(1)
krishna-prema-mayi radha
radha prema-mayo harih
jivane nidhane nityam
radha-krishnau gatir mama
Radha is immersed fully in pure love for Krishna
and Hari is immersed fully in pure love for Radha.
In life or in death, Radha and Krishna are my eternal shelter.
(2)
krishnasya dravinam radha
radhaya dravinam harih
jivane nidhane nityam
radha-krishnau gatir mama
Radha is the precious treasure of Krishna
and Hari is the precious treasure of Radha.
In life or in death, Radha and Krishna are my eternal shelter.
(3)
krishna-prana-mayi radha
radha-prana-mayo harih
jivane nidhane nityam
radha-krishnau gatir mama
Radha is the dear life of Krishna
and Hari is the dear life of Radha.
In life or in death, Radha and Krishna are my eternal shelter.
(4)
krishna-drava-mayi radha
radha-drava-mayo harih
jivane nidhane nityam
radha-krishnau gatir mama
Radha is totally melted by Krishna
and Hari is totally melted by Radha.
In life or in death, Radha and Krishna are my eternal shelter.
(5)
krishna-gehe sthita radha
radha-gehe sthito harih
jivane nidhane nityam
radha-krishnau gatir mama
Radha is situated in the heart of Krishna
and Hari is situated in the heart of Radha.
In life or in death, Radha and Krishna are my eternal shelter.
(6)
krishna-citta-sthita radha
radha-citta-sthito harih
jivane nidhane nityam
radha-krishnau gatir mama
Radha’s mind is fixed upon Krishna
and Hari’s mind is fixed upon Radha.
In life or in death, Radha and Krishna are my eternal shelter.
(7)
nilambara-dhara radha
pitambara-dharo harih
jivane nidhane nityam
radha-krishnau gatir mama
Radha is dressed in blue, the hue of Krishna
and Hari is dressed in yellow, the hue of Radha.
In life or in death, Radha and Krishna are my eternal shelter.
(8)
vrindavaneshvari radha
krishno vrindavaneshvarah
jivane nidhane nityam
radha-krishnau gatir mama
Radha is the Mistress of Vrindavana
and Krishna is the Master of Vrindavana.
In life or in death, Radha and Krishna are my eternal shelter.
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Replies
Dandavat Mataji, Hare Krsna, many thanks for all the Srila Prabhupada lectures that you add in this group.
3. SHRI GURVASTAKAM. (eight prayers to the Spiritual Master).
4. TWO PRAYERS FROM SHRI VRINDAVANA MAHIMAMRTA.
5. TWO PRAYERS FROM MUKUNDA MALA STOTRA.
6. SIX PRAYERS FROM SHRI BRAHMA SAMHITA.
7. THE EIGHT YUGALASHTAKAM PRAYERS.
Everyday read them.
All of these personalities were direct associates of Lord Caitanya (February 18, 1486 A.D. to 1534 A.D.). It was the Supreme Lord as Sri Caitanya who came in this age of Kali to bestow what no incarnation had ever offered before, the most elevated mellow of devotional service, the mood of conjugal love to Lord Sri Krishna. (Cc.Antya.1.132). Thus, He especially showed by example and taught the principle of offering all of one's love to Sri Krishna in the mood of the gopi maidservants of Vrindavana. It is through Lord Caitanya that Lord Krishna, appearing as His own devotee, can taste His own sweetness (Cc.Adi.6.107). Otherwise such ecstasies are the monopoly of Srimati Radharani (Cc.Mad.2.80). This intense mood (rasa) of devotion, called bhava, is especially attractive to Lord Krishna, and more influential than prema, regular loving devotion in which Krishna reciprocates His devotee's love. However, in bhava, Sri Krishna feels that He is incapable of adequately returning the deep loving sentiment and thinks He is indebted to such affectionate devotees. Therefore, among the Gaudiya Vaishnava devotees, the highest attainment is service to Lord Krishna in the manjari bhava. Such a mood is expressed as follows:
"I dedicate myself to the service of Sri Rupa Manjari and Sri Rati Manjari under the guidance of Sri Lalita Sakhi and Sri Visakha Sakhi in trying to please Radha and Krishna. As agopi of Vrindavana, I become most happy when Radha and Krishna come together and enjoy each other's company."
Of course, this is all highly advanced in devotional understanding and realization, and such a mood must be gradually and practically attained through the process of sadhana-bhakti, regulated devotional service under the guidance of a similarly realized devotee spiritual master. Nonetheless, such a path and high mood is available only through this Gaudiya disciplic succession from Lord Caitanya. So to attain such a lofty position or sentiment in one's spiritual realization, one must somehow be connected with this disciplic line, orparampara. In fact, it is said that one can hear Sri Caitanya Mahaprabhu through the parampara, and through the books of the pure Vaishnavas of the parampara.
One person who was more than simply a devotee associate of Lord Caitanya was Srila Gadadhara Pandit. He is actually described as an incarnation of the pleasure potency of Lord Krishna, Srimati Radharani Herself (Cc. Adi.10.15 and Gaura-ganoddesha-dipika 147-53), as well as a combination with Lalita Sakhi. Gadadhara Pandit's descendants and followers were also important devotees (described in Cc.Adi-lila, 12.81 onwards). As many as 33 personalities are described all together, many of which are identified as manjarisor sakhis. These included Sri Dhruvananda who was an incarnation of Lalita, and Sridhara Brahmacari, who was the gopi Chandralatika. Bhugarbha Gosani, a great friend of Lokanatha Gosvami, was Prema Manjari. Krishnadasa Brahmacari was one of the main eight sakhis (asta sakhis) named Indulekha. Sivananda Chakravarti was also said to be Lavanga Manjari.
Lord Nityananda was the spiritual brother of Lord Caitanya and incarnation of Lord Balarama, the brother of Lord Krishna. Lord Nityananda was the leader of the Vaishnavas in Bengal, and through Him there were also many followers of the Vaishnava tradition. After His disappearance, however, Mother Jahnavi, His wife and eternal consort, and Virabhadra, His son by His other wife Vasudha devi, became the leaders there and had many followers. They continued the preaching in many ways, along with other prominent devotees andacharyas. Virabhadra Gosani is described as a disciple of Jahnavi devi, and an incarnation of Kshirodakashayi Vishnu.
Lord Nityananda had many devotees and followers, out of which Sundarananda was identified as the incarnation of Lord Krishna's classmate Sudama. Another was Parameshavara dasa who was formerly the great warrior Arjuna, friend of Krishna and Balarama. Sadashiva Kaviraja and his son Purushottama dasa were also prominent devotees of Lord Nityananda. The Gaura-ganoddesha-dipika (text 156) relates that the beloved gopi of Krishna, Candravali, took birth as Sadashiva Kaviraja, and that his father, Kamsari Sena, was formerly the gopi named Ratnavali in Krishna's pastimes. Purushottama dasa had many disciples and a son, Kanu Thakura, who was identified as the cowherd boy Dama during Lord Krishna's time. Many more personalities are described in Caitanya-caritamrita, Adi-lila, Chapters Ten and Eleven.
Before the appearance of Lord Caitanya and Lord Nityananda, there was Srila Advaita Acharya. He had worshiped the Lord to descend and deliver the people of this age, since things were deteriorating so badly. It is Sri Advaita Acharya who is recognized as an incarnation or expansion of Lord Maha-Vishnu. He also had many followers. The Caitanya-caritamrita (Adi-lila, 12.17, purport) gives a history of Sri Advaita's sons. One of these, Achyutananda, is described in the Gaura-ganoddesha-dipika (87-8) as the incarnation of Karttikeya, the son of Lord Shiva, and, according to others, formerly the gopi named Acyuta.
Lord Caitanya, Lord Nityananda and Sri Advaita played the parts of devotees to instruct the importance for the conditioned souls to engage in devotional service to the Supreme, and to prevent people from accepting impersonalist philosophies.
Next we come to Ishvara Puri, from whom Lord Caitanya took initiation. Ishvara Puri was such a great devotee and disciple of Madhavendra Puri that when Madhavendra Puri became an invalid at the end of his life, Ishvara would take care of him and clean him. Thus, Madhavendra Puri gave him his great blessings. This is one reason why Lord Caitanya accepted him as His spiritual master. (Cc.Adi-lila, 9.11) However, before initiating Lord Caitanya, Ishvara Puri had gone to Navadvipa and lived for a few months in the house of Gopinatha Acharya. That was when Lord Caitanya became acquainted with Ishvara Puri. Sometime thereafter, Lord Caitanya went to Gaya with the purpose of performing rites for his deceased father, but also became initiated by Ishvara Puri while there. After that, Lord Caitanya ceased involving Himself in so many debates with scholars and philosophers, and merely engaged in the congregational chanting of the Lord's holy names, giving out the ecstasy of love of God to all.
Madhavendra Puri was in the disciplic line from Madhvacharya and was the direct disciple of Lakshmipati. He had two principal disciples, Ishvara Puri and Sri Advaita. Madhavendra Puri established the worship of Radha and Krishna together in this sampradaya, before which time Krishna was worshiped alone. It is he who is accepted as the root of worship in ecstatic love. Therefore, unless one is connected to the disciplic succession of Madhavendra Puri, there is no possibility of awakening the symptoms of ecstatic love in one's devotional service to Sri Sri Radha and Krishna.
We can ask, how was it that so many of the intimate associates of Sri Sri Radha and Krishna in the spiritual world descended into the material manifestation. It can be explained that before Lord Krishna descended as Lord Caitanya, He asked His associates to appear before Him in preparation for His descent. He never comes alone, just as a great king also appears with his huge entourage. Thus, numerous members of the Lord's associates came to help manifest the spiritual atmosphere on earth, and to participate in the Lord's pastimes. Even after the Lord's disappearance such associates have continued to appear on this planet, especially in this Brahma-Madhva-Gaudiya sampradaya, to benefit society with the facility to approach the portal through which one can return to the spiritual worlds.
Without the gopis, the maidservants of Radha and Krishna, the ecstasy of the confidential pastimes of Their Lordships cannot be tasted or known. Only by their cooperation can such pastimes be broadcast. Otherwise, no one else can open them for our view. Only through their assistance can one enter into these pastimes. Only by following in their footsteps can one engage in the service of Sri Sri Radha and Krishna in the mood of the gopis in the groves of Vrindavana. There is no other procedure for understanding. Therefore, we have to take shelter of the gopis who have appeared in this sampradaya if we wish to enter such intimate and ecstatic love and service.
From the evidence in this article, we can understand that for the most part all of the spiritual masters and personalities connected with the Brahma-Madhva-Gaudiya parampara from the time of Madhavendra Puri are all incarnations of great personalities, and mostly in the madhurya-rasa, the mood of the loving maidservants, manjari-bhava, for Lord Sri Krishna. That is the most unique characteristic about this line of disciplic succession. Therefore, we should take advantage of it by understanding this spiritual knowledge. Such a rare opportunity may never again avail itself for thousands of lifetimes.
One additional conclusion of this article is to understand that this sampradaya is not only one for distributing the intimate love for Krishna in the mood of the intimate maidservants. It is also a preaching line, mostly through the process of writing and distributing books and publications, and through congregational chanting of the holy names of Sri Krishna. However, Srila Bhaktisiddhanta compared writing and publishing to the great mridanga drum used for congregational chanting. The idea is that rather than merely reaching people in the vicinity of one's voice, writing and publishing preserves one's words and gives the facility to reach many more people from many parts of the world. This is something that all of the acharyasspent much time focusing on. Therefore, we can especially stay connected to the previous acharyas by continuing this process of distributing this knowledge through their books, and by writing new publications that follow this line for the benefit of society.
Much of the information regarding the spiritual identities comes from the Gaura-ganoddesha-dipika by Sri Kavi-karnapura. Furthermore, many other associates of Lord Caitanya not mentioned in this article are also described as being incarnations of intimate gopis, sakhis and manjaris of Sri Sri Radha and Krishna in the Caitanya-caritamrita, Adi-lila, Chapters Ten and Eleven, in case you would like to continue this line of study.
