From Back to Godhead

The ancient Greek writer Aratos tells the following story about the constellation Virgo, or the virgin. Virgo, he says, may have belonged to the star race, the forefathers of the ancient stars. In primeval times, in the golden age, she lived among mankind as Justice personified and would exhort people to adhere to the truth. At this time people lived peacefully, without hypocrisy or quarrel. Later, in the age of silver, she hid herself in the mountains, but occasionally she came down to berate people for their evil ways. Finally the age of bronze came. People invented the sword, and “they tasted the meat of cows, the first who did it.” At this point Virgo “flew away to the sphere”; that is, she departed for the celestial realm.[1] The Vedic literature of India gives an elaborate description of the universe as a cosmos — a harmonious, ordered system created according to an intelligent plan as a habitation for living beings. The modern view of the universe is so different from the Vedic view that the latter is presently difficult to comprehend. In ancient times, however, cosmogonies similar to the Vedic system were widespread among people all over the world. Educated people of today tend to immediately dismiss these systems of thought as mythology, pointing to their diversity and their strange ideas as proof that they are all simply products of the imagination.

If we do this, however, we may be overlooking important information that could shed light on the vast forgotten period that precedes the brief span of recorded human history. There is certainly much evidence of independent storytelling in the traditions of various cultures, but there are also many common themes. Some of these themes are found in highly developed form in the Vedic literature. Their presence in cultures throughout the world is consistent with the idea that in the distant past, Vedic culture exerted worldwide influence.

In this article we will give some examples of Vedic ideas concerning time and human longevity that appear repeatedly in different traditions. First we will examine some of these ideas, and then we will discuss some questions about what they imply and how they should be interpreted.

In the Vedic literature time is regarded as a manifestation of Krsna, the Supreme Being. As such, time is a controlling force that regulates the lives of living beings in accordance with a cosmic plan. This plan involves repeating cycles of creation and destruction of varying durations. The smallest and most important of these repeating cycles consists of four yugas, or ages, called Satya, Treta, Dvapara, and Kali. In these successive ages mankind gradually descends from a high spiritual platform to a degenerated state. Then, with the beginning of a new Satya-yuga, the original state of purity is restored, and the cycle begins again.

The story of Virgo illustrates that in the ancient Mediterranean world there was widespread belief in a similar succession of four ages, known there as the ages of gold, silver, bronze, and iron. In this system humanity also starts out in the first age in an advanced state of consciousness and gradually becomes degraded. Here also, the progressive developments in human society are not simply evolving by physical processes, but are superintended by a higher controlling intelligence.

It is noteworthy that Aratos’ story specifies the eating of cows as a sinful act that cut mankind off from direct contact with celestial beings. This detail fits in nicely with the ancient Indian traditions of cow protection, but it is unexpected in the context of Greek or European culture.

One explanation for similarities between ideas found in different cultures is that people everywhere have essentially the same psychological makeup, and so they tend to come up independently with similar notions. However, details such as the point about cow-killing suggest that we are dealing here with common traditions rather than independent inventions.

Another example of similarities between cultures can be found among the natives of North America. The Sioux Indians say that their ancestors were visited by a celestial woman who gave them their system of religion. She pointed out to them that there are four ages, and that there is a sacred buffalo that loses one leg during each age. At present we are in the last age, an age of degradation, and the buffalo has one leg.[2] This story is a close parallel to the account in the Srimad Bhagavatam of the encounter between Maharaja Pariksit and the bull of Dharma. There, Dharma is said to lose one leg with each successive yuga, leaving it with one leg in the present Age of Kali. According to the Vedic system, the lengths of the Satya, Treta, Dvapara, and Kali yugas are 4, 3, 2, and 1 times an interval of 432,000 years. Within these immense periods of time the human life span decreases from 100,000 years in the Satya-yuga to 10,000 years in the Treta-yuga, 1,000 years in the Dvapara-yuga, and finally 100 years in the Kali-yuga.

Of course, this idea is strongly at odds with the modern evolutionary view of the past. In the ancient Mediterranean world, however, it was widely believed that human history had extended over extremely long periods of time. For example, according to old historical records, Porphyry (c. 300 A.D.) said that Callisthenes, a companion of Alexander

in the Persian war, dispatched to Aristotle Babylonian records of eclipses and that these records covered 31,000 years. Likewise, Iamblicus (fourth century) said on the authority of the ancient Greek astronomer Hipparchus that the Assyrians had made observations for 270,000 years and had kept records of the return of all seven planets to

the same position.[3] Finally, the Babylonian historian Berosus assigned 432,000 years to the total span of the reigns of the Babylonian kings before the Flood.[4] We do not wish to suggest that these statements are true (or that they are false). The point here is that people in the old Mediterranean civilization evidently had a much different view of the past than the dominant view today. And this view was broadly consistent with Vedic chronology. Although the Bible is well known for advocating a very short time-span for human history, it is interesting to note that it contains information indicating that people at one time lived for about 1,000 years. In the Old Testament the following ages are listed for people living before the Biblical Flood: Adam, 930; Seth, 912; Enos, 905; Kenan, 910; Mahaleel, 895; Jared, 962; Enoch, 365; Methusaleh,969; Lamech, 777; and Noah, 950. If we exclude Enoch (who was said to have been taken up to heaven in his own body), these persons lived an average of 912 years.[5] After the Flood, however, the following ages were recorded: Shem, 600; Arphachshad, 438; Selah, 433; Eber, 464; Peleg, 239; Reu, 239; Serug, 230; Nahor, 148; Terah, 205; Abraham, 175; Issac, 180; Job, 210; Jacob, 147; Levi, 137; Kohath, 133; Amaram, 137; Moses, 120; and Joshua, 110. These ages show a gradual decline to about 100 years, similar to what must have happened after the beginning of Kali-yuga, according to the Vedic system. Here we should mention in passing that the Biblical Flood is traditionally said to have taken place in the second or third millenium B.C., and the traditional date in India for the beginning of Kali-yuga is February 18, 3102 B.C. This very date is cited as the time of the Flood in various Persian, Islamic, and European writings from the sixth to the fourteenth centuries A.D.[6] How did the middle-eastern Flood come to be associated with the start of Kali-yuga? The only comment we can make is that this story shows how little we really know about the past. In support of the Biblical story of very long human life-spans in ancient times, the Roman historian Flavius Josephus cited many historical works that were available in his time: Now when Noah had lived 350 years after the Flood, and all that time happily, he died, having the number of 950 years, but let no one, upon comparing the lives of the ancients with our lives…make the shortness of our lives at present an argument that neither did they attain so long a duration of life…. Now I have for witnesses to what I have said all those that have written Antiquities, both among the Greeks and barbarians, for even Manetho, who wrote the Egyptian history, and Berosus, who collected the Chaldean monuments, and Mochus, and Hestiaeus, and beside these, Hiernonymous the Egyptian, and those who composed the Phoenician history, agree with what I here say: Hesiod also, and Hecataeus, Hellanicaus, and Acuzilaus, and besides Ephorus and Nicolaus relate that the ancients lived a thousand years: but as to these matters, let everyone look upon them as he sees fit.[7] Unfortunately, practically none of the works referred to by Josephus are still existing, and this again shows how little we know of the past. But in existing Norse sagas it is said that people in ancient times lived for many centuries. In addition, the Norse sagas describe a progression of ages, including an age of peace, an age when different social orders were introduced, an age of increasing violence, and a degraded “knife-age and axe-age with cloven shields.”[8] The latter is followed by a period of annihilation, called Ragnarok, after which the world is restored to goodness.

