Adi chapt 3-why the Lord descends and glories of tulasi devi—#10

September 19, 2020 in Articles by Damaghosa dasa

Adi 3.97--Everyone was engaged in material enjoyment, whether sinfully or virtuously. No one was interested in the transcendental service of the Lord, which can give total relief from the repetition of birth and death.
Adi 3.98-Seeing the activities of the world, the Ācārya felt compassion and began to ponder how He could act for the people’s benefit.

PURPORT–This sort of serious interest in the welfare of the public makes one a bona fide ācārya. An ācārya does not exploit his followers. Since the ācārya is a confidential servitor of the Lord, his heart is always full of compassion for humanity in its suffering. He knows that all suffering is due to the absence of devotional service to the Lord, and therefore he always tries to find ways to change people’s activities, making them favorable for the attainment of devotion. That is the qualification of an ācārya. Although Śrī Advaita Prabhu Himself was powerful enough to do the work, as a submissive servitor He thought that without the personal appearance of the Lord, no one could improve the fallen condition of society.In the grim clutches of māyā, the first-class prisoners of this material world wrongly think themselves happy because they are rich, powerful, resourceful and so on. These foolish creatures do not know that they are nothing but play dolls in the hands of material nature and that at any moment material nature’s pitiless intrigues can crush to dust all their plans for godless activities. Such foolish prisoners cannot see that however they improve their position by artificial means, the calamities of repeated birth, death, disease and old age are always beyond the jurisdiction of their control. Foolish as they are, they neglect these major problems of life and busy themselves with false things that cannot help them solve their real problems. They know that they do not want to suffer death or the pangs of disease and old age, but under the influence of the illusory energy, they are grossly negligent and therefore do nothing to solve the problems. This is called māyā. People held in the grip of māyā are thrown into oblivion after death, and as a result of their karma, in the next life they become dogs or gods, although most of them become dogs. To become gods in the next life, they must engage in the devotional service of the Supreme Personality of Godhead; otherwise, they are sure to become dogs or hogs in terms of the laws of nature.The third-class prisoners, being less materially opulent than the first-class prisoners, endeavor to imitate them, for they also have no information of the real nature of their imprisonment. Thus they also are misled by the illusory material nature. The function of the ācārya, however, is to change the activities of both the first-class and third-class prisoners for their real benefit. This endeavor makes him a very dear devotee of the Lord, who says clearly in the Bhagavad-gītā that no one in human society is dearer to Him than a devotee who constantly engages in His service by finding ways to preach the message of Godhead for the real benefit of the world. The so-called ācāryas of the Age of Kali are more concerned with exploiting the resources of their followers than mitigating their miseries; but Śrī Advaita Prabhu, as an ideal ācārya, was concerned with improving the condition of the world situation.

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Sri Krsna Caitanya Mahaprabhu described by Krsna das kaviraja–#9

September 18, 2020 in Articles by Damaghosa dasa

Adi 3. 58--“By performing the sacrifice of congregational chanting of the holy name, learned scholars in the Age of Kali worship Lord Kṛṣṇa, who is now non-blackish because of the great upsurge of the feelings of Śrīmatī Rādhārāṇī. He is the only worshipable Deity for the paramahaṁsas, who have attained the highest stage of the fourth order [sannyāsa]. May that Supreme Personality of Godhead, Lord Caitanya, show us His great causeless mercy.”

damaghosa deity shot.jpg

Adi 3.79One who says that ten million aśvamedha sacrifices are equal to the chanting of the holy name of Lord Kṛṣṇa is undoubtedly an atheist. He is sure to be punished by Yamarāja.

PURPORT–In the list of the ten kinds of offenses in chanting the holy name of the Supreme Personality of Godhead, Hare Kṛṣṇa, the eighth offense is dharma-vrata-tyāga-hutādi-sarva-śubha-kriyā-sāmyam api pramādaḥ. One should never consider the chanting of the holy name of Godhead equal to pious activities like giving charity to brāhmaṇas or saintly persons, opening charitable educational institutions, distributing free food and so on. The results of pious activities do not equal the results of chanting the holy name of Kṛṣṇa.The Vedic scriptures say: go-koṭi-dānaṁ grahaṇe khagasya prayāga-gaṅgodaka-kalpa-vāsaḥ yajñāyutaṁ meru-suvarṇa-dānaṁ govinda-kīrter na samaṁ śatāṁśaiḥ“Even if one distributes ten million cows in charity during an eclipse of the sun, lives at the confluence of the Ganges and Yamunā for millions of years, or gives a mountain of gold in sacrifice to the brāhmaṇas, he does not earn one hundredth part of the merit derived from chanting Hare Kṛṣṇa.” In other words, one who accepts the chanting of Hare Kṛṣṇa to be some kind of pious activity is completely misled. Of course, it is pious; but the real fact is that Kṛṣṇa and His name, being transcendental, are far above all mundane pious activity. Pious activity is on the material platform, but chanting of the holy name of Kṛṣṇa is completely on the spiritual plane. Therefore, although pāsaṇḍīs do not understand this, pious activity can never compare to the chanting of the holy name.

damaghosa GauraNitai in green outfit.jpg

Adi 3.81-“I take shelter of Lord Śrī Kṛṣṇa Caitanya Mahāprabhu, who is outwardly of a fair complexion but is inwardly Kṛṣṇa Himself. In this Age of Kali He displays His expansions [His aṅgas and upāṅgas] by performing congregational chanting of the holy name of the Lord.”

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Without becomming jnani nobody can become bhakta-SP

September 16, 2020 in Articles by Damaghosa dasa

Paris aug 5 1976 conversations….

Prabhupāda: Without becoming jñānī, nobody can become bhakta. Without knowledge, if one has become bhakta, he’s sentimentalist. It is stated in the Bhagavad-gītā, find out this verse. Samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām [Bg. 18.54].

brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām [Bg. 18.54]

(French translation read) So without becoming fully in knowledge, nobody can become devotee.

