Prabhupada-how are you seeing Krsna at every moment?

July 29, 2020 in Articles by Damaghosa dasa

July 31 1975 New Orleans
Devotee (2): Śrīla Prabhupāda, you are seeing Kṛṣṇa at every moment. Does this mean you are seeing Kṛṣṇa in His two-armed form playing the flute at every moment?Prabhupāda:What do you think?Devotee (2): I don’t know, Śrīla Prabhupāda.Prabhupāda: Then? Seeing means Kṛṣṇa as He is. That’s all. Santaḥ sadaiva hṛdayeṣu vilokayanti. You never read Brahmasaṁhitā? Do you read?Devotee (2): Yes, Prabhupāda. What you have of the Brahmasaṁhitā in your books.Prabhupāda:Brahmasaṁhitā it is said, santaḥ sadaiva hṛdayeṣu vilokayanti.Those who are saintly persons, they always see Kṛṣṇa within his heart. Everyone can see if he tries. Why you and me? Anyone can see. Kṛṣṇa is open to everyone. But He is not open to the rascals. That is Kṛṣṇa’s distinguish… Nāhaṁ prakāśaḥ sarvasya yogamāyāsamāvṛtaḥ [Bg. 7.25].He is open to everyone, but not to all others, only to the devotee.Devotee (3): Śrīla Prabhupāda, the Paramātmā feature is in the heart.Prabhupāda: Yes.Devotee (3):And the pure devotee, does he see the Paramātmā feature or does he see…?Prabhupāda:When you see Kṛṣṇa, you see ParamātmāBrahman, everythingBrahmeti paramātmeti bhagavān iti śabdyate [SB 1.2.11]. If you see… Just like when you see the sun, you see sunlight also. The sun… We see the sun globe, the sun light, simultaneously. Nobody says, “I am seeing the sun but not the sunshine.” Is it? (laughter) He is seeing everything. He is seeing everything.Devotee (3):But does he focus his mind upon the two-armed…?Prabhupāda:There is no question of focus or no focus. One who sees Kṛṣṇa, he sees everything. Yasmin vijñāte sarvam evaṁ vijñātaṁ bhavanti. There is no question of imagination. This is fact. What is that?Satsvarūpa:“I am never manifest to the foolish and unintelligent.”Prabhupāda: Yes. One who is foolish, nonintelligent, he cannot see Kṛṣṇa. Means Kṛṣṇa does not reveal to him. They never see. Next?Satsvarūpa: “For them I am covered by My eternal creative potency, yogamāyā, and so the deluded world knows Me not, who am unborn and infallible.”Prabhupāda:If you have no qualification to see Him, even Kṛṣṇa comes before you, you cannot see. You will see Him—”Oh, He’s an ordinary man like me,” because you are not qualified to see Him. But when you become qualified, you will see Him always. Kuntidevi said, “Kṛṣṇa, You are within and without; still, they cannot see You.” If Kṛṣṇa is within and without, there are two things. Still, the example is given, naṭo nāṭya-dharo yathā. Just like a friend or a family member playing on the stage, and somebody says that “Your brother is playing.” “Oh, where is my brother? Where is my brother?” “He is just playing this part, taken this part.” “Oh.” So he requires the help. Otherwise he cannot see. Even he sees his brother or father playing on the stage, he cannot see. The example is very nice. Naṭo nāṭya-dharo yathā.He sees his brother at home, but he cannot see on the stage. Everything requires qualification. Therefore this Kṛṣṇa consciousness movement is meant for qualifying you to see God twenty-four hoursThis is sum and substance of Kṛṣṇa consciousness. If you learn this art, then you will see God twenty-four hours, without any stop. And that is accepted by Kṛṣṇa, that yoginām api “He is first class who has learned to see God always in his…” Yogi means that. Yogi does not mean to play some magic. Magician also can play some magic. A devotee is not interested to show any magic, but he is interested to see the magician, supreme, who is playing so much magic. The yogis, they are thinking that “If I can play some magic, then so many people will applaud, and that is my success.” But a devotee doesn’t want anything. A devotee wants to see who is playing the magic, supreme magician, yogeśvaraYatra yogeśvaro hariḥ. Find out, yatra yogeśvara hariḥ,Kṛṣṇa, Eighteenth Chapter. The supreme master of all yogic, mystic yogaKṛṣṇa.