The Norse Ragnarok involves the destruction of the earth and the abodes of the Norse demigods (called Asgard), and thus it corresponds in Vedic chronology to the annihilation of the three worlds that follows 1,000 yuga cycles, or one day of Brahma. It is said that during Ragnarok the world is destroyed with flames by a being called Surt, who lives beneath the lower world (appropriately called Hel) and was involved in the world’s creation. By comparison, the Srimad Bhagavatam (3.11.30) states that at the end of Brahma’s day, “the devastation takes place due to the fire emanating from the mouth of Sankarsana.” Sankarsana is a plenary expansion of Krsna who is “seated at the bottom of the universe” (Srimad Bhagavatam 3.8.3), beneath the lower planetary systems. There are many similarities between the Norse and Vedic cosmologies, but there are also great differences. One key difference is that in the Srimad Bhagavatam, all beings and phenomena within the universe are clearly understood as part of the divine plan of Krsna, the Supreme Personality of Godhead. In contrast, in the Norse mythology God is conspicuously absent, and the origin and purpose of the major players in the cosmic drama are very obscure. Surt, in particular, is a “fire giant” whose origins and motives are unclear even to experts in the Norse literature.[9] One might ask, If Vedic themes appear in many different societies, how can one conclude that they derive from an ancient Vedic civilization? Perhaps they were created in many places independently, or perhaps they descend from an unknown culture that is also ancestral to what we call Vedic culture. Thus parallels between the accounts of Surt and Sankarsana may be coincidental, or perhaps the Vedic account derives from a story similar to that of Surt.

Our answer to this question is that available empirical evidence will not be sufficient to prove the hypothesis of descent from an ancient Vedic culture, for all empirical evidence is imperfect and subject to various interpretations. But we can decide whether or not the evidence is consistent this hypothesis.

If there was an ancient Vedic world civilization, we would expect to find traces of it in many cultures around the world. We do seem to find such traces, and many agree with Vedic accounts in specific details (such as the location of Surt’s abode or the sacred buffalo’s loss of one leg per world age). Since this civilization began to lose its influence thousands of years ago, at the beginning of Kali-yuga, we would expect many of these traces to be fragmentary and overlain by many later additions, and this we also see. Thus the available evidence seems to be consistent with the hypothesis of a Vedic origin.

REFERENCES

[1] E. C. Sachau, trans., Alberuni’s India

(Delhi: S. Chand & Co., 1964), pp. 383-4.

[2] J. E. Brown, ed., The Sacred Pipe (Baltimore: Penguin Books, 1971), p [3] D. Neugebauer, History of Ancient Mathematical Astronomy (Berlin: Springer-Verlag, 1975), pp. 608-9.

[4] J. D. North, “Chronology & the Age of the World,” in Cosmology, History & Theology, eds. Wolfgang Yourgrau and A. D. Breck (N. Y.: Plenum Press, 1977), p. 315.

[5] D. W. Patten and P. A. Patten, “A Comprehensive Theory on Aging, Gigantism & Longevity,” Catastrophism & Ancient History, Vol. 2, Part 1 (Aug. 1979), p. 24. [6] J. D. North, Ibid., p. 316-7.

[7] D. W. Patten, Ibid., p. 29.

[8] V. Rydberg, Teutonic Mythology, R. B. Anderson, trans.

(London: Swan Sonnenschein & Co., 1889), pp. 88,94. [9] Ibid., pp. 448-9.

Don’t forget to chant: Hare Krishna Hare Krishna

Krishna Krishna Hare Hare

Hare Rama Hare Rama

Rama Rama Hare Hare

Source:http://www.dandavats.com/?p=30543

Between 2012 and 2016, the number of Australian adults whose diet is all or almost all vegetarian has risen from 1.7 million people (or 9.7% of the population) to almost 2.1 million (11.2%), the latest findings from Roy Morgan Research reveal. While it is a nationwide trend, the shift towards vegetarianism has been most striking in New South Wales, where there has been a 30% growth in this kind of diet.

This is a significant surge in the movement away from the standard Australian meat based diet and will have a major and lasting impact on markets and industry. The results of this survey will provide a boost to businesses that supply the vegetarian consumer market and will no doubt give a lift to the vegetarian/vegan revolution.

The findings of the study released today has found there’s been a surge in Australians going off meat altogether with 2.1 million of us (or 11.1 per cent of the population) reportedly vegetarian. In NSW, people not eating meat has surged by 30 per cent.

Roy Morgan Research has shown that many Australians adopt a vegetarian diet for health and/or weight-loss reasons – and this hasn’t changed. Nearly half (48.7%) of Aussies 18+ who eat little or no meat agree that ‘A low-fat diet is a way of life for me’ (well above the population average of 31.9%) and 36.7% agree that ‘I always think of the number of calories in the food I’m eating’ (compared with the 25.2% national average).

The research proves the heavy advertising push by Australia’s meat and livestock industry has failed to gain traction with a broad base of consumers.

Srila Prabhupada Says:

“Vegetables, grains, fruits, milk and water are the proper foods for human beings and are prescribed by Lord Krishna Himself. Whatever else we eat cannot be offered to Him, since He will not accept it. Thus we cannot be acting on the level of loving devotion if we offer such foods.…

“But preparing nice, simple vegetable dishes, offering them before the picture or Deity of Lord Krishna and bowing down and praying for Him to accept such a humble offering enables one to advance steadily in life, to purify the body, and to create fine brain tissues which will lead to clear thinking…

“Above all, the offering should be made with an attitude of love. Krishna has no need of food, since He already possesses everything that be, yet He will accept the offering of one who desires to please Him in that way. The important element, in preparation, in serving and in offering, is to act with love for Krishna.”

Source:http://brihadmrdanga.com/2016/08/is-a-vegetarian-revolution-occurring-in-australia-yes-it-is/

We invite you to join us in the celebration of Balarama Jayanti, the appearance day of Lord Balarama, on the 18th of August. Find the details on the web site of your closest temple.

Who is Lord Balarama?
*****************
The Supreme Personality of Godhead, Krishna, is the fountainhead of all incarnations. Lord Balarama is His second body. They are both one and the same identity. They differ only in form. Balarama is the first bodily expansion of Krishna, and He assists in Lord Krishna’s transcendental pastimes. He is the source of the entire spiritual world and is the adi-guru, the original spiritual master.

He assumes five other forms to serve Lord Krishna. He Himself helps in the pastimes of Lord Krishna, and He does the work of creation in four other forms called the catur-vyuha (four armed) forms known as Vasudeva, Sankarshana, Pradyumna and Anirudha. He executes the orders of Lord Krishna in the work of creation, and in the form of Lord Sesa He serves Sri Krishna in various ways. In all the forms He tastes the transcendental bliss of serving Krishna. No one can approach Krishna without first getting the mercy of Baladeva.

Descent of Balarama
****************
Whenever Krishna appears in the material world, He is accompanied by His associates and paraphernalia. Five thousand years ago when Krishna descended into the material world, He was first preceded by Baladeva. Only after Baladeva give His mercy did Krishna descend, such is the intimate relationship between Krishna and Baladeva.

When Baladeva appeared as the seventh child in the womb of Devaki, she could understand that this was a divine child and this made her all the more concerned about His safety. Even Kamsa could sense His potency and he became fearful, thinking he may have been tricked by the prophecy that he will be slain only by the eight child of Devaki. At this time Krishna instructed Yogamaya, His internal potency, to transfer the unborn child from the womb of Devaki to that of Rohini, one of the other wives of Vasudeva, who was hiding from Kamsa in the house of Nanda Maharaja in Gokul.

In this way Balarama was born in Gokul under the protection of Nanda Maharaja. Garga Muni the venerable kulguru (family priest) of the Yadu dynasty revealed to Rohini that the child she was carrying was indeed that of her husband Vasudeva. At the time of the name-giving ceremony he named the child Rama, one who gives all pleasures. Referring to the immense strength of the child, Garga Muni predicted that He will also be known as Balarama (bala meaning strength). Since He was forcibly attracted from the womb of Devaki to that of Rohini, He was also be called Sankarshana. As the son of Rohini He was known as Rohini-nandan and as the elder brother of Krishna He was also called Douji.

The form of Lord Balarama
********************
Powerful Lord Balarama is sixteen years old, full of the luster of youth and has a fair complexion the color of crystal. He wears blue garments and a garland of forest flowers. His handsome hair is tied in a graceful topknot. Splendid earrings adorn His ears and His neck is splendidly decorated with garlands of flowers and strings of jewels. Splendid armlets and bracelets ornament Douji’s graceful and very strong arms and His feet are decorated with splendid jeweled anklets.

