The transcendental qualities of Prahlada Maharaja

February 28, 2020 in Articles by Damaghosa dasa

SB 7.4.31-32–[The qualities of Mahārāja Prahlāda, the son of Hiraṇyakaśipu, are described herewith.] He was completely cultured as a qualified brāhmaṇa, having very good character and being determined to understand the Absolute Truth. He had full control of his senses and mind. Like the Supersoul, he was kind to every living entity and was the best friend of everyone. To respectable persons he acted exactly like a menial servant, to the poor he was like a father, to his equals he was attached like a sympathetic brother, and he considered his teachers, spiritual masters and older Godbrothers to be as good as the Supreme Personality of Godhead. He was completely free from unnatural pride that might have arisen from his good education, riches, beauty, aristocracy and so on.
SB 7.4.34 purport-From authoritative scripture it is learned that Prahlāda Mahārāja still lives in Vaikuṇṭhaloka as well as within this material world on the planet Sutala. This transcendental quality of existing simultaneously in different places is another qualification of the Supreme Personality of Godhead. Goloka eva nivasaty akhilātma-bhūtaḥ: [Bs. 5.37] the Lord appears in the core of everyone’s heart, yet He exists on His own planet, Goloka Vṛndāvana. A devotee acquires qualities almost the same as those of the Lord because of unalloyed devotional service. Ordinary living beings cannot be so qualified, but a devotee can be qualified like the Supreme Personality of Godhead, not in full but partially.

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The dangers of RF energy explained-smart meters, cell phones, wifi routers, etc

February 22, 2020 in Articles by Damaghosa dasa

Hare Krsna to all

 This hour long video (below )has been summarized in text form by myself. I spent the time on this because it is so important to protect our health (and brain cells) against the current radiation frequencies put out by smart meters, wifi , cell phones etc. The US govt wont tell us the truth so we have to go to independent scientific studies who have nothing  monetarily to gain, unlike the utilitiy companies and the cellular industry. And there have been not hundreds but thousands of such studies. This particular website is run by the Physicians for safe technology. You can find many more of the samel thought. 
And, I just bought  an EMF(electromagnetic field) meter so that I can personally measure this RF energy in our home,  and do something about it. What I have found is that our house is far away from  100% of this RF energy mechanisms. Except for the “smart meter”-which I have also nullified its damaging effects by certain things. I called the power company and will get a non transmitting or non communicating meter in about two years when they are available in our area.
 
As Srila Prabhupada often times tells us….SB 7.3.13 purport…This age is very dangerous because society is being managed by demons and raksasas.”
 
 
Hare Krsna
damaghosa das
 
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Radio Frequency (RF) energy grid networks and devices we use-the danger to us from them
 
Below are some notes I took from watching the hour long video presentation on this youtube video most of this is just facts compiled from watching.
 
Always on constantly-the grid network to all electrical devices
utilities tells us— its only low power -not harmful and they emit less RF energy than a cell phone/are a fraction of FCC guidelines/transmit only 4-6 times per day for 45-78 seconds/only record useage of electricity like analog meters(the old non dangerous ones)/dont cause fires or fry electronics and pose no health threat or risks/safe to install.
 
Fact-they the smart meters, use 4-100 times the power of cell phones. They can make smart meters transmit as often as thy like.
1000’s studies, not just hundreds show  dangers-they dont just collect billing info-can change commands remotely/load new software which collects more info/collects info on 4 channels.
Also sends other messages to your meters or others/monitors your household motors when on -off. They sell this info to others.
240VAC step down to 2-10 volts so electronics in meter can work-causes dirty electricity in house wires which causes electrical and magnetic fields many places-these are also dangerous.
Smart meters radiate omnidirectional signals-but power company lies by saying it wont go in the house. The mesh grid network radiates thru many houses in every neighborhood  to get to the network collector.
 
Everytime a RF meter goes off it creates an overlapping of each house-called electrical smog. Layers upon layers coming at you.
 
To get the numbers they tell us the FCC measures not spikes but lower levels which dont reflect the actual amount of RF radiation at you. The spikes are the worse form of danger.
 
Difference between continuous and pulse radiation is that continuous waves are low frequency and go around 50Mhz but the pulse waves go from 0-100Mhz. So it looks the same on paper but your body feels the higher pulses. FCC calls this average the “same”. Average meter transmits 8.6 seconds or 9981 transmissions a day. These figures were revealed in a claifornia court.-reluctantly, by the utilities
 
Power company will say we only transmit 45.3 sec/day-whats the big deal? The actual time of transmission is very small-when you add all these short bursts together it comes to 45.3 sec/day.
ex-strobe ligths only spike for a short time shich is small compared to the darkness between strobes. But can you sleep with a strobe light ? They say the total wattage is like a night light bulb.
These meters go off every ½ sec- pulses  are 28 times more damaging to health than continuous waves
non ionizing  rays goes up to ultraviolet light but ionizing rays can dissolve DNA-knocks ions out of atoms and wrecks DNA by melting atomic bonds
 
How much Micro wattage today
1980 background RF energy was .005 microwatts/cm2– today in cities it is .4 to 100 micro watts/cm 2
this is a 20,000 times increase in background radiation and electromagnetic fields. And smart meters will add to this.
 

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How we are controlled in this body by God

February 22, 2020 in Articles by Damaghosa dasa

SB 7.2.42 —Just as a householder, although different from the identity of his house, thinks his house to be identical with him, so the conditioned soul, due to ignorance, accepts the body to be himself, although the body is actually different from the soul. This body is obtained through a combination of portions of earth, water and fire, and when the earth, water and fire are transformed in the course of time, the body is vanquished. The soul has nothing to do with this creation and dissolution of the body.
 
