ISKCON Desire Tree | IDT2024-03-29T02:29:05Zhttps://iskcondesiretree.com/groups/harinaamsankirtan/forum/feed/allIMPORTANT LINKS ON HARINAMAhttps://iskcondesiretree.com/groups/harinaamsankirtan/forum/important-links-on-harinama2012-12-11T14:26:49.000Z2012-12-11T14:26:49.000ZGopal dashttps://iskcondesiretree.com/members/Gopaldas241<div><h1>HARINAMA. PART 1.</h1><p></p><p><a rel="nofollow" href="http://www.iskcondesiretree.net/group/krishnaconsciousness/forum/topics/harinama-part-1">http://www.iskcondesiretree.net/group/krishnaconsciousness/forum/to...</a></p><p></p><h1>HARINAMA. PART 2.</h1><p></p><p><a rel="nofollow" href="http://www.iskcondesiretree.net/group/krishnaconsciousness/forum/topics/harinama-part-2">http://www.iskcondesiretree.net/group/krishnaconsciousness/forum/to...</a></p><p></p><h1>HARINAMA. PART 3.</h1><p></p><p><a rel="nofollow" href="http://www.iskcondesiretree.net/group/krishnaconsciousness/forum/topics/harinama-part-3">http://www.iskcondesiretree.net/group/krishnaconsciousness/forum/to...</a></p><p></p><h1>HARINAMA. PART 4.</h1><p></p><p><a rel="nofollow" href="http://www.iskcondesiretree.net/group/krishnaconsciousness/forum/topics/harinama-part-4">http://www.iskcondesiretree.net/group/krishnaconsciousness/forum/to...</a></p><p></p><h1>HARINAMA. PART 5.</h1><p></p><p><a rel="nofollow" href="http://www.iskcondesiretree.net/group/krishnaconsciousness/forum/topics/harinama-part-5">http://www.iskcondesiretree.net/group/krishnaconsciousness/forum/to...</a></p><p></p><h1>HARINAMA. PART 6.</h1><p></p><p><a rel="nofollow" href="http://www.iskcondesiretree.net/group/krishnaconsciousness/forum/topics/harinama-part-6">http://www.iskcondesiretree.net/group/krishnaconsciousness/forum/to...</a></p><p></p><h1>HARINAMA. PART 7.</h1><p></p><p><a rel="nofollow" href="http://www.iskcondesiretree.net/group/krishnaconsciousness/forum/topics/harinama-part-7">http://www.iskcondesiretree.net/group/krishnaconsciousness/forum/to...</a></p><p></p><h1>HARINAMA. PART 8.</h1><p></p><p><a rel="nofollow" href="http://www.iskcondesiretree.net/group/krishnaconsciousness/forum/topics/harinama-part-8">http://www.iskcondesiretree.net/group/krishnaconsciousness/forum/to...</a></p><p></p><h1>HARINAMA. PART 9.</h1><p></p><p><a rel="nofollow" href="http://www.iskcondesiretree.net/group/krishnaconsciousness/forum/topics/harinama-part-9">http://www.iskcondesiretree.net/group/krishnaconsciousness/forum/to...</a></p><p></p><h1>HARINAMA. PART 10.</h1><p></p><p><a rel="nofollow" href="http://www.iskcondesiretree.net/group/krishnaconsciousness/forum/topics/harinama-part-10">http://www.iskcondesiretree.net/group/krishnaconsciousness/forum/to...</a></p></div>SHRI RADHA SAHASRA NAMA STOTRA . PART SIX.https://iskcondesiretree.com/groups/harinaamsankirtan/forum/shri-radha-sahasra-nama-stotra-part-six2011-08-18T12:31:02.000Z2011-08-18T12:31:02.000Zpadmavati matajihttps://iskcondesiretree.com/members/padmavatimataji<div><p><a target="_self" href="{{#staticFileLink}}2525781932,original{{/staticFileLink}}"><img class="align-full" width="450" src="{{#staticFileLink}}2525781932,original{{/staticFileLink}}"/></a><br/><br/>Text 151<br/>hari-bhusana-bhusadhya-<br/>nanda-yuktardra-pada-ga<br/>hai-hai-tala-dhara thai-thai-<br/>sabda-sakti-prakasini<br/>She is decorated with ornaments that decorate Lord Hari's ornaments (hari-bhusana-bhusadhya). She is blissful (ananda-yukta). She is half of Lord Lord Krsna (ardra-pada-ga). She expertly beats the rhythm hai hai (hai-hai-tala-dhara) and the rhythm thai thai (thai-thai-sabda-sakti-prakasini).<br/>Text 152<br/>he-he-sabda-svarupa ca<br/>hi-hi-vakya-visarada<br/>jagad-ananda-kartri ca<br/>sandrananda-visarada<br/>She expertly sings "Oh! Oh!" (he-he-sabda-svarupa and hi-hi-vakya-visarada). She fills the world with bliss (jagad-ananda-kartri). She is expert at enjoying intense transcendental bliss (sandrananda-visarada).<br/>Text 153<br/>pandita pandita-guna<br/>panditananda-karini<br/>paripalana-kartri ca<br/>tatha sthiti-vinodini<br/>She is wise and learned (pandita). She has the virtues of the wise (pandita-guna). She delights the wise (panditananda-karini). She protects the devotees (paripalana-kartri). She enjoys transcendental pastimes in Her home (sthiti-vinodini).<br/>Text 154<br/>tatha samhara-sabdadhya<br/>vidvaj-jana-manohara<br/>vidusam priti-janani<br/>vidvat-prema-vivardhini<br/>She is eloquent (samhara-sabdadhya). She enchants the wise (vidvaj-jana-manohara). She is the mother of happiness for the wise (vidusam priti-janani). She increases the love the wise feel for Lord Krsna (vidvat-prema-vivardhini).<br/>Text 155<br/>nadesi nada-rupa ca<br/>nada-bindu-vidharini<br/>sunya-sthana-sthita sunya-<br/>rupa-padapa-vasini<br/>She is the queen of words (nadesi). She is eloquent words personified (nada-rupa). She concisely speaks a droplet of words (nada-bindu-vidharini). She stays in a place far beyond the material realm (sunya-sthana-sthita). She stays under a tree far beyond the material realm (sunya- rupa-padapa-vasini).<br/>Text 156<br/>karttika-vrata-kartri ca<br/>vasana-harini tatha<br/>jala-saya jala-tala<br/>sila-tala-nivasini<br/>She performs the vow of Karttika-vrata (karttika-vrata-kartri). She takes away material desires (vasana-harini). She resides on the milk-ocean (jala-saya and jala-tala) and on a hill (sila-tala-nivasini).<br/>Text 157<br/>ksudra-kitanga-samsarga<br/>sanga-dosa-vinasini<br/>koti-kandarpa-lavanya<br/>kandarpa-koti-sundari<br/>She will show Her mercy to the most insignificant creature (ksudra-kitanga-samsarga). She cures the disease born of contact with the material energy (sanga-dosa-vinasini). She is more beautiful than many millions of Kamadevas (koti-kandarpa-lavanya and kandarpa-koti-sundari).<br/>Text 158<br/>kandarpa-koti-janani<br/>kama-bija-pradayini<br/>kama-sastra-vinoda ca<br/>kama-sastra-prakasini<br/>She is the mother of millions of Kamadevas (kandarpa-koti-janani). She gives the seed of the desire to attain Lord Krsna (kama-bija-pradayini). She is expert in the science of amorous pastimes (kama-sastra-vinoda and kama-sastra-prakasini).<br/>Text 159<br/>kama-prakasika kaminy<br/>animady-asta-siddhi-da<br/>yamini yamini-natha-<br/>vadana yaminisvari<br/>She is an amorous girl (kama-prakasika and kamini). She grants the eight mystic perfections, beginning with anima (animady-asta-siddhi-da). She is in control of Her senses (yamini) and She is the leader of all restrained, self-controlled girls (yamini-natha-vadana and yaminisvari).<br/>Text 160<br/>yaga-yoga-hara bhukti-<br/>mukti-datri hiranya-da<br/>kapala-malini devi<br/>dhama-rupiny apurva-da<br/>She gives the results of Vedic sacrififces (yaga-yoga-hara). She gives sense gratification and liberation (bhukti-mukti-datri). She gives gold (hiranya-da). As Durga-devi, She wears a garland of skulls (kapala-malini). She is a goddess (devi). Her form is splendid and glorious (dhama-rupini). She gives what has never been given before (apurva-da).<br/>Text 161<br/>krpanvita guna gaunya<br/>gunatita-phala-prada<br/>kusmanda-bhuta-vetala-<br/>nasini saradanvita<br/>She is merciful (krpanvita), virtuous (guna), and the most important (gaunya). She gives a result that is beyond the three modes of material nature (gunatita-phala-prada). She kills the kusmandas, bhutas, and vetalas (kusmanda-bhuta-vetala-nasini). She is glorious like autumn (saradanvita).<br/>Text 162<br/>sitala savala hela<br/>lila lavanya-mangala<br/>vidyarthini vidyamana<br/>vidya vidya-svarupini<br/>She is pleasingly cool (sitala). She has a great variety of virtues (savala). She is happiness (hela) and playfulness (lila). She is beautiful and auspicious (lavanya-mangala). She is an earnest student (vidyarthini). She is known by the devotees (vidyamana). She is knowledge personified (vidya and vidya-svarupini).<br/>Text 163<br/>anviksiki sastra-rupa<br/>sastra-siddhanta-karini<br/>nagendra naga-mata ca<br/>krida-kautuka-rupini<br/>She is the science of logic (anviksiki), the Vedas personified (sastra-rupa), the teacher of the Vedas' final conclusion (sastra-siddhanta-karini, the beloved of Lord Sesa (nagendra), the mother of the snakes (naga-mata) and playful and happy (krida-kautuka-rupini).<br/>Text 164<br/>hari-bhavana-sila ca<br/>hari-tosana-tat-para<br/>hari-prana hara-prana<br/>siva-prana sivanvita<br/>She meditates on Lord Hari (hari-bhavana-sila), and is dedicated to pleasing Lord Hari (hari-tosana-tat-para). She is Lord Hari's life and soul (hari-prana), Lord Siva's life and soul (hara-prana and siva-prana), and Lord Siva's companion (sivanvita).<br/>Text 165<br/>narakarnava-samhantri<br/>narakarnava-nasini<br/>naresvari naratita<br/>nara-sevya narangana<br/>She destroys the ocean of hellish sufferings (narakarnava-samhantri and narakarnava-nasini). She is the queen of humans (naresvari), is beyond the world of humans (naratita), should be served by humans (nara-sevya), and is like an ordinary human girl (narangana).<br/>Text 166<br/>yasodanandana-prana-<br/>vallabha hari-vallabha<br/>yasodanandanaramya<br/>yasodanandanesvari<br/>For Yasoda's son She is more dear than life (yasodanandana-prana-vallabha). She is dear to Lord Hari (hari-vallabha). She delights Yasoda's son (yasodanandanaramya). She is the queen of Yasoda's son (yasodanandanesvari).<br/>Text 167<br/>yasodanandanakrida<br/>yasoda-kroda-vasini<br/>yasodanandana-prana<br/>yasodanandanarthada<br/>She enjoys pastimes with Yasoda's son (yasodanandanakrida), sits on the lap of Yasoda's son (yasoda-kroda-vasini), is the life and soul of Yasoda's son (yasodanandana-prana), and fulfills the desires of Yasoda's son (yasodanandanarthada).<br/>Text 168<br/>vatsala kausala kala<br/>karunarnava-rupini<br/>svarga-laksmir bhumi-<br/>laksmir draupadi pandava-priya<br/>She is affectionate (vatsala), expert (kausala), beautiful (kala), and an ocean of mercy (karunarnava-rupini). She is heavenly opulence (svarga-laksmi) and earthly opulence (bhumi-laksmi). She is Draupadi (draupadi), who is dear to the Pandavas (pandava-priya).<br/>Text 169<br/>tatharjuna-sakhi bhaumi<br/>bhaimi bhima-kulodvaha<br/>bhuvana mohana ksina<br/>panasakta-tara tatha<br/>She is Arjuna's friend (arjuna-sakhi), a resident of the earth (bhaumi), very exalted (bhaimi), born in an exalted family (bhima-kulodvaha), a resident of the material worlds (bhuvana), charming (mohana), slender (ksina), and fond of betelnuts (panasakta-tara).<br/>Text 170<br/>panarthini pana-patra<br/>pana-pananda-dayini<br/>dugdha-manthana-karmadhya<br/>dugdha-manthana-tat-para<br/>She begs for betelnuts (panarthini), is Lord Sri Krsna's betelnut cup (pana-patra), and gives the happiness of chewing betelnuts (pana-pananda-dayini). She dutifully churns milk (dugdha-manthana-karmadhya and dugdha-manthana-tat-para).<br/>Text 171<br/>dadhi-bhandarthini krsna-<br/>krodhini nandanangana<br/>ghrta-lipta takra-yukta<br/>yamuna-para-kautuka<br/>Lord Krsna asks for Her jug of yogurt (dadhi-bhandarthini). She becomes angry at Krsna (krsna-krodhini). Sheb is a delightful girl (nandanangana) anointed with ghee (ghrta-lipta), carring buttermilk (takra-yukta), and eager to cross to the Yamuna's other shore (yamuna-para-kautuka).<br/>Text 172<br/>vicitra-kathaka krsna-<br/>hasya-bhasana-tat-para<br/>gopanganavestita ca<br/>krsna-sangarthini tatha<br/>She speaks wonderful and colorful words (vicitra-kathaka). Her words mock Krsna (krsna-hasya-bhasana-tat-para). She is surrounded by the gopis (gopanganavestita). She yearns for Lord Krsna's company (krsna-sangarthini).<br/>Text 173<br/>rasasakta rasa-ratir<br/>asavasakta-vasana<br/>haridra harita hariny<br/>anandarpita-cetana<br/>She is attached to the rasa dance (rasasakta) and She enjoys the rasa dance (rasa-rati). She is attached to drinking asava nectar (asavasakta-vasana). Her complexion is fair (haridra and harita) and She is charming (harini). She brings bliss to the heart (anandarpita-cetana).<br/>Text 174<br/>niscaitanya ca nisceta<br/>tatha daru-haridrika<br/>subalasya svasa krsna-<br/>bharya bhasati-vegini<br/>She faints with love of Krsna (niscaitanya and nisceta) and becomes like a golden doll made of wood (daru-haridrika). She is Subala's sister (subalasya svasa), and Krsna's wife (krsna-bharya). She is very eloquent (bhasati-vegini).<br/>Text 175<br/>sridamasya sakhi dama-<br/>damini dama-dharini<br/>kailasini kesini ca<br/>harid-ambara-dharini<br/>She is Sridama's friend (sridamasya sakhi). She is glorious (dama-damini and dama-dharini). She is Parvati (kailasini). She has beautiful hair (kesini). She wears blue garments (harid-ambara-dharini).<br/>Text 176<br/>hari-sannidhya-datri ca<br/>hari-kautuka-mangala<br/>hari-prada hari-dvara<br/>yamuna-jala-vasini<br/>She stays by Lord Krsna's side (hari-sannidhya-datri). She is very happy to stay with Lord Krsna (hari-kautuka-mangala). She gives Lord Hari (hari-prada) and She is the door to Lord Hari (hari-dvara). She resides by the Yamuna (yamuna-jala-vasini).<br/>Text 177<br/>jaitra-prada jitarthi ca<br/>catura caturi tami<br/>tamisra''tapa-rupa ca<br/>raudra-rupa yaso-'rthini<br/>She gives victory (jaitra-prada). She has conquered Her desires (jitarthi). She is expert and intelligent (catura and caturi). She is darkness (tami and tamisra). She is austerity (atapa-rupa). She is ferocious (raudra-rupa). She is famous (yaso-'rthini).<br/>Text 178<br/>krsnarthini krsna-kala<br/>krsnananda-vidhayini<br/>krsnartha-vasana krsna-<br/>ragini bhava-bhavini<br/>She yearns to associate with Lord Krsna (krsnarthini). She is an expansion of Lord Krsna (krsna-kala). She delights Lord Krsna (krsnananda-vidhayini). She yearns to associate with Lord Krsna (krsnartha-vasana), and She passionately loves Lord Krsna (krsna-ragini and bhava-bhavini).<br/>Text 179<br/>krsnartha-rahita bhakta<br/>bhakta-bhukti-subha-prada<br/>sri-krsna-rahita dina<br/>tatha virahini hareh<br/>She has no desire except to associate with Lord Krsna (krsnartha-rahita). She is devoted to Lord Krsna (bhakta). She gives happiness and auspiciousness to the devotees (bhakta-bhukti-subha-prada). Separated from Lord Krsna (sri-krsna-rahita), She becomes very poor and wretched (dina). This happens when She is separated from Lord Hari (virahini hareh).<br/>Text 180<br/>mathura mathura-raja-<br/>geha-bhavana-bhavana<br/>sri-krsna-bhavanamoda<br/>tatho'nmada-vidhayini<br/>She stays in Mathura (mathura). When He stays in the home of Mathura's king, Lord Krsna always thinks of Her (mathura-raja- geha-bhavana-bhavana). She is happy when She can think of Lord Krsna (sri-krsna-bhavanamoda). She is mad with love for Lord Krsna (unmada-vidhayini).<br/>Text 181<br/>krsnartha-vyakula krsna-<br/>sara-carma-dhara subha<br/>alakesvara-pujya ca<br/>kuveresvara-vallabha<br/>She is agitated with the desire to attain Lord Krsna (krsnartha-vyakula). She is the beloved of Lord Siva, who wears a deerskin (krsnasara-carma-dhara). She is beautiful (subha). She is worshiped by Kuvera (alakesvara-pujya) and She is dear to Kuvera's master, Lord Siva (kuveresvara-vallabha).<br/>Text 182<br/>dhana-dhanya-vidhatri ca<br/>jaya kaya haya hayi<br/>pranava pranavesi ca<br/>pranavartha-svarupini<br/>She gives great wealth (dhana-dhanya-vidhatri). She is Lord Krsna 's wife (jaya). Her form is spiritual (kaya). She is the beloved of Lord Hayagriva (haya and hayi). She is the sacred syllable Om (pranava), the queen of the sacred syylable Om (pranavesi), and the personification of the sacred syllable Om (pranavartha-svarupini).<br/>Text 183<br/>brahma-visnu-sivardhanga-<br/>harini saiva-simsapa<br/>raksasi-nasini bhuta-<br/>preta-prana-vinasini<br/>She is the other half of Lord Visnu, Lord Siva, and Lord Brahma (brahma-visnu-sivardhanga-harini). She is Lord Siva's beloved (saiva-simsapa). She kills the demonesses (raksasi-nasini). She kills the bhutas and pretas (bhuta-preta-prana-vinasini).<br/>Text 184<br/>sakalepsita-datri ca<br/>saci sadhvi arundhati<br/>pati-vrata pati-prana<br/>pati-vakya-vinodini<br/>asesa-sadhani kalpa-<br/>vasini kalpa-rupini<br/>She fulfills all desires (sakalepsita-datri). She is Saci (saci). She is saintly (sadhvi). She is Arundhati (arundhati). She is faithful to Her husband (pati-vrata). Her husband is Her very life (pati-prana). She delights in Her husband's words (pati-vakya-vinodini). She has the power to do anything (asesa-sadhani). All Her desires are automatically fulfilled (kalpa-vasini and kalpa-rupini).<br/><br/>Sruti-phala<br/>The Result of Hearing<br/>Text 1<br/>sri-mahadeva uvaca<br/>ity etat kathitam devi<br/>radha-nama-sahasrakam<br/>yah pathet pathayad vapi<br/>tasya tusyati madhavah<br/>Lord Siva said: Thus I have spoken to you the thousand names of Sri Radha. Lord Madhava is pleased with anyone who reads or has someone else read these names.<br/>Text 2<br/>kim tasya yamunabhir va<br/>nadibhih sarvatah priye<br/>kuruksetradi-tirthais ca<br/>yasya tusto janardanah<br/>When one pleases Lord Janardana what need has he for the sacred rivers headed by the Yamuna, or the holy places headed by Kuruksetra?<br/>Text 3<br/>stotrasyasya prasadena<br/>kim na sidhyati bhu-tale<br/>brahmano brahma-varcasvi<br/>ksatriyo jagati-patih<br/>What perfection is not attained in this world by the mercy of this prayer? By its mercy a brahmana becomes powerful as the demigod Brahma and a ksatriya becomes king of the world.<br/>Texts 4 and 5<br/>vaisyo nidhi-patir bhuyat<br/>sudro mucyeta janmatah<br/>brahma-hatya-sura-pana-<br/>steyader ati-patakat<br/>sadyo mucyeta devesi<br/>satyam satyam na samsayah<br/>radha-nama-sahasrasya<br/>samanam nasti bhu-tale<br/>By its mercy a vaisya becomes the master of great wealth and a Sudra becomes free from his low birth. By its mercy one becomes free from a host of sins beginning with killing a brahmana, drinking wine, and committing theft. O queen of the demigods, it is true. There is no doubt it is true. In this world there is nothing equal to the thousand names of Sri Radha.<br/>Text 6<br/>svarge vapy atha patale<br/>girau va jalato 'pi va<br/>natah param subham stotram<br/>tirtham natah param param<br/>In Svargaloka, in Patalaloka, on the mountains, or in the oceans no prayer is better than this prayer, no holy place is better than this prayer.<br/>Text 7<br/>ekadasyam sucir bhutva<br/>yah pathet susamahitah<br/>tasya sarvartha-siddhih syac<br/>chrinuyad va su-sobhane<br/>A person who becomes clean and attentively reads or hears this prayer on the ekadasi day attains all his desires, O beautiful one.<br/>Text 8<br/>dvadasyam paurnamasyam va<br/>tulasi-sannidhau sive<br/>yah pathet srinuyad vapi<br/>tasya tat tat phalam srinu<br/>O auspicious one, please hear the result attained by a person who reads or hears this prayer in the presence of Tulasi-devi on a dvadasi or on the full-moon day.<br/>Texts 9-14<br/>asvamedham rajasuyam<br/>barhaspatyam tatha trikam<br/>ati-ratram vajapeyam<br/>agnistomam tatha subham<br/>kritva yat phalam apnoti<br/>srutva tat phalam apnuyat<br/>karttike castamim prapya<br/>pathed va srinuyad api<br/>sahasra-yuga-kalpantam<br/>vaikuntha-vasatim labhet<br/>tatas ca brahma-bhavane<br/>sivasya bhavane punah<br/>suradhinatha-bhavaneŠ<br/>punar yati sa-lokatam<br/>gaìga-tiram samasadya<br/>yah pathet srinuyad api<br/>visnoh sarupyam ayati<br/>satyam satyam suresvari<br/>mama vaktra-girer jata<br/>parvati-vadanasrita<br/>radha-natha-sahasrakhya<br/>nadi trailokya-pavani<br/>pathyate hi maya nityam<br/>bhaktya saktya yathocitam<br/>A person who reads or hears this prayer attains the same result as if he had performed asvamedha, raajasuya, barhaspatya, trika, atiratra, vajapeya, and agnistoma yajna. A person who reads or hears this prayer on the astami day of the month of Karttika lives in Vaikuntha for thousands of yugas. He goes to Brahma's abode, Siva's abode, and Indra's abode. A person who on the Ganges shore reads or hears this prayer attains a spiritual form like that of Lord Visnu. O queen of the demigods, it is true! It is true! This prayer, called the thousand names of Sri Radha, is a river born on the mountain of my words that now takes shelter in the mouth of Sri Parvati, a river that purifies the three worlds. I regularly read this prayer with devotion, as far as I am able.<br/>Text 15<br/>mama prana-samam hy etat<br/>tava pritya prakasitam<br/>nabhaktaya pradatavyam<br/>pasandaya kadacana<br/>nastikayaviragaya<br/>raga-yuktaya sundari<br/>This prayer is dear to me as life. That is why I have revealed it to you, my beloved. O beautiful one, this prayer should never be given to one who is not a devotee, to a blasphemer, to an atheist, to one who is not austere, or to one filled with material desires.<br/>Text 16<br/>tatha deyam maha-stotram<br/>hari-bhaktaya saìkari<br/>vaisnavesu yatha-sakti<br/>datre punyartha-saline<br/>O auspicious one, this prayer should be given to one who is devoted to Lord Hari. It should be given to a pious person who will in turn give it to the Vaisnavas as far as he is able.<br/>Text 17<br/><br/>radha-nama-sudha-vari<br/>mama vaktra-sudhambudheh<br/>uddhritasau tvaya yatnat<br/>yatas tvam vaisnavagranih<br/>You are the best of Vaisnavas because you have carefully taken the nectar of Sri Radha's names from the nectar ocean of my words.<br/>Texts 18-20<br/>visuddha-sattvaya yathartha-vadine<br/>dvijasya seva-nirataya mantrine<br/>datre yatha-sakti subhakta-manase<br/>radha-pada-dhyana-paraya sobhane<br/>hari-padabja-madhupa-<br/>mano-bhutaya manase<br/>radha-pada-sudhasvada-<br/>saline vaisnavaya ca<br/>dadyat stotram maha-punyam<br/>hari-bhakti-prasadhanam<br/>janmantaram na tasyasti<br/>radha-Krishna-padarthinah<br/>O beautiful one, a person who gives this very sacred prayer, which gives Krishna-bhakti, to one situated in the mode of pure goodness, to one who speaks the truth, to one who chants sacred mantras, to one who gives charity as far as he is able, to one whose heart is devoted to the Lord, to one who meditates on Sri Radha's feet, to one whose mind is a bumblebee at the lotus flower of Lord Hari's feet, to one who is thoughtful, to one who tastes the nectar at Sri Radha's feet, or to one who is a Vaisnava, attains Sri Sri Radha-Krishna's feet. He does not take birth again.<br/>Text 21<br/>mama prana vaisnava hi<br/>tesam raksartham eva hi<br/>sulam maya dharyate hi<br/>nanyatha maitra-karanam<br/>The Vaisnavas are my very life. I carry my trident to protect them. There is no other reason.<br/>Text 22<br/>hari-bhakti-dvisam arthe<br/>sulam sandharyate maya<br/>srinu devi yathartham me<br/>gaditam tvayi su-vrate<br/>I carry my trident to punish they who hate the devotees of Lord Hari. Hear this, O pious goddess, for to you I speak the truth.<br/>Text 23<br/>bhaktasi me priyasi tvam<br/>adah snehat prakasitam<br/>kadapi nocyate devi<br/>maya nama-sahasrakam<br/>You are my devotee and You are dear to me. Therefore, out of affection I have revealed this to you. O goddess, I have never before spoken these thousand names.</p></div>SHRI RADHA SAHASRA NAMA STOTRA . PART FIVE.https://iskcondesiretree.com/groups/harinaamsankirtan/forum/shri-radha-sahasra-nama-stotra-part-five2011-08-16T05:51:28.000Z2011-08-16T05:51:28.000Zpadmavati matajihttps://iskcondesiretree.com/members/padmavatimataji<div><p><a target="_self" href="{{#staticFileLink}}2525782184,original{{/staticFileLink}}"><img class="align-full" width="450" src="{{#staticFileLink}}2525782184,original{{/staticFileLink}}"/></a><br/><br/>Text 121<br/>bhava-nasanta-kariny a-<br/>kasa-rupa su-vesini<br/>rati-ranga-parityaga<br/>rati-vega rati-prada<br/>She puts an end to the cycle of repeated birth and death (bhava-nasanta-karini), Her form is spiritual and subtle (akasa-rupa), She is beautifully dressed (su-vesini), She left the arena of amorous pastimes (rati-ranga-parityaga, and She enjoys the happiness of amorous pastimes (rati-vega and rati-prada).<br/>Text 122<br/>tejasvini tejo-rupa<br/>kaivalya-patha-da subha<br/>mukti-hetur mukti-hetu-<br/>langhini langhana-ksama<br/>She is splendid and powerful (tejasvini and tejo-rupa), gives the path of liberation (kaivalya-patha-da), is beautiful (subha), is the cause of liberation (mukti-hetur), jumps over impersonal liberation (mukti-hetu-langhini), and is tolerant of offenses (langhana-ksama).<br/>Text 123<br/>visala-netra vaisali<br/>visala-kula-sambhava<br/>visala-grha-vasa ca<br/>visala-vadari ratih<br/>She has large eyes (visala-netra), comes from an exalted family (vaisali, visala-kula-sambhava, visala-grha-vasa, and visala-vadari), and is transcendental happiness personified (rati).<br/>Text 124<br/>bhakty-atita bhakta-gatir<br/>bhaktika siva-bhakti-da<br/>siva-sakti-svarupa ca<br/>sivardhanga-viharini<br/>By serving Her one crosses beyond the world of repeated birth and death (bhakty-atita), She is the goal of devotional service (bhakta-gati), She is devotional service (bhaktika), She gives auspicious devotional service (siva-bhakti-da), She is an auspicious potency of the Lord (siva-sakti-svarupa), and She enjoys pastimes as the beloved who is half the body of the auspicious Lord (sivardhanga-viharini).<br/>Text 125<br/>sirisa-kusumamoda<br/>sirisa-kusumojjvala<br/>sirisa-mrdhvi sairisi<br/>sirisa-kusumakrtih<br/>She is fragrant as a sirisa flower (sirisa-kusumamoda), splendid as a sirisa flower (sirisa-kusumojjvala), soft as a sirisa flower (sirisa-mrdhvi), glorious as a sirisa flower (sairisi), and beautiful as a sirisa flower (sirisa-kusumakrti).<br/>Text 126<br/>vamanga-harini visnoh<br/>siva-bhakti-sukhanvita<br/>vijita vijitamoda<br/>gagana gana-tosita<br/>She stays at Lord Visnu's left side (vamanga-harini visnoh), She is filled with the auspicious happiness of devotional service (siva-bhakti-sukhanvita), She is defeated by Lord Krsna (vijita), She is fragrant (vijitamoda), She is the spiritual sky (gagana), and She is pleased by Her companions (gana-tosita).<br/>Text 127<br/>hayasya heramba-suta<br/>gana-mata sukhesvari<br/>duhkha-hantri duhkha-hara<br/>sevitepsita-sarvada<br/>She is Lord Hayagriva's beloved (hayasya), Heramba's daughter (heramba-suta), the demigods' mother (gana-mata), the queen of happiness (sukhesvari), the destroyer of sufferings (duhkha-hantri and duhkha-hara), and the goddess who grants everything Her servants wish (sevitepsita-sarvada).<br/>Text 128<br/>sarvajnatva-vidhatri ca<br/>kula-ksetra-nivasini<br/>lavanga pandava-sakhi<br/>sakhi-madhya-nivasini<br/>She gives omniscience (sarvajnatva-vidhatri). She stays in Her family's place (kula-ksetra-nivasini). She is a lavanga flower (lavanga). She is the Pandavas' friend (pandava-sakhi). She stays with Her friends (sakhi-madhya-nivasini).<br/>Text 129<br/>gramya gita gaya gamya<br/>gamanatita-nirbhara<br/>sarvanga-sundari ganga<br/>ganga-jalamayi tatha<br/>She stays in the village of Vraja (gramya). She is glorified in song (gita). She is the holy city of Gaya (gaya). She is approached by the devotees (gamya). She cannot be approached by non-devotees (gamanatita-nirbhara). All Her limbs are very beautiful (sarvanga-sundari). She is the Ganges (ganga and ganga-jalamayi).<br/>Text 130<br/>gangerita puta-gatra<br/>pavitra-kula-dipika<br/>pavitra-guna-siladhya<br/>pavitrananda-dayini<br/>She is said to be the Ganges (gangerita). Her body is pure and transcendental (puta-gatra). She is a lamp shining in a pure family (pavitra-kula-dipika). She is rich with pure virtues and noble character (pavitra-guna-siladhya). She gives pure transcendental bliss (pavitrananda-dayini).<br/>Text 131<br/>pavitra-guna-simadhya<br/>pavitra-kula-dipani<br/>kampamana kamsa-hara<br/>vindhyacala-nivasini<br/>She is rich with the most exalted pure virtues (pavitra-guna-simadhya). She is a lamp shining in a pure family (pavitra-kula-dipani). She trembles (kampamana). She is the beloved of He who killed Kamsa (kamsa-hara). She has a home in the Vindhya Hills (vindhyacala-nivasini).<br/>Text 132<br/>govardhanesvari govar-<br/>dhana-hasya hayakrtih<br/>minavatara minesi<br/>gaganesi haya gaji<br/>She is the queen of Govardhana Hill (govardhanesvari). She smiles on Govardhana Hill (govardhana-hasya). She is Lord Haragriva's beloved (hayakrti and haya) and Lord Matsya's beloved (minavatara and minesi). She is the queen of the spiritual sky (gaganesi). She is an amorous girl (gaji).<br/>Text 133<br/>harini harini hara-<br/>dharini kanakakrtih<br/>vidyut-prabha vipra-mata<br/>gopa-mata gayesvari<br/>She is beautiful as a doe (harini). She is captivating (harini). She wears a beautiful necklace (hara-dharini). Her form is golden (kanakakrti). She is splendid as lightning (vidyut-prabha). She is the mother of the brahmanas (vipra-mata), the mother of the gopas (gopa-mata). and the queen of Gaya (gayesvari).<br/>Text 134<br/>gavesvari gavesi ca<br/>gavisi gavi-vasini<br/>gati-jna gita-kusala<br/>danujendra-nivarini<br/>She is the queen of the surabhi cows (gavesvari, gavesi, and gavisi). She lives in the cowherd village of Vraja (gavi-vasini). She knows the real goal of life (gati-jna). Her glories are sung in beautiful songs (gita-kusala). She stopped the king of the demons (danujendra-nivarini).<br/>Text 135<br/>nirvana-datri nairvani<br/>hetu-yukta gayottara<br/>parvatadhinivasa ca<br/>nivasa-kusala tatha<br/>She gives liberation (nirvana-datri). She is liberated (nairvani). She is an expert logician (hetu-yukta). She is the queen of Gaya (gayottara). She lives on a mountain (parvatadhinivasa). She brings beauty and auspiciousness to Her home (nivasa-kusala).<br/>Text 136<br/>sannyasa-dharma-kusala<br/>sannyasesi saran-mukhi<br/>sarac-candra-mukhi syama-<br/>hara ksetra-nivasini<br/>She is beautiful with renunciation (sannyasa-dharma-kusala). She is the queen of renunciation (sannyasis (sannyasesi). Her face is like autumn (saran-mukhi). Her face is an autumn moon (sarac-candra-mukhi). She is a necklace worn by Lord Krsna (syama-hara). She lives in a sacred place (ksetra-nivasini).<br/>Text 137<br/>vasanta-raga-samraga<br/>vasanta-vasanakrtih<br/>catur-bhuja sad-bhuja<br/>dvi-bhuja gaura-vigraha<br/>The melodies of vasanta-raga fill Her with amorous desires (vasanta-raga-samraga). Her form is filled with the desires of spring (vasanta-vasanakrti). Sometimes She has four arms (catur-bhuja), and sometimes six arms (sad-bhuja). She has two arms (dvi-bhuja) and Her complexion is fair (gaura-vigraha).