Lord Balarama’s beauty is enhanced by the earrings touching His cheeks. His face is decorated with tilaka made from musk, and His broad chest is ornamented with a garland of gunja. Balarama’s voice is very grave and His arms are very long, touching His thighs

The splendor of Lord Balarama’s transcendental form eclipses many millions of glistening rising moons, and the slightest scent of His boundless strength is sufficient to destroy many armies of demons. Although He knows the supernatural power of His younger brother, Krishna, still, out of love for Him, He never leaves Krishna alone in the forest even for a moment. Balarama is Sri Krishna’s dearest friend and is a great reservoir of the nectar mellows of many kinds of transcendental pastimes.

Specific Pastimes of Lord Balarama
Balarama slays Dhenukasura
*********************
Dhenukasura was a powerful demon who had assumed the form of an ass. With his demon friends he was occupying Talavana, one of the twelve forests of Vrindavana. Out of fear of these demons no one could approach Talavana and enjoy the numerous flowers and fruits in the forest. Balarama, induced by His cowherd friends, entered the forest desiring to kill the demons. He began shaking the fruit trees, making a big noise. Dhenuka, furious at the intrusion, attacked Balarama with his rear legs, but Balarama easily picked him up by his legs and whirled him around until he died. As the other demon friends of Dhenuka rushed to attack, Krishna and Balarama picked them up and threw them on trees, killing them. Soon the forest was free of all demons, and it appeared that the bent trees were being directed by Balarama to pay obeisances to Krishna.

Balarama kills Pralambasura
********************
Once when Krishna and Balarama were playing with the cowherd boys, a demon named Pralamba entered their midst, disguised as a cowherd boy. Understanding the invincible potency of Krishna, he instead decided to abduct Balarama. At the end of the game, as the losing party he was supposed to carry Balarama on his shoulders. Carrying the Lord on his shoulders he ran swiftly, but Balarama realizing the true identity of demon began to make himself heavier and heavier. Unable to bear the weight, the demon assumed his original form which was like a huge dark effulgent cloud, decorated with golden ornaments. Balarama then bought His fist down the head of the demon splitting it into two and causing him to give up his life.

Balarama glorified by Krishna
**********************
As the elder brother of Krishna, Balarama was the object of His love and respect. Once when walking in the forest of Vrindavana, Krishna observed the trees bending down as if paying obeisances. He glorified the lotus feet of Balarama as being the object of devotion even for the demigods. He said that the trees, which were impersonalists in previous life times, witnessing the personal form of Balarama were now praying for His devotion. At other times when Balarama would get tired by playing, He would lie down the lap of one of the cowherd boys and Krishna would personally massage His feet, fan Him and give Him service. Such was the sweet reciprocation of love between Krishna and Balarama.

Yamuna devi chastised
******************
Once Lord Balarama, Who was at the time living in Dwarka, came back to stay in Vrindavana for two months. At this time He enjoyed pastimes with His gopi friends (who were different from the gopis of Krishna). Enjoying such pastimes on the bank of Yamuna at Rama-ghata, the Lord summoned Yamuna so that He could sport in the waters. When Yamuna devi did not respond. Lord Balarama took up His favorite weapon, His plow, and began to drag Yamuna in a hundred streams. Understanding the position of Balarama, Yamuna devi personally appeared and offered her obeisances to the Lord with many prayers in His glorification. Thus appeased the Lord entered and bathed in the waters of the river.

Kauravas chastised
***************
Samba, the darling son of Jambavati and Krishna, kidnapped Laksmana the daughter of Duryodhana from the assembly were she was supposed to choose her husband. The furious Kauravas after a prolonged fight, finally arrested Samba by sending in six of their greatest warriors. When the Yadavas heard of this they prepared for battle but Lord Balarama pacified them, preferring to find a peaceful solution. However when He requested the Kauravas to return Samba and Laksmana, the Kauravas responded by insulting Him and the Yadava dynasty. Understanding them to be ignorant in their false prestige, Balarama took His plow and began to drag Hastinapura into the Ganges. The terrified Kauravas now surrendered to the lotus feet of Balarama, begging for His mercy. They immediately returned Samba and Laksmana and had them married ceremoniously with many opulent gifts.

Balarama marries Revati
******************
In Satya yuga there was a King named Raivata whose daughter Revati was excellent in all respects. Unable to find a match suitable for her, the king took her to the court of Brahma for his advise. After waiting for some time when the king met with Brahma, he was shocked to learn that in the short time he spent in the Brahmaloka, millions of years had already passed on Earth and at the time Dvapara yuga was concluding. However Lord Brahma informed King Raivata that present at this time was Lord Balarama Who was more than qualified to be the husband of Revati.

King Raivata returned and approached Balarama to accept Revati as His wife. However Revati belonged to an earlier yuga when people were much larger physically. So Lord Balarama placed His plow on her head until she shrunk to an appropriate size and accepted her as His wife.

Balarama and Mahabharata
*********************
In general Balarama was equally affectionate to both the Pandavas and the Kauravas. He accepted both Duryodhana and Bhima as His disciples in the art of mace-war. As a teacher He appreciated the superior technique of Duryodhana as opposed to the raw strength of Bhima. At the time of Mahabharata, He refused to take sides and instead went on an extended pilgrimage to the holy places. In the battle between Bhima and Duryodhana, He became angry at Bhima for killing Duryodhana by trickery, but was appeased by Sri Krishna.

Killing of Romaharshana
******************
Towards the end of Dvapara yuga thousands of sages assembled on the banks of Naimyasharana to perform a thousand year yajna in an effort to reverse the onset of Kali yuga. They appointed as their leader Romaharshana, one of the main disciple of Vyasadeva, who was also present when Sukadeva Goswami narrated Srimad Bhagavatam to King Parikshit.

When Lord Balarama entered the assembly, understanding Him to be the Supreme Personality of Godhead, all present rose to offer Him respect. However Romaharshana, proud at occupying the position of the leader did not get up. Lord Balarama could understand that even though Romaharshana was a an expert Vedantist, he had not yet realized these teachings. Considering him unqualified to lead the ceremony, Balarama touched him with a blade of grass causing him to die. He then instituted Suta, the son of Romaharshana as the leader of the assembly and continued with His pilgrimage.

Mercy of Lord Balarama
******************
Lord Balarama exemplifies the service attitude to Krishna. His only mission is to please Krishna by rendering service to Him, whether it is in the creation of the material worlds, maintaining the spiritual world or as His personal paraphernalia.

Lord Balarama is the eternal companion of Sri Krishna. He came as Lakshmana with Rama and later as Nityananda Prabhu with Caitanya Mahaprabhu. He is the original spiritual master, and any one desiring to make spiritual progress must first get the mercy of Lord Balarama.

All glories to Lord Balarama !!