Although this article gives only brief glimpses into the lives of the great personalities connected with this sampradaya, there is much more information in separate books and biographies about the exemplary lives of all of them. Such books about these devotees are extremely insightful, enlightening and enlivening. I strongly suggest you use the links in this website to look into finding out how you can acquire some.
Summary List
Here is a summary list of many of the great sages that have appeared in the Gaudiya line, giving their name in their more recent appearances within the pastimes of Sri Caitanya, and also their names as they appeared in the pastimes of Lord Krishna.
Gaura Lila Krishna Lila
1. Sacinandana Gaurahari Caitanya Mahaprabhu Syamasundara, Sri Krishna
2. Sacimata Yasodamayi
3. Jagannatha Misra Nanda Maharaja
4. Laksmipriya Janaki & Rukmini
5. Vishnupriya Bhu Devi
6. Nityananda Rama Lord Balarama
7. Hadai Pandita Vasudeva
8. Padmavati Rohini
9. Jahnava Mata Ananga Manjari
10. Vasudha Varuni Devi
11. Biracandra Kshirodakashayi Vishnu
12. Ganga Devi Ganga Mayi
13. Advaita Prabhu Sadashiva / Mahavishnu
14. Sita Devi Yogamaya
15. Gadadhara Pandita Srimati Radharani
16. Srivasa Thakura Narada Muni
17. Malini Devi Ambika Devi
18. Pundarika Vidyanidhi Vrishabhanu Maharaja
19. Mukunda Dasa Vrinda Devi
20. Saranga Thakura Nandimukhi
21. Govinda Acarya Paurnamasi
22. Svarupa Damodara Lalita Sakhi
23. Raya Ramananda Visakha Sakhi
24. Govindanandana Thakura Citra Sakhi
25. Ramananda Vasu Indulekha Sakhi
26. Sivananda Sena Campakalata Sakhi
27. Vakresvara Pandita Tungavidya Sakhi
28. Govinda Ghosa Rangadevi Sakhi
29. Vasudeva Ghosa Sudevi Sakhi
30. Raghava Pandita Dhanistha Sakhi
31. Rupa Gosvami Rupa Manjari
32. Raghunatha Dasa Gosvami Rati Manjari
33. Sanatana Gosvami Lavanga Manjari
34. Jiva Gosvami Vilasa Manjari
35. Raghunatha Bhatta Gosvami Rasa Manjari
36. Gopal Bhatta Gosvami Guna Manjari
37. Lokanatha Gosvami Manjulali Manjari
38. Krishnadasa Kaviraja Gosvami Kasturi Manjari
39. Ramacandra Puri Jatila Gopi
40. Kholavecha Sridhara Madhumangala Sakha
41. Narahari Sarkara Madhumati Sakhi
42. Gauridasa Pandita Subala Sakha
43. Abhirama Thakura Sridama Sakha
44. Sikhi Mahiti Ragalekha Sakhi
45. Madhavi Mahiti Kalakeli Sakhi
46. Sarvabhauma Bhattacarya Brihaspati Maharaja
47. Paramananda Puri Uddhava Mahasaya
48. Keshava Bharati Akrura / Sandipani Muni
49. Jagai & Madhai Jaya & Vijaya
50. Gopinatha Acharya Caturmukha Brahma
51. Haridasa Thakura Prahlada / Brahma
52. Nilambara Cakravarti Garga Acharya
53. Devananda Pandita Bhaguri Rishi
54. Gangadasa Durvasa Muni
55. Vrindavana Dasa Thakura Vedavyasa
56. Vallabha Bhatta Sukadeva Gosvami
57. Madhavendra Puri
58. Isvara Puri
59. Narottama Dasa Thakura Champaka Manjari
60. Visvanatha Cakravarti Thakura Vinoda-Vallari Manjari
61. Jagannatha Dasa Babaji Rasika Manjari
62. Bhaktivinoda Thakura Kamala Manjari
63. Gaurakishora Dasa Babaji Guna Manjari
64. Bhaktisiddhanta Sarasvati Nayana-Mani Manjari
65. A. C. Bhaktivedanta Swami Prabhupada ----- Manjari
The Brahma-Madhva-Gaudiya Disciplic Succession
and Its Unique Characteristics
of Which We are a Part
by Stephen Knapp
It is established that everyone who seeks spiritual knowledge and enlightenment must accept a genuine teacher. Even if one has already attained enlightenment in a previous life and is automatically born with such knowledge, proper etiquette dictates that one approaches a spiritual master. Such a master must be in an authorized sampradaya, or line of disciplic succession of other spiritual masters from whom he has received knowledge. In this way, the unique transcendental message flows through the disciplic succession in a continuous, pure and non-contaminated form. This is the mystery of receiving pure spiritual knowledge through a genuine line of masters.
The sampradaya of which we are a part is the Brahma-Madhva-Gaudiya sampradaya, which descends from Lord Krishna and then Lord Brahma, through Madhvacharya, and through Sri Caitanya Mahaprabhu (Gaudiya), the great sage, scholar and incarnation of Lord Krishna who appeared only 500 years ago. He appeared with His eternal associates to relish and display the loving sentiments of devotion for Lord Krishna. His mission was not merely to teach the way of devotion to God, especially through the congregational chanting of the Hare Krishna mantra, but much deeper than that. He revealed to the world what is rarely obtained and what had never before been given--love of Lord Krishna as practiced by the most intimate inhabitants of the spiritual world in Goloka Vrindavana. Lord Caitanya exhibited this love and instructed His associates, like the Six Gosvamis of Vrindavana, to write volumes of devotional scriptures about the nature of this devotional love for Lord Krishna.
The deepest level of this love is to understand how to meditate on becoming a maidservant of Srimati Radharani. She is the topmost devotee of Lord Krishna, and His feminine expansion as the personification of Lord Krishna's pleasure potency, the hladini-shakti. She is the enchanter of Lord Krishna Himself. Just as Sri Krishna captivates all the living entities by His beauty and loving characteristics, Srimati Radharani similarly captivates Lord Krishna by Her love and charming qualities. Srimati Radharani's love for Lord Krishna is so condensed and sweet that Sri Krishna is so maddened by it that He accepts the form of Lord Caitanya Mahaprabhu, who descends in the mood of Radharani, in order to more thoroughly understand and relish the love Srimati Radharani has for Him. Therefore, the goal of a devotee of Lord Caitanya, following in the footsteps of His associates, is to meditate on becoming a maidservant of Srimati Radharani to assist Her in giving that love to Lord Krishna.
Out of so many spiritual processes for realizing one's spiritual nature, this is the most intimate of all spiritual loving sentiments. You will find none more sublime than this. However, it is not easily understandable, and you cannot comprehend it by the standard materialistic methods. In order to understand the transcendental science of the loving affairs of Sri Sri Radha and Krishna and Their associates, one must learn it from those who are descendants from that supreme spiritual realm. This is the unique character of the Brahma-Madhva-Gaudiyasampradaya. It provides a seeker with the knowledge and books from those who have personal experience of such spiritual realms and divine consciousness.
The most recent representative of our sampradaya is His Divine Grace A. C. Bhaktivedanta Swami Prabhupada. Srila Prabhupada was the disciple of Srila Bhaktisiddhanta Sarasvati, the disciple of Gaurkishora das Babaji and son of Bhaktivinoda Thakura. Bhaktivinoda took shelter and instructions from Jagannatha das Babaji. From there the line of masters and disciples goes back to Visvanatha Chakravarti Thakura, then to Narottama das Thakura, Krishna dasa Kaviraj, Raghunatha dasa Gosvami and Jiva Gosvami. Then it continues to Sri Rupa Gosvami, along with Svarupa Damodara and Sanatana Gosvami. Then we arrive at Lord Sri Caitanya Mahaprabhu, the most recent incarnation of God who descended to distribute love of God to all conditioned souls.
Lord Caitanya taught by example that everyone should accept a spiritual master, and He took initiation from Ishvara Puri. From Ishvara Puri, our line of spiritual masters goes back through Madhavendra Puri, then to Lakshmipati, Vyasa Tirtha, Brahmanya Tirtha, Purushottama, Jayadharma, Rajendra, Vidyanidhi, Dayanidhi, Jnansindhu, Jaya Tirtha, Akshobya, Madhava, Nrihari, Padmanabha, Madhvacharya, Srila Vyasadeva, Narada Muni, Lord Brahma, and Lord Sri Krishna.
[We have included separate web pages that more thoroughly describe Srila Prabhupada, Lord Sri Caitanya, Srila Vyasadeva, and Lord Sri Krishna.]
It is understood that you cannot give such loving devotion to others unless you have it yourself. However, as we shall see in the descriptions that follow, we do not have spiritual masters in our line who merely have an intense devotion to Lord Krishna and Srimati Radharani. Many of these masters have descended into the material realm to explicitly describe their direct view of these pastimes from their own experience in the spiritual world, and their books are filled with such descriptions. They are already perfected or descended masters who have come to awaken and guide us back to their own areas of intimate service to Sri Sri Radha and Krishna.
Providing short descriptions of the spiritual qualities of the great personalities in this sampradaya, we will see how fortunate we are to have come in contact with them since many have been identified as having direct spiritual relationships with Lord Krishna and Srimati Radharani in the form of either manjaris or sakhis. A sakhi is one who expands and facilitates the conjugal love of Lord Krishna and His enjoyment among the gopis, the maidservants. The gopis in general bring Radha and Krishna together and give Them assurance to enjoy spiritual pastimes. That is the transcendental pleasure of the gopis. The gopis never act for their own personal satisfaction. They are simply pleased by engaging others in the service of the Lord. The sakhis of Srimati Radharani, headed by Lalita and Vishaka, are unlimited in number. They are in the same age group of Radharani, and, thus, they sometimes deal directly with Lord Krishna. The sakhis help provide a variety of facilities for the pastimes of Sri Sri Radha and Krishna. Occasionally, Radharani makes arrangements for the sakhis to have direct association with Lord Krishna.
There are five kinds of sakhis, known as sakhis, nitya-sakhis, prana-sakhis, priya-sakhis, and parama-prestha-sakhis. The regular sakhis are more affectionate toward Sri Krishna, while the nitya-sakhis are more affectionate toward Srimati Radharani. Others are equally affectionate toward Sri Sri Radha-Krishna, while sometimes they are more affectionate toward Srimati Radharani.
The manjaris are the direct maidservants of Srimati Radharani. They are younger, innocent girls, not more than thirteen years old, and the exclusive maidservants of Radharani. Themanjaris are thus allowed to personally serve in the inner areas of the groves (kunjas) of Vrindavana, where the sakhis have no access. Therefore, they witness the intimate loving pastimes of Sri Sri Radha and Krishna and relish the highest levels of devotional bliss. As Srila Raghunatha das Gosvami writes in his Vraja Vilas Stava (text 31):
"I take shelter of Sri Rupa Manjari and the other very dear maidservants of the great queen of Vrindavana, Srimati Radhika, who please her by offering Her betel, massaging Her feet, offering Her water, and arranging for Her rendezvous with Krishna. Because these maidservants can enter the area where the Divine Couple enjoy their most confidential pastimes without feeling shy, they are even more dear to Radhika than the sakhis such as Lalita, who themselves are more dear to Her than life itself. In other words, the manjaris, headed by Sri Rupa Manjari, can freely enter those kunjas where even the prana-prestha sakhis hesitate to enter."
Starting with Srila A. C. Bhaktivedanta Swami Prabhupada, among his numerous preaching activities, he wrote over 80 volumes of authoritative translations, commentaries and summary studies of the religious texts of India, such as the Bhagavad-gita, Srimad-Bhagavatam, and others. Many of these volumes have been translated into numerous languages around the world. Due to his efforts, this sampradaya became a global movement, and he was given credit for being the senapati bhakta (great devotee commander) who was predicted by Srila Bhaktivinoda and Lord Caitanya Himself who would come and preach in different countries and flood the world with the chanting of Hare Krishna. Thus, he was especially empowered to deliver this message and took the mission of the previous acharyas and Lord Caitanya to spread love of God to all souls. It was through Srila Prabhupada that we, especially those of us in the West, now have access to this Madhva-Gaudiya sampradaya, which is one of the few, if not only, genuine lines of disciplic succession broadcasting the intimate pastimes of Sri Sri Radha and Krishna in the company of Their confidential maidservant associates in the spiritual realm of Vrindavana. Hardly anywhere else can you learn such privileged information about the spiritual world.
