Harikeśa: As soon as the desires completely change, then everything else is purified.
Prabhupāda: Yes. As Arjuna said, kariṣye vacana tava, naṣṭo mohaḥ: “Now my illusion is over. I agree to act as you say.” This is Kṛṣṇa conscious. Naṣṭo moha smṛtir labdh tvat prasādān madhusūdana. [break] The moha is there. Moha means these desires are illusion, like dreaming. In dream we see so many things. They are all false. In dreaming I am seeing that somebody is coming to kill me but there is nobody, but still, I am dreaming. This is called moha. So when one is free from moha, then he’s Kṛṣṇa conscious. The whole material world is going on under such illusion. Therefore it is called māyā. Hare Kṛṣṇa. Thank you.