<br/>Text 138<br/>sahasrasya vihasya ca<br/>mudrasya mada-dayini<br/>prana-priya prana-rupa<br/>prana-rupiny apavrta<br/>She is the beloved of thousand-headed Lord Ananta Sesa (sahasrasya). She laughs (vihasya). Her face is very expressive (mudrasya). She fills Lord Krsna with amorous passion (mada-dayini). She is more dear to Him than life (prana-priya, prana-rupa, and prana-rupini). She appears before Her devotees (apavrta).<br/>Text 139<br/>krsna-prita krsna-rata<br/>krsna-tosana-tat-para<br/>krsna-prema-rata krsna-<br/>bhakta bhakta-phala-prada<br/>She pleases Lord Krsna (krsna-prita and krsna-rata). She is devoted to pleasing Lord Krsna (krsna-tosana-tat-para). She loves Lord Krsna (krsna-prema-rata and krsna-bhakta). She gives Her devotees the fruits of their service (bhakta-phala-prada).<br/>Text 140<br/>krsna-prema prema-bhakta<br/>hari-bhakti-pradayini<br/>caitanya-rupa caitanya-<br/>priya caitanya-rupini<br/>She loves Krsna (krsna-prema and prema-bhakta). She gives others devotion to Lord Krsna (hari-bhakti-pradayini). She is present in the form of Lord Caitanya (caitanya-rupa and caitanya-rupini). She is dear to Lord Caitanya (caitanya-priya).<br/>Text 141<br/>ugra-rupa siva-kroda<br/>krsna-kroda jalodari<br/>mahodari maha-durga-<br/>kantara-sustha-vasini<br/>She manifests the terrible form of Durga-devi (ugra-rupa), where She sits on Lord Siva's lap (siva-kroda). She sits on Lord Krsna's lap (krsna-kroda). She rests on the milk-ocean (jalodari). She descends to the material world (mahodari). She happily lives in a great forest that is like an unapproachable fortress (maha-durga-kantara-sustha-vasini).<br/>Text 142<br/>candravali candra-kesi<br/>candra-prema-tarangini<br/>samudra-mathanodbhuta<br/>samudra-jala-vasini<br/>She is glorious as a host of moons (candravali and candra-kesi). She is an ocean the moon of Sri Krsna fills with waves of love (candra-prema-tarangini). She was born from the churning of the milk-ocean (samudra-mathanodbhuta) and She resides on the ocean of milk (samudra-jala-vasini).<br/>Text 143<br/>samudramrta-rupa ca<br/>samudra-jala-vasika<br/>kesa-pasa-rata nidra<br/>ksudha prema-tarangika<br/>Her form is an ocean of nectar (samudramrta-rupa). She resides on the milk-ocean (samudra-jala-vasika). She carefully braids Her hair (kesa-pasa-rata). She is sleep (nidra), hunger (ksudha), and an ocean filled with waves of love (prema-tarangika).<br/>Text 144<br/>durva-dala-syama-tanur<br/>durva-dala-tanu-ccbavih<br/>nagara nagari-raga<br/>nagarananda-karini<br/>Her form is glorious as a blade of durva grass (durva-dala-syama-tanu and durva-dala-tanu-ccbavi). She is hero Krsna's beloved (nagara). She is His passionate heroine (nagari-raga). She delights the hero Krsna (nagarananda-karini).<br/>Text 145<br/>nagaralingana-para<br/>nagarangana-mangala<br/>ucca-nica haimavati<br/>priya krsna-taranga-da<br/>She earnestly embraces the hero Krsna (nagaralingana-para). She is happy to embrace the hero Krsna (nagarangana-mangala). She is very humble (ucca-nica). She is Goddess Parvati (haimavati). She is Lord Krsna's beloved (priya). She is an ocean filled with waves of love for Lord Krsna (krsna-taranga-da).<br/>Text 146<br/>premalingana-siddhangi<br/>siddha sadhya-vilasika<br/>mangalamoda-janani<br/>mekhalamoda-dharini<br/>Her body is expert at lovingly embracing Lord Krsna (premalingana-siddhangi). She is perfect (siddha). She enjoys transcendental pastimes (sadhya-vilasika). She is the mother of auspiciousness and bliss (mangalamoda-janani). She wears a glorious belt and is scented with a sweet fragrance (mekhalamoda-dharini).<br/>Text 147<br/>ratna-manjira-bhusangi<br/>ratna-bhusana-bhusana<br/>jambala-malika krsna-<br/>prana prana-vimocana<br/>Her limbs are decorated with tinkling jewel ornaments (ratna-manjira-bhusangi). She is the ornament that decorates Her jewel ornaments (ratna-bhusana-bhusana). She wears a garland of ketaki flowers (jambala-malika). Lord Krsna is Her life-breath (krsna-prana). She has surrendered Her life to Lord Krsna (prana-vimocana).<br/>Text 148<br/>satya-prada satyavati<br/>sevakananda-dayika<br/>jagad-yonir jagad-bija<br/>vicitra-mani-bhusana<br/>She is truthful (satya-prada and satyavati). She gives the bliss of devotional service (sevakananda-dayika). She is the mother of the universe (jagad-yoni and jagad-bija). She is decorated with wonderful and colorful jewels (vicitra-mani-bhusana).<br/>Text 149<br/>radha-ramana-kanta ca<br/>radhya radhana-rupini<br/>kailasa-vasini krsna-<br/>prana-sarvasva-dayini<br/>She is the beloved of Lord Radharamana (radha-ramana-kanta), the perfect object of worship (radhya), and the personification of devotional service (radhana-rupini). She resides on Kailasa Hill (kailasa-vasini). She has dedicated Her life and everything She has to Lord Krsna (krsna-prana-sarvasva-dayini).<br/>Text 150<br/>krsnavatara-nirata<br/>krsna-bhakta-phalarthini<br/>yacakayacakananda-<br/>karini yacakojjvala<br/>She devotedly serves Lord Krsna's incarnations (krsnavatara-nirata). She gives Lord Krsna's devotees the fruits of their services (krsna-bhakta-phalarthini) and whether they ask for it or not She gives them transcendental bliss (yacakayacakananda-karini). She gloriously appears before they who offer prayers to Her (yacakojjvala).</p></div>SHRI RADHA SAHASRA NAMA STOTRA . PART FOUR.https://iskcondesiretree.com/groups/harinaamsankirtan/forum/shri-radha-sahasra-nama-stotra-part-four2011-08-11T06:53:05.000Z2011-08-11T06:53:05.000Zpadmavati matajihttps://iskcondesiretree.com/members/padmavatimataji<div><p><a target="_self" href="{{#staticFileLink}}2525778146,original{{/staticFileLink}}"><img class="align-full" width="450" src="{{#staticFileLink}}2525778146,original{{/staticFileLink}}"/></a><br/><br/>Text 91<br/>gokulanvita-deha ca<br/>gokulatva-pradayini<br/>lavanga-namni narangi<br/>naranga-kula-mandana<br/>She stays in Gokula (gokulanvita-deha), gives residence in Gokula to others (gokulatva-pradayini), has a name beautiful as a a lavangha flower (lavanga-namni), is amorous (narangi), and is the transcendental decoration of amorous Krsna (naranga-kula-mandana).<br/>Text 92<br/>ela-lavanga-karpura-<br/>mukha-vasa-mukhanvita<br/>mukhya mukhya-prada mukhya-<br/>rupa mukhya-nivasini<br/>She is anointed with ela, lavanga, karpura and many other fragrances (ela-lavanga-karpura-mukha-vasa-mukhanvita), is the most exalted of young girls (mukhya), gives the most valuable thing (mukhya-prada), has the most beautiful form (mukhya-rupa), and lives in the best abode (mukhya-nivasini).<br/>Text 93<br/>narayani kripatita<br/>karunamaya-karini<br/>karunya karuna karna<br/>gokarna naga-karnika<br/>She is Lord Narayana's beloved (narayani). She is supremely merciful (krpatita, karunamaya-karini, karunya, and karuna). She is the sacred place Gokarna (gokarna), Karna (karna), and Naga-karnika (naga-karnika).<br/>Text 94<br/>sarpini kaulini ksetra-<br/>vasini jagad-anvaya<br/>jatila kutila nila<br/>nilambaradhara subha<br/>She is graceful (sarpini), born in a noble family (kaulini), a resident of holy places (ksetra-vasini), the mother of the universes (jagad-anvaya), an ascetic (jatila), crooked (kutila), beauitful (nila and subha), and dressed in blue garments (nilambaradhara).<br/>Text 95<br/>nilambara-vidhatri ca<br/>nilakantha-priya tatha<br/>bhagini bhagini bhogya<br/>krsna-bhogya bhagesvari<br/>She is dressed in blue garments (nilambara-vidhatri). She is Lord Siva's beloved (nilakantha-priya). She is beautiful (bhagini, bhagini, and bhogya), Lord Krsna's happiness (krsna-bhogya), and the queen of transcendental opulences (bhagesvari).<br/>Text 96<br/>balesvari balaradhya<br/>kanta kanta-nitambini<br/>nitambini rupavati<br/>yuvati krsna-pivari<br/>She is Lord Balarama's queen (balesvari), worshiped by Lord Balarama (balaradhya), beautiful (kanta and rupavati), a girl with beautiful hips (kanta-nitambini nitambini), youthful (yuvati), and Lord Krsna's beloved (krsna-pivari).<br/>Text 97<br/>vibhavari vetravati<br/>sankata kutilalaka<br/>narayana-priya salila<br/>srkkani-parimohita<br/>She is amorous (vibhavari). She holds a stick (vetravati). She is slender (sankata). Her hair is curly (kutilalaka). She is Lord Narayana's beloved (narayana-priya). She resides on a hill (salila). With the movements of Her mouth She ecnhants Lord Krsna (srkkani-parimohita).<br/>Text 98<br/>drk-pata-mohita pratar-<br/>asini navanitika<br/>navina nava-nari ca<br/>naranga-phala-sobhita<br/>With a glance She enchants Lord Krsna (drk-pata-mohita). She eats breakfast early (pratar-asini) and churns butter (navanitika). She is young (navina nava-nari), and she is splendid as a naranga fruit (ca naranga-phala-sobhita).<br/>Text 99<br/>haimi hema-mukhi candra-<br/>mukhi sasi-su-sobhana<br/>ardha-candra-dhara candra-<br/>vallabha rohini tamih<br/>She is splendid as gold (haimi). Her face is golden (hema-mukhi). Her face is like the moon (candra-mukhi). She is beautiful as the moon (sasi-su-sobhana), like a graceful half-moon (ardha-candra-dhara), dear to moonlike Krsna (candra-vallabha), a beautiful young girl (rohini), and splendid as the night (tami).<br/>Text 100<br/>timingla-kulamoda-<br/>matsya-rupanga-harini<br/>karani sarva-bhutanam<br/>karyatita kisorini<br/>She became the beloved of Lord Matsya and delighted the timingilas (timingla-kulamoda-matsya-rupanga-harini). She is the mother of all living entities (karani sarva-bhutanam). She is beyond all material duties (karyatita). She is a beautiful young girl (kisorini).<br/>Text 101<br/>kisora-vallabha kesa-<br/>karika kama-karika<br/>kamesvari kama-kala<br/>kalindi-kula-dipika<br/>She is youthful Krsna's beloved (kisora-vallabha). She has beautiful hair (kesa-karika). She is passionate (kama-karika), the queen of amorous pastimes (kamesvari), expert at amorous pastimes (kama-kala), and the lamp that splendidly shines on the Yamuna's shore (kalindi-kula-dipika).<br/>Text 102<br/>kalindatanaya-tira-<br/>vasini tira-gehini<br/>kadambari-pana-para<br/>kusumamoda-dharini<br/>She has made Her home on the Yamuna's shore (kalindatanaya-tira-vasini and tira-gehini). She is fond of drinking kadambari nectar (kadambari-pana-para). She is fragrant with many flowers (kusumamoda-dharini).<br/>Text 103<br/>kumuda kumudananda<br/>krsnesi kama-vallabha<br/>tarkali vaijayanti ca<br/>nimba-dadima-rupini<br/>She is like a kumuda flower (kumuda). She is pleased by the kumuda flowers (kumudananda). She is Lord Krsna's queen (krsnesi) and passionate lover (kama-vallabha). She is an expert logician (tarkali). She is glorious (vaijayanti). Her form is like a nimba or a pomegranate tree (nimba-dadima-rupini).<br/>Text 104<br/>bilva-vrksa-priya krsnam-<br/>bara bilvopama-stani<br/>bilvatmika bilva-vapur<br/>bilva-vrksa-nivasini<br/>She is fond of the bilva tree (bilva-vrksa-priya). She is Lord Krsna's garment (krsnambara). Her breasts are like bilva fruits (bilvopama-stani). Her form is like a bilva tree (bilvatmika and bilva-vapuh). She stays under a bilva tree (bilva-vrksa-nivasini).<br/>Text 105<br/>tulasi-tosika taiti-<br/>lananda-paritosika<br/>gaja-mukta maha-mukta<br/>maha-mukti-phala-prada<br/>She pleases tulasi (tulasi-tosika). She pleases Taitilananda (taitilananda-paritosika). She is decorated with gaja pearls (gaja-mukta, maha-mukta, and maha-mukti-phala-prada).<br/>Text 106<br/>ananga-mohini sakti-<br/>rupa sakti-svarupini<br/>panca-sakti-svarupa ca<br/>saisavananda-karini<br/>She is is charming and passionate (ananga-mohini). She is Lord Krsna's transcendental potency (sakti-rupa and sakti-svarupini). She is the personification of five transcendental potencies (panca-sakti-svarupa). She is filled with the happiness of youth (saisavananda-karini).<br/>Text 107<br/>gajendra-gamini syama-<br/>latananga-lata tatha<br/>yosit-sakti-svarupa ca<br/>yosid-ananda-karini<br/>She is graceful as an elephant (gajendra-gamini). She is a flowering vine of beauty (syama-lata) and a flowering vine of passionate desires (ananga-lata). She is the personification of feminine power (yosit-sakti-svarupa) and feminine bliss (yosid-ananda-karini).<br/>Text 108<br/>prema-priya prema-rupa<br/>premananda-tarangini<br/>prema-hara prema-datri<br/>prema-saktimayi tatha<br/>She passionately loves Lord Krsna (prema-priya). She is the form of all transcendental love (prema-rupa). She is an ocean filled with waves of transcendental love (premananda-tarangini). She is the giver of transcendental love (prema-hara and prema-datri). She is full of the power of transcendental love (prema-saktimayi).<br/>Text 109<br/>krsna-premavati dhanya<br/>krsna-prema-tarangini<br/>prema-bhakti-prada prema<br/>premananda-tarangini<br/>She loves Lord Krsna (krsna-premavati). She is fortunate (dhanya). She is an ocean filled with waves of love for Lord Krsna (krsna-prema-tarangini). She gives loving devotional service (prema-bhakti-prada). She is transcendental love (prema). She is an ocean filled with waves of the bliss of transcendental love (premananda-tarangini).<br/>Text 110<br/>prema-krida-paritangi<br/>prema-bhakti-tarangini<br/>premartha-dayini sarva-<br/>sveta nitya-tarangini<br/>Her limbs are filled with amorous playfulness (prema-krida-paritangi). She is an ocean filled with waves of loving devotional service (prema-bhakti-tarangini). She gives a great wealth of transcendental love (premartha-dayini). She is fair (sarvasveta), and She is an ocean of eternity (nitya-tarangini).<br/>Text 111<br/>hava-bhavanvita raudra<br/>rudrananda-prakasini<br/>kapila srnkhala kesa-<br/>pasa-sambandhini ghati<br/>She is expert at flirting with Lord Krsna (hava-bhavanvita). She is Lord Siva's beloved (raudra). She delights Lord Siva (rudrananda-prakasini). She is fair (kapila). She is the shackle that binds Lord Krsna (srnkhala). She carefully braids Her hair (kesa-pasa-sambandhini). She carries a jug (ghati).<br/>Text 112<br/>kutira-vasini dhumra<br/>dhumra-kesa jalodari<br/>brahmanda-gocara brahma-<br/>rupini bhava-bhavini<br/>She lives in a cottage (kutira-vasini). She is Goddess Durga (dhumra). Her hair is dark as smoke (dhumra-kesa). She resides in the milk-ocean (jalodari). She has descended to the material world (brahmanda-gocara). Her form is spiritual (brahma-rupini). She is full of transcendental love (bhava-bhavini).<br/>Text 113<br/>samsara-nasini saiva<br/>saivalananda-dayini<br/>sisira hema-ragadbya<br/>megha-rupati-sundari<br/>She destroys the cycle of repeated birth and death (samsara-nasini). She is Lord Siva's beloved (saiva). She bears the pleasing fragrance of saivala (saivalananda-dayini). She is pleasantly cool (sisira), Her complexion is golden (hema-ragadbya), Her form is glorious as a cloud (megha-rupa), and She is very beautiful (ati-sundari).<br/>Text 114<br/>manorama vegavati<br/>vegadhya veda-vadini<br/>dayanvita dayadhara<br/>daya-rupa susevini<br/>She is beautiful (manorama), quick (vegavati and vegadhya), eloquent in speaking the Vedas (veda-vadini), merciful (dayanvita, dayadhara, and daya-rupa), and the proper object of devotional service (susevini).<br/>Text 115<br/>kisora-sanga-samsarga<br/>gaura-candranana kala<br/>kaladhinatha-vadana<br/>kalanathadhirohini<br/>She meets youthful Krsna (kisora-sanga-samsarga), Her face is a brilliant moon (gaura-candranana), She is a crescent moon (kala), Her face is a full moon (kaladhinatha-vadana), and She is glorious as a full moon (kalanathadhirohini).<br/>Text 116<br/>viraga-kusala hema-<br/>pingala hema-mandana<br/>bhandira-talavana-ga<br/>kaivarti pivari suki<br/>She is renounced (viraga-kusala), Her complexion is golden (hema-pingala), She is decorated with golden ornaments (hema-mandana), She goes to Bhandiravana and Talavana (bhandira-talavana-ga), She catches the fish that is Sri Krsna (kaivarti), She is a beautiful young girl (pivari), and She is graceful (suki).<br/>Text 117<br/>sukadeva-gunatita<br/>sukadeva-priya sakhi<br/>vikalotkarsini kosa<br/>kauseyambara-dharini<br/>Her virtues are beyond the power of Sukadeva Gosvami to describe (sukadeva-gunatita), She is dear to Sukadeva Gosvami (sukadeva-priya), She is friendly (sakhi), She picks up the fallen and unhappy (vikalotkarsini), She is a treasure-house of transcendental opulences (kosa), and She is dressed in elegant silk garments (kauseyambara-dharini).<br/>Text 118<br/>kosavari kosa-rupa<br/>jagad-utpatti-karika<br/>srsti-sthiti-kari samha-<br/>rini samhara-karini<br/>She is a treasure-house of transcendental opulences (kosavari and kosa-rupa), the mother of the universes (jagad-utpatti-karika), the creature and maintainer of the universes (srsti-sthiti-kari), and the destroyer of the universes (samharini and samhara-karini).<br/>Text 119<br/>kesa-saivala-dhatri ca<br/>candra-gatri su-komala<br/>padmangaraga-samraga<br/>vindhyadri-parivasini<br/>Her hair is dark moss (kesa-saivala-dhatri), and Her limbs are moons (candra-gatri). She is very gentle and delicate (su-komala), She is anointed with lotus cosmetics (padmangaraga-samraga), and She has a home in the Vindhya Hills (vindhyadri-parivasini).<br/>Text 120<br/><br/>vindhyalaya syama-sakhi<br/>sakhi samsara-ragini<br/>bhuta bhavisya bhavya ca<br/>bhavya-gatra bhavatiga<br/>She has a home in the Vindhya Hills (vindhyalaya), is the intimate friend of Lord Krsna (syama-sakhi), is friendly (sakhi), loves the world (samsara-ragini), existed in the past (bhuta), will continue to exist in the future eternally (bhavisya), and exists in the present (bhavya). Her limbs are beautiful (bhavya-gatra), and She is beyond the material world of repeated birth and death (bhavatiga).</p></div>SHRI RADHA SAHASRA NAMA STOTRA . PART THREE.https://iskcondesiretree.com/groups/harinaamsankirtan/forum/shri-radha-sahasra-nama-stotra-part-three2011-08-10T07:20:19.000Z2011-08-10T07:20:19.000Zpadmavati matajihttps://iskcondesiretree.com/members/padmavatimataji<div><p><a target="_self" href="{{#staticFileLink}}2525778290,original{{/staticFileLink}}"><img class="align-full" width="450" src="{{#staticFileLink}}2525778290,original{{/staticFileLink}}"/></a><br/><br/>Text 61<br/>sri-radha srimati srestha<br/>srestha-rupa sruti-priya<br/>yogesa yoga-mata ca<br/>yogatita yuga-priya<br/>She worships Lord Krsna (sri-radha). She is beautiful (srimati). She is the best (srestha and srestha-rupa). She is dear to the Vedas (sruti-priya), the queen of yoga (yogesa), the mother of yoga (yoga-mata), beyond yoga (yogatita), and dear to the two divine persons (yuga-priya).<br/>Text 62<br/>yoga-priya yoga-gamya<br/>yogini-gana-vandita<br/>java-kusuma-sankasa<br/>dadimi-kusumopama<br/>She is dear to yoga (yoga-priya), approached by yoga (yoga-gamya), worshiped by the yoginis (yogini-gana-vandita), glorious as a rose (java-kusuma-sankasa), and glorious as a pomegranate (dad imi-kusumopama).<br/>Text 63<br/>nilambaradhara dhira<br/>dhairya-rupa-dhara dhritih<br/>ratna-simhasana-stha ca<br/>ratna-kundala-bhusita<br/>She wears blue garments (nilambara-dhara). She is very sober and serious (dhira and dhairya-rupa-dhara). She is seriousness (dhriti). She sits on a jewel throne (ratna-simhasana-stha) and She is decorated with jewel earrings (ratna-kundala-bhusita).<br/>Text 64<br/>ratnalankara-samyukta<br/>ratna-malya-dhara para<br/>ratnendra-sara-haradhya<br/>ratna-mala-vibhusita<br/>She wears jewel ornaments (ratnalankara-samyukta), a necklace of jewels (ratna-malya-dhara and ratna-mala-vibhusita), and a necklace of the kings of jewels (ratnendra-sara-haradhya). She is transcendental (para).<br/>Text 65<br/>indranila-mani-nyasta-<br/>pada-padma-subha sucih<br/>karttiki paurnamasi ca<br/>amavasya bhayapaha<br/>Her lotus feet are beautiful with sapphire ornaments (indranila-mani-nyasta-pada-padma-subha) and She is beautiful (suci). She is the month of Karttika (karttiki), the full-moon day (paurnamasi), the new-moon day (amavasya), and the remover of fears (bhayapaha).<br/>Text 66<br/>govinda-raja-grhini<br/>govinda-gana-pujita<br/>vaikuntha-natha-grhini<br/>vaikuntha-paramalaya<br/>She is Lord Govinda's queen (govinda-raja-grhini) and She is worshiped by Lord Govinda's devotees (govinda-gana-pujita). She is the queen of Vaikuntha's king (vaikuntha-natha-grhini) and She resides in the supreme abode of Vaikuntha (vaikuntha-paramalaya).<br/>Text 67<br/>vaikunthadeva-devadhya<br/>tatha vaikuntha-sundari<br/>mahalasa vedavati<br/>sita sadhvi pati-vrata<br/>She is glorious in the comopany of Vaikuntha's supreme king (vaikuntha-deva-devadhya) and She is the beautiful goddess of Vaikuntha (vaikuntha-sundari). She is languid (mahalasa), wise (vedavati), saintly (sadhvi), and devoted to Her Lord (pati-vrata). She is Goddess Sita (sita).<br/>Text 68<br/>anna-purna sadananda-<br/>rupa kaivalya-sundari<br/>kaivalya-dayini srestha<br/>gopinatha-manohara<br/>She is Goddess Durga (anna-purna). Her form is full of eternal bliss (sadananda-rupa). She is the most beautiful (kaivalya-sundari), the giver of liberation (kaivalya-dayini), the best (srestha), and the girl who charms Lord Gopinatha's heart (gopinatha-manohara).<br/>Text 69<br/>gopinathesvari candi<br/>nayika-nayananvita<br/>nayika nayaka-prita<br/>nayakananda-rupini<br/>She is Lord Gopinatha's queen (gopinathesvari). She is passionate (candi). She has the eyes of a beautiful heroine (nayika-nayananvita). She is a beautiful heroine (nayika). She is dear to the hero Krsna (nayaka-prita). She delights the hero Krsna (nayakananda-rupini).<br/>Text 70<br/>sesa sesavati sesa-<br/>rupini jagad-ambika<br/>gopala-palika maya<br/>jayanandaprada tatha<br/>She reclines on Lord Sesa (sesa, sesavati, and sesa-rupini). She is the mother of the universe (jagad-ambika), the protectress of the cowherd people (gopala-palika), the Lord's illusory potency (maya), and she who gives the bliss of victory (jayanandaprada).<br/>Text 71<br/>kumari yauvanananda<br/>yuvati gopa-sundari<br/>gopa-mata janaki ca<br/>janakananda-karini<br/>She is a young girl (kumari and yuvati), filled with the bliss of youthfulness (yauvanananda), a beautiful gopi (gopa-sundari), the mother of the gopas (gopa-mata), the daughter of King Janaka (janaki), and the girl who gives bliss to King Janaka (janakananda-karini).<br/>Text 72<br/>kailasa-vasini rambha<br/>vairagyakula-dipika<br/>kamala-kanta-grhini<br/>kamala kamalalaya<br/>She is the Goddess who resides on Mount Kailasa (kailasa-vasini). She is the apsara Rambha (rambha). She is a glowing lamp of renunciation (vairagyakula-dipika). She is Lord Narayana's wife (kamala-kanta-grhini). She is the goddess of fortune (kamala) and the abode where the goddess of fortune resides (kamalalaya).<br/>Text 73<br/>trailokya-mata jagatam<br/>adhisthatri priyambika<br/>hara-kanta hara-rata<br/>harananda-pradayini<br/>She is the mother of the three worlds (trailokya-mata), the predominating Deity of the universes (jagatam adhisthatri), the beloved (priya), the mother (ambika), the beloved of Lord Siva (hara-kanta and hara-rata), and She who gives bliss to Lord Siva (harananda-pradayini).<br/>Text 74<br/>hara-patni hara-prita<br/>hara-tosana-tatpara<br/>haresvari rama-rata<br/>rama ramesvari rama<br/>She is Lord Siva's wife (hara-patni), Lord Siva's beloved (hara-prita), devoted to pleasing Lord Siva (hara-tosana-tatpara), Lord Siva's queen (haresvari), Lord Rama's beloved (rama-rata and rama), and Lord Rama's queen (ramesvari).<br/>Text 75<br/>syamala citra-lekha ca<br/>tatha bhuvana-mohini<br/>su-gopi gopa-vanita<br/>gopa-rajya-prada subha<br/>She is Lord Krsna's beloved (syamala), wonderfully beautiful (citra-lekha), the enchantress of the three worlds (bhuvana-mohini), a beautiful gopi (su-gopi and gopa-vanita), she who gives a kingdom to the gopas (gopa-rajya-prada), and beautiful (subha).<br/>Text 76<br/>angavapurna maheyi<br/>matsya-raja-suta sati<br/>kaumari narasimhi ca<br/>varahi nava-durgika<br/>She is beautiful (angavapurna), the queen of the earth (maheyi), the daughter of Matsyaraja (matsya-raja-suta), saintly (sati), a young girl (kaumari), Lord Nrsimha's beloved goddess of fortune (narasimhi), Lord Varaha's beloved (varahi), and the mother of the nine Durgas (nava-durgika).<br/>Text 77<br/>cancala cancalamoda<br/>nari bhuvana-sundari<br/>daksa-yajna-hara daksi<br/>daksa-kanya su-locana<br/>She is fickle (cancala and cancalamoda), appears to be a human girl (nari), is the most beautiful girl in the worlds (bhuvana-sundari), stopped Daksa's yajna (daksa-yajna-hara), is Daksa's daughter (daksi and daksa-kanya), and has beautiful eyes (su-locana).<br/>Text 78<br/>rati-rupa rati-prita<br/>rati-srestha rati-prada<br/>ratir laksmana-geha-stha<br/>viraja bhuvanesvari<br/>She is beautiful (rati-rupa), delightful (rati-prita and rati-prada), the most delightful (rati-srestha) happiness (rati), the goddess who stays in Laksmana's home (laksmana-geha-stha), free from the world of matter (viraja), and the queen who rules the worlds (bhuvanesvari).<br/>Text 79<br/>sankhaspada harer jaya<br/>jamatr-kula-vandita<br/>bakula bakulamoda-<br/>dharini yamuna jaya<br/>She has countless transcendental abodes (sankhaspada). She is Lord Hari's wife (harer jaya). She is worshiped by Her in-laws (jamatr-kula-vandita). She is beautiful as a bakula flower (bakula) and fragrant as a bakula flower (bakulamoda-dharini). She is the Yamuna river (yamuna) and the goddess of victory (jaya).<br/>Text 80<br/>vijaya jaya-patni ca<br/>yamalarjuna-bhanjini<br/>vakresvari vakra-rupa<br/>vakra-viksana-viksita<br/>She is the goddess of victory (vijaya), the wife of the Lord of victory (jaya-patni), the beloved of He who broke the yamalarjuna trees (yamalarjuna-bhanjini), the queen of the crooked and deceptive (vakresvari), graceful (vakra-rupa), and a girl expert at crooked glances (vakra-viksana-viksita).<br/>Text 81<br/><br/>aparajita jagannatha<br/>jagannathesvari yatih<br/>khecari khecara-suta<br/>khecaratva-pradayini<br/>She is unconquerable (aparajita), the queen of the universes (jagannatha), she who controls the king of the universes (jagannathesvari), renounced (yati), a goddess who lives in the celestial worlds (khecari khecara-suta), and one who brings others to the celestial worlds (khecaratva-pradayini).<br/>Text 82<br/>visnu-vaksah-sthala-stha ca<br/>visnu-bhavana-tatpara<br/>candra-koti-sugatri ca<br/>candranana-manohari<br/>She rests on Lord Visnu's chest (visnu-vaksah-sthala-stha) and is rapt in meditation on Lord Visnu (visnu-bhavana-tatpara). She is beautiful as millions of moons (candra-koti-sugatri) and Her moonlike face is very beautiful (candranana-manohari).<br/>Text 83<br/>seva-sevya siva ksema<br/>tatha ksema-kari vadhuh<br/>yadavendra-vadhuh sevya<br/>siva-bhakta sivanvita<br/>She should be served with devotion (seva-sevya). She is Lord Siva's beloved (siva). She is patience (ksema), patient (ksema-kari), a beautiful girl (vadhu), the wife of the Yadavas' king (yadavendra-vadhu), the object of devotional service (sevya), a great devotee of Lord Siva (siva-bhakta), and Lord Siva's companion (sivanvita).<br/>Text 84<br/>kevala nisphala suksma<br/>maha-bhimabhayaprada<br/>jimuta-rupa jaimuti<br/>jitamitra-pramodini<br/>She is liberated (kevala), free from the fruits of karma (nisphala), subtle (suksma), terrifying (maha-bhima), the giver of fearlessness (abhayaprada), the sustainer (jimuta-rupa), Lord Visnu's beloved (jaimuti), and the girl who delights Lord Visnu (jitamitra-pramodini).<br/>Text 85<br/>gopala-vanita nanda<br/>kulajendra-nivasini<br/>jayanti yamunangi ca<br/>yamuna-tosa-karini<br/>She is Lord Gopala's beloved (gopala-vanita), dear to King Nanda (nanda), of noble birth (kulaja), the resident of a king's palace (indra-nivasini), glorious (jayanti), a girl who stays by the Yamuna (yamunangi), and a girl who pleases the Yamuna (yamuna-tosa-karini).<br/>Text 86<br/>kali-kalmasa-bhanga ca<br/>kali-kalmasa-nasini<br/>kali-kalmasa-rupa ca<br/>nityananda-kari krpa<br/>She breaks and destroys the sins of Kali-yuga (kali-kalmasa-bhanga and kali-kalmasa-nasini). She is expert at enjoying pastimes of quarreling with Lord Krsna (kali-kalmasa-rupa). She brings Lord Krsna eternal bliss (nityananda-kari). She is kindness personified (krpa).<br/>Text 87<br/>krpavati kulavati<br/>kailasacala-vasini<br/>vama-devi vama-bhaga<br/>govinda-priya-karini<br/>She is merciful (krpavati), born in a very respectable and noble family (kulavati), the goddess who resides on Mount Kailasa (kailasacala-vasini), beautiful (vama-devi and vama-bhaga), and she who delights Lord Govinda (govinda-priya-karini).<br/>Text 88<br/>nagendra-kanya yogesi<br/>yogini yoga-rupini<br/>yoga-siddha siddha-rupa<br/>siddha-ksetra-nivasini<br/>She is the daughter of Nagaraja (nagendra-kanya), the queen of yoga (yogesi) a performer of yoga (yogini), yoga personified (yoga-rupini), the perfection of yoga (yoga-siddha), the perfection of yoga personified (siddha-rupa), and she who resides in a sacred place (siddha-ksetra-nivasini).<br/>Text 89<br/>ksetradhisthatr-rupa ca<br/>ksetratita kula-prada<br/>kesavananda-datri ca<br/>kesavananda-dayini<br/>She is the predominating Deity of sacred places (ksetradhisthatr-rupa), beyond all places in this world (ksetratita), born in a noble family (kula-prada), and the giver of happiness to Lord Kesava (kesavananda-datri and kesavananda-dayini).<br/>Text 90<br/>kesava kesava-prita<br/>kesavi kesava-priya<br/>rasa-krida-kari rasa-<br/>vasini rasa-sundari<br/>She is Lord Kesava's beloved (kesava, kesava-prita, kesavi, and kesava-priya), the enjoyer of the rasa-dance pastimes (rasa-krida-kari), the girl who stays in the rasa-dance arena (rasa- vasini), and the beautiful girl of the raasa dance (rasa-sundari).</p></div>SHRI RADHA SAHASRA NAMA STOTRA . PART TWO.https://iskcondesiretree.com/groups/harinaamsankirtan/forum/shri-radha-sahasra-nama-stotra-part-two2011-08-09T06:55:23.000Z2011-08-09T06:55:23.000Zpadmavati matajihttps://iskcondesiretree.com/members/padmavatimataji<div><p><a target="_self" href="{{#staticFileLink}}2525771967,original{{/staticFileLink}}"><img class="align-full" width="450" src="{{#staticFileLink}}2525771967,original{{/staticFileLink}}"/></a><br/><br/>Text 31<br/>jitendriya suddha-sattva<br/>kulina kula-dipika<br/>dipa-priya dipa-datri<br/>vimala vimalodaka<br/>She has conquered Her senses (jitendriya). She is situated in pure goodness (suddha-sattva), born in a noble family (kulina), the lamp illuminating Her family (kula-dipika), fond of lamps (dipa-priya), the giver of the lamp (dipa-datri), pure (vimala), and the sacred river (vimalodaka).