SB 7.2.43 purport….As fire appears separate from wood and as the air flowing through the nostrils and mouth of the body appear separate from the body, so the Paramātmā, the Supreme Personality of Godhead, appears separate from the living being but is actually separate and not separate simultaneously. This is the philosophy of propounded by Śrī Caitanya Mahāprabhu. According to the reactions of karma, the living being appears separate from the Supreme Personality of Godhead, but actually he is very intimately related with the Lord. Consequently, even though we now seem neglected by the Lord, He is actually always alert to our activities. Under all circumstances, therefore, we should simply depend on the supremacy of the Supreme Personality of Godhead and thus revive our intimate relationship with Him. We must depend upon the authority and control of the Supreme Personality of Godhead.
 
SB 7.2.45 purport-The Supreme Personality of Godhead distinctly says in Bhagavad-gītā (15.15), sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca: “I am seated in everyone’s heart, and from Me come remembrance, knowledge and forgetfulness.” Although the ātmā, or soul, is present in every material body (dehino ’smin yathā dehe [Bg. 2.13]), he is not actually the chief person acting through the senses, mind and so on. The soul can merely act in cooperation with the Supersoul because it is the Supersoul who gives him directions to act or not to act (mattaḥ smṛtir jñānam apohanaṁ ca [Bg. 15.15]). One cannot act without His sanction, for the Supersoul is upadraṣṭā and anumantā, the witness and sanctioner. One who studies carefully, under the direction of a bona fide spiritual master, can understand the real knowledge that the Supreme Personality of Godhead is actually the conductor of all the activities of the individual soul, and the controller of their results as well. Although the individual soul possesses the indriyas, or senses, he is not actually the proprietor, for the proprietor is the Supersoul. Consequently the Supersoul is called Hṛṣīkeśa, and the individual soul is advised by the direction of the Supersoul to surrender to Him and thus be happy (sama-dharmān parityajya mām ekaṁ śaraṇaṁ vraja). Thus he can become immortal and be transferred to the spiritual kingdom, where he will achieve the highest success of an eternal, blissful life of knowledge. In conclusion, the individual soul is different from the body, senses, living force and the airs within the body, and above him is the Supersoul, who gives the individual soul all facilities. The individual soul who renders everything to the Supersoul lives very happily within the body.
 

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Lord Jagannatha and Mother Ganga

February 21, 2020 in Articles by Laksman dasa

Lord Jagannatha and Mother Ganga
With love and confidence I share these two verses of Chaitanya Charitamrita, Madhya-lila, 15, 134 and 135:
134- Śrī Caitanya Mahāprabhu said, \”In this Age of Kali, Kṛṣṇa is manifest in two forms-wood and water. Thus He helps conditioned souls to become liberated by seeing the wood and bathing in the water. 135- \”Lord Jagannātha is the Supreme Lord Himself in the form of wood, and the River Ganges is the Supreme Lord Himself in the form of water.
I share this beautiful prayer to Mother Ganga: Sri Ganga Stotram: Prayer to Mother Ganga, by Srila Sankaracharya.
1) Oh, goddess Ganga! You are the divine river of heaven. You are the one who saves us from the three worlds. You are pure and restless. You adorn the head of Lord Shiva. Oh mother! May my mind always rest on your lotus feet. 2) Mother Bhagirathi! You give happiness to everyone. The meaning of your sacred waters is praised in the Vedas. I am ignorant and I am not able to understand its importance. Oh, Devi! You are full of mercy. Please protect me. 3) Oh, Devi! Your waters are as sacred as the charanamrite of Sri Hari. Your waves are white like snow, the moon and pearls. Please wash all my sins and help me cross the ocean of samsara. 4) Oh, Mother! Those who participate in your pure waters, reach without a doubt the highest state. Oh, Mother Ganga! Yama, the Lord of death cannot harm your devotees. 5) Oh, Jahnavi! Your waters flowing through the Himalayas make them even more beautiful. You are Bhishma’s mother and the daughter of sage Jahnu. You are the savior of the one who falls from his path, and that is why you are revered in the three worlds. 6) Oh, Mother! You fulfill all the wishes of your devotees. Those who bow before you do not have to suffer. Oh, bargain! You are restless to merge with the ocean, just like a young man eager to meet his beloved. 7) Oh, Mother! Those who bathe in your waters do not have to be born again. Oh Jahnavi! You are in the highest esteem. You destroy the sins of your devotees and save them from hell. 8) Oh, Jahnavi! You are full of compassion. You purify your devotees with your holy waters. Your feet are adorned with the jewels of Indra’s crown. Those who seek refuge in you get the blessing of happiness. 9) Or Bhagavati! Take away my illnesses, sorrows, difficulties, sins and bad attitudes. You are the essence of the three worlds and you are like a necklace around the Earth. Or Devi! You are the only refuge of mine in Samsara. 10) Oh, Ganga! Those who seek happiness love you. You are the source of happiness for Alakapuri and the source of eternal bliss. Those who reside on its banks are as privileged as those who live in Vaikuntha. 11) Oh, Devi! It is better to live in your waters, like turtles or fish, or on your shores like a poor chandala, than to live far from you like a rich king. 12) Oh, Goddess of the Universe! Purify us! Oh, daughter of Jahnu muni! Who recites this Ganga Stotram every day, certainly achieves success. 13) People who have devotion to Mother Ganga, always achieve happiness and achieve liberation. This beautiful and lyrical Gangastuti is a source of supreme happiness. 14) This prayer, Sri Ganga Stotram, written by Srila Shankaracharya, devotee of Lord Siva, purifies us and fulfills all our desires.
Hare Krishna, this YouTube link is a beautiful Artika or Mother Ganga worship in Varanasi.

