Q. 260. WHAT IS THE STATE OF CONSCIOUSNESS WHEN IT IS FIXED ON LORD KRISHNA ?
A. BY SRILA PRABHUPADA.
yadātmany arpitaḿ cittaḿśāntaḿ sattvopabṛḿhitamdharmaḿ jñānaḿ sa vairāgyamaiśvaryaḿ cābhipadyateSYNONYMSyadā — when; ātmani — in the Supreme Lord; arpitam — fixed; cittam — consciousness; śāntam — peaceful; sattva — by the mode of goodness; upabṛḿhitam— strengthened; dharmam — religiosity; jñānam — knowledge; saḥ — he; vairāgyam — detachment; aiśvaryam — opulence; ca — also; abhipadyate — achieves.TRANSLATIONWhen one's peaceful consciousness, strengthened by the mode of goodness, is fixed on the Personality of Godhead, one achieves religiosity, knowledge, detachment and opulence. (Srimad Bhagavatam).PURPORTA pure devotee becomes peaceful, śānta, by desiring everything for the service of the Lord and nothing for himself. He is strengthened by the transcendental, or purified, mode of goodness and thus achieves the supreme religious principle of directly serving the Lord.He also achieves jñāna, or knowledge of the Lord's form and his own spiritual body, detachment from material piety and sin, and the opulences of the spiritual world. One who is not a pure devotee of the Lord, however, but whose devotion is mixed with a fascination for mystic knowledge, is strengthened by the material mode of goodness.Through his meditation on the Lord he achieves the lesser results of dharma (piety in the mode of goodness), jñāna (knowledge of spirit and matter) and vairāgya (detachment from the lower modes of nature). Ultimately, one should be a pure devotee of the Lord, since even the best the material world has to offer is most insignificant compared to the kingdom of God.
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Q. What is the work of Lord Shiva ?
Shiva works for the benefit of everyone, and tries to help the living beings make spiritual advancement. This is why he has his own line of disciplic succession. This is also why he says to the sons of King Pracinibarhi, “Any person who is surrendered to the Supreme Personality of God, Lord Krishna, the controller of everything, is very dear to me.”1
The sons of the King were going to practice austerities to worship Lord Vishnu and while searching for a suitable place happened to find Lord Shiva. His bodily luster was like molten gold, his throat was bluish, he had three eyes, and was accompanied by musicians who were glorifying him. Shiva is the protector of the pious and those of gentle behavior. So he was pleased to speak to the princes the way he did. He continued in this way:
“A person who is directly surrendered to Lord Krishna, or Vishnu, in unalloyed devotional service is immediately promoted to the spiritual planets. I, Lord Shiva, and other demigods attain these planets only after the destruction of the material world. You are all devotees of the Lord, and as such I appreciate that you are as respectable as the Supreme Personality of Godhead Himself. I know in this way that the devotees also respect me and that I am dear to them. Thus no one can be as dear to the devotees as I am.”2
In this way, a devotee of Krishna does not disrespect Lord Shiva, but worships him as the greatest of devotees of Lord Krishna. A Krishna bhakta also prays to Lord Shiva, but asks Shiva to assist him in attaining the favor of Lord Krishna, and not merely for material benefits. As we find in the Tulasi Ramayana (Uttara-Kanda, Doha 45), Lord Rama says “With joined palms I lay before you another secret doctrine: without adoring Sankara (Lord Shiva) man cannot attain devotion to Me.” So in this way, Shiva can assist us in attaining devotion to Lord Krishna and His expansions.
After Lord Shiva had spoken to the sons of King Pracinabarhi, he relates a particular mantra for their benefit, which is pure and auspicious for anyone who wants to attain the ultimate goal of life. This mantra is called Shiva’s Song, and consists of verses 33 to 79 of the Twenty-fourth Chapter of the Forth Canto in Srimad-Bhagavatam. He starts his prayer with this verse:
“O Supreme Personality of Godhead, all glories unto You. You are the most exalted of all self-realized souls. Since You are always auspicious for the self-realized, I wish that You be auspicious to me. You are worshipable by virtue of the all perfect instructions You give. You are the Supersoul; therefore I offer my obeisances unto You as the supreme living bring.”
Through the remaining 45 verses of this prayer, Lord Shiva praises the many qualities, characteristics, and powers of the Supreme Being in the form of Lord Krishna. At the end of many years in which the sons of the King, called the Pracetas, repeated this prayer everyday, Lord Vishnu Himself appeared to them. He said, “Those who will offer Me the prayers composed by Lord Shiva, both in the morning and in the evening, will be given benedictions by Me. In this way they can both fulfill their desires and attain good intelligence.”3
Also in the Bhagavatam (4.6.42-53), we can see Lord Shiva’s greatness among the demigods. During the disastrous ritual of Daksha, who displayed great dislike toward Shiva and Shiva’s wife, Durga (Sati) immolated herself in fire. Sati was Daksha’s own daughter and could not tolerate the insults her father made toward her husband, Shiva. So while in meditation she burst into flames. Thereafter, Lord Brahma and the demigods went to pacify Lord Shiva. Brahma consoled Shiva and addressed him as “My dear Lord,” and called him the controller of the entire universe, the combination of mother and father of the universe, and the Supreme Brahman, beyond this creation. Therein we can see that Brahma, the partial creator of the universe, offers praises to Lord Shiva as a superior. This is to appease Lord Shiva, since it is known that his anger can annihilate the universe.
When the ritual was able to continue and Daksha offered the clarified butter with the mantras from the Yajur-veda, Lord Vishnu appeared there in His original form as Narayana. As described in the Bhagavatam (4.7.18-29) as soon as Lord Vishnu appeared, all the demigods, including Lord Brahma, Shiva, the Gandharvas and sages, immediately offered their respectful obeisances. In the presence of Lord Vishnu’s glaring effulgence from His body, everyone else’s luster faded. Everyone offered their prayers to Him. Therein, Lord Shiva addresses Lord Vishnu, “My dear Lord, my mind and consciousness are always fixed on Your lotus feet, which, as the source of all benediction and the fulfillment of all desires, are worshiped by all liberated sages because Your lotus feet are worthy of worship. With my mind fixed on Your lotus feet, I am no longer disturbed by persons who blaspheme me, claiming that my activities are not purified. I do not mind their accusations, and I excuse them out of compassion, just as You exhibit compassion toward all living entities.”