Bhūgarbha: He asks, What about the opposite, people becoming devotees without knowing anything? He asking…

Prabhupāda: No, devotee cannot be without knowing anything. A devotee means, a devotee means he knows everything. Kasmin tu bhagavo vijñāte sarvam idaṁ vijñātaṁ bhavati. This is Vedic injunction. One who knows the Absolute, he knows everything.

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CC adi 2.96-Krsnas inconceivable energies–#8

September 16, 2020 in Articles by Damaghosa dasa

Adi 2.96–“One who knows the real feature of Śrī Kṛṣṇa and His three different energies cannot remain ignorant about Him.


Śrīla Jīva Gosvāmī states in his Bhagavat-sandarbha (16) that by His potencies, which act in natural sequences beyond the scope of the speculative human mind, the Supreme Transcendence, the summum bonum, eternally and simultaneously exists in four transcendental features: His personality, His impersonal effulgence, particles of His potency (the living beings), and the principal cause of all causes. The Supreme Whole is compared to the sun, which also exists in four features, namely the personality of the sun-god, the glare of his glowing sphere, the sun rays inside the sun planet, and the sun’s reflections in many other objects. The ambition to corroborate the existence of the transcendental Absolute Truth by limited conjectural endeavors cannot be fulfilled, because He is beyond the scope of our limited speculative minds. In an honest search for truth, we must admit that His powers are inconceivable to our tiny brains. The exploration of space has demanded the work of the greatest scientists of the world, yet there are countless problems regarding even fundamental knowledge of the material creation that bewilder scientists who confront them. Such material knowledge is far removed from the spiritual nature, and therefore the acts and arrangements of the Absolute Truth are, beyond all doubts, inconceivable.The primary potencies of the Absolute Truth are mentioned to be three: internal, external and marginal. By the acts of His internal potency, the Personality of Godhead in His original form exhibits the spiritual cosmic manifestations known as the eternal Vaikuṇṭhalokas, which exist eternally, even after the destruction of the material cosmic manifestation. By His marginal potency the Lord expands Himself as living beings who are part of Him, just as the sun distributes its rays in all directions. By His external potency the Lord manifests the material creation, just as the sun with its rays creates fog. The material creation is but a perverse reflection of the eternal Vaikuṇṭha nature.These three energies of the Absolute Truth are also described in the Viṣṇu Purāṇa, where it is said that the living being is equal in quality to the internal potency, whereas the external potency is indirectly controlled by the chief cause of all causes. Māyā, the illusory energy, misleads a living being as fog misleads a pedestrian by blocking off the light of the sun. Although the potency of māyā is inferior in quality to the marginal potency, which consists of the living beings, who are part and parcel of the Lord, it nevertheless has the power to control the living beings, just as fog can block the actions of a certain portion of the sun’s rays although it cannot cover the sun. The living beings covered by the illusory energy evolve in different species of life, with bodies ranging from that of an insignificant ant to that of Brahmā, the constructor of the cosmos. The pradhāna, the chief cause of all causes in the impersonal vision, is none other than the Supreme Lord, whom one can see face to face in the internal potency. He takes the material all-pervasive form by His inconceivable power. Although all three potencies-namely internal, external and marginal-are essentially one in the ultimate issue, they are different in action, like electric energy, which can produce both cold and heat under different conditions. The external and marginal potencies are so called under various conditions, but in the original, internal potencies there are no such conditionsnor is it possible for the conditions of the external potency to exist in the marginal, or vice versa.One who is able to understand the intricacies of all these energies of the Supreme Lord can no longer remain an empiric impersonalist under the influence of a poor fund of knowledge.


CC adi-Krsna das Kaviraj proving Krsna is the SPG and not Lord Narayana—#7

September 16, 2020 in Articles by Damaghosa dasa

 CC adi 2.66–The import of this verse has stopped you from arguing. Now listen to another verse of Śrīmad-Bhāgavatam.

Adi 2.67–“All these incarnations of Godhead are either plenary portions or parts of the plenary portions of the puruṣa-avatāras. But Kṛṣṇa is the Supreme Personality of Godhead Himself. In every age He protects the world through His different features when the world is disturbed by the enemies of Indra.”

Adi 2.68-The Bhāgavatam describes the symptoms and deeds of the incarnations in general and counts Śrī Kṛṣṇa among themAdi

2.69-This made Sūta Gosvāmī greatly apprehensive. Therefore he distinguished each incarnation by its specific symptoms.

Adi 2.70-All the incarnations of Godhead are plenary portions or parts of the plenary portions of the puruṣa-avatāras, but the primeval Lord is Śrī Kṛṣṇa. He is the Supreme Personality of Godhead, the fountainhead of all incarnations.

Adi 2.71-An opponent may say, “This is your interpretation, but actually the Supreme Lord is Nārāyaṇa, who is in the transcendental realm.

Adi 2.72-“He [Nārāyaṇa] incarnates as Lord Kṛṣṇa. This is the meaning of the verse as I see it. There is no need for further consideration.”

Adi 2.73-To such a misguided interpreter we may reply, “Why should you suggest such fallacious logic? An interpretation is never accepted as evidence if it opposes the principles of scripture.

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This chapter stresses that a devotee must have knowledge of Kṛṣṇa’s personal form, His three principal energies, His pastimes and the relationship of the living entities with Him in order to advance in Kṛṣṇa consciousness. CC-#6

September 14, 2020 in Articles by Damaghosa dasa

CC Adi-Chapter 2 Introduction–This chapter explains that Lord Caitanya is the Supreme Personality of Godhead Kṛṣṇa Himself. …. This chapter stresses that a devotee must have knowledge of Kṛṣṇa’s personal form, His three principal energies, His pastimes and the relationship of the living entities with Him in order to advance in Kṛṣṇa consciousness.