<br/>Text 32<br/>kantara-vasini krsna<br/>krsnacandra-priya matih<br/>anuttara duhkha-hantri<br/>duhkha-kartri kulodvaha<br/>She lives in a forest (kantara-vasini). She is Lord Krsna's beloved (krsna and krsnacandra-priya). She is thoughtfulness (mati), unsurpassed (anuttara), the remover of sufferings (duhkha-hantri), the creator of sufferings (duhkha-kartri), and the noblest in Her family (kulodvaha).<br/>Text 33<br/>matir laksmir dhrtir lajja<br/>kantih pustih smrtih ksama<br/>ksirodasayini devi<br/>devari-kula-mardini<br/>She is thoughtfulness (mati), Goddess Laksmi (laksmi), perseverance (dhrti), modesty (lajja), beauty (kanti), fulfillment (pusti), memory (smrti), patience (ksama), she who lies down on the ocean of milk (ksirodasayini), the goddess (devi), and the crusher of Lord Krsna's enemies (devari-kula-mardini).<br/>Text 34<br/>vaisnavi ca maha-laksmih<br/>kula-pujya kula-priya<br/>samhartri sarva-daityanam<br/>savitri veda-gamini<br/>She is Lord Visnu's consort (vaisnavi), Goddess Maha-Laksmi (maha-laksmi), worshiped by Her family (kula-pujya), dear to Her family (kula-priya), the destroyer of all the demons (samhartri sarva-daityanam), the gayatri mantra (savitri), and a follower of the Vedas (veda-gamini).<br/>Text 35<br/>vedatita niralamba<br/>niralamba-gana-priya<br/>niralamba-janaih pujya<br/>niraloka nirasraya<br/>She is beyond the Vedas (vedatita), liberated (niralamba), dear to the liberated (niralamba-gana-priya), worshiped by the liberated (niralamba-janaih pujya), unseen by conditioned souls (niraloka), and independent (nirasraya).<br/>Text 36<br/>ekanga sarvaga sevya<br/>brahma-patni sarasvati<br/>rasa-priya rasa-gamya<br/>rasadhisthatr-devata<br/>She has one form (ekanga). She is all-pervading (sarvaga), the supreme object of worship (sevya), Brahma's wife (brahma-patni), Goddess Sarasvati (sarasvati), fond of the rasa dance (rasa-priya), the girl Lord Krsna approaches in the rasa dance (rasa-gamya), and the predominating Deity of the rasa dance (rasadhisthatr-devata).<br/>Text 37<br/>rasika rasikananda<br/>svayam rasesvari para<br/>rasa-mandala-madhyastha<br/>rasa-mandala-sobhita<br/>She enjoys the transcendental mellows (rasika) and tastes the bliss of the transcendental mellows (rasikananda). She is the queen of the rasa dance (svayam rasesvari), transcendental (para), the girl who stays in the middle of the rasa dance circle (rasa-mandala-madhyastha), and the girl who beautifies the rasa dance circle (rasa-mandala-sobhita).<br/>Text 38<br/>rasa-mandala-sevya ca<br/>rasa-krida manohara<br/>pundarikaksa-nilaya<br/>pundarikaksa-gehini<br/>She is served in the rasa dance circle (rasa-mandala-sevya), and She enjoys the pastime of the rasa dance (rasa-krida). She is beautiful (manohara), Her dark eyes are lotus flowers (pundarikaksa-nilaya), and She is the wife of lotus-eyed Krsna (pundarikaksa-gehini).<br/>Text 39<br/>pundarikaksa-sevya ca<br/>pundarikaksa-vallabha<br/>sarva-jivesvari sarva-<br/>jiva-vandya parat para<br/>She is served by lotus-eyed Krsna (pundarikaksa-sevya), dear to lotus-eyed Krsna (pundarikaksa-vallabha), the queen of all living entities (sarva-jivesvari), worshiped by all living entities (sarva-jiva-vandya), and greater than the greatest (parat para).<br/>Text 40<br/>prakrtih sambhu-kanta ca<br/>sadasiva-manohara<br/>ksut pipasa daya nidra<br/>bhrantih srantih ksamakula<br/>She is the goddess of the material nature (prakrti), and the beautiful wife of Lord Siva (sambhu-kanta and sadasiva-manohara). She is hunger (ksut), thirst (pipasa), mercy (daya), sleep (nidra), bewilderment (bhranti), exhaustion (sranti), and patience (ksamakula).<br/>Text 41<br/>vadhu-rupa gopa-patni<br/>bharati siddha-yogini<br/>satya-rupa nitya-rupa<br/>nityangi nitya-gehini<br/>She is a young girl (vadhu-rupa), the wife of a gopa (gopa-patni), the goddess of eloquence (bharati), and perfect in the science of yoga (siddha-yogini). Her form is eternal (satya-rupa, nitya-rupa, and nityangi), and She is Lord Krsna's wife eternally (nitya-gehini).<br/>Text 42<br/>sthana-datri tatha dhatri<br/>maha-laksmih svayam-prabha<br/>sindhu-kanya sthana-datri<br/>dvaraka-vasini tatha<br/>She gives Her devotees their homes (sthana-datri). She is the mother (dhatri), Goddess Maha-Laksmi (maha-laksmi), self-effulgent (svayam-prabha), the daughter of the milk ocean (sindhu-kanya), and she who resides in Dvaraka (dvaraka-vasini).<br/>Text 43<br/>buddhih sthitih sthana-rupa<br/>sarva-karana-karana<br/>bhakti-priya bhakti-gamya<br/>bhaktananda-pradayini<br/>She is intelligence (buddhi), steadiness (sthiti and sthana-rupa), the cause of all causes (sarva-karana-karana), fond of serving Lord Krsna (bhakti-priya), approached by devotional service (bhakti-gamya), and the giver of bliss to the devotees (bhaktananda-pradayini).<br/>Text 44<br/>bhakta-kalpa-drumatita<br/>tathatita-guna tatha<br/>mano-'dhisthatr-devi ca<br/>krsna-prema-parayana<br/>She is more than a kalpa-vrksa tree for the devotees (bhakta-kalpa-drumatita), the possessor of the greatest transcendental virtues (atita-guna), the predominating Deity of the heart (mano-'dhisthatr-devi), and the girl completely in love with Lord Krsna (krsna-prema-parayana).<br/>Text 45<br/>niramaya saumya-datri<br/>tatha madana-mohini<br/>ekanamsa siva ksema<br/>durga durgati-nasini<br/>She is free from all disease (niramaya), the most gentle, kind, and generous (saumya-datri), more charming than Kamadeva (madana-mohini), one without a second (eka and anamsa), the wife of Lord Siva (siva and durga), happiness and auspiciousness personified (ksema), and the person who destroys all calamities (durgati-nasini).<br/>Text 46<br/>isvari sarva-vandya ca<br/>gopaniya subhankari<br/>palini sarva-bhutanam<br/>tatha kamanga-harini<br/>She is the supreme controller (isvari), worshiped by all (sarva-vandya), reclusive (gopaniya), the giver of auspiciousness (subhankari), the protectress of all living entities (palini sarva-bhutanam), and the wife of Lord Siva who destroyed Kamadeva's body (kamanga-harini).<br/>Text 47<br/>sadyo-mukti-prada devi<br/>veda-sara parat para<br/>himalaya-suta sarva<br/>parvati girija sati<br/>She is the person who quickly gives liberation (sadyo-mukti-prada), the goddess (devi), the essence of the Vedas (veda-sara), greater than the greatest (parat para), and Goddess Parvati (himalaya-suta, sarva, parvati, girija, and sati).<br/>Text 48<br/>daksa-kanya deva-mata<br/>manda-lajja hares tanuh<br/>vrndaranya-priya vrnda<br/>vrndavana-vilasini<br/>She is Daksa's daughter (daksa-kanya), the demigods' mother (deva-mata), bold (manda-lajja), Lord Hari's own transcendental form (hares tanuh), fond of Vrndavana (vrndaranya-priya), goddess Vrnda (vrnda), and the girl who enjoys pastimes in Vrndavana (vrndavana-vilasini).<br/>Text 49<br/>vilasini vaisnavi ca<br/>brahmaloka-pratisthita<br/>rukmini revati satya-<br/>bhama jambavati tatha<br/>She is playful (vilasini), Lord Visnu's companion (vaisnavi), the predominating goddess of the spiritual world (brahmaloka-pratisthita), Rukmini (rukmini), Revati (revati), Satyabhama (satyabhama), and Jambavati (jambavati).<br/>Text 50<br/>sulaksmana mitravinda<br/>kalindi jahnu-kanyka<br/>paripurna purnatara<br/>tatha haimavati gatih<br/>She is Sulaksmana (sulaksmana), Mitravinda (mitravinda), Kalindi (kalindi), Jahnavi (jahnu-kanyka), most perfect (paripurna and purnatara), Goddess Parvati (haimavati), and the supreme goal of life (gati).<br/>Text 51<br/>apurva brahma-rupa ca<br/>brahmanda-paripalini<br/>brahmanda-bhanda-madbyastha<br/>brahmanda-bhanda-rupini<br/>She is unprecedented (apurva), spiritual (brahma-rupa), the protectress of the universe (brahmanda-paripalini), the goddess who enters the material universe (brahmanda-bhanda-madbyastha), the goddess who Herself is the material universe (brahmanda-bhanda-rupini).<br/>Text 52<br/>anda-rupanda-madhyastha<br/>tathanda-paripalini<br/>anda-bahyanda-samhartri<br/>siva-brahma-hari-priya<br/>She is the goddess who is the material universe (anda-rupa), the goddess who has entered the material universe (anda-madhyastha), the protectress of the material universe (anda-paripalini), the goddess who is beyond the material universe (anda-bahya), the destroyer of the material universe (anda-samhartri), and she who is dear to Siva, Brahma, and Visnu (siva-brahma-hari-priya).<br/>Text 53<br/>maha-visnu-priya kalpa-<br/>vrksa-rupa nirantara<br/>sara-bhuta sthira gauri<br/>gaurangi sasi-sekhara<br/>She is Lord Maha-Visnu's beloved (maha-visnu-priya), a kalpa-vrksa tree (kalpa-vrksa-rupa), eternal (nirantara and sthira), the best (sara-bhuta), fair (gauri and gaurangi), and Lord Siva's wife (sasi-sekhara).<br/>Text 54<br/>sveta-campaka-varnabha<br/>sasi-koti-sama-prabha<br/>malati-malya-bhusadhya<br/>malati-malya-dharini<br/>She is fair as a sveta campaka flower (sveta-campaka-varnabha), splendid as millions of moons (sasi-koti-sama-prabha), and decorated with jasmine garlands (malati-malya-bhusadhya and malati-malya-dharini).<br/>Text 55<br/>krsna-stuta krsna-kanta<br/>vrndavana-vilasini<br/>tulasy-adhisthatr-devi<br/>samsararnava-para-da<br/>She is praised by Krsna (krsna-stuta) and loved by Krsna (krsna-kanta). She enjoys pastimes in Vrndavana (vrndavana-vilasini). She is Goddess Tulasi (tulasy-adhisthatr-devi). She carries one to the farther shore of the ocean of birth and death (samsararnava-para-da).<br/>Text 56<br/>saradaharadambhoda<br/>yasoda gopa-nandini<br/>atita-gamana gauri<br/>paranugraha-karini<br/>She gives what is the best (sarada). She gives food (aharada). She gives water (ambhoda). She gives fame (yasoda). She is a gopa's daughter (gopa-nandini), very graceful (atita-gamana), fair (gauri), and kind to others (paranugraha-karini).<br/>Text 57<br/>karunarnava-sampurna<br/>karunarnava-dharini<br/>madhavi madhava-mano-<br/>harini syama-vallabha<br/>She is a flooding ocean of mercy (karunarnava-sampurna and karunarnava-dharini). She is Lord Krsna's beloved (madhavi and syama-vallabha), and she charms Lord Krsna's heart (madhava-mano-harini).<br/>Text 58<br/>andhakara-bhaya-dhvasta<br/>mangalya mangala-prada<br/>sri-garbha sri-prada srisa<br/>sri-nivasacyutapriya<br/>She removes the fear of darkness (andhakara-bhaya-dhvasta). She is auspicious (mangalya), the giver of auspiciousness (mangala-prada), the mother of all beauty (sri-garbha), the giver of beauty (sri-prada), the queen of beauty (srisa), the abode of beauty (sri-nivasa), and the beloved of the infallible Supreme Personality of Godhead (acyutapriya).<br/>Text 59<br/>sri-rupa sri-hara srida<br/>sri-kama sri-svarupini<br/>sridamananda-datri ca<br/>sridamesvara-vallabha<br/>She is the form of beauty (sri-rupa and sri-svarupini), the remover of beauty (sri-hara), the giver of beauty (srida), the desire for beauty (sri-kama), the giver of bliss to Sridama (sridamananda-datri), and dear to Sridama's master (sridamesvara-vallabha).<br/>Text 60<br/>sri-nitamba sri-ganesa<br/>sri-svarupasrita srutih<br/>sri-kriya-rupini srila<br/>sri-krsna-bhajananvita<br/>She has beautiful hips (sri-nitamba). She is the beautiful queen of the gopis (sri-ganesa). She is beautiful (sri-svarupasrita and srila). She is the Vedas (sruti) and the activities of devotional service (sri-kriya-rupini). She devotedly worships Sri Krsna (sri-krsna-bhajananvita).</p></div>SHRI RADHA SAHASRA NAMA STOTRA . PART ONE.https://iskcondesiretree.com/groups/harinaamsankirtan/forum/shri-radha-sahasra-nama-stotra-part-one2011-08-08T07:35:03.000Z2011-08-08T07:35:03.000Zpadmavati matajihttps://iskcondesiretree.com/members/padmavatimataji<div><p><a target="_self" href="{{#staticFileLink}}2525771948,original{{/staticFileLink}}"><img class="align-full" width="450" src="{{#staticFileLink}}2525771948,original{{/staticFileLink}}"/></a><br/><br/>Texts 1 and 2<br/>Sri Parvati said: O lord of lords, O master of the universe, O master kind to your devotees, if you are kind to me, if you have mercy for me, then, O lord, please tell me all you have heard, the most secret of secrets in your effulgent heart.<br/>Texts 3 and 4<br/>O lord of lords, the transcendental thousand names of Goddess Sri Radha-gopi, which inspire pure devotional service, and which you have never told anyone, please tell to me. Why is the Goddess, who creates and destroys the universes, a gopi?<br/>Text 5<br/>Lord Siva said: O goddess, O queen, please hear this auspicious and very wonderful truth, which destroys sins: For Her their are neither births nor material activities.<br/>Text 6<br/>When Lord Hari, out of a sense of duty, performs activities (in the material world), she, desiring to be near Him, assumes many different forms.<br/>Text 7<br/>I have already explained why She is a gopi. O goddess, now please hear Her thousand names.<br/>Text 8<br/>What I have never spoken in the Tantras and what they who yearn for liberation cherish, out of love for you, I will now speak.<br/>Text 9<br/>Day and night this knowledge is as dear to me as life. O daughter of the mountain king, please hear and regularly chant (these thousand names) as far as you are able.<br/>Text 10<br/>By Her kindness Krsna, the master of Goloka, is the Supreme Master. Narada is the sage of Her thousand holy names.<br/>Text 11<br/>Radha, who grants the four goals of life, is said to be the Supreme Goddess.<br/>(Her thousand names follow.)<br/>Text 11<br/>om sri-radha radhika krsna-<br/>vallabha krsna-samyuta<br/>Om. She is Lord Krsna's greatest worshiper (sri-radha and radhika), Lord Krsna's beloved (krsna-vallabha), and Lord Krsna's constant companion (krsna-samyuta).<br/>Text 12<br/>vrndavanesvari krsna-<br/>priya madana-mohini<br/>srimati krsna-kanta ca<br/>krsnananda-pradayini<br/>She is the queen of Vrndavana (vrndavanesvari), the beloved of Lord Krsna (krsna-priya), more charming than Kamadeva (madana-mohini), beautiful (srimati), Lord Krsna's beloved (krsna-kanta), and the giver of bliss to Lord Krsna (krsnananda-pradayini).<br/>Text 13<br/>yasasvini yasogamya<br/>yasodananana-vallabha<br/>damodara-priya gopi<br/>gopananda-kari tatha<br/>She is famous (yasasvini and yasogamya), the beloved of Yasoda's son (yasodananana-vallabha), dear to Lord Damodara (damodara-priya), a cowherd girl (gopi), and the giver of happiness to the gopas (gopananda-kari).<br/>Text 14<br/>krsnanga-vasini hrdya<br/>hari-kanta hari-priya<br/>pradhana-gopika gopa-<br/>kanya trailokya-sundari<br/>Her residence is on Lord Krsna's limbs (krsnanga-vasini). She is charming (hrdya). She is Lord Hari's beloved (hari-kanta and hari-priya), the most important gopi (pradhana-gopika), the daughter of a gopa (gopa-kanya), and the most beautiful girl in the three worlds (trailokya-sundari).<br/>Text 15<br/>vrndavana-vihari ca<br/>vikasita-mukhambuja<br/>gokulananda-kartri ca<br/>gokulananda-dayini<br/>She enjoys pastimes in Vrndavana (vrndavana-vihari), Her face is a blossoming lotus (vikasita-mukhambuja), and she brings happiness to Gokula (gokulananda-kartri and gokulananda-dayini).<br/>Text 16<br/>gati-prada gita-gamya<br/>gamanagamana-priya<br/>visnu-priya visnu-kanta<br/>visnor anga-nivasini<br/>She gives the goal of life (gati-prada), is approached by chanting her holy names (gita-gamya), is the beloved of the omniprescent Supreme Personality of Godhead (gamanagamana-priya), is Lord Visnu's beloved (visnu-priya and visnu-kanta), and resides on Lord Visnu's limbs (visnor anga-nivasini).<br/>Text 17<br/>yasodananda-patni ca<br/>yasodananda-gehini<br/>kamari-kanta kamesi<br/>kama-lalasa-vigraha<br/>She is the wife of Yasoda's son (yasodananda-patni and yasodananda-gehini), the beloved of lust's enemy (kamari-kanta), Lord Krsna's amorous queen (kamesi), and Lord Krsna's passionate lover (kama-lalasa-vigraha).<br/>Text 18<br/>jaya-prada jaya jiva<br/>jivananda-pradayini<br/>nandanandana-patni ca<br/>vrsabhanu-suta siva<br/>She is the giver of victory (jaya-prada) and She is victory itself (jaya). She is life (jiva), the giver of happiness to the living entities (jivananda-pradayini), the wife of Nanda's son (nandanandana-patni), King Vrsabhanu's daughter (vrsabhanu-suta), and auspicious (siva).<br/>Text 19<br/>ganadhyaksa gavadhyaksa<br/>gavam gatir anuttama<br/>kancanabha hema-gatri<br/>kancanangada-dharini<br/>She is the leader of the gopis (ganadhyaksa), the ruler of the cows (gavadhyaksa and gavam gati), and without superior (anuttama). She has a golden complexion (kancanabha), Her limbs are golden (hema-gatri), and She wears golden armlets (kancanangada-dharini).<br/>Text 20<br/>asoka sokorahita<br/>visoka soka-nasini<br/>gayatri vedamata ca<br/>vedatita vid-uttama<br/>She never laments (asoka, sokorahita, and visoka), she ends lamentation (soka-nasini). She is the Gayatri mantra (gayatri), the mother of the Vedas (veda-mata), beyond the Vedas (vedatita), and the wiseset philosopher (vid-uttama).<br/>Text 21<br/>niti-sastra-priya niti-<br/>gatir matir abhistada<br/>veda-priya veda-garbha<br/>veda-marga-pravardhini<br/>She is an eager student of the scriptures describing ethics (niti-sastra-priya). She is the perfect moralist (niti-gati), the most thoughtful philosopher (mati), the fulfiller of desires (abhistada), an eager student of the Vedas (veda-priya), the mother of the Vedas (veda-garbha), and the teacher of the Vedas' path (veda-marga-pravardhini).<br/>Text 22<br/>veda-gamya veda-para<br/>vicitra-kanakojjvala<br/>tathojjvala-prada nitya<br/>tathaivojjvala-gatrika<br/>She is approached by Vedic study (veda-gamya). She is the supreme goal described in the Vedas (veda-para). She is splendid with wonderful golden ornaments (vicitra-kanakojjvala), glorious (ujjvala-prada), and eternal (nitya), and Her limbs are filled with glory (ujjvala-gatrika).<br/>Text 23<br/>nanda-priya nanda-suta-<br/>radhyanandaprada subha<br/>subhangi vimalangi ca<br/>vilasiny aparajita<br/>She is dear to Maharaja Nanda (nanda-priya), worshiped by Nanda's son (nanda-sutaradhya), delightful (ananda-prada), beautiful (subha), with beautiful limbs (subhangi), with splendid limbs (vimalangi), playful (vilasini), and unconquerable (aparajita).<br/>Text 24<br/>janani janmasunya ca<br/>janma-mrtyu-jarapaha<br/>gatir gatimatam dhatri<br/>dhatranandapradayini<br/>She is the mother of all (janani), without birth (janma-sunya), the remover of birth, death, and old-age (janma-mrtyu-jarapaha), the supreme goal of the aspiring devotees (gatir gatimatam), the mother of all (dhatri), and the giver of bliss to the Supreme Creator (dhatrananda-pradayini).<br/>Text 25<br/>jagannatha-priya saila-<br/>vasini hema-sundari<br/>kisori kamala padma<br/>padma-hasta payoda-da<br/>She is dear to the Lord of the universes (jagannatha-priya), She resides on a hill (saila- vasini), is beautiful and golden (hema-sundari), is youthful (kisori), like a lotus flower (kamala and padma), her hands are lotuses (padma-hasta), and She is buxom (payoda-da).<br/>Text 26<br/>payasvini payo-datri<br/>pavitra sarva-mangala<br/>maha-jiva-prada krsna-<br/>kanta kamala-sundari<br/>She is buxom (payasvini and payo-datri), pure (pavitra), all-auspicious (sarva-mangala), the great giver of life (maha-jiva-prada), Lord Krsna's beloved (krsna-kanta), and beautiful as a lotus (kamala-sundari).<br/>Text 27<br/>vicitra-vasini citra-<br/>vasini citra-rupini<br/>nirguna su-kulina ca<br/>niskulina nirakula<br/><br/>She is wonderfully fragrant (vicitra-vasini and citra-vasini), wonderfully beautiful (citra-rupini), free of the modes of material nature (nirguna), born in a pious family (su-kulina), not born in any family of the material world (niskulina), and free from all distrees (nirakula).<br/>Text 28<br/>gokulantara-geha ca<br/>yogananda-kari tatha<br/>venu-vadya venu-ratih<br/>venu-vadya-parayana<br/>Her home is in Gokula (gokulantara-geha). She delights Lord Krsna when She meets Him (yogananda-kari). She plays the flute (venu-vadya), enjoys playing the flute (venu-rati), and is fond of playing the flute (venu-vadya-parayana).<br/>Text 29<br/>gopalasya priya saumya-<br/>rupa saumya-kulodvaha<br/>mohamoha vimoha ca<br/>gati-nistha gati-prada<br/>She is Lord Gopala's beloved (gopalasya priya). She is gentle and noble (saumya-rupa), born in an exalted family (saumya-kulodvaha), charming (moha and vimoha), and free from bewilderment (amoha), and She gives the goal of life (gati-nistha and gati-prada).<br/>Text 30<br/>girbana-vandya girbana<br/>girbana-gana-sevita<br/>lalita ca visoka ca<br/>visakha citra-malini<br/>The demigods offer repsectful obeisances to Her (girbana-vandya). She is divine (girbana), served by the demigods (girbana-gana-sevita), playful and charming (lalita), free from lamentation (visoka), the star Visakha (visakha), and decorated with wonderful garlands (citra-malini).</p></div>B H A K T I (DEVOTIONAL SERVICE). part 1.https://iskcondesiretree.com/groups/harinaamsankirtan/forum/b-h-a-k-t-i-devotional-service-1362011-05-20T07:15:26.000Z2011-05-20T07:15:26.000Zpadmavati matajihttps://iskcondesiretree.com/members/padmavatimataji<div><p><a target="_self" href="{{#staticFileLink}}2525626203,original{{/staticFileLink}}"><img class="align-full" width="413" src="{{#staticFileLink}}2525626203,original{{/staticFileLink}}"/></a></p><br/><br/>There are six characteristics of pure devotional service,<br/>which are as follows:<br/>(1) Pure devotional service brings immediate relief from all kinds of material distress.<br/>(2) Pure devotional service is the beginning of all auspiciousness.<br/>(3) Pure devotional service automatically puts one in transcendental pleasure.<br/>(4) Pure devotional service is rarely achieved.<br/>(5) Those in pure devotional service deride even the conception of liberation.<br/>(6) Pure devotional service is the only means to attract Kṛṣṇa.<br/>(The Nectar of Devotion).<br/><br/>It is stated in the Padma Purāṇa<br/>that there are four kinds of effects<br/>due to sinful activities,<br/>which are listed as follows:<br/>(1) the effect which is not yet fructified,<br/>(2) the effect which is lying as seed,<br/>(3) the effect which is already mature<br/>and (4) the effect which is almost mature.<br/>It is also stated that all these four effects<br/>become immediately vanquished for<br/>those who surrender unto the Supreme Personality<br/>of Godhead, Viṣṇu, and become engaged<br/>in His devotional service in full Kṛṣṇa consciousness.<br/><br/>In the Padma Purāṇa it is stated as follows:<br/>"A person who is engaged in devotional service in full Kṛṣṇa consciousness<br/>is to be understood to be doing the best service to the whole world<br/>and to be pleasing everyone in the world.<br/>In addition to human society, he is pleasing even the trees and animals,<br/>because they also become attracted by such a movement."<br/><br/>A practical example of this was shown by Lord Caitanya<br/>when He was traveling through the forests of Jhārikhaṇḍa<br/>in central India for spreading His sańkīrtana movement.<br/>The tigers, the elephants, the deer and all the other wild animals<br/>joined Him and were participating, in their own ways,<br/>by dancing and chanting Hare Kṛṣṇa.<br/>(The Nectar of Devotion).<br/><br/>Śrīla Rūpa Gosvāmī has analyzed<br/>the different sources of happiness.<br/>He has divided happiness into three categories, which are<br/>(1) happiness derived from material enjoyment,<br/>(2) happiness derived by identifying oneself with the Supreme Brahman and<br/>(3) happiness derived from Kṛṣṇa consciousness.<br/>(The Nectar of Devotion).<br/><br/>In the tantra-śāstra Lord Śiva speaks to his wife, Satī, in this way:<br/>"My dear wife, a person who has surrendered himself<br/>at the lotus feet of Govinda<br/>and who has thus developed pure Kṛṣṇa consciousness<br/>can be very easily awarded all the perfections<br/>desired by the impersonalists; and beyond this,<br/>he can enjoy the happiness achieved by the pure devotees."<br/><br/>Happiness derived from pure devotional service<br/>is the highest, because it is eternal.<br/>The happiness derived from material perfection<br/>or understanding oneself to be Brahman<br/>is inferior because it is temporary.<br/>There is no preventing one's falling down<br/>from material happiness, and there is even<br/>every chance of falling down from<br/>the spiritual happiness derived out of<br/>identifying oneself with the impersonal Brahman.<br/>(The Nectar of Devotion).<br/><br/>In the Padma Purāṇa it is stated as follows:<br/>"Pure devotional service in Kṛṣṇa consciousness<br/>is the highest enlightenment,<br/>and when such enlightenment is there,<br/>it is just like a blazing forest fire,<br/>killing all the inauspicious snakes of desire."<br/><br/>Even one drop of happiness in Kṛṣṇa consciousness<br/>stands beyond comparison with an ocean of happiness<br/>derived from any other activity.<br/>Thus, any person who has developed<br/>even a little quantity of pure devotional service<br/>can very easily kick out all the other kinds of happiness<br/>derived from religiousness, economic development,<br/>sense gratification and liberation.<br/>(The Nectar of Devotion).<br/><br/>It is stated in the tantra-sāstra, where Lord Siva says to Satī,<br/>"My dear Satī, if one is a very fine philosopher,<br/>analyzing the different processes of knowledge,<br/>he can achieve liberation from the material entanglement.<br/>By performance of the ritualistic sacrifices recommended in the Vedas<br/>one can be elevated to the platform of pious activities<br/>and thereby enjoy the material comforts of life to the fullest extent.<br/>But all such endeavours can hardly offer anyone<br/>devotional service to the Lord,<br/>not even if one tries for it by such processes<br/>for many, many thousands of births."<br/><br/>Śrīla Rūpa Gosvāmī has stated that devotional service attracts even Kṛṣṇa.<br/>Kṛṣṇa attracts everyone, but devotional service attracts Kṛṣṇa.<br/>The symbol of devotional service in the highest degree is Rādhārāṇī.<br/>Kṛṣṇa is called Madana-mohana, which means that He is so attractive<br/>that He can defeat the attraction of thousands of Cupids.<br/>But Rādhārāṇī is still more attractive, for She can even attract Kṛṣṇa.<br/>Therefore devotees call Her Madana-mohana-mohinī<br/>— the attractor of the attractor of Cupid.<br/>(The Nectar of Devotion).<br/><br/>To perform devotional service means to follow in the footsteps of Rādhārāṇī,<br/>and devotees in Vṛndāvana put themselves under the care of Rādhārāṇī<br/>in order to achieve perfection in their devotional service.<br/>In other words, devotional service is not an activity of the material world;<br/>it is directly under the control of Rādhārāṇī.<br/>In Bhagavad-gītā it is confirmed that the mahātmās, or great souls,<br/>are under the protection of daivī prakṛti, the internal energy — Rādhārāṇī.<br/>So, being directly under the control of the internal potency of Kṛṣṇa,<br/>devotional service attracts even Kṛṣṇa Himself.<br/>(The Nectar of Devotion).<br/><br/>bhave bhave yathā bhaktiḥ<br/>pādayos tava jāyate<br/>tathā kuruṣva deveśa<br/>nāthas tvaḿ no yataḥ prabho<br/><br/>O Lord of lords, O master, please grant us<br/>pure devotional service at Your lotus feet, life after life.<br/><br/>nāma-sańkīrtanaḿ yasya<br/>sarva-pāpa praṇāśanam<br/>praṇāmo duḥkha-śamanas<br/>taḿ namāmi hariḿ param<br/><br/>I offer my respectful obeisances unto the Supreme Lord, Hari,<br/>the congregational chanting of whose holy names<br/>destroys all sinful reactions, and the offering of obeisances<br/>unto whom relieves all material suffering.</div>B H A K T I (DEVOTIONAL SERVICE). part 2.https://iskcondesiretree.com/groups/harinaamsankirtan/forum/b-h-a-k-t-i-devotional-service-3212011-05-20T07:13:57.000Z2011-05-20T07:13:57.000Zpadmavati matajihttps://iskcondesiretree.com/members/padmavatimataji<div><p><a target="_self" href="{{#staticFileLink}}2525626204,original{{/staticFileLink}}"><img class="align-full" width="397" src="{{#staticFileLink}}2525626204,original{{/staticFileLink}}"/></a></p><br/><br/>sā tv asmin parama-prema-rūpā<br/>(Devotional service manifests as the most elevated, pure love for God.<br/>(Sri Narada Bhakti Sutra).<br/><br/>amṛta-svarūpā ca<br/><br/>This pure love for God is eternal.<br/>(Sri Narada Bhakti Sutra).<br/><br/>yat prāpya na kiñcid vāñchati na śocati na dveṣṭi na ramate notsāhī bhavati<br/><br/><br/>A person engaged in such pure devotional service neither desires anything for sense gratification, nor laments for any loss, nor hates anything, nor enjoys anything on his personal account, nor becomes very enthusiastic in material activity.<br/>(Sri Narada Bhakti Sutra).<br/><br/>yaj jñātvā matto bhavati stabdho bhavaty ātmārāmo bhavati<br/><br/>One who understands perfectly the process of devotional service in love of Godhead becomes intoxicated in its discharge. Sometimes he becomes stunned in ecstasy and thus enjoys his whole self, being engaged in the service of the Supreme Self.<br/>(Sri Narada Bhakti Sutra).<br/><br/>A person engaged in the devotional service of the Lord in full Kṛṣṇa consciousness automatically becomes carried away by ecstasy when he chants and hears the holy name of Kṛṣṇa. His heart becomes slackened while chanting the holy name, he becomes almost like a madman, and he does not care for any outward social conventions. Thus sometimes he laughs, sometimes he weeps, sometimes he cries out very loudly, sometimes he sings, and sometimes he dances and forgets himself.<br/><br/>These are the signs of becoming intoxicated in devotional service. This stage, called the ātmārāma stage, is possible when the Lord bestows His mercy upon a devotee for his advanced devotional activity. It is the highest perfectional stage because one cannot reach it unless one has attained pure love of God.<br/><br/>loka-vedeṣu tad-anukūlācaraṇaḿ tad-virodhiṣūdāsīnatā<br/><br/>Indifference toward what stands in the way of devotional service means to accept only those activities of social custom and Vedic injunction that are favorable to devotional service. (Sri Narada Bhakti Sutra).