Srila Prabhupada has offered the path to the divine pastimes of Sri Sri Radha and Krishna by providing the knowledge as well as methods of meditation and service through which we can learn and absorb ourselves in the ways of the residents and damsels of Vraja. In this way, he has given us everything we need, even more than we can hope to understand in this lifetime. Few people, no matter how spiritual they may be, have any idea of this level of spiritual taste or relations, known as madhurya-rasa. This is what Lord Caitanya came to give 500 years ago, and which is still being offered by the efforts and mercy of His Divine Grace Srila Prabhupada and his genuine followers. Even now, the mantras that are offered to the brahminical initiates include the Gopla mantra and the Kama-gayatri, which are specifically meant to promote being absorbed in the loving sentiments and mood of the cowherd damsel servants of Sri Sri Radha and Krishna. This most transcendental loving emotion is being passed down through the disciplic succession.
Even Srila Prabhupada's godbrother, Srila Bhaktiprajnana Keshava Gosvami Maharaja, who gave him sannyasa initiation in 1959, has been recognized as Vinoda Manjari in his spiritual identity. Since all acharyas in our sampradaya from Srila Madhavendra Puri have the same mood as their initiating masters, it is, therefore, most likely that Srila Prabhupada, as a follower of Rupa Gosvami, is also in the same madhurya-rasa, or mood of a loving maidservant of Sri Sri Radha and Krishna. So this most beneficial line of spiritual teachers has appeared to allow us to take shelter of them through their instructions and books.
Srila Prabhupada took initiation from Srila Bhaktisiddhanta Sarasvati Thakura. Srila Bhaktisiddhanta revealed his own spiritual identity (svarupa) as Nayana Manjari to some of his close associates. Plus, Srila Bhaktivinoda had prayed to the Lord to send him one of His associates as a son to help him spread the Lord's mission. Thus, Bhaktisiddhanta is also considered a ray of Vishnu.
Srila Bhaktisiddhanta had done wonders in spreading the teachings of Lord Caitanya and expand the efforts of his father, Srila Bhaktivinoda Thakura. Bhaktisiddhanta had established the Gaudiya Math institution with numerous temples. It spread Krishna consciousness all over India. He was a forceful and powerful preacher and scholar, and he wrote numerous articles, books and commentaries, including the Bhagavad-gita, Brahma-samhita, Sri Caitanya-caritamrita, and numerous others. All of these contributed greatly to the authority of the Vaishnava tradition and to spiritual consciousness in general. Then it was Srila Prabhupada who greatly expanded the efforts of Srila Bhaktisiddhanta by taking the message of Lord Caitanya far outside the borders of India.
Srila Bhaktisiddhanta had taken initiation from Gaura-kishora das Babaji, under the instruction of his father. Srila Bhaktisiddhanta Sarasvati Thakura revealed the spiritual identity of Gaura-kishora das Babaji as Guna Manjari in his Gaudiya Patrika. Gaura-kishora had taken babaji initiation from Bhagavat dasa Babaji, who was a direct disciple of Jagannatha dasa Babaji.
Srila Bhaktivinoda Thakura had taken Jagannatha dasa Babaji as his instructing guru, and referred to him as the Commander-in-Chief of the Vaishnavas. Srila Bhaktivinoda did much work and writing to help spread the Gaudiya Vaishnava mission, and foresaw the day when the message would travel throughout the world and bring numerous people from all over to Mayapur to glorify Lord Caitanya. Srila Bhaktivinoda Thakura also wrote numerous books and many songs in the mood of being absorbed in the pastimes of serving the lotus feet of Sri Sri Radhika and Madhava (Krishna) as a maidservant. In his books, Sri Navadvipa-bhava-taranga and Gita Mala, Srila Bhaktivinoda revealed his spiritual identity as Kamala Manjari, the eternal assistant of Ananga Manjari. Srila Rupa Gosvami explains in his Sri Sri Radha-Krishna ganoddesha-dipika that Ananga Manjari is one of the vara, or topmostgopis, as well as sister of Srimati Radharani.
Furthermore, Lord Nityananda is the spiritual brother of Lord Caitanya and incarnation of Lord Balarama, Lord Krishna's brother. As explained in the Sri Gaura-ganoddesha-dipika by Srila Kavi-karnapura, Lord Balarama's two wives are Srimati Varuna-devi and Srimati Revati-devi. These two wives also appeared as the wives of Lord Nityananda under the names of Srimati Vasudha-devi and Srimati Jahnava-devi. Both of them are considered expansions of Ananga Manjari. Thus, Srila Bhaktivinoda is the eternal assistant of Ananga Manjari, the eternal consort of Lord Nityananda.
Jagannatha dasa Babaji was the disciple of Srila Madhusudana dasa Babaji, whose guru was Srila Uddhava dasa Babaji, who was the disciple of Srila Baladeva Vidyabhushana, the great Gaudiya Vedanta acharya. Baladeva Vidyabhushana was originally in the disciplic line of Madhvacharya, but after meeting Radha Damodara Deva Gosvami he converted to Gaudiya Vaishnavism and became the disciple of Radha Damodara Deva Gosvami. Soon after meeting Vishvanatha Chakravarti Thakura (late 17th century) who was the head of the Gaudiya Vaishnava community at the time, he became his ardent follower. Thereafter, Baladeva became a babaji, established the Shyamasundara Deity in Vrindavana, and accepted disciples. However, that was not the most important thing he accomplished.
There is a very nice story of what he did that helped give recognition to the Vaishnava tradition. Members of the Ramanuja (or Sri) sampradaya had challenged the authenticity of the Gaudiya sampradaya, especially that there was no proper commentary on the Vedanta-sutra from the Gaudiya school of thought. This was in spite of the fact that the Srimad-Bhagavatam had already been accepted by the Vaishnavas as the ultimate commentary on Vedanta, as expressed by Sri Caitanya. The king of Jaipur notified Vishvanatha Chakravarti Thakura of this, but he was now too old to travel to meet the challenge. So Vishvanatha sent Baladeva Vidyabhushana in his place. He was able to debate with them successfully on the grounds of philosophy, yet they wanted to see a direct written commentary. The Deity of Govindaji appeared in a dream to Baladeva and instructed him on the proper commentary to write, which he wrote in a very short time. This was called the Govinda-bhashya, signifying that it was the commentary as given by the Govinda Deity. The commentary justified the Gaudiya sampradaya's connection with the line of Madhvacharya, coming through Lakshmipati Tirtha, Madhavendra Puri, and Ishvara Puri.
In light of this, it is mentioned by Bhaktivinoda Thakura in his Navadvipa-dhama-mahatmya that the associate of Lord Caitanya, Gopinatha Acharya, had heard Lord Caitanya instruct Sarvabhauma Bhattacharya on the accurate elaboration of Vedanta. It was this Gopinatha Acharya who again took birth as Baladeva Vidyabhushana to reveal the Sri Govinda-bhashya, the natural commentary on the Srimad-Bhagavatam. When the commentary was presented in the assembly before the king and members of the Sri sampradaya, they were awed by this presentation and were willing to become Baladeva's disciples. Soon after this, Vishvanatha Chakravarti Thakura left this world, but only after giving full blessings to Baladeva Vidyabushana, who took charge of the Gaudiya sampradaya at the time.
As we now continue to trace our sampradaya back farther, Vishvanatha Chakravarti Thakura had taken initiation from Sri Radha Ramana Chakravarti, who was the disciple of Sri Yuta Krishna Charana Chakravarti. He was a follower of one of the great Vaishnavas, Narottama dasa Thakura.
Narottama dasa Thakura had been inspired by Jiva Gosvami, and was one of the great preachers in the region of Bengal and Orissa. He had composed many devotional songs, and had powerful disciples, such as Ganganarayana and Ramakrishna, who continued to preach in Manipur, which became a Vaishnava kingdom. Narottama's cousin, Santosh Datta, took initiation from him, and also established a great temple for the pleasure of Narottama and Lord Caitanya. Invitations went out all over India to kings, poets, pandits, etc., for the installation ceremony. Great kirtans, congregational chanting, and feasting took place, while six Deities were installed. Mother Jahnavi, the wife of Lord Nityananda, was the guest of honor. When Narottama lead the kirtans, it is said that Lord Caitanya Himself, along with many of His associates, appeared and manifested the ecstatic spiritual world there. In this way, great preaching went on among many of the Vaishnava authorities and disciples in a most cooperative way with big festivals and temples being established.
At the same time as Narottama, Jiva Gosvami had also inspired other great devotees, such as Srinivasa Acharya (who was specifically blessed by Lord Caitanya to be a great preacher) and Duhkhi Krishnadasa (Shyamananda), to preach in the region of Bengal and Orissa. Srinivasa became one of the greatest preachers of that era, and attained the help of many prominent persons. Srinivasa held huge kirtan rallies among the general mass of people, and with his efforts, along with other devotees, and the distribution of the writings of the Six Gosvamis, whole kingdoms took up the Vaishnava tradition.
Jiva Gosvami (1513 A.D. to 1598 A.D.) was the son of Anupama, the brother of both Rupa and Sanatana Gosvamis. When Anupama left this world, Jiva Gosvami was orphaned when only several years old. He then became the assistant of Rupa and Sanatana Gosvamis. Under their care, he made great advancement. After the disappearance of Rupa and Sanatana Gosvamis, he became the most prominent Vaishnava preacher and scholar at the time. He was the main acharya of all Vaishnavas in Bengal, Orissa and elsewhere, and guided numerous devotees on the path of devotional service and the teachings of Lord Caitanya. He had also toured Vrindavana with Mother Jahnavi devi, the eternal consort of Lord Nityananda. He wrote at least 25 books and commentaries. It is explained that Srila Jiva Gosvami is the incarnation of Vilasa Manjari. She performs the service of applying mascara on Radha and Krishna in the spiritual abode.
It was also during this same time that Srila Krishnadasa Kaviraja Gosvami wrote the Sri Caitanya-caritamrita on the life of Lord Caitanya, after receiving the blessings of the Sri Madana-mohana Deity. Srila Krishnadasa Kaviraja is an incarnation of Kasturi Manjari. Her service is in offering Their Lordships in the spiritual world sandalwood pulp for decoration and cooling fragrance.
From Jiva Gosvami we trace our sampradaya directly to the other five of the Six Gosvamis, two of whom Jiva was directly related, as mentioned above. We should relate here that these Gosvamis were intimate associates of Lord Caitanya who appeared around 500 years ago. They were also authors of important Vaishnava literature which reveal the science of devotional service to Sri Sri Radha-Krishna. However, they are not merely authorities in the art of devotion, but they have been identified as incarnations of manjaris, intimate associates of Sri Sri Radha and Krishna from the spiritual world. This is why they have a unique perspective and understanding of the pastimes of Sri Sri Radha and Krishna, and how to best live one's life to enter into those pastimes in the spiritual world. Therefore, what they offer is not merely a process for attaining knowledge of one's spiritual identity, or how to gain liberation form the material existence, but they provide the doorway into the most intimate pastimes in the spiritual world, and the means to become absorbed in the madhurya-rasa of loving Sri Sri Radha and Krishna as a maidservant.
Starting from the youngest to the oldest, this includes the following:
Srila Raghunatha Bhatta Gosvami (1505 A.D. to 1579 A.D.) met Sri Caitanya when He visited Varanasi and stayed at the house of Tapana Mishra, the father of Raghunatha Bhatta. Raghunatha was just a boy, but washed the Lord's dishes and massaged His legs. When he grew to a young man, he visited Lord Caitanya at Jagannatha Puri for eight months. Later, the Lord ordered him to go to Vrindavana under the care of Srila Rupa Gosvami. By regular recitation of the Srimad-Bhagavatam for Rupa Gosvami, Raghunatha Bhatta attained perfectional love of Krishna. Srila Raghunatha Bhatta Gosvami's spiritual identity is Raga Manjari. Her service is painting in the spiritual abode. His history is more fully explained in the Caitanya-caritamrita (Adi-lila, 10.154 onwards).