Sri Isvara puri Tirobhava Tithi (Disappearance day)

February 21, 2020 in Articles by Laksman dasa

Sri Isvara puri Tirobhava Tithi (Disappearance day)
Monday, February 12, 2018 [Mayapura, West Bengal, Bharata Bhumi time]
Srila Prabhupada glorifies Sri Isvara Puri
compiled by Yasodanandana dasa
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Srila Prabhupada describes the authorized Brahma-Madhva-Gaudiya disciplic succession though Sri Isvara Puri
Letters : 1968 Correspondence : February : Letter to: Upendra — Los Angeles 13 February, 1968 : 68-02-13 :

There are four Sampradayas from the beginning of the creation. One is called Brahma Sampradaya, and is coming down by disciplic succession from Brahma; another Sampradaya is coming down from Laksmi, called Sri Sampradaya; another is coming down from the Kumaras, they are known as Nimbarka Sampradaya; another Sampradaya is coming from Lord Siva, Rudra Sampradaya or Viṣṇu Svāmī. These are four bona fide Sampradayas that are accepted by the bona fide spiritualists. The Impersonalist Sampradaya is not original neither the Impersonalist Sampradaya or party can help us. At the present moment there are so many Sampradayas, but we have to test them about their method of disciplic understanding. Anyway, all the four Sampradayas above mentioned, they are after worshiping the Supreme Lord Visnu, in His different Expansions, and some of them are in favor of worshiping Radha Krishna. In the later age the Brahma Sampradaya was handed down though Madhva Acarya; in this Madhva Acarya disciplic succession came Isvara Puri. This Isvara Puri was accepted as Spiritual Master of Lord Caitanya. Therefore, we being in disciplic succession of Caitanya Mahaprabhu, we are known as the Madhva Sampradaya. And because Lord Caitanya appeared in Bengal, which country is called Gaudadesa, our Sampradaya party is known as Madhva Gaudiya Sampradaya. But all these Sampradayas are non-different from one another because they believe and worship the Supreme Lord. Any other Sampradaya who are Impersonalist or voidist or nondevotee, they are rejected by us.
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How Krsna is always with us–SP

February 19, 2020 in Articles by Damaghosa dasa

SB 7.2.38 purportOne who does not abide by the orders of the Supreme Personality of Godhead is given the facility to enjoy this material world. Instead of restricting him, the Lord gives the conditioned soul the opportunity to enjoy so that by mature experience, after many, many births (bahūnāṁ janmanām ante [Bg. 7.19]), he will understand that surrender to the lotus feet of Vāsudeva is the only duty of all living beings.
Note-for devotees who want to enjoy this material world, Krsna will give us thru His holy names dharma artha kama and even moksa-but not Himself He reserves Himself to only His pure devotees
SB 7.2.39 purport...One cannot argue with the activities of the Supreme Personality of Godhead. The Lord is always free, and therefore He can protect and can also annihilate. He is not our order carrier; whatever He likes He will do. Therefore He is the Supreme Lord. The Lord does not create this material world at anyone’s request, and therefore He can annihilate everything merely by His will. That is His supremacy. If one argues, “Why does He act in this way?” the answer is that He can do so because He is supreme. No one can question His activities. If one argues, “What is the purpose of this sinful creation and annihilation?” the answer is that to prove His omnipotence He can do anything, and no one can question Him. If He were answerable to us concerning why He does something and why He does not, His supremacy would be curtailed.
SB 7.2.40Sometimes one loses his money on a public street, where everyone can see it, and yet his money is protected by destiny and not seen by others. Thus the man who lost it gets it back. On the other hand, if the Lord does not give protection, even money maintained very securely at home is lost. If the Supreme Lord gives one protection, even though one has no protector and is in the jungle, one remains alive, whereas a person well protected at home by relatives and others sometimes dies, no one being able to protect him.
Note-I personally had both things happen to me. Once while skating around greenlake in Seattle while listening to a kirtan on headphones, I lost my house and car keys. I went around the 2 1/2 mile course again and found my keys-despite hundreds of eyes present. Losing all my money happened in a divorce case despite my careful ” protection”. She got “the mine and I go the shaft”, as the saying goes. But down the road it was a blessing in disguise. Krsna took it and her away so that I could make advancement in His service.
SB 7.2.41 purport-Here it is very plainly explained that God is not responsible for the living entity’s accepting different types of bodies. …The Lord is always ready to give directions. Indeed, His directions are elaborately given in Bhagavad-gītā. If we take advantage of these directions, then in spite of our being conditioned by the laws of material nature, we shall become free to attain our original constitution (mām eva ye prapadyante māyām etāṁ taranti te [Bg. 7.14]). We should have firm faith that the Lord is supreme and that if we surrender to Him, He will take charge of us and indicate how we can get out of material life and return home, back to Godhead. Without such surrender, one is obliged to accept a certain type of body according to his karma, sometimes as an animal, sometimes a demigod and so on. Although the body is obtained and lost in due course of time, the spirit soul does not actually mix with the body, but is subjugated by the particular modes of nature with which he is sinfully associated. Spiritual education changes one’s consciousness so that one simply carries out the orders of the Supreme Lord and becomes free from the influence of the modes of material nature.
Note–-read Prabhupadas books, follow those instructions- and become slowly free of maya

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Can a neophyte be a pure devotee?

February 18, 2020 in Articles by Damaghosa dasa

                      Can a neophyte devotee be a pure devotee of the Lord??
 