<br/><br/>One cannot be situated on the platform of pure devotional service, however, unless one is freed from all kinds of sinful reactions. To counteract various sinful reactions, there are prescribed duties in the ritualistic section of the Vedas, and those in the lower stage of life can become freed from all sinful reactions by strictly following the Vedic ritualistic processes. Then they can become situated in pure devotional service.<br/><br/>Thus it should be understood that a person who is situated in pure devotional service must have in his past life already executed all the Vedic rituals with great determination. In other words, after reaching the stage of devotional service, a person does not have to execute any process of atonement mentioned in the ritualistic section of the Vedas. He is already sinless.<br/><br/>bhavatu niścaya-dārḍhyād ūrdhvaḿ śāstra-rakṣaṇam<br/><br/>One must continue to follow scriptural injunctions even after one is fixed up in determined certainty that devotional service is the only means for reaching the perfection of life.(Sri Narada Bhakti Sutra).<br/><br/>When a person becomes firmly convinced about the importance of devotional service, he surrenders unto the Supreme Lord. There are six symptoms of surrender:<br/><br/>(1) One should perform only those actions favorable for devotional service to Kṛṣṇa.<br/><br/>(2) One should give up everything unfavorable for discharging devotional service.<br/><br/>(3) One should firmly believe that Kṛṣṇa will protect one in all circumstances and that no one is a better protector than Kṛṣṇa.<br/><br/>(4) One should have the conviction that Kṛṣṇa is one's maintainer, and one should not take shelter of any demigod for maintenance.<br/><br/>(5) One should always remember that one's activities and desires are not independent. In other words, the devotee should feel completely dependent on Kṛṣṇa, and thus he should act and think as Kṛṣṇa desires.<br/><br/>(6) One should always think himself the poorest of the poor and feel totally dependent on the mercy of Kṛṣṇa.<br/><br/>Devotional service is dormant in every living being, for by nature every living being is part and parcel of the Supreme Lord and it is the healthy condition of the part to serve the whole. It is just like the situation of the parts of the body. The hand and the leg serve the body; similarly, as part and parcel of the Supreme Lord, every living entity is bound to serve the Supreme Lord in his healthy condition. When he is not thus engaged, he is in a diseased condition, but as soon as he engages all his senses in the transcendental loving service of the Lord, he is in his normal, healthy condition.<br/><br/>tat tu viṣaya-tyāgāt sańga-tyāgāc ca<br/><br/>One achieves bhakti by giving up sense gratification and mundane association. (Sri Narada Bhakti Sutra).<br/><br/>Prahlāda Mahārāja taught a ninefold process of bhakti<br/>for maintaining full engagement in the Lord's service:<br/>(1) hearing about the Lord,<br/>(2) chanting His name and glories,<br/>(3) remembering Him,<br/>(4) serving His lotus feet,<br/>(5) worshiping the Deity,<br/>(6) offering prayers to the Lord,<br/>(7) becoming His servant,<br/>(8) becoming His friend, and<br/>(9) offering Him everything.<br/>While the first two of these processes are extremely important,<br/>any one of them is sufficient for achieving perfection.<br/><br/>loke 'pi bhagavad-guṇa-śravaṇa-kīrtanāt<br/><br/>One achieves bhakti by hearing and chanting about the Supreme Lord's special qualities, even while engaged in the ordinary activities of life in this world. (Sri Narada Bhakti Sutra).<br/><br/>Understanding the awkward position of people in the Kali-yuga, the Supreme Lord has given us the chanting of the holy names as the yuga-dharma, the religion of the age:<br/><br/>harer nāma harer nāma harer nāmaiva kevalam<br/>kalau nāsty eva nāsty eva nāsty eva gatir anyathā<br/>(CC:Adi 17.21).<br/><br/>"In this age of quarrel and hypocrisy, the only means of deliverance is the chanting of the holy names of the Lord. There is no other way. There is no other way. There is no other way" (Bṛhan-nāradīya Purāṇa).<br/><br/>mukhyatas tu mahat-kṛpayaiva bhagavat-kṛpā-leśād vā<br/><br/>Primarily, however, one develops bhakti by the mercy of great souls, or by a small drop of the Lord's mercy.<br/>(Sri Narada Bhakti Sutra).<br/><br/>mahat-sańgas tu durlabho 'gamyo 'moghaś ca<br/><br/>The association of great souls is rarely obtained, difficult to understand, and infallible.<br/>(Sri Narada Bhakti Sutra).<br/><br/>labhyate 'pi tat-kṛpayaiva<br/><br/>The association of great souls can be attained — but only by the Lord's mercy.<br/>(Sri Narada Bhakti Sutra).<br/><br/>na dhanaḿ na janaḿ na sundarīḿ<br/>kavitāḿ vā jagad-īśa kāmaye<br/>mama janmani janmanīśvare<br/>bhavatād bhaktir ahaitukī tvayi<br/><br/>"O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want Your causeless devotional service, birth after birth." (Sri Shikshashtaka).<br/><br/>anyasmāt saulabhyaḿ bhaktau<br/><br/>Success is easier to attain by devotional service than by any other process.<br/>(Sri Narada Bhakti Sutra).<br/><br/>pramāṇāntarasyānapekṣatvāt svayaḿ pramāṇatvāt<br/><br/>The reason devotional service is the easiest of all spiritual processes is that it does not depend on any other authority for its validity, being itself the standard of authority. (Sri Narada Bhakti Sutra).<br/><br/><br/>śānti-rūpāt paramānanda-rūpāc ca<br/><br/>Furthermore, bhakti is the embodiment of peace and supreme ecstasy.<br/>(Sri Narada Bhakti Sutra).<br/><br/>tri-satyasya bhaktir eva garīyasī bhaktir eva garīyasī<br/><br/>Devotional service is the most precious possession of a person who honestly uses his mind, body, and words.<br/>(Sri Narada Bhakti Sutra).<br/><br/>prabhu kahe, — "kon vidyā vidyā-madhye sāra?"<br/>rāya kahe, — "kṛṣṇa-bhakti vinā vidyā nāhi āra"<br/><br/>On one occasion the Lord inquired, "Of all types of education, which is the most important?"<br/>Rāmānanda Rāya replied, "No education is important other than the transcendental devotional service of Kṛṣṇa."<br/>(CC:2:8:245).</div>B H A K T I (DEVOTIONAL SERVICE). part 3.https://iskcondesiretree.com/groups/harinaamsankirtan/forum/b-h-a-k-t-i-devotional-service-4222011-05-20T07:12:21.000Z2011-05-20T07:12:21.000Zpadmavati matajihttps://iskcondesiretree.com/members/padmavatimataji<div><p><a target="_self" href="{{#staticFileLink}}2525626158,original{{/staticFileLink}}"><img class="align-full" width="523" src="{{#staticFileLink}}2525626158,original{{/staticFileLink}}"/></a></p><br/><br/>atyāhāraḥ prayāsaś ca<br/>prajalpo niyamāgrahaḥ<br/>jana-sańgaś ca laulyaḿ ca<br/>ṣaḍbhir bhaktir vinaśyati<br/><br/>One's devotional service is spoiled when one becomes too entangled in the following six activities:<br/>(1) eating more than necessary or collecting more funds than required;<br/>(2) overendeavoring for mundane things that are very difficult to obtain;<br/>(3) talking unnecessarily about mundane subject matters;<br/>(4) Practicing the scriptural rules and regulations only for the sake of following them<br/>and not for the sake of spiritual advancement,<br/>or rejecting the rules and regulations of the scriptures<br/>and working independently or whimsically;<br/>(5) associating with worldly-minded persons<br/>who are not interested in Kṛṣṇa consciousness; and<br/>(6) being greedy for mundane achievements.<br/>(The Nectar of Instruction).<br/><br/>utsāhān niścayād dhairyāt<br/>tat-tat-karma-pravartanāt<br/>sańga-tyāgāt sato vṛtteḥ<br/>ṣaḍbhir bhaktiḥ prasidhyati<br/><br/>There are six principles favorable to the execution of pure devotional service:<br/>(1) being enthusiastic,<br/>(2) endeavoring with confidence,<br/>(3) being patient,<br/>(4) acting according to regulative principles ( hearing, chanting and remembering Kṛṣṇa),<br/>(5) abandoning the association of nondevotees, and<br/>(6) following in the footsteps of the previous ācāryas.<br/>These six principles undoubtedly assure the complete success of pure devotional service.<br/>(The Nectar of Instruction).<br/><br/>Devotional service is not a matter of sentimental speculation or imaginative ecstasy.<br/>Its substance is practical activity.<br/><br/>Śrīla Rūpa Gosvāmī, in his Bhakti-rasāmṛta-sindhu,<br/>has defined devotional service as follows:<br/><br/>anyābhilāṣitā-śūnyaḿ<br/>jñāna-karmādy-anāvṛtam<br/>ānukūlyena kṛṣṇānu-<br/>śīlanaḿ bhaktir uttamā<br/><br/>Uttamā bhakti, or unalloyed devotion unto the Supreme Personality of Godhead, Śrī Kṛṣṇa,<br/>involves the rendering of devotional service in a way that is favorable to the Lord.<br/>This devotional service should be free from any extraneous motive<br/>and devoid of fruitive karma, impersonal jñāna and all other selfish desires.<br/><br/>Engagement in the devotional service of the Lord is the life and soul of the living entity.<br/><br/>It is the desired goal and supreme perfection of human life.<br/><br/>One has to become confident about this, and one also has to be confident<br/>that all activities other than devotional service — such as mental speculation,<br/>fruitive work or mystic endeavor — will never yield any enduring benefit.<br/><br/>Complete confidence in the path of devotional service<br/>will enable one to attain his desired goal,<br/>but attempting to follow other paths<br/>will only succeed in making one restless.<br/><br/>In Bhagavad-gītā Kṛṣṇa says:<br/><br/>nehābhikrama-nāśo 'sti<br/>pratyavāyo na vidyate<br/>svalpam apy asya dharmasya<br/>trāyate mahato bhayāt<br/><br/>"In this endeavor there is no loss or diminution,<br/>and a little advancement on this path can protect one<br/>from the most dangerous type of fear." (B.G.2:40).<br/><br/>Devotional service is so pure and perfect that once having begun,<br/>one is forcibly dragged to ultimate success.<br/><br/>Sometimes a person will give up his ordinary material engagements<br/>and out of sentiment take shelter of the lotus feet of the Supreme Lord<br/>and thus begin the preliminary execution of devotional service.<br/>Even if such an immature devotee falls down, there is no loss on his part.<br/><br/>On the other hand, what is the gain of one who executes the prescribed duties<br/>according to his varṇa and āśrama but does not take to devotional service?<br/>Although a fallen devotee may take his next birth in a low family,<br/>his devotional service will nonetheless resume from where it left off.<br/><br/>Devotional service is ahaituky apratihatā;<br/>it is not the effect of any mundane cause,<br/>nor can it be terminated by any mundane cause<br/>or permanently curtailed by any material interruption.<br/><br/>In Bhagavad-gītā Kṛṣṇa says:<br/><br/>mahātmānas tu māḿ pārtha<br/>daivīḿ prakṛtim āśritāḥ<br/>bhajanty ananya-manaso<br/>jñātvā bhūtādim avyayam<br/><br/>"O son of Pṛthā, those who are not deluded, the great souls,<br/>are under the protection of the divine nature.<br/>They are fully engaged in devotional service because they know Me<br/>as the Supreme Personality of Godhead, original and inexhaustible." (B.G.9:13).<br/><br/>Devotional service means transcendental activities.<br/>On the transcendental platform there is no contamination<br/>by the three modes of material nature.<br/>This is called viśuddha-sat-tva, the platform of pure goodness,<br/>or goodness free from contamination<br/>by the qualities of passion and ignorance.<br/><br/>Śrīla Rūpa Gosvāmī explains how to perform devotional activities<br/>in the association of other devotees.<br/>There are six kinds of activities:<br/>(1) giving charity to the devotees,<br/>(2) accepting from the devotees whatever they may offer in return,<br/>(3) opening one's mind to the devotees,<br/>(4) inquiring from them about the confidential service of the Lord,<br/>(5) honoring prasāda, or spiritual food, given by the devotees, and<br/>(6) feeding the devotees with prasāda.<br/><br/>It is said in Sri Caitanya-caritāmṛta:<br/><br/>nitya-siddha kṛṣṇa-prema 'sādhya' kabhu naya<br/>śravaṇādi-śuddha-citte karaye udaya<br/><br/>"Pure love for Kṛṣṇa is eternally established in the hearts of living entities.<br/>It is not something to be gained from another source.<br/>When the heart is purified by hearing and chanting,<br/>the living entity naturally awakens." (Madhya 22.107).<br/><br/>Since Kṛṣṇa consciousness is inherent in every living entity,<br/>everyone should be given a chance to hear about Kṛṣṇa.<br/><br/>Simply by hearing and chanting, śravaṇaḿ kīrtanam,<br/>one's heart is directly purified, and one's original<br/>Kṛṣṇa consciousness is immediately awakened.<br/><br/>Kṛṣṇa consciousness is not artificially imposed upon the heart,<br/>it is already there. When one chants the holy name<br/>of the Supreme Personality of Godhead,<br/>the heart is cleansed of all mundane contamination.<br/><br/>kṛṣṇeti yasya giri taḿ manasādriyeta<br/>dīkṣāsti cet praṇatibhiś ca bhajantam īśam<br/>śuśrūṣayā bhajana-vijñam ananyam anya-<br/>nindādi-śūnya-hṛdam īpsita-sańga-labdhyā<br/><br/>One should mentally honor the devotee who chants the holy name of Lord Kṛṣṇa,<br/>one should offer humble obeisances to the devotee who has undergone spiritual initiation<br/>and is engaged in worshiping the Deity, and one should associate with and faithfully<br/>serve that pure devotee who is advanced in undeviated devotional service<br/>and whose heart is completely devoid of the propensity to criticize others.<br/>(The Nectar of Instruction).<br/><br/>One should not remain a kaniṣṭha-adhikārī,<br/>one who is situated on the lowest platform of devotional service<br/>and is interested only in worshiping the Deity in the temple.<br/><br/>arcāyām eva haraye<br/>pūjāḿ yaḥ śraddhayehate<br/>na tad-bhakteṣu cānyeṣu<br/>sa bhaktaḥ prākṛtaḥ smṛtaḥ<br/><br/>"A person who is very faithfully engaged in the worship of the Deity in the temple,<br/>but who does not know how to behave toward devotees<br/>or people in general is called a prākṛta-bhakta, or kaniṣṭha-adhikāri."<br/>(S.B.11:2:47).<br/><br/>One therefore has to raise himself from the position of kaniṣṭha-adhikārī<br/>to the platform of madhyama-adhikārī.<br/><br/>īśvare tad-adhīneṣu<br/>bāliśeṣu dviṣatsu ca<br/>prema-maitrī-kṛpopekṣā<br/>yaḥ karoti sa madhyamaḥ<br/><br/>"The madhyama-adhikārī is a devotee who worships the Supreme Personality of Godhead<br/>as the highest object of love, makes friends with the Lord's devotees,<br/>is merciful to the ignorant and avoids those who are envious by nature."<br/>(S.B.11:2:46).<br/><br/>While giving instructions to Sanātana Gosvāmī,<br/>Lord Caitanya Mahāprabhu divided devotional service into three categories.<br/><br/>śāstra-yukti nāhi jāne dṛḍha, śraddhāvān<br/>'madhyama-adhikārī' sei mahā-bhāgyavān<br/><br/>"A person whose conclusive knowledge of the śāstras is not very strong<br/>but who has developed firm faith in chanting the Hare Kṛṣṇa mahā-mantra<br/>and who is also undeterred in the execution of his prescribed devotional service<br/>should be considered a madhyama-adhikārī. Such a person is very fortunate."<br/>(Cc.Madhya 22.67).<br/><br/>A madhyama-adhikārī is a śraddhāvān, a staunchly faithful person,<br/>and he is actually a candidate for further advancement in devotional service.<br/><br/>Therefore in the Caitanya-caritāmṛta (Madhya 22.64) it is said:<br/><br/>śraddhāvān jana haya bhakti-adhikārī<br/>'uttama', 'madhyama', 'kaniṣṭha' — — śraddhā-anusārī<br/><br/>"One becomes qualified as a devotee on the elementary platform,<br/>the intermediate platform and the highest platform of devotional service<br/>according to the development of his śraddhā (faith)."<br/><br/>Again in Caitanya-caritāmṛta (Madhya 22.62) it is said:<br/><br/>'śraddhā'-śabde — — viśvāsa kahe sudṛḍha niścaya<br/>kṛṣṇe bhakti kaile sarva-karma kṛta haya<br/><br/>" 'By rendering transcendental service to Kṛṣṇa,<br/>one automatically performs all subsidiary activities.'<br/>This confident, firm faith, favorable to the discharge of devotional service,<br/>is called śraddhā."<br/><br/>Śraddhā, faith in Kṛṣṇa,<br/>is the beginning of Kṛṣṇa consciousness.<br/>Faith means strong faith.</div>B H A K T I (DEVOTIONAL SERVICE). part 4.https://iskcondesiretree.com/groups/harinaamsankirtan/forum/b-h-a-k-t-i-devotional-service-2182011-05-18T06:58:09.000Z2011-05-18T06:58:09.000Zpadmavati matajihttps://iskcondesiretree.com/members/padmavatimataji<div><a target="_self" href="{{#staticFileLink}}2525614650,original{{/staticFileLink}}"><img class="align-full" width="750" src="{{#staticFileLink}}2525614650,original{{/staticFileLink}}"/></a><br/><br/>Śuddha-bhakti, the activity of the soul proper, in other words,<br/>engagement in the transcendental loving service of the Lord,<br/>is performed in a liberated condition.<br/>(The Nectar of Instruction).<br/><br/>māḿ ca yo 'vyabhicāreṇa<br/>bhakti-yogena sevate<br/>sa guṇān samatītyaitān<br/>brahma-bhūyāya kalpate<br/><br/>"One who engages in full devotional service,<br/>who does not fall down in any circumstance,<br/>at once transcends the modes of material nature<br/>and thus comes to the level of Brahman."<br/>(B.G.14:26).<br/><br/>Avyabhicāriṇī bhakti means unalloyed devotion.<br/>A person engaged in devotional service must be free from material motives.<br/>In this Kṛṣṇa consciousness movement, one's consciousness must be changed.<br/>If consciousness is aimed toward material enjoyment,<br/>it is material consciousness,<br/>and if it is aimed toward serving Kṛṣṇa,<br/>it is Kṛṣṇa consciousness.<br/>(The Nectar of Instruction).<br/><br/>dṛṣṭaiḥ svabhāva-janitair vapuṣaś ca doṣair<br/>na prākṛtatvam iha bhakta janasya paśyet<br/>gańgāmbhasāḿ na khalu budbuda-phena-pańkair<br/>brahma-dravatvam apagacchati nīra-dharmaiḥ<br/><br/>Being situated in his original Kṛṣṇa conscious position,<br/>a pure devotee does not identify with the body.<br/>Such a devotee should not be seen from a materialistic point of view.<br/>Indeed, one should overlook a devotee's having a body born in a low family,<br/>a body with a bad complexion, a deformed body, or a diseased or infirm body.<br/>According to ordinary vision, such imperfections may seem prominent in<br/>the body of a pure devotee, but despite such seeming defects,<br/>the body of a pure devotee cannot be polluted.<br/>It is exactly like the waters of the Ganges,<br/>which sometimes during the rainy season are full of bubbles, foam and mud.<br/>The Ganges waters do not become polluted.<br/>Those who are advanced in spiritual understanding will bathe in the Ganges<br/>without considering the condition of the water.<br/>(The Nectar of Instruction).<br/><br/><br/>syāt kṛṣṇa-nāma-caritādi-sitāpy avidyā-<br/>pittopatapta-rasanasya na rocikā nu<br/>kintv ādarād anudinaḿ khalu saiva juṣṭā<br/>svādvī kramād bhavati tad-gada-mūla-hantrī<br/><br/>The holy name, character, pastimes and activities of Kṛṣṇa<br/>are all transcendentally sweet like sugar candy.<br/>Although the tongue of one afflicted by the jaundice of avidyā (ignorance)<br/>cannot taste anything sweet, it is wonderful that simply by carefully chanting<br/>these sweet names every day, a natural relish awakens within his tongue,<br/>and his disease is gradually destroyed at the root.<br/>(The Nectar of Instruction).<br/><br/>When a man in the material world takes more interest in the materialistic way of life<br/>than in Kṛṣṇa consciousness, he is considered to be in a diseased condition.<br/>The normal condition is to remain an eternal servant of the Lord<br/>(jīvera 'svarūpa' haya — kṛṣṇera 'nitya-dāsa' -CC: Madhya 20.108).<br/>This healthy condition is lost when the living entity forgets Kṛṣṇa<br/>due to being attracted by the external features of Kṛṣṇa's māyā energy.<br/>(The Nectar of Instruction).<br/><br/>The real disease is in the heart. If the mind is cleansed, however,<br/>if consciousness is cleansed, a person cannot be harmed by the material disease.<br/>To cleanse the mind and heart from all misconceptions,<br/>one should take to this chanting of the Hare Kṛṣṇa mahā-mantra.<br/>This is both easy and beneficial. By chanting the holy name of the Lord,<br/>one is immediately freed from the blazing fire of material existence.<br/>(The Nectar of Instruction).<br/><br/>When a person is relieved from unwanted things, he becomes fixed in<br/>executing his Kṛṣṇa activities. Indeed, he becomes attached to such activities<br/>and experiences ecstasy in executing devotional service. This is called bhāva,<br/>the preliminary awakening of dormant love of Godhead.<br/>Thus the conditioned soul becomes free from material existence<br/>and loses interest in the bodily conception of life, including material opulence,<br/>material knowledge and material attraction of all variety. At such a time<br/>one can understand who the Supreme Personality of Godhead is and what His maya is.<br/>(The Nectar of Instruction).<br/><br/>Although māyā may be present, it cannot disturb a devotee<br/>once he attains the bhāva stage. This is because the devotee<br/>can see the real position of māyā. Māyā means forgetfulness of Kṛṣṇa,<br/>and forgetfulness of Kṛṣṇa and Kṛṣṇa consciousness stand side by side<br/>like light and shadow. If one remains in shadow, he cannot enjoy<br/>the facilities offered by light, and if one remains in light,<br/>he cannot be disturbed by the darkness of shadow.<br/>By taking to Kṛṣṇa consciousness, one gradually becomes liberated<br/>and remains in light. Indeed, he does not even touch the darkness.<br/>(The Nectar of Instruction).<br/><br/>kṛṣṇa — — sūrya-sama; māyā haya andhakāra<br/>yāhāń kṛṣṇa, tāhāń nāhi māyāra adhikāra<br/><br/>"Kṛṣṇa is compared to sunshine, and māyā is compared to darkness.<br/>Wherever there is sunshine, there cannot be darkness.<br/>As soon as one takes to Kṛṣṇa consciousness,<br/>the darkness of illusion, the influence of the external energy,<br/>will immediately vanish."<br/>(CC-Madhya 22.31).<br/><br/>When a jñānī takes to devotional service,<br/>he rapidly becomes superior to an ordinary jñānī.<br/>Such an advanced person is described asjñāna-vimukta-bhakti-parama.<br/>How a jñānī takes to devotional service is mentioned<br/>in Bhagavad-gītā, wherein Kṛṣṇa says:<br/><br/>bahūnāḿ janmanām ante<br/>jñānavān māḿ prapadyate<br/>vāsudevaḥ sarvam iti<br/>sa mahātmā sudurlabhaḥ<br/><br/>"After many births and deaths, he who is actually in knowledge<br/>surrenders unto Me, knowing Me to be the cause of all causes and all that is.<br/>Such a great soul is very rare." (B.G.7:19).<br/><br/>Actually a person is wise when he surrenders<br/>unto the lotus feet of Kṛṣṇa, but such a mahātmā,<br/>great soul, is very rare.<br/>(The Nectar of Instruction).<br/><br/>After taking to devotional service under the regulative principles,<br/>a person may come to the platform of spontaneous love of Godhead,<br/>following in the footsteps of great devotees like Nārada and Sanaka and Sanātana.<br/>The Supreme Personality of Godhead then recognizes him to be superior.<br/>The devotees who have developed love of Godhead are certainly in an exalted position.<br/>(The Nectar of Instruction).<br/><br/>Of all these devotees, the gopīs are recognized as superior because<br/>they do not know anything other than satisfying Kṛṣṇa.<br/>Nor do the gopīs expect any return from Kṛṣṇa. Indeed, sometimes<br/>Kṛṣṇa puts them into extreme suffering by separating Himself from them.<br/>Nonetheless, they cannot forget Kṛṣṇa. When Kṛṣṇa left Vṛndāvana for Mathurā,<br/>the gopīs became most dejected and spent the rest of their lives<br/>simply crying in separation from Kṛṣṇa. This means that in one sense<br/>they were never actually separated from Kṛṣṇa.<br/>(The Nectar of Instruction).<br/><br/>There is no difference between thinking of Kṛṣṇa and associating with Him.<br/>Rather, vipralambha-sevā, thinking of Kṛṣṇa in separation,<br/>as Śrī Caitanya Mahāprabhu did, is far better than serving Kṛṣṇa directly.<br/>Thus of all the devotees who have developed unalloyed devotional love for Kṛṣṇa,<br/>the gopīs are most exalted, and out of all these exalted gopīs,<br/>Śrīmatī Rādhārāṇī is the highest.<br/>(The Nectar of Instruction).<br/><br/>No one can excel the devotional service of Śrīmatī Rādhārāṇī.<br/>Indeed, even Kṛṣṇa cannot understand the attitude of Śrīmatī Rādhārāṇī;<br/>therefore He took Her position and appeared as Śrī Caitanya Mahāprabhu,<br/>just to understand Her transcendental feelings.<br/>(The Nectar of Instruction).</div>B H A K T I (DEVOTIONAL SERVICE). part 5.https://iskcondesiretree.com/groups/harinaamsankirtan/forum/b-h-a-k-t-i-devotional-service-452011-05-18T06:56:31.000Z2011-05-18T06:56:31.000Zpadmavati matajihttps://iskcondesiretree.com/members/padmavatimataji<div><a target="_self" href="{{#staticFileLink}}2525614958,original{{/staticFileLink}}"><img class="align-full" width="750" src="{{#staticFileLink}}2525614958,original{{/staticFileLink}}"/></a><br/><br/>The attitude of the disciple should be to satisfy the bona fide spiritual master.<br/>Then it will be very easy for him to understand spiritual knowledge.<br/>This is confirmed in the Vedas, and Rūpa Gosvāmī will further explain<br/>that for a person who has unflinching faith in God and the spiritual master,<br/>everything becomes revealed very easily. (The Nectar of Devotion).<br/><br/>In the Skanda Purāṇa it is advised that a devotee follow the past ācāryas and<br/>saintly persons, because by such following one can achieve the desired results,<br/>with no chance of lamenting or being baffled in his progress.<br/><br/>In the Nāradīya Purāṇa it is said, "If one is actually very serious about<br/>devotional service, then all of his purposes will be served without any delay."<br/><br/>In the Padma Purāṇa it is stated, "For one who has given up his material<br/>sense enjoyment and has accepted the principles of devotional service,<br/>the opulence of Viṣṇuloka (the kingdom of God) is awaiting."<br/><br/>In the Nāradīya Purāṇa it is directed, "One should not accept more than<br/>necessary if he is serious about discharging devotional service."<br/>The purport is that one should not neglect following the principles of<br/>devotional service, nor should one accept the rulings of<br/>devotional service which are more than what he can easily perform.<br/><br/>In the Brahma-vaivarta Purāṇa it is said that one who observes fasting<br/>on Ekādaśī day is freed from all kinds of reactions to sinful activities and<br/>advances in pious life. The basic principle is not just to fast,<br/>but to increase one's faith and love for Govinda, or Kṛṣṇa.<br/><br/>In the Skanda Purāṇa it is directed that a devotee should offer water to<br/>the tulasī plant and āmalaka trees. He should offer respect to the cows<br/>and to the brāhmaṇas and should serve the Vaiṣṇavas by offering them<br/>respectful obeisances and meditating upon them. All of these processes<br/>will help the devotee to diminish the reactions to his past sinful activities.<br/><br/>Lord Caitanya was once asked by one of His householder devotees what<br/>the general behaviour of a Vaiṣṇava should be. In this connection,<br/>Lord Caitanya replied that a Vaiṣṇava should always give up the company<br/>of nondevotees. Then He explained that there are two kinds of non-devotees:<br/>one class is against the supremacy of Kṛṣṇa, and another class is too materialistic.<br/>(The Nectar of Devotion).<br/><br/>In the Padma Purāṇa it is stated, "Persons who are engaged in Kṛṣṇa consciousness<br/>should never be disturbed by some material gain or loss. Even if there is some<br/>material loss, one should not be perturbed, but should always think of Kṛṣṇa<br/>within himself."<br/><br/>A devotee should not be subjected to lamentation or illusion.<br/>In the Padma Purāṇa it is stated, "Within the heart of a person who is overpowered<br/>by lamentation or anger, there is no possibility of Kṛṣṇa's being manifested."<br/><br/>One should not neglect to offer due respect to the demigods. One may not be a<br/>devotee of demigods, but that does not mean that he should be disrespectful to them.<br/>For example, a Vaiṣṇava is not a devotee of Lord Śiva or Lord Brahmā,<br/>but he is duty-bound to offer all respects to such highly positioned demigods.<br/><br/>In the Padma Purāṇa it is stated that even a person whose life is completely sinful<br/>will be completely protected by the Lord if he simply surrenders unto Him.<br/>So it is accepted that one who surrenders unto the Supreme Personality of Godhead<br/>becomes free from all sinful reactions. And even when a person becomes an offender<br/>unto the Supreme Personality of Godhead Himself, he can still be delivered simply<br/>by taking shelter of the holy names of the Lord:<br/>Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare<br/>Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.<br/>In other words, the chanting of Hare Kṛṣṇa is beneficial for eradicating all sins,<br/>but if one becomes an offender to the holy names of the Lord,<br/>then he has no chance of being delivered.<br/><br/>The offenses against the chanting of the holy name are as follows:<br/>(1) To blaspheme the devotees who have dedicated their lives<br/>for propagating the holy name of the Lord.<br/>(2) To consider the names of demigods like Lord Śiva or Lord Brahmā to be equal to,<br/>or independent of, the name of Lord Viṣṇu.<br/>(3) To disobey the orders of the spiritual master.<br/>(4) To blaspheme the Vedic literature or literature in pursuance of the Vedic version.<br/>(5) To consider the glories of chanting Hare Kṛṣṇa to be imagination.<br/>(6) To give some interpretation on the holy name of the Lord.<br/>(7) To commit sinful activities on the strength of the holy name of the Lord.<br/>(8) To consider the chanting of Hare Kṛṣṇa one of the auspicious ritualistic activities<br/>offered in the Vedas as fruitive activities (karma-kāṇḍa).<br/>(9) To instruct a faithless person about the glories of the holy name.<br/>(10) To not have complete faith in the chanting of the holy names and to maintain<br/>material attachments, even after understanding so many instructions on this matter.<br/><br/>In the Padma Purāṇa there is a statement describing how a Vaiṣṇava should decorate<br/>his body with tilaka and beads: "Persons who put tulasī beads on the neck, who mark<br/>twelve places of their bodies as Viṣṇu temples with Viṣṇu's symbolic representations<br/>(the four items held in the four hands of Lord Viṣṇu — conch, mace, disc and lotus),<br/>and who have viṣṇu-tilaka on their foreheads, are to be understood as the devotees<br/>of Lord Viṣṇu in this world. Their presence makes the world purified,<br/>and anywhere they remain, they make that place as good as Vaikuṇṭha."