After all the personalities had offered their prayers to Lord Vishnu, He replied to Daksha, “Brahma, Shiva and I are the supreme cause of the material manifestation. I am the Supersoul, the self-effulgent witness. But impersonally there is no difference between Brahma, Lord Shiva and Me. I am the original Personality of Godhead, but in order to create, maintain and annihilate this cosmic manifestation, I act through My material energy, and according to different grades of activity, My representations are equally named. One who is not in proper knowledge thinks that the demigods like Brahma and Shiva are independent, or he even thinks that the living entities are independent. A person with average intelligence does not think the head and other parts of the body to be separate. Similarly, My devotee does not differentiate Vishnu, the all-pervading Personality, from anything or any living entity. One who does not consider Brahma, Vishnu, Shiva or the living entities in general to be separate from the Supreme, and who knows Brahman, actually realizes peace; others do not.” 4
What this indicates is the interdependence of the demigods on Lord Vishnu. Lord Vishnu is the ultimate cause of the universal creation. Lord Brahma was born out of Lord Vishnu, and Lord Shiva was born from Lord Brahma. It is the energy that comes from Lord Vishnu, in the form of Lord Brahma and Shiva, that creates and annihilates the universe. Lord Brahma is manifested for the continuation of the creation, while Lord Shiva assists in the annihilation. In this way, they are interconnected and work together like parts of a single body. Yet, they all play distinct and significant roles in the affairs of the cosmos, but are dependent on Lord Vishnu. When we see that all living beings are expansions from the Supreme Lord and His energy, then one can achieve real peace.
In fact, it is said that these sages and devotees who see with such equal vision become worshipable by Lord Shiva, Brahma and Lord Vishnu. Once when Lord Shiva was traveling, he met the great sage Markandeya as he was coming out of his yogic trance. At that time, Markandeya offered prayers to Lord Shiva who blessed the sage and then asked if there were any benedictions that the sage wanted. As described in the Bhagavatam (12.10.19-22) Suta Gosvami said: “Lord Shiva, the foremost demigod and the shelter of the saintly devotees, was satisfied by Markandeya’s praise. Pleased, he smiled and addressed the sage. Lord Shiva said: Please ask me for some benediction, since among all givers of benedictions, we three--Brahma, Vishnu and I--are the best. Seeing us never goes in vain, because simply by seeing us a mortal achieves immortality. The inhabitants and ruling demigods of all planets, along with Lord Brahma, the Supreme Lord Hari and I, glorify, worship and assist those brahmanas who are saintly, always peaceful, free of material attachment, compassionate to all living beings, purely devoted to us, devoid of hatred and endowed with equal vision. These devotees do not differentiate between Lord Vishnu, Lord Brahma and me, nor do they differentiate between themselves and other living beings. Therefore, because you are this kind of saintly devotee, we worship you.”
Q. What is the purpose of wearing Tilak ?
The tilak is an external symbol of our surrender to Krishna, or to our object of worship. The shape and material used may differ according to the particular process of surrender the sampradaya follows.
In the Sri Vaishnava sampradaya the tilak is made out of the white mud found in anthills. The scriptures tell us that the mud from the base of a Tulasi plant and the white mud from within the ant hill are both pure and best for making tilak. The Sri Vaishnavas will draw two lines representing the feet of Sri Narayana, and in the middle they will put a red line to represent Lakshmi Devi. The red line was originally made from a red stone found within the ant hill. The ants would usually make their ant hill on top of these red stones. When you rub the stone in water, a red color paint is formed. The category of Shakti is generally represented with the color red in all lines, both Vedic and Tantrik. Because the Sri Vaishnava sampradaya begins with Sri Lakshmi Devi, and because they approach Narayana only through Lakshmi, their tilak reflects this process of surrender. The tilaks of each sampradaya actually depict the siddhanta of the sampradaya.
In the Vallabha sampradaya the tilak worn is generally a single vertical red line. This line represents Sri Yamuna Devi. The form of Krishna worshiped in the Vallabha line is Sri Nathji or Govardhana. The consort of the Govardhana hill is the river Yamuna. Their process of surrender goes through Sri Yamuna Devi.
In the Madhva sampradaya the tilak is made out of Gopichandana mud from Dwaraka. Two vertical lines are made out of Gopichandana to represent the feet of Lord Krishna. This gopichandana tilak is nearly identical to that used in the Gaudiya sampradaya. In between a vertical black line is made from the daily coal of the yajna-kunda. In their sampradaya, the process of worship involved nitya-homa, or daily fire sacrifices to the Lord. The remnant coal of the puja was taken each day to mark the forehead. Underneath the black line, a yellow or red dot was put to indicate Lakshmi or Radha. Those who did not perform daily fire sacrifice would only put the simple gopichandana tilak.
In the Gaudiya sampradaya the tilak is usually made out of the Gopichandana mud. Some lineages prefer to use the mud from Vrindavana. The main tilak is basically identical to the Madhva tilak. The slight difference arises due to the emphasis on nama-sankirtana, or the chanting of the Lord's names. In Sri Chaitanya's line, nama-sankirtana is the yajna to be performed in kali yuga, and not the daily fire sacrifice performed in the Madhva sampradaya. As such, the black line made from the ash of the fire sacrifice is not applied in the Gaudiya sampradaya. The second difference arises due to Sri Chaitanya's process of approaching the Lord. In the Gaudiya line one does not approach Srimati Radharani directly, but always indirectly through the servant. To indicate this, the red dot representing Radha is replaced with a tulasi leaf offered at the base of the Lord's feet. Only with the mercy of Tulasi Devi can we develop pure devotion to Sri Sri Radha and Krishna.
In the scriptures there are very general descriptions of the procedure for applying tilak. For example it is mentioned that the tilak should be urdhva-pundra, or vertical lines; the body should be marked in twelve locations, etc. But these instructions are very general and leave a lot of the details to the acharyas. Even in a simple point, such as the location of the tilak, one person may interpret the 'shoulder' to start from the arm, where as another may interpret it to start higher up near the neck. This is actually the case in the two branches of the Sri Vaishna sampradaya.
The actual design of the tilak will manifest either through divine revelation or through scientific study. An example of divine revelation is the Gaudiya lineage of Sri Shyamananda. Radharani revealed a portion of her broken bangle to Sri Shyamananda, which he used in applying tilak to his forehead. As a result, his followers apply a unique design of tilak from other branches of the Gaudiya sampradaya.
