Sri Srimad Bhakti Ballabh Tirtha Goswami Maharaj- The ideal Acharya.

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Ratha Yatra Puri dham 1992 With SBP Puri Mj SBB Tirtha Mj SBV Narayan Mj

Historical and philosophical conclusions by Bhaktivinod Thakur from his introduction of Krishna Samhita book.

Introduction

chaitanyatmane bhagavate namah

There are two types of literatures—those which bestow artha, or material results, and those which bestow paramartha, or spiritual results. Geography, history, astrology, physics, psychology, ayurveda, microbiology, mathematics, language, poetry, music, logic, yoga, religion, law, architecture, and weaponry are all included in the first category. Every book aims at revealing a particular subject—that is its artha, or result. When all results compliment each other and ultimately yield the supreme result, in the form of the soul's ultimate destination, that is called paramartha. The literatures that discuss the attainment of this supreme result are called paramarthic shastra, or spiritual literatures.

Many spiritual literatures have been compiled in India and abroad. In India many sages from time immemorial have compiled various spiritual literatures after duly considering the spiritual topics. Among them, Shrimad Bhagavatam is the topmost. This book consists of 18,000 verses. In this book, the ten principal subject matters of this world1 have been discussed in some places as direct instructions and elsewhere as history. Among these ten subjects, the last, ashraya, is the paramartha-tattva, or spiritual subject. The ashraya-tattva, or summum bonum, is very confidential and unlimited. Although ashraya-tattva is sponteneously manifested to the living entities, in people's present conditional state that transcendental subject is very difficult to comprehend. That is why the compiler of Shrimad Bhagavatam was compelled to compassionately and clearly discuss the other nine truths2.

Such a matchless book has not been properly explained till now. The people of India and other countries can be divided into two categories—the asslike and the swanlike. Among these two, the asslike are in the majority. The swanlike are in the minority. Swanlike people abstract the purport of the scriptures for their own advancement and thus benefit themselves. That is why the real purport of Shrimad Bhagavatam has not yet been clearly revealed. I had a great desire to translate Shrimad Bhagavatam in this proper swanlike way, but I have no time to translate this huge work. For this reason I am now extracting the main purport of this great literature and presenting it in the form of this Shri Krishna-samhita. As I was not satisfied after writing the verses of this book, I translated them into Bengali. I hope learned people will always scrutinizingly discuss this book in order to ascertain the spiritual subject matters.

Everyone has the right to discuss spiritual topics. Yet people are divided into three categories according to their qualifications3. Those who do not possess independent power of discrimination are in the first category and are called neophytes, or those with soft faith. They have no alternative to faith. If they do not accept whatever the compilers of the scriptures write as the order of the Lord, then they fall down. They are qualified only for understanding the gross meanings of the science of Krishna; they have no qualification for understanding the subtle meanings. Until they gradually advance by good association and instruction, they should try to advance under the shelter of faith. Those who have not yet succeeded in connecting faith with argument are second grade, or madhyama-adhikari. And those who are expert in connecting these two are perfect in all respects. They are able to attain perfection by utilizing material resources in their independent endeavors. They are called topmost, or uttama-adhikari. Among these three, it is necessary to ascertain who is the proper candidate for studying this book. The neophytes are not qualified, but they can gradually become qualified by attaining a higher stage through good fortune. The expert topmost persons have no direct need for this book other than to strengthen their own conclusions. Still, they should discuss this book with due respect in order to benefit the madhyama-adhikaris. Therefore it is the madhyama-adhikaris who are the proper candidates for studying this book. All the above-mentioned three categories of people are qualified to study Shrimad Bhagavatam, yet most of the commentaries on this matchless book are composed for the benefit of the neophytes. The commentators were all swanlike persons, and they have exhibited more compassion towards the neophytes than towards the madhyamas. Whenever they discuss jnana, they are referring to brahma-jnana, or the impersonal understanding of the Absolute Truth. Therefore modern speculators are not benefited. Nowadays many people of our country discuss foreign literature and science with a desire to scrutinize its significance. They quickly become faithless after observing the indirect presentations4 by the writers of the scripture and the scriptural commentaries that are appropriate for the above-mentioned neophytes. They then either adopt a different religion or become famous by introducing a new one. The danger with this is that such people uselessly waste their time inventing a new level of understanding while leaving aside the previous mahajanas' perfect path, which automatically uplifts one from a lower qualification to a higher one. If there were some literatures appropriate for the madhyama-adhikaris to discuss, then no anarthas, or unwanted things, in the form of sub-religion, cheating religion, or irreligion would have entered India. The principal purpose of this book is to fulfill the above-mentioned requirement. Actually this book will directly and indirectly benefit all three types of persons—the uttama, madhyama, and kanishtha. Therefore they should all respect this book.