SP says God is great but how great— that they do not know…——————————————-

The Personality of Godhead is unapproachable by those who are habituated to speculation about the Absolute Truth in terms of experimental scientific thought, without reference to the transcendental vibration. The ascending approach to the Absolute Truth ends in the realization of impersonal Brahman and the localized Paramātmā but not the Supreme Transcendental Personality.Link to this page:

Saṅkarṣaṇa is the original source of all living entities because they are all expansions of His marginal potency. Some of them are conditioned by material nature, whereas others are under the protection of the spiritual nature. The material nature is a conditional manifestation of spiritual nature, just as smoke is a conditional stage of fire. Smoke is dependent on fire, but in a blazing fire there is no place for smoke. Smoke disturbs, but fire serves. The serving spirit of the residents of the transcendental world is displayed in five varieties of relationship with the Supreme Lord, who is the central enjoyer. In the material world everyone is a self-centered enjoyer of mundane happiness and distress. A person considers himself the lord of everything and tries to enjoy the illusory energy, but he is not successful because he is not independent: he is but a minute particle of the energy of Lord SaṅkarṣaṇaAll living beings exist under the control of the Supreme Lord, who is therefore called Nārāyaṇa.Link to this page:

Śrī Kṛṣṇa, in His Paramātmā feature, lives in the hearts of all living beings in both the transcendental and mundane creations. As Paramātmā, He witnesses all actions the living beings perform in all phases of time, namely past, present and future. Śrī Kṛṣṇa

 knows what the living beings have done for hundreds and thousands of past births, He sees what they are doing now, and therefore He knows the results of their present actions that will fructify in the future. As stated in the Bhagavad-gītā, the entire cosmic situation is created as soon as He glances over the material energy. Nothing can exist without His superintendence. Since He sees even the abode for rest of the collective living beings, He is the original Nārāyaṇa.Link to this page:

“The Kāraṇodakaśāyī, Garbhodakaśāyī and Kṣīrodakaśāyī forms of Nārāyaṇa all create in cooperation with the material energy. In this way They are attached to māyā.Link to this page:

“Superficially we see that these puruṣas have a relationship with māyā, but above them, in the fourth dimension, is Lord Kṛṣṇa, who has no contact with the material energy.

PURPORTThe three puruṣas-Kāraṇodakaśāyī Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu-all have a relationship with the material energy, called māyā, because through māyā They create the material cosmos. These three puruṣas, who lie on the KāraṇaGarbha and Kṣīra oceans, are the Supersoul of everything that be: Kāraṇodakaśāyī Viṣṇu is the Supersoul of the collective universesGarbhodakaśāyī Viṣṇu is the Supersoul of the collective living beings, and Kṣīrodakaśāyī Viṣṇu is the Supersoul of all individual living entities. Because all of Them are somehow attracted to the affairs of the material energy, They can be said to have some affection for māyā.But the transcendental position of Śrī Kṛṣṇa Himself is not even slightly tinged by māyā. His transcendental state is called turīya, or the fourth-dimensional stage.Link to this page:

“Although these three features of the Lord deal directly with the material energy, none of them are touched by it. They are all beyond illusion.Link to this page:

” ‘This is the opulence of the Lord: Although situated in the material nature, He is never affected by the modes of nature. Similarly, those who have surrendered to Him and fixed their intelligence upon Him are not influenced by the modes of nature.’

PURPORTThis text is from Śrīmad-Bhāgavatam (1.11.38). Those who have taken shelter of the lotus feet of the Personality of Godhead do not identify with the material world, even while living in it. Pure devotees may deal with the three modes of material nature, but because of their transcendental intelligence in Kṛṣṇa consciousness, they are not influenced by the material qualities. The spell of material activities does not attract such devotees. Therefore, the Supreme Lord and His devotees acting under Him are always free from material contamination.Link to this page:

“You are the ultimate shelter of these three plenary portions. Thus there is not the slightest doubt that You are the primeval Nārāyaṇa.

PURPORT-Brahmā has confirmed that Lord Kṛṣṇa is the Supreme, the source of the three manifestations known as Kṣīrodakaśāyī Viṣṇu, Garbhodakaśāyī Viṣṇu and Kāraṇodakaśāyī Viṣṇu (MahāViṣṇu). For His pastimes, Lord Kṛṣṇa has four original manifestations-namely VāsudevaSaṅkarṣaṇaPradyumna and Aniruddha. The first puruṣaavatāra,MahāViṣṇu in the Causal Ocean, who is the creator of the aggregate material energy, is an expansion of Saṅkarṣaṇa; the second puruṣa, Garbhodakaśāyī Viṣṇu, is an expansion of Pradyumna; and the third puruṣa, Kṣīrodakaśāyī Viṣṇu, is an expansion of Aniruddha. All these are within the category of manifestations of Nārāyaṇa, who is a manifestation of Śrī Kṛṣṇa.Link to this page:

The truth indicated in this verse [Text 30] is the essence of Śrīmad-Bhāgavatam. This conclusion, through synonyms, applies everywhere.Link to this page:

Not knowing that BrahmanParamātmā and Bhagavān are all features of Kṛṣṇa, foolish scholars speculate in various ways.Link to this page:

Because Nārāyaṇa has four hands whereas Kṛṣṇa looks just like a man, they say that Nārāyaṇa is the original God whereas Kṛṣṇa is but an incarnation.PURPORT-Some scholars argue that Nārāyaṇa is the original Personality of Godhead of whom Kṛṣṇa is an incarnation because Śrī Kṛṣṇa has two hands whereas Nārāyaṇa has four. Such unintelligent scholars do not understand the features of the Absolute.Link to this page:
In this way their arguments appear in various forms, but the poetry of the Bhāgavatam expertly refutes them all.Link to this page:

“Learned transcendentalists who know the Absolute Truth say that it is nondual knowledge and is called impersonal Brahman, localized Paramātmā and the Personality of Godhead.”