Srila Gopala Bhatta Gosvami (1503 A.D. to 1578 A.D.) formerly belonged to the Ramanuja sampradaya, but joined the Gaudiya sampradaya. When Lord Caitanya toured South India, He stayed four months at the house of Venkata Bhatta, Gopal Bhatta's father. During that time Gopal Bhatta served the Lord and was later initiated by his uncle, the greatsannyasi Prabodhananda Sarasvati. He went to Vrindavana and was cared for by Sanatana and Rupa Gosvami. He also established the Radharamana Deity in Vrindavana and accepted Srinivasa Acharya and Gopinatha Pujari as two of his disciples. Srila Gopala Bhatta Gosvami is an incarnation of Ananga Manjari or Guna Manjari. She performs the service of offering water to Sri Sri Radha and Krishna. (Cc.Adi-lila, 10.105.pur.)
Raghunatha dasa Gosvami (1495 A.D. to 1571 A.D.) came from a family of Vaishnavas. Although he was a family man, he had no attachment for it. Though his father and uncle put up guards to prevent him from leaving, Raghunatha still managed to escape and meet Lord Caitanya at Jagannatha Puri. He went on to write three books, the Stava-mala (Stavavali),Dana-carita and Mukta-carita. He lived a long time, residing mostly at Radha Kunda near Vrindavana. He gave up most eating and sleeping, and was only concerned with chanting the holy names of Krishna. His eyes were always full of tears of ecstasy. Srila Raghunatha Dasa Gosvami is the incarnation of Rasa Manjari, or sometimes called Rati Manjari or Tulasi Manjari. She messages the feet of Sri Sri Radha and Krishna. (His story is found in Caitanya-caritamrita, Adi-lila.10.91)
Srila Rupa Gosvami (1489 A.D. to 1564 A.D.) was directly instructed by Lord Caitanya. His writings were extensive and quite advanced, many of which have been used as the foundation of the standards the Gaudiya Vaishnavas continue to follow. His writings include the Vidagdha-madhava, Lalita-madhava, Bhakti-rasamrita-sindhu, Ujjvala-nilamani, and others. Srila Rupa Gosvami is the incarnation of Sri Rupa Manjari. In the spiritual realm of Goloka Vrindavana she engages in offering golden colored betel nuts to Their Lordships.
Srila Sanatana Gosvami (1488 A.D. to 1558 A.D.) was also directly instructed by Lord Caitanya. He established temples in Vrindavana and wrote several prominent books and commentaries, such as Brihad-Bhagavatamrita, Hari-bhakti-vilasa, Vaishnava-toshani (commentary on the 10th Canto of the Srimad-Bhagavatam), and Brihad-vaishnava-toshani(full commentary on the Bhagavatam). Srila Sanatana Gosvami is Lavanga or Lila Manjari, sometimes called Rati Manjari, one of the leaders of Srimati Radharani's maidservants. Her service is offering garlands of cloves to Their Lordships. (Cc.Adi-lila.10.84.pur)
Another associate of Lord Caitanya is Srila Lokanatha Gosvami, who is an incarnation of Manjulali Manjari. Her service is assisting Sri Sri Radha and Krishna in dressing.
Other associates of Lord Caitanya are the sakhis in the spiritual world. For example, Svarupa Damodara is an incarnation Lalita Sakhi, also called Anuradha, one of the nitya-sakhis. Her service includes offering betel nuts for the pleasure of Sri Sri Radha and Krishna.
The person known as Govindananda is Chitra Sakhi. Her spiritual service is offering garlands of cloves to Sri Sri Radha and Krishna.
Basu Ramananda is the sakhi known as Indurekha. She offers the Divine Couple honey in the spiritual realm.
Shivananda Sena is the incarnation of Champakalata. Her special service is to offer jewels and waving the camara fan for their Lordships.
Govinda Ghosh is the incarnation of Rangadevi. Her service is to offer sandalwood pulp.
Vakreshvara Pandit is an incarnation of Tungavidya Sakhi. Her special service is singing and dancing for the pleasure of Sri Sri Radha and Krishna.
Vasudeva Ghosh is the incarnation of Sudevi, the twin sister of Tungavidya. Her special service is in offering water.
Ramananda Raya, the person who had the conversation with Lord Caitanya which revealed the highest ideals of spiritual devotional sentiment, has been identified as an incarnation of Visakha Gopi, one of the param-prestha sakhis. Her service in the spiritual realm is to decorate Sri Sri Radha-Krishna with cloths and ornaments. Visakha Gopi would have been the perfect person to help Lord Caitanya reveal the highest levels of service to Srimati Radharani. However, Kavikarnapura has identified Ramananda Raya as Lalita Sakhi, as well as priyanarma sakha Arjuna and pure sambandhi Pandava Arjuna. As Pandava Arjuna, some feel that the conversation between Ramananda and Lord Caitanya is the reenactment of speaking the Bhagavad-gita, but with the roles of teacher and student reversed, and with higher spiritual truths being revealed regarding the devotional love capable of being developed by a devotee.
Other associates of Lord Caitanya include Sikhi Mahiti, who was formerly Ragalekha, an assistant of Srimati Radharani.
Gauridasa Pandita, was an incarnation of Lord Krishna's friend Subala, according to the Gaura-ganoddesap-dipika.
Haridas Thakura was the incarnation of Lord Brahma. It was after Lord Brahma's humble prayers to take birth and become an associate of the Lord in His earthly pastimes did Brahma become blessed to appear as Haridasa Thakura. He was the noted acharya of the chanting of the holy names of the Lord, specifically in the form of the Hare Krishna maha-mantra. He used to chant the Lord's holy names 300,000 times a day.
Vasudeva Datta was the incarnation of Prahlada Maharaja.
Raghunatha Vaidya was formerly Revati, the wife of Lord Balarama.
Kashi Mishra was formerly the hunchback, Kubja, during Krishna's time.
Bhavananda Raya was formerly Pandu, and his five sons, namely Ramananda Raya, Pattanayaka Gopinatha, Kalanidhi, Subhanidhi, and Nayaka Vaninatha, were formerly the five Pandavas.
Lord Caitanya's family brother, Vishvarupa, son of Jagannatha Mishra, was an incarnation of Baladeva, Krishna's brother.
Sarvabhauma Bhattacharya, one of the greatest logicians at the time, wanted to teach Lord Caitanya Vedanta, but after hearing Lord Caitanya's explanation, he became His student. It is recognized that Sarvabhauma was an incarnation of the great sage Brihashpati. Gopinatha Acharya, husband of the sister of Sarvabhauma, was formerly the gopi in the spiritual world named Ratnavali.
King Prataparudra was previously King Indradyumna who had established the Jagannatha temple in Puri many hundreds of years previous. He later took birth again in his own family to participate in Lord Caitanya's pastimes as King Prataparudra.
Jagai and Madhai, the ruffians who threatened Lord Nityananda and Hari Thakura, were formerly the two gatekeepers of Vaikuntha, Jaya and Vijaya, who were also Hiranyaksha and Hiranyakashipu in previous incarnations.
THE BIBLE TEACHES CHANTING GOD’S NAMES
By Stephen Knapp
The Old Testament, which is also extremely important in Christianity, teaches many of the same principles of spiritual development as found in the Vedic system. We can especially find these similarities in the processes of bhakti-yoga, mantra-yoga, and sankirtana (the congregational singing of the holy names of the Lord). The teachings in the Bible about the holiness of the name of God and the need to congregationally sing God’s name and praises are quite evident. This applies as much to the essential Jewish forms of worship and meditation as it does to the Christian, and almost every other religious tradition. Yet, as we go through these verses that explain the need to do this as outlined in the Bible, we will find that they do not provide the reasons for it, the way it uplifts our consciousness, how it gives us the means to tune into the spiritual dimension or to reach God, or that it is a prime process to be used for our meditation in this age. To further our understanding in this way, we need to consult the Vedic explanations as found in the Puranas and Sutras, and the teachings of the realized sages who follow the Vedic system. Some of this I have also supplied in my books or some of the many articles I have written and included on my web site.
In one of the foremost prayers in the Bible, it is said, “Our Father, who art in heaven, hallowed be Thy name.” The value and holiness of the name of God, as well as being the primary way to meditate on Him, is stressed throughout the Bible. Many verses instructing people to sing praises to God and sing His holy name are found therein. Even in the books of Moses we find evidence of this: “Then sang Moses and the children of Israel this song unto the Lord, and spake, saying, I will sing unto the Lord, for He hath triumphed gloriously.” (Exodus 15.1) Furthermore, after delivering the ten commandments, Moses told his people:
Hear, O Israel: the Lord our God is one Lord: And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might... Thou shalt fear the Lord thy God; Him shalt thou serve, and to Him shalt thou cleave, and swear by His name. He is thy praise, and He is thy God, that hath done for thee these great and terrible things, which thine eyes have seen. (Deuteronomy 6.4-5, 10.20-21)
Thus, we find that Moses also set forth the basic principles for people to follow that were the same as those found in bhakti-yoga: that one should love and serve God completely and take shelter of Him through the process of singing praises to Him. Not only that, but one should also chant and tell others about the holy name of God just as Moses did, as stated in the following verses: “My doctrine shall drop as the rain, my speech shall distill as the dew, as the small rain upon the tender herb, and as the showers upon the grass: Because I will publish the name of the Lord: ascribe ye greatness unto our God.” (Deuteronomy 32.2-3)
Further quotes can be given which show a similar sentiment. The fact of the matter is that the Old Testament, although describing the process within the context of Judaism, is full of the same essential teachings as found in the Vedic literature. Therefore, there is no surprise to find the following verses from various parts of the Bible which state that one should sing songs unto the Lord and praise His holy name: “Hear, O ye kings; give ear, O ye princes; I, even I, will sing unto the Lord; I will sing praise unto the Lord God of Israel.” (Book of Judges) “Therefore I will give thanks unto Thee, O Lord, among the heathen, and I will sing praises unto Thy name.” (Samuel II 22.50)
“Thus all Israel brought up the ark of the covenant of the Lord with shouting, and with sound of the cornet, and with trumpets, and with cymbals, making a noise with psalteries and harps.” (I Chronicles 15.28) This description certainly sounds like a typical chanting (kirtana) party as you would find in the temples of holy cities in India where you see devotees singing the holy names and songs about the pastimes of the Lord with the accompaniment of hand cymbals and drums. And the following verses sound exactly like some of the Vedic quotes that are included in my article on mantra-yoga and chanting Hare Krishna. This indicates that chanting the holy names of the Supreme is definately the process for this age of quarrel and confusion, called Kali-yuga in the Vedic texts, regardless of what culture or tradition with which you affiliate:
“Then on that day David delivered first this psalm, to thank the Lord, into the hand of Asaph and his brethren. Give thanks unto the Lord, call upon His name, make known His deeds among the people. Sing unto Him, sing psalms unto Him, talk yet of all His wondrous works. Glory ye in His holy name; let the heart of them rejoice that seek the Lord. Seek the Lord and His strength, seek His face continually. (I Chronicles 16.7-11). . . Sing unto the Lord, all the earth; shew forth from day to day His salvation. Declare His glory among the heathen; His marvelous works among all nations. For great is the Lord, and greatly to be praised: He also is to be feared above all gods.” (I Chronicles 16.23-25)
“And Jehoshaphat bowed his head with his face to the ground: and all Judah and the inhabitants of Jerusalem fell before the Lord, worshipping the Lord. And the Levites, of the children of the Kohathites, and of the children of the Korhites, stood up to praise the Lord God of Israel with a loud voice on high. And when he [Jehoshaphat] had consulted with the people, he appointed singers unto the Lord, and that should praise the beauty of holiness, as they went out before the army, and to say, Praise the Lord: for His mercy endureth forever.” (II Chronicles 20.18-21)
“And he [Hezekiah] set the Levites in the house of the Lord with cymbals, with psalteries, and with harps, according to the commandment of David, and of Gad the king’s seer, and Nathan the prophet; for so was the commandment of the Lord by His prophets. And the Levites stood with the instruments of David, and the priest with the trumpets. And Hezekiah commanded to offer the burnt offering upon the altar. And when the burnt offering began, the song of the Lord began also with the trumpets, and with the instruments ordained by David King of Israel. And all the congregation worshipped, and the singers sang, and the trumpeters sounded: and all this continued until the burnt offering was finished. And when they had made an end of offering, the king and all that were present with him bowed themselves and worshipped. Moreover Hezekiah the king and the princes commanded the Levites to sing praises unto the Lord with the words of David, and of Asaph the seer. And they sang praises with gladness, and they bowed their heads and worshipped.” (II Chronicles 29.25-30)
There was also the prophecy given by Isaiah who said: “And in that day shall ye say, Praise the Lord, call upon His name, declare His doings among the people, make mention that His name is exalted. Sing unto the Lord; for He hath done excellent things: this is known in all the earth.” (Isaiah 12.4-5)
Another quote given in Isaiah (42.10-12) concerning the fact that everyone in the world should declare the Lord’s glories was the following:
“Sing unto the Lord a new song, and His praise from the end of the earth, ye that go to the sea, and all that is therein: the isles, and the inhabitants thereof. Let the wilderness and the cities thereof lift up their voice, the villages that Kedar doth inhabit: let the inhabitants of the rock sing, let them shout from the top of the mountains. Let them give glory unto the Lord, and declare His praise in the islands.”