In other cases, an acharya may scientifically analyze the sampradaya siddhanta and compare its compatibility with the tilak they wear. The external purpose of the tilak is to differentiate the followers of a sampradaya from other classes of philosophers, just as one branch of the armed forces wears a uniform to differentiate itself from the other branches. In such a case, the tilak may change when there occurs a shift or branching of the sampradaya due to philosophical views. The newly formed branch may re-analyze the tilak in connection with its siddhanta and make changes that fully reflect their process of surrender. Such is the case among the two branches of the Sri Vaishnava sampradaya. Due to a difference of opinion in regards to the process of surrender, two distinct tilaks emerged.
In any case, the ultimate purpose of tilak is to sanctify oneself and mark the body as the temple of the Lord. The scriptures do not specify in detail the manner that this should be done, and as such it is the acharyas who crystalize the procedures while adhering to the general prescriptions given in the scriptures.
Q. What are the principles of the Grihastha ashram ?
1. Alignment with Srila Prabhupada
• Krishna Conscious family life is consistent with the teachings and example of Srila Prabhupada.
• Srila Prabhupada’s teachings must be applied with consideration of time, place and circumstance.
• In the field of grihastha life, one should take into account the local culture without compromising Srila Prabhupada’s teachings. One should not attempt to simply transpose practices from one culture to another without understanding the principles and values underpinning them.
2. Spiritual Growth and Progress
• Family life (and the home itself) should be an ashrama, a place for spiritual culture.
• The grihastha ashrama is considered higher than the brahmachari ashrama, an opportunity for personal and spiritual growth by extending one’s responsibility.
• Mutual respect between the ashramas is an essential feature of a healthy society.
• Personal growth and character formation are integral to the process of spiritual development.
• Though Vaisnava theology values ultimate renunciation, such renunciation has to be internal and mature. Otherwise it is inappropriate and may be dangerous both individually and socially.
3. Spiritual Equality / Material Difference
• The Gaudiya Vaisnava theology offers a clear conceptual model to address issues of unity and diversity, and contemporary notions of equality and underpinning views and values.
• Men and women exhibit general physical and psychological differences that need to be acknowledged as practical realities, while simultaneously avoiding rigid and/or unhealthy stereotypes.
• Husband and wife best negotiate their respect roles with consideration of Krishna Consciousness and their own personal and cultural backgrounds.
• Men and women have equal rights to practice spiritual life, and to develop their individual relationships with Krishna.
• Householders are advised to integrate—as far as possible—their material and spiritual identities. Even though the latter is ultimately more important, a devotee should not neglect self-understanding on the material level.
4. Positive and Realistic Vision
• One should enter the grihastha ashrama with the correct attitudes and expectations, especially being careful to avoid misinterpretation of scriptural truths and/or being influenced by inappropriate personal/social paradigms.
• One should, as far as possible, avoid both negative attitudes and unrealistic expectations towards married life—both may dampen one’s enthusiasm. It is also essential to hold before oneself suitable criteria for “a successful marriage.”
• Marriage should be chosen for the appropriate reasons—for example, out of a sense of one’s individual dharma rather than a mentality of profit-calculation.
• Long-term vision and strategic planning are important aspects of householder life—while simultaneously maintaining a mood of dependence on Krishna.
• Support from elders, as far as possible/practical, is important in entering into any marriage arrangement.
5. Mutual Respect and Appreciation
• Respect for all others is a basic Vaisnava value.
• Without mutual appreciation, it is not possible to develop more intimate relationships. A decline in appreciation will lead to a deteriorating relationship.
• One should visibly appreciate the spouse, even (or especially) for regularly-performed or obligatory duties.
• One should learn to develop intimacy without familiarity.
• Grihasthas should develop a sense of mutual protection—though this may be expressed in different ways by/for each partner.
6. Commitment and Dedication
• With determination and unshakable commitment one can surmount the inevitable hard times that come in married life.
• Affection and love don’t happen automatically—as in the popularized concept of romantic love—but are developed through service.
• Divorce should be avoided at all costs, i.e. except in exceptional circumstances.
7. Open and Honest Communication
• One should set aside quality time for heart to heart communications with the spouse and children.
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Lesson Two Principles and Values
• Revealing one’s heart/mind in confidence, and listening, are important exchanges between Vaisnavas.
• One should maintain open dialogues with appropriate others, and avoid denial, especially on sensitive issues, e.g. intimacy and sex-life.
• It is often useful to actively seek training in communications skills.
8. Personal and Social Responsibility
• Entering the grihastha ashram is an opportunity to take on more Krishna Conscious responsibility.
• Devotees, as servants of Krishna, are also servants of society.
• Devotees can preach effectively by demonstrating responsibility, integrity, and other exemplary qualities.
• Taking suitable responsibility is essential in overcoming negative emotions and perceptions, such as low self-esteem, discouragement, feelings of failure, etc.
9. Economic Development and Prosperity
• An important householder duty is to generate wealth and prosperity by ethical means.
• A householder should not neglect his duties regarding wealth and developing economic stability. Poverty, as well as greed, can be impediments to spiritual life.
• A devotee should avoid an unhealthy poverty-mentality, understanding the potential benefits of prosperity, both individually and to promote Krishna Consciousness.
• Charity is an essential duty for grihasthas.
10. Focus on Children’s Welfare
• Nurturing spiritually qualified children is the main purpose of married life, and their welfare is the main priority of householders.
• Children should not be neglected for any reason, e.g. in the name of so-called spiritual life. Parents should recognize the difference between a children’s various legitimate and essential needs and their “wants.”
• Financial stability is necessary to help fulfil children’s needs.
• Proactive steps must be taken to avoid all forms of child abuse.
• Parents best develop affection and a sense of protection and responsibility towards all children in the community, not just their own offspring.
• Krishna Consciousness should be made relevant and accessible to children, especially teens.
• Hypocrisy is most damaging to children’s faith in the Krishna Conscious process and the corresponding authority figures.
• Parents should accept appropriate support and training in regards to rearing children.
11. Family Love and Affection
• It is natural to have affection for others, and especially other Vaisnavas. Krishna consciousness does not accrue from simply negating or stifling worldly-affection; nor are family ties necessarily an impediment to Krishna Consciousness.