Sectarianism is a natural byproduct of the Absolute Truth. When acaryas first ascertain and instruct the Truth, it is not polluted with sectarianism. But the rules and regulations received through disciplic succession regarding the goal and the method of achieving it are changed in due course of time according to the mentality and locale of the people5. A rule that is followed by one society is not necessarily accepted in another society. That is why one community is different from another. As a community gradually develops more respect for its own standards, it develops hatred towards other communities and considers their standards inferior. These sectarian symptoms are seen in all countries since time immemorial. This is prominent amongst neophytes and found to some extent amongst madhyama-adhikaris. Amongst uttama-adhikaris, however, there is no trace of sectarianism. Adherence to a particular standard is the prominent symptom of a society. There are three types of standards—alocakagata, alocanagata, and alocyagata. Alocakagata is when sectarianists accept some external signs. Examples of alocakagata are tilaka, neckbeads, saffron robes, as well as the baptism practiced abroad. The different activities practiced in the process of worship are called alocanagata. Examples of alocanagata are sacrifices, austerities, fire sacrifices, vows, studying scriptures, deity worship, constructing temples, respecting the purity of various trees and rivers, dressing like sannyasis, acting like acaryas, dressing like brahmacaris or grihasthas, closing one's eyes, respecting particular types of books, rules and regulations in eating, and respecting the purity of particular times and places. The examples of alocyagata are attributing personalism or impersonalism on the Supreme Lord, installing deities, exhibiting the mood of an incarnation of the Lord, speculating on heaven and hell, and describing the future destination of the soul. The different forms of these spiritual activities create divisions of sectarianism. Differences that arise from places, times, languages, behaviors, foods, dresses, and natures of various communities are incorporated within their spiritual practices and gradually make one community so completely different from another community that even the consideration that everyone is a human being may cease to exist. Due to these differences there is disagreement, cessation of social intercourse, and fighting, even up to the point of killing one another. When an asslike mentality becomes prominent within the kanishtha-adhikaris, then they certainly indulge in these things. But if they develop a swanlike mentality, then they do not take part in quarrels, rather, they endeavor to attain a higher level. Madhyama-adhikaris do not quarrel so much about external standards, but they are always attacked by philosophical disagreements. Sometimes they condemn the standards of neophytes and establish their own standards as superior. They condemn the neophytes' deity worship in order to establish the worshipable Lord as formless6. In such cases, they are also considered asslike people. Otherwise, if they had a swanlike mentality and a desire to attain a higher level, they would respect others' practices and inquire about higher topics. Contradictions actually arise only due to asslike mentality. Swanlike persons consider the necessity for different practices according to one's qualification, so they naturally become detached from sectarian quarrels7. In this regard, it should be known that both asslike and swanlike people are found amongst the kanishtha-adhikaris and madhyama-adhikaris. I do not expect that asslike people will accept this book with respect. If neophytes and madhyama-adhikaris become completely indifferent in regard to the contradictions found in various practices and try to advance further, then they become swanlike persons. Then they are our respectable and dear friends. Although swanlike personalities may accept a particular practice from birth or childhood according to instructions they have received, they nevertheless remain indifferent and nonsectarian.

The religious principles that will be explained and established in this book are very difficult to name. If these principles are given a particular sectarian name, then other sects will oppose them. Shrimad Bhagavatam has therefore established sanatana-dharma as satvata-dharma, or religious principles related with the Absolute Truth8. Another name for these religious principles is Vaishnava-dharma. Asslike Vaishnavas fall into the categories of Shaktas (followers of Durga), Sauras (followers of the sun-god), Ganapatyas (followers of Ganesha), Shaivites (followers of Shiva), and Vaishnavas (followers of Vishnu). But swanlike Vaishnavas are nonsectarian and, therefore, rare. These five types of above- mentioned spiritualists, as found in India, are named according to their respective qualifications. Human beings have two types of tendencies—arthic, or material, and paramarthic, or spiritual. Material tendencies include maintaining the body, constructing a house, marrying, begetting children, studying, earning wealth, material science, factory work, acquiring and maintaining assets, and accumulating piety. Although there are some similarities between the activities of humans and animals, the material endeavors of humans are nevertheless superior to the natural tendencies of animals. If after executing their material activities human beings do not take shelter of their constitutional activities, then they are called two-legged animals. The constitutional activities of a pure soul are called one's sva-dharma, or prescribed activities. The sva-dharma of a living entity is prominently manifested in his pure state of existence. In the pure state of existence this sva-dharma is present in the form of spiritual activities. All the above-mentioned material tendencies become successful when dovetailed with spiritual activities, otherwise they cannot independently help one attain the highest goal9. From engagement in material activities up to the awakening of spiritual activities is called the preliminary stage of God consciousness. From this preliminary stage up to the uttama-adhikari stage there are innumerable levels10. Inquiring about the truth of the material world is called Shakta-dharma, because the predominating deity of the material world is goddess Durga. All behavior and practice instructed in Shakta-dharma is helpful only in the preliminary stage. Such behavior and practice is meant to bring one closer to spiritual life, and materialistic people may be attracted by this only until they begin to inquire about the Supreme Absolute Truth. Shakta-dharma is the living entities' initial spiritual endeavor, and it is extremely essential for people of that level. When the preliminary stage is further strengthened, one attains the next level. One then considers the energy of work and the superiority of heat over dull matter, and he therefore accepts the sun-god, who is the source of heat, as his worshipable deity. At that time, Saura-dharma is awakened. Later, when one considers even heat as dull matter and animal consciousness as superior, then the third stage, Ganapatya-dharma, is attained. In the fourth gross stage, Lord Shiva is worshiped as the pure consciousness of the living entities, and Shaiva-dharma manifests. In the fifth stage, the consciousness of the living entity worships the supreme consciousness, and thus Vaishnava-dharma is manifest. Generally there are five types of paramarthic dharmas, or spiritual duties, that have been known by different names in different countries at different times. If one considers all the different dharmas that are current in India and abroad, one can see that they certainly fall within these five categories. The religious principles taught by Mohammed and Jesus Christ are similar to the religious principles taught by Vaishnava sects. Buddhism and Jainism are similar to Shaiva-dharma. This is a scientific consideration of truths regarding religious principles. Those who consider their own religious principles as real dharma and others' religious principles as irreligion or subreligion are unable to ascertain the truth due to being influenced by prejudice. Actually, religious principles followed by people in general are different only due to the different qualifications of the practitioners, but the constitutional religious principles of all living entities are one. It is not proper for swanlike persons to reject the religious principles that people in general follow according to their situation. Therefore, with due respect to the religious principles followed by people in general, we will now discuss the living entities' constitutional religious principles.