Dinner for Krsna-fresh picked……………….from our gardens


Pulling the weeds from our hearts-also called the drying process

July 25, 2020 in Articles by Damaghosa dasa



Madhya 119.152-“When a person receives the seed of devotional service, he should take care of it by becoming a gardener and sowing the seed in his heart. If he waters the seed gradually by the process of śravaṇa and kīrtana [hearing and chanting], the seed will begin to sprout.PURPORT-….Bhakti-latā-bīja means “the seed of devotional service.” … This bhakti-latā-bīja is received from the spiritual master by the grace of Kṛṣṇa. Other seeds are called anyābhilāṣa-bīja, karma-bīja and jñāna-bīja. If one is not fortunate enough to receive the bhakti-latā-bīja from the spiritual master, he instead cultivates the seeds of karma-bīja, jñāna-bīja, or political and social or philanthropic bīja. However, bhakti-latā-bīja is different from these other bījas. Bhakti-latā-bīja can be received only through the mercy of the spiritual masterTherefore one has to satisfy the spiritual master to get bhakti-latā-bīja (yasya prasādād bhagavat-prasādaḥ). Bhakti-latā-bīja is the origin of devotional service. Unless one satisfies the spiritual master, he gets the bīja, or root cause, of karma, jñāna and yoga without the benefit of devotional service. However, one who is faithful to his spiritual master gets the bhakti-latā-bīja. This bhakti-latā-bīja is received when one is initiated by the bona fide spiritual master. After receiving the spiritual master’s mercy, one must repeat his instructions, and this is called śravaṇa-kīrtana-hearing and chanting. One who has not properly heard from the spiritual master or who does not follow the regulative principles is not fit for chanting (kīrtana). This is explained in Bhagavad-gītā (2.41): vyavasāyātmikā buddhir ekeha kuru-nandana. One who has not listened carefully to the instructions of the spiritual master is unfit to chant or preach the cult of devotional service. One has to water the bhakti-latā-bīja after receiving instructions from the spiritual master.

SB 1.5.24 purport:Without being self-controlled, without being disciplined and without being fully obedient, no one can become successful in following the instructions of the spiritual master, and without doing so, no one is able to go back to Godhead.750919SB.VRN Lectures…So to forget Krsna and to become subjected to the condition of material nature, that is called material life. Material life means to give up the idea of going back to home, back to Godhead, but making plan here to be happy. This is called maya, or material life.            see all the weeds I pulled today from this one flower garden


                           (Srila Prabhupada Morning Walk, Mayapur, March 11, 1976)                                           The Drying  or wetting process of Bhakti
Devotee: How does that work, that if somebody has the association of a pure devotee for only a lava, one-eleventh of a second, that he attains all perfection?
Prabhupada: If he is so sincere. Just like dried wood immediately ignites. And if it is moist, it does not. It is the quality of the wood. One takes three hundred years; one in three minutes. That’s it. One is dry from the material moist of contamination, he becomes immediately ignited in spiritual…
Devotee (2): What is that drying process?
Prabhupada: Drying process is for many, many years one has tried to become Kṛṣṇa conscious, for many, many lives, bahūnāṁ janmanām ante (BG 7.19). When he actually becomes man of knowledge he surrenders unto God. Otherwise he is lost. His drying process may take three minute or three millions’ years.
Devotee (3): But that knowledge that Kṛṣṇa is everything comes by Kṛṣṇa’s mercy, Śrīla Prabhupada?
Prabhupada: Kṛṣṇa’s mercy is already there, but if you are not able to take it…
Devotee (1): Then you don’t even have to hear from a self-realized soul. Simply by seeing him you can become completely purified.
Prabhupada: Yes. Both required. The matches must be also all right, and the wood must be also. Then there is fire. If one of them is defective, then it will not… But when you go to the fire, you become dry. But willfully we put again water. This nonsense business makes us late. This process is already there, how to become dry. But instead of taking the process, we put water. Then how it will be ignited? The rules and regulations is the drying process. But without following the rules and regulation, if you again become a victimized by māyā, then there is water, and again dry it. So this is going on: watering and drying, watering and drying. No straightforward process for drying. That will help. But difficulty is that we dry, and again water.

june 27 1976 New VrndavanaWhen I was in India I heard it that if you go to see an important businessman, his secretary, while talking with that man, the secretary gives you a card that “This Mr. such and such cannot spare more than two minutes.” Is it a fact? Huh? Anyway, we should not waste our time, either you act materially or spiritually. But materially we have no business, although we have taken it the material business as very important and spiritual business has no meaning. This is the sum and substance of modern civilization. But so far we are concerned, not only we, everyone, the human life is only meant for spiritual purpose. Not for material purpose.
BG 5.2 purport-Fruitive activities (seeking sense gratification) are cause for material bondage. As long as one is engaged in activities aimed at improving the standard of bodily comfort, one is sure to transmigrate to different types of bodies, thereby continuing material bondage perpetually.
So others may criticize you, that ‘These American Vaiṣṇavas, they do not know how to do this, how to do that.’ Let them criticize. But Kṛṣṇa says bhaktyā. You remain perfect devotee. Then your life is perfect. Kṛṣṇa does not say that the Indian devotee who discriminates between touchable and untouchable and big, big paṇḍitas or deva-gosvāmī, not dāsa-gosvāmī… Kṛṣṇa does not discriminate like that. Kṛṣṇa says bhaktyāyo me bhaktyā prayacchati.Kṛṣṇa wants to see how much sincere devotee you have become. That is His business.”  (Srila Prabhupada Lecture, Mayapur, June 17, 1973

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Sri Raghunandana Thakura Tirobhava (disappearance)