• A stable emotional background, where family members feel wanted and appreciated, is essential for children’s personal and spiritual growth.
• There is great value in a strong sense of community, as traditionally expressed through the extended family.
12. Regulated, Balanced & Exemplary Lifestyle
• Regulation is an important feature of devotee life, especially for householders who have to juggle many different types of responsibility.
• Devotees moving to the second ashram should anticipate significant changes in lifestyle. Some difficulties in establishing a balanced and regulated lifestyle are to be expected, and one should seek suitable support and guidance.
• Householders require recreation and social life, and should develop suitable means, such as spiritually based social gatherings.
• Household life is to facilitate regulated sense-enjoyment. A householder should maintain healthy attitudes towards sense-enjoyments, demonstrating neither strong attraction nor inappropriate aversion.
• Householders should maintain their spiritual priorities (e.g. sadhana), as well as upholding their more-worldly obligations.
• Suitable engagement with the world is often an integral part of both personal growth and outreach —preaching.
• Preaching without practical example is not effective. Devotee householders should demonstrate such exemplary lifestyles that others become inquisitive as to what underlies their success.
• Role models, especially in the form of successful grihasthas, are very much needed within the Society.
• Devotee householders should negotiate and establish their own lifestyles, with reference to Krishna Conscious principles and values with consideration of their individual natures, needs, backgrounds, etc.
Q. What are the levels of chanting?
1. Chanting with offenses (aparadha) 2. Chanting in the clearing stage (namabhasa) 3. Chanting of the pure name (suddha-nama)
The pure name and namabhasa: different results
If the holy name is chanted just once, though impurely so, or if the sound is simply heard, then the living entity regardless of his high or low caste is immediately liberated. This is the declaration of scripture. And furthermore, when the holy name is chanted in the clearing stage (namabhasa Ä the stage when impurities are swept from the heart of the chanter), then the highest goal is attained after some delay.
All other auspicious pious results including liberation can be quite easily achieved in namabhasa, but the attainment of love of Godhead is suspended for a while until the jiva reaches the summit of chanting the pure name or suddha-nama. In namabhasa, sin and unwanted desires in the heart are eventually dissipated; thereafter the devotee chants purely. Suddha-nama offers the devotee the highest spiritual success, love of Krsna.
Vyavadhana or 'disruption' causes offense (aparadha)
Chanting should be free from any form of disruption because this will result in offenses against the holy name, which in turn pose an insurmountable obstacle on the path to success. Vyavadhana or 'disruption' is of two kinds.
The first type is known as varna-vyavadhana or disruption in the syllables. For example, in the Bengali word 'hathikari', 'ha' and the last syllable 'ri' can be put together to form 'Hari', a name of Krsna. But because the syllables 'thi-ka' are inserted in the middle, the repetition of 'hathikari' will not give actual benefit. Yet the Arabic word 'haram' is not perverted by such disruption of the syllables or varna-vyavadhana. The syllables comprising the holy name 'Ram' are uninterrupted; hence, speaking the word 'haram' gives liberation because it is namabhasa.
The second type of vyavadhana is called tattva-vyavadhana or disruption of philosophical conclusions. This offense is much more serious. Lord Krsna's name and Lord Krsna Himself are non-different. But someone who is polluted by Mayavadi philosophy imagines them to be separate. Such an offensive conclusion is clearly against all Vedic teachings and will totally destroy one's spiritual life. It is impossible to obtain Krsna-prema from such chanting. In summary, one should understand properly that the holy name is identical to the Lord Himself. The principal names of Krsna should be chanted as suddha-nama, devoid of namabhasa and the aparadha of vyavadhana. The person who takes these considerations to heart and chants suddha-nama even once is considered a Vaisnava. He is to be served with faith and devotion.
Overcoming namabhasa and attaining prema
Anyone wanting to attain the highest spiritual success of chanting purely must approach a bonafide spiritual master and serve him carefully and sincerely. He must become free from deceit, join Lord Krsna's family of devotees and continuously chant the holy name. He should accept everything favorable for devotional service and at the same time reject unfavorable things. He should seek out the association of devotees and utilize his life in service to the Lord's holy name and the Vaisnavas. He should forgo all other religious practices and pious activities and never worship any other devata. Nor should he think anything to be independent from Krsna.
Gradually, as all the anarthas or unwanted desires in the heart are destroyed, the transcendental name of Krsna appears and dances on the tongue of the devotee. The holy name, now nectarean in taste, cannot but be relished by the devotee at every moment. Thus spiritually intoxicated, the devotee always feels like dancing. As the holy name dances, the devotee likewise dances, and at that moment the ecstasy of love of Godhead also enters dancing into the devotee's heart. Then the entire world will dance and maya will flee away.
Only the faithful are eligible to chant the omnipotent holy name
The Supreme Lord has infused His transcendental name with all of His potencies and offered it to humanity. One who has sufficient faith in Lord Krsna's name is eligible to chant, and only one who chants the name is properly executing the prescribed duties of the human being. He is called an adhikari or possessor of the holy name.
The holy name is so potent that chanting does not depend on conditions of time, place, rules, cleanliness, and so on. Pious activities, such as the giving of charity, the performance of sacrifices, the taking of ablutions, or the recitation of Vedic mantras are all regulated by stringent rules. But for the chanting of the holy name, the only prerequisite is faith. One who takes shelter of the holy name with unflinching faith will attain all perfection.
Q. What are the Glories of Giriraja Govardhana.?
Preparations for worship of Indra
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One day, seven year old Krishna, became intrigued by the hectic activity going on in the His village of Vrindavana. His father, Nanda Maharaja, was busily directing all the preparations with help of the village elders. Curious, Krishna began to inquire the reason behind all this from His father. But Nanda Maharaja being extremely busy, and thinking Krishna to be too young to understand, ignored His queries.However, he could not contend with the persistence of Krishna and finally gave in. He explained that they were arranging for a big yajna (sacrifice) in the honor of Lord Indra, the king of the demigods. Since they belonged to the farming community (Vaisya), they were very dependant on timely rainfall for their crops and food grains. Lord Indra being the controlling deity of rainfall was therefore being propitiated by the yajna to ensure timely and sufficient rainfall.