Source:http://brihadmrdanga.com/2016/08/lord-balaramas-appearance-day/

On 14th August 2016, ISKCON Chandigarh celebrated the 50th anniversary of ISKCON’s first public Harinama procession led by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada from 26 Second Avenue in New York to Washington Square Park. The highlight of the celebration was a palanquin procession with Srila Prabhupada that concluded at Nehru Park, where the Mayor of Chandigarh, Arun Sood, plated a red sandalwood tree to commemorate the occasion.
“Srila Prabhupada lectured for five days at a pandal programme in Nehru Park during his visit to the city of Chandigarh in 1976,” explained Nanda Maharaj Das, Co-President of ISKCON Chandigarh. “Hence, it is very appropriate that we had the commemoration ceremony of his first public Harinama procession in the same park. This year also marks the 40th anniversary of the visit of Srila Prabhupada to our city.”
500 devotees marched in a procession for two kilometres from the temple to Nehru Park, carrying placards and banners. The procession was welcomed by several householders on the way with offerings of fruits and drinks. 
Before the procession, the assembled devotees heard about Srila Prabhupada’s first public Harinama from the Prabhupada Lilamrita, and about his visit to Chandigarh from the book ‘A transcendental diary’.
Guests at the event included local Councilor, Asha Jaswal and Ranchore Das who was present during Srila Prabhupada’s visit to the city in 1976.
While appreciating the achievements of ISKCON and Srila Prabhupada in the last 50 years, Mayor Arun Sood said, “ISKCON is performing the highest welfare activity in the world by distributing the transcendental knowledge of the Bhagavad-gita and through its teachings about pure devotion to Lord Sri Krishna. I have seen many Hare Krishna devotees doing Harinama sankiratna in other cities such as Frankfurt. Harinama sankiratana always gives me inner peace and happiness.”
Nand Maharaj Das spoke about Srila Prabhupada’s struggles and achievements to make ISKCON into a global movement. He explained the basic philosophy of ISKCON, and the benefit of following Krishna consciousness. 
“After the Harinama procession, we had an evening programme where we had a lecture on the glories of the holy name,” concluded Akrura Nandan Das, a brahmachari monk from the Chandigarh temple. “The fitting finale was a sumptuous Ekadashi feast which was served to over 700 guests.”

Source:http://www.dandavats.com/?p=30550

Today is the appearance day of Lord Balarama, the Personality of Godhead who
is the first expansion of Lord Krsna, the original Personality of Godhead.
As Krsna states in the Bhagavad-gita (4.7):

yada yada hi dharmasya
glanir bhavati bharata
abhyutthanam adharmasya
tadatmanam srjamy aham

“Whenever and wherever there is a decline in religious practice, O
descendant of Bharata, and a predominant rise of irreligion–at that time I
descend Myself.” Lord Krsna says, srjamy aham: “I manifest Myself.” He
doesn’t take birth like an ordinary human being; He manifests Himself in His
original spiritual form.

For what purpose?

paritranaya sadhunam
vinasaya ca duskrtam
dharma-samsthapanarthaya
sambhavami yuge yuge

“To deliver the pious and to annihilate the miscreants, as well as to
reestablish the principles of religion, I Myself appear, millennium after
millennium.” (Bg 4.8)
He manifests Himself to protect the devotees, annihilate the demons, and
reestablish the principles of religion.

In every sphere of activity in the material world there is deterioration;
everything in the material world declines. A new house, for example, is very
nice, but it gradually deteriorates, and eventually, when it is too old, it
has to be rebuilt. In the same way, our performance of spiritual duties
deteriorates, whether we are individuals, families, communities, or a
society. The Lord comes in order to establish religious principles (dharma)
and practice, but over time religious practice declines, and so He manifests
Himself again and again. We all know how prone we are to allow our practice
to deteriorate. Thus, on auspicious occasions like today, Lord Balarama’s
appearance day, we can pray to the Lord to manifest Himself and help us to
become reestablished in our religious principles and practice.

Srimad-Bhagavatam, relating the appearance of Lord Balarama, elaborates on
these two Gita verses. As it states, when the earth was overburdened by
demonic rulers who had amassed large military forces armed with deadly
weapons to wage war for personal gain, Lord Brahma, the chief of the
demigods in this universe, approached the shore of the ocean of milk. There,
accompanied by Lord Siva and other celestial beings, he worshiped Lord
Visnu, the supreme God of all gods. In response, Lord Visnu gave him
instructions, which Lord Brahma in turn conveyed to the demigods. He told
them that the Lord would soon appear on earth to diminish the burden of the
world and that the demigods, to assist Him, should take birth in the Yadu
dynasty. Lord Brahma further stated that Lord Balarama, who is also known as
Sankarsana, would precede the Lord and serve Him in every respect:

vasudeva-kalanantah
sahasra-vadanah svarat
agrato bhavita devo
hareh priya-cikirsaya

“The foremost manifestation of Krsna is Sankarsana, who is known as Ananta.
He is the origin of all incarnations within this material world. Previous to
the appearance of Lord Krsna, this original Sankarsana will appear as
Baladeva, just to please the Supreme Lord Krsna in His transcendental
pastimes.” (SB 10.1.24)

Lord Brahma told them as well that Yogamaya, the personal potency of the
Lord, would also appear and assist the Lord in His mission.

Many of you may know the history that immediately preceded the appearance of
Krsna and Balarama. Vasudeva, a great devotee in the Yadu dynasty, wedded
Devaki, another pure devotee. After their marriage, Vasudeva mounted his
chariot with his newly wedded wife to return home, and Devaki’s brother
Kamsa, to please his sister, took the reins of the horses to drive the
chariot. Along the way, Kamsa heard a voice from an invisible source telling
him, “You fool, the eighth child of the woman you are carrying will kill
you!” Kamsa, a great demon, became enraged and was ready to kill his own
sister on the day of her marriage. But Vasudeva intervened and appealed to
him to desist. He said, “How could a qualified person like you kill a
woman–your own sister–on the occasion of her marriage? In any case, one
day you will die, and in your next life you will have to suffer the
reactions to your present activities.” Still, Kamsa was so shameless and
cruel that he persisted, and Vasudeva, to save his wife from imminent death,
told him, “You have nothing to fear from Devaki, according to the omen. It
is her son that will kill you. So I promise to deliver all her sons, who are
the cause of your fear, into your hands.” Kamsa, having faith in Vasudeva’s
word, was pacified. Still, he imprisoned Vasudeva and Devaki. And year after
year, as their children were born, Vasudeva very dutifully delivered them to
Kamsa, who mercilessly killed them.

Now we shall read from Srimad-Bhagavatam, Canto Ten, Chapter Two: “Prayers
by the Demigods.”

TEXT 7

gaccha devi vrajam bhadre
gopa-gobhir alankrtam
rohini vasudevasya
bharyaste nanda-gokule
anyas ca kamsa-samvigna
vivaresu vasanti hi

TRANSLATION

The Lord ordered Yogamaya: O My potency, who are worshipable for the entire
world and whose nature is to bestow good fortune upon all living entities,
go to Vraja, where there live many cowherd men and their wives. In that very
beautiful land, where many cows reside, Rohini, the wife of Vasudeva, is
living at the home of Nanda Maharaja. Other wives of Vasudeva are also
living there incognito because of fear of Kamsa. Please go there.

PURPORT by Srila Prabhupada

Nanda-gokula, the residence of King Nanda, was itself very beautiful, but
when Yogamaya was ordered to go there and encourage the devotees with
fearlessness, it became even more beautiful and safe. Because Yogamaya had
the ability to create such an atmosphere, the Lord ordered her to go to
Nanda-gokula.

COMMENT by Giriraj Swami

King Kamsa was such a demon that he was performing all sorts of atrocities,
and Vasudeva was afraid for the safety of his wives. In Vedic culture, the
ksatriyas in particular were allowed to marry more than one wife. Now that
idea seems a bit foreign or odd, but it had its purpose in Vedic
civilization. The ksatriyas then were powerful; they could maintain many
wives. But, as predicted in Srimad-Bhagavatam, as the present age of Kali
progresses, or deteriorates, a husband will have to struggle just to
maintain one wife, one family, and if he is somehow able to do so nicely, he
is considered a great success in life.

Previously, people were more qualified. They were more opulent. The
ksatriyas could have more than one wife, though Lord Ramacandra took
eka-patni-vrata, a vow to accept only one wife–Sitadevi. Vasudeva had more
than one wife, but he was responsible. He didn’t want any harm to befall any
of them, and he arranged for their protection. Vasudeva and Devaki had
relatives, who were also family friends, in Gokula–Nanda and Yasoda. And so
Vasudeva placed one of his wives, Rohini, under the care of Nanda and
Yasoda. And after Balarama had entered the womb of Devaki, Lord Krsna
ordered Yogamaya to transfer Him from the womb of Devaki into the womb of
Rohini.