The Psalms of David put special attention on chanting the holy names of God, and practically instructs how congregational chanting should be performed.
“Make a joyful noise unto the Lord, all the earth: make a loud noise and rejoice, and sing praise. Sing unto the Lord with the harp, and the voice of a psalm. With trumpets and sound of cornet make a joyful noise before the Lord, the King. . . O clap your hands, all ye people; shout unto God with the voice of triumph.” (Psalms 98.4-6,47.1)
“Praise ye the Lord. Praise God in His sanctuary: praise Him in the firmament of His power. Praise Him for His mighty acts: praise Him according to His excellent greatness. Praise Him with the sound of the trumpet: praise Him with the psaltery and harp. Praise Him with the timbrel and dance: praise Him with stringed instruments and organs. Praise Him upon the loud cymbals: praise Him upon the high sounding cymbals. Let everything that breath praise the Lord. Praise ye the Lord.” (Psalms 150.1-6)
The Bible also indicates that as one continues to engage in this process, one becomes more and more fixed in understanding God; one’s faith continually increases, as mentioned:
“My heart is fixed, O God, my heart is fixed: I will sing and give praise. Awake up, my glory; awake, psaltery and harp: I myself will awake early. I will praise thee, O Lord, among the people: I will sing unto Thee among the nations. For Thy mercy is great unto the heavens, and Thy truth unto the clouds. Be thou exalted, O God, above the heavens: let Thy glory be above all the earth.” (Psalms 57.7-11)
It is also established that if one expects to be successful in one’s search for God, the Absolute Truth, one must relentlessly engage in chanting God’s names and glories: “O give thanks unto the Lord; call upon His names: make known His deeds among the people. Sing unto Him, sing psalms unto Him: talk ye of all His wondrous works. Glory ye in His holy name: let the heart of them rejoice that seek the Lord. Seek the Lord, and His strength: seek His face evermore.” (Psalms 105.1-4) And also the following: “Praise the Lord, O my soul. While I live I will praise the Lord: I will sing praises unto my God while I have any being. (Psalms 146.1). . . And they that know Thy name will put their trust in Thee: for thou, Lord, hast not forsaken them that seek Thee.” (Psalms 9.10)
As one advances in one’s self-realization and in one’s faith in praising God, one will naturally feel much happiness and joy in doing so, according to the Psalms:
“Sing unto the Lord, O ye saints of His, and give thanks at the remembrance of His holiness. Thou hast turned for me my mourning into dancing: thou hast put off my sackcloth and girded me with gladness: To the end that my glory may sing praise to Thee, and not be silent. O my God, I will give thanks unto Thee forever. (Psalms 30.4,11-12). . . Make a joyful noise unto the Lord, all ye lands. Serve the Lord with gladness: come before His presence with singing. (Psalms 100.1-2). . . I will sing unto the Lord as long as I live: I will sing praise to my God while I have my Being. My meditation of Him shall be sweet: I will be glad in the Lord. (Psalms 104.33-34). . . Praise ye the Lord: for it is good to sing praises unto our God; for it is pleasant; and praise is comely. (Psalms 147.1). . . It is a good thing to give thanks unto the Lord, and to sing praises unto Thy name, O most high. (Psalms 92.1). . . Praise ye the Lord. Praise, O ye servants of the Lord, praise the name of the Lord. Blessed be the name of the Lord from this time forth and for evermore. From the rising of the sun unto the going down of the same the Lord’s name is to be praised.” (Psalms 113.1-3)
In The Revelations of St. John it is pointed out that only those who have perfected this path of chanting the Lord’s holy names are the ones who will enter the kingdom of God, and the people of all nations are expected to join in this process of glorifying the Supreme.
“And I looked, and, lo, a Lamb stood on the Mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads [like Vaishnavatilok]. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder; and as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. And I saw as it were a sea of glass mingled with fire: and them that had gotten victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having harps of God. And they sang the song of Moses the servant of God, and the song of the Lamb, saying, great and marvellous are Thy works, Lord God Almighty; just and true are Thy ways, Thou King of saints. Who shall not fear Thee, O Lord, and glorify Thy name? for Thou only art holy: for all nations shall come and worship before Thee; for Thy judgements are made manifest.” (Revelations 14.1-3, 15.2-4)
However, those people who seriously take up this path are likely to be met with opposition since this world is filled with many who are faithless and have no attraction for the names of God. This may be unfortunate, but is not to be considered out of the ordinary. Therefore, Jesus warned his disciples, “And ye shall be hated of all men for my name’s sake: but he that shall endure unto the end, the same shall be saved.” (Mark 13.13) But Christ also pointed out that this is a sign and test of one’s spiritual advancement. The more spiritual one becomes, the more they begin to leave the material world behind, and the more difficult it is for one to participate in the mundane affairs within materialistic society. As Jesus stated: “If the world hate you, know that it hated me before it hated you. If ye were of the world, the world would love its own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.” (John 15.18-19) But even if we may feel overwhelmed by such difficulties, or that we are all alone in this world with no one else to turn to, we can immediately be relieved simply by invoking or singing the name of God. By doing so we instantly come in contact with God’s presence. Or as Jesus explained it: “For where two or three are gathered together in my name, there I am in the midst of them.” (Matthew 18.20) This is the potency of the holy name, and is also further explained in the Vedic tradition.
In this way, many verses throughout the Bible, only a few of which are presented here, establish the chanting of the Lord’s names as an integral part of the early Judaic and Christian traditions. This is all very much in line with the ancient Vedic process of bhakti-yoga and mantra-yoga, which the Vedic texts fully describe in numerous verses. In fact, that is all that has been explained in this segment, using only the evidence as presented in the form of biblical references. Obviously, this means that, according to both the Eastern Vedic or Western Christian traditions, everyone should sing or chant the name of God as often as possible. However, the Bible does not clarify which name, so what name do we use? The following is an example of what we can learn by looking at other cultures, such as the Vedic culture, that are more complete in their philosophy and spiritual understanding.
THE NAMES OF GOD
God is called by many names, such as Jehovah, Allah, El Shaddai, Elohim, Adonai, Yahweh, Krishna, Govinda, Vishnu, and so on, according to particular traditions. Any bona fide name of God that one chants sincerely will help one attain spiritual emancipation, if for no other reason than it focuses one’s mind on the Supreme to some degree, depending on how clearly you fix your attention. However, some names of God are more direct in their descriptive power and in their relationship with the Supreme, while other names are nothing more than titles. For example, Allah simply means “Great One,” Adonai means “Lord,” Elohim means “The Almighty,” and some say that Jehovah is not a name at all but merely refers to the name. The word “God,” which can be traced back to the Sanskrit through the Old Teutonic language, simply means “to invoke” or “the object of worship.” We all know God is great and is the supreme object of worship, but the above names really do not explain much about God.
Some people call upon the name of Jesus Christ in their prayers. This is also very effective because the name Christ comes from the Greek word christos, which means the anointed one or messiah, and christos is the Greek version of the Sanskrit name Krista or Krishna, which is a direct name of God, which means the one who is all-attractive and who gives the greatest pleasure. In this way, we find a name of God that describes His nature and the means to help our understanding of who and what is God.
Also, the name Jesus is spelled Isus or Iesus in Latin, and Isa in Arabic. H. Spencer Lewis, in The Mystical Life of Jesus (p. 220), explains, “The i and j in the early Latin language were identical in form.” This means they were also interchangeable, so iesus can become Jesus. These names are linguistically connected with Isha, the Sanskrit root forIshvara, which is the Vedic name for God meaning the Supreme Controller. Thus, even the name of Jesus has a Sanskrit derivative. And the name Krishna in some parts of India is pronounced as Krisn or Chrisn, or even Christ as in Bengal and Karnataka. Thus, the “n” and “t” are interchangeable according to region. Put the two words together and you have the name “Jesus Christ.” So no matter whether we call on “Jesus,” “Christ,” “Krista,” or “Krishna,” we are referring to the same Supreme Being.
As we learn in the Vedic texts, some names like Krishna, Vishnu, Govinda, or Rama are more direct and potent in addressing God and His energies and in reawakening our spiritual awareness. These names address the various qualities and pastimes of God, which are eternal and transcendental to material nature. In other words, these names are eternal spiritual vibrations which exist on the same spiritual platform as the Supreme. Thus, by always invoking the transcendental energy of God through the chanting of His holy names, one comes in contact with this eternal energy which works to spiritualize our consciousness. As our consciousness becomes more and more purified, we actually become more in tune with God and His spiritual energy. This continues to the point in which we actually reawaken our spiritual vision that allows us to understand exactly who and what we are. This is called spiritual or Self-realization. Thus, as it is instructed in the Vedic literature and also in the Bible, people should systematically chant and meditate on the spiritual names of God for spiritual perfection and liberation from material life and the repeated cycles of birth and death. In this way, through the Vedic instructions we have a more direct understanding of what to do.
Beyond Vegetarianism
By Stephen Knapp
On the spiritual path those who are the most inclined to lead a peaceful existence that respects the value of all life often adopt the vegetarian lifestyle. For some people this is a very big step. This is in accordance with the yogic principle of ahimsa, which is to observe nonviolence and abstain from injuring any being in any way. However, many people ask what about the plants that are killed in the process of cooking vegetarian foods. Don’t they suffer? And don't we get reactions for that?
The basic law of nature is that every living being lives off the weaker living entities. But there is a way of living so that we all can benefit, that we all make spiritual development. And this spiritual lifestyle is a way in which that can happen. The way this works is in the process of bhakti-yoga, wherein devotion goes beyond simple vegetarianism, and food becomes a method of spiritual progress for both those who prepare and eat the food, and those living beings that are used in the preparations.
For example, in the Krishna temples, food is offered to the Deities in a special sacrament, after which it becomes prasadam. This means the mercy of the Lord. Thus, the food we eat after it is offered to the Lord becomes a means for our purification and spiritual development.
In the Bhagavad-gita Lord Krishna says, “All that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering to Me.” So, offering what we eat to the Lord is an integral part of bhakti-yoga and makes the food blessed with spiritual potencies.
The Lord also describes what He accepts: “If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it.” Thus, we can see that the Lord does not need anything, but if one offers fruits, grains, and vegetarian foods, He will accept it. The Lord does not accept foods like meat, fish, or eggs, but only those that are pure and naturally available without harming others. So, we offer what Lord Krishna likes, not those items which are distasteful to Him. We also do not use garlic, onions, or mushrooms when we prepare food for Krishna, for these are considered to invoke passion or are from impure sources, which similarly affect our consciousness. Foods for Krishna should be in the mode of goodness, sattvic foods which when we accept as prasadam also elevate our own consciousness.