<br/><br/>In the Skanda Purāṇa Lord Brahmā tells Nārada, "My dear Nārada, anyone<br/>who puts on his neck the flower garland which was formerly used by Kṛṣṇa<br/>becomes relieved from all disease and reactions to sinful activities,<br/>and gradually he is liberated from the contamination of matter."<br/><br/>In the Dvārakā-māhātmya the importance of dancing before the Deity is stated<br/>by Lord Kṛṣṇa as follows: "A person who is in a jubilant spirit, who feels profound<br/>devotional ecstasy while dancing before Me, and who manifests different features<br/>of bodily expression can burn away all the accumulated sinful reactions<br/>he has stocked up for many, many thousands of years."<br/><br/>In the Nāradīya Purāṇa there is a statement about bowing down and offering<br/>respect to the Deity. It is said there, "A person who has performed a great ritualistic<br/>sacrifice and a person who has simply offered his respectful obeisances by bowing<br/>down before the Lord cannot be held as equals." The person who has executed many<br/>great sacrifices will attain the result of his pious activities, but when such results<br/>are finished, he has to take birth again on the earthly planet; however,<br/>the person who has once offered respects, bowing down before the Deity,<br/>will not come back to this world, because he will go directly to the abode of Kṛṣṇa.<br/><br/>In the Brahmāṇḍa Purāṇa it is said,<br/>"A person who sees the Lord's Ratha-yātrā<br/>car festival and then stands up to receive the Lord<br/>can purge all kinds of sinful results from his body."<br/><br/>It is stated in the Purāṇas, "Persons who attempt to visit<br/>the holy places of pilgrimage, like Vṛndāvana, Mathurā<br/>or Dvārakā, are actually glorified. By such traveling activities,<br/>they can pass over the desert of material existence."<br/><br/>It is stated in the Hari-bhakti-sudhodaya, "Persons who are impelled<br/>by pure devotional service in Kṛṣṇa consciousness and who therefore<br/>go to see the Deities of Viṣṇu in the temple will surely get relief<br/>from entering again into the prison house of a mother's womb."<br/><br/>It is said in the Hari-bhakti-sudhodaya,<br/>"A person who is circumambulating<br/>the Deity of Viṣṇu can counteract the circumambulation<br/>of repeated birth and death in this material world."<br/><br/>It is stated in the Viṣṇu-rahasya, "Any person who can arrange<br/>for service to the Lord in the same way that a king is given service<br/>by his attendants is surely elevated to the abode of Kṛṣṇa after death."<br/><br/>When a person loudly chants the glories of the Lord's activities, qualities,<br/>form, etc., his chanting is called sańkīrtana.<br/>Sańkīrtana also refers to the congregational<br/>chanting of the holy name of the Lord.<br/><br/>In the Padma Purāṇa there is a statement: "For any person who is chanting<br/>the holy name either softly or loudly, the paths to liberation<br/>and even heavenly happiness are at once open."<br/><br/>In the Skanda Purāṇa there is a statement about submission unto the<br/>lotus feet of the Lord. It is said there that those who are sober devotees<br/>can offer their submission to Kṛṣṇa in the following three ways:<br/>(1) samprārthanātmikā, very feelingly offering prayers;<br/>(2) dainyavodhikā, humbly submitting oneself;<br/>(3) lālasāmayī, desiring some perfectional stage.</div>B H A K T I (DEVOTIONAL SERVICE). part 6.https://iskcondesiretree.com/groups/harinaamsankirtan/forum/b-h-a-k-t-i-devotional-service-682011-05-18T06:54:51.000Z2011-05-18T06:54:51.000Zpadmavati matajihttps://iskcondesiretree.com/members/padmavatimataji<div><a target="_self" href="{{#staticFileLink}}2525614711,original{{/staticFileLink}}"><img class="align-full" width="480" src="{{#staticFileLink}}2525614711,original{{/staticFileLink}}"/></a><br/><br/>In many places devotional service has been compared to a creeper.<br/>One has to sow the seed of the devotional creeper, bhakti-latā, within his heart.<br/>As he regularly hears and chants, the seed will fructify and gradually grow<br/>into a mature plant and then produce the fruit of devotional service,<br/>namely love of Godhead, which the gardener (mālā-kāra)<br/>can then enjoy without impediments. (Sri Caitanya Caritamrta).<br/><br/>The Lord brought the desire tree of devotional service to this earth and became<br/>its gardener. He sowed the seed and sprinkled upon it the water of His will.<br/>(Sri Caitanya Caritamrta).<br/><br/>Śrī Mādhavendra Purī, also known as Śrī Mādhava Purī, belonged to the disciplic<br/>succession from Madhvācārya and was a greatly celebrated sannyāsī.<br/>Śrī Caitanya Mahāprabhu was the third disciplic descendant from Śrī Mādhavendra Purī.<br/>The process of worship in the disciplic succession of Madhvācārya was full of<br/>ritualistic ceremonies, with hardly a sign of love of Godhead.<br/>Śrī Mādhavendra Purī was the first person in that disciplic succession<br/>to exhibit the symptoms of love of Godhead and the first to write a poem<br/>beginning with the words ayi dīna-dayārdra nātha,<br/>"O supremely merciful Personality of Godhead." In that poem is<br/>the seed of Caitanya Mahāprabhu's cultivation of love of Godhead.<br/>(Sri Caitanya Caritamrta).<br/><br/>The seed of devotional service next fructified in the form of Śrī Īśvara Purī,<br/>and then the gardener Himself, Caitanya Mahāprabhu,<br/>became the main trunk of the tree of devotional service.<br/>(Sri Caitanya Caritamrta).<br/><br/>By His inconceivable powers, the Lord became the gardener,<br/>the trunk and the branches simultaneously.<br/>(Sri Caitanya Caritamrta).<br/><br/>Since Śrī Kṛṣṇa Caitanya Mahāprabhu was the original trunk,<br/>the taste of the fruits that grew on the branches<br/>and subbranches surpassed the taste of nectar.<br/>(Sri Caitanya Caritamrta).<br/><br/>The fruits ripened and became sweet and nectarean.<br/>The gardener, Śrī Caitanya Mahāprabhu,<br/>distributed them without asking any price.<br/>(Sri Caitanya Caritamrta).<br/><br/>All the wealth in the three worlds cannot equal<br/>the value of one such nectarean fruit of devotional service.<br/>(Sri Caitanya Caritamrta).<br/><br/>As a big fig tree bears fruits all over its body,<br/>each part of the tree of devotional service bore fruit.<br/>(Sri Caitanya Caritamrta).<br/><br/>This tree of devotional service is not of this material world.<br/>It grows in the spiritual world, where there is no distinction<br/>between one part of the body and another. It is something like a tree of sugar,<br/>for whichever part of such a tree one tastes, it is always sweet.<br/>The tree of bhakti has varieties of branches, leaves and fruits,<br/>but they are all meant for the service of the Supreme Personality of Godhead.<br/>There are nine different processes of devotional service,<br/>but all of them are meant only for the service of the Supreme Lord.<br/>Therefore whether one hears, chants, remembers or worships,<br/>his activities will yield the same result.<br/>Which one of these processes will be the most suitable<br/>for a particular devotee depends upon his taste.<br/>(Sri Caitanya Caritamrta).<br/><br/>Since the tree of devotional service is transcendental, every one of its parts<br/>can perform the action of all the others. Although a tree is supposed<br/>to be immovable, this tree nevertheless moves.<br/>(Sri Caitanya Caritamrta).<br/><br/>"I am the only gardener. How many places can I go?<br/>How many fruits can I pick and distribute?"<br/>Here Śrī Caitanya Mahāprabhu indicates that the distribution of the<br/>Hare Kṛṣṇa mahā-mantra should be performed by combined force.<br/>All classes of devotees should combine to distribute<br/>the Hare Kṛṣṇa mahā-mantra without consideration<br/>of the time, place or situation.<br/>(Sri Caitanya Caritamrta).<br/><br/>Lord Caitanya Mahāprabhu produced so many fruits of devotional service<br/>that they must be distributed all over the world; otherwise, how could<br/>He alone relish and taste each and every fruit? The original reason that<br/>Lord Śrī Kṛṣṇa descended as Śrī Caitanya Mahāprabhu was to understand<br/>Śrīmatī Rādhārāṇī's love for Kṛṣṇa and to taste that love. The fruits of the tree<br/>of devotional service were innumerable, and therefore He wanted<br/>to distribute them unrestrictedly to everyone.<br/>(Sri Caitanya Caritamrta).<br/><br/>The fruit of love of God is so delicious that wherever a devotee distributes it,<br/>those who relish the fruit, anywhere in the world, immediately become intoxicated.<br/>(Sri Caitanya Caritamrta).<br/><br/>As far as we are concerned, we are most confident of the success of the distribution<br/>of the great fruit of love of Godhead through the medium of chanting the mahā-mantra:-<br/>Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa,Hare Hare<br/>Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.<br/>(Sri Caitanya Caritamrta).<br/><br/>The fruit of love of Godhead distributed by Caitanya Mahāprabhu is such a great intoxicant<br/>that anyone who eats it, filling his belly, immediately becomes maddened by it,<br/>and automatically he chants, dances, laughs and enjoys.<br/>(Sri Caitanya Caritamrta).<br/><br/>When Śrī Caitanya Mahāprabhu, the great gardener, sees that people are chanting,<br/>dancing and laughing and that some of them are rolling on the floor<br/>and some are making loud humming sounds, He smiles with great pleasure.<br/>(Sri Caitanya Caritamrta).</div>B H A K T I (DEVOTIONAL SERVICE). part 7.https://iskcondesiretree.com/groups/harinaamsankirtan/forum/b-h-a-k-t-i-devotional-service-2322011-05-14T06:41:16.000Z2011-05-14T06:41:16.000Zpadmavati matajihttps://iskcondesiretree.com/members/padmavatimataji<div><a target="_self" href="{{#staticFileLink}}2525610450,original{{/staticFileLink}}"><img class="align-full" width="257" src="{{#staticFileLink}}2525610450,original{{/staticFileLink}}"/></a><br/><br/>kṛṣṇa-bhakti — abhidheya, sarva-śāstre kaya<br/>ataeva muni-gaṇa kariyāche niścaya<br/><br/>A human being's activities should be centered only on devotional service to Lord Kṛṣṇa. That is the verdict of all Vedic literatures, and all saintly people have firmly concludeded this. (CC-2:22:5).<br/><br/>'nitya-mukta' — nitya kṛṣṇa-caraṇe unmukha<br/>'kṛṣṇa-pāriṣada' nāma, bhuñje sevā-sukha<br/><br/>Those who are eternally liberated are always awake to Kṛṣṇa consciousness, and they render transcendental loving service at the feet of Lord Kṛṣṇa. They are to be considered eternal associates of Kṛṣṇa, and they are eternally enjoying the transcendental bliss of serving Kṛṣṇa.<br/>(CC-2:22:11).<br/><br/>kṛṣṇa-bhakti haya abhidheya-pradhāna<br/>bhakti-mukha-nirīkṣaka karma-yoga-jñāna<br/><br/>Devotional service to Kṛṣṇa is the chief function of the living entity. There are different methods for the liberation of the conditioned soul — karma, jñāna,yoga and bhakti — but all are dependent on bhakti. (CC-2:22:17).<br/><br/>ei saba sādhanera ati tuccha bala<br/>kṛṣṇa-bhakti vinā tāhā dite nāre phala<br/><br/>Without devotional service, all other methods for spiritual self-realization are weak and insignificant. Unless one comes to the devotional service of Lord Kṛṣṇa, jñāna and yoga cannot give the desired results. (CC-2:22:18).<br/><br/>kevala jñāna 'mukti' dite nāre bhakti vine<br/>kṛṣṇonmukhe sei mukti haya vinā jñāne<br/><br/>Speculative knowledge alone, without devotional service, is not able to give liberation. On the other hand, even without knowledge one can obtain liberation if one engages in the Lord's devotional service. (CC-2:22:21).<br/><br/>tāte kṛṣṇa bhaje, kare gurura sevana<br/>māyā-jāla chuṭe, pāya kṛṣṇera caraṇa<br/><br/>If the conditioned soul engages in the service of the Lord and simultaneously carries out the orders of his spiritual master and serves him, he can get out of the clutches of māyā and become eligible for shelter at Kṛṣṇa's lotus feet. (CC-2:22:25).<br/><br/>kṛṣṇa — sūrya-sama; māyā haya andhakāra<br/>yāhāń kṛṣṇa, tāhāń nāhi māyāra adhikāra<br/><br/>Kṛṣṇa is compared to sunshine, and māyā is compared to darkness. Wherever there is sunshine, there cannot be darkness. As soon as one takes to Kṛṣṇa consciousness, the darkness of illusion (the influence of the external energy) will immediately vanish.<br/>(CC-2:22:31).<br/><br/>'kṛṣṇa, tomāra hańa' yadi bale eka-bāra<br/>māyā-bandha haite kṛṣṇa tāre kare pāra<br/><br/>One is immediately freed from the clutches of māyā if he seriously and sincerely says, 'My dear Lord Kṛṣṇa, although I have forgotten You for so many long years in the material world, today I am surrendering unto You. I am Your sincere and serious servant. Please engage me in Your service.' (CC-2:22:33).<br/><br/>bhukti-mukti-siddhi-kāmī 'subuddhi' yadi haya<br/>gāḍha-bhakti-yoge tabe kṛṣṇere bhajaya<br/><br/>Due to bad association, the living entity desires material happiness, liberation or merging into the impersonal aspect of the Lord, or he engages in mystic yoga for material power. If such a person actually becomes intelligent, he takes to Kṛṣṇa consciousness by engaging himself in intense devotional service to Lord Śrī Kṛṣṇa. (CC-2:22:35).<br/><br/>kṛṣṇa kahe, — 'āmā bhaje, māge viṣaya-sukha<br/>amṛta chāḍi' viṣa māge, — ei baḍa mūrkha<br/><br/>Kṛṣṇa says, 'If one engages in My transcendental loving service but at the same time wants the opulence of material enjoyment, he is very, very foolish. Indeed, he is just like a person who gives up ambrosia to drink poison. (CC-2:22:38).<br/><br/>kāma lāgi' kṛṣṇe bhaje, pāya kṛṣṇa-rase<br/>kāma chāḍi' 'dāsa' haite haya abhilāṣe<br/><br/>When someone engages in Lord Kṛṣṇa's devotional service for the satisfaction of the senses and instead acquires a taste for serving Kṛṣṇa, he gives up his material desires and willingly offers himself as an eternal servant of Kṛṣṇa. (CC-2:22:41).<br/><br/>sādhu-sańge kṛṣṇa-bhaktye śraddhā yadi haya<br/>bhakti-phala 'prema' haya, saḿsāra yāya kṣaya<br/><br/>By associating with a devotee, one awakens his faith in devotional service to Kṛṣṇa. Because of devotional service, one's dormant love for Kṛṣṇa awakens, and thus one's material, conditioned existence comes to an end. (CC-2:22:49).<br/><br/>mahat-kṛpā vinā kona karme 'bhakti' naya<br/>kṛṣṇa-bhakti dūre rahu, saḿsāra nahe kṣaya<br/><br/>Unless one is favored by a pure devotee, one cannot attain the platform of devotional service. To say nothing of kṛṣṇa-bhakti, one cannot even be relieved from the bondage of material existence. (CC-2:22:51).<br/><br/>'śraddhā'-śabde — viśvāsa kahe sudṛḍha niścaya<br/>kṛṣṇe bhakti kaile sarva-karma kṛta haya<br/><br/>Śraddhā is confident, firm faith that by rendering transcendental loving service to Kṛṣṇa one automatically performs all subsidiary activities. Such faith is favourable to the discharge of devotional service. (CC-2:22:62).<br/><br/>kṛṣṇa-bhakti-janma-mūla haya 'sādhu-sańga'<br/>kṛṣṇa-prema janme, teńho punaḥ mukhya ańga<br/><br/>The root cause of devotional service to Lord Kṛṣṇa is association with advanced devotees. Even when one's dormant love for Kṛṣṇa awakens, association with devotees is still most essential. (CC-2:22:83).<br/><br/>ānukūlyasya sańkalpaḥ<br/>prātikūlyasya varjanam<br/>rakṣiṣyatīti viśvāso<br/>goptṛtve varaṇaḿ tathā<br/>ātma-nikṣepa-kārpaṇye<br/>ṣaḍ-vidhā śaraṇāgatiḥ<br/><br/>The six divisions of surrender are the acceptance of those things favorable to devotional service, the rejection of unfavorable things, the conviction that Kṛṣṇa will give protection, the acceptance of the Lord as one's guardian or master, full self-surrender, and humility.<br/>(CC-2:22:100).<br/><br/>tavāsmīti vadan vācā<br/>tathaiva manasā vidan<br/>tat-sthānam āśritas tanvā<br/>modate śaraṇāgataḥ<br/><br/>One whose body is fully surrendered takes shelter at the holy place where Kṛṣṇa had His pastimes, and he prays to the Lord, "My Lord, I am Yours." Understanding this with his mind, he enjoys spiritual bliss. (CC-2:22:101).<br/><br/>śaraṇa lañā kare kṛṣṇe ātma-samarpaṇa<br/>kṛṣṇa tāre kare tat-kāle ātma-sama<br/><br/>When a devotee thus fully surrenders unto Kṛṣṇa's lotus feet, Kṛṣṇa accepts him as one of His confidential associates.<br/>(CC-2:22:102).<br/><br/>kṛti-sādhyā bhavet sādhya-<br/>bhāvā sā sādhanābhidhā<br/>nitya-siddhasya bhāvasya<br/>prākaṭyaḿ hṛdi sādhyatā<br/><br/>When transcendental devotional service, by which love for Kṛṣṇa is attained, is executed by the senses, it is called sādhana-bhakti, or the regulative discharge of devotional service. Such devotion eternally exists within the heart of every living entity. The awakening of this eternal devotion is the potentiality of devotional service in practice. (CC-2:22:105).<br/><br/>śravaṇādi-kriyā — tāra 'svarūpa'-lakṣaṇa<br/>'taṭastha'-lakṣaṇe upajāya prema-dhana<br/><br/>The spiritual activities of hearing, chanting, remembering and so forth are the natural characteristics of devotional service. The marginal characteristic is that it awakens pure love for Kṛṣṇa. (CC-2:22:106).<br/><br/>nitya-siddha kṛṣṇa-prema 'sādhya' kabhu naya<br/>śravaṇādi-śuddha-citte karaye udaya<br/><br/>Pure love for Kṛṣṇa is eternally established in the hearts of the living entities. It is not something to be gained from another source. When the heart is purified by hearing and chanting, this love naturally awakens. (CC-2:22:107).<br/><br/>It is a fact that every living entity is eternally a servant of Kṛṣṇa. This is forgotten due to the influence of māyā, which induces one to believe in material happiness. Being illusioned by māyā, one thinks that material happiness is the only desirable object. This material consciousness is like a chain around the neck of the conditioned soul. As long as he is bound to that conception, he cannot get out of māyā's clutches. However, if by Kṛṣṇa's mercy he gets in touch with a bona fide spiritual master, abides by his order and serves him, engaging other conditioned souls in the Lord's service, he then attains liberation and Lord Śrī Kṛṣṇa's shelter.<br/><br/>Wherever there is light, there cannot be darkness. When a living entity becomes Kṛṣṇa conscious, he is immediately relieved of all material lusty desires. Lusty desires and greed are associated with rajas and tamas, passion and darkness. When one becomes Kṛṣṇa conscious, the modes of passion and darkness immediately vanish, and then the mode of goodness (sattva-guṇa) remains. When one is situated in the mode of goodness, he can make spiritual advancement and understand things clearly. This position is not possible for everyone. When a person is Kṛṣṇa conscious, he continuously hears about Kṛṣṇa, thinks about Him, worships Him and serves Him as a devotee. If he remains in Kṛṣṇa consciousness in this way, the darkness of māyā certainly will not be able to touch him.</div>B H A K T I (DEVOTIONAL SERVICE). part 8.https://iskcondesiretree.com/groups/harinaamsankirtan/forum/b-h-a-k-t-i-devotional-service-2392011-05-14T06:39:29.000Z2011-05-14T06:39:29.000Zpadmavati matajihttps://iskcondesiretree.com/members/padmavatimataji<div><a target="_self" href="{{#staticFileLink}}2525610485,original{{/staticFileLink}}"><img class="align-full" width="480" src="{{#staticFileLink}}2525610485,original{{/staticFileLink}}"/></a><br/><br/>In the Padma Purāṇa there is a statement of submission in feeling by devotees<br/>praying to the Lord: "My Lord, I know that young girls have natural affection<br/>for young boys, and that young boys have natural affection for young girls.<br/>I am praying at Your lotus feet that my mind may<br/>become attracted unto You in the same spontaneous way."<br/><br/>This is a material example, but the devotee is praying that he may develop a<br/>similar spontaneous attachment for the Supreme Lord, free from any<br/>desire for profit and without any other cause. This natural attraction for<br/>the Lord is the perfectional stage of self-realization.<br/>(The Nectar of Devotion).<br/><br/>In the Padma Purāṇa there is a statement about submission in humbleness.<br/>It is stated there, "My dear Lord, there is no sinful living entity who is more<br/>of a sinner than myself. Nor is there a greater offender than myself.<br/>I am so greatly sinful and offensive that when I come to confess my sinful<br/>activities before You, I am ashamed."<br/>This is a natural position for a devotee.<br/><br/>As far as the conditioned soul is concerned, there is no wonder that he has<br/>some sinful activities in his past life, and this should be admitted and<br/>confessed before the Lord. As soon as this is done, the Lord excuses the<br/>sincere devotee. But that does not mean that one should take advantage<br/>of the Lord's causeless mercy and expect to be excused over and over again,<br/>while he commits the same sinful activities.<br/>Such a mentality is only for shameless persons.<br/>(The Nectar of Devotion).<br/><br/>In the Nārada-pañcarātra there is a statement of submission accompanied<br/>by the desire for perfection. The devotee says, "My dear Lord, when shall<br/>that day come when You will ask me to fan Your body, and according to<br/>Your pleasure, You will say, 'You just fan Me in this way'?"<br/><br/>The idea in this verse is that the devotee is desiring to personally fan the body<br/>of the Supreme Personality of Godhead. That means that he is desiring<br/>to become the personal associate of the Supreme Lord.<br/>(The Nectar of Devotion).<br/><br/>One should learn how to cry for the Lord. One should learn this small technique,<br/>and he should be very eager and actually cry to become engaged in some<br/>particular type of service. This is called laulyam, and such tears are the price<br/>for the highest perfection. If one develops this laulyam, or excessive eagerness<br/>for meeting and serving the Lord in a particular way,<br/>that is the price to enter into the kingdom of God.<br/>(The Nectar of Devotion).<br/><br/>In Skanda Purāṇa the glories of these prayers are stated as follows:<br/>"Devotees whose tongues are decorated always with prayers to Lord Kṛṣṇa<br/>are always given respect even by the great saintly persons and sages,<br/>and such devotees are actually worshipable by the demigods."<br/><br/>In the Nṛsiḿha Purāṇa it is stated, "Any person who comes before the Deity<br/>of Lord Kṛṣṇa and begins to chant different prayers is immediately relieved<br/>from all the reactions of sinful activities and becomes eligible,<br/>without any doubt, to enter into the Vaikuṇṭhaloka."<br/><br/>In the Padma Purāṇa: "A person who honours the prasāda and regularly eats it,<br/>not exactly in front of the Deity, along with caraṇāmṛta (the water offered to<br/>the lotus feet of the Lord, which is mixed with seeds of the tulasī tree),<br/>immediately can achieve the results of pious activities which are<br/>obtained through ten thousand performances of sacrificial rites."<br/><br/>In the Hari-bhakti-sudhodaya there is a statement about the incense which is<br/>offered in the temple: "When the devotees smell the good flavour of the<br/>incense which is offered to the Deity, they thus become cured of the<br/>poisonous effects of material contamination, as much as one becomes<br/>cured of a snakebite by smelling the prescribed medicinal herbs."<br/><br/>The explanation of this verse is that there is an herb found in the jungles<br/>which expert persons know how to use to revive the consciousness of one<br/>who is bitten by a snake. Simply by smelling that herb one becomes<br/>immediately relieved of the poisonous effects of the snakebite.<br/>The same example is applicable: when a person comes to visit the temple<br/>and smells the incense offered to the Deity,<br/>he is cured at that time from all his material contamination.<br/>(The Nectar of Devotion).<br/><br/>It is confirmed in Śrīmad-Bhāgavatam, "One who has not washed off all<br/>reactions of sinful activities cannot be a pure devotee. A pure devotee has<br/>no more doubts about the supremacy of the Personality of Godhead,<br/>and thus he engages himself in Kṛṣṇa consciousness and devotional service."<br/><br/>In the Viṣṇu-dharmottara there is a statement about touching the lotus feet<br/>of the Lord. It is said, "Only a person who is initiated as a Vaiṣṇava<br/>and is executing devotional service in Kṛṣṇa consciousness<br/>has the right to touch the body of the Deity."<br/><br/>In the Varāha Purāṇa there is a statement praising the seeing of the<br/>Deity of Śrī Kṛṣṇa in the temple. A devotee says there, "My dear Vasundharā,<br/>any person who goes to Vṛndāvana and sees the Deity of Govindadeva<br/>is free from the courthouse of Yamarāja and is allowed to enter<br/>into the highest planetary system, in which reside the demigods."<br/><br/>In the Skanda Purāṇa there is the following description of the result of<br/>seeing ārati (worship) of the Deity: "If someone sees the face of the Lord<br/>while āratiis going on, he can be relieved of all sinful reactions coming<br/>from many, many thousands and millions of years past."</div>B H A K T I (DEVOTIONAL SERVICE). part 9.https://iskcondesiretree.com/groups/harinaamsankirtan/forum/b-h-a-k-t-i-devotional-service-1102011-05-08T07:20:25.000Z2011-05-08T07:20:25.000Zpadmavati matajihttps://iskcondesiretree.com/members/padmavatimataji<div><a target="_self" href="{{#staticFileLink}}2525605090,original{{/staticFileLink}}"><img class="align-full" width="257" src="{{#staticFileLink}}2525605090,original{{/staticFileLink}}"/></a><br/><br/>A devotee should not expect immediate relief from the reactions of his past misdeeds.<br/>No conditioned soul is free from such reactionary experiences, because material<br/>existence means continued suffering or enjoying of past activities. If one has finished<br/>his material activities then there is no more birth. This is possible only when<br/>one begins Kṛṣṇa conscious activities, because such activities do not produce reaction.<br/>Therefore, as soon as one becomes perfect in Kṛṣṇa conscious activities,<br/>he is not going to take birth again in this material world. A devotee who is not<br/>perfectly freed from the resultant actions should therefore continue to act in<br/>Kṛṣṇa consciousness seriously, even though there may be so many impediments.<br/>When such impediments arise he should simply think of Kṛṣṇa and expect His mercy.<br/>That is the only solace. (The Nectar of Devotion).<br/><br/>In the Viṣṇu Purāṇa, where it is said, "Simply by remembering the Supreme Personality<br/>of Godhead all living entities become eligible for all kinds of auspiciousness.<br/>Therefore let me always remember the Lord, who is unborn and eternal."<br/><br/>To meditate means to engage the mind in thinking of the form of the Lord,<br/>the qualities of the Lord, the activities of the Lord and the service of the Lord.<br/>Meditation does not mean anything impersonal or void.<br/>(The Nectar of Devotion).<br/><br/>In the Nṛsiḿha Purāṇa it is stated, "Meditation focusing on the lotus feet of the Supreme<br/>Personality of Godhead has been accepted as transcendental and beyond the experience<br/>of material pain and pleasure. By such meditation, even one who is grossly miscreant<br/>can be delivered from the sinful reactions of his life."<br/><br/>In the Viṣṇu-dharma it is stated, "Persons who are constantly engaged in Kṛṣṇa<br/>consciousness, and who remember the transcendental qualities of the Lord,<br/>become free from all reactions to sinful activities, and after being so cleansed<br/>they become fit to enter into the kingdom of God."<br/><br/>In the Padma Purāṇa it is stated, "A person who is always engaged in meditation<br/>on the sweet pastimes and wonderful activities of the Lord surely<br/>becomes freed from all material contamination."<br/><br/>Devotional service in friendship can be divided into two categories:<br/>the first is to act as the confidential servant of the Lord,<br/>and the other is to act as the well-wisher of the Lord.<br/>The devotee who has confidence in devotional service to the Lord systematically<br/>follows the rules and regulations, with the faith<br/>will achieve the platform of transcendental life.<br/>The second type of devotional friendship is to become<br/>a well-wisher of the Supreme Personality of Godhead.<br/>(The Nectar of Devotion).<br/><br/>Śrīla Rūpa Gosvāmī says that a neophyte devotee who has simply developed<br/>a slight love of Godhead is certainly a prospective candidate for devotional service.<br/>When he becomes firmly fixed in such devotional service,<br/>that assured status becomes a confidential part of his devotional service.<br/><br/>Regarding complete self-surrender, it is confirmed in Bhagavad-gītā that as soon as<br/>a person surrenders unto the lotus feet of Kṛṣṇa,<br/>Kṛṣṇa takes charge of him and gives him a guarantee of protection<br/>from all sinful reactions. He also instructs from within, so that the devotee<br/>may very quickly make advancement toward spiritual perfection.<br/><br/>This self-surrender is called ātma-nivedana. According to different authorities,<br/>self is differently defined. Self is sometimes considered to refer to the spirit self,<br/>or soul, and self is sometimes considered to refer to the mind or to the body.<br/>Full self-surrender, therefore, means not only surrendering one's self as spirit soul,<br/>but also surrendering one's mind and body to the service of the Lord.<br/>(The Nectar of Devotion).<br/><br/>Śrīla Bhaktivinoda Ṭhākura has sung a nice song in this connection.<br/>While offering himself as a fully surrendered soul, he said,<br/>"My mind, my household affairs, my body, whatever is in my possession,<br/>my dear Lord, I offer to You for Your service. Now You can do with them as You like.<br/>You are the supreme possessor of everything, so if You like You can kill me,<br/>or if You like You can give me protection. All authority belongs to You.<br/>I have nothing to claim as my own."