July 23, 2020 in Articles by Yasoda nandana dasa

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Srila Prabhupada and Sri Krsna dasa Kaviraja describe the exalted position and glories of Sri Raghunandana Thakura.
Friday, July 24, 2020 (Mayapura, West Bengal, Bharata bhumi) compiled by Narasimha dasa and Yasoda nandana dasa

kāśīte lekhaka śūdra-śrīcandraśekharatāṅra ghare rahilā prabhu svatantra īśvaraSYNONYMS
—in Vārāṇasī; lekhaka—writer; śūdra—born of a śūdra family; śrī-candraśekhara—of the name Candraśekhara; tāṅra ghare—in his house; rahilā—remained; prabhu—the Lord; svatantra—independent; īśvara—the supreme controller.
This time Lord Caitanya stayed at the house of Candraśekhara, although he was regarded as a śūdra or kāyastha, for the Lord, as the Supreme Personality of Godhead, is completely independent.

PURPORTLord Caitanya stayed at the house of Candraśekhara, a clerk, although a sannyāsī is not supposed to reside in a śūdra’s house. Five hundred years ago, especially in Bengal, it was the system that persons who were born in the families of brāhmaṇas were accepted as brāhmaṇas, and all those who took birth in other families-even the higher castes, namely, the kṣatriyas and vaiśyas-were considered śūdra non-brāhmaṇas. Therefore although Śrī Candraśekhara was a clerk from a kāyastha family in upper India, he was considered a śūdra. Similarly, vaiśyas, especially those of the suvarṇa-vaṇik community, were accepted as śūdras in Bengal, and even the vaidyas, who were generally physicians, were also considered śūdras. Lord Caitanya Mahāprabhu, however, did not accept this artificial principle, which was introduced in society by self-interested men, and later the kāyasthas, vaidyas and vaṇiks all began to accept the sacred thread, despite objections from the so-called brāhmaṇas.Before the time of Caitanya Mahāprabhu, the suvarṇa-vaṇik class was condemned by Ballal Sen, who was then the King of Bengal, due to a personal grudge. In Bengal the suvarṇa-vaṇik class are always very rich, for they are bankers and dealers in gold and silver. Therefore, Ballal Sen used to borrow money from a suvarṇa-vaṇik banker. Ballal Sen’s bankruptcy later obliged the suvarṇa-vaṇik banker to stop advancing money to him, and thus he became angry and condemned the entire suvarṇa-vaṇik society as belonging to the śūdra community. Ballal Sen tried to induce the brāhmaṇas not to accept the suvarṇa-vaṇiks as followers of the instructions of the Vedas under the brahminical directions, but although some brāhmaṇas approved of Ballal Sen’s actions, others did not. Thus the brāhmaṇas also became divided amongst themselves, and those who supported the suvarṇa-vaṇik class were rejected from the brāhmaṇa community. At the present day the same biases are still being followed.There are many Vaiṣṇava families in Bengal whose members, although not actually born brāhmaṇas, act as ācāryas by initiating disciples and offering the sacred thread as enjoined in the Vaiṣṇava tantras. For example, in the families of Ṭhākura Raghunandana Ācārya, Ṭhākura Kṛṣṇadāsa, Navanī Hoḍa and Rasikānanda-deva (a disciple of Śyāmānanda Prabhu), the sacred thread ceremony is performed, as it is for the caste Gosvāmīs, and this system has continued for the past three to four hundred years. Accepting disciples born in brāhmaṇa families, they are bona fide spiritual masters who have the facility to worship the śālagrāma-śilā, which is worshiped with the Deity. As of this writing, śālagrāma-śilā worship has not yet been introduced in our Kṛṣṇa consciousness movement, but soon it will be introduced in all our temples as an essential function of arcana-mārga (Deity worship).
Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 7: Lord Caitanya in Five Features : Adi 7.45

khaṇḍavāsī mukunda-dāsa, śrī-raghunandananarahari-dāsa, cirañjīva, sulocanaei saba mahāśākhā–caitanya-kṛpādhāmaprema-phala-phula kare yāhāṅ tāhāṅ dāna
khaṇḍa-vāsī mukunda-dāsa
—of the name Mukunda dāsa; śrī-raghunandana—of the name Raghunandana; narahari-dāsa—of the name Narahari dāsa; cirañjīva—of the name Cirañjīva; sulocana—of the name Sulocana; eisaba—all of them; mahā-śākhā—great branches; caitanya-kṛpā-dhāma—of Lord Śrī Caitanya Mahāprabhu, the reservoir of mercy; prema—love of God; phala—fruit; phula—flower; kare—does; yāhāṅ—anywhere; tāhāṅ—everywhere; dāna—distribution.
Śrī Khaṇḍavāsī Mukunda and his son Raghunandana were the thirty-ninth branch of the tree, Narahari was the fortieth, Cirañjīva the forty-first and Sulocana the forty-second. They were all big branches of the all-merciful tree of Caitanya Mahāprabhu. They distributed the fruits and flowers of love of Godhead anywhere and everywhere.