Satvata-dharma, or nonsectarian Vaishnava-dharma, is the living entities' constitutional, or eternal, religious principles11. But the Vaishnava-dharma that is found in the Mayavada-sampradaya is only an indirect imitation of those principles. When such sectarian Vaishnava-dharma becomes transcendental, that is, when it is freed from impersonalism, then it becomes Satvata-dharma, or religious principles related with the Supreme Truth. The different sampradayas, namely dvaita (dualism), dvaitadvaita (simultaneous oneness and difference), shuddhadvaita (purified oneness), and vishishtadvaita (specific monism) that are found in satvata-dharma are nothing but wonderful varieties of sentiments within the Vaishnava science. Actually the various sampradayas are not the result of differences in the basic truth. Impersonalism is diametrically opposite to the science of bhakti. Those Vaishnavas who have accepted impersonalism are not pure Vaishnavas.

It is our duty to consider when and how Vaishnava-dharma has manifest in this country [India]. Before we consider this subject, however, there are many other subjects that have to be resolved. Therefore we will first resolve the dates, according to modern considerations, of the main events of India. Later we will ascertain the dates of the esteemed scriptures. As soon as the dates of the scriptures are ascertained, then I will explain, according to modern opinion, the history of Vaishnava-dharma that is explained in those scriptures. Although we ourselves consider the dates of the scriptures according to ancient methods, I will now follow contemporary methods for the benefit of modern people.

The very ancient history of India is covered by the dense darkness of forgetfulness, because there is no proper sequence in its ancient history. I will establish with a bit of conjecture whatever I can on the information I have acquired through the four Vedas, the Ramayana, the Mahabharata, and the Puranas. In the beginning, the Aryans lived in a small country named Brahmavarta, which was situated between the two rivers—Sarasvati and Drishadvati. The present name of Drishadvati is Kagara12. By discussing the meaning of the name “Brahmavarta” it is assumed that the Aryans came from another country to reside therein. We cannot ascertain exactly where they came from, but it is believed that they came from some northwest country13. When they came, they were relatively civilized according to the time. There is no doubt about this. Being proud of their own civilization, they used to disregard the local natives. It is said that when the Aryans disregarded the local natives, the natives' king, Rudradeva, showed the Aryans his prowess by accepting in marriage the hand of Sati, the daughter of Prajapati Daksha, thus making an alliance with Daksha. Nevertheless the Aryans were so proud that after the marriage of Sati, they did not respect her or her husband. That is why Sati hated herself and gave up her body in Daksha's sacrificial arena and thereafter Shiva with his followers began to heavily torture the Aryans. The brahmanas were later forced to make an alliance with Shiva by allowing him a share in the sacrifice. Still, in order to maintain their superiority, the Aryans placed Shiva's seat in the northeastern corner of the sacrificial arena.

Sambandha Abhideya Prayojana by Srila Bhakti Pramode Puri Goswami - Part 1

Very rare!

A diseased person, who has got no knowledge of medical science, is incapable of treating himself and he has to go to an expert doctor for treatment. The doctor examines him and makes diagnosis of the disease and prescribes medicine and diet for the treatment. If the ailing person follows his advice and undergoes treatment, he is cured. Similarly, we are to go to an expert spiritual doctor — a bona fide Guru (Divine Master) who knows the cause of the malady of worldly affliction. And can prescribe correctly prescribe for the definite cure of the disease of cycle of birth and death. But, it is very difficult to get a bona fide Guru at the present sinful black age (Kaliyuga) of corruption. In fact, it is stated in the scriptures that there may be many so-called Gurus to grab money from disciples. A bona fide Guru who can dispel all afflictions is rarely to be found. If we want quality, we have to sacrifice quantity.