Madhya 15.106-Śrī Caitanya Mahāprabhu replied, “Whoever chants the holy name of Kṛṣṇa just once is worshipable and is the topmost human being.
PURPORTŚrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that simply by chanting the holy name of Kṛṣṇa once, a person becomes perfect. Such a person is understood to be a Vaiṣṇava. With such faith and belief, one may begin a life of Kṛṣṇa consciousness, but an ordinary person cannot chant the holy name of Kṛṣṇa with such faith. 
A devotee who believes that the holy name of the Lord is identical with the Lord is a pure devotee, even though he may be in the neophyte stage. By his association, others may also become Vaiṣṇavas.
One is known as a materialistic devotee if he simply worships the Deity of Hari with faith but does not show proper respect to the devotees and to others. This is confirmed in Śrīmad-Bhāgavatam (11.2.47): arcāyām eva haraye pūjāṁ yaḥ śraddhayehate na tad-bhakteṣu cānyeṣu sa bhaktaḥ prākṛtaḥ smṛtaḥ
Anyone who engages with faith in the worship of the Deity of Hari but does not show proper respect to the devotees and to others is known as a materialistic devotee. However, by associating with a neophyte devotee who believes that the holy name of the Lord is identical with the Lord, one can become a devotee also. When Lord Caitanya was teaching Sanātana Gosvāmī, He said: śraddhāvān jana haya bhakti-adhikārī ‘uttama’, ‘madhyama;’, ‘kaniṣṭha’–śraddhā-anusārī yāhāra komala-śraddhā, se ‘kaniṣṭha’ jana krame krame teṅho bhakta ha-ibe ‘uttama’ rati-prema-tāratamye bhakta-taratama
“A person who has attained firm faith is a real candidate for advancing in Kṛṣṇa consciousness. According to the faith, there are first-class, second-class and neophyte devotees. One who has preliminary faith is called kaniṣṭha, or a neophyte. The neophyte, however, can become an advanced devotee if he strictly follows the regulative principles set down by the spiritual master. The pure devotee whose faith advances becomes a madhyama-adhikārī and uttama-adhikārī.” (Cc. Madhya 22.64,69-70)
It is thus concluded that even a neophyte devotee is superior to the karmīs and jñānīs because he has full faith in chanting the holy name of the Lord. A karmī or a jñānī, regardless of his greatness, has no faith in Lord Viṣṇu, His holy name or His devotional service. One may be advanced religiously, but if he is not trained in devotional service, he has very little credit on the transcendental platform. Even a neophyte devotee engaged in Deity worship in accordance with the regulations set forth by the spiritual master is in a position superior to that of the fruitive worker and speculative philosopher.


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Let us examine who is the actual Transcendentalist-and how we can become also

February 13, 2020 in Articles by Damaghosa dasa

BG 4.9- One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.”
 
OK-Do we think we understand this important verse above from BG?? Do we think that we know Krsna? If so below are some purports to test this “understanding” or knowing Krnsa-God in truth.
 
The first stages of being un affected by duality are this from BG-18.54-
 
One who is thus transcendentally situated at once realizes the Supreme Brahman. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me.
 
SB 6.17.30-PURPORT-The happiness and distress of the material world of duality are both mistaken ideas. In the Caitanya-caritāmṛta (Antya 4.176) it is said: ”dvaite” bhadrābhadra-jñāna, sabamanodharma””ei bhāla, ei manda”, ei saba ”bhrama”
The distinctions between happiness and distress in the material world of duality are simply mental concoctions, for the so-called happiness and distress are actually one and the same. They are like the happiness and distress in dreams. A sleeping man creates his happiness and distress by dreaming, although actually they have no existence.
 
In dreams we sometimes enjoy eating sweet rice and sometimes suffer as if one of our beloved family members had died. Because the same mind and body exist in the same material world of duality when we are awake, the so-called happiness and distress of this world are no better than the false, superficial happiness of dreams. The mind is the via medium in both dreams and wakefulness, and everything created by the mind in terms of saṅkalpa and vikalpa, acceptance and rejection, is called manodharma, or mental concoction.
 
So does this mean we simply understand the “story” as relayed in Krsna Book about the Lords appearance and that so called “understanding” guarantees our next birth in Vaikuntha? No– and here is the reason why.
 
One who engages in unalloyed devotional service to Vāsudeva, Kṛṣṇa, automatically becomes aware of this material world, and therefore he is naturally detached. This detachment is possible because of his high standard of knowledge.
Also…”they do not understand the world of duality, which is a manifestation of Vāsudeva’s external energy. Therefore, unless the so-called jñānīs take shelter of Vāsudeva, their speculative knowledge is imperfect.”
SB 7.1.2 purport…. When we see partiality in Kṛṣṇa, this vision is due to His external energy. Otherwise how could His enemies attain salvation after being killed by Him? Everyone who deals with the Supreme Personality of Godhead gradually acquires the qualities of the Lord. The more one advances in spiritual consciousness, the less he is affected by the duality of material qualities. The Supreme Lord, therefore, must certainly be freed from these qualities. His enmity and friendship are external features presented by the material energy. He is always transcendental. He is absolute, whether He kills or bestows His favor. Envy and friendship arise in one who is imperfect. 
 
.If a devotee offers Me with devotion a little leaf, a flower, fruit or water, I shall accept it.” Why does the Lord say this? Is He dependent on the offering of the devotee? He is not actually dependent, but He likes to be dependent upon His devotee. This is His mercy
 
SB 7.1.3 purport-Since Lord Nārāyaṇa is absolute, His transcendental qualities are described as one. Thus His punishments and His offerings of favor are both of the same valueEssentially, His inimical actions are not displays of enmity toward His so-called enemies, but in the material field one thinks that Kṛṣṇa is favorable to devotees and unfavorable to nondevotees
 
SB 7.1.6-…Because He is unborn, He does not have a material body to be subjected to attachment and hatred.
PURPORT-So-called attachment, detachment and obligations pertain to the material nature, which is an emanation from the Supreme Personality of Godhead, but whenever the Lord descends and acts in this material world, He does so in His spiritual position. Although His activities materially appear different, spiritually they are absolute and nondifferent. Thus it is an imposition upon the Supreme Lord to say that He is envious of anyone or friendly to anyone.
 