PURPORTŚrī Mukunda dāsa was the son of Nārāyaṇa dāsa and eldest brother of Narahari Sarakāra. His second brother’s name was Mādhava dāsa, and his son was named Raghunandana dāsa. Descendants of Raghunandana dāsa still live four miles west of Katwa in the village named Śrīkhaṇḍa, where Raghunandana dāsa used to live. Raghunandana had one son named Kānāi, who had two sons-Madana Rāya, who was a disciple of Narahari Ṭhākura, and Vaṁśīvadana. It is estimated that at least four hundred men descended in this dynasty. All their names are recorded in the village known as Śrīkhaṇḍa. In the Gaura-gaṇoddeśa-dīpikā, verse 175, it is stated that the gopī whose name was Vṛndādevī became Mukunda dāsa, lived in Śrīkhaṇḍa village and was very dear to Śrī Caitanya Mahāprabhu. His wonderful devotion and love for Kṛṣṇa are described in the Caitanya-caritāmṛta,Madhya-līlā, Chapter Fifteen. It is stated in the Bhakti-ratnākara (Eighth Wave), that Raghunandana used to serve a Deity of Lord Caitanya Mahāprabhu.Narahari dāsa Sarakāra was a very famous devotee. Locana dāsa Ṭhākura, the celebrated author of ŚrīCaitanya-maṅgala, was his disciple. In the Caitanya-maṅgala it is stated that Śrī Gadādhara dāsa and Narahari Sarakāra were extremely dear to Śrī Caitanya Mahāprabhu, but there is no specific statement regarding the inhabitants of the village of Śrīkhaṇḍa.Cirañjīva and Sulocana were both residents of Śrīkhaṇḍa, where their descendants are still living. Of Cirañjīva’s two sons, the elder, Rāmacandra Kavirāja, was a disciple of Śrīnivāsācārya and an intimate associate of Narottama dāsa Ṭhākura. The younger son was Govinda dāsa Kavirāja, the famous Vaiṣṇava poet. Cirañjīva’s wife was Sunandā, and his father-in-law was Dāmodara Sena Kavirāja. Cirañjīva previously lived on the bank of the Ganges River in the village of Kumāranagara. The Gaura-gaṇoddeśa-dīpikā, verse 207, states that he was formerly Candrikā in Vṛndāvana.
Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 10: The Trunk, Branches and Subbranches of the Caitanya Tree : Adi 10.78-79

bhāgavatācārya, cirañjīva śrī-raghunandanamādhavācārya, kamalākānta, śrī-yadunandana
—of the name Bhāgavatācārya; cirañjīva—of the name Cirañjīva; śrī-raghunandana—of the name Śrī Raghunandana;mādhavācārya—of the name Mādhavācārya; kamalākānta—of the name Kamalākānta; śrī-yadunandana—of the name Śrī Yadunandana.
Bhāgavatācārya, Cirañjīva, Śrī Raghunandana, Mādhavācārya, Kamalākānta and Śrī Yadunandana were all among the branches of the Caitanya tree.

PURPORTŚrī Mādhavācārya was the husband of Lord Nityānanda’s daughter, Gaṅgādevī. He took initiation from Puruṣottama, a branch of Nityānanda Prabhu. It is said that when Nityānanda Prabhu’s daughter married Mādhavācārya, the Lord gave him the village named Pāṅjinagara as a dowry. Mādhavācārya’s temple is situated near the Jīrāṭ railway station on the eastern railway. According to the Gaura-gaṇoddeśa-dīpikā (169) Śrī Mādhavācārya was formerly the gopī named Mādhavī. Kamalākānta belonged to the branch of Śrī Advaita Prabhu. His full name was Kamalākānta Viśvāsa.
Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 10: The Trunk, Branches and Subbranches of the Caitanya Tree : Adi 10.119 :

khaṇḍera sampradāya kare anyatra kīrtananarahari nāce tāhāṅ śrī-raghunandana
—of the place named Khaṇḍa; sampradāya—party; kare—performs; anyatra—in a different place; kīrtana—chanting; narahari—Narahari; nāce—dances; tāhāṅ—there; śrī-raghunandana—Raghunandana.
Another party was formed by the people of Khaṇḍa. These people were singing in a different place. In that group,
Narahari Prabhu and Raghunandana were dancing.
Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 13: The Ecstatic Dancing of the Lord at Ratha-yatra : Madhya 13.46 :

The wonderful exchange between Sri Caitanya Mahaprabhu and Mukunda das regarding the exalted position of Sri Raghunandana

khaṇḍera mukunda-dāsa, śrī-raghunandanaśrī-narahari,–ei mukhya tina jana
—of the place known as Khaṇḍa; mukunda-dāsa—Mukunda dāsa; śrī-raghunandana—Śrī Raghunandana; śrī-narahari—Śrī Narahari; ei—these; mukhya—chief; tina—three; jana—persons.
Śrī Caitanya Mahāprabhu then turned His attention to three persons-Mukunda dāsa, Raghunandana and Śrī Narahari-inhabitants of the place called Khaṇḍa.
Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 15: The Lord Accepts Prasada at the House of Sarvabhauma Bhattacarya : Madhya 15.112 : T

mukunda dāsere puche śacīra nandana’tumi–pitā, putra tomāra–śrī-raghunandana?SYNONYMSmukundadāsere—unto Mukunda dāsa; puche—inquired; śacīra nandana—the son of mother Śacī; tumi—you; pitā—father; putra—son; tomāra—your; śrī-raghunandana—Śrī Raghunandana.
Śrī Caitanya Mahāprabhu, the son of mother Śacī, next asked Mukunda dāsa, “You are the father, and your son is Raghunandana. Is that so?