--- His Divine Grace Srila Bhakti Ballabh Tirtha Goswami Maharaj

Vedic Theology by Bhaktivinod Thakur

Bhaktivinoda Thakura

Vaisnava Siddhanta-mala

Thakura published the book Vaishnava-Siddhanta-Mala in the year 1892 from Calcutta, West Bengal, India. The Thakura cited the famous verse "Sri Madhvah praha vishnum paratamam akhila amnaya-vedyam ca visvam" on the cover of his book.
This famous verse appears in the Prameya-Ratnavali of Sripada Baladeva Vidyabhusana (Prameya-Ratnavali 1.8). This verse is a summary description of the ten fundamental truths of Vaishnavism as enunciated by Sripada Madhvacarya, the founder of the Brahma-Madhva-sampradaya.
This theological treatise of the Thakura presents the fundamental truths of Gaudiya Vaisnavism in a clear, concise format of questions and answers. This book was originally published as a philosophical introduction to the five sections of a book describing the method of spreading the Nama Hatta program or the market place of the Holy name of Krsna. We invite the readers to carefully read the Thakura's masterful and elegant presentation and appreciate the depth of His devotion and preaching spirit.
Translated from the original Bengali by Dasaratha Suta dasa
Copyright (c) 1994, Nectar Books

---

First Chapter
Nava-prameya-siddhanta (Nine Truths of Evidence)
Q. What command has the supremely worshipable Sri Caitanya Mahaprabhu given to us?
A. His order is this: that we very carefully observe the nine instructions of truth that Sri Madhvacarya has given us through the guru-parampara (disciplic succession).
Q. Who forms the guru-parampara?
A. The adi-guru (original guru) of all the spiritual masters in the disciplic succession is Bhagavan, the Supreme Personality of Godhead. Showing His great mercy, He gave instructions in the truth to Lord Brahma, the adi-kavi (original poet). These truths were in turn taught by Brahma to Sri Narada, by Narada to Vyasa, and successively from Vyasa to Sri Madhvacarya. Such instructions received through this disciplic succession are called Guru-Parampara-Upadesa.
Q. What are the names of these nine instructions given by Sri Madhvacarya?
A. Their names are thus:
1) Bhagavan alone is the Supreme truth, one without a second.
2) He is the object of knowledge in all the Vedas.
3) The universe is real [satya].
4) Differences [between Isvara, jiva and matter] are real.
5) Jiva souls are the servants of Lord Hari.
6) All souls are different according to their different situations.
7) Liberation [moksa] is the name of attainment of Bhagavan's feet.
8) Bhagavan's pure worship [amala bhajana] is the only way to attain liberation.
9) Pratyaksa [direct perception], anumana [logic], and sabda [spiritual sound] are the three types of evidence.


Second Chapter
Bhagavan Alone Is the Supreme Truth
Q. Who is Bhagavan, the Supreme Personality of Godhead?
A. Bhagavan is the one Who expands all jivas and all matter by His own inconceivable energy (acintya-sakti), and then enters into these creations as the Supreme Lord (Isvara-svarupa). He also transcends all souls and matter as the impersonal Brahman effulgence (brahma-svarupa), which is far beyond all imagination; and moreover, it is He who manifests His divine potency (para-sakti) to reveal His form of eternity, knowledge and bliss (sac-cid-ananda svarupa), thereby becoming the object of devotion for all souls.
Q. What are the different types of the Lord's potencies?
A. We are unable to fully describe the Lord's potencies. The reason for this is His saktis have no boundaries, whereas we have boundaries; therefore, His energies are called para-sakti. These saktis are completely imperceptible to us, but on the other side of the matter, in the divine realm of His para-sakti, all things are accomplished effortlessly. Thus the para-sakti simultaneously conducts the opposing affairs of spirit and matter automatically.
Q. Then is Bhagavan subordinate to the sakti?
A. It is not that Bhagavan is one thing and the sakti is another, just as the burning power of the fire is inseparable from the fire, similarly Bhagavan's sakti is inseparable from Bhagavan.
Q. If Bhagavan is the one and only Supreme truth then why did Sri Caitanya Mahaprabhu give His followers instructions about devotional service to Sri Krsna (Krsna Bhakti)?
A. Bhagavan has six eternal qualities — He possesses all wealth, strength, fame, beauty, knowledge and renunciation. Different forms of the Lord (Bhagavad-svarupa) manifest according to whether certain of these qualities are being expressed to greater or lesser degrees. For example, when His wealth feature is foremost, then He manifests as Narayana, the Lord of Vaikuntha; when His beauty and sweetness predominate, then He manifests as Vrindavana-Candra Sri Krsna. Therefore, only Sri Krsna is the topmost supreme manifestation of Bhagavan.
Q. How many types of forms does the Lord have?
A. All of His forms are fully conscious, supremely beautiful, overflowing with divine bliss, all attractive, vibrantly active, and perceivable by pure love. According to the different natures of different souls, the Lord's eternal form manifests in an infinite number of ways. Thus, according to these differences in the Lord's manifestation, different natured souls are eternally attached to Him in their own original forms. Only the form of Sri Krsna is the eternal blissful svarupa.
Q. What is Sri Krsna's lila?
A. Among the limitless variegated realms of the entire spiritual world, the most supremely charming portion is called Sri-Vrndavana. There, Sac-Cid-Ananda Sri Krsna is present in the form of Sri Sri Radha-Krsna for the purpose of performing eternal pastimes. When souls manifest their own form of divine bliss, then they live in Vrindavana in the mood of Sri Radhika's girlfriends (since She is the personification of supreme bliss), and thus they attain the qualification for participation in Sri Krsna's eternal pastimes.
Q. What are the obstacles to the attainment of Sri Krsna lila?
A. There are two types of obstacles: 1) material consciousness (jada-buddhi) and 2) beyond the conception of material consciousness, there is impersonal consciousness (nirvisesa-buddhi).
Q. What is material consciousness?
A. Material consciousness is an awareness that is limited to material time, place, objects, aspirations, thoughts and activities. According to material consciousness, one sees the realm of Vrindavana dhama to be a material place. Time is divided into three parts: past, present and future. Objects refer to all perishable things. Aspiration refers to the hopes for impermanent happiness, such as attaining the heavenly planets, etc. In this condition, the soul can think only in material thoughts. Such a soul imagines the following temporary activities to be worthwhile:
— the culture of civilization