So, on the spiritual path, eating food that is first offered to God is the ultimate perfection of a vegetarian diet. The Vedic literature explains that the purpose of human life is reawakening the soul’s original relationship with God, and accepting prasadam is one of the ways to help us reach that goal.
The food is meant to be cooked with the consciousness of love, knowing that it will be offered to Lord Krishna first, and only after that distributed to ourselves or guests to take. The ingredients are selected with great care and must be fresh, clean and pure vegetarian. Also, in cooking for Krishna we do not taste the preparations while cooking. We leave the first taste for Krishna when it is offered to Him.
After all the preparations are ready, we take a portion of each one and place it in bowls on a special plate that is used for this purpose only and take it to the altar to offer it to the Deities or pictures of Krishna.
Then the preparations are presented with special prayers as we ask that God accept our humble offering. The most important part of the offering is the love with which it is given, and then the Lord accepts it. God does not need to eat, but it is our love for God which attracts Him to us and to accept our offering. Even if the most sumptuous banquet is offered to God but without devotion and love, Krishna will not be hungry to accept it. It is our love, our devotion and bhakti, which catches the attention of Lord Krishna who is then inclined to accept our service.
After He glances over and tastes the loving offering of vegetarian preparations, He leaves the remnants of the food offerings for us to honor and relish. Krishna’s potency is absorbed in that food. In this way, material substance becomes spiritualized, which then affects our body and mind in a similar and most positive and elevating way. This is His special mercy for us. Thus, the devotional process becomes an exchange of love between us and God, which includes food. And that food not only nourishes our body, but also spiritualizes our mind and consciousness.
By relishing the sacred food of Krishna prasadam, it purifies our heart and protects us from falling into illusion. In this way, the devotee imbibes the spiritual potency of Lord Krishna and becomes cleansed of sinful reactions by eating food that is first offered in sacrifice to God. We thus also become free from reincarnation, the continued cycle of birth and death. This process prepares us for entering the spiritual world since the devotees there also relish eating in the company of Lord Krishna.
However, what does this do for the plants that are offered? They are also living beings. In this process, not only do we make advancement, but all of the plants that are used in the preparations as an offering to God are also purified and reap spiritual benefit. They are used and offered to God and thus make progress in the same way we do. That is why this is beyond mere vegetarianism in which we may live more simply and nonviolently, but in this process, everything we use in the service of the Lord becomes spiritualized.
If we merely cook for ourselves, we become implicated in karma or the reactions if we cause the harm of any living being, even plants. The vegetarian lifestyle surely causes less karma than the unnecessary slaughtering of innocent animals. However, the system of first offering food to the Lord and then taking prasadam becomes the perfect yoga diet and frees us from such karma.
Therefore, the cooking, the offering, and then the respectful eating or honoring of this spiritualized food all become a part of the joyful process of devotional service to the Lord. Anyone can learn to do this and enjoy the happiness of experiencing the potency of Krishna prasadam.
NO ONE LEAVES THE MATERIAL WORLD WHILE HARBORING DESIRES FOR SEX
No one with desires for sex can be liberated or go back to the spiritual world. How many times have we heard of so-called great spiritual teachers or authorities who later become accused of trying to seduce women, or even of rape, or of homosexual tendencies or relations with young boys? It doesn’t matter who they are. If a person has a desire for sex, or strongly identifies himself or herself with a particular sexual orientation or tendency, he or she cannot make much spiritual advancement. Nor can they instill that in others since they lack their own internal potency to follow it. One has to live it to teach it. One has to be realized in the spiritual dimension to give that or bring another to that realization. He cannot be limited by his own material attractions or desires. He cannot free others if he is still tied up by the same desires or consciousness from which he is trying to free others.
Real freedom from sex desires means that one becomes oblivious to any sexual orientation or preference. This is accomplished by being absorbed in one’s own spiritual identification, which takes one above the bodily conception. In such a state of consciousness, even the idea of being heterosexual or homosexual, man or woman, becomes a distant thing, wherein one is no longer aware of or concerned with such an idea because his or her spiritual identity shines forth and completely takes over, outweighing the material conception. If one is still attached to identifying oneself with a particular sexual orientation, then by that alone one is still attached to particular sexual thoughts and attractions, whether one engages in sexual acts or not. It keeps one from tasting the higher bliss of the spiritual dimension. Naturally, some people may object to this point. But the fact remains that such thoughts, regardless of how spiritual one may think he or she is, still indicates that they are attached to a particular bodily identity, which is also bound to keep one stuck in the continued rounds of births and deaths in the material bodies in which they can maintain such preferences. Again, this is contrary to genuine spiritual development. Thus, it is imperative that one reaches the point of understanding the need to go beyond any sexual orientation or sexual desire if one hopes to make any genuine spiritual progress that will truly deliver them to the release from samsara. In other words, keeping a bodily identification is part of the illusion that will keep you bound to the illusion. Keeping a bodily identification will keep you in a body. And that means future rounds of birth and death. And isn’t that what we are trying to be released from? Isn’t that part of the freedom we long to attain? Thus, it is only our own thoughts and our continual catering to our minds that keeps us here.
The fact remains that if a person has sex desire, no matter how seemingly spiritually advanced he or she may be, he or she cannot be free or become liberated from material existence. Why? Because if one wants to indulge in sexual relations of any kind on the physical, mental, or emotional level, he must have a material body to do so. So, continued existence in the material worlds is assured in order to provide the means and facility for such sensual and mental pursuits. That’s why we are here in this material existence. So if one really wants to be free, he or she has to get serious to overcome one of the most basic of material desires, which is for sex.
So what can we do?
DOVETAILING OUR LOVE TOWARD GOD
We have a natural inclination to love, and that cannot be stopped or repressed for long. We want to love and be loved. That is a natural characteristic of the soul. But in many ways, depending on the person, this loving propensity can be confused with or misdirected as the desire for sex. The soul has pure spiritual desires for love, just as a flashlight sends out a pure white light. But if you put a red-tinted paper over the light, the light that shines through becomes red, perverted from what is really there. Similarly, as the clear and pure tendencies or the soul become filtered through a physical body, mind and false ego, the pure characteristics and longings of the soul can become perverted toward satisfying the sensual demands of the mind and senses. This is what needs to be corrected.
We have a higher love potential within us and should direct it toward establishing a loving relationship with the Supreme Person, God. We can direct our love toward Him, thus reconnecting the soul with the Supersoul. This is easy to do, but also involves a process of spiritual purification. This is the path of uplifting and spiritualizing our consciousness. As our consciousness becomes more spiritualized, the more attracted we become to that which is spiritual and, ultimately, to the Supreme Spirit. As it is explained in the Bhagavata Purana, one should be attached to Krishna, the actual basis of affection: “I am the Supersoul of every individual. I am the supreme director and the dearest. People are wrongly attached to the gross and subtle bodies, but they should be attached to Me only.” (Bhag. 3.9.42)
As we get to know the Lord’s personal features, we can become so attracted that we forget all else, as it is explained, “The charming eyebrows of the Lord are so fascinating that they cause forgetfulness of sense gratification. Conditioned souls are shackled to material existence with the golden chains of captivation of the charms of sense gratification, especially sex life.” (Bhag. 3.28.32)
However, we need to understand that our desire for sex is actually a reflection of our real need for spiritual association, which could be called spiritual sex, though it is not at all like the sexual encounters of this material world for fulfilling our sensual desires through gross physical contact. In other words, it has an original cause. The desire for physical or sexual unity is but a perverted reflection of the natural desire for spiritual unity.
“Srila Visvanatha Cakravarti Thakura specifically deals with original and pure sex psychology (adi-rasa) devoid of all mundane inebriety. The entire material world turns due to the basic principle of sex life. In modern human civilization, sex is the central point of all activities; indeed, wherever we turn our face we see sex life prominent. Consequently sex life is not unreal; its true reality is experienced in the spiritual world. Material sex is but a perverted reflection of the original; the original is found in the Absolute Truth. This validates the fact that the Absolute Truth is personal, for the Absolute Truth cannot be impersonal and have a sense of pure sex life. The impersonal monist philosophy gives an indirect impetus to abominable mundane sex because it overly stresses the impersonality of the ultimate truth. The result is that men who lack knowledge have accepted the perverted material sex life as all in all because they have no information of the actual spiritual form of sex. There is a distinction between sex in the diseased condition of material life and sex in the spiritual existence. Srimad-Bhagavatam gradually elevates the unbiased reader to the highest perfectional stage of transcendence above the three modes of material activities, fruitiveactions, speculative philosophy and above worship of functional deities indicated in the Vedas. Srimad-Bhagavatam is the embodiment of devotional service to the Supreme Personality of Godhead Krishna [and is therefore situated in a position superior to other Vedic literature]. (From Teachings of Lord Caitanya, Page 256, Chapter 23, Why Study the Vedanta Sutras)
So what is meant by spiritual sex? It is explained that such deep loving relations have their highest expression with Lord Krishna, the God of love. You cannot fall in love nor have personal loving exchanges with an impersonal force, such as the Brahman. You may love sunshine but you cannot have a personal, interactive, loving relation with it. Similarly, Krishna is known for reciprocating the love of a devotee in a most personal way. This is only one reason why He is considered the Supreme Person, Bhagavan, and the Supreme Lovable Lord. An example of this spiritual love is described as follows:
“The loving affairs between Krishna and the gopis [cowherd girls] in Vrindavana are also transcendental. They appear as ordinary lusty affairs of this material world, but there is a gulf of difference. In the material world there may be the temporary awakening of lust, but it disappears after so-called satisfaction. In the spiritual world the love between the gopisand Krishna is constantly increasing. That is the difference between transcendental love and material lust. The lust, or so-called love, arising out of this body is as temporary as the body itself, but the love arising from the eternal soul in the spiritual world is on the spiritual platform, and that love is also eternal. Therefore Krishna is addressed as the ever green Cupid.
“Actually lust and sex are there in spiritual life, but when the spirit soul is embodied in material elements, that spiritual urge is expressed through the material body and is therefore pervertedly reflected. When one actually becomes conversant in the science of Krishna consciousness, he can understand that his material desire for sex is abominable, whereas spiritual sex is desirable.
“Spiritual sex is of two kinds: one in accordance with the constitutional position of the self and the other in accordance with the object. When one understands the truth about this life but is not completely cleansed of material contamination, he is not factually situated in the transcendental abode, Vrindavana, although he may understand spiritual life. When, however, one becomes free from the sex urges of the material body, he can actually attain the supreme abode of Vrindavana. When one is so situated, he can utter the kama-gayatriand kama-bija mantra.
“Ramananda Raya then explained that Krishna is attractive both for men and women, for the movable and the immovable—indeed, for all living entities. For this reason He is called the transcendental Cupid. Ramananda Raya then quoted a verse from Srimad-Bhagavatam (10.32.2) stating that when the Lord appeared before the damsels of Vraja smiling and playing on His flute, He appeared just like Cupid.
“Krishna is so beautiful, transcendental and attractive that He sometimes attracts even Himself. The following verse appears in Gita-govinda (1.11):
“My dear friend, just see how Krishna is enjoying His transcendental pastimes in the spring by expanding the beauty of His personal body. His soft legs and hands, just like the most beautiful moon, are used on the bodies of the gopis. When He embraces different parts of their bodies, He is so beautiful. Krishna is so beautiful that He attracts even Narayana, as well as the goddess of fortune (Lakshmi) who associates with Narayana.” ( From Teachings of Lord Caitanya, Page 323-4, Chapter Thirty-one, The Supreme Perfection)
When we connect with this kind of spiritual loving exchange, we will know no higher ecstasy than this. This is the culmination of all kinds of longings we have for loving expression and association, beyond the body and any physical or selfishly lusty desires, but ready to give and love in the deepest committed and devotional way. This is the highest level of union in its purest form in connection with the Supreme Being. This is when the soul can blossom to its fullest and reach its highest happiness and bliss. This is the final outcome of all loving expression as found only in the spiritual domain. Only the Vedic literature of devotional loving service, bhakti-yoga, can explain the details of this path. Thus, further research and study is encouraged. With such guidance, along with advice from the spiritual master, put into regular practice and sadhana, we will soon purify our consciousness and affect it with this devotional love. Then we will have the chance to begin to perceive our own loving connection and relationship with the Supreme Lord.