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 15: The Lord Accepts Prasada at the House of Sarvabhauma Bhattacarya : Madhya 15.113

:kibā raghunandana–pitā, tumi–tāra tanaya?niścaya kariyā kaha, yāuka saṁśaya’


kibā—or; raghunandana—Raghunandana; pitā—father; tumi—you; tāra—his; tanaya—son; niścaya kariyā—making certain; kaha—just speak; yāuka saṁśaya—let My doubts be dissipated.


“Or is Śrīla Raghunandana your father whereas you are his son? Please let Me know the facts so that My doubts will go away.”

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 15: The Lord Accepts Prasada at the House of Sarvabhauma Bhattacarya : Madhya 15.114 :

mukunda kahe,–raghunandana mora ‘pitā’ hayaāmi tāra ‘putra’,–ei āmāra niścayaSYNONYMS
kahe—Mukunda dāsa replied; raghunandana—my son Raghunandana; mora—my; pitā—father; haya—is; āmi—I; tāra—his; putra—son; ei—this; āmāra—my; niścaya—decision.
Mukunda replied,”Raghunandana is my father, and I am his son. This is my decision.
Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 15: The Lord Accepts Prasada at the House of Sarvabhauma Bhattacarya : Madhya 15.115

āmā sabāra kṛṣṇa-bhakti raghunandana haiteataeva pitā–raghunandana āmāra niścite
āmā sabāra
—of all of us; kṛṣṇa-bhakti—devotion to Kṛṣṇa; raghunandana haite—because of Raghunandana; ataeva—therefore; pitā—father; raghunandana—Raghunandana; āmāra niścite—my decision.
“All of us have attained devotion to Kṛṣṇa due to Raghunandana. Therefore in my mind he is my father.”

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 15: The Lord Accepts Prasada at the House of Sarvabhauma Bhattacarya : Madhya 15.116

raghunandana sevā kare kṛṣṇera mandiredvāre puṣkariṇī, tāra ghāṭera uparekadambera eka vṛkṣe phuṭe bāra-māsenitya dui phula haya kṛṣṇa-avataṁse


raghunandana—Raghunandana; sevā kare—serves; kṛṣṇera mandire—in the temple of Lord Kṛṣṇa; dvāre—near the door; puṣkariṇī—a lake; tāra—of it; ghāṭera upare—on the bank; kadambera—of kadamba flowers; eka vṛkṣe—on one tree; phuṭe—blossom; bāra-māse—all year around; nitya—daily; dui phala—two flowers; haya—become; kṛṣṇa-avataṁse—decoration for Lord Kṛṣṇa.


“Raghunandana is constantly engaged in serving the temple of Lord Kṛṣṇa. Beside the entrance of the temple is a lake, and on its banks is a kadamba tree, which daily delivers two flowers to be used for Kṛṣṇa’s service.”

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Madhya-lila : Madhya 15: The Lord Accepts Prasada at the House of Sarvabhauma Bhattacarya : Madhya 15.128-12

Vedic culture is based on avoiding death

July 22, 2020 in Articles by Damaghosa dasa

SB 10.1.48-As long as he has intelligence and bodily strength, an intelligent person must try to avoid death. This is the duty of every embodied person. But if death cannot be avoided in spite of one’s endeavors, a person facing death commits no offense.PURPORTIt is natural for a person facing untimely death to try his best to save himself. This is one’s duty. Although death is sure, everyone should try to avoid it and not meet death without opposition because every living soul is by nature eternal. Because death is a punishment imposed in the condemned life of material existence, the Vedic culture is based on avoiding death (tyaktvā dehaṁ punar janma naiti [Bg. 4.9]). Everyone should try to avoid death and rebirth by cultivating spiritual life and should not submit to death without struggling to survive. One who is not trying to stop death is not an intelligent human being. Because Devakī was face to face with imminent death, it was Vasudeva’s duty to save her, as he was trying his best to do. He therefore considered another way to approach Kaṁsa so that Devakī would be saved.Link to this page:

How to stop birth and death–SP

July 22, 2020 in Articles by Damaghosa dasa

SB 10.2.39 purport….Because we are dependent on the Supreme Personality of Godhead, we should give up the idea that without Kṛṣṇa we can enjoy freedom in this material world. This idea is the reason we have become entangled. Now it is our duty to seek shelter again at the Lord’s lotus feet. This shelter is described as abhaya, or fearless. Since Kṛṣṇa is not subject to birth, death, old age or disease, and since we are part and parcel of Kṛṣṇa, we also are not subject to birth, death, old age and disease, but we have become subject to these illusory problems because of our forgetfulness of Kṛṣṇa and our position as His eternal servants (jīvera ‘svarūpa’ haya—kṛṣṇera ‘nitya-dāsa’ [Cc. Madhya 20.108]). Therefore, if we practice devotional service by always thinking of the Lord, always glorifying Him and always chanting about Him, as described in text 37 (śṛṇvan gṛṇan saṁsmarayaṁś ca cintayan), we will be reinstated in our original, constitutional position and thus be saved. The demigods, therefore, encouraged Devakī not to fear Kaṁsa, but to think of the Supreme Personality of Godhead, who was already within her womb.