TEXT 8

devakya jathare garbham
sesakhyam dhama mamakam
tat sannikrsya rohinya
udare sannivesaya

TRANSLATION

Within the womb of Devaki is My partial plenary expansion known as
Sankarsana or Sesa. Without difficulty, transfer Him into the womb of
Rohini.

PURPORT

The first plenary expansion of Krsna is Baladeva, also known as Sesa. The
Sesa incarnation of the Supreme Personality of Godhead supports the entire
universe, and the eternal mother of this incarnation is Mother Rohini.
“Because I am going into the womb of Devaki,” the Lord told Yogamaya, “the
Sesa incarnation has already gone there and made suitable arrangements so
that I may live there. Now He should enter the womb of Rohini, His eternal
mother.”

In this connection, one may ask how the Supreme Personality of Godhead, who
is always situated transcendentally, could enter the womb of Devaki, which
had previously been entered by the six asuras, the sad-garbhas. Does this
mean that the sad-garbhasuras were equal to the transcendental body of the
Supreme Personality of Godhead? The following answer is given by Srila
Visvanatha Cakravarti Thakura.

COMMENT

As promised, Vasudeva delivered the first six sons of Devaki to Kamsa, who
killed them one after the other. They were actually the six asuras who,
because of events from their past life, had taken birth in Devaki’s womb to
be killed by Kamsa. So the question is, Krsna is going to enter the womb of
Devaki–does that mean He is on the same level as these asuras who took
birth from her womb and were killed by Kamsa? Visvanatha Cakravarti
explains:

PURPORT (continued)

The entire creation, as well as its individual parts, is an expansion of the
energy of the Supreme Personality of Godhead. Therefore, even though the
Lord enters the material world, He does not do so. This is explained by the
Lord Himself in the Bhagavad-gita (9.4-5):

maya tatam idam sarvam
jagad avyakta-murtina
mat-sthani sarva-bhutani
na caham tesv avasthitah

na ca mat-sthani bhutani
pasya me yogam aisvaram
bhuta-bhrn na ca bhuta-stho
mamatma bhuta-bhavanah

COMMENT

The idea is that the Lord is everywhere within His creation but at the same
time is not there. This appears to be contradictory. The contradiction is
resolved, however, when we understand that the Lord in His original form as
Krsna in Goloka Vrndavana is not in the material creation; He remains aloof,
in His divine abode, enjoying sublime pastimes with His loving devotees.
Still, by His expansion as the Supersoul, the Paramatma, He pervades His
creation.

PURPORT (continued)

A pure devotee is always transcendentally situated because of executing nine
different processes of bhakti-yoga. Thus situated in devotional service, a
devotee, although in the material world, is not in the material world. Yet a
devotee always fears, “Because I am associated with the material world, so
many contaminations affect me.” Therefore he is always alert in fear, which
gradually diminishes his material association.

COMMENT

As stated earlier, Yogamaya appeared in Gokula to create
fearlessness–freedom from fear of the attacks of demons. Yet a pure devotee
is always afraid of material contamination. Once, Srila Prabhupada gave a
class at the Bhaktivedanta Manor in which he told the audience, “The
difference between you and me is that you can fall down but I cannot fall
down.” Later, after the class, Srila Prabhupada was praying in front of the
Deities, and one disciple asked him, “What were you praying?” And Srila
Prabhupada replied, “I was praying that I may never fall down.” The disciple
responded, “But in your talk you said that you can never fall down.” And
Srila Prabhupada replied, “Yes, because I am always praying never to fall
down, I can never fall down.” So, we should always be afraid of the material
energy (maya), of being deluded by maya and being diverted from the true
path of Krsna consciousness.

PURPORT (continued)

Symbolically, Mother Devaki’s constant fear of Kamsa was purifying her. A
pure devotee should always fear material association, and in this way all
the asuras of material association will be killed, as the sad-garbhasuras
were killed by Kamsa.

COMMENT

Especially devotees in the grhastha-asrama may have to associate with the
material energy, to earn money to maintain their families. Like it or not,
they may have to associate with materialistic people. And there is always a
danger that by their associating with materialistic people, their
consciousness will be affected. So they should be afraid of material
association. Of course, circumstantially we have to interact with such
people, and we may do so as people normally interact in the workplace. But
internally we should be conscious that if we associate with them too much,
in the wrong way, it can affect us, and we can become weakened in our
determination to progress in Krsna consciousness. We may start to compromise
in different ways, which will weaken us even more.

PURPORT (concluded)

It is said that from the mind, Marici appears. In other words, Marici is an
incarnation of the mind. Marici has six sons: Kama, Krodha, Lobha, Moha,
Mada, and Matsarya (lust, anger, greed, illusion, madness, and envy). The
Supreme Personality of Godhead appears in pure devotional service. This is
confirmed in the Vedas: bhaktir evainam darsayati. Only bhakti can bring one
in contact with the Supreme Personality of Godhead. The Supreme Personality
of Godhead appeared from the womb of Devaki, and therefore Devaki
symbolically represents bhakti, and Kamsa symbolically represents material
fear. When a pure devotee always fears material association, his real
position of bhakti is manifest, and he naturally becomes uninterested in
material enjoyment. When the six sons of Marici are killed by such fear and
one is freed from material contamination, within the womb of bhakti the
Supreme Personality of Godhead appears. Thus the seventh pregnancy of Devaki
signifies the appearance of the Supreme Personality of Godhead. After the
six sons Kama, Krodha, Lobha, Moha, Mada, and Matsarya are killed, the Sesa
incarnation creates a suitable situation for the appearance of the Supreme
Personality of Godhead. In other words, when one awakens his natural Krsna
consciousness, Lord Krsna appears. This is the explanation given by Srila
Visvanatha Cakravarti Thakura.

COMMENT

There are different stages of advancement in devotional service, and when
one is completely purified, the Supreme Personality of Godhead is revealed
within the heart. That purified stage is called vasudeva, or suddha-sattva.
It is the same name as that of Krsna’s father, Vasudeva, because Krsna first
appeared in the purified mind of Vasudeva and then from the mind of Vasudeva
He was transferred into the purified mind–and womb–of Devaki.

So it is possible that the Lord will manifest Himself to a devotee who is
sincere in the practice of devotional service. And before He manifests
Himself fully, as He did for Vasudeva and Devaki, and for Nanda and Yasoda,
He manifests Himself as the holy name (as we all experience when we try to
chant without offense); as holy scripture–Srimad-Bhagavatam, Srimad
Bhagavad-gita, or Sri Caitanya-caritamrta; as the holy dhama–Sri Vrndavana,
Mayapur, or Puri; as the Deity; and in the hearts, and words, of His pure
devotees.

TEXT 9

athaham amsa-bhagena
devakyah putratam subhe
prapsyami tvam yasodayam
nanda-patnyam bhavisyasi

TRANSLATION

O all-auspicious Yogamaya, I shall then appear with My full six opulences as
the son of Devaki, and you will appear as the daughter of Mother Yasoda, the
queen of Maharaja Nanda.

COMMENT

This is the history. Balarama, or Sesa, first entered the womb of Devaki as
her seventh son, but by the arrangement of Krsna, through the agency of
Yogamaya, He was transferred to the womb of Rohini in Gokula. And thus it
appeared that Devaki had a miscarriage. But it is Sesa’s service to arrange
for Krsna’s comfort, and so He entered her womb first and created a
favorable situation in which Lord Krsna could reside. We always see pictures
of Lord Visnu with Sesa, who acts as the Lord’s umbrella and throne. Sesa
expands Himself in so many ways to facilitate the pleasure and comfort of
the Lord.

After being transferred to the womb of Rohini, His eternal mother, Balarama
took birth in Gokula. His stay within the womb of Devaki was just a
temporary arrangement to create a favorable situation for Krsna. Then Krsna
Himself entered the womb of Devaki through the mind of Vasudeva and took
birth.