Krishna dissuades His father
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Krishna however began to dissuade His father from this sacrifice. Overtly, He took the position of a karma-mimamsa, a class of atheist philosophers that propose that since God is bound to reward or punish one in accordance with one's karma, a person should simply focus on performing his activity and enjoy the results. This argument was countered by Nanda Maharaja that while activity is essential, the mercy is also needed. Krishna however nullified these arguments saying that Indra sends rains even to the oceans, since he himself is duty bound to do so. Since demigods will be satisfied by the proper execution of duties, there is no need to worship them separately.
Krishna instead proposed that they should worship the local Brahmans and Govardhana hill. Since the Brahmans were the spiritual leaders of the community and Govardhana hill was providing them with so many amenities like grass, water and shelter for the cows, which are the primary assets of the village community. Even though Krishna was debating from an atheistic view point, He had a higher purpose in mind. His descent to the world was to discourage the worship of demigods for material gains, and to establish the true position of the Supreme Personality of Godhead. He was aware that Lord Indra was very much proud of his position as the king of the demigods. Since Lord Indra is actually a great devotee, Krishna was also showing him His mercy by removing the illusion of false pride from him.
Nanda Maharaja agrees with Krishna
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Even though Nanda Maharaja was very affectionate to Krishna, he was reluctant to give up the traditional ceremony they had been performing for years. So he offered a compromise, that the Govardhana puja would be done after the Indra yajna was completed. However this did not satisfy Krishna. He does not like wishy-washy compromises but clear and uninterrupted commitment. Finally out of affection for Krishna, the villagers lead by Nanda Maharaja relented and began to worship the Govardhana in accordance to the instructions of Krishna.
Thus was established the tradition of the worship of Govardhana, which is followed to this day in a festival called Annakuta. They began the worship by first circumambulating Govardhana hill, a tradition that is followed even now. After Nanda Maharaja and the Brahmins concluded the ceremony, they were awed to see Govardhana personified, personally accepting the foodstuffs offered in the ceremony. They were joyfully surprised to see that Govardhana personified look exactly like Krishna, and from this we can understand that Govardhana is actually non-different from the Supreme Personality of Godhead. To this day, qualified devotees take small rocks (shilas) from the Govardhana hill to worship as the deity form of the Lord.
Lord Indra angered
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Lord Indra was however most displeased with this. Even though he was aware of the position of Krishna, anger and pride caused him to become illusioned, a symptom that is common in present day materialists. Furious, he summoned the Samvartaka clouds, specially powerful clouds used at the time of cosmic destruction, and ordered them to pour rain over Vrindavana. So powerful were these rain clouds that soon entire Vrinadavana was deluged under rain fall as thick as columns and as sharp as arrows, causing much pain to the people in Vrindavana. The inhabitants of Vrindavan were all pure devotees of Sri Krishna, and in distress turned to Him for shelter.
Govardhana hill lifted by Krishna
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The omniscient Lord, very much aware of the machinations of Lord Indra, simply picked up the Govardhana hill and asked all the inhabitants of Vrindavana to take shelter under the hill with their families and animals. In this way, Krishna held the mountain up for seven days on the little finger of His left hand. By His mystic potency, no one felt any hunger, thirst or discomfort for the entire time they spent under the hill. Finally when Indra realized that he was actually up against the Supreme Personality of Godhead, he immediately ordered the clouds to stop. The inhabitants of Vrindavana happily went back, singing the glories of Krishna, and Krishna replaced the Govardhana hill to its original position.
Lord Indra forgiven
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Now Lord Indra was terrified at his offenses. Knowing that Krishna is specially merciful to the cows, he enlisted the help of Surabhi, the personification of the cows in the spiritual world. He stealthily approached Krishna in a secluded place and fell prostrate at His feet. In beautiful prayers, Lord Indra begged for forgiveness and the mercy of Krishna. Since Krishna is always favorably disposed to His sincere devotees, He forgave Indra and cautioned him against false pride. He also pleasingly received the worship from Surabhi and many other denizens of the heavenly planets.
The descent of Govardhana
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In the Padma Purana it is mentioned that when the Lord descends to performs His pastimes, He does so accompanied by His associates and intimate paraphernalia. Part of the paraphernalia is the actual land where the pastimes are performed. Thus the entire tract of land known as Braja Mandala is said to have descended from the spiritual world into the material. When Krishna wound up His pastimes, He left behind this holy dhama for His devotees to enjoy and draw inspiration from.
Along with the Braja Mandala also descended Govardhana hill on which Krishna performed so many of His childhood pastimes. Since the Lord personally picked it with His hands, it is considered non-different from Him. So enjoyable is this pastime of Krishna to His devotees, that He is also called Giridhari, meaning one who holds the mountain. When Krishna descended later as Caitanya Mahaprabhu, in the mood of His own devotee, He refused to set foot on Govardhana, recognizing it to be non-different from the Lord.
Vanishing Govardhana
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In the Garga Samhita, it is said that Govardhana Hill was once cursed by Pulastya Muni, a powerful mystic and one of the sons of Lord Brahma. The curse was that every day Govardhana would reduce by the size of one seed of mustard. In accordance with the curse, Govardhana, which was initially two yojnas (sixteen miles) tall, has since been reducing in size. The scriptures say that as long as Govardhana hill and river Yamuna are present, there will be religiosity and God consciousness. On the day they disappear, which is predicted to happen some ten thousand years from now, Kali yuga will start in earnest and any semblance of religion will completely disappear.
So while we can, let us relish the pastime of Govardhana, and if and when we get the opportunity, take darshana and perform the most auspicious parikrama (circumambulate) Govardhana.
Q. What is the Origin of Govardhan Hill ?
Origin of Govardhan:
When they were flying over the Vraja bhumi, Giriraja increased his weight to the extent that Pulastya had no option but to put him down. Pulastya understood the mischief of Giriraja. He became furious and cursed him that he would decrease by a grain everyday. But then repenting on the curse he gave to Giriraja, he assured him that he would be blessed in the Dvapara Yuga and everybody would start worshipping him since then.
This happened in the Satya yuga. Brahmaji wished to create the Dvapara Yuga but because of the portentous phenomenon of Ravana, he had to create the Treta Yuga. In this yuga, Hanumanaji on the instructions of Lord Rama, came to take Giriraja for the cause of constructing a pull on the ocean.
Giriraja at once agreed to go for the service of Lord Rama. But before they reached, the pull was ready and there was no need of additional stones. Giriraja was very dissappointed on not having the darshana of Lord Rama.