With even a glimpse of this devotional loving exchange, attracted by the beauty of Sri Krishna which easily surpasses the loveliness many times over of all other things, we will become so wholly preoccupied with such bliss in this loving reciprocation that nothing else can compare with it. Then we will easily neglect all other forms of pleasure and happiness and accept them as insignificant in comparison to this overwhelming bliss in such intimate loving exchange with the Supreme.
This experience is not out of reach but is available to all of us if we truly open our hearts to the Supreme Being, and guard ourselves from negative association, and take advice from the spiritual authorities who know of or have attained this experience. This is the ultimate goal of all living entities and the way to reach it.
IN THE END, THE BODY IS ONLY A PACKAGE, EACH ONE MADE OF THE SAME MATERIAL ELEMENTS.
We are a spark of consciousness in a machine made of atoms and elements that combine in a way to make the machine in which we exist. The body is a conglomeration of cells, systems of nerves, veins, arteries, organisms, a microscopic world unto itself. The body is simply a package, all of which are made of the same elements. It’s like a bunch of cardboard boxes in that they are all made of cardboard, although they may be dressed differently. Some may have nothing but packing tape on them, while another may have beautiful wrapping paper with fancy prints, with bows and ribbons, a card on it, and so on. It looks beautiful but in the end it is still just a box. Similarly, a human body may be so shapely, with a beautiful smile, lovely skin, nice long hair, expertly applied make-up, expensive jewelry, lovely clothes, and rare perfume. But in the end it is just another stinky material body made of the same elements as anybody else, and filled with the same blood and internal organs as every other body with the same need of engaging in the nasty business of evacuating stool and urine like any other body. And you call this attractive? So where does the concept of beauty fit in if you are actually assessing it from the realistic level of perception? Only from the materialistic point of view can a body, no matter how it is decorated, be seriously considered attractive.
One thing I could never figure out is how doctors, who work with the physical body of numerous patients and fully know the mechanics and reality of the body, can come home to their wives and get turned on enough to have sex. I mean, what do they tell their wives after a day of analyzing stool samples, or listening to the complaints about disease from patients, or something else, “No thanks, Honey. I had to look at stool samples today, so I’m not really in the mood to squeeze any more bags of stool.” Whoowee, I’m sure the wife would feel complimented by that, but isn’t that what the body is? Another bag with all kinds of things in it that make most people noxious or want to vomit if they see what is inside. Especially if they are a surgeon, how can they get turned on by any body, no matter how attractive it is, knowing full well that it is a container filled with deteriorating organs that may one day need to be fixed through various operations, or that are going to get diseased at some point anyway. Now that’s something to get hot and bothered about. If someone still gets turned on when seeing this reality of the body, then they really do not have a good grasp of the actual situation of the body.
However, as explained in the Vedic texts, until one is completely self-realized, he may be attracted to women. (Bhag. 7.12.10) Thus, working for spiritual advancement to give up lusty desires, anger, greed, and fear, is of prime importance, as it is further explained: “By making plans with determination, one should give up lusty desires for sense gratification. Similarly, by giving up envy one should conquer anger, by discussing the disadvantages of accumulating wealth one should give up greed, and by discussing the truth one should give up fear.” (Bhag. 7.15.22)
Why should we do this? What’s the point?
THE LORD CANNOT BE REALIZED BY THOSE WHO CANNOT CONTROL THEIR SENSES
The answer is that if we are truly interested in spiritual advancement, and freedom from the continued rounds of birth and death, then without this realization and freedom from the attraction of sense gratification, we will be staying in this world for a long time, many lives. Spiritual realizations cannot be attained through the senses or sensual acts. That is similar to trying to put out a fire by pouring gasoline on it. The sensual experience, whatever it is, may give you some insights into how unfulfilling they are ultimately, but only spiritually oriented activities can lead to spiritual realizations. However, once a person has attained a level of spirituality, he may have a spiritual orientation that affects every aspect of his life, and also allow him to further his transcendental perception in everything he does. As it is explained: “My Lord, You are the controller of formidable strength in three kinds of energy.You appear as the reservoir of all sense pleasure and the protector of the surrendered souls. You possess unlimited energy, but You are unapproachable by those who are unable to control their senses. I offer my obeisances unto You again and again.” (Bhag. 8.3.28)
In this way, as long as the living being is not enlightened so that he may understand his real position, he will remain attracted to materialistic life and pleasure in the form of sex. He will want to remain surrounded by house, friends, wife, family, community, etc. Thus, he will not be allowed to enter the spiritual realm as long as such desires continue to tie him into such material entanglement.
SADHUS AND SADHVIS ARE EQUAL TO ALL, AND SEE THAT SOULS IN BOTH MALE AND FEMALE BODIES ARE COMPLETELY THE SAME
The best of people, those who are spiritually oriented and working to further their own and everyone else’s spiritual development, gain a spiritual view of all living entities. They can see the essence or soul that exists within all beings. Thus, with such a perception, they relate to everyone as a spiritual being within a material body, and are not swayed by the temporary appearance of one’s physical form. After all, the Svetasvatara Upanishad (5.10) explains:
naiva stri na pumaneshha na chaivaya na napumsakah
yadyachchhariramadatte tene tene sa yujyate
“The individual soul is neither female, nor male, nor neutral. Whatever body he assumes, he becomes identified with that.”
Such a perception is described as follows in the Vedic texts: “The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog eater [outcaste]” (Bhagavad-gita 5.18)
“One who can see that all activities are performed by the body, which is created of material nature, and sees that the self does nothing, actually sees. When a sensible man ceases to see different identities, which are due to different material bodies, he attains to the Brahman [spiritual] conception.” (Bhagavad-gita. 13.30-31)
“The false ego gives shape to illusory material existence and thus experiences material happiness and distress. The spirit soul, however, is transcendental to material nature; he can never actually be affected by material happiness and distress in any place, under any circumstance or by the agency of any person. A person who understands this has nothing to fear from the material creation.” (Bhagavatam 11.23.56)
“Although the material body is different from the self, because of the ignorance of material association one falsely identifies oneself with the superior and inferior bodily conditions. Sometimes a fortunate person is able to give up such mental concoctions.” (Bhag.11.22.48)
“You will see Me in all living entities as well as all over the universe, just as fire is situated in wood. Only in that state of transcendental vision will you be able to be free from all kinds of illusion.” (Bhag. 3.9.32) In this way, one losses the illusory attachment and attraction to the body, the outer material coverings of the soul, and, thus, also becomes free from lust. This gives some idea of how people with spiritual vision see beyond the superficial covering of the physical body and recognizes the real spiritual identity of the person within it.
The most dangerous kind of person is one who is not persuaded or distracted by sex attraction, by the lure of sense gratification. All materialists are fascinated by the various forms and possibilities of sense pleasure, and can be easily distracted by the prospects of this kind of enjoyment. However, a person who does not have such attractions, being focused on the spiritual dimension, is not swayed by prospects of sensual delights. This is one who has the singleness of purpose to stay focused on the goal of spiritual progress. Or one who can see all beings as equal, and who can love one and all alike as spiritual beings inside material forms. Why is such a person the most dangerous? Because, within this world of many kinds of illusion, he or she can treat people uniformly fair and give them the Truth of spiritual knowledge without being influenced, persuaded, or manipulated by outside forces for comfort or gain. Such a person can truly stand alone, independent as an “agent of reality,” working for the higher purpose for the benefit of all. Thus, a spiritual woman is much superior to even the greatest of materialistic men.
However, those who are younger or who are spiritually inexperienced will not resist a girl’s beauty, so a truly spiritual woman should be cautious around such men. The higher your spirit rises, the more beautiful you will appear, and lusty men will want you all the more. Therefore, you must associate only with those who can see beyond such material beauty and who recognize your spiritual potential and respect it for what it is.
How to work in this way to attain a spiritual perception is that you need to choose your association carefully, not only with the people with whom you mix, but with the things you let into your life. For example, avoid those things, whether they are movies, music, magazines, or websites that invoke lust and desires within you. As it is said, out of sight, out of mind. This is practically impossible in the West, but you can work on this and be careful. Being choosy and discriminative in this way is the first step.
Similarly, you need to be careful to control your mind, which may indeed contain the habitual thought patterns that you are trying to overcome, such as the attractions toward sexual expression. Sometimes it can take a while to actually enter into the spiritual perception that has been attained by advanced sages and sadhus, but we have to practice it and enhance it by the association of those who are spiritually developed. Furthermore, we have to be careful of our association. As it is described, “Woman is compared to fire, and man is compared to a butter pot. Therefore a man should avoid associating even with his own daughter in a secluded place. Similarly, he should also avoid associating with other women. One should associate with women only for important business and not otherwise.” (Bhag. 7.12.9) This is in regard to when a man becomes too close to a woman, he can hardly avoid being captivated by her charms, just like a butter pot melts when close to fire. In this way, we have to keep our mind from being lured back into the darker or more base levels of thinking that we may be trying to overcome, and must restrict our association with women other than a wife. And if we have no wife, then we must be all the more careful, not only for ourselves, but also to set the proper example that others will see and from which they will form opinions. But this instruction is to help us reach the spiritual strata by purifying our consciousness.
However, as it is said, there are no sannyasis or renounced monks in the spiritual world. This is because everyone is a perfected soul in the spiritual domain, and no one has to work at trying to purge their thoughts of bodily pleasure and sexual pursuits there, or guard against improper association. This is already accomplished. But this is how we reach that realm. So while in this material world we have to work at it and learn how best to keep ourselves in a higher consciousness and not allow our wild minds to devolve back into being attracted to physical pleasures, which are so temporary anyway. Therefore, being cautious in our association with others, especially with the opposite sex, is given notice.
In Vedic society, men are brought up to look at a woman other than one’s wife as a mother, and to address her in this kind of honorific title. The mother is seen as a most respectful position and who also deserves our gratitude. This mindset in an individual can certainly help decrease the notion of looking at a woman in a lustful way.
WHEN YOU ARE FREE FROM SEX DESIRES, THEN YOU ARE FREE FROM SO MANY UNNECESSARY THINGS
When a person becomes free from the desire for sexual indulgence, a person gains strength, especially mental strength, focus, clarity, and determination. He or she no longer easily succumbs to the wishes, attractions (or should we say distractions) or dictates of the senses. Then the thirst for pleasure is no longer the controller, but is controlled. He or she then uses his or her energy in more uplifting and realistic ways instead of the ephemeral and fleeting purpose for sensual stimulation and excitement.
The advantages include the elimination of purchasing any paraphernalia related to sex: magazines, videos, movies, prostitutes, Viagra, etc. Eighty percent of all internet traffic is related to pornography. With a freedom from sex desire, one is no longer a part of any of this.
Presently, every materialist wants to have sex, even when they are old. But it is natural for the body to change hormonal levels and lose interest as well as capability for sex as it ages. The necessity of sex naturally subsides and one should increasingly focus on more spiritual topics the more one enters old age and the closer one gets to death. The priorities change, and if a person’s interests don’t, then it merely reflects an immature and undeveloped consciousness. Society has enough of these kinds of people and this is not how we want to be. The more we age, and the closer we get to death, the more spiritual we should become.
Let’s face it, most activities that go on in this world are because of the desire to receive love and the desire to express love. But this is often misdirected in a way that is more properly called lust—the desire to ultimately or outrightly please one’s own mind and senses. How much money is spent to fulfill such desires is incalculable. Yet one is freed from having to spend so much time and money in this pursuit when one is freed from sex desire. This includes spending money in bars, restaurants, arranging for and entertaining your dates, the travel for such things, or learning to dance and then go to clubs to show your expertise, etc., all in the attempt to attract potential sexual partners. One can spend their life this way, or learn to raise their consciousness to go through life without being distracted by such endeavors. These are all just materialistic games that are here today but gone tomorrow anyway. And they drag a person down to lower levels of consciousness.