For the duration of Their infancy, childhood, and youth, Krsna and Balarama
enjoyed Their pastimes together in Gokula, in Vraja. Then, when They were
around the age of sixteen, They went to Mathura to participate in a
wrestling match arranged by Kamsa. Ultimately Krsna killed Kamsa, but Krsna
and Balarama did not then return to Vrndavana. They had many pastimes in
Mathura and Dvaraka. Because They had not yet received a proper, formal
education, Vasudeva and Devaki arranged for Them to study under a guru,
Sandipani Muni, from whom They learned sixty-four different arts and
sciences. And then They went on to rule Mathura and, finally, Dvaraka.

It is, one could say, a peculiar situation that Krsna was actually the son
of Vasudeva and Devaki but that He was raised by Nanda and Yasoda and never
really spent time with His original parents until many years later. And then
He was separated from the parents who had raised Him, and He didn’t see them
again for many, many, many years.

After Krsna and Balarama left Vrndavana, the Vraja-vasis were plunged into
an ocean of separation. Their only business was crying for Krsna and
Balarama. Of course, their crying was not like our material crying. Theirs
was transcendental ecstasy. And in that separation, they were experiencing
association. Still, they were separated, and many years later, when Krsna
was living in royal opulence in Dvaraka, He went to Kuruksetra for a solar
eclipse, to perform sacrifices and give in charity, as advised in sastra.

At Kuruksetra there was a great reunion, not only between Krsna and Balarama
and Their friends from Vrndavana, but also between Vasudeva and Devaki and
Nanda and Yasoda, and between Krsna’s various wives and Draupadi. Their
meetings and interactions with each other are very instructive for us–how
devotees relate to each other, how they think, and how they feel.

Srimad-Bhagavatam, Canto Ten, Chapter Eighty-Two: “Krsna Meets the
Inhabitants of Vrndavana.”

TEXTS 31-32

When Nanda Maharaja learned that the Yadus had arrived, led by Krsna, he
immediately went to see them. The cowherds accompanied him, their various
possessions loaded on their wagons.

Seeing Nanda, the Vrsnis were delighted and stood up like dead bodies coming
back to life. Having felt much distress at not seeing him for so long, they
held him in a tight embrace.

COMMENT

The Vrsnis from Dvaraka returned to life when they saw Nanda, and they
embraced him affectionately.

TEXTS 33-38

Vasudeva embraced Nanda Maharaja with great joy. Beside himself with
ecstatic love, Vasudeva remembered the troubles Kamsa had caused him,
forcing him to leave his sons in Gokula for Their safety.

O hero of the Kurus, Krsna and Balarama embraced Their foster parents and
bowed down to them, but Their throats were so choked up with tears of love
that the two Lords could say nothing.

Raising their two sons onto their laps and holding Them in their arms, Nanda
and saintly Mother Yasoda forgot their sorrows.

Then Rohini and Devaki both embraced the Queen of Vraja, remembering the
faithful friendship she had shown them. Their throats choking with tears,
they addressed her as follows.

[Rohini and Devaki said:] What woman could forget the unceasing friendship
you and Nanda have shown us, dear Queen of Vraja? There is no way to repay
you in this world, even with the wealth of Indra.

Before these two boys had ever seen Their real parents, you acted as Their
parents and gave Them all affectionate care, training, nourishment, and
protection. They were never afraid, good lady, because you protected Them
just as eyelids protect the eyes. Indeed, saintly persons like you never
discriminate between outsiders and their own kin.

PURPORT

As Srila Visvanatha Cakravarti explains, Krsna and Balarama had not seen
Their parents for two reasons: because of Their exile in Vraja, and also
because They are never actually born and therefore have no parents.

Srila Visvanatha Cakravarti also describes what Devaki thought before
speaking this verse: “Alas, because for so long these two sons of mine had
you, Yasoda, as Their guardian and mother, and because They were immersed in
such a vast ocean of ecstatic loving dealings with you, now that you are
once more before Them They are too distracted to even notice me. Also, you
are behaving as if insane and blind with love for Them, showing millions of
times more maternal affection than I possess. Thus you simply keep staring
at us, your friends, without recognizing us. So let me bring you back to
reality on the pretext of some affectionate words.”

COMMENT

There are many points here. First is how much Devaki appreciated Mother
Yasoda for taking care of her son Krsna. Before He had even seen His real
parents, Yasoda and Nanda had acted as His and Balarama’s parents and cared
for Them, taught Them, nourished Them, and protected Them. And thus Devaké’s
sons never had any fear. And she praises Yasoda for being a saintly person
who never discriminates between outsiders and her own kin. Of course, on
another level Krsna is the Supersoul; He is the most intimate friend and the
supreme lovable object for everyone. But in terms of the pastimes, Yasoda
did not discriminate that Krsna was not her own son; she and Nanda raised
Him as if He were their own.

Also, Devaki was completely free from envy. She saw that Krsna (with
Balarama) was so overwhelmed with love that He forgot everything. He just
rushed into the arms of Mother Yasoda. And Devaki not only admitted but
actually appreciated that Yasoda had more love for Krsna than even she did.

These are some of the qualities that devotees develop in Krsna
consciousness. They appreciate the service of others, and they are not
envious. They are happy to acknowledge those who have more love for Krsna
than they do, or render better service to Krsna than they do. And they are
full of love. It is described here that when the Vrsnis saw Nanda and
Yasoda–even though they had the association of Krsna in Dvaraka and were
with Him in Kuruksetra–they felt as if their lives had come back to them.
They had so much love and affection for them, and they were most grateful to
them for their service to Krsna.

PURPORT (concluded)

Then, when Devaki failed to get any response from Yasoda even after
addressing her, Rohini said, “My dear Devaki, it’s impossible just now to
rouse her out of this ecstatic trance. We are crying in the wilderness, and
her two sons are no less bound up in the ropes of affection for her than she
is for Them.

COMMENT

Yasoda had lost consciousness of everything other than her sons, Krsna and
Balarama. And again, Yasoda did not discriminate, that “Krsna is my son, but
Balarama is Rohini’s.” Nor did Rohini discriminate that “Balarama is my son,
but Krsna is Yasoda’s.” Both mothers were mothers to both sons, and both
sons saw both as Their mothers.

This type of love develops with Krsna consciousness, but it is also
something that we are meant to cultivate. In Srila Prabhupada’s last days,
in Vrndavana, His Holiness Tamal Krishna Goswami exclaimed, “Srila
Prabhupada, your disciples love you so much.” And Srila Prabhupada replied,
“Your love for me will be shown by how much you cooperate with each other.”
Many authorities, both spiritual and mundane, have commented that love is
not just a sentiment but is also a process. Srila Prabhupada said that if we
really love him–if we want to show our love for him–we will cooperate with
each other for his pleasure, which ultimately means Krsna’s pleasure (yasya
prasadad bhagavat-prasado).

By the family of Vasudeva and Devaki and the family of Nanda and Yasoda
cooperating for the service of Lord Balarama, the two families were brought
together. And that was one of Lord Balarama’s purposes, as foretold by
Gargamuni:

garga uvaca
ayam hi rohini-putro
ramayan suhrdo gunaih
akhyasyate rama iti
baladhikyad balam viduh
yadunam aprthag-bhavat
sankarsanam usanty api

“Gargamuni said: This child, the son of Rohini, will give all happiness to
His relatives and friends by His transcendental qualities. Therefore He will
be known as Rama. And because He will manifest extraordinary bodily
strength, He will also be known as Bala. Moreover, because He unites two
families–Vasudeva’s family and the family of Nanda Maharaja–He will be
known as Sankarsana.”(SB 10.8.12)

In the purport, Srila Prabhupada explains: “Baladeva was actually the son of
Devaki, but He was transferred from Devaki’s womb to that of Rohini. This
fact was not disclosed. According to a statement in the Hari-vamsa:

pratyuvaca tato ramah
sarvams tan abhitah sthitan
yadavesv api sarvesu
bhavanto mama vallabhah

Gargamuni did disclose to Nanda Maharaja that Balarama would be known as
Sankarsana because of uniting two families–the yadu-vamsa and the vamsa of
Nanda Maharaja–one of which was known as ksatriya and the other as vaisya.
Both families had the same original forefather, the only difference being
that Nanda Maharaja was born of a vaisya wife whereas Vasudeva was born of a
ksatriya wife. Later, Nanda Maharaja married a vaisya wife, and Vasudeva
married a ksatriya wife. So although the families of Nanda Maharaja and
Vasudeva both came from the same father, they were divided as ksatriya and
vaisya. Now Baladeva united them, and therefore He was known as Sankarsana.”