PURPORT-This text is from Śrīmad-Bhāgavatam

 (1.2.11).Link to this page:

Sastric proofs for the Divinty of Sri Caitanya Mahaprabhu-#5

September 14, 2020 in Articles by Damaghosa dasa

CC Adi chapt 2-Sastric proofs for the Divinty of CaitanyaMahaprabhu-#5

Adi 2.22–That Govinda personally appears as Caitanya Gosāñi. No other Lord is as merciful in delivering the fallen souls.

PURPORT-Having described Govinda in terms of His Brahman and Paramātmā features, now the author of Śrī Caitanya-caritāmṛta advances his argument to prove that Lord Śrī Caitanya Mahāprabhu is the identical personality.…The author of Śrī Caitanya-caritāmṛta most emphatically stresses that Lord Caitanya Mahāprabhu is Śrī Kṛṣṇa Himself. He is not an expansion of the prakāśa or vilāsa forms of Śrī Kṛṣṇa; He is the svayaṁ-rūpa, Govinda. Apart from the relevant scriptural evidence forwarded by Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī, there are innumerable other scriptural statements regarding Lord Caitanya’s being the Supreme Lord Himself. The following examples may be cited:(

1) From the Caitanya Upaniṣad (5): gauraḥ sarvātmā mahā-puruṣo mahātmā mahā-yogī tri-guṇātītaḥ sattva-rūpo bhaktiṁ loke kāśyati. “Lord Gaura, who is the all-pervading Supersoul, the Supreme Personality of Godhead, appears as a great saint and powerful mystic who is above the three modes of nature and is the emblem of transcendental activity. He disseminates the cult of devotion throughout the world.”

(2) From the Śvetāśvatara Upaniṣad:tam īśvarāṇāṁ paramaṁ maheśvaraṁtaṁ devatānāṁ paramaṁ ca daivatampatiṁ patīnāṁ paramaṁ parastādvidāma devaṁ bhuvaneśam īḍyam”O Supreme Lord, You are the Supreme Maheśvara, the worshipable Deity of all the demigods and the Supreme Lord of all lords. You are the controller of all controllers, the Personality of Godhead, the Lord of everything worshipable.” (Śvetāśvatara Upaniṣad 6.7)mahān prabhur vai puruṣaḥsattvasyaiṣa pravartakaḥsu-nirmalām imāṁ prāptimīśāno jyotir avyayaḥ”The Supreme Personality of Godhead is Mahāprabhu, who disseminates transcendental enlightenment. Just to be in touch with Him is to be in contact with the indestructible brahmajyoti.” (Śvetāśvatara Upaniṣad 3.12)

(3) From the Muṇḍaka Upaniṣad (3.1.3):yadā paśyaḥ paśyate rukma-varṇaṁkartāram īśaṁ puruṣaṁ brahma-yonim”One who sees that golden-colored Personality of Godhead, the Supreme Lord, the supreme actor, who is the source of the Supreme Brahman, is liberated.”

(4) From Śrīmad-Bhāgavatam:dhyeyaṁ sadā paribhava-ghnam abhīṣṭa-dohaṁtīrthāspadaṁ śiva-viriñci-nutaṁ śaraṇyambhṛtyārti-haṁ praṇata-pāla bhavābdhi-potaṁvande mahā-puruṣa te caraṇāravindam”We offer our respectful obeisances unto the lotus feet of Him, the Lord, upon whom one should always meditate. He destroys insults to His devotees. He removes the distresses of His devotees and satisfies their desires. He, the abode of all holy places and the shelter of all sages, is worshipable by Lord Śiva and Lord Brahmā. He is the boat of the demigods for crossing the ocean of birth and death.” (Bhāg. 11.5.33)tyaktvā sudustyaja-surepsita-rājya-lakṣmīṁdharmiṣṭha ārya-vacasā yad agād araṇyammāyā-mṛgaṁ dayitayepsitam anvadhāvadvande mahā-puruṣa te caraṇāravindam”We offer our respectful obeisances unto the lotus feet of the Lord, upon whom one should always meditate. He left His householder life, leaving aside His eternal consort, whom even the denizens of heaven adore. He went into the forest to deliver the fallen souls, who are put into illusion by material energy.” (Bhāg. 11.5.3

4)Prahlāda said:itthaṁ nṛ-tiryag-ṛṣi-deva-jhaṣāvatārairlokān vibhāvayasi haṁsi jagat-pratīpāndharmaṁ mahā-puruṣa pāsi yugānuvṛttaṁchannaḥ kalau yad abhavas tri-yugo ‘tha sa tvam”My Lord, You kill all the enemies of the world in Your multifarious incarnations in the families of men, animals, demigods, ṛṣis, aquatics and so on. Thus You illuminate the worlds with transcendental knowledge. In the Age of Kali, O Mahāpuruṣa, You sometimes appear in a covered incarnation. Therefore You are known as Tri-yuga [one who appears in only three yugas].” (Bhāg. 7.9.38)(5) From the Kṛṣṇa-yāmala-tantra: puṇya-kṣetre navadvīpe bhaviṣyāmi śacī-sutaḥ. “I shall appear in the holy land of Navadvīpa as the son of Śacīdevī.”