Most people think that sex is an essential part of life, and that they do not want to live without it at any age. But quite simply, a person should not be preoccupied by it if they expect to reach the true goal of life. As it is explained: “Those who are interested in a so-called beautiful life—namely remaining as a householder entangled by sons and a wife [sex life] and searching after wealth—think that such things are life’s ultimate goal. Such people simply wander in different types of bodies throughout this material existence without finding the ultimate goal of life.” (Bhagavatam 4.25.6)
VAIKUNTHA MARRIAGES: WORKING TOGETHER FOR THE SAME GOAL WITH GOD AS THE CENTER. A SPIRITUAL RELATIONSHIP.
If someone has an deep attraction for sex life, then it is better that they admit their true mental disposition and get married and conduct themselves properly. It has been shown that it is far worse if someone artificially tries to renounce such desires, or tries to show themselves as being more spiritually advanced than they really are, as if they are some kind of super-human renunciant or saffron-wearing swami that has no such inclinations. When such a person has an interest in sex and artificially represses such desires, it often comes out in some other way which creates more danger and damage than if he would have been honest about it. It is better to properly engage in family life than to secretly burn with desire.
Naturally, most of society will choose to find a partner. This is, nonetheless, also a most valid path for spiritual progress when used properly. Of course, in family life there has to be some mutual physical attraction between husband and wife, or it can be rather difficult living together. The wife should be pleasing to the husband, and the husband also should be attractive to the wife and treat her with respect. Then the relationship can go on nicely.
However, there is a purpose for the combination of husband and wife. It is an appropriate team especially for spiritual development. It is a means for people to work out their desires while being a contribution to society, and make spiritual advancement at the same time. When raising a family, naturally the woman has certain tendencies and talents in her nature that contribute to a loving atmosphere and be an assistant to the husband. The man also has particular traits that help in raising and taking care of the wife and family. So it is a good combination to work together in such a way. But if it is going to be based on something higher than mutual physical attraction, then there must be a spiritual perspective to it. There is an advantage to this. For example, if God is the center of the marriage, then no problems will be too difficult that they cannot be worked out. But if sense gratification is the center or purpose of the relationship, which can degrade to egoistic selfishness, sensuality, possessiveness, burning desires, demands of each other, etc., then there are so many problems that will creep up which may seem insurmountable and irreconcilable.
When God is the center of the relationship, then you can have a Vaikuntha marriage. Vaikuntha means the spiritual abode where there is no anxiety. Naturally, there will always be problems while living within these material worlds. But there should be no anxiety within the marriage. A Vaikuntha marriage is one in which God is the center, which is expressed through a supportive and spiritual partnership, and includes devotional service to the Lord, reading scripture together to enhance each others spiritual understanding, or singingbhajans or devotional songs together, going to the temple together, etc. Essentially, the difference between grihamedi and grihastha is that the grihamedi lives for satisfying the mind and senses, while the grihastha lives for spiritual self-realization, making the home into a spiritual ashrama. (Bhagavatam 3.32.1)
Even when having children, Lord Krishna says, “I am sex life which is not contrary to religious principles.” (Bhagavad-gita 7.11) This means the act of sex is to produce children who will become pious and familiar with spiritual knowledge. Higher than that is to understand that you are raising children who may be in your custody, but who belong to God. Thus, it is a great responsibility with a higher purpose than merely looking at them as your own little expansions produced from sex life. This is what is meant by the act of having children which is in line with religious principles. The consciousness of the parents at the time of conception helps create the consciousness of the child who is conceived. Thus, the consciousness of the parents is very important from the time of conceiving the children and throughout raising them.
Thus, it is more than mere family life aimed at enhancing one’s comforts and pleasure, but it is a perfect companionship for heightening and taking care of the spiritual progress of both the wife and husband along with the children.
To put the foundation of eternity into any relationship, it must be based on the science of the soul. Otherwise, the relationship is as temporary as the mood of the mind, which is always flickering.
The husband and wife can help each other in material existence so that they can work together in their spiritual development. (Bhag. 3.14.17) The point is that one should not merely be attracted to a lump of flesh and blood. (Bhag. 4.26.23 pur.) But they should work together in a way in which they share spiritual activity and the results or merits of such activity.
One way the husband and wife share such spiritual growth is related as follows: “Accepting her husband as the representative of the Supreme Person, a wife should worship him with unalloyed devotion by offering him prasada (remnants of her cooking that has been offered to God, such as the family deities). The husband, being very pleased with his wife, should engage himself in the affairs of his family. Between the husband and wife, one person is sufficient to execute this devotional service (to the family deity). Because of their good relationship, both of them will enjoy the result. Therefore if the wife is unable to execute this process, the husband should carefully do so, and the faithful wife will share the result.” (Bhag. 6.19.17-18)
Furthermore, the proper relationship between husband and wife is that they should live together and protect one another both materially and from being overly attached to material existence. By assisting each other in spiritual life, they reach spiritual perfection. Everyone is looking for love, but the highest and most complete love to attain is love of God. That is all that really satisfies the soul. (Bhag. 4.26.17 pur.)
The problem is when the husband and wife look at each other as being the ultimate loving object, and then expect the other to satisfy or reciprocate all of the one’s desires for love. This is bound to give way to some level of dissatisfaction, disappointment, or tolerance of the other. Actually, it is God who is the ultimate lovable object, especially in His form as Sri Krishna, the God of love. It is God who can provide the ultimate loving reciprocation and fulfillment. In a Vaikuntha marriage, the husband and wife are supposed act as a team to assist each other in reaching this loving relationship with God. That is how each one assists and propels the other into wholesome and natural spiritual bliss wherein we reach the fulfillment that we are all seeking. It is that team that gives the joy and happiness of reaching the goal together.
Essentially, householders in a Vaikuntha marriage should be attached to God, Krishna. As long as they are attached to each other for sense enjoyment, then the man is a danger to the woman, and the woman is a danger to the man. In other words, they contribute to each other’s fall down into the bodily conception of life rather than uplifting each other toward spiritual consciousness. In this case, one’s house, husband or wife, and children should be considered to be the arrangement [or trap] of the external or illusory energy of the Lord for their death, just as the sweet singing of the hunter is death for the deer. (Bhagavatam 3.31.42 pur.) In other words, by remaining attached to material arrangements and conditions, and trying to gratify the mind and senses, one stays in materialistic consciousness and faces the danger of remaining in the continuous rounds of birth and death for many future lifetimes.
However, as Rupa Gosvami recommends in his Bhakti-rasamrita-sindhu (1.2.255), a man and woman should live together as householders in relationship with Krishna, only for the purpose of discharging duties in the service of Krishna. Engage the children, wife and husband, all in Krishna conscious duties, and then all the bodily or material attachments will disappear. Since the via medium is Krishna, the consciousness is or will become pure, after which there will be no possibility of degradation at any time.
The thing we need to understand is that in Vaikuntha, the spiritual worlds, sex pleasure is insignificant. In spite of the fact that those who live there are thousands of times more beautiful than the beings who live in this material creation, inhabitants of Vaikuntha are not interested in sense enjoyment or sex pleasure. The spiritualized minds of the inhabitants ofVaikuntha are so much absorbed in the spiritual vibration of chanting the glories of the Lord that such enjoyment cannot be surpassed by any other enjoyment, even sex, which is the culmination of all forms of all pleasure in the material worlds. (Bhagavatam 4.6.30 pur.)
There is no sex in Vaikuntha because they feel it is not very attractive compared to the energy and taste that they get from serving the Lord. Therefore, a Vaikuntha marriage means that the husband and wife assist each other in spiritual service to the Lord. Even in this world, the husband and wife can turn their home into a place as good as Vaikuntha. They can, for example, install the deity of the Lord in their home and center their marriage and activities into service to the deities. Thus, they can overcome the sex urge, which is a sign of their advancement. “One who is advanced in devotional service is never attracted to sex life, and as soon as one becomes detached from sex life and proportionately attached to the service of the Lord, he or she actually experiences living in the Vaikuntha planets. In the ultimate issue, there is actually no material world, but when one forgets the service of the Lord and engages himself in the service of his senses, he is said to be living in the material world.” (Bhagavatam 4.23.29 pur.)
Thus, the final conclusion is that attraction to sex life is what keeps one fascinated with living in material consciousness and the cosmic creation. Such a person stays in material existence as long as such attraction remains. It is as simple as that.
“There is no stronger obstruction to one’s self-interest than thinking other subject matters to be more pleasing than one’s self-realization.” (Bhag. 4.22.32) In this way, any activity should be for pleasing the Supreme Lord, while anything performed for sense gratification is contrary to one’s real self-interest.
By seriously engaging in the devotional service of the Lord, the Lord protects His devotee from the sexual urge and forgives accidental falldowns. It is explained that only by engagement in the Lord’s devotional service can one be protected from the allurement of lusty material desires. (Bhag. 3.12.32)
In this way, as the husband and wife advance spiritually, they should also become increasingly advanced in self-realization and love for God. They should also become increasingly detached from the material conditions of life the bodily conception and fully perceive the reality of what are these bodies.
REALITY OF THE HUMAN BODY, AN AMAZING MACHINE, BUT THEY STINK.
The body is certainly an amazing machine. Scientists and doctors are still trying to figure out all the intricacies of how it works. However, the body is but a machine wherein nice food goes in one end and stool and urine comes out the other, thus requiring the nasty business of having to evacuate such things on a regular basis. Now how glamorous is that? But some of these bodies are considered to be rather beautiful, from a material perspective. Nonetheless, no matter how lovely it may be, it is still nothing but a machine. And they still stink, and I mean that literally. If you don’t take a regular shower and keep it clean, or use deodorants or perfumes, the body begins to smell bad. And sometimes even if you do all of that, parts of the body, like the feet, armpits, one’s breath, or other obnoxious and unmentionable parts of the body still smell horrible. And the longer you go without a bath, the stronger the stench. And this is an object of desire? This is what people want for sex pleasure? And if they do, we can only question whether they have a good and thorough grip on reality. Or maybe they only see what they want to see, which is exactly what I mean: They are caught in the illusion.
However, when you look a little deeper and see what’s under the skin, all the blood, muscles, nerve systems, bones, internal organs, gastro-intestinal tract, etc., then how desirable is it to want to hold such a bag of these ingredients in your arms?
Materialistic men may look at a beautiful woman and imagine the way she looks without her clothes on. But try looking at any such person a little more deeply and imagine how they would look without their skin. Then are they so attractive? Are they still so desirable? Yet, this is the reality of the body, this is the fact of the matter. It is no different with any of us. We are all in these contraptions called material bodies. And, like it is said, such physical beauty is only skin deep.
This does not mean that you show any disdain toward people because of their bodies, but you must realize your own predicament of being inside such a contraption and be humble about it.
Now that you realize the faults of a material body, you must be humble since you are also in such a contraption, the same situation as others, and not expect respect just because of some bodily difference, whether good or bad.
I have seen an exhibit at a museum wherein a professor had taken a couple of bodies, both male and female, and cut them into one-inch slices and put them between two pieces of glass. Thus, you could see various segments of the skull, legs, and torso from shoulder to groin. You could see the external body hair, the skin, the nasal passages, the brain, or other internal organs, like the liver, lungs, intestines, bowels, kidneys, along with muscles, veins, heart, arteries, etc. Looking at such a thing will give you many realizations about the body. As I stood there looking at it, wondering where is the pleasure in such a contraption, sometimes other people would come by and not realize what it was. Then when they did, they would often quickly run to some other part of the museum. Sometimes a man would be looking at it, and then his wife would come along and say, “What’s this? Oh, God, let’s go,” and then grab their husband’s arm and drag them away. Kids would come up and look and then go, “Oh, yuck, let’s go.” It was surprising how many people did not want to face the reality of the body, and the fact that we are situated inside one of these things.
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