<br/><br/>Śrīla Rūpa Gosvāmī says that devotional service in friendship and devotional service<br/>in self-surrender are two difficult processes. Therefore such relationships with the<br/>Lord can very rarely be seen. Only for the advanced devotees are these<br/>two processes easily executed. The purport is that it is very rare to see surrender<br/>which is mixed with sincere ecstatic devotion.<br/>One must give himself completely to the will of the Lord.<br/><br/>In the Nārada-pañcarātra there is a statement of how one can act in all spheres of life<br/>for the satisfaction of the Lord. It is stated there that a person who is actually<br/>in devotional service must be engaged in all kinds of activities — those prescribed<br/>in the revealed scriptures and also those which are accepted for livelihood.<br/>In other words, not only should a devotee engage himself in the prescribed duties<br/>of devotional service which are mentioned in the revealed scriptures, but he should<br/>also perform the duties of his practical life in Kṛṣṇa consciousness.<br/><br/>In the Hari-bhakti-vilāsa there is the following statement about self-surrender:<br/>"My dear Lord, a person who has surrendered himself unto You,<br/>who is in firm conviction that he is Yours, and who actually acts in that way<br/>by his body, mind and words, can actually relish transcendental bliss."<br/><br/>In the Skanda Purāṇa there is a statement praising the tulasī tree as follows:<br/>"Let me offer my respectful obeisances unto the tulasī tree, which can immediately<br/>vanquish volumes of sinful activities. Simply by seeing or touching this tree<br/>one can become relieved from all distresses and diseases. Simply by offering<br/>obeisances to and pouring water on the tulasī tree, one can become freed<br/>from the fear of being sent to the court of Yamarāja (the King of death,<br/>who punishes the sinful). If someone sows a tulasī tree somewhere,<br/>certainly he becomes devoted to Lord Kṛṣṇa. And when the tulasī leaves are<br/>offered in devotion at the lotus feet of Kṛṣṇa,<br/>there is the full development of love of Godhead."<br/><br/>In the Skanda Purāṇa there is another statement about tulasī, as follows:<br/>"Tulasī is auspicious in all respects. Simply by seeing, simply by touching,<br/>simply by remembering, simply by praying to, simply by bowing before,<br/>simply by hearing about or simply by sowing this tree,<br/>there is always auspiciousness. Anyone who comes in touch with the<br/>tulasī tree in the above-mentioned ways lives eternally in the Vaikuṇṭha world."</div>B H A K T I (DEVOTIONAL SERVICE). part 10.https://iskcondesiretree.com/groups/harinaamsankirtan/forum/b-h-a-k-t-i-devotional-service-4032011-05-08T07:18:18.000Z2011-05-08T07:18:18.000Zpadmavati matajihttps://iskcondesiretree.com/members/padmavatimataji<div><a target="_self" href="{{#staticFileLink}}2525605112,original{{/staticFileLink}}"><img class="align-full" width="327" src="{{#staticFileLink}}2525605112,original{{/staticFileLink}}"/></a><br/><br/>In the Brahmāṇḍa Purāṇa it is said that all the results of traveling on all the<br/>pilgrimages within the three worlds can be achieved simply by touching the<br/>holy land of Mathurā. In many śāstras (scriptures) it is said that simply by<br/>hearing, remembering, glorifying, desiring, seeing<br/>or touching the land of Mathurā, one can achieve all desires.<br/><br/>In the Padma Purāṇa, there is a nice statement praising the service of the<br/>Vaiṣṇavas, or devotees. In that scripture Lord Śiva tells Pārvatī, "My dear Pārvatī,<br/>there are different methods of worship, and out of all such methods the worship<br/>of the Supreme Person is considered to be the highest.<br/>But even higher than the worship of the Lord<br/>is the worship of the Lord's devotees."<br/><br/>In the Skanda Purāṇa, it is stated, "Persons whose bodies are marked with tilaka,<br/>symbolizing the conchshell, wheel, club and lotus — and who keep the leaves<br/>of tulasī on their heads, and whose bodies are always decorated<br/>with gopī-candana — even seen once, can help the seer<br/>be relieved from all sinful activities."<br/><br/>In the Ādi Purāṇa, it is stated by Lord Kṛṣṇa Himself, addressed to Arjuna:<br/>"My dear Pārtha, one who claims to be My devotee is not so.<br/>Only a person who claims to be the devotee of My devotee is actually My devotee."<br/>No one can approach the Supreme Personality of Godhead directly.<br/>One must approach Him through His pure devotees. Therefore, in the system of<br/>Vaiṣṇava activities, the first duty is to accept a devotee<br/>as spiritual master and then to render service unto him.<br/><br/>In the Padma Purāṇa it is said, "The Lord may offer liberation or material happiness<br/>to a devotee, but after some devotional service has been executed,<br/>particularly in Mathurā during the month of Kārttika, the devotees want only<br/>to attain pure devotional service unto the Lord."<br/><br/>It is said in the Ādi Purāṇa, "A person who is constantly engaged in chanting the<br/>holy name and who feels transcendental pleasure, being engaged in devotional<br/>service, is certainly awarded the facilities of devotional service<br/>and is never given just mukti (liberation)."<br/><br/>Mukti means liberation from material contamination; when liberated,<br/>one does not have to take birth again in the material world.<br/>(The Nectar of Devotion).<br/><br/>According to Śrīmad-Bhāgavatam, mukti is only the beginning of one's becoming<br/>situated in his normal condition. The normal condition of every living entity<br/>is to be engaged in the devotional service of the Lord.<br/><br/>Śrīmad-Bhāgavatam is the desire tree of Vedic wisdom.<br/>Veda itself means "the aggregate of knowledge."<br/>And whatever knowledge is required for human society<br/>is perfectly presented in Śrīmad-Bhāgavatam.<br/><br/>Śrīmad-Bhāgavatam is considered to be the ripened fruit<br/>of this desire-fulfilling tree of the Vedas. A tree is honoured by the production of its fruit.<br/>For example, a mango tree is considered very valuable because it produces the king<br/>of all fruits, the mango. When the mango fruit becomes ripened it is the greatest gift<br/>of that tree, and Śrīmad-Bhāgavatam is similarly held to be the ripened fruit of<br/>the Vedic tree. And as ripened fruit becomes more relishable when first touched by<br/>the beak of a parrot, or śuka, Śrīmad-Bhāgavatam has become more relishable<br/>by being delivered through the transcendental mouth of Srila Śukadeva Gosvāmī.<br/><br/>Śrīmad-Bhāgavatam should be received in disciplic succession without any breakage.<br/>When a ripened fruit comes from the upper part of the tree onto the ground by the<br/>process of being handed down from a higher branch to a lower branch by persons<br/>in the tree, the fruit does not break. Śrīmad-Bhāgavatam, when received in the<br/>paramparā system, or disciplic succession, will likewise remain unbroken.<br/>It is stated in Bhagavad-gītā that the disciplic succession, orparamparā, is the way<br/>of receiving transcendental knowledge. Such knowledge must come down through<br/>the disciplic succession, through authorized persons<br/>who know the real purpose of the śāstra.<br/><br/>Śrī Caitanya Mahāprabhu recommended that one learn Śrīmad-Bhāgavatam from<br/>the mouth of the self-realized person called bhāgavatam. Bhāgavata means<br/>"in relationship with the Personality of Godhead [Bhagavān]." So the devotee is<br/>sometimes called bhāgavatam, and the book which is in relationship with<br/>devotional service to the Supreme Personality of Godhead is also<br/>called Bhāgavatam. Śrī Caitanya Mahāprabhu recommended that, in order to<br/>relish the real taste of Śrīmad-Bhāgavatam, one should take<br/>instruction from the person bhāgavatam.<br/><br/>Śrīmad-Bhāgavatam is relishable even by a liberated person. Srila Śukadeva<br/>Gosvāmī admitted that although he was liberated from within the very womb<br/>of his mother, it was only after relishing Śrīmad-Bhāgavatam that he<br/>became a great devotee. Thus, one who is desirous of advancing in Kṛṣṇa<br/>consciousness should relish the purport of Śrīmad-Bhāgavatam<br/>through the discussions of authorized devotees.<br/><br/>It is stated in the Ādi Purāṇa by Kṛṣṇa. While addressing Arjuna He says,<br/>"Anyone who is engaged in chanting My transcendental name must be<br/>considered to be always associating with Me. And I may tell you frankly<br/>that for such a devotee I become easily purchased."<br/><br/>In the Padma Purāṇa it is stated, "The chanting of the Hare Kṛṣṇa mantra<br/>is present only on the lips of a person who<br/>has for many births worshipped Vāsudeva."<br/><br/>It is said in the Padma Purāṇa, "There is no difference between the holy<br/>name of the Lord and the Lord Himself. As such, the holy name is as<br/>perfect as the Lord Himself in fullness, purity and eternity. The holy name<br/>is not a material sound vibration, nor has it any material contamination."<br/><br/>The holy name cannot, therefore, be chanted offenselessly by one who<br/>has failed to purify his senses. In other words, materialistic senses cannot<br/>properly chant the holy names of the Hare Kṛṣṇa mahā-mantra. But by<br/>adopting this chanting process, one is given a chance to actually<br/>purify himself, so that he may very soon chant offenselessly.<br/>(The Nectar of Devotion).<br/><br/>Lord Caitanya Mahāprabhu has recommended that everyone chant the<br/>Hare Kṛṣṇa mantra just to cleanse the dust from the heart. If the dust of the<br/>heart is cleansed away, then one can actually understand the importance of<br/>the holy name.<br/><br/>For persons who are not inclined to clean the dust from their<br/>hearts and who want to keep things as they are, it is not possible to derive<br/>the transcendental result of chanting the Hare Kṛṣṇa mantra.<br/>(The Nectar of Devotion).<br/><br/>One should, therefore, be encouraged to develop his service attitude toward<br/>the Lord, because this will help him to chant without any offense. And so,<br/>under the guidance of a spiritual master, the disciple is trained to render<br/>service and at the same time chant the Hare Kṛṣṇa mantra.<br/>(The Nectar of Devotion).<br/><br/>As soon as one develops his spontaneous service attitude, he can<br/>immediately understand the transcendental nature of<br/>the holy names of the mahā-mantra.<br/>(The Nectar of Devotion).</div>B H A K T I (DEVOTIONAL SERVICE). part 11.https://iskcondesiretree.com/groups/harinaamsankirtan/forum/b-h-a-k-t-i-devotional-service-2602011-05-05T08:07:49.000Z2011-05-05T08:07:49.000Zpadmavati matajihttps://iskcondesiretree.com/members/padmavatimataji<div><a target="_self" href="{{#staticFileLink}}2525605530,original{{/staticFileLink}}"><img class="align-full" width="351" src="{{#staticFileLink}}2525605530,original{{/staticFileLink}}"/></a><br/><br/>In Bhagavad-gītā the Lord Himself said, "One can understand Me<br/>only through devotional service." In beginning His teaching of the<br/>Bhagavad Gītā, the Lord said to Arjuna, "Because you are My devotee,<br/>I shall teach these secrets to you." Vedic knowledge means ultimately<br/>to understand the Supreme Lord, and the process of entering into<br/>His kingdom is devotional service.<br/><br/>In the Śrīmad-Bhāgavatam, Lord Kṛṣṇa says, "My dear Uddhava, for persons<br/>who are seriously engaged in My service, the cultivation of philosophical<br/>speculation and artificial renunciation are not very favourable. When a person<br/>becomes My devotee he automatically attains the fruits of the renunciation<br/>of material enjoyment, and he gets sufficient knowledge to understand the<br/>Absolute Truth." That is the test of advancement in devotional service.<br/>A devotee cannot be in darkness, because the Lord shows him<br/>special favour and enlightens him from within.<br/><br/>In the Śrīmad-Bhāgavatam the Lord further instructs Uddhava, "My dear friend,<br/>the profits derived from fruitive activities, austerities, the culture of philosophical<br/>knowledge, renunciation, the practice of mystic yoga, charity and all similar<br/>auspicious activities are automatically achieved by My devotees — those who are<br/>simply attached to Me by loving service. These devotees have everything<br/>at their disposal, but they desire nothing outside of My devotional service.<br/><br/>One should not give up anything which can be utilized in the service of the Lord.<br/>That is a secret of devotional service. Anything that can be utilized in<br/>advancing Kṛṣṇa consciousness and devotional service should be accepted.<br/>(The Nectar of Devotion).<br/><br/>There is a story in the Skanda Purāṇa about a hunter who was converted into<br/>a great devotee under the instruction of Nārada Muni. When the hunter became<br/>a perfect devotee, he was not prepared to kill even an ant. Parvata Muni, a friend<br/>of Nārada's, saw the wonderful transformation of the hunter by devotional service<br/>and remarked, "My dear hunter, your unwillingness to kill even an ant is not very<br/>astonishing. Any person who develops the devotional attitude has all the good<br/>qualities automatically manifested in his person. A devotee is never a cause<br/>of distress to anyone."<br/><br/>Śrī Rūpa Gosvāmī said that there are nine different kinds of devotional service,<br/>which are listed as hearing, chanting, remembering, serving, worshiping the Deity<br/>in the temple, praying, carrying out orders, serving Kṛṣṇa as a friend and sacrificing<br/>everything for Him. Each and every one of these processes is so powerful that if<br/>anyone follows even one single one of them, he can achieve the desired perfection<br/>without fail. For example, if one is attached simply to hearing about the Lord and<br/>another is attached to chanting the glories of the name, both will achieve<br/>their desired goal in devotional service.<br/>(The Nectar of Devotion).<br/><br/>There are concrete examples of how a devotee discharged one of these services<br/>and achieved perfection. King Parīkṣit achieved the desired goal of life simply<br/>by hearing Śrīmad-Bhāgavatam. Śukadeva Gosvāmī achieved the desired goal<br/>of life simply by reciting Śrīmad-Bhāgavatam. Prahlāda Mahārāja became<br/>successful in his devotional service by always remembering the Lord.<br/>Lakṣmī, the goddess of fortune, was successful by engaging herself in massaging<br/>the lotus feet of the Lord. King Pṛthu became successful by worshipping in the<br/>temple. Akrūra became successful by offering prayers. Hanumān became<br/>successful by rendering personal service to Lord Rāmacandra. Arjuna became<br/>successful by being a friend of Kṛṣṇa. And Bali Mahārāja became successful<br/>simply by offering all of his possessions to Kṛṣṇa.<br/>(The Nectar of Devotion).<br/><br/>In the Śrīmad-Bhāgavatam there is a statement by Nārada Muni to Yudhiṣṭhira:<br/>There Nārada says, "My dear King, there are many devotees who first become<br/>attracted to the Personality of Godhead for purposes of sense gratification,<br/>from being envious of Him, out of fear of Him or from desiring to associate<br/>affectionately with Him. Ultimately these attractions become freed from all<br/>material contamination, and gradually the worshipper develops spiritual love<br/>and achieves that ultimate goal of life desired by the pure devotee."<br/><br/>In the Brahmāṇḍa Purāṇa it is stated, "Those who have achieved liberation from<br/>material contamination and those who are demons and are killed by the<br/>Supreme Personality of Godhead become absorbed in the Brahman concept of life<br/>and reside in the spiritual sky of the brahmajyoti." That spiritual sky is far beyond<br/>the material sky, and it is confirmed also in Bhagavad-gītā that beyond this<br/>material sky there is another, eternal sky. The enemies and the impersonalists may<br/>be allowed to enter into this Brahman effulgence, but the devotees of Kṛṣṇa are<br/>promoted all the way to the spiritual planets. Because the pure devotees have<br/>developed their spontaneous love for the Supreme Personality of Godhead,<br/>they are allowed to enter into the spiritual planets to enjoy spiritual bliss<br/>in association with the Supreme Personality of Godhead.<br/><br/>The "lusty attitude" of the gopīs does not refer to any sort of sex indulgence.<br/>Śrīla Rūpa Gosvāmī explains that this "lusty desire" refers to the devotee's<br/>particular attitude of association with Kṛṣṇa. Every devotee in his perfectional stage<br/>has a spontaneous attraction to the Lord. This attraction is sometimes called the<br/>"lusty desire" of the devotee. The lust is the devotee's excessive desire to serve the<br/>Lord in a particular capacity. Such a desire may seem to be a desire for enjoying<br/>the Lord, but actually the endeavour is to serve the Lord in that capacity. For example,<br/>a devotee may be desiring to associate with the Personality of Godhead as His<br/>cowherd friend. He will want to serve the Lord by assisting Him in controlling<br/>the cows in the pasturing ground. This may appear to be a desire to enjoy the<br/>company of the Lord, but actually it is spontaneous love, serving Him by<br/>assisting in managing the transcendental cows.<br/>(The Nectar of Devotion).<br/><br/>Great devotees up to the standard of Uddhava are very dear friends of the Lord,<br/>and they desire to follow in the footsteps of the gopīs. So the gopīs' love for<br/>Kṛṣṇa is certainly not material lusty desire. Otherwise, how could Uddhava aspire<br/>to follow in their footsteps? Another instance is Lord Caitanya Himself. After<br/>accepting the sannyāsa order of life, He was very, very strict about avoiding<br/>association with women, but still He taught that there is no better method of<br/>worshiping Kṛṣṇa than that conceived by the gopīs. Thus the gopīs' method of<br/>worshipping the Lord as if impelled by lusty desire was praised very highly even<br/>by Śrī Caitanya Mahāprabhu. This very fact means that although the attraction<br/>of the gopīs for Kṛṣṇa appears to be lusty, it is not in the least bit material.<br/>Unless one is fully situated in the transcendental position, the relationship of<br/>the gopīs with Kṛṣṇa is very difficult to understand.<br/>(The Nectar of Devotion).</div>B H A K T I (DEVOTIONAL SERVICE). part 12.https://iskcondesiretree.com/groups/harinaamsankirtan/forum/b-h-a-k-t-i-devotional-service-182011-05-05T08:06:03.000Z2011-05-05T08:06:03.000Zpadmavati matajihttps://iskcondesiretree.com/members/padmavatimataji<div><a target="_self" href="{{#staticFileLink}}2525597842,original{{/staticFileLink}}"><img class="align-full" width="523" src="{{#staticFileLink}}2525597842,original{{/staticFileLink}}"/></a><br/><br/>Persons desiring to follow in the footsteps of such eternal devotees of the Lord<br/>as the Vṛṣṇis and Vṛndāvana denizens are called rāgānugā devotees, which<br/>means that they are trying to attain to the perfection of those devotees.<br/>These rāgānugā devotees do not follow the regulative principles of<br/>devotional service very strictly, but by spontaneous nature they become<br/>attracted to some of the eternal devotees such as Nanda or Yaśodā, and they<br/>try to follow in their footsteps spontaneously. There is a gradual development<br/>of the ambition to become like a particular devotee,<br/>and this activity is called rāgānugā.<br/>(The Nectar of Devotion).<br/><br/>We must always remember, however, that such eagerness to follow in the footsteps<br/>of the denizens of Vraja (Vṛndāvana) is not possible unless one is freed from<br/>material contamination. In following the regulative principles of devotional service,<br/>there is a stage called anartha-nivṛtti, which means the disappearance<br/>of all material contamination.<br/>(The Nectar of Devotion).<br/><br/>It is said by Śrī Rūpa Gosvāmī, "When one is actually liberated from material<br/>contamination, he can always remember an eternal devotee in Vṛndāvana in<br/>order to love Kṛṣṇa in the same capacity. And developing such an aptitude,<br/>one will always live in Vṛndāvana, even within his mind." The purport is that<br/>if it is possible one should go and physically be present at Vrajabhūmi,<br/>Vṛndāvana, and be engaged always in the service of the Lord, following the<br/>devotees inVraja-dhāma, the spiritual realm of Vraja. If it is not possible,<br/>however, to be physically present at Vṛndāvana, one can meditate anywhere<br/>upon living in that situation. Wherever he may be, one must always think<br/>about life in Vraja-dhāma and about following in the footsteps of a particular<br/>devotee in the service of the Lord.<br/>(The Nectar of Devotion).<br/><br/>A devotee who is actually advanced in Kṛṣṇa consciousness, who is constantly<br/>engaged in devotional service, should not manifest himself, even though he has<br/>attained perfection. The idea is that he should always continue to act as a<br/>neophyte devotee as long as his material body is there. Activities in devotional<br/>service under regulative principles must be followed even by the pure devotee.<br/>But when he realizes his actual position in relationship with the Lord, he can,<br/>along with the discharging of regulative service, think within himself of<br/>the Lord, under the guidance of a particular associate of the Lord, and develop<br/>his transcendental sentiments in following that associate.<br/>(The Nectar of Devotion).<br/><br/>Devotional service following in the footsteps of the gopīs of Vṛndāvana or the<br/>queens at Dvārakā is called devotional service in conjugal love. This devotional<br/>service in conjugal love can be divided into two categories. One is indirect<br/>conjugal love, the other direct. In both of these categories, one has to follow<br/>the particular gopī who is engaged in such service in Goloka Vṛndāvana.<br/>To be directly attached to the Supreme Personality of Godhead in conjugal<br/>love is technically called keli. This keli performance means to directly join<br/>with the Supreme Personality of Godhead. There are other devotees who do<br/>not wish direct contact with the Supreme Person, but who relish the conjugal<br/>love affairs of the Lord with the gopīs. Such devotees enjoy simply by<br/>hearing of the activities of the Lord with the gopīs.<br/>(The Nectar of Devotion).<br/><br/>This development of conjugal love can be possible only with those who are<br/>already engaged in following the regulative principles of devotional service,<br/>specifically in the worship of Rādhā and Kṛṣṇa in the temple. Such devotees<br/>gradually develop a spontaneous love for the Deity, and by hearing of the<br/>Lord's exchange of loving affairs with the gopīs, they gradually become<br/>attracted to these pastimes.<br/>(The Nectar of Devotion).<br/><br/>This development of conjugal love for Kṛṣṇa is not manifested in women only.<br/>The material body has nothing to do with spiritual loving affairs. A woman<br/>may develop an attitude for becoming a friend of Kṛṣṇa, and, similarly,<br/>a man may develop the feature of becoming a gopī in Vṛndāvana.<br/>How a devotee in the form of a man can desire to become a gopī is stated<br/>in the Padma Purāṇa as follows: In days gone by there were many sages<br/>in Daṇḍakāraṇya. Daṇḍakāraṇya is the name of the forest where Lord<br/>Rāmacandra lived after being banished by His father for fourteen years.<br/>At that time there were many advanced sages who were captivated by<br/>the beauty of Lord Rāmacandra and who desired to become women in<br/>order to embrace the Lord. Later on, these sages appeared in Goloka<br/>Vṛndāvana when Kṛṣṇa advented Himself there, and they were born as<br/>gopīs, or girl friends of Kṛṣṇa. In this way they<br/>attained the perfection of spiritual life.<br/>(The Nectar of Devotion).<br/><br/>Conjugal love is divided into two classifications — namely, conjugal love<br/>as husband and wife and conjugal love as lover and beloved. One who<br/>develops conjugal love for Kṛṣṇa as a wife is promoted to Dvārakā, where<br/>the devotee becomes the queen of the Lord. One who develops conjugal<br/>love for Kṛṣṇa as a lover is promoted to Goloka Vṛndāvana, to associate<br/>with the gopīs and enjoy loving affairs with Kṛṣṇa there. We should note<br/>carefully, however, that this conjugal love for Kṛṣṇa, either as gopī or as<br/>queen, is not limited only to women. Even men can develop such<br/>sentiments, as was evidenced by the sages of Daṇḍakāraṇya. If someone<br/>simply desires conjugal love, but does not follow in the footsteps of the<br/>gopīs, he is promoted to association with the Lord at Dvārakā.<br/>(The Nectar of Devotion).<br/><br/>In the Mahā-kūrma Purāṇa it is stated, "Great sages who were the sons of<br/>fire-gods rigidly followed the regulative principles in their desire to have<br/>conjugal love for Kṛṣṇa. As such, in their next lives they were able to<br/>associate with the Lord, the origin of all creation, who is known as<br/>Vāsudeva, or Kṛṣṇa, and all of them got Him as their husband."<br/>(The Nectar of Devotion).<br/><br/>Devotees who are attracted to Kṛṣṇa as parents or as friends should follow<br/>in the footsteps of Nanda Mahārāja or Subala, respectively. Nanda Mahārāja<br/>is the foster father of Kṛṣṇa, and out of all of the friends of Kṛṣṇa,<br/>Subala is the most intimate in Vrajabhūmi.<br/>(The Nectar of Devotion).<br/><br/>In the development of becoming either the father or friend of the Lord,<br/>there are two varieties. One method is that one may try to become the<br/>father of the Lord directly, and the other is that one may follow Nanda<br/>Mahārāja and cherish the ideal of being Kṛṣṇa's father. Out of these two,<br/>the attempt to directly become the father of Kṛṣṇa is not recommended.<br/>(The Nectar of Devotion).<br/><br/>Elevation to the ecstatic stage of life is generally attained through association<br/>with pure devotees, while elevation to that stage by the special<br/>mercy of Kṛṣṇa or His devotee is very rare.<br/>(The Nectar of Devotion).<br/><br/>The purport is that one should execute devotional service rigidly in the<br/>association of devotees so that there will be certainty in raising oneself to<br/>that ecstatic position. In special cases, of course, there is special favour<br/>from Kṛṣṇa, and although we should always expect that, we should not<br/>sit idly and simply wait for Kṛṣṇa's special mercy;<br/>the regular duties must be performed.<br/>(The Nectar of Devotion).<br/><br/>An example of rising to the stage of ecstatic love by executing the regulative<br/>principles of devotional service is given in the life story of Nārada, which is<br/>described to Vyāsadeva in Śrīmad-Bhāgavatam. Nārada tells there of his<br/>previous life and how he developed to the stage of ecstatic love. He was<br/>engaged in the service of great devotees and used to hear their talks and<br/>songs. Because he had the opportunity to hear these pastimes and songs<br/>of Kṛṣṇa from the mouths of pure devotees, he became very attracted<br/>within his heart. Because he had become so eager to hear these topics,<br/>he gradually developed within himself an ecstatic love for Kṛṣṇa. This<br/>ecstatic love is prior to the pure love of Kṛṣṇa, because in the next verse<br/>Nārada confirms that by the gradual process of hearing from the great<br/>sages he developed love of Godhead.<br/>(The Nectar of Devotion).<br/><br/>These are practical examples of how one can develop to the stage of<br/>ecstatic love simply by the association of pure devotees. It is essential,<br/>therefore, that one constantly associate with pure devotees who are<br/>engaged morning and evening in chanting the Hare Kṛṣṇa mantra.<br/>In this way one will get the chance to purify his heart and develop<br/>this ecstatic pure love for Kṛṣṇa.<br/>(The Nectar of Devotion).</div>B H A K T I (DEVOTIONAL SERVICE). part 13.https://iskcondesiretree.com/groups/harinaamsankirtan/forum/b-h-a-k-t-i-devotional-service-4992011-05-03T06:26:13.000Z2011-05-03T06:26:13.000Zpadmavati matajihttps://iskcondesiretree.com/members/padmavatimataji<div><a target="_self" href="{{#staticFileLink}}2525597786,original{{/staticFileLink}}"><img class="align-full" width="360" src="{{#staticFileLink}}2525597786,original{{/staticFileLink}}"/></a><br/><br/>bhagavad-bhakti-hīnasya<br/>jātiḥ śāstraḿ japas tapaḥ<br/>aprāṇasyeva dehasya<br/>maṇḍanaḿ loka-rañjanam<br/><br/>For a person devoid of devotional service, birth in a great family or nation, knowledge of the revealed scriptures, performance of austerities and penance, and chanting of Vedic mantras are all like ornaments on a dead body. Such ornaments simply serve the concocted pleasures of the general populace. (Sri Caitanya Caritamrta).<br/><br/>veda-niṣṭha-madhye ardheka veda 'mukhe' māne<br/>veda-niṣiddha pāpa kare, dharma nāhi gaṇe<br/><br/>Among human beings, those who are followers of the Vedic principles are considered civilized. Among these, almost half simply give lip service while committing all kinds of sinful activities against these principles. Such people do not care for the regulative principles.<br/>(Sri Caitanya Caritamrta).<br/><br/>dharmācāri-madhye bahuta 'karma-niṣṭha'<br/>koṭi-karma-niṣṭha-madhye eka 'jñānī' śreṣṭha<br/><br/>Among the followers of Vedic knowledge, most are following the process of fruitive activity and distinguishing between good and bad work. Out of many such sincere fruitive actors, there may be one who is actually wise. (Sri Caitanya Caritamrta).<br/><br/>koṭi-jñāni-madhye haya eka-jana 'mukta'<br/>koṭi-mukta-madhye 'durlabha' eka kṛṣṇa-bhakta<br/><br/>Out of many millions of such wise men, one may actually become liberated (mukta), and out of many millions of such liberated persons, a pure devotee of Lord Kṛṣṇa is very difficult to find. (Sri Caitanya Caritamrta).<br/><br/>kṛṣṇa-bhakta — niṣkāma, ataeva 'śānta'<br/>bhukti-mukti-siddhi-kāmī — sakali 'aśānta'<br/><br/>Because a devotee of Lord Kṛṣṇa is desireless, he is peaceful. Fruitive workers desire material enjoyment, jñānīs desire liberation, and yogīs desire material opulence; therefore they are all lusty and cannot be peaceful. (Sri Caitanya Caritamrta).<br/><br/>mālī hañā kare sei bīja āropaṇa<br/>śravaṇa-kīrtana-jale karaye secana<br/><br/>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.<br/>(Sri Caitanya Caritamrta).