(6) From the Vāyu Purāṇa: kalau saṅkīrtanārambhe bhaviṣyāmi śacī-sutaḥ. “In the Age of Kali when the saṅkīrtana movement is inaugurated, I shall descend as the son of Śacīdevī.”(7) From the Brahma-yāmala-tantra:atha vāhaṁ dharādhāmebhūtvā mad-bhakta-rūpa-dhṛkmāyāyāṁ ca bhaviṣyāmikalau saṅkīrtanāgame”Sometimes I personally appear on the surface of the world in the garb of a devotee. Specifically, I appear as the son of Śacī in Kali-yuga to start the saṅkīrtana movement.”(8), From the Ananta-saṁhitā:ya eva bhagavān kṛṣṇorādhikā-prāṇa-vallabhaḥsṛṣṭy ādau sa jagan-nāthogaura āsīn maheśvari”The Supreme Person, Śrī Kṛṣṇa Himself, who is the life of Śrī Rādhārāṇī and is the Lord of the universe in creation, maintenance and annihilation, appears as Gaura, O Maheśvarī.”

no salary for devotees-unless he is sincere why he’ll work–SP

September 11, 2020 in Articles by Damaghosa dasa

Paris Aug 3 1976 conversations

Prabhupāda: Yes. Anyway, just inquire. These are our garden flowers.

Jayatīrtha: Oh, very nice.

Prabhupāda: This is also?Bhagavān: Yes.

Prabhupāda:Yes. Anything grown in the garden, that is hundred times valuable than it is purchased from the market. (pause) Bhagavad-gītā is a book which can guide the whole human society. In all different branches of knowledge, namely in politics, in sociology, in religion, in culture, in philosophy, in economics, everything, all lines are described very vividly, and the human society can take advantage of it. 

Aug 3 1976 French farm conversations
 Yes. No one is getting any salary here, they are just working and taking…
Prabhupāda: Yes, that’s all. Why salary? Kṛṣṇa’s servant. We are eternal servant. That is the beauty of our institution. We have no hired men. Unless one is sincere, why he’ll work? What is the time now?

Bhagavān: Eight-thirty.

Prabhupāda: I think it is stopped. Just see how beautifully it is colored. This sense, aesthetic sense. Kṛṣṇa knows how it will become beautiful. Svā-bhāvikī jñānabalakriyā ca. Construction—eh?—of the flower. And there is no intelligence.

Hariśauri: Chance.

Prabhupāda: So beat them with shoes and when they protest, “Oh, it is chance, don’t mind. It is by chance I am beating.” (laughter)

Bhagavān: It seems they are struggling so hard for existence they do not have time to contemplate these simple things, working so hard.

Prabhupāda: So show the simple example that how by simple living and thinking of Kṛṣṇa, one can become perfect and happy.

Some Conclusions–In the above Prabhupada is telling us that anything we grow in our gardens is  a 100 times better than any store bought food-even if its organic ! Why is this so? Because the life force wanes the minute you pick the vegetables and store bought food has been out of the ground, in transit by truck, then stored in some refrigerator for who knows how long?He also says that no sincere devotee works for a “salary”. Tell that to all the thousands of salaried people in iskcon these days who are making a lot of money doing their paid for hire work-therefore its not bhakti but bhukti.Hare Krsnadamaghosa dasbelow is some of the vegetables I just picked for Krsna’s dinner tonight.
Rutabagas, peppers and beets-fresh corn on the cob not shown in this shot


two different kinds of steamed beets


Srila Prabhupada’s Album sets, rare pictures that you can see now

September 10, 2020 in Articles by Laksman dasa

the passing of Gopinatha Acarya(ACBSP)

September 9, 2020 in Articles by Damaghosa dasa

Hare Krsna–I first learned of this nice devotee when some Australian devotees came to our ashram for a Janmastami festival. They showed and gave me a copy of Gopinathas 3 volume set of books called –Make Vrndavana- a huge compilation all from the conversations books that he did  focusing on what Srila Prabhupada preached about simple living, and cow protection.I have this rare set of books and they are simply wonderful.!!
When he was kicked out of some Iskcon farm in Australia due to some “management issues” with him. I dont know what happened at that time but from what I can surmise about him and iskcon it was because he was not standing for the current guru fall downs and politics surrounding them all. So he lived in some van or car for about a year, I was told, and went daily to the local library to use their computer so he could put together his 3 volume set–Make Vrndavana. Below is part of his story, and I wish I could have met such a great soul

Hare Krsna

damaghosa das

The passing of Gopinath

Story by Priyavrata das

For me, Gopinatha Acharya das was a hero — a true living legend. His example of brahmacharya was untouchable in ISKCON. When I became a monk in 1983, he was the one I aspired to be like. His cool demeanor, strong determination, effulgent brow, piercing eyes, soft voice, gentle movements and graceful gait were something out of the great stories we read in the ancient scriptures. He was a “throwback man” — someone that had popped in from a past age just to give us encouragement. When I first met him he was leading the charge to sell sets of the ancient India classic Srimad Bhagavatam, considered the “cream of the Ancient Vedic literature.” He would go door to door in Sydney making presentations and encouraging people to purchase the 12 books that made up the series. And he was very successful too, usually selling more than anyone else. His good friend and ally in this endeavor, Brighupati dasa is today the number one bookseller for Bhakitvedanta Book Trust in the United States. And then something changed. After dedicating years of his life to studying these ancient scriptures and sharing their wisdom with the world, he decided to go live on a farm and protect cows. I remember the day I asked him, “What happened? Why did you stop your preaching work?” With a reassuring smile, he said: “I came to the conclusion that protecting cows and showing an example of living on the land in harmony with nature and the cows, was the best preaching. This is the actual front-line of preaching.” I was shocked at first but then realized how profound his statement was. Yes, he was right. The purpose of the ancient scriptures is to inspire us to remember God and to live in harmony with God’s plan. Srila Prabhupada, the author of these books, repeatedly encouraged his readers to live simply but to never forget Krishna. He proposed that the Hare Krishna movement should create an alternative society and be fully independent and self-sufficient and that his society should be centred on cow protection, as clearly shown in these selected quotes:

“We shall have to live there self-independently, simply by raising cows, grains, fruits, and flowers.” (Letter to Kirtanananda, 12 January 1968)

“If we can keep cows sufficiently and grow our necessary foodstuffs, then we shall show a new life to your countrymen—completely spiritual life in healthy atmosphere in divine consciousness.” (Letter to Satyabhama, 30 March 1969)