— moral ethics

— scientific learning

— industrial development

— and the increase of domestic prosperity.
Q. What is impersonal consciousness?
A. First, the principle in the material world which separates all things is called visesa (distinction based upon material quality). By merely renouncing material thinking, one only gives up the conception of material distinction, and thereby one's consciousness falls into the realm of nirvisesa (non-distinction). In this condition, one is unable to perceive the differences between material objects, since the self is situated in nirvana or merging with the impersonal abode of Brahman. This state is not a happy one at all; being bereft of the natural bliss of the eternally conscious soul, the prema or ecstatic love for the Lord remains concealed. The eternal pastimes of Sri Krsna are certainly beyond matter; indeed, they are endowed with cin-maya-visesa, or divinely conscious distinction.

12 - Uddhava Kyari parikrama with Srila Gurudeva- Deep Mood Manifested here.

"After some time we will see." Srila Gurudev about 'raganuga' imitation.

O mais sagrado mês de Damodara (Kartika)

No calendário Gaudiya Vaishnava, o mês que vai de outubro até novembro é o período mais sagrado, pois qualquer serviço devocional feito neste mês é muito mais poderoso e valioso do que qualquer outro dia de qualquer outro mês do ano. Várias datas importantes se encontram dentro deste mês, aparecimento e desaparecimento de vários Acharyas, Gopastami, Govardhan-puja, Diwali, ap.do Sri Radha-kunda, todos ocorreram neste mesmo mês. Deixamos de comer vários alimentos neste mês, como tomate, feijão, mel, pepino, berinjela, gergelim. Este mês é chamado de Damodara ou também Kartika masa e a deidade predominante do mês é a filha de Kirtida-devi, Srimati Radhika. Srimati Radhika é a potência de prazer de Deus, Sua mais amada e devotada consorte e o ápice do amor puro á Ele. Ao satisfazê-la, Krishna fica satisfeito e ao satisfazer Krishna, Radhika fica satisfeita. Então neste mês adoramos Srimati Radhika e Sri Krishna como Sri Sri Radha Damodara, pois neste período, Krishna (Damodara) se deixou ser amarrado pela corda (amor) de sua mãe Yashoda. Sri Krishna Damodara é o próprio Deus, o mesmo e único Deus de todos, não importando de qual nome o chamamos, Deus nunca deixou de ser um. Ele é universal e único. Porém aqui, em Vrindavan, ocorre uma coisa maravilhosa e inédita. Deus, o criador de tudo e de todos se torna uma simples criança de uma vila de vaqueiros e se deixa ser castigado pela sua doce mãe Yashoda. Deus é não nascido, portanto não tem mãe nem pai, mas aqui, Ele aceita Yashoda como Sua mãe devido ao amor maternal puro (vatsalya-prema) que ela tem por Ele e executa Seus passatempos infantis como se fosse uma criança comum. Escutamos de Srila Gurupadpadma que ao ver seu filho indo de casa em casa roubar os (corações) na forma dos yourgutes, manteigas e leites dos vizinhos e por isto receber tantas reclamações dos mesmos, Yashoda ornamentada com amor maternal decidiu; “Hoje vou preparar um yourgute tão saboroso que meu Krishna jamais roubará nada mais dos vizinhos”. Neste dia como de costume, ao acordar bem cedo, ela foi preparar o leite para Krishna, com as duas mãos segurando uma corda entrelaçada no pote com leite e o batendo até virar ficar pastoso e saboroso, ela, meditando em Krishna, cantava suavemente;“Govinda Damodara Madhaveti, Govinda Damodara Madhaveti” completamente absorta em amor maternal puro por Krishna. Porém após um tempo em transe, ela percebeu que Krishna estava roubando todos os potes já prontos e estava distribuindo tudo aos macacos da vila. Ela não pôde tolerar isto e pensou: “Oh. Este menino não pode continuar fazendo isto. Todos os dias recebo reclamações dele e se quando ele crescer se tornar um mau caráter, também serei culpada por isto, melhor corrigi-lo agora.” Yashoda então pegou sua vara para punir Sri Krishna, que correu fugindo de sua mãe. Yashoda correu atrás dele muito tempo, por várias horas e estava esgotada. Seu cabelo havia se desmanchado todo, ela estava suando muito, sua roupa encharcada, suas pernas já não se aguentavam em pé. Vendo todo o esforço de sua mãe para pegá-lo, O Senhor Supremo se deixou ser pego por ela, pelo amor dela por ele. Á não ser pelo amor, dedicação, fé e devoção, ninguém pode ‘amarrar’ Deus dentro do seu próprio coração. Vendo a atitude de sua mãe, Sri Krishna ficou comovido e mãe Yashoda então pegou uma corda bem grande para amarra-lo á um pilão bem grande e deixa-lo de castigo por um tempo. Aqui, vemos uma coisa extraordinária. O próprio Deus em pessoa, Senhor Supremo criador de todos os seres, criador do universo e bem querente de todos, está chorando como um bebê e orando pela misericórdia da Sua mãe. Em nenhum outro lugar ou livro, encontramos tamanha intimidade entre Deus e seu devoto(a). É claro que para muitos isto ainda é incompreensível e inimaginável, porém em Vrindavan isto é possível. Alí, Deus se torna o centro amoroso de todos sem nenhum sentimento de devoção regulado por regras ou temor, sem nenhum conhecimento de que ele é Deus ou qualquer relação parecida. Ali, Ele é apenas o mais amado da vila, a doce criança amada de sua Mãe Yashoda e o ladrão de manteiga, ladrão dos corações de todos (Hari). Porém, já com a corda e o pilão, Yashoda percebeu que ficava sempre faltando dois dedos de corda para poder amarra-lo completamente. Ela pegava mais e mais corda para suplantar estes dois dedos, porém ainda sim, milagrosamente sempre faltavam os dois dedos de corda para amarra-lo. Porque? Krishna queria ensinar ao mundo, que duas coisas são necessárias para aqueles que querem ‘amarra-lo’ dentro do próprio coração; 1- dedicação intensa em seu serviço amoroso, e 2- a misericórdia dos Seus devotos puros. Á não ser que uma pessoa seja dedicada completamente ao serviço amoroso á Deus e receba a misericórdia de um de seus devotos puros, ninguém poderá ver Deus face a face. O que dizer de amarra-lo em seu coração? Impossível. Deus não é tão fácil assim de ser obtido, como comprar um doce na esquina e comê-lo. É apenas com dedicação sincera, atitude de serviço e prática devocional sob a guia de um guia e guardião que já estabeleceu esta conexão íntima com Deus, que alguém pode conseguir tal feito. Então, neste mês, comemoramos e adoramos este passatempo performado por Deus em sua forma de uma simples criança com sua mãe Yashoda. Procuramos escutar, ler e cantar também sobre os passatempos Dele com Srimati Radhika, cujo amor por Ele é inigualável, especialmente quando Ele, controlado por ela, á serve humilde e obedientemente. A ideia é que neste específico e mais auspicioso mês o devoto tente empregar todos os seus sentidos no serviço a Sri Radha-Krishna durante todo o tempo e ore apenas para que Ele possa roubar também o seu coração para que possa absorve-Lo continuamente em Seu serviço e então obter amor puro por Sri Sri Radha-Krishna e mais nada além disso.