<br/><br/>upajiyā bāḍe latā 'brahmāṇḍa' bhedi' yāya<br/>'virajā', 'brahma-loka' bhedi' 'para-vyoma' pāya<br/><br/>As one waters the bhakti-latā-bīja, the seed sprouts, and the creeper gradually grows to the point where it penetrates the walls of this universe and goes beyond the Virajā River, lying between the spiritual world and the material world. It attains brahma-loka, the Brahman effulgence, and penetrating through that stratum, it reaches the spiritual sky and the spiritual planet Goloka Vṛndāvana.<br/>(Sri Caitanya Caritamrta).<br/><br/>tabe yāya tad-upari 'goloka-vṛndāvana'<br/>'kṛṣṇa-caraṇa'-kalpa-vṛkṣe kare ārohaṇa<br/><br/>Being situated in one's heart and being watered by śravaṇa-kīrtana, the bhakti creeper grows more and more. In this way it attains the shelter of the desire tree of the lotus feet of Kṛṣṇa, who is eternally situated in the planet known as Goloka Vṛndāvana, in the topmost region of the spiritual sky. (Sri Caitanya Caritamrta).<br/><br/>tāhāń vistārita hañā phale prema-phala<br/>ihāń mālī sece nitya śravaṇādi jala<br/><br/>The creeper greatly expands in the Goloka Vṛndāvana planet, and there it produces the fruit of love for Kṛṣṇa. Although remaining in the material world, the gardener regularly sprinkles the creeper with the water of hearing and chanting.<br/>(Sri Caitanya Caritamrta).<br/><br/>yadi vaiṣṇava-aparādha uṭhe hātī mātā<br/>upāḍe vā chiṇḍe, tāra śukhi' yāya pātā<br/><br/>If the devotee commits an offense at the feet of a Vaiṣṇava while cultivating the creeper of devotional service in the material world, his offense is compared to a mad elephant that uproots the creeper and breaks it. In this way the leaves of the creeper are dried up.<br/>(Sri Caitanya Caritamrta).<br/><br/>eita parama-phala 'parama-puruṣārtha'<br/>yāńra āge tṛṇa-tulya cāri puruṣārtha<br/><br/>To taste the fruit of devotional service in Goloka Vṛndāvana is the highest perfection of life, and in the presence of such perfection, the four material perfections — religion, economic development, sense gratification and liberation — are very insignificant achievements.<br/>(Sri Caitanya Caritamrta).<br/><br/>anyābhilāṣitā-śūnyaḿ<br/>jñāna-karmādy-anāvṛtam<br/>ānukūlyena kṛṣṇānu-<br/>śīlanaḿ bhaktir uttamā<br/><br/>When first-class devotional service develops, one must be devoid of all material desires, knowledge obtained by monistic philosophy, and fruitive action. The devotee must constantly serve Kṛṣṇa favourably, as Kṛṣṇa desires. (Bhakti-rasāmṛta-sindhu).<br/><br/>anya-vāñchā, anya-pūjā chāḍi' 'jñāna', 'karma'<br/>ānukūlye sarvendriye kṛṣṇānuśīlana<br/><br/>A pure devotee must not cherish any desire other than to serve Kṛṣṇa. He should not offer worship to the demigods or to mundane personalities. He should not cultivate artificial knowledge, which is devoid of Kṛṣṇa consciousness, and he should not engage himself in anything other than Kṛṣṇa conscious activities. One must engage all one's purified senses in the service of the Lord. This is the favourable execution of Kṛṣṇa conscious activities. (Sri Caitanya Caritamrta).<br/><br/>sarvopādhi-vinirmuktaḿ<br/>tat-paratvena nirmalam<br/>hṛṣīkeṇa hṛṣīkeśa-<br/>sevanaḿ bhaktir ucyate<br/><br/>Bhakti, or devotional service, means engaging all our senses in the service of the Lord, the Supreme Personality of Godhead, the master of all the senses. When the spirit soul renders service unto the Supreme, there are two side effects. One is freed from all material designations, and one's senses are purified simply by being employed in the service of the Lord.(Bhakti-rasāmṛta-sindhu).<br/><br/>bhukti-mukti ādi-vāñchā yadi mane haya<br/>sādhana karile prema utpanna nā haya<br/><br/>If one is infected with the desire for material enjoyment or material liberation, he cannot rise to the platform of pure loving service unto the Lord, even though he may superficially render devotional service according to the routine regulative principles.<br/>(Sri Caitanya Caritamrta).<br/><br/>bhukti-mukti-spṛhā yāvat<br/>piśācī hṛdi vartate<br/>tāvad bhakti-sukhasyātra<br/>katham abhyudayo bhavet<br/><br/>The material desire to enjoy the material world and the desire to become liberated from material bondage are considered to be two witches, and they haunt one like ghosts. As long as these witches remain within the heart, how can one feel transcendental bliss? As long as these two witches remain in the heart, there is no possibility of enjoying the transcendental bliss of devotional service.<br/>(Bhakti-rasāmṛta-sindhu).<br/><br/>sādhana-bhakti haite haya 'rati'ra udaya<br/>rati gāḍha haile tāra 'prema' nāma kaya<br/><br/>By regularly rendering devotional service, one gradually becomes attached to the Supreme Personality of Godhead. When that attachment is intensified, it becomes love of Godhead. (Sri Caitanya Caritamrta).<br/><br/>prema vṛddhi-krame nāma — sneha, māna, praṇaya<br/>rāga, anurāga, bhāva, mahābhāva haya<br/><br/>The basic aspects of prema, when gradually increasing to different states, are affection, abhorrence, love, attachment, further attachment, ecstasy and great ecstasy. (Sri Caitanya Caritamrta).<br/><br/>sāndraś citta-dravaḿ kurvan premā 'sneha' itīryate<br/>kṣaṇikasyāpi neha syād viśleṣasya sahiṣṇutā<br/><br/>That aspect of prema in which the melting of the heart for the lover is concentrated is called sneha, or affection. The symptom of such affection is that the lover cannot for a moment remain without the association of the beloved. (Bhakti-rasāmṛta-sindhu).<br/><br/>snehaḥ sa rāgo yena syāt sukhaḿ duḥkham api sphuṭam<br/>tat-sambandha-lave 'py atra prītiḥ prāṇa-vyayair api<br/><br/>That stage at which affection for the beloved converts unhappiness into happiness is called rāga, or attachment. When one has such attachment for Kṛṣṇa, he can give up his own life to satisfy his beloved Kṛṣṇa. (Bhakti-rasāmṛta-sindhu).</div>B H A K T I (DEVOTIONAL SERVICE). part 14.https://iskcondesiretree.com/groups/harinaamsankirtan/forum/b-h-a-k-t-i-devotional-service-4432011-05-03T06:24:29.000Z2011-05-03T06:24:29.000Zpadmavati matajihttps://iskcondesiretree.com/members/padmavatimataji<div><a target="_self" href="{{#staticFileLink}}2525599517,original{{/staticFileLink}}"><img class="align-full" width="402" src="{{#staticFileLink}}2525599517,original{{/staticFileLink}}"/></a><br/><br/>An unalloyed devotee who has developed ecstatic love for Kṛṣṇa is always<br/>engaging his words in reciting prayers to the Lord. Within the mind he is<br/>always thinking of Kṛṣṇa, and with his body he either offers obeisances by<br/>bowing down before the Deity or engages in some other service. During<br/>these ecstatic activities he sometimes sheds tears. In this way his whole<br/>life is engaged in the service of the Lord, with not a moment wasted<br/>on any other engagement.<br/>(The Nectar of Devotion).<br/><br/>When a person is undisturbed even in the presence of various causes of<br/>disturbance, he is called reserved and perseverant. An example of this<br/>perseverance and reservation is found in the behavior of King Parīkṣit,<br/>as described in the First Canto, Nineteenth Chapter, verse 15, of Śrīmad<br/>Bhāgavatam. The King says there to all the sages present before him at the<br/>time of his death, "My dear brāhmaṇas, you should always accept me as<br/>your surrendered servant. I have come to the bank of the Ganges just to<br/>devote my heart and soul unto the lotus feet of Lord Kṛṣṇa. So please bless<br/>me, that mother Ganges may also be pleased with me. Let the curse of the<br/>brāhmaṇa's son fall upon me — I do not mind. I only request that at the<br/>last moment of my life all of you will kindly chant the holy name of Viṣṇu,<br/>so that I may realize His transcendental qualities."<br/>(The Nectar of Devotion).<br/><br/>The senses are always desiring sense enjoyment, but when a devotee develops<br/>transcendental love for Kṛṣṇa his senses are no longer attracted by material<br/>desires. This state of mind is called detachment. There is a nice example of this<br/>detachment in connection with the character of King Bharata. In the Fifth Canto,<br/>Fourteenth Chapter, verse 43, of Śrīmad-Bhāgavatam it is stated, "Emperor<br/>Bharata was so attracted by the beauty of the lotus feet of Kṛṣṇa that even in his<br/>youthful life he gave up all kinds of attachments to family, children, friends,<br/>kingdom, etc., as though they were untouchable stools."<br/>(The Nectar of Devotion).<br/><br/>When a devotee, in spite of possessing all the qualities of pure realization, is not<br/>proud of his position, he is called prideless. In the Padma Purāṇa it is stated that<br/>King Bhagīratha was the emperor above all other kings, yet he developed such<br/>ecstatic love for Kṛṣṇa that he became a mendicant and went out begging even to<br/>the homes of his political enemies and untouchables. He was so humble that he<br/>respectfully bowed down before them.<br/>(The Nectar of Devotion).<br/><br/>The strong conviction that one will certainly receive the favor of the Supreme<br/>Personality of Godhead is called in Sanskrit āśā-bandha. Āśā-bandha means to<br/>continue to think, "Because I'm trying my best to follow the routine principles<br/>of devotional service, I am sure that I will go back to Godhead, back to home."<br/>(The Nectar of Devotion).<br/><br/>When one is sufficiently eager to achieve success in devotional service, that<br/>eagerness is called samutkaṇṭhā. This means "complete eagerness." Actually<br/>this eagerness is the price for achieving success in Kṛṣṇa consciousness.<br/>Everything has some value, and one has to pay the value before obtaining<br/>or possessing it. It is stated in the Vedic literature that to purchase the most<br/>valuable thing, Kṛṣṇa consciousness, one has to develop<br/>intense eagerness for achieving success.<br/>(The Nectar of Devotion).<br/><br/>This intense eagerness is very nicely expressed by Bilvamańgala Ṭhākura in his<br/>book Kṛṣṇa-karṇāmṛta. He says, "I am eagerly waiting to see that boy of<br/>Vṛndāvana whose bodily beauty is captivating the whole universe, whose eyes<br/>are always bounded by black eyebrows and expanded like lotus petals, and<br/>who is always eagerly glancing over His devotees and therefore moving slightly<br/>here and there. His eyes are always moist, His lips are colored like copper, and<br/>through those lips there comes a sound vibration which drives one madder<br/>than a mad elephant. I want so much to see Him at Vṛndāvana!"<br/><br/>Attachment for chanting the glories of the Lord is also expressed in the<br/>Kṛṣṇa-karṇāmṛta as follows: "What shall I do for Kṛṣṇa, who is pleasing beyond<br/>all pleasurable conceptions, and who is naughtier than all restless boys? The<br/>idea of Kṛṣṇa's beautiful activities is attracting my heart,<br/>and I do not know what I can do!"<br/><br/>It is said by Rūpa Gosvāmī that the attachment exhibited by pure devotees for<br/>Kṛṣṇa cannot possibly be perfected in the hearts of fruitive workers (karmīs)<br/>or mental speculators, because such attachment in pure Kṛṣṇa consciousness<br/>is very rare and not possible to achieve even for many liberated persons. As<br/>stated in Bhagavad-gītā, liberation from material contamination is the stage<br/>at which devotional service can be achieved.<br/><br/>As attachment can be invoked by the association of pure devotees, so<br/>attachment can also be extinguished by offenses committed<br/>at the lotus feet of pure devotees.<br/>(The Nectar of Devotion).<br/><br/>If one can gradually advance his status in devotional service, this is<br/>understood to be due to the causeless mercy of Kṛṣṇa Himself. If a person<br/>is completely detached from material enjoyment and has developed<br/>pure ecstatic devotion, even if he is sometimes accidentally found not living<br/>up to the standard of devotional service, one should not be envious of him.<br/>(The Nectar of Devotion).<br/><br/>Ecstatic love of Godhead can be potently invoked simply by following the rules<br/>and regulations of devotional service as they are prescribed in scriptures,<br/>under the direction of a bona fide spiritual master.<br/>(The Nectar of Devotion).<br/><br/>When a devotee is found to be always associated with the Lord in ecstatic love,<br/>it is to be understood that such a position has been awarded by the<br/>Lord Himself out of His causeless extraordinary mercy.<br/>(The Nectar of Devotion).<br/><br/>Spontaneous attraction to Kṛṣṇa, which is said to be due to the extraordinary<br/>mercy of the Lord, can be placed under two headings: one is profound<br/>veneration for the greatness of the Lord, and the other is one's being<br/>automatically attracted to Kṛṣṇa without any extraneous consideration.<br/>(The Nectar of Devotion).<br/><br/>In the Nārada-pañcarātra pure, unalloyed devotional service is explained as<br/>being without any motive for personal benefit. If a devotee is continuously<br/>in love with Lord Kṛṣṇa and his mind is always fixed upon Him, that devotional<br/>attitude will prove to be the only means of attracting the attention of the Lord.<br/>In other words, a Vaiṣṇava who is incessantly thinking of the form<br/>of Lord Kṛṣṇa is to be known as a pure Vaiṣṇava.<br/><br/>The beginning of ecstatic love of Godhead is basically faith. There are many<br/>societies and associations of pure devotees, and if someone with just a little<br/>faith begins to associate with such societies, his advancement to pure<br/>devotional service is rapid. The influence of a pure devotee is such that if<br/>someone comes to associate with him with a little faith, one gets the chance<br/>of hearing about the Lord from authoritative scriptures like Bhagavad-gītā<br/>and Śrīmad-Bhāgavatam. Thus, by the mercy of the Lord, who is situated in<br/>everyone's heart, one gradually develops his faith in the descriptions of<br/>such authoritative scriptures. This is the first stage of association with pure<br/>devotees.<br/>(The Nectar of Devotion).<br/><br/>In the second stage, after one becomes a little advanced and mature,<br/>he automatically offers to follow the principles of devotional service under<br/>the guidance of the pure devotee and accepts him as the spiritual master.<br/>(The Nectar of Devotion).<br/><br/>In the next stage, under the guidance of the spiritual master, the devotee<br/>executes regulative devotional service, and as a result of such activities,<br/>he becomes freed from all unwanted occupations. When he is freed from<br/>unwanted occupations, his faith becomes steadily fixed, and he develops a<br/>transcendental taste for devotional service, then attachment, then ecstasies,<br/>and in the last stage there is pure love of Godhead. These are the different<br/>stages of the development of pure love.<br/>(The Nectar of Devotion).<br/><br/>Only the most fortunate persons can achieve such success in life. Those who<br/>are simply academic students of the Vedic scriptures cannot appreciate how<br/>such a development takes place. In the Nārada-pañcarātra Lord Śiva therefore<br/>tells Pārvatī, "My dear supreme goddess, you may know from me that<br/>any person who has developed the ecstasy of love for the Supreme Personality<br/>of Godhead, and who is always merged in transcendental bliss on account<br/>of this love, cannot even perceive the material distress or<br/>happiness coming from the body or mind."<br/>(The Nectar of Devotion).</div>B H A K T I (DEVOTIONAL SERVICE). part 15.https://iskcondesiretree.com/groups/harinaamsankirtan/forum/b-h-a-k-t-i-devotional-service-2222011-05-03T06:22:29.000Z2011-05-03T06:22:29.000Zpadmavati matajihttps://iskcondesiretree.com/members/padmavatimataji<div><a target="_self" href="{{#staticFileLink}}2525597714,original{{/staticFileLink}}"><img class="align-full" width="347" src="{{#staticFileLink}}2525597714,original{{/staticFileLink}}"/></a><br/><br/>acirād eva sarvārthaḥ<br/>sidhyaty eṣām abhīpsitaḥ<br/>sad-dharmasyāvabodhāya<br/>yeṣāḿ nirbandhinī matiḥ<br/><br/>Those who are eager to awaken their spiritual consciousness and who thus have unflinching, undeviated intelligence certainly attain the desired goal of life very soon.<br/>(Bhakti-rasāmṛta-sindhu).<br/><br/>jīvera 'svarūpa' haya — kṛṣṇera 'nitya-dāsa'<br/>kṛṣṇera 'taṭasthā-śakti' 'bhedābheda-prakāśa'<br/>sūryāḿśa-kiraṇa, yaiche agni-jvālā-caya<br/>svābhāvika kṛṣṇera tina-prakāra 'śakti' haya<br/><br/>It is the living entity's constitutional position to be an eternal servant of Kṛṣṇa because he is the marginal energy of Kṛṣṇa and a manifestation simultaneously one with and different from the Lord, like a molecular particle of sunshine or fire. Kṛṣṇa has three varieties of energy.<br/>(Sri Caitanya Caritamrta).<br/><br/>eka-deśa-sthitasyāgner<br/>jyotsnā vistāriṇī yathā<br/>parasya brahmaṇaḥ śaktis<br/>tathedam akhilaḿ jagat<br/><br/>Just as the illumination of a fire, which is situated in one place, is spread all over, the energies of the Supreme Personality of Godhead, Parabrahman, are spread all over this universe.<br/>(Viṣṇu Purāṇa).<br/><br/>kṛṣṇa bhuli' sei jīva anādi-bahirmukha<br/>ataeva māyā tāre deya saḿsāra-duḥkha<br/><br/>Forgetting Kṛṣṇa, the living entity has been attracted by the external feature from time immemorial. Therefore the illusory energy [māyā] gives him all kinds of misery in his material existence.<br/>(Sri Caitanya Caritamrta).<br/><br/>bhayaḿ dvitīyābhiniveśataḥ syād<br/>īśād apetasya viparyayo 'smṛtiḥ<br/>tan-māyayāto budha ābhajet taḿ<br/>bhaktyaikayeśaḿ guru-devatātmā<br/><br/>When the living entity is attracted by the material energy, which is separate from Kṛṣṇa, he is overpowered by fear. Because he is separated from the Supreme Personality of Godhead by the material energy, his conception of life is reversed. In other words, instead of being the eternal servant of Kṛṣṇa, he becomes Kṛṣṇa's competitor. This is called viparyayo 'smṛtiḥ. To nullify this mistake, one who is actually learned and advanced worships the Supreme Personality of Godhead as his spiritual master, worshipful Deity and source of life. He thus worships the Lord by the process of unalloyed devotional service.<br/>(Śrīmad-Bhāgavatam).<br/><br/>daivī hy eṣā guṇa-mayī<br/>mama māyā duratyayā<br/>mām eva ye prapadyante<br/>māyām etāḿ taranti te<br/><br/>This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.<br/>(Bhagavad Gita).<br/><br/>māyā-mugdha jīvera nāhi svataḥ kṛṣṇa-jñāna<br/>jīvere kṛpāya kailā kṛṣṇa veda-purāṇa<br/><br/>The conditioned soul cannot revive his Kṛṣṇa consciousness by his own effort. But out of causeless mercy, Lord Kṛṣṇa compiled the Vedic literature<br/>and its supplements, the Purāṇas.<br/>(Sri Caitanya Caritamrta).<br/><br/>'śāstra-guru-ātma'-rūpe āpanāre jānāna<br/>'kṛṣṇa mora prabhu, trātā' — jīvera haya jñāna<br/><br/>The forgetful conditioned soul is educated by Kṛṣṇa through the Vedic literatures, the realized spiritual master and the Supersoul. Through these, he can understand the Supreme Personality of Godhead as He is, and he can understand that Lord Kṛṣṇa is his eternal master and deliverer from the clutches of māyā. In this way one can acquire real knowledge of his conditioned life and can come to understand how to attain liberation.<br/>(Sri Caitanya Caritamrta).<br/><br/>veda-śāstra kahe — 'sambandha', 'abhidheya', 'prayojana'<br/>'kṛṣṇa' — prāpya sambandha, 'bhakti' — prāptyera sādhana<br/><br/>The Vedic literatures give information about the living entity's eternal relationship with Kṛṣṇa, which is called sambandha. The living entity's understanding of this relationship and his acting accordingly is called abhidheya. Returning home, back to Godhead, is the ultimate goal of life and is called prayojana.<br/>(Sri Caitanya Caritamrta).<br/><br/>abhidheya-nāma 'bhakti', 'prema' — prayojana<br/>puruṣārtha-śiromaṇi prema mahā-dhana<br/><br/>Devotional service, or sense activity for the satisfaction of the Lord, is called abhidheya because it can develop one's original love of Godhead, which is the goal of life. This goal is the living entity's topmost interest and greatest wealth. Thus one attains the platform of transcendental loving service unto the Lord.<br/>(Sri Caitanya Caritamrta).<br/><br/>kṛṣṇa-mādhurya-sevānanda-prāptira kāraṇa<br/>kṛṣṇa-sevā kare, āra kṛṣṇa-rasa-āsvādana<br/><br/>When one attains the transcendental bliss of an intimate relationship with Kṛṣṇa, he renders service to Him and tastes the mellows of Kṛṣṇa consciousness.<br/>(Sri Caitanya Caritamrta).<br/><br/>aiche śāstra kahe, — karma, jñāna, yoga tyaji'<br/>'bhaktye' kṛṣṇa vaśa haya, bhaktye tāńre bhaji<br/><br/>The revealed scriptures conclude that one should give up fruitive activity, speculative knowledge and the mystic yoga system and instead take to devotional service, by which Kṛṣṇa can be fully satisfied.<br/>(Sri Caitanya Caritamrta).<br/><br/>na sādhayati māḿ yogo<br/>na sāńkhyaḿ dharma uddhava<br/>na svādhyāyas tapas tyāgo<br/>yathā bhaktir mamorjitā<br/><br/>(The Supreme Personality of Godhead, Kṛṣṇa said): My dear Uddhava, neither through aṣṭāńga-yoga (the mystic yoga system to control the senses), nor through impersonal monism or an analytical study of the Absolute Truth, nor through study of the Vedas, nor through austerities, charity or acceptance of sannyāsa can one satisfy Me as much as by developing unalloyed devotional service unto Me.<br/>(Śrīmad-Bhāgavatam).<br/><br/>dhana pāile yaiche sukha-bhoga phala pāya<br/>sukha-bhoga haite duḥkha āpani palāya<br/><br/>When one actually becomes rich, he naturally enjoys all kinds of happiness. When one is actually in a happy mood, all distressful conditions go away by themselves. No extraneous endeavor is needed.<br/>(Sri Caitanya Caritamrta).<br/><br/>taiche bhakti-phale kṛṣṇe prema upajaya<br/>preme kṛṣṇāsvāda haile bhava nāśa pāya<br/><br/>Similarly, as a result of bhakti, one's dormant love for Kṛṣṇa awakens. When one is so situated that he can taste the association of Lord Kṛṣṇa, material existence, the repetition of birth and death, comes to an end.<br/>(Sri Caitanya Caritamrta).<br/><br/>dāridrya-nāśa, bhava-kṣaya, — premera 'phala' naya<br/>prema-sukha-bhoga — mukhya prayojana haya<br/><br/>The goal of love of Godhead is not to become materially rich or free from material bondage. The real goal is to be situated in devotional service to the Lord and to enjoy transcendental bliss.<br/>(Sri Caitanya Caritamrta).<br/><br/>veda-śāstre kahe sambandha, abhidheya, prayojana<br/>kṛṣṇa, kṛṣṇa-bhakti, prema, — tina mahā-dhana<br/><br/>In the Vedic literatures, Kṛṣṇa is the central point of attraction, and His service is our activity. To attain the platform of love of Kṛṣṇa is life's ultimate goal. Therefore Kṛṣṇa, Kṛṣṇa's service and love of Kṛṣṇa are the three great riches of life.<br/>(Sri Caitanya Caritamrta).<br/><br/>vedādi sakala śāstre kṛṣṇa — mukhya sambandha<br/>tāńra jñāne ānuṣańge yāya māyā-bandha<br/><br/>In all revealed scriptures, beginning with the Vedas, the central point of attraction is Kṛṣṇa. When complete knowledge of Him is realized, the bondage of māyā, the illusory energy, is automatically broken.<br/>(Sri Caitanya Caritamrta).<br/><br/>'bhaktye' bhagavānera anubhava — pūrṇa-rūpa<br/>eka-i vigrahe tāńra ananta svarūpa<br/><br/>Only by devotional activity can one understand the transcendental form of the Lord, which is perfect in all respects. Although His form is one, He can expand His form into unlimited numbers by His supreme will.<br/>(Sri Caitanya Caritamrta).<br/><br/>'pīta'-varṇa dhari' tabe kailā pravartana<br/>prema-bhakti dilā loke lañā bhakta-gaṇa<br/><br/>In the Age of Kali, Lord Kṛṣṇa assumes a golden color and, accompanied by His personal devotees, introduces hari-nāma-sańkīrtana, the chanting of the Hare Kṛṣṇa mantra. By this process He delivers love for Kṛṣṇa to the general populace.<br/>(Sri Caitanya Caritamrta).<br/><br/>āra tina-yuge dhyānādite yei phala haya<br/>kali-yuge kṛṣṇa-nāme sei phala pāya<br/><br/>In the other three yugas — Satya, Tretā and Dvāpara — people perform different types of spiritual activities. Whatever results they achieve in that way, they can achieve in Kali-yuga simply by chanting the Hare Kṛṣṇa mahā-mantra.<br/>(Sri Caitanya Caritamrta).</div>THE PERFECTION OF SPIRITUAL KNOWLEDGE.https://iskcondesiretree.com/groups/harinaamsankirtan/forum/the-perfection-of-spiritual-3762011-04-30T06:43:15.000Z2011-04-30T06:43:15.000Zpadmavati matajihttps://iskcondesiretree.com/members/padmavatimataji<div><p><a target="_self" href="{{#staticFileLink}}2525597585,original{{/staticFileLink}}"><img class="align-full" width="523" src="{{#staticFileLink}}2525597585,original{{/staticFileLink}}"/></a></p><br/>Mental equilibrium is to fix the mind on Lord Krishna.<br/>Mere peacefulness without Krishna consciousness<br/>is dull and useless state of mind.<br/><br/>Discipline means first to control one`s own senses.<br/>If one wants to discipline one`s children, disciples<br/>or followers without controlling one`s own senses,<br/>one becomes a mere laughing stock.<br/><br/>Tolerance means to patiently endure unhappiness,<br/>such as that provoked by the insults or negligence of others.<br/>One must also sometimes accept material inconvenience<br/>to carry out the injunctions of the scriptures,<br/>and that unhappiness also must be patiently endured.<br/><br/>Truthfulness means that one should speak in a pleasing way<br/>so that there will be a beneficial effect.<br/>If one becomes attached to pointing out the faults of others<br/>in the name of truth, then such fault-finding<br/>will not be appreciated by saintly persons.<br/><br/>Cleanliness means to give up material attachment,<br/>not merely to frequently clean one`s body.<br/><br/>Real modesty is to be disgusted with improper activities.<br/><br/>Steadfastness means to control the tongue and the genitals.<br/><br/>Austerity means to give up lust and sense gratification<br/>and to observe prescribed vows such as Ekadasi.<br/>It does not mean inventing whimsical methods<br/>for torturing the material body.<br/><br/>Beauty is to possess good qualities such as detachment.<br/><br/>Real happiness is to transcend material happiness and unhappiness.<br/><br/>Real misery is to be implicated in searching for sex pleasure.<br/><br/>Real education means to give up the false idea<br/>that anything is separate from Lord Krishna, the source of all potencies.<br/><br/>Real charity means to renounce all aggression toward others.<br/>If one gives money to charitable causes but at the same time<br/>engages in exploitative business enterprises or abusive political tactics,<br/>one`s charity is worth nothing at all.<br/><br/>Real wealth is to be religious.<br/><br/>Real heroism is to conquer one`s lower nature.<br/>Certainly everyone likes to propagate his own fame as a brilliant person,<br/>but everyone is also subjected to lust, anger, greed and so forth.<br/>Therefore one has to conquer these lower qualities.<br/><br/>Real renunciation means to give up one`s false sense of proprietorship<br/>over one`s family, and not just giving away material objects.<br/><br/>Equal vision means to give up jealousy and envy and<br/>to recognize the existence of the soul within every material body.<br/>One must also see the true spiritual equality of all living entities and all situations.<br/><br/>Real religious renunciation means that one should serve saintly persons<br/>who enlighten us with spiritual knowledge.<br/><br/>A fool is one who identifies with the material body and mind.<br/><br/>A wise person is one who knows the process of freedom from bondage.<br/><br/>The wrong path is sense gratification by which the consciousness is bewildered.<br/><br/>The real path in life is that which leads to Lord Krishna.<br/><br/>The purpose of life is to transcend materially good and bad qualities<br/>and come to the liberated platform of pure Krishna consciousness.<br/><br/>bhave bhave yathā bhaktiḥ<br/>pādayos tava jāyate<br/>tathā kuruṣva deveśa<br/>nāthas tvaḿ no yataḥ prabho<br/><br/>O Lord of lords, O master, please grant us<br/>pure devotional service at Your lotus feet, life after life.<br/><br/>nāma-sańkīrtanaḿ yasya<br/>sarva-pāpa praṇāśanam<br/>praṇāmo duḥkha-śamanas<br/>taḿ namāmi hariḿ param<br/><br/>I offer my respectful obeisances unto the Supreme Lord, Hari,<br/>the congregational chanting of whose holy names<br/>destroys all sinful reactions, and the offering of obeisances<br/>unto whom relieves all material suffering.</div>THE GLORIES OF THE SRIMAD BHAGAVATAM.https://iskcondesiretree.com/groups/harinaamsankirtan/forum/the-glories-of-the-srimad-2292011-04-30T06:39:18.000Z2011-04-30T06:39:18.000Zpadmavati matajihttps://iskcondesiretree.com/members/padmavatimataji<div><p><img src="{{#staticFileLink}}2525597700,original{{/staticFileLink}}"/></p><br/><br/>Lord Kṛṣṇa enlightened Brahmā with the knowledge of Śrīmad-Bhāgavatam before the creation of this universe.<br/>The first verse of the Bhāgavatam states, tene brahma hṛdā ya ādi-kavaye: "Lord Kṛṣṇa expanded perfect knowledge into the heart of Lord Brahmā." Because conditioned souls can experience only temporary objects, which are created, maintained and destroyed, they cannot readily understand that Śrīmad-Bhāgavatam is an eternal, transcendental literature nondifferent from the Absolute Truth.<br/><br/>We offer our obeisances to the Supreme Personality of Godhead, Lord Vāsudeva, the all-pervading witness, who mercifully explained this science to Brahmā when he anxiously desired salvation. (S.B.12:13:20).<br/><br/>I meditate upon that pure and spotless Supreme Absolute Truth, who is free from suffering and death and who in the beginning personally revealed this incomparable torchlight of knowledge to Brahmā. Brahmā then spoke it to the sage Nārada, who narrated it to Kṛṣṇa-dvaipāyana Vyāsa. Śrīla Vyāsa revealed this Bhāgavatam to the greatest of sages, Śukadeva Gosvāmī, and Śukadeva mercifully spoke it to Mahārāja Parīkṣit. (S.B.12:13:19).<br/><br/>From beginning to end, the Śrīmad-Bhāgavatam is full of narrations that encourage renunciation of material life, as well as nectarean accounts of Lord Hari transcendental pastimes, which give ecstasy to the saintly devotees and demigods. This Bhāgavatam is the essence of all Vedānta philosophy because its subject matter is the Absolute Truth, which, while nondifferent from the spirit soul, is the ultimate reality, one without a second. The goal of this literature is exclusive devotional service unto that Supreme Truth. (S.B.12:13:11/12).