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September 9, 2020 in Articles by Damaghosa dasa

Hare Krsna-Continuing our SUMMARY series from the Caitanya Caritamrta–#3

Adi lila 1.53 purport...The word yat refers to Brahman, the impersonal effulgence of the Lord. In the Brahma-saṁhitā (5.40) it is said, tad brahma niṣkalam anantam aśeṣa-bhūtam: the Brahman effulgence expands unlimitedly. Just as the sun is a localized planet although the sunshine expands unlimitedly from that source, so the Absolute Truth is the Supreme Personality of Godhead, but His effulgence of energy, Brahman, expands unlimitedly. From that Brahman energy the creation appears, just as a cloud appears in sunshine. From the cloud comes rain, from the rain comes vegetation, and from the vegetation come fruits and flowers, which are the basis of subsistence for many other forms of life. Similarly, the effulgent bodily luster of the Supreme Lord is the cause of the creation of infinite universes.The Brahman effulgence is impersonal, but the cause of that energy is the Supreme Personality of GodheadFrom Him, in His abode, the Vaikuṇṭhas, this brahmajyoti emanates. He is never impersonal. Since they cannot understand the source of the Brahman energy, impersonalists mistakenly choose to think this impersonal Brahman the ultimate or absolute goal. But as stated in the Upaniṣads, one has to penetrate the impersonal effulgence to see the face of the Supreme Lord. If one desires to reach the source of the sunshine, he has to travel through the sunshine to reach the sun and then meet the predominating deity there. The Absolute Truth is the Supreme Person, Bhagavān, as Śrīmad-Bhāgavatam explains.Sat means “effect,” asat means “cause,” and param refers to the ultimate truth, which is transcendental to cause and effect. The cause of the creation is called the mahat-tattva, or total material energy, and its effect is the creation itself. But neither cause nor effect existed in the beginning; they emanated from the Supreme Personality of Godhead, as did the energy of time. …. Since the energy of the Lord is not different from Him, in fact everything that exists is Kṛṣṇa in His impersonal feature. Sunshine, sunlight and heat are not different from the sun, and yet simultaneously they are distinct energies of the sun. Similarly, the cosmic manifestation and the living entities are energies of the Lord, and they are considered to be simultaneously one with and different from Him. The Lord therefore says, “I am everything,” because everything is His energy and is therefore nondifferent from Him.

Adi 1.54 purport…In the previous verse the Absolute Truth and its nature have been explained. One must also understand the relative truth to actually know the Absolute.The real nature of māyā, the illusory existence of the material manifestation, is clearly explained in Śrīmad-Bhāgavatam. The Absolute Truth is substance, and the relative truth depends upon its relationship with the Absolute for its existence. Māyā means energy; therefore the relative truth is explained to be the energy of the Absolute Truth. Since it is difficult to understand the distinction between the absolute and relative truths, an example can be given for clarification. The Absolute Truth can be compared to the sun, which is appreciated in terms of two relative truths: reflection and darkness. Darkness is the absence of sunshine, and a reflection is a projection of sunlight into darkness. Neither darkness nor reflection has an independent existence. Darkness comes when the sunshine is blocked. For example, if one stands facing the sun, his back will be in darkness. Since darkness stands in the absence of the sun, it is therefore relative to the sun. The spiritual world is compared to the real sunshine, and the material world is compared to the dark regions where the sun is not visible.

Adi 1.55 purport...The Personality of Godhead in His all-pervading feature of Paramātmā enters every entity, from the biggest to the most minute. His existence can be realized by one who has the single qualification of submissiveness and who thereby becomes a surrendered soul. The development of submissiveness is the cause of proportionate spiritual realization, by which one can ultimately meet the Supreme Lord in person, as a man meets another man face to face.
Because of his development of transcendental attachment for the Supreme Lord, a surrendered soul feels the presence of his beloved everywhere, and all his senses are engaged in the loving service of the Lord. His eyes are engaged in seeing the beautiful couple Śrī Rādhā and Kṛṣṇa sitting on a decorated throne beneath a desire tree in the transcendental land of Vṛndāvana. His nose is engaged in smelling the spiritual aroma of the lotus feet of the Lord. Similarly, his ears are engaged in hearing messages from Vaikuṇṭha, and his hands embrace the lotus feet of the Lord and His associates. Thus the Lord is manifested to a pure devotee from within and without. This is one of the mysteries of the devotional relationship in which a devotee and the Lord are bound by a tie of spontaneous love. To achieve this love should be the goal of life for every living being.

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CC adi lila-#4-continuing our series of this great work

September 8, 2020 in Articles by Damaghosa dasa

CC adi-#4
Adi 1.88-89–As the sun and moon drive away darkness by their appearance and reveal the nature of everything, these two brothers dissipate the darkness of ignorance covering the living beings’ and enlighten them with knowledge of the Absolute Truth.
Adi 1.90–The darkness of ignorance is called kaitava, the way of cheating, which begins with religiosity, economic development, sense gratification and liberation.
Adi 1.91--“The great scripture Śrīmad-Bhāgavatam, compiled by Mahā-muni Vyāsadeva from four original verses, describes the most elevated and kindhearted devotees and completely rejects the cheating ways of materially motivated religiosity. It propounds the highest principle of eternal religion, which can factually mitigate the threefold miseries of a living being and award the highest benediction of full prosperity and knowledge. Those willing to hear the message of this scripture in a submissive attitude of service can at once capture the Supreme Lord in their hearts. Therefore there is no need for any scripture other than Śrīmad-Bhāgavatam.”