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Deity darshan sunday morning-Sedro Woolley Wa

July 22, 2020 in Articles by Damaghosa dasa

The flowers  on the altar looked so nice this morning I have to make a short video clip of everything….


This Krsna Consciousness is just like sugar candy-wherever you bite into it- is sweet-SP

July 22, 2020 in Articles by Damaghosa dasa


This Krsna Consciousness is just like sugar candy-wherever you bite into it is sweet !!–SP


Even in the lowest stage the karmis are advised to work for the Lord-SP

July 16, 2020 in Articles by Damaghosa dasa

As stated in Bhagavad-gītā (18.3), yajñadānatapaḥkarma na tyājyam: the Vedic ritualistic ceremonies, charity, austerity and all such prescribed duties are never to be given up. Yajño dānaṁ tapaś caiva pāvanāni manīṣiṇām (18.5): even one who is very much advanced in spiritual realization must still execute the Vedic principles. Even in the lowest stage, the karmīs are advised to work for the sake of the Lord.yajñārthāt karmaṇo ’nyatra
loko ’yaṁ karmabandhanaḥ“Work done as a sacrifice for Viṣṇu has to be performed, otherwise work binds one to this material world.” (Bg. 3.9The words yajñārthāt karmaṇaḥ indicate that while performing all kinds of duties, one should remember that these duties should be performed to satisfy the Supreme Lord (svakarmaṇā tam abhyarcya). According to Vedic principles, there must be divisions of human society (cāturvarṇyaṁ mayā sṛṣṭam [Bg. 4.13]). There should be brāhmaṇas, kṣatriyas, vaiśyas and śūdras, and everyone should learn to worship the Supreme Personality of Godhead (tam abhyarcya). This is real human society, and without this system we are left with animal society.The modern activities of human society are described in Śrīmad-Bhāgavatam as the activities of go-khara, cows and asses (sa eva go-kharaḥ [SB 10.84.13]). Everyone is acting in a bodily concept of life involving society, friendship and love for the improvement of economic and political conditions, and thus all activities are enacted in ignorance. The Supreme Personality therefore comes to teach us how to act according to the Vedic principles. In this age of Kali, the Supreme Personality of Godhead appeared as Śrī CaitanyaMahāprabhu and preached that in this age the Vedic activities cannot be systematically performed because people are so fallen. He gave this recommendation from the śāstras:harernāmaharernāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā
[Adi17.21]“In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way.” …We should learn how to act from Bhagavad-gītā, which explains everything for human understanding. Thus we can become happy even in this age of Kali. Link to this page:

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July 13, 2020 in Articles by Yasoda nandana dasa

(Isana Dasa)

In the 18th chapter of Srila Prabhupada’s Teachings of Lord Caitanya, we read about the conversation between Lord Caitanya Mahaprabhu and Prakashananda Sarasvati.  Prakashananda was chief amongst the large following of Mayavadi sannyasis at Benares.  According to the sannyasis who followed the Mayavadi teachings of Shankaracharya, singing, dancing and playing musical instruments were regarded as sinful activities.  The Mayavadi sannyasis considered Lord Caitanya to be an uneducated sentimentalist; and Lord Caitanya avoided their association and continued His sankirtan movement.

Srila Prabhupada writes (TLC):  “ ……both Tapan Mishra and Chandra Sekhar Acharya were feeling very sorry about strong criticism against Lord Caitanya Mahaprabhu, and they came together and prayed  for the Lord to meet the Mayavadi sannyasis.”  At that time, a brahmana came to Lord Caitanya and begged Him to participate in a meeting of the Mayavadi sannyasis at his home and Lord Caitanya accepted his invitation. 

Srila Prabhupada continues:  “The next day Lord Caitanya went to the house of the brahmin.  He saw that all the Mayavadi sannyasis were sitting there.  He offered His respects to all the sannyasis, as was usual, and then He went to wash His feet.  After washing His feet, He sat down at that spot, not amongst the Mayavadi sannyasis, but in a place where water was kept for washing the feet.  While He was sitting there, the other sannyasis saw a glaring effulgence emanating from His body.  All the Mayavadi sannyasis were attracted by this glaring effulgence, and they stood up and showed Him respects.”