Note–So here it is below-HOW we become “transcendental” and thereby fit to be transferred to Vaikuntha after death. This is a very important statement.
 

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Krsna is equal to everyone-more on same topic

February 12, 2020 in Articles by Damaghosa dasa

BG 4.9-“One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.”
This very important verse above from BG is further explained by the below verses from SB where it is shown how God is impartial, neutral and has neither friend nor foe. To know this for a fact and how it works in the material world is necessary BEFORE we go back to Godhead.
SB 7.1.23 purport...The conditioned soul, being seated on this machine, wanders throughout the universe, and because of his bodily conception of life he only suffers. Actually the suffering of being blasphemed and the enjoyment of being praised, the acceptance of a good welcome or of chastisement by harsh words, are felt in the material conception of life; but since the body of the Supreme Personality of Godhead is not material but sac-cid-ānanda-vigraha [Bs. 5.1], He is unaffected by insults or greetings, blasphemy or prayers. Being always unaffected and complete, He does not feel extra pleasure when offered nice prayers by the devotee, although the devotee benefits by offering prayers to the Lord. Indeed, the Lord is very kind to His so-called enemy because one who always thinks of the Personality of Godhead as an enemy also benefits, although he thinks of the Lord adversely. If a conditioned soul, thinking of the Lord as an enemy or a friend, somehow or other becomes attached to the Lord, he receives great benefit.
SB 7.1.25-My dear King, the conditioned soul, being in the bodily conception of life, considers his body to be his self and considers everything in relationship with the body to be his. Because he has this wrong conception of life, he is subjected to dualities like praise and chastisement.
PURPORT-Only when a conditioned soul accepts the body as himself does he feel the effects of chastisement or praise. Then he determines one person to be his enemy and another his friend and wants to chastise the enemy and welcome the friend. This creation of friends and enemies is a result of one’s bodily conception of life.

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God-Krsna is equal to everyone

February 10, 2020 in Articles by Damaghosa dasa

The Supreme Lord is equal to everyone
SB 7.1.2 purport…. When we see partiality in Kṛṣṇa, this vision is due to His external energy. Otherwise how could His enemies attain salvation after being killed by Him? Everyone who deals with the Supreme Personality of Godhead gradually acquires the qualities of the Lord. The more one advances in spiritual consciousness, the less he is affected by the duality of material qualities. The Supreme Lord, therefore, must certainly be freed from these qualities. His enmity and friendship are external features presented by the material energy. He is always transcendental. He is absolute, whether He kills or bestows His favor.
Envy and friendship arise in one who is imperfect. We fear our enemies because in the material world we are always in need of help. The Lord, however, does not need anyone’s help, for He is ātmārāma.
.If a devotee offers Me with devotion a little leaf, a flower, fruit or water, I shall accept it.” Why does the Lord say this? Is He dependent on the offering of the devotee? He is not actually dependent, but He likes to be dependent upon His devotee. This is His mercy. Similarly, He does not fear the asuras. Thus there is no question of partiality in the Supreme Personality of Godhead.
SB 7.1.3 purport-Since Lord Nārāyaṇa is absolute, His transcendental qualities are described as one. Thus His punishments and His offerings of favor are both of the same value. Essentially, His inimical actions are not displays of enmity toward His so-called enemies, but in the material field one thinks that Kṛṣṇa is favorable to devotees and unfavorable to nondevotees. When Kṛṣṇa finally instructs in Bhagavad-gītā, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66], this is meant not only for Arjuna but for every living entity within this universe.
(Note–This one is a side issue)—-SB 7.1.5 purport…Whenever there is an opportunity to hear about the transcendental activities of the Lord, we must take it. Śrī Caitanya Mahāprabhu recommends, kīrtanīyaḥ sadā hariḥ: [Cc. adi 17.31] one should always engage in kṛṣṇa-kathā by chanting and talking about Kṛṣṇa and hearing about Him. That is the only occupation of a Kṛṣṇa conscious person.
SB 7.1.6-The Supreme Personality of Godhead, Viṣṇu, is always transcendental to material qualities, and therefore He is called nirguṇa, or without qualities. Because He is unborn, He does not have a material body to be subjected to attachment and hatred. Although the Lord is always above material existence, through His spiritual potency He appeared and acted like an ordinary human being, accepting duties and obligations, apparently like a conditioned soul.
PURPORT-So-called attachment, detachment and obligations pertain to the material nature, which is an emanation from the Supreme Personality of Godhead, but whenever the Lord descends and acts in this material world, He does so in His spiritual position. Although His activities materially appear different, spiritually they are absolute and nondifferent. Thus it is an imposition upon the Supreme Lord to say that He is envious of anyone or friendly to anyone.
… whatever He does, being always transcendental, has nothing to do with material qualities. Evaṁ yo vetti tattvataḥ: only devotees can understand the truth of how He acts. The fact is that Kṛṣṇa is never partial to anyone. He is always equal to everyone, but because of imperfect vision, influenced by material qualities, one imposes material qualities upon Kṛṣṇa, and when one does so he becomes a mudha, a fool. When one can properly understand the truth, one becomes devoted and nirguṇa, free from material qualities. Simply by understanding the activities of Kṛṣṇa one can become transcendental, and as soon as one is transcendental he is fit to be transferred to the transcendental world.