varam deva moksam na moksavadhim va
na canyam vrne ‘ham varesad apiha
idam te vapur natha gopala-balam
sada me manasy avirastam kim anyaih

(Damodarastakam)

Ó Senhor, mesmo que sabendo que você é capaz de conceder todos os tipos de bênçãos, eu não oro á você por liberação, nem pela vida eterna em Vaikuntha, nem por nenhuma outra coisa. Meu único desejo é que Seus passatempos infantis possam aparecer constantemente na minha mente. Ó Senhor, eu não quero nem mesmo sua forma como Paramatma. Eu simplesmente desejo que Seus passatempos infantis manifestem em meu coração.

namas te ‘stu damne sphurad-dipti-dhamne
tvadiyodarayatha visvasya dhamne
namo radhikayai tvadiya-priyayai
namo ‘nanta-lilaya devaya tubhyam

Ó Senhor Damodara, primeiramente ofereço minhas reverências à refulgente corda que amarra seu estômago. Então ofereço minhas reverências ao seu estômago que é a morada de todo o universo. Eu humildemente me curvo a Sua mais amada Srimati Radhika e ofereço reverências a Você, que performa Seus ilimitados e doces passatempos.

baladev das

The Glories of Tulsi.

You have expressed the desire in your letter to know about the glory of 'Sri Tulsi' and necessity and efficacy of 'Tulsi Puja'. There are enough scriptural evidences which have described elaborately about the glories of Tulsi which cannot be quoted here in a letter. The subject has been elaborately dealt with in some issues of 'Sri Chaitanya-Vani' monthly magazine.You will get enough evidences in Skanda Purana, Padmapurana, Brahma Vaivarta-Purana and other Puranas regarding glories of Tulsi and advent of 'Sri Vrinda Devi' as 'Holy Tulsi Tree' in this world to grace the 'Jivas' of this world by bestowing on them service of Sri Krishna and Sri Narayana.

Jivas are deprived of the service of Sri Krishna, when they unfortunately become averse to Him due to misuse of relative independence. It is narrated in 'Brahma Vaivarta Purana' that 'Vrinda Devi' appeared in this world as 'Tulsi' accepting King Dharamadhwaj and Madhavi Devi as her parents in Kartika Purnima Tithi as per desire of Sri Krishna and Srimati Radha Rani. As there was none equal to her in beauty, she was named 'Tulsi'. Tulsi made a lila in performing severe penance to get 'Narayana' as her husband (Pati) and got the boon of Sri Brahma in regard to this. As per desire of Srimati Radha Rani, Sudama Gop appeared in this world as 'Sankhachur Danava', with whom Tulsi at first was married. Sankhachur Danava seized 'Swarga' (abode of demigods) by his tremendous power. 'Devatas' (demigods) at first took shelter to Brahma, then Siva and ultimately Vishnu for their rescue from the oppression of 'Sankhachur Danava'. Vishnu Bhagwan appeared, killed Sankhachur Danava and fulfilled the desire of Tulsi. Vishnu conferred boon on Tulsi that her body would be Gandaki Nadi (Gandaki River) and her hairs would be Tulsi. Vishnu Bhagwan appeared in this world as Salagram Sila.