On knowing the sorrow of Giriraja, Lord Rama sent a message saying that, "...by the end of the Dvapara Yuga, the Supreme Personality of Godhead, Sri Krishna will Himself appear and play on you and will also worship you. In the kaliyuga, the devotees shall attain numerous divine supernatural powers by worshipping you.''
In Sarasvata Kalpa, i.e. the end of the Dvapara Yuga, Bhagavan Sri Krishna stopped the worship of Indra and started the Govardhana Puja by doing Himself. It was a wonderful sight. Being worshipped by Sri Krishna, Giriraja himself became like Sri Krishna. It was like He (Sri Krishna) worshipping Himself. Since then all the six seasons resided permanently on Giriraja.
Besides this, the eight gates of the Asta Sakha's from where they entered the nitya lila, are also on the Govardhan hill. The Asta Sakha's, who reside on the Govardhan hill are in differrent places, each of which were passionately attached to their respsctive Deities of those places.
Q. What are the Glories of Kartika?
(rules and regulations for observing Kartik plus additional explanation of Damodarastakam Prayer which should be sung and deeply meditated upon everyday during Radhika's holy month).
Submitted by Krpa Moya Gouranga Das"One should surrender to Krsna in all respects. One should observe particular vows like kartika-vrata. These are some of the sixty-four important items of devotional service.
(Sri Caitanya-caritamrta Madhya 22.128)
Performing Devotional Service in Karttika:
"One of the most important of these ceremonial functions is called Urja-vrata. Urja-vrata is observed in the month of Karttika (October-November); especially in Vrndavana, there is a specific program for temple worship of the Lord in His Damodara form. "Damodara" refers to Krsna's being bound with rope by His mother, Yasoda. It is said that just as Lord Damodara is very dear to His devotees, so the month known as Damodara or Karttika is also very dear to them.
"The execution of devotional service during Urja-vrata in the month of Karttika is especially recommended to be performed at Mathura. This system is still followed by many devotees. They go to Mathura or Vrndavana and stay there during the month of Karttika specifically to perform devotional services during this period. In the Padma Purana it is said, "The Lord may offer liberation or material happiness to a devotee, but after some devotional service has been executed, particularly in Mathura during the month of Karttika, the devotees want only to attain pure devotional service unto the Lord." The purport is that the Lord does not award devotional service to ordinary persons who are not serious about it. But even such unserious persons who execute devotional service according to the regulative principles during the month of Karttika, and within the jurisdiction of Mathura in India, are very easily awarded the Lord's personal service." (Srila Prabhupada in NOD chap. 12)
Quotes from Mathura Mahatyam by Srila Rupa Gosvami:
Residing in Mathura During the Month of Karttika
In the Karttika-mahatmya, Narada says: By bathing in sacred places and giving charity during the month of Karttika, a person in any country attains piety equal to an agnihotra-yajna.
Text 168
In Mathura bathing and worship during the month of Karttika places one on the same planet as Lord Krsna. No other holy place is equal to Mathura.
Text 169
The month of Karttika, when Lord Hari enjoyed His Damodara-pastime in Mathura, delights Lord Vaikuntha. The month of Karttika spent in Mathura brings the supreme destination.
Text 170
As Prayaga should be served in the month of Magha, and the Ganges in the month of Vaisakha, so Mathura should be served in the month of Karttika. Nothing is better than that service.
Text 171
They who, after properly bathing, worship Lord Damodara in Mathura during Karttika, attain forms like that of Lord Krsna. Of this there is no doubt.
Text 172
O brahmanas, residence in Mathura during Karttika is a rare attainment for humans. To they who worship Him there and then the Lord gives their original spiritual forms.
Text 173
When He is worshiped in any other place, Lord Hari gives only liberation or sense-gratification to His servants. He does not give them pure devotional service, for that service brings Him under their dominion.
Text 174
By once serving Lord Damodara in Mathura during Karttika, the people can easily attain pure devotional service to Lord Hari.
Text 175
They who, even without proper mantras and offerings, and without properly following the rules, worship Him in Mathura during Karttika, the Lord considers His true devotees.
Text 176
The perfect atonement to purify the sins of a lifetime is: worship Lord Damodara in Mathura during Karttika.
Text 177
Although Mathura is easy to visit in this world, and although Karttika comes every year, the fools still swim in the ocean of repeated birth and death.
Text 179
All holy places and all holy rivers, streams, and lakes reside in the circle of Mathura during Karttika.
Text 180
They who as a joke serve Lord Hari during Karttika in Mathura will attain pure devotional service, what to speak of they who serve the Lord with faith and devotion.
Text 181
Therefore, O prince, nothing is better than to serve Lord Damodara in Mathura during Karttika.
Residing in Mathura During Dvadasi in Karttika Month
In the Visnu Purana it is said:
A person who during the Sukla-dvadasi in the month of Karttika bathes in the Yamuna and sees the Deity of Lord Hari in Mathura attains the supreme destination.
Text 189
Residing in Mathura During Bhisma-pancaka (goes from Utthana Ekadasi til Purnima)
In the Padma Purana, Sri Krsna says to Bhisma:
O Gangeya, this vow you have followed will henceforth be known as Bhisma-pancaka. They who follow this great vow in My birthplace, Mathura, find pure devotional service resting in their hand.
Text 191
Pure devotional service to Me which, because it places Me under My devotee's dominion, is very difficult to attain, is easily attained by following this vow in Mathura during Karttika.
Q. What is the view of Lord Krishna and Lord Jesus ?
Many people often wonder what is the view of Lord Jesus Christ in the Krishna consciousness movement.
Srila Prabhupada, the foremost exponent of the Krishna
consciousness movement explains that Jesus is Krishna's representative, son of God, and spiritual master.
Below are excerpts from Srila Prabhupada's books, lectures, and conversations about Jesus Christ and his
relationship with Krsna.