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Srila Narottama Dasa Thakura appearance

February 9, 2020 in Articles by Laksman dasa

*Srila Narottama Dasa Thakura appearance*
compiled by vijaya murti dasa
Narottama Dasa Thakura also known as Thakura Mahasaya, is a Gaudiya Vaishnava saint who was responsible for spreading Vaishnava bhakti throughout Odisha in and outside of Bengal in India.[1] Narottama dasa was the son of King Krishnananda Datta and Narayani Devi who resided in Gopalpur Pargana of the Rajsahi district of Bangladesh. According to some, after the death of his father he entrusted his royal duties to the eldest paternal uncle’s son and left for Vrindavan.
Biography
Narottama Dasa Thakura was a lifelong brahmachari. He was born in a Kayastha caste family, the son of King Shri Krishnananda Datta, who ruled the area of Gopalpura in Rajashahi district of modern day Bangladesh, his capital being Khetri on the Padma River. Narottama’s mother was Narayani Devi, and he was born on the purnima in the month of Magha (January) 1520 AD.
From Narottama’s early childhood he was always attracted to Shri Chaitanya.When Narottama was born the astrologers came, cast a chart, and said that either this boy will become a great king or a mendicant preacher. He was also trained in Sanskrit which he mastered in a very short time, and for this was very much renowned for his eloquence in the use of Sanskrit grammar, poetry, prosody etc.
At the age of twelve Narottama dasa Thakura had a vision of Lord Nityananda in a dream. He told Narottama to take bath in the Padma River whereupon he would receive love of Godhead. Following the instructions of Lord Nityananda, Narottama bathed in the Padma regardless, and the Goddess of the river appeared and on the order of Lord Chaitanya, gave him pure love of Godhead.
Though still a young man, Narottama das would only maintain himself by observance of the vow of madhukari, which means that he would only eat what he could beg by going from door to door of the householder devotees, just as a bumble bee goes from flower to flower to take pollen. By this strict vow Narottama kept no kitchen or store of foodstuffs. He simply relied only upon the mercy of the Lord.
Narottama dasa Thakura would preach like anything, removing the misconceptions of the age, and would invoke his disciples to follow suit.
This was one of Narottama dasa Thakura’s main preaching points – that a Vaishnava is not a mllecha, nor yavana, nor Brahmin, nor sudra, etc. Vaisnavism should only be gauged according to one’s surrender and realization in Krishna consciousness. There should be no consideration of birth, age, caste, creed, shoe size, education, social status, who one is initiated by, the year one took initiation, or when one first came in contact with devotional service. Nor is Krishna consciousness advancement dependent on household duties, taking sannyasa, ritualistic performances, group agreement, or the like – simply how one is absorbed in one’s service to the lotus eyed Lord. This is the conclusion of Narottama dasa Thakura’s preaching strategy.
Narottama had many thousands of disciples, mostly in the areas of modern day Bangladesh. He departed under the tamarind tree at Prema Ghat by the side of the Ganges (Padma River) at Kheturi, where Lord Chaitanya had sat, and where the goddess of the river presented to Narottama pure love of Godhead, after composing the beautiful song, “Saparsada bhagavad viraha janita vilapa,” which begins “je anilo prema dhana koruna pracur heno prabhu kotha gela acharya thakura.
His life is described in Prema-vilasa. In Vrindavan Narottama was received by Rupa Gosvami and Sanatana Gosvami. After Narottama was initiated by Lokanatha Gosvami who in turn instructed him to go and study from Jiva Goswami. He traveled to Bengal with other sadhus (holy men) to distribute devotional writings to the general public.
Fifty years after the disappearance of Chaitanya Mahaprabhu Narottama organized annual festivals in Bengal, which served to keep the Gaudiya philosophy unified. The significant meeting took place in Kheturi where the Gaudiya Vaishnava Theology of Chaitanya Mahaprabhu’s sect was defined. The exact year of this event is unknown but some say that it was around 1572.[2]
Narottama’s writings
Narottama Dasa is best known for his devotional poetry wherein he describes emotionally intense feelings towards Radha and Krishna. His prayers Shri Rupa Manjari Pada and Shri Guru Carana Padma[3] are still sung in within both Gaudiya Math and ISKCON temples on a regular basis.
Among the writings of Narottama, Prarthana and Premabhakticandrika (The Moonrays of Loving Devotion) are the most well-known.[4] [5]
The brief write-up titled Hatapaltana is also attributed to Narottama but the contents do not seem to be in harmony with historical events and thus some believe that it is a fake work. Narottama did translate Smaranamangala into Bengali verse. In eleven slokas this work describes the pastimes of Radha and Krishna in eight parts of the day.
A. C. Bhaktivedanta Swami Prabhupada, a spiritual descendant of Narottama through Bhaktisiddhanta Sarasvati Thakura, had often cited his prayers as many of Gaudiya Vaishnava acharyas did: “The prayers of Narottama dasa Thakura,” he said. “This sound is above the material platform. It is directly from the spiritual platform. And there is no need of understanding the language. It is just like a thunderburst. Everyone can hear the sound of thunder-there is no misunderstanding. Similarly, these songs are above the material platform, and they crack like thunder within your heart.”

Sri Nityananda Prabhu Appearance day, Friday, February 7, 2020 [Mayapura, West Bengal, india time]

February 7, 2020 in Articles by Laksman dasa

Sri Nityananda Prabhu avirbhava tithi [Appearance day]
Friday, Feb 7, 2020 [Mayapura, West Bengal, india time]

compiled by Yasoda nandana dasa

KB story about delivering the wives of the brahmanas

February 5, 2020 in Articles by Damaghosa dasa

                                Delivering the wives of the Brahmans who performed sacrifices
 
The morning passed, and the cowherd boys were very hungry because they had not eaten breakfast. They immediately approached Kṛṣṇa and Balarāma and said, “Dear Kṛṣṇa and Balarāma, You are both all-powerful; You can kill many, many demons, but today we are much afflicted with hunger, and this is disturbing us. Please arrange for something that will mitigate our hunger.”
 