By Krsna consciousness, by cooperating to serve the spiritual master and the
Supreme Personality of Godhead, different individuals, families, castes, and
communities can all be united.

Even Balarama considers Himself to be a servant of Lord Krsna. Balarama is
the first expansion of Krsna and is the original spiritual master, but He,
too, has the sentiment that He is a servant of Krsna. In fact, every
conscious being is imbued with the sentiment of being a servant of Krsna.
Balarama, and all of Krsna’s expansions–Vasudeva, Sankarsana, Pradyumna,
Aniruddha, Karanodakasayi Visnu, Garbhodakasayi Visnu, Ksirodakasayi
Visnu–all have the sentiment of being servants of Krsna.

ekale isvara krsna, ara saba bhrtya
yare yaiche nacaya, se taiche kare nrtya

“Lord Krsna alone is the supreme controller, and all others are His
servants. They dance as He makes them do so.” (Cc Adi 5.142)

apanake bhrtya kari’ krsne prabhu jane
krsnera kalara kala apanake mane

“[Balarama] considers Himself a servant and knows Krsna to be His master.
Thus He regards Himself as a fragment of His plenary portion.” (Cc Adi
5.137)

It was stated in the beginning that Balarama, or Sankarsana, would appear
prior to Krsna in order to serve Krsna and please Him in every respect.

vasudeva-kalanantah
sahasra-vadanah svarat
agrato bhavita devo
hareh priya-cikirsaya

“The foremost manifestation of Krsna is Sankarsana, who is known as Ananta.
He is the origin of all incarnations within this material world. Previous to
the appearance of Lord Krsna, this original Sankarsana will appear as
Baladeva, just to please the Supreme Lord Krsna in His transcendental
pastimes.” (SB 10.1.24)

And that is the duty of the spiritual master–to serve and please the
Supreme Lord. Once, Srila Prabhupada asked some disciples, “What is the duty
of the spiritual master?” And then he gave the answer: “The duty of the
spiritual master is to serve Krsna. And the duty of the disciples is to
assist the spiritual master.” Balarama is the original spiritual master
because, as Krsna’s first expansion, He is the first servant of Krsna, and
He is the first instructor about Krsna. The spiritual master is considered
to be the representative of Lord Balarama, or Nityananda Prabhu.

So, Srila Prabhupada said, “Your love for me will be shown by how you
cooperate.” In other words, love is not just a sentiment but is expressed
through practical activity. Further, it is evoked by practical activity;
loving sentiment is increased by devotional service. The word “cooperate”
consists of “co-,” which means “together,” “jointly”; and “operate,” which
means to “perform a function,” to “exert power or influence.” To cooperate
means that together we perform some function. And we see the perfect example
of cooperation in Vrndavana. Nanda and Yasoda and Rohini cooperated to raise
Krsna and Balarama. In a broader sense, they cooperated with Vasudeva and
Devaki to raise Them. And there was no envy.

Srila Prabhupada gave the example of the different parts of the body, which
cooperate for the sake of the whole, to serve the stomach. If the different
parts try to enjoy independent of the stomach, they won’t be able to. They
will fail–and suffer. Srila Prabhupada gave the example that if there is a
nice rasagulla and the hand thinks, “Why should I give all the food to the
stomach? I will enjoy myself” and then tries to enjoy directly, it won’t be
able to. The food is meant to be given to the stomach, and when it goes to
the stomach, all the different parts of the body benefit.

Srila Prabhupada elaborated on this analogy by saying that once, the
different parts of the body went on strike, thinking, “We do all the work,
and the stomach gets all the food. Why should we work for the sake of the
stomach?” So they decided to go on strike. As a result, all the parts of the
body suffered. They became weak. Then they had another meeting and decided,
“We were better off when we were serving the stomach.” So they went back to
serving the stomach.

Krsna is the focus of all devotional service. That is the meaning of
bhakti–to serve and please Krsna. And the medium for that service is the
spiritual master, who represents Lord Balarama, or Lord Nityananda. So,
Srila Prabhupada said, “Your love for me will be shown by how you
cooperate.” That means we work together, co-operate. We perform the same
function, but together, for the pleasure of guru and Krsna. And in that
service there is no envy. There is only appreciation and gratitude. Each
devotee thinks, “You’ve helped me so much by doing this.” That consciousness
develops naturally from bhakti, but at the same time we have to practice; we
are in the stage of sadhana-bhakti, devotional service in practice. When we
practice cooperation, serving the other devotees and appreciating their
service, bhakti develops, and ultimately Krsna manifests Himself. Krsna and
all of His associates are revealed to us in that state of pure devotion.

Hare Krsna.

Are there any questions or comments?

Bhakta Adam: What does it mean when you say that Krsna and Balarama took
birth from the womb? What is the childbirth process of Krsna? Does He simply
appear and His mother thinks that she has gone through childbirth? Because I
remember that Mother Yasoda–it says in Krsna book–Mother Yasoda was so
tired from the labor of childbirth that she fell asleep and could not
remember whether she had given birth to a male or a female child.

Giriraj Swami: Krsna is always everywhere, so He is already in the womb. He
is in the heart of every living entity, in every atom, in the space between
the atoms. He is everywhere. So He is already in the womb in His Paramatma
feature, which is not different from His original feature as Krsna. The
Paramatma is an expansion of His original feature. And when the time came,
the original Krsna entered the purified mind, or heart, of Vasudeva, and
from there He was transferred to the purified heart of Devaki. He was
transferred to her womb–took up residence in her womb–where Sankarsana had
already made all the arrangements. Then, after a facsimile of labor and
childbirth, Krsna emerged.

But there is a difference between Mathura and Vraja. In Mathura, Krsna
appeared with four hands, holding the symbols of Visnu, fully decorated with
ornaments. And He explained His divine identity to His parents, who praised
and worshiped Him with awe and reverence. And then He transformed Himself
into the form of a natural human child–into His original form as Krsna.

In the loving service of Lord Narayana in Vaikuntha, the devotees are always
aware of His supreme opulence as God. In Mathura, the mood is mixed.
Vasudeva and Devaki had some awareness that Krsna was God–He manifested
Himself in His four-armed form to show them that He was God–but they also
had a mood of parental affection. Devaki’s motherly affection overtook her
awareness of the Lord’s opulence, and she thought, “Oh, if Kamsa finds
Krsna, he will kill Him.” So she requested the Lord to withdraw His
four-handed form, to become invisible to Kamsa. Then Vasudeva carried the
baby Krsna out of Kamsa’s prison, crossed the Yamuna, and came to Gokula,
where Yasoda had given birth. She gave birth not only to a baby girl,
Yogamaya, but also to a son, who was the original Krsna. But as you said,
because she was so exhausted by the labor of childbirth, she was unable to
understand what kind of child had been born to her–a boy or a girl or
twins. Also, because of her pure affection for Krsna, she did not understand
that He was the Supreme Personality of Godhead. Then, when Vasudeva came
with Krsna from Mathura, that Krsna was absorbed into the original Krsna who
had been born to Yasoda. And in place of Krsna, Vasudeva took Yogamaya back
to Mathura.

In Vrndavana, the pastimes are all humanlike, nara-lila. And the Bhagavatam
says that Nanda Maharaja performed the birth (jata-karma) ceremony for
Krsna. Srila Prabhupada explains, “The jata-karma ceremony can take place
when the umbilical cord, connecting the child and the placenta, is cut. . .
. In this regard, Visvanatha Cakravarti Thakura desires to prove with
evidence from many sastras that Krsna actually took birth as the son of
Yasoda before the birth of Yogamaya, who is therefore described as the
Lord’s younger sister. Even though there may be doubts about the cutting of
the umbilical cord, and even though it is possible that this was not done,
when the Supreme Personality of Godhead appears, such events are regarded as
factual.” (SB 10.5.1-2 purport) The manifestation of nara-lila is so perfect
and complete that even to that detail Krsna appeared to have taken birth
like an ordinary child. But He never was an ordinary child, and He never had
a material body.