PURPORT–This verse appears in Śrīmad-Bhāgavatam (1.1.2). The words mahā-muni-kṛte indicate that Śrīmad-Bhāgavatam was compiled by the great sage Vyāsadeva, who is sometimes known as Nārāyaṇa Mahā-muni because he is an incarnation of Nārāyaṇa. Vyāsadeva, therefore, is not an ordinary man, but is empowered by the Supreme Personality of Godhead. He compiled the beautiful Bhāgavatam to narrate some of the pastimes of the Supreme Personality of Godhead and His devotees.
The path of religion prescribed by Śrīmad-Bhāgavatam is different from all forms of imperfect religiosity. Religion can be considered in the following three divisions: (1) the path of fruitive work, (2) the path of knowledge and mystic powers, and (3) the path of worship and devotional service.The path of fruitive work (karma-kāṇḍa), even when decorated by religious ceremonies meant to elevate one’s material condition, is a cheating process because it can never enable one to gain relief from material existence and achieve the highest goal. A living entity perpetually struggles hard to rid himself of the pangs of material existence, but the path of fruitive work leads him to either temporary happiness or temporary distress in material existence. By pious fruitive work a person is placed in a position where he can temporarily feel material happiness, whereas vicious activities lead him to a distressful position of material want and scarcity. However, even if a person is put into the most perfect situation of material happiness, he cannot in that way become free from the pangs of birth, death, old age and disease. A materially happy person is therefore in need of the eternal relief that mundane religiosity in terms of fruitive work can never award.

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So those who are licking the bottle, they cannot say what is the taste of the honey.-SP

September 7, 2020 in Articles by Damaghosa dasa

July 6 1976 Wash DC

Guest (1): No, sir, we didn’t say Kṛṣṇa of Mahābhārata; we said that when you read the Vedic literatures, there comes some nirguṇa-brahman and saguṇa-brahman. Now my question…

Prabhupāda: But Kṛṣṇa is paraṁ brahman.Guest (1): Yes, but my plain feeling came, sir…Prabhupāda: No, no. First of all, the Brahman, there are… We are all Brahman, living entities. We are simply thinking “I am this body.” So when we are… That I was speaking, liberation. When we come to the conclusion that “I am not this body,” ahaṁ brahmāsmi… So you are already Brahman, but you are, forgetfully, you are thinking that you are Indian. That is māyā. We are all Brahman, but due to our ignorance, lack of knowledge, we are thinking “I am Indian,” “I am American,” “I am Hindu,” “I am Muslim,” “I am Christian,” “I am this,” “I am that.” That is māyā. So when you actually understand that “I am not this body; I am spirit soul,” that is the fact. Then that condition is called brahma-bhūtaḥNow we are jīva-bhūtaḥ. We are thinking “I am individual person of this country, of this religion.” That is jīva-bhūtaḥ. But when we understand that we are not jīva-bhūtaḥ, we are brahma-bhūtaḥ, that is our liberated position. Brahma-bhūtaḥ prasannātmā [Bg. 18.54]. When one becomes actually in understanding that “I am not this body, I am spirit soul,” then my all responsibility of this bodily condition immediately ceases. I am not this body. And why I am working for this body? Why I am in ignorance? That is called brahma-bhūtaḥ. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati [Bg. 18.54]. That is liberated stage. So we are already Brahman, there is no question of becoming Brahman. We are mistaking something else, that “I am not Brahman.” So when we come to the actual understanding, ahaṁ brahmāsmi, that is called brahma-bhūtaḥ stage. Brahmā-bhūtaḥ prasannātmā na śocati na kāṅkṣati samaḥ sarveṣu… [Bg. 18.54]. Then he see everyone on equal level, that every soul is Brahman.vidyā-vinaya sampanne brāhmaṇe gavi hastini śuni caiva śva-pāke ca paṇḍitāḥ sama-darśinaḥ [Bg. 5.18]That is sama-darśinaḥ. He sees the same soul within a learned brāhmaṇa and within a dog. Samaḥ sarveṣu bhūteṣu. That is the stage of bhakti.brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate param [Bg. 18.54]So when you come to the standard of bhakti, then you can understand Kṛṣṇa. Bhaktyā mām abhijānāti [Bg. 18.55]. Unless you come to that stage, you cannot understand Kṛṣṇa, you will mistake. Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye [Bg. 7.3]. This siddhi means to become liberated from the bodily concept of life. So out of many millions of people, one gets the opportunity of becoming siddha, brahma-bhūtaḥ, and yatatām api siddhānāṁ kaścin māṁ vetti tattvataḥ [Bg. 7.3]. And those who are siddhas, liberated, out of many of them, kaścin māṁ vetti tattvataḥ. 

So how this Mr. Bannerji will understand Kṛṣṇa? He is not a bhakta, he cannot understand. He can talk of the honey within the bottle. He cannot taste it. If he wants to taste, somebody must be able to open the bottle and give him little. Then he’ll get. Otherwise, let him lick up the bottle. (laughter) That’s all. So those who are licking the bottle, they cannot say what is the taste of the honey. One must actually taste. That is possible, bhaktyā mām abhijānāti [Bg. 18.55], that taste is available by the bhaktas, not by the so-called scholars. That is not possible. Nāyam ātmā pravacanena labhyaḥ. That is Vedic injunction. Na medhayā, na bahunā śrutena. You cannot realize self by your intelligence or by your learning or by your brain. Nāyam ātmā pravacanena labhyaḥ na bahunā śrutena.