"If one loves Krishna, he must love Lord Jesus also. And if one perfectly loves Jesus he must love Krishna too. If he says, "Why shall I love Krishna? I shall love Jesus," then he has no knowledge. And if one says, "Why shall I love Jesus? I shall love Krishna", then he has no knowledge either. If one understands Krishna, then he will understand Jesus. If one understands Jesus, you'll understand Krishna too"
(Srila Prabhupada - Room conversation with Allen Ginsberg, May 12, 1969 / Columbus - Ohio)
As Lord Jesus Christ said, we should hate the sin, not the sinner. That is a very nice statement, because the sinner is under illusion. He is mad. If we hate him, how can we deliver him? Therefore, those who are advanced devotees, who are really servants of God, do not hate anyone. When Lord Jesus Christ was being crucified, he said, "My God, forgive them. They know not what they do." This is the proper attitude of an advanced devotee. He understands that the conditioned souls cannot be hated, because they have become mad due to their materialistic way of thinking. In this Krsna consciousness movement, there is no question of hating anyone. Everyone is welcomed to come and chant Hare Krsna, take krsna-prasada, listen to the philosophy of Bhagavad-gita, and try to rectify material, conditioned life. This is the essential program of Krsna consciousness.
(Path of Perfection Chapter 3: Learning How to See God)
Christian, Muhammadan, Hindu-it doesn't matter. If he is simply speaking on behalf of God, he is a guru. Lord Jesus Christ, for instance. He canvassed people, saying, "Just try to love God." Anyone-it doesn't matter who-be he Hindu, Muslim, or Christian, is a guru if he convinces people to love God. That is the test. The guru never says, "I am God," or "I will make you God." The real guru says, "I am a servant of God, and I will make you a servant of God also." It doesn't matter how the guru is dressed. As Caitanya Mahaprabhu said, "Whoever can impart knowledge about Krsna is a spiritual master." A genuine spiritual master simply tries to get people to become devotees of Krsna, or God. He has no other business.
(Science of Self Realization Chapter 2: Choosing a Spiritual Master)
So Lord Jesus Christ said, "My Lord, hallowed be Thy name." He wants to glorify the name of the Lord. And some people says that there is no name of God. How? If Lord Jesus Christ says "Hallowed by Thy name," there must be name. The name is there, but he did not pronounce it because the people at that time will not be able to understand or maybe some reason, but he says there is name. So we are making this propaganda, Krsna consciousness movement, the "Hallowed by Thy name. My Lord Krsna, the Personality of Godhead, let Your holy name be glorified." This is our movement. It is not a sectarian...(Lecture: Bhagavad Gita 3.27 Melbourne June 27, 1974)
Sometimes Sri Krsna descends Himself, and sometimes He sends His representative. The major religions of the world-Christian, Hindu, Buddhist and Moslem-believe in some supreme authority or personality coming down from the kingdom of God. In the Christian religion, Jesus Christ claimed to be the son of God and to be coming from the kingdom of God to reclaim conditioned souls. As followers of Bhagavad-gita, we admit this claim to be true. So basically there is no difference of opinion. In details there may be differences due to differences in culture, climate and people, but the basic principle remains the same-that is, God or His representatives come to reclaim conditioned souls.
(Raja Vidya Chapter 6 :Knowledge of Krsna's Appearance and Activities)
Just like Lord Jesus Christ. He was so badly treated and still he was thinking, "Father, they do not know what they are doing. Please excuse." This is suhrdah. He is praying to God This is sadhu, mahatma. Suhrdah prasanta. Not that... In India there are examples like Haridasa Thakura, Prahlada Maharaja. And the Western countries also, Lord Jesus Christ, he is saktyavesa-avatara, God's son. And he tolerated so much. These are the examples of mahatma. Don't misunderstand that we are preaching that mahatmas are only in India. No. By the order of the Supreme Personality of Godhead there are mahatmas even amongst the birds, even amongst the beasts, even amongst the lower than animals. Because this Krsna consciousness movement is going on in different places, in different circumstances.(Srimad Bhagavatam 5.5.3 --vrndavana Oct 25, 1976)
Conversation with Father Emmanuel - In 1974, near ISKCON's center in Frankfurt am Main, West Germany, Srila Prabhupada and several of his disciples took a morning walk with father Emmanuel Jungclaussen, a Benedictine monk from Niederalteich Monastery. Noticing that Srila Prabhupada was carrying meditation beads similar to the rosary, Father Emmanuel explained that he also chanted a constant prayer: "Lord Jesus Christ, be merciful unto us." The following conversation ensued.
Conversation with Cardinal Danielou - "Thou Shalt Not Kill" or "Thou Shalt Not Murder"?
At a monastic retreat near Paris, in July of 1973, Srila Prabhupada talked with Cardinal Jean Danielou: "... the Bible does not simply say, `Do not kill the human being.' It says broadly, `Thou shalt not kill.'... why do you interpret this to suit your own convenience?"
From Perfect Questions, Perfect Answers - Discussions between Peace Corps Worker Bob Cohen and His Divine Grace A.C. Bhaktivedanta Swami Prabhupada
Jesus Christ Was a Guru - The spiritual leader of the Hare Krsna movement here recognizes Lord Jesus Christ as "the son of God, the representative of God... our guru... our spiritual master," yet he has some sharp words for those who currently claim to be Christ's followers...
A devotee of Krsna is friendly to everyone. Therefore it is said here that he has no enemy (nirvairah). How is this? A devotee situated in Krsna consciousness knows that only devotional service to Krsna can relieve a person from all the problems of life. He has personal experience of this, and therefore he wants to introduce this system, Krsna consciousness, into human society. There are many examples in history of devotees of the Lord who risked their lives for the spreading of God consciousness. The favorite example is Lord Jesus Christ. He was crucified by the nondevotees, but he sacrificed his life for spreading God consciousness. Of course, it would be superficial to understand that he was killed. Similarly, in India also there are many examples, such as Thakura Haridasa and Prahlada Maharaja. Why such risk? Because they wanted to spread Krsna consciousness, and it is difficult. A Krsna conscious person knows that if a man is suffering it is due to his forgetfulness of his eternal relationship with Krsna. Therefore, the highest benefit one can render to human society is relieving one's neighbor from all material problems. In such a way, a pure devotee is engaged in the service of the Lord. Now, we can imagine how merciful Krsna is to those engaged in His service, risking everything for Him. Therefore it is certain that such persons must reach the supreme planet after leaving the body.
(Chapter 11 Bhagavad gita text 55 purport)
Q. What is Tulasi Worship ?
The three mantras for Tulasi Devi are as follows:
The first mantra is for offering obeisances, bowing down (pancanga pranam):
vrindaai tulasi devyai priyaai kesavasya ca,
When collecting leaves from the plant, the following mantra should be chanted:
tulasya mrta janmasi, sada tvam kesavapriya,
The mantra for circumambulating the Tulasi tree:
yani kani ca papani brahma hatya dikani ca,
So there are three mantras, one for bowing down, one for circumambulating, and one for collecting the leaves. The collecting of leaves should be done once in the morning for worshiping and for putting on the plates of foodstuff to be offered. On each bowl or plate there should be at least one leaf.