Then Prakashanada Sarasvati very respecftfully invited Lord Caitanya to join the other sannyasis, and Prakashananda enquired as to why Lord Caitanya was not following the path of Shankaracharya, but was engaging in singing and dancing.  Lord Caitanya explained as follows: 

“My dear sir, I may inform you that my spiritual master saw me as a great fool, and therefore he more or less punished Me and said that, because I am such a fool, I have no jurisdiction in the study of Vedanta.  So he kindly gave me the chanting of Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare / Hare Rama, Hare Rama, Rama Rama, Hare Hare.  My spiritual master told Me:  ‘You go on chanting this Krishna mantra, and it will make You all-perfect.’”(TLC)

In the course of their discussion, Lord Caitanya pointed out many of the truths of Vedanta philosophy, uncompromised by the faulty explanations of Shakaracharya.  And finally Lord Caitanya explained:

“As a result of this chanting, sometimes I become impatient and cannot restrain Myself from dancing and laughing or crying or singing – just like a madman.  When I first wondered whether I had become a madman by chanting this Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare / Hare Rama, Hare Rama, Rama Rama, Hare Hare, I approached my spiritual master and informed him that by chanting this Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare / Hare Rama, Hare Rama, Rama Rama, Hare Hare, ‘I am becoming just like a madman, so what is My actual position?’”(TLC)

Srila Prabhupada continues, “Lord Caitanya informed Prakashananda that when His spiritual master understood Him, the spiritual master said:  “It is the transcendental nature of the Holy Name of Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare / Hare Rama, Hare Rama, Rama Rama, Hare Hare to transport a man into spiritual madness.  Anyone who sincerely chants this Holy Name is actually elevated very soon onto the platform of love of God, and therefore he becomes mad after Him.”(TLC)

It is at this point, near the very end of chapter 18, that Srila Prabhupada discloses an essential key to understanding the mystery of how we invoke this benediction of love of Krishna through this chanting process.  Srila Prabhupada explains as follows: 

“The process is that a bonafide spiritual master chants the Holy Name, Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare / Hare Rama, Hare Rama, Rama Rama, Hare Hare, and the transcendental sound vibration enters into the ear of the disciple.  If the disciple follows in the footsteps of his spiritual master and chants the Holy Name with equal respect, that becomes the worship of the transcendental Name.When the transcendental Name becomes worshiped by the devotee, the Name Himself spreads His glories within the heart of the devotee, and when he is perfectly qualified in chanting such transcendental vibration of the Holy Name, he is quite fit to become a spiritual master for delivering all the people of the world.”(TLC Ch 18)

(It is to be noted that the above quotes are taken from the 1968 copyright edition of TLC.  The same text as presented on the web site, presents the words of this chapter in a way that distorts Srila Prabhupada’s presentation, even to the extent of changing Srila Prabhupada’s words “equal respect” to “similar respect”.  Upon questioning editor Dravida das regarding the reason for this change, he told me that Hayagriva concluded that it would not be possible for us to ever chant the Holy Name with “equal respect” and therefore decided to change Srila Prabhupada’s words in this way.  However, we will show, with reference to our body of Vaishnava teachings, that “equal respect” is Srila Prabhupada’s purposeful choice of words, and his exact meaning.)

Therefore as we are sincere to progress in this cultivation of Krishna consciousness, the following question arises in our mind: 

“How can we chant the Holy Name with equal respect?”

In our Vaishnava songbook we find the prayer of Srila Bhaktivinoda Thakur entitled Gurudeva. The second verse is translated as follows: 

                                                                      I offer you all respects,

                                          for thus I may have the energy to know you correctly. 

                                            Then by chanting the holy name in great ecstasy,

                                                                  all my offenses will cease.

Similarly, in the Thakur’s Kabe habe bolo, the same feelings of transcendental veneration are expressed in verse number 7: 

                                                       Oh enjoyer of the nectar of the name,

                                                           When will I touch your lotus feet

                                                                     Until the end of time?

                                                      When, oh when will that day be mine?

“Until the end of time” can only mean, “I have no other shelter, and my ardent aspiration is to hold your divine lotus feet within my heart without cessation.” 

Similarly, in our Sri Sri Gurv-asktaka prayer that we sing every morning, we have the following instruction in the 7th verse: 

                                                     The spiritual master is to be honored

                                                            as much as the Supreme Lord,

                                         because he is the most confidential servitor of the Lord. 

                                            This is acknowledged in all revealed scriptures

                                                          and followed by all authorities.

In his purport to Caitanya-caritamrita, Madhya-lila 17.15, Srila Prabhupada gives us another flavor, or ingredient, of the over-all formula for how to associate with the pure devotee for receiving his mercy:

The word ‘snigdha” (very peaceful) and the word ‘su-snigdha’ (affectionate) are used in verses 14 and 15, and they are also found in Srimad Bhagavatam 1.1.8: bruyah snigdhasya sisysasya guravo guhyam apyy uta

                                        ‘A disciple who has actual love for his spiritual master,

                                            is endowed by the blessings of his spiritual master

                                                          with all confidential knowledge’. 

Srila Sridhara Swami has commented that the word ‘snigdhasya’ means ‘prema-vatah’.  The word ‘prema-vatah’ indicates that one has great love for his spiritual master.