 Jan 2 1967 NY

There is another Bengali verse, very nicely:  adya ‘pi akāri līlā gaura-rāya  kona kona bhagavane dekhibāre pāya…Lord Caitanya’s pastimes going on, still going on, but some of the fortunate devotees, they can see. Anything, God’s pastimes, that is perceivable through devotional service. Bhaktyā mām abhijānāti [Bg. 18.55]. Only way. This is the process. No other process. No amount of speculation, no amount of academic education, no amount of philosophical discussion can…, one can… It is confirmed in the Vedic literature: nāyam ātmā pravacanena labhya, na bahunā śrutena. Na ayam ātmā… This self-realization is not possible. Nāyam ātmā pravacanena labhya, simply by discussion, nobody can arrive. Nobody can understand what is self-realization, what is Supreme Soul, the Absolute Truth. Nāyam ātmā pravacanena, na medhayā. Medhayā means one who is, who has got very good brain substance, he also cannot. Simply by agitating the brain, brain substance, one cannot understand. Nāyam ātmā pravacanena labhya, na bahunā śrutena, na medhayā. Śrutena, one who is highly educated, very good scholar, he also cannot understand. Then, what is the pro…? Janena saba puruṣe tena labhya: a person to whom God reveals Himself, he can understand. So we have to wait for that and for God’s mercy. We have to be engaged in loving, transcendental service, Kṛṣṇa consciousness. Then He’ll reveal.

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Diksa and Siksa gurus explained by Srila Prabhupada

September 5, 2020 in Articles by Damaghosa dasa

Adi.1.45– According to the deliberate opinion of all revealed scriptures, the spiritual master is nondifferent from Kṛṣṇa. Lord Kṛṣṇa in the form of the spiritual master delivers His devotees.PURPORTThe relationship of a disciple with his spiritual master is as good as his relationship with the Supreme Lord. A spiritual master always represents himself as the humblest servitor of the Personality of Godhead, but the disciple must look upon him as the manifested representation of Godhead.

Adi 1.46–“One should know the ācārya as Myself and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is the representative of all the demigods.”
PURPORT… The ceremony performed to initiate a disciple into the study of spiritual science is called upanīti, or the function that brings one nearer to the spiritual master. One who cannot be brought nearer to a spiritual master cannot have a sacred thread, and thus he is indicated to be a śūdra. … A person born a śūdra is not barred from such spiritual initiation, provided he is approved by the spiritual master, who is duly authorized to award a disciple the right to be a brāhmaṇa if he finds him perfectly qualified………The bona fide spiritual master always engages in unalloyed devotional service to the Supreme Personality of Godhead. By this test he is known to be a direct manifestation of the Lord and a genuine representative of Śrī Nityānanda Prabhu. Such a spiritual master is known as ācāryadeva. Influenced by an envious temperament and dissatisfied because of an attitude of sense gratification, mundaners criticize a real ācārya. In fact, however, a bona fide ācārya is nondifferent from the Personality of Godhead, and therefore to envy such an ācārya is to envy the Personality of Godhead Himself. This will produce an effect subversive of transcendental realization.
..The real Vedic philosophy is acintya-bhedābheda-tattva, which establishes everything to be simultaneously one with and different from the Personality of Godhead. Śrīla Raghunātha dāsa Gosvāmī confirms that this is the real position of a bona fide spiritual master and says that one should always think of the spiritual master in terms of his intimate relationship with Mukunda (Śrī Kṛṣṇa). Śrīla Jīva Gosvāmī, in his Bhakti-sandarbha (213), has clearly defined that a pure devotee’s observation of the spiritual master and Lord Śiva as one with the Personality of Godhead exists in terms of their being very dear to the Lord, not identical with Him in all respects. Following in the footsteps of Śrīla Raghunātha dāsa Gosvāmī and Śrīla Jīva Gosvāmī, later ācāryas like Śrīla Viśvanātha Cakravartī Ṭhākura have confirmed the same truths. In his prayers to the spiritual master, Śrīla Viśvanātha Cakravartī Ṭhākura confirms that all the revealed scriptures accept the spiritual master to be identical with the Personality of Godhead because he is a very dear and confidential servant of the Lord. Gauḍīya Vaiṣṇavas therefore worship Śrīla Gurudeva (the spiritual master) in the light of his being the servitor of the Personality of Godhead. In all the ancient scriptures of devotional service and in the more recent songs of Śrīla Narottama dāsa Ṭhākura, Śrīla Bhaktivinoda Ṭhākura and other unalloyed Vaiṣṇavas, the spiritual master is always considered either one of the confidential associates of Śrīmatī Rādhārāṇī or a manifested representation of Śrīla Nityānanda Prabhu.

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Summary of Caitanya Caritamrta-from Introduction- 1974 Version

September 5, 2020 in Articles by Damaghosa dasa

Caitanya Caritamrta Introduction-original version 1974
pg 3…From the Caitanya-caritāmṛta we learn how Lord Caitanya taught people to become immortal, and thus the title may be properly translated as “the immortal character of the living force.”

pg 3..The real question is, How can we remain unpolluted by material contamination while in the material world? It was Rūpa Gosvāmī who explained that we can remain uncontaminated while in the world if we simply make it our ambition to serve Kṛṣṇa. One may then justifiably ask, “How can I serve?” Obviously this is not simply a matter of meditation, which is just an activity of the mind, but of practical work. Love of Kṛṣṇa’s service can be attained only by working for Kṛṣṇa. In such work, we should leave no resource unused. Whatever is there, whatever we have, should be used for Kṛṣṇa. We can use everything: typewriters, automobiles, airplanes, missiles-anything

pg 4…Actually, the Caitanya-caritāmṛta is not intended for the novice, for it is the postgraduate study of spiritual knowledge. Ideally, one begins with the Bhagavad-gītā and advances through Śrīmad-Bhāgavatam to the Caitanya-caritāmṛta. Although all these great scriptures are on the same absolute level, for the sake of comparative study the Caitanya-caritāmṛta is considered to be on the highest platform. Every verse in it is perfectly composed.

pg 4-5...It is not that Lord Caitanya teaches a long and elaborate path to God realization. He is completely spiritual, and He begins from the point of surrender to Kṛṣṇa. He does not pursue the paths of karma-yoga or jñāna-yoga or haṭha-yoga but begins at the end of material existence, at the point where one gives up all material attachment. In the Bhagavad-gītā Kṛṣṇa begins His teachings by distinguishing the soul from matter, and in the Eighteenth Chapter He concludes at the point where the soul surrenders to Him in devotion.

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