<br/><br/>The ultimate goal is vastu, the factual substance, which is advitīyam, one without a second. That unique Absolute Truth is a transcendental person far beyond the mundane categories and characteristics of personality found in our pale material world. Thus the ultimate goal of Śrīmad-Bhāgavatam is to train the sincere reader in love of Godhead.<br/><br/>Lord Kṛṣṇa is supremely lovable because of His eternal, transcendental qualities. The beauty of this world is a dim reflection of the unlimited beauty of the Lord. Without compromise, Śrīmad-Bhāgavatam persistently declares the glories of the Absolute Truth and is therefore the supreme spiritual literature, awarding a full taste of the nectar of love of Kṛṣṇa in full Kṛṣṇa consciousness.<br/><br/>Other Vedic literatures and other scriptures of the world remain prominent until the Śrīmad-Bhāgavatam is duly heard and understood. Śrīmad-Bhāgavatam is the ocean of nectar and the supreme literature. By faithful hearing, recitation and distribution of Śrīmad-Bhāgavatam, the world will be sanctified and other, inferior literatures will fade to minor status.<br/><br/>Śrīmad-Bhāgavatam is declared to be the essence of all Vedānta philosophy. One who has felt satisfaction from its nectarean mellow will never be attracted to any other literature. (S.B.12:13:15).<br/><br/>Just as the Gańgā is the greatest of all rivers, Lord Acyuta the supreme among deities and Lord Śambhu [Śiva] the greatest of Vaiṣṇavas, so Śrīmad-Bhāgavatam is the greatest of all Purāṇas. (S.B.12:13:16).<br/><br/>O brāhmaṇas, in the same way that the city of Kāśī is unexcelled among holy places, Śrīmad-Bhāgavatam is supreme among all the Purāṇas.<br/>(S.B.12:13:17).<br/><br/>Śrīmad-Bhāgavatam is the spotless Purāṇa. It is most dear to the Vaiṣṇavas because it describes the pure and supreme knowledge of the paramahaḿsas. This Bhāgavatam reveals the means for becoming free from all material work, together with the processes of transcendental knowledge, renunciation and devotion. Anyone who seriously tries to understand Śrīmad-Bhāgavatam, who properly hears and chants it with devotion, becomes completely liberated. (S.B.12:13:18).<br/><br/>Because Śrīmad-Bhāgavatam is completely free of contamination by the modes of nature, it is endowed with extraordinary spiritual beauty and is therefore dear to the pure devotees of Lord Krsna.<br/><br/>Śrīmad-Bhāgavatam begins with the definition of the ultimate source. It is a bona fide commentary on the Vedānta-sūtra by the same author, ŚrīlaVyāsadeva, and gradually it develops into nine cantos up to the highest state of God realization. The only qualification one needs to study this great book of transcendental knowledge is to proceed step by step cautiously and not jump forward haphazardly like with an ordinary book. It should be gone through chapter by chapter, one after another. The reading matter is so arranged with its original Sanskrit text, its English transliteration, synonyms, translation and purports so that one is sure to become a God-realized soul at the end of finishing the first nine cantos.<br/><br/>The Brahmā Purāṇa consists of ten thousand verses, the Padma Purāṇa of fifty-five thousand, Śrī Viṣṇu Purāṇa of twenty-three thousand, the Śiva Purāṇa of twenty-four thousand and Śrīmad-Bhāgavatam of eighteen thousand. The Nārada Purāṇa has twenty-five thousand verses, the Mārkaṇḍeya Purāṇa nine thousand, the Agni Purāṇa fifteen thousand four hundred, the Bhaviṣya Purāṇa fourteen thousand five hundred, the Brahma-vaivarta Purāṇa eighteen thousand and the Lińga Purāṇa eleven thousand.<br/><br/>The Varāha Purāṇa contains twenty-four thousand verses, the Skanda Purāṇa eighty-one thousand one hundred, the Vāmana Purāṇa ten thousand, the Kūrma Purāṇa seventeen thousand, the Matsya Purāṇa fourteen thousand, the Garuḍa Purāṇa nineteen thousand and the Brahmāṇḍa Purāṇa twelve thousand. Thus the total number of verses in all the Purāṇas is four hundred thousand. Eighteen thousand of these, once again, belong to the beautiful Bhāgavatam.<br/><br/>It is imperative that one learn the Śrīmad-Bhāgavatam from the person Bhāgavatam. The person Bhāgavatam is one whose very life is Śrīmad-Bhāgavatam in practice. Since Śrī Caitanya Mahāprabhu is the Absolute Personality of Godhead, He is both Bhagavān and Bhāgavatam in person and in sound. Therefore His process of approaching the Śrīmad-Bhāgavatam is practical for all people of the world. It was His wish that the Śrīmad-Bhāgavatam be preached in every nook and corner of the world by those who happened to take their birth in India.<br/><br/>The Śrīmad-Bhāgavatam is the science of Kṛṣṇa, the Absolute Personality of Godhead of whom we have preliminary information from the text of the Bhagavad-gītā. Śrī Caitanya Mahāprabhu has said that anyone, regardless of what he is, who is well versed in the science of Kṛṣṇa (Śrīmad-Bhāgavatam and Bhagavad-gītā) can become an authorized preacher or preceptor in the science of Kṛṣṇa.<br/><br/>Completely rejecting all religious activities which are materially motivated, this Bhāgavata Purāṇa propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhāgavatam, compiled by the great sage Vyāsadeva (in his maturity), is sufficient in itself for God realization. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhāgavatam, by this culture of knowledge the Supreme Lord is established within his heart. (S.B.1:1:2).<br/><br/>O expert and thoughtful men, relish Śrīmad-Bhāgavatam, the mature fruit of the desire tree of Vedic literatures. It emanated from the lips of Śrī Śukadeva Gosvāmī. Therefore this fruit has become even more tasteful, although its nectarean juice was already relishable for all, including liberated souls. ( S.B.1:1:3).<br/><br/>By regular attendance in classes on the Bhāgavatam and by rendering of service to the pure devotee, all that is troublesome to the heart is almost completely destroyed, and loving service unto the Personality of Godhead, who is praised with transcendental songs, is established as an irrevocable fact. (S.B.1:2:18).<br/><br/>This Śrīmad-Bhāgavatam is the literary incarnation of God, and it is compiled by Śrīla Vyāsadeva, the incarnation of God. It is meant for the ultimate good of all people, and it is all-successful, all-blissful and all-perfect. (S.B.1:3:40).<br/><br/>This Bhāgavata Purāṇa is as brilliant as the sun, and it has arisen just after the departure of Lord Kṛṣṇa to His own abode, accompanied by religion, knowledge, etc. Persons who have lost their vision due to the dense darkness of ignorance in the age of Kali shall get light from this Purāṇa.<br/>(S.B.1:3:43).<br/><br/>bhave bhave yathā bhaktiḥ<br/>pādayos tava jāyate<br/>tathā kuruṣva deveśa<br/>nāthas tvaḿ no yataḥ prabho<br/><br/>O Lord of lords, O master, please grant us pure devotional service at Your lotus feet, life after life.<br/><br/>nāma-sańkīrtanaḿ yasya<br/>sarva-pāpa praṇāśanam<br/>praṇāmo duḥkha-śamanas<br/>taḿ namāmi hariḿ param<br/><br/>I offer my respectful obeisances unto the Supreme Lord, Hari, the congregational chanting of whose holy names destroys all sinful reactions, and the offering of obeisances unto whom relieves all material suffering.</div>CHANTING THE HOLY NAME OF LORD KRISHNA. Part 12.https://iskcondesiretree.com/groups/harinaamsankirtan/forum/chanting-the-holy-name-of-lord-3372011-04-27T08:12:58.000Z2011-04-27T08:12:58.000Zpadmavati matajihttps://iskcondesiretree.com/members/padmavatimataji<div><a href="{{#staticFileLink}}2525587195,original{{/staticFileLink}}" target="_self"><img src="{{#staticFileLink}}2525587195,original{{/staticFileLink}}" width="737" class="align-full"/></a><br/><br/>One morning after bathing in the Ganges, Nimai Pandit<br/>(Lord Caitanya), sat down to teach Sanskrit to His students.<br/>Completely absorbed in Krishna, Nimai Pandit chanted the<br/>holy name of Krishna and nothing else. His students could<br/>not understand His mood. Nimai Pandit told them that<br/>Krishna is the essential lesson of everything. He further said<br/>that all Sanskrit sutras, aphorisms and commentaries actually<br/>describe the glories of the holy name of Krishna. In Shri<br/>Caitanya Bhagavata, Madhya Khanda Chapter one,<br/>texts 148 to 168, it is stated:-<br/><br/>148. The Lord said, "The holy names of Krishna are eternal<br/>Truth. All scriptures explain Krishna and nothing else."<br/><br/>149. "Krishna is the Supreme controller, the Creator, the<br/>Maintainer, and the Annihilator. Everyone beginning from<br/>Lord Brahma and Lord Shiva is His servant."<br/><br/>150. "The life of anyone who gives up the lotus feet of Krishna<br/>and explains things as separate from Him is useless as<br/>a result of his false statements."<br/><br/>151. "The philosophies in all scriptures headed by the agamas<br/>and Vedanta describe the wealth of devotion to<br/>the lotus feet of Krishna."<br/><br/>152. "Teachers bewildered by the illusory energy of Krishna<br/>give up the devotional service and take to other paths."<br/><br/>153. "Lord Krishna is the ocean of mercy, the life and soul of<br/>the universe, the lover of His servants, and the darling<br/>son of the cowherd Nanda,"<br/><br/>154. "Even if one studies all the scriptures, if he has no affection<br/>or inclination for the name of Krishna, he is certainly degraded."<br/><br/>155. "If a poor fallen person takes to chanting the holy names<br/>of Krishna, he attains the abode of Krishna in spite of<br/>having many faults."<br/><br/>156. "This is the purport of all scriptures.<br/>Anyone who doubts this fact suffers."<br/><br/>157. "Anyone who explains the scriptures without referring to<br/>the worship of Krishna is a fallen soul who does not know<br/>the purport of the scriptures."<br/><br/>158. "Those who do not know the purport of the scriptures<br/>yet teach them to others are simply like donkeys<br/>carrying a load books."<br/><br/>159. "People obtained death and destruction through such study<br/>of the Vedas, and as a result they are deprived<br/>of the festivals of Lord Krishna."<br/><br/>160. "The Lord awarded liberation to Putana, yet people<br/>will leave aside Krishna to meditate on others."<br/><br/>161. "For what happiness will someone give up the glorification<br/>of Krishna Who delivered the most sinful Aghasura?"<br/><br/>162. "The entire world is purified by the name of Krishna,<br/>yet wretched living entities abstain from chanting His glories."<br/><br/>163. "Even the demigods headed by Lord Brahma are<br/>overwhelmed by the festivals of Krishna, yet people give up<br/>such festivals and take pleasure in<br/>inauspicious dancing and singing."<br/><br/>164. "The holy names of Krishna delivered Ajamila, yet those<br/>who are intoxicated by wealth, good birth,<br/>and education do not know Him."<br/><br/>165. "O brothers, please hear My truthful statement. Worship<br/>the invaluable wealth of the lotus feet of Krishna."<br/><br/>166-167. "O brothers, may you all desire to attain the same<br/>lotus feet that Mother Lakshmi desires to serve,<br/>the same lotus feet by Whose worship Lord Shiva became<br/>known as a pure servant, and the same lotus feet from<br/>which the Ganges emanated."<br/><br/>168. "Who in Navadvipa has the power to refute My<br/>explanations before Me."</div>CHANTING THE HOLY NAME OF LORD KRISHNA. Part 11.https://iskcondesiretree.com/groups/harinaamsankirtan/forum/chanting-the-holy-name-of-lord-2282011-04-27T08:11:09.000Z2011-04-27T08:11:09.000Zpadmavati matajihttps://iskcondesiretree.com/members/padmavatimataji<div><a target="_self" href="{{#staticFileLink}}2525586618,original{{/staticFileLink}}"><img class="align-full" width="737" src="{{#staticFileLink}}2525586618,original{{/staticFileLink}}"/></a><br/><br/><br/>THE MEANING OF THE HARE KRISHNA MAHA MANTRA<br/>BY Shrila Jiva Goswami.<br/><br/>HARE KRISHNA HARE KRISHNA KRISHNA KRISHNA HARE HARE<br/>HARE RAMA HARE RAMA RAMA RAMA HARE HARE.<br/><br/>Chanting the Hare Krishna mantra will give one full benefit if<br/>one knows and understands the meanings. The meanings of<br/>the Hare Krishna mantra varies according to the different<br/>levels of spiritual consciousness.<br/><br/>HARE - The enchanting beauty of Shri Krishnachandra steals<br/>the minds of all, but Shrimati Radharani captivates the mind<br/>of Shyama with Her alluring matchless cleverness. Therefore,<br/>She is known as Hara or ( Hare in the vocative case).<br/><br/>KRISHNA - By His youthful beauty and the sweet sound of His<br/>flute, Shri Krishna, Who is decorated with the most charming<br/>qualities, attracts Shrimati Radhika.<br/>Therefore, He is known as Krishna.<br/><br/>HARE - The exalted devotees say that Shri Krishna kidnapped<br/>doe-eyed Radhika and took Her to a secluded kunja within the<br/>rasa mandala. Therefore, Radhika is known as Hara.<br/><br/>KRISHNA - When Krishna sports with Radhika, the splendid dark<br/>blue effulgence that emanates from His limbs makes shiny gold<br/>appear like blue sapphires. Therefore, He is known as Krishna.<br/><br/>KRISHNA - To fulfil the desire of Radhika, Shri Hari manifested<br/>Shyama-kunda in the forest near Govardhana, and then pulled<br/>all the holy places there. The learned ones who know<br/>this secret call Him Krishna.<br/><br/>KRISHNA - Although He bewilders the world with His pastimes<br/>in the grooves beside the Yamuna, Shri Hari is totally enthralled<br/>by the unparalled love of Shri Radhika. For this reason,<br/>intellectuals call Him Krishna.<br/><br/>HARE - When Krishna killed a demon, Shri Radha loudly chanted,<br/>"Hari Hari." Consequently She is known as Hara.<br/><br/>HARE - Due to excessive love, Shri Radhika sometimes loudly<br/>sings the pastimes of Krishna, and other times She sings in<br/>soft indistinct tones. Learned rasikas, therefore call Her Hara.<br/><br/>HARE - When intense ecstasy overwhelm Krishna, He<br/>sometimes drops His flute in the forest of Vrndavana. At such<br/>times, Shri Radhika snatches the flute,<br/>and therefore, She is called Hara.<br/><br/>RAMA - Shri Krishna is known as Rama because He enjoys with<br/>Shri Radhika in the kunjas of Govardhana.<br/><br/>HARE - The most merciful Shri Radha destroys the miseries of<br/>the devotees, and daily bestows inner joy. Thus, She is called Hara.<br/><br/>RAMA - The minds of the devotees who worship Krishna always<br/>float in the topmost ocean of bliss. Thus that beautiful dark blue<br/>form of Krishna is called Rama.<br/><br/>RAMA - Shri Radha pleases Shri Hari in the flower cottages with Her<br/>great love. Because He gives unlimited pleasure to Shri Radha<br/>during Their confidential pastimes, He is known as Rama.<br/><br/>RAMA - Seeing the Vrajavasis crying loudly in fear of the forest fire,<br/>Shri Krishna effortlessly swallowed it. For this reason, Krishna is<br/>known as Rama, because He pleased the Vrajavasis by rescuing<br/>them, and because He always arranges for<br/>His devotees to enjoy with Him.<br/><br/>HARE - Shri Krishna went to Mathura to kill Kamsa and other<br/>demons. By Her desire to enjoy intimate pastimes with Krishna,<br/>Shri Radhika brought back Krishna to Vrndavana.<br/>Thus, Shri Radhika is known as Hara.<br/><br/>HARE - When Shri Krishna returned to Vrndavana, He removed<br/>all the suffering of the Vrajavasis. He is known as Hari, because<br/>He captivated the mind of Shri Radhika by His wonderful pastimes.</div>CHANTING THE HOLY NAME OF LORD KRISHNA. Part 10.https://iskcondesiretree.com/groups/harinaamsankirtan/forum/chanting-the-holy-name-of-lord-512011-04-27T08:09:14.000Z2011-04-27T08:09:14.000Zpadmavati matajihttps://iskcondesiretree.com/members/padmavatimataji<div><a target="_self" href="{{#staticFileLink}}2525586672,original{{/staticFileLink}}"><img class="align-full" width="630" src="{{#staticFileLink}}2525586672,original{{/staticFileLink}}"/></a><br/><br/>THE MEANING OF THE HARE KRISHNA MAHA MANTRA<br/>BY Shrila Bhaktivinode Thakura.<br/><br/>HARE KRISHNA HARE KRISHNA KRISHNA KRISHNA HARE HARE<br/>HARE RAMA HARE RAMA RAMA RAMA HARE HARE.<br/><br/>Chanting the Hare Krishna mantra will give one full benefit if<br/>one knows and understands the meanings. The meanings of<br/>the Hare Krishna mantra varies according to the different<br/>levels of spiritual consciousness.<br/><br/>HARE - Oh Hari, please attract my mind and free me from<br/>this material world.<br/><br/>KRISHNA - Oh Krishna, please attract my mind by pulling it to You.<br/><br/>HARE - Oh Hari, please attract my heart by showing<br/>Your unsurpassed sweetness.<br/><br/>KRISHNA - Oh Krishna, please purify my mind with knowledge<br/>of bhakti given to me by Your own devotees.<br/><br/>KRISHNA - Oh Krishna, please give me firm faith in Your name,<br/>form, qualities and pastimes.<br/><br/>KRISHNA - Oh Krishna, may I develop a taste for serving You.<br/><br/>HARE - Oh Hari, please make me qualified for Your service.<br/><br/>HARE - Oh Hari, please instruct me how to serve You properly.<br/><br/>HARE - Oh Hari, please let me hear of Your intimate pastimes<br/>with Your cherished devotees.<br/><br/>RAMA - Oh Radhika-Ramana, please let me me hear of Your<br/>confidential pastimes in Vraja with Your beloved Radhika.<br/><br/>HARE - Oh Radhika, please reveal to me Your favourite pastimes<br/>with Your beloved Shyamasundara.<br/><br/>RAMA - Oh Radhika-Ramana, please reveal to me Your splendid<br/>pastimes with Your beloved Radhika.<br/><br/>RAMA - Oh Radhika-Ramana, please engage me in remembering<br/>Your name, form, qualities and pastimes.<br/><br/>RAMA - Oh Radhika-Ramana, please make me qualified for<br/>Your eternal service.<br/><br/>HARE - Oh Hari, having accepted me as one of Your own servants,<br/>enjoy me as You please.<br/><br/>HARE - Oh Hari, please perform Your transcendental pastimes<br/>with me. This is my humble prayer at Your lotus feet.</div>CHANTING THE HOLY NAME OF LORD KRISHNA. Part 9.https://iskcondesiretree.com/groups/harinaamsankirtan/forum/chanting-the-holy-name-of-lord-4022011-04-21T10:20:44.000Z2011-04-21T10:20:44.000Zpadmavati matajihttps://iskcondesiretree.com/members/padmavatimataji<div><a target="_self" href="{{#staticFileLink}}2525583532,original{{/staticFileLink}}"><img class="align-full" width="523" src="{{#staticFileLink}}2525583532,original{{/staticFileLink}}"/></a><br/><br/>In the Padma Purana, it is stated, " Even if in the beginning<br/>one chants the holy name with offenses, one will become<br/>free from such offenses by chanting again and again."<br/><br/>In Shri Krishna-Namashtaka, it is stated, " O holy name of<br/>Krishna! You are the life force of Shri Narada`s veena and<br/>You are constantly increasing the sweetness of the delightful<br/>waves in the ocean of nectar. Out of Your causeless mercy,<br/>kindly appear on my tongue incessantly and bestow me<br/>with unalloyed affection to the Lord."<br/><br/>In the Bhakti-rasamrta-sindhu, it is stated, " No one can<br/>understand the transcendental nature of the name, form,<br/>quality and pastimes of Shri Krishna through his materially<br/>contaminated senses. Only when he becomes spiritually<br/>saturated by transcendental service to the Lord, which<br/>starts with the tongue, are the transcendental name,<br/>form, quality and pastimes of the Lord revealed to Him."<br/><br/>In Shri Krishna-Namashtaka, it is stated," O illuminating sun<br/>of the holy name of Krishna! If any person by his chanting<br/>can even obtain a mere shadow of Your splendour, then<br/>You dissipate the gloom of nescience that drags him into<br/>the darkness of the material world. You reward even the<br/>blind fools who are bereft of any spiritual knowledge with<br/>the vision that enables them to take up devotional service.<br/>Therefore, O Shri harinama, who in this world is able to<br/>properly describe Your glories?"<br/><br/>In the Garuda Purana, it is stated, " If one chants the holy<br/>name of the Lord, even in a helpless condition, all the<br/>reactions of his sinful life depart, just as when a lion roars,<br/>all the small animals flee in fear."<br/><br/>In Shri-Krishna-Namashtaka, it is stated, " O holy name! You<br/>appear in two forms: the Deity form of the Supreme Lord,<br/>and Your transcendental name. Of these two, we consider<br/>the form of the holy syllables to be infinitely more<br/>compassionate than the form of the Deity. Because if a<br/>person haven taken shelter of the Deity form commits<br/>offenses, the only recourse he has, is to become the servant<br/>of the holy name and chant incessantly Krishna, Govinda and<br/>so on. By Your immeasurable transcendental potency, all his<br/>offenses disappear and he experiences uninterrupted joy,<br/>submerged in an ocean of ecstasy."<br/><br/>In the Padma Purana, it is stated, " The Holy name of Krishna<br/>is transcendentally blissful. It bestows all spiritual benedictions,<br/>for it is Krishna Himself, the reservoir of all transcendental<br/>mellows. It is not a material name under any condition, and it<br/>is as powerful as Krishna Himself. Since the holy name of<br/>Krishna is not contaminated by the material qualities, there is<br/>no question of its being involved with maya. The holy name of<br/>Krishna is always liberated and spiritual. It is never conditioned<br/>by the laws of material nature This is because the holy name<br/>of Krishna and krishna Himself are identical."<br/><br/>In the Garuda Purana, it is stated, " O best of Kings, if you want<br/>to achieve the highest knowledge by which you may attain the<br/>supreme abode, then perform Govinda Kirtanam with firm faith."<br/><br/>In the Skanda Purana, it is stated, " There are six kinds of<br/>offenses against Vaishnavas wich makes one fall down:<br/>1. To kill a Vaishnava.<br/>2. To blaspheme Vaishnavas.<br/>3. To become envious of Vaishnavas.<br/>4. To fail to offer obeisance to a Vaishnava.<br/>5. To become angry with a Vaishnava.<br/>6. To not be happy on seeing a Vaishnava."<br/><br/>In the Brhad-Bhagavatamrta, it is stated, " All glories, all glories<br/>to the all blissful holy name of Lord Krishna, which causes the<br/>devotee to give up all conventional religious duties, meditation<br/>and worship. When somehow or other uttered even once by a<br/>living entity, the holy name awards him liberation. The holy<br/>name of Krishna is the highest nectar. It is my very life<br/>and my only treasure."<br/><br/>In Shri Krishna-Namashtaka, it is stated, " O holy name! You<br/>destroy the entirety of the sufferings of Your surrendered<br/>devotees. You are eternally manifest in the transcendental<br/>form of intensified bliss. To the residents of Gokula, You are<br/>the source of unending festival of joy and divine pleasure,<br/>and You are always saturated in Your magnificent glory and<br/>sweetness. I offer my repeated obeisances unto Your lotus feet."<br/><br/>In the Padma Purana, it is stated, " If a devotee once utters the<br/>holy name of the Lord, or if it penetrates his mind or enters<br/>his ear, which is the channel of aural reception, that holy name<br/>will certainly deliver him from material bondage, whether vibrated<br/>properly or improperly, with correct or incorrect grammar, and<br/>properly joined or vibrated in separated parts. O brahmana, the<br/>potency of the holy name is therefore certainly great. However, if<br/>one uses the vibration of the holy name for the benefit of the<br/>material body, for material wealth and followers, or under the<br/>influence of greed and atheism; in other words, if one utters the<br/>holy name with offenses; such chanting will not produce the<br/>desired result very soon. Therefore, one should diligently<br/>avoid offenses in chanting the holy name of the Lord."<br/><br/>In the Adi Purana, it is stated, " There is no vow like chanting the<br/>holy name; no knowledge superior to it; no meditation which<br/>comes anywhere near it; and it gives the highest result. No<br/>penance is equal to it, and nothing is as potent or powerful as<br/>the holy name. Chanting the holy name of the Lord is the greatest<br/>act of piety and the supreme refuge. Even the words of the Vedas<br/>do not possess sufficient power to describe its magnitude.<br/>Chanting the holy name of the Lord is the highest path to<br/>liberation, peace and eternity. It is the pinnacle of devotion.<br/>It is the natural inclination and joyous attraction of the heart.<br/>It is the best form of remembrance of the Supreme Lord.<br/>The holy name has appeared solely for the benefit of the living<br/>entities as their Lord and master; their supreme worshippable<br/>object and their spiritual guide and mentor."<br/><br/>In Shri Krishna-Namashtaka, it is stated, " O Shri Harinama!<br/>The entire galaxy of Upanishads, which are like a necklace of<br/>most precious gems, are serving the toenails of Your lotus feet<br/>with their brilliance. In such a way, the Vedic scriptures are<br/>constantly glorifying Your lotus feet. Great Yogis, sages and<br/>liberated transcendentalists are engaging in worshipping You.<br/>Therefore I fully surrender unto You and<br/>humbly pray for Your shelter."</div>CHANTING THE HOLY NAME OF LORD KRISHNA. Part 8.https://iskcondesiretree.com/groups/harinaamsankirtan/forum/chanting-the-holy-name-of-lord-4222011-04-21T10:18:21.000Z2011-04-21T10:18:21.000Zpadmavati matajihttps://iskcondesiretree.com/members/padmavatimataji<div><a target="_self" href="{{#staticFileLink}}2525583480,original{{/staticFileLink}}"><img class="align-full" width="402" src="{{#staticFileLink}}2525583480,original{{/staticFileLink}}"/></a><br/><br/><br/>Sri Nama Mahatmya: The Glories of the holy name by Srila Bhaktivinode Thakura.<br/><br/>krsna-nama dhare kato bal<br/>bisaya-basananale, mora citta sada jwale,<br/>rabi-tapta maru-bhumi-sam<br/>karna-randhra-patha diya, hrdi majhe pravesiya,<br/>barisoya sudha anupam<br/><br/>hrdoya hoite bale, jihvara agrete cale,<br/>sabda-rupe nace anukhon<br/>kanthe mora bhange swar, anga kape thara thar,<br/>sthira hoite na pare caran<br/><br/>cakhe dhara, dehe gharma, pulakita saba carma,<br/>bibar na hoilo kalebar<br/>murchita hoilo man, pralayer agaman,<br/>bhave sarba-deha jara jar<br/><br/>kori’ eto upadrab, citte barse sudha-drab<br/>more dare premer sagare<br/>kichu na bujhite dilo, more ta’batula koilo,<br/>mora citta-bitta saba hare<br/><br/>loinu asroya ja’r, heno byabahara ta’r,<br/>barnite na pari e sakal<br/>krsna-nama iccha-moy, jahe jahe sukhi hoy,<br/>sei mora sukhera sambal<br/><br/>premera kalika nam, adbhuta rasera dham,<br/>heno bala karaye prakasa<br/>isat bikasi’punah, dekhay nija-rupa-guna<br/>citta hori’ loya krsna-pasa<br/><br/>purna bikasita hoiya, braje more jaya loiya,<br/>cekhay more swarupa-bilash<br/>more siddha-deha diya, krsna-pase rakhe giya,<br/>e dehera kare sarbe-nas<br/><br/>krsna-nama-cintamani, akhila rasera khani<br/>nitya-mukta suddha-rasa-moy<br/>namera balai jato, saba loiye hoi hato,<br/>taba more sukhera udoy<br/><br/>The holy name of Krishna possesses unlimited potency.<br/>My heart is always burning because of the fire of desire<br/>for material enjoyment.<br/>It is like the desert made hot by the scorching heat of the sun.<br/>But the holy name of Krishna enters through the holes of the ears<br/>and goes straight to my heart with a shower of transcendental nectar.<br/><br/>From the heart, the holy name comes to the tip of my tongue and<br/>continuously dances there. This chokes up my voice and makes my<br/>entire body tremble. Because of this, my legs cannot remain still.<br/><br/>Tears of love flowed from my eyes and my body began to sweat.<br/>The hair of my body stood on end and my entire body lost its colour.<br/>My mind became stunned and I lost external consciousness. In this<br/>way my entire body became filled with ecstatic love.<br/><br/>After creating such a disturbance, the holy name showered a current<br/>of ecstatic love. Before I could understand what was happening, the<br/>holy name made me a mad man and stole my heart and all my assets.<br/><br/>Such is the behaviour of He whom I took shelter of. I cannot describe<br/>these occurence any further. The holy name of Krishna is fully<br/>independent. My source of happiness is the lotus feet of<br/>those who are blessed by the holy name of Krishna.<br/><br/>The holy name of Krishna is just like a bud of the flower of ecstatic love.<br/>It is the reservoir of wonderful transcendental mellows. By its own<br/>potency, the holy name gradually manifests its forms and qualities.<br/>It this way it attracts the hearts of the devotees to the lotus feet of Krishna.<br/><br/>When the holy name further manifests its potency, it takes me to Vrndavana<br/>and shows me the transcendental pastimes of Shri Shri Radha Krishna.<br/>After destroying my material body, it awards me a spiritual body<br/>and takes me to the lotus feet of Krishna.<br/><br/>The holy name of Krishna is like a spiritual gem and it is a reservoir of<br/>transcendental mellows. It is eternally liberated, pure, and full of<br/>transcendental mellows. I wish to die while glorifying the qualities of the<br/>holy name. Only then will I feel happiness in my heart.</div>Q U E S T I O N- and - A N S W E R. 1.https://iskcondesiretree.com/groups/harinaamsankirtan/forum/q-u-e-s-t-i-o-n-and-a-n-s-w-e-82011-04-11T16:31:41.000Z2011-04-11T16:31:41.000Zpadmavati matajihttps://iskcondesiretree.com/members/padmavatimataji<div><a target="_self" href="{{#staticFileLink}}2525572785,original{{/staticFileLink}}"><img class="align-full" width="750" src="{{#staticFileLink}}2525572785,original{{/staticFileLink}}"/></a>Q. What qualification should a chanter of the Holy Names of Krishna possess ?A. One should have the following symptoms in order to constantly chant the holy names of Krishna:-1. Humility.2. Compassion.3. Freedom from envy.4. Freedom from false pride.5. The willingness to offer respects to everyone.( Commentary on Shikshashtakam, verse, 3.)MESSAGE: Dandavat and pranam dear devotees. Hare Krishna.More questions and answers will be added on this page at the bottom.Take care, bye.</div>