Whatever is done by the Will of God is for the eternal benefit of all, as He is All-Good. Cow-dung (stool of cows), Conch-shell (bone of an animal) have become sacred by the Will of Lord. So what difficulty is there in believing 'Tulsi' as the Holy tree appearing in this world by the Will of Supreme Lord Sri Krishna to bestow on us His service? There is nothing impossible for God Who is Omnipotent. God can appear in this world in any form He likes, for the eternal good of the enslaved Jivas, over whom He has got affection. You are to perform Tulsi puja daily.

The glory of Tulsi has been narrated immensely in all scriptures. It has been stated in the scriptures that only most fortunate persons have got the opportunity of being cremated by Tulsi tree after death. Even if a bough or branch or twig of Tulsi tree is offered on the dead body during cremation, the person will get emancipation from all sins. But Tulsi branch should be put on the upper portion of the dead body.

--- His Divine Grace Srila Bhakti Ballabh Tirtha Goswami Maharaj

O bem Absoluto Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj explica a posição espiritual da dedicação para proteger vacas.

O bem Absoluto

Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj explica a posição espiritual do esforço para proteger vacas.

Pergunta: Como podemos convencer os seres humanos que os animais também têm alma? No ocidente as pessoas matam muitos animais, especialmente vacas.

Srila Sridhar Maharaj: Eu não sou um membro do comitê de salvação das vacas. Sou membro do movimento para a Consciência de Krishna. Eu lido com isto. Existem muitas e muitas associações. Os jainistas e assim chamados ‘Hindús’ podem estar muito ansiosos em formar associações contra a matança de vacas e proclamar:“Não matem as vacas”. Nós pertecemos á outro plano. Onde está a questão de matança de vacas?

   Krishna diz no Gita que existe uma posição (situação) onde alguém pode destruir todo o universo, incluindo as vacas, brahmanas e sadhus juntamente com ele, e ainda sim não receber nenhuma reação. Isto realmente existe. Tentem obter esta posição. Esta ainda não é a posição mais elevada. Mas, através disso você irá passar para o plano da pura auto-renúncia. Não se permita ser um membro deste mundo físico (material), o mundo do bem e do mal físico. Tente se manter distante da relatividade mundana e seja um membro do plano transcendental.  Aqui, todo o calculo do bom e do ruim é falso. O bom e o ruim são ambos falsos. Então, engaje a si mesmo em distribuir Krishna. Não desperdice sua energia, invista sua energia sempre em distribuir Krishna (Deus).

   Você deve se conectar com Krishna. Sua conexão é com Krishna. Não nos importamos em nascer e morrer milhares de vezes se isto nos conectar com Krishna. Para reconectar com Krishna, devemos abraçar isto. Mahaprabhu diz:

sanatana, deha-tyage krishna yadi paiye
koti-deha ksaneke tabe chhadite pariye

(Sri Chaitanya-charitamrita: Antya-lila, 4.55)

“Sanatana, se por abandonar este corpo, a pessoa pode se conectar com Krishna, então em um segundo estarei pronto para morrer milhares e milhares de vezes”.

Porém, não podemos conectar com Krishna através de um sacrifício tolo como este. Isto requer um caminho apropriado; escutar, cantar, lembrar de Krishna, associar e servir Seus devotos. Krishna não pode ser obtido por sacrificar o corpo. Esta é uma tendência kshatriya, uma tendência brutal, “Eu mato meu próprio corpo. Sou um grande homen”. Não. Isto é tolice. Isto pode impressionar uma pessoa mundana mas na Consciência de Krishna um herói mundano não tem nenhum valor. Tentar acabar com a matança de vacas pode ser a obrigação de alguém  em um plano particular da vida. Se alguém vêm até mim, eu posso dizer: “Oh, não mate.” Posso dizer muitas coisas. Porém não devo lutar e morrer por esta causa. Meu tempo é muito valioso, ele existe para obter Consciência de Krishna. Não posso desperdiçar meu tempo na luta material.

   O desejo de Deus é tão grande que Abraão estava indo matar seu próprio filho Ismael para satisfazer Ele. Abraão ouviu uma voz dizendo que Allah queria que ele sacrificasse seu filho, então ele estava pronto para fazer isto. Para satisfazer o doce desejo de Krishna, não Krishna, mas alguma concepção de Deus, foi-lhe pedido que matasse seu filho e ele estava pronto para este teste: “Sim, estou pronto.” Então, Krishna é tão elevado. Em comparação com o serviço á Krishna, salvar o corpo de uma vaca ou de qualquer outra coisa, não pode se tornar uma preocupação.