To worship Tulasi devi, one sings this prayer:
ye tomara sarana loy, tara vancha purna hoy
mora ei abhilasa, vilasa kunje dio vasa
ei nivedana dhara, sakhira anugata koro
dina krsna-dase koy, ei yena mora hoy
1) O Tulasi, beloved of Krsna, I bow before you again and again. My desire is to obtain the service of Sri Sri Radha and Krsna.
2) Whoever takes shelter of you has his wishes fulfilled. Bestowing your mercy on him, you make him a resident of Vrndavana.
3) My desire is that you will also give me a residence in the pleasure groves of Sri Vrndavana-dhama. Thus within my vision I will always behold the beautiful pastimes of Radha and Krsna.
4) I beg you to make me a follower of the cowherd damsels of Vraja. Please give me the privilege of devotional service and make me your own maidservant.
5) This very fallen and lowly servant of Krsna prays, "May I always swim in the love of Sri Sri Radha and Govinda."
What is the Kumara Samprdaya ?
"Brahmaji wanted to create the whole cosmic situation as it was in the previous millennium, and because, in the last devastation, knowledge of the Absolute Truth was altogether erased from the universe, he desired that the same knowledge again be renovated; otherwise there would be no meaning in the creation. Because transcendental knowledge is a prime necessity, the ever-conditioned souls are given a chance for liberation in every millennium of creation.
This mission of Brahmaji was fulfilled by the grace of the Lord when the four sanas, namely Sanaka, Sanat-kumara, Sanandana and Sanatana, appeared as his four sons. These four sanas were incarnations of the knowledge of the Supreme Lord, and as such they explained transcendental knowledge so explicitly that all the sages could at once assimilate this knowledge without the least difficulty. By following in the footsteps of the four Kumaras, one can at once see the Supreme Personality of Godhead within oneself."
Srimad-Bhagavatam 2:7:5
"Although Brahma created the principles of nescience as a matter of necessity for those living entities who were destined to ignorance by the will of he Lord, he was not satisfied in performing such a thankless task. He therefore created four principles of knowledge: sankhya, or empirical philosophy for the analytical study of material conditions; yoga or mysticism for liberation of the pure soul from material bondage; vairagya, the acceptance of complete detachment from material enjoyment in life to elevate oneself to the highest spiritual understanding; and tapas, or the various kinds of voluntary austerities performed for spiritual perfection.
Brahma created the four great sages Sanaka, Sananda, Sanatana and Sanat to entrust them with these four principles of spiritual advancement, and they inaugurated their own spiritual party, or sampradaya, known as the Kumara-sampradaya, or later on as the Nimbaraka-sampradaya, for the advancement of bhakti. All of these great sages became great devotees, for without devotional service to the Personality of Godhead one cannot achieve success in any activity of spiritual value."
Srimad-Bhagavatam 3:12:4
"The specific importance of the Kumaras is that they were brahmacaris, living the life of celibacy from birth. They kept themselves as small children about four or five years old because by growing into youth one's senses sometimes become disturbed and celibacy becomes difficult. The Kumaras therefore purposefully remained children because in a child's life the senses are never disturbed by sex."
Srimad-Bhagavatam 4:22:12
"So these four Kumaras--kumaras means unmarried brahmacaris--they were sons of Brahma. Because in the beginning Brahma begot so many sons, and each of them were asked to increase the population. Sanaka, Sananda, Sanatana, they were also requested by their father to increase population, but they refused. They said, "No, we are not going to be entangled in these material affairs. We shall remain kumaras, brahmacari, and preach the glories of God," by which Brahma was angry. And while he was angry, from his anger Rudra, Siva, was produced, and Lord Siva is therefore supposed to be son of Brahma. So these four Kumaras, they represented the knowledge opulence of the Supreme Lord."
Srila Prabhupada Lecture on Caitanya-caritamrta, 12-31-66, New York
"As in the modern day there are many champions in sports, so in bygone days there were many learned scholars in India who were champions in learning. One such person was Kesava Kasmiri, who came from the state of Kashmir. He traveled all over India and at last came to Navadvipa to challenge the learned scholars there. Unfortunately he could not conquer the learned scholars in Navadvipa, for he was defeated by the boy scholar Caitanya Mahaprabhu. Later he understood that Caitanya Mahaprabhu is none other than the Supreme Personality of Godhead. Thus he surrendered unto Him and later became a pure Vaisnava in the sampradaya of Nimbarka. He wrote Kaustubha-prabha, a commentary on the Vedanta commentary of the Nimbarka-sampradaya, which is known as the Parijata-bhasya.
The Bhakti-ratnakara mentions Kesava Kasmiri and lists his predecessors in the disciplic succession of the Nimbarka-sampradaya: (1) Srinivasa Acarya, (2) Visva Acarya, (3) Purusottama, (4) Vilasa, (5) Svarupa, (6) Madhava, (7) Balabhadra, (8) Padma, (9) Syama, (10) Gopala, (11) Krpa, (1 2) Deva Acarya, (13) Sundara Bhatta, (14) Padmanabha, (15) Upendra, (16) Ramacandra, (17) Vamana, (18) Krsna, (19) Padmakara, (20) Sravana, (21) Bhuri, (22) Madhava, (23) Syama, (24) Gopala, (25) Balabhadra, (26) Gopinatha, (27) Kesava, (28) Gokula and (29) Kesava Kasmiri. It is stated in the Bhakti-ratnakara that Kesava Kasmiri was a favorite devotee of mother Sarasvati, the goddess of learning. By her grace he was an extremely influential scholar, and he was the greatest champion among all the scholars in the four corners of the country. Therefore he got the title dig-vijayi, which means "one who has conquered everyone in all directions." He belonged to a very respectable brahmana family of Kashmir. Later, by the order of Sri Caitanya Mahaprabhu, he gave up the profession of winning championships and became a great devotee. He joined the Nimbarka-sampradaya, one of the Vaisnava communities of the Vedic culture."
Caitanya-caritamrta, Adi lila 16:25
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