Requested in this way by Their friends, Lord Kṛṣṇa and Balarāma immediately showed compassion on certain wives of brāhmaṇas who were performing sacrifices. These wives were great devotees of the Lord, and Kṛṣṇa took this opportunity to bless them. He said, “My dear friends, please go to the house of the brāhmaṇas nearby. They are now engaged in performing Vedic sacrifices known as āṅgirasa, for they desire elevation to heavenly planets. All of you please go to them.” Then Lord Kṛṣṇa warned His friends, “These brāhmaṇas are not Vaiṣṇavas. They cannot even chant Our names, Kṛṣṇa and Balarāma.
 
When the boys saw that the brāhmaṇas would not speak to them, they became very disappointed. They then returned to Lord Kṛṣṇa and Balarāma and explained everything that had happened. After hearing their statements, the Supreme Personality began to smile. He told them that they should not be sorry for being refused by the brāhmaṇas because that is the way of begging.
 
Sri_Manohara_Montreal.jpg Krsna in clouds picture.jpg
 


“Dear mothers, please accept our humble obeisances and hear our statement. May we inform you that Lord Kṛṣṇa and Balarāma are nearby. They have come here with the cows, and you may know also that we have come here under Their instructions. All of us are very hungry; therefore, we have come to you for some food. Please give us something to eat for Kṛṣṇa, Balarāma and ourselves.”
Immediately upon hearing this, the wives of the brāhmaṇas became anxious for Kṛṣṇa and Balarāma. These reactions were spontaneous. They did not have to be convinced of the importance of Kṛṣṇa and Balarāma
 
 

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Sri VadirajaTtirtha Jayanti – Thursday, February 6, 2020 Varaha Dvadasi – [Mayapura, West Bengal, Bharata Bhumi time]

February 4, 2020 in Articles by Laksman dasa

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Sri Vadiraja Tirtha is one of the foremost of the Vaishnava acaryas in our Brahma-Madhva-Gaudiya sampradaya. He lived for 120 years. Took sannyasa at 8 years old and established many temples throughout Karnataka, South India.

He wrote many powerful commentaries on Madhva’s books and preached vigorously against the mayavadis. He revised the paryaya system in Udupi to bring it to a two-year term, instead of two months. He used to feed Lord Hayagriva every night by placing a bowl of oats mixed with molasses and almonds (picture attached).

Sri Vâdirâja Tîrtha

(1480-1600)– a short sketch)

Shri Vadiraja tIrtha occupies a very exalted place in the galaxy of saints in Madhva parampare. Some accord to him a lofty status along with Sri Jaya tIrtha, Sri VyAsa tIrtha and Sri Raghavendra tIrtha, whereas others consider him second only to AchArya Madhva.

In any case, he is universally acknowledged as a great saint with immense spiritual powers in addition to being an outstanding poet, philosopher, social organizer, reformer, debater and prolific writer.

There are many aspects about him that are truly outstanding. He lived for 120 years, (1480-1600 AD) out of which 112 years as a sanyAsi, and entered brindAvana alive! No other saint, irrespective of doctrinal affiliations, can claim this distinction. He saw 5 paryAyas and entered his Brindavana alive in 1600. He went around India twice and captured his experience in a travelogue.

He has left his unique imprint on many institutions. The present paryAya system in Udupi, the mini Udupi he has created in Sode, the Manjunatha temple in Dharmasthala, the multitude of devaranAmas and stotras that he has left behind are some aspects that come to mind immediately

Sri Vâdirâja Tîrtha is the second highest saint in the Mâdhva hierarchy, being next only to Srimad Ananda Tîrtha himself, in the târatamya. He is widely regarded as being the incarnation of Lâtavya, a rju-tâtvika-yogi and the successor to Mukhya PrâNa. Therefore, even though he nominally had Sri Vyâsa Tîrtha as a guru, he acknowledges only Srimad Ananda Tîrtha himself, as his preceptor. He is an outstanding poet, a very pugnacious opponent, and a most ardent devotee. He is also responsible for creating the paryâya system of rotation, according to which each of the eight Udupi ashhTa-MaTha-s has a two-year spell “in office” at the Krishna temple in Udupi, with each getting a turn sometime during a sixteen-year cycle. By instituting this system, Sri Vâdirâja Tîrtha changed the previous one of each MaTha getting a two-month term of administration, which had been started by Srimad Ananda Tîrtha himself, and that had started to degenerate. It is without a doubt that of all the saints in the Mâdhva hierarchy, only Sri Vâdirâja Tîrtha had the stature to explicitly recast a system that had been formulated by Srimad Ananda Tîrtha himself.

Sri Vâdirâja Tîrtha’s criticisms of countervailing philosophies and schools are carried out with a poet’s flair, and always have a raw appeal even to the unschooled, because of their commonsense disguise — he often uses very simple worldly concepts and experiences to make profound points, which is in sharp contrast to the usual style of presentation that generally tends to make all metaphysics look rather otherworldly and disjointed from everyday experience and understanding. While his poetry and prose writings in Sanskrit mark him to be an extraordinarily luminescent intellect, even in a paramparâ that boasts of many brilliant scholars, he does not make a highbrow rejection of the needs of the less scholarly, and has made significant contributions to the Hari-dâsa tradition, the vehicle to take Tattvavâda to the non-Sanskrit-literate masses, and has translated Srimad Ananda Tîrtha’s Mahâbhârata-tâtparya-nirNaya into Kannada. Dr. B.N.K. Sharma writes: “In this respect, his work marks a new and necessary phase in the history of Dvaita Literature and breathes the spirit of a new age which produced other popular exponents of Madhva-Siddhânta, both in Sanskrit and in Kannada” (Emphasis as given by author). Sri Vâdirâja Tîrtha is also well-known as the creator of many stotras, quite a few of them distinctly hortatory, that explain sophisticated concepts in relatively easy terms, and encourage the seeker to give up the bondage of material desire and seek the shelter of Vishnu.