There are scores of such quotes.  But we do not wish to expand the volume of this short essay.  The understanding that we hope to bring into focus, for our mutual benefit, is that when our love and respect for Srila Prabhupad are sincere and nicely fixed-up, we will begin to be blessed with an  understanding of his his mood of devotion in chanting the Holy Name of the Lord.  Then we can begin to follow in his footsteps in this way. 

In a very straight-forward and beautifully poetic way, Srila Prabhupada elucidates the process by which we come to understand his devotional feelings so that we can begin to cultivate those same feelings through our own chanting.  In his purport to Srimad Bhagavatam, 1.5.25 we find the following: 

                                                    Pure devotion is as much infectious,

                                                                      in a good sense,

                                                                 as infectious diseases…..       

                                                               The neophyte devotee

                                                           becomes practically enriched

                                     with the transcendental qualities of the pure devotee,

                                                                         which means

              attraction for the Personality of Godhead’s name, fame, quality, pastimes, etc.

                                       Infection of the qualities of the pure devotee means

                                                   to imbibe the taste of pure devotion

                      always in the transcendental activities of the Personality of Godhead……..

                                    … can become attracted, one can have steadiness,

                         one can have perfect taste, one can have transcendental emotions,

                   and at last one can be situated on the plane of loving service of the Lord.

                                                                All these stages develop

                                                     by the association of pure devotees,

                                                    and that is the purport of this stanza. 

Again, to say the same in one line, we recite, from the prayer of Srila Narottama das Thakur: 

                                                    From him, Krishna prema emanates;

                                                          By him, ignorance is destroyed.

Contemplating these abhideya guidelines, the conclusion is that Krishna consciousness is not a mechanical process.  It is a process of invoking the blessings of His Divine Grace, bestowed in reciprocation for our steadfast veneration, combined with sincere feelings of love.  As these ingredients are cultivated everything is revealed. Srila Prabhupada discourages blind faith; but urges us to make the experiment for ourselves.  Not to understand the taste of honey by licking the outside of the bottle; but to enter within and acquire the actual taste.  Srila Prabhupada explains that we must imbibe that taste in his intimate transcendental association.  Hence the meaning of “Prabhupadanuga”,  not an official  slogan of political  membership, but a condition of the heart.  A heart condition, in which we savor love of Krishna,  relished by Krishna’s pure devotee as he chants the Holy Name.  In this way we receive Lord Caitanya’s mercy through the authorized acharya in disciplic succession.  “He lives forever by his divine instructions and the follower lives with him.”  Such are his divine instructions.   

Krsna is your property-you have the power to give Him to me

July 9, 2020 in Articles by Damaghosa dasa

Therefore guru must be authorized person, not that bhūmi-phala-guru(?). No. “I am guru,” no. You cannot become guru unless you are agent to draw out the mercy water from the ocean of mercy of Kṛṣṇa. That is guru. And therefore a guru is not an ordinary person. He is the representative, bona fide representative of Kṛṣṇa. Bhaktivinoda Ṭhākura has sung, kṛṣṇa se tomāra, kṛṣṇa dite pāra: “Vaiṣṇava Ṭhākura, Kṛṣṇa is your property. If you like, you can give.” Vedeṣu durlabhaṁ adurlabhaṁ ātma-bhaktau [Bs. 5.33]. You cannot get Kṛṣṇa by studying Vedas. That is not possible. There is Kṛṣṇa in the Vedas, but you cannot pick up. It is not possible. But if you go to the Kṛṣṇa’s favorite person… Kintu prabhor yaḥ priya eva tasya. Kṛṣṇa’s very dear servant, confidential servant, is guru. Nobody can become guru unless he is in confidence of Kṛṣṇa.
Link to this page:
Prabhupāda: Kṛṣṇa-prāpti hoy yāhā haite. That is spiritual master, one who can give you Kṛṣṇa. Kṛṣṇa se tomāre, kṛṣṇa dite pāra, dhāi tava pāche pāche-Bhaktivinoda Ṭhākura. “Kṛṣṇa… I am seeking after Kṛṣṇa, Vaiṣṇava Ṭhākura, my spiritual master. So Kṛṣṇa is your property.” Kṛṣṇa is not independent. He is the property of the devotee. Kṛṣṇa se tomāra, kṛṣṇa dite pāra, dhāi tava pāche pāche: “I am just following you, sir. Because Kṛṣṇa is your property, if you like, you can deliver: ‘Take it immediately.’ ” So it is not flattering; it is in the śāstras. Vedeṣu durlabha adurlabha ātmā-bhaktau. You cannot get Kṛṣṇa by studying all the Vedas.Vedeṣu durlabha. Durlabha means it is not possible. Athāpi te deva padāmbuja-dvaya-prasāda-leśānugṛhīta eva hi, jānāti tattvam [SB 10.14.29]. Prasāda-leśa. Prasāda-leśa. One who has got little favor of Kṛṣṇa, he knows Kṛṣṇa-tattva. Yat-kāruṇya-kaṭākṣa-vaibhavavatāṁ gauram eva stumaḥ.Link to this page:

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