   Tais coisas são de propensões muito baixas. O serviço á Krishna é tão elevado. Tudo pode ser sacrificado por Krishna. Seu serviço é tão valioso. Nada se compara a isto. É tão valioso, tão urgente, tão necessário, tão puro. Não devemos nos enganar. Sentir que estamos engajados em krishna-katha, que devemois tentar servir Krishna, isto é muito elevado, muito valioso. Uma pessoa comum imersa no ilusório “bom e ruim”-sattva-raja-tamo guna (nos modos na natureza material), tentará parar com a matança de vacas, proteger os brahmanas etc... Também, as vacas são reverenciadas aqui porque Krishna as ama (no mundo espiritual). Aqui, temos apenas uma reflexo pervertido daquilo. Vacas são favoráveis a Krishna mas Suas vacas não são vacas deste mundo. Ainda sim há um reflexo pervertido daquilo aqui e ver as vacas mortas trará um sentimento indesejável no interior de um Sadhu.

—————————————-
1 Srimad Bhagavad-gita (18.17):

yasya nahankrito bhavo buddhir yasya na lipyate
hatvapi sa imal lokan na hanti na nibadhyate

“Aquele que está livre do falso ego, cuja inteligência não está aprisionada no mundano, nunca mata nem é preso por suas ações, até mesmo se ele destrói o mundo inteiro”.

Sri Guru tattva- A conclusão acerca da posição de um Guru qualificado.

http://sociedadeinternacionaldebhaktiyoga.blogspot.com.br/p/levando-srila-prabhupada-serio-ideias.html

Vedic Cosmology- In detail by Sadaputa Das.

http://nitaaiveda.com/All_Scriptures_By_Acharyas/Sadaputa_Dasa/Vedic_Cosmography___Astronomy.htm

19980501 France. All energy given to Krishna.

Srila Gurudev gives the perfect satisfatory answer to the Cordinator of ISKCON Child Abuse Comitte. (From the book "Rays of Hope". (if not possible to see, please click on the page (photo).

Be very carefull about sahajism-imitation.

Be carefull. Dont be sahajiya.

Srila Gurudeva B.V.Narayan Goswami Maharaj- Hari Katha- Germany- 2007

Sadhana bhakti, the practice of devotion to Sri Krsna, is of two kinds – vaidhi-bhakti and raganuga-bhakti *[See Endnote 1].

What is vaidhi-bhakti?

yatra ragan avaptatvat
pravrttir upajayate
sasanenaiva sastrasya
sa vaidha bhaktir ucyate

[“When there is no attachment or no spontaneous loving service to the Lord, and one is engaged in the service of the Lord simply out of obedience to the order of the spiritual master or in pursuance of the scriptures, such obligatory service is called vaidhi-bhakti.” (Bhakti-rasamrta-sindhu 1.2.6)]

Nowadays, especially in European countries and in Russia, devotees think they are very ‘rasika’. *[See Endnote 2]. They want rasa (the taste of spiritual mellows). They want to go up to the top of the tree of prema at once. They only want madanakhya-bhava (the highest ecstatic devotional love, situated only in Srimati Radhika). They do not want to follow vaidhi-bhakti. They don’t like vaidhi-bhakti.

This idea is very dangerous, so be very careful about this. Those who have these ideas are nonsense sahajiya-vaisnavas.

We see some sahajiyas at Radha-kunda and in Vrndavana. They give what they call ‘siddha-deha’ to anyone – even to those who don’t know how to clean their hands after passing stool. Such sahajiyas have no knowledge at all; they are very foolish. They give their disciples the so called siddha-deha and tell them, “Now you are a manjari (maidservant) of Vrndavana. You are serving Radha and Krsna there.” Unqualified persons, those who accept this idea, have very beautiful young widowed ladies with them. They begin to artificially taste ‘parakiya-bhava’ with those ladies, (real parakiya-bhava is the paramour love between Sri Krsna and the gopis) and then they beget many children.

Do you understand the meaning? This is very dangerous. I have warned all my disciples – brahmacaris, sannyasis and all others – to be very careful of this.

Sri Krsna has explained to us about the natural tendency of this world, in all living beings, even in snakes, donkeys and monkeys. He has especially explained to Uddhava (in Srimad-Bhagavatam, Canto 11) that the donkey is kicked by the hind legs of the she-donkey as he follows that she-donkey for sex-life.

The stool-eating pig is another example of uncontrolled sex indulgence, as is the she-goat and he-goat. Even when the male-goat is on his way to a slaughterhouse to be killed, if he sees any she-goat, he becomes shameless and wants to have sex with her. This is very amazing – he is having sex at the time of death.

We should be very careful of this – ladies should be careful regarding males, and males should be careful regarding ladies. Be careful of this.

When one has no raga (attachment to Krsna and absorption in His service), one may read from the scriptures that he should engage in bhakti to Krsna, and if he does not do this,

Srila Gurudev B.V.Narayan Goswami Maharaj about the real Glory of Srila B.V.Swami Maharaj. Start min.55

19981025 Vrindavan Parikrama Varsana Dan Gati Radharani Sold To Brahman...

AUDIO- Vaman Dwadasi hari katha by Sri Srimad Bhakti Ballabh Tirtha Goswami Maharaj.

http://bhaktisiddhanta.org/harikatha-parshva-parivartini-vamana-jayanti-ekadashi-complete-reality-cause-happiness-guru-tattva/#sthash.ReCn617t.dpuf

Artikel über Bhakti- Liebe und Hingabe an Gott . In Deutsch Sprache, die von der Großen Swami Sadananda geschrieben

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 http://www.sadananda.com/index.php?action=text_downloads_svami_sadananda_dasa