It is said that in a previous birth, Sri Vâdirâja Tîrtha served Krishna in a very special way, by acting as RukmiNî’s messenger to Him, just before she eloped with Him as per her own request.

Biographies on Sri Vâdirâja Tîrtha include the Vâdirâja-guruvara-charitâmrta, and the autobiographical work Svapna-vrndâvana-âkhyâna. Sri Vâdirâja Tîrtha lived a long life of 120 years, all but eight or so of them as a sanyâsî. He is said to have, in his early days, been a native of the village of Huuvinakere, Kundâpur Taluk, in modern Karnataka state, but as in the cases of many other saints, a detailed account of his childhood seems to be unavailable, perhaps because it is considered of secondary importance as compared to his achievements as a grown-up.

Sri Vâdirâja Tîrtha wrote many works, not all of which have survived, unfortunately; and of those that have, not all are in print. Among the ones that are in print, the best known and most often read and cited is the Yukti-Mallikâ, which is a humongous treatise that conducts a threadbare logical analysis of different philosophical systems, with the author professing to proceed on the basis of strict rationality, with no fond or hateful preconceptions, and finding, at the end, that Madhva’s view is the right one:

Notice the definitive usage “ante siddhastu siddhânto,” and the use of ‘Tattvavâda,’ rather than anything else, to name the doctrine which he finds right. Sri Vâdirâja Tîrtha uses his unique blend of wit, sarcasm, and poetic aptitude, to underscore many of the points made by Srimad Ananda Tîrtha and other scholars before him; he communicates with his audience very effectively, by using pithy language peppered with down-to-Earth metaphors. In the Yukti-Mallikâ, we find detailed expositions of Mâdhva positions, as enshrined in the Vishnu-tatva-vinirNaya and other works, on the futility of atheism, the bheda interpretation of the so-called Mahâ-vâkyas, etc. He also refutes the Brahma-Suutra-bhâshya of Shankara, and gives quotes and interpretations not previously employed by Mâdhva scholars.

Other works by Sri Vâdirâja Tîrtha include the Mahâbhârata-Prasthâna, an independent detailed commentary on the Mahâbhârata of Veda Vyâsa. This, in fact, is the only authoritative detailed commentary on the Mahâbhârata by a Mâdhva scholar, as Srimad Ananda Tîrtha’s Mahâbhârata-tâtparya-Nirnaya does not offer a line-by-line commentary on the epic. Sri Vâdirâja Tîrtha also wrote a commentary on the Mahâbhârata-tâtparya-Nirnaya, and a translation of that work into Kannada (which has already been alluded to).

Among the other extant works of Sri Vâdirâja Tîrtha, two stand out: the RukmiNîsha-Vijaya and the Svapna-Vrndâvanâkhyâna. The former is considered to be the greatest work of poetry ever written, and was written in response to a work called “Shishupâla-vadha,” which described the encounter between Krishna and Shishupâla, and its background. Sri Vâdirâja Tîrtha objected for several reasons, among them the one that the work, whose title literally means “Shishupâla’s killing,” is inauspiciously named and does nothing to signify Krishna’s greatness. He then promised that he would obtain a new grantha within nineteen days, one that would cover the same subject the way it ought to be. He then authored the RukmiNîsha-Vijaya within that period.

The Svapna-Vrndâvanâkhyâna was authored in a very special way. There was a deaf-mute and illiterate brâhmaNa, who served Sri Vâdirâja Tîrtha in menial ways. Years after Sri Vâdirâja Tîrtha’s Brndâvana-pravesha, he appeared in the deaf-mute man’s dreams over a period of several weeks, and gave him the Svapna-Vrndâvanâkhyâna. Every next day, the deaf-mute man would go to the pontiff of the Matha, and recite whatever he had heard in his dream encounter with Sri Vâdirâja Tîrtha the previous night. All that was written down, but could not be made sense of. Finally, many years later, the same man was reborn, and became a sanyâsi in Sri Vâdirâja Tîrtha’s own line and came to head his Matha, and he then himself wrote an exposition on the Svapna-Vrndâvanâkhyâna that he had received previously. A fragment of the Svapna-Vrndâvanâkhyâna called the Anu-Vrndâvanâkhyâna is regularly recited by devotees of Srî Vâdirâja.

In addition, Sri Vâdirâja Tîrtha composed many devotional songs in Kannada; unfortunately, few of these have survived to the present. We are luckier with respect to his stotras: manuscripts of a few dozen of those have made it to our day, the better known of them being the Dashâvatâra-stuti, the Shrî-Krishna stuti, the Hayagrîva-sampadâ-stotra, the Haryashtakam, the Nava-graha stotra, etc. (see the complete list).

Sri Vâdirâja Tîrtha’s MaTha is one of the eight Udupi MaTha-s, and is headquartered at Sode, on the banks of the Shâlmali, and very near the Trivikrama temple that Sri Vâdirâja Tîrtha himself installed in the year 1582. Sri Vâdirâja Tîrtha’s Brndâvana is there also, and he will stay there for the rest of Kali Yuga, protecting devotees who would otherwise be annihilated by evil.

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Sripada Ramanuja Acarya Tirobhava tithi (disappearance day) Saturday, January 27, 2018 [Mayapura time, West Bengal, Bharata Bhumi]

February 3, 2020 in Articles by Laksman dasa

Sripada Ramanujacarya Tirobhava Tithi (disappearance day)

Tuesday, February 4, 2020 [(Mayapura time, West Bengal, Bharata Bhumi]
compiled by Yasoda nandana dasa

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Sri Ramanuja Murti at Sri Perumbudur [birthplace of Ramanuja]

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