In relation to His birth in Mathura, the Bhagavatam describes that when
Vasudeva transferred the Supreme Lord to the heart of Devaki, she became
beautiful, “just as the east becomes beautiful by carrying the rising moon.”
Later, the Bhagavatam states that “the Supreme Personality of Godhead,
Visnu, who is situated in the core of everyone’s heart, appeared from the
heart of Devaki in the dense darkness of night, like the full moon rising on
the eastern horizon.”

The moon–and the sun–always exists. The sun comes above the horizon at a
certain point, which we call sunrise, but the sun always exists. Like the
moon, it comes into our vision at a certain time. Similarly, Krsna always
exists, but He appeared from the heart, or the womb, of Devaki like the moon
appears on the eastern horizon. But Krsna is always there. He always exists.

Urvasi dasi: Maharaja, a devotee should always be aware and careful of maya
and contact with the material world, but then again it is said that a
devotee is fearless. How do you get to that point where you can count on
Krsna’s mercy and be fearless? It is so dangerous in this material world,
and maya is so strong. So, how can we actually feel that we have Krsna’s
mercy, so we can be fearless?

Giriraj Swami: The only thing a devotee really fears is forgetfulness of
Krsna–maya. If we are always conscious of Krsna and our relationship with
Him, we will not be afraid of anything else, because we know that we are not
this body, that we are part and parcel of Krsna, that our real relationship
is with Him, and that we are under His personal care and protection. If
Krsna wants us to stay longer in this body, we will, and if Krsna wants us
to leave this body, we will. We are not afraid, because we know we are under
Krsna’s shelter.

Once, during the war between India and Pakistan in 1971, a reporter asked
Srila Prabhupada, “Suppose a hundred pure, saintly, Krsna conscious people
are meditating or discussing together, and someone comes and drops a bomb .
. .” And Srila Prabhupada replied, “Those who are Krsna conscious are not
afraid of a bomb. When they see a bomb coming, they think that Krsna desired
the bomb to come. A Krsna conscious person is never afraid of anything.
Bhayam dvitiyabhinivesatah syat. [SB 11.2.37] One who has the conception
that something can exist outside of Krsna is afraid. But one who knows that
everything is coming from Krsna has no reason to be afraid. The bomb is
coming, and the devotee says, ‘Ah, Krsna is coming.’ That is the vision of
the devotee. He thinks, ‘Krsna wants to kill me with a bomb. That’s all
right. I will be killed.’ That is Krsna consciousness.”

Still, another time, in a different situation, someone asked Srila
Prabhupada, “What if some evil person came to attack you, to kill you. Would
you protect yourself?” And Prabhupada replied, “Yes. Why should I let some
rascal harm Krsna’s devotee?” But that is different. That is not out of
fear. That is in the mood of service, to protect Krsna’s devotee. Srila
Prabhupada was not identifying with the body but was seeing himself as
Krsna’s devotee who had service to do for Krsna, so he wanted to protect
Krsna’s devotee from harm–for Krsna’s service. But personally, he was not
afraid. The only thing a devotee fears is forgetting Krsna.

And a devotee is always satisfied; he does not want anything but devotional
service. He is satisfied with devotional service but never complacent–“Now
I have done enough service.” He always wants to do more and better service.
But he is satisfied in the sense that he wants nothing but devotional
service, and he always has service. No one can take devotional service from
him, because it is ahaituky apratihata. It has no cause, and it has no
impediment. It cannot be interrupted.

sa vai pumsam paro dharmo
yato bhaktir adhoksaje
ahaituky apratihata
yayatma suprasidati

“The supreme occupation [dharma] for all humanity is that by which men can
attain to loving devotional service unto the transcendent Lord. Such
devotional service must be unmotivated and uninterrupted to completely
satisfy the self.” (SB 1.2.6) So, the devotee is satisfied with devotional
service, and he always has service. No one can take that away from him. But
he is never complacent: “Oh, I have done enough now. Let me eat and sleep.”
He always wants to do more service and better service.

So, a devotee is not afraid of anything material, because he has Krsna–but
he is afraid of losing Krsna due to his own weakness. He always feels
himself to be weak and dependent on the strength that comes from superior
authorities such as Balarama. The Upanisads state, nayam atma bala-hinena
labhyah. One cannot attain the platform of self-realization without
spiritual strength, which comes from Balarama. Bala means
“strength”–spiritual strength, which comes from Lord Balarama, Lord
Nityananda, who is represented by the spiritual master, Srila Prabhupada and
the parampara. So, we feel dependent on superior authorities, but we are not
afraid of anything material, because we know that the only thing that really
matters to us is devotional service and that nothing material can take
devotional service away from us. We have nothing to lose, because we can’t
lose devotional service, and we have nothing to gain, because we don’t want
anything but devotional service. So why should we be afraid? We have nothing
to lose or to gain from anyone.

The Bhagavad-gita (6.20-23) says that upon achieving Krsna consciousness one
thinks that there is no greater gain and even in the midst of the greatest
calamity one is not shaken.

yatroparamate cittam
niruddham yoga-sevaya
yatra caivatmanatmanam
pasyann atmani tusyati

sukham atyantikam yat tad
buddhi-grahyam atindriyam
vetti yatra na caivayam
sthitas calati tattvatah

yam labdhva caparam labham
manyate nadhikam tatah
yasmin sthito na duhkhena
gurunapi vicalyate

tam vidyad duhkha-samyoga-
viyogam yoga-samjnitam

“In the stage of perfection called trance, or samadhi, one’s mind is
completely restrained from material mental activities by practice of yoga.
This perfection is characterized by one’s ability to see the self by the
pure mind and to relish and rejoice in the self. In that joyous state, one
is situated in boundless transcendental happiness, realized through
transcendental senses. Established thus, one never departs from the truth,
and upon gaining this he thinks there is no greater gain. Being situated in
such a position, one is never shaken, even in the midst of greatest
difficulty. This indeed is actual freedom from all miseries arising from
material contact.”

The pure devotee is fixed in consciousness because he has what he
wants–Krsna–and no matter what happens externally, no one can take Krsna
from him. Queen Kunti prayed to Lord Krsna for calamities, because in the
midst of all her difficulties Krsna was with her and her sons. In terms of
lila, Krsna was with them in Hastinapura, but when the calamities were over
and Maharaja Yudhisthira was installed on the throne, Krsna was ready to
leave. So, Kunti prayed, “When we were in difficulty, You were with us, but
now that we are happily situated in our kingdom, You are leaving us.” So she
prayed, “Let the calamities come again and again. I would rather have all
the calamities and have You with us than be situated in material opulence
and comfort and lose You.” She concluded:

vipadah santu tah sasvat
tatra tatra jagad-guro
bhavato darsanam yat syad
apunar bhava-darsanam

“I wish that all those calamities would happen again and again so that we
could see You again and again, for seeing You means that we will no longer
see repeated births and deaths.” (SB 1.8.25)

Sometimes being in material difficulty can serve as an impetus to Krsna
consciousness. And a devotee may fear being in too comfortable a position
lest he or she forget Krsna, lose his or her Krsna consciousness. That is
the only fear.

Urvasi dasi: It is an interesting thing, because in my own life, when I
examine it, I feel like I am in constant fear of being distracted from
Krsna. It is always check and balance, check and balance. I am afraid of my
mind going away and being distracted. And yet when I think about it, I am
really not afraid of anything in the material world, because I know that
everything that comes into my life is Krsna. For some reason it is being
brought into my life. So it is an interesting thing, being full of fear and
having no fear.

Giriraj Swami: Indeed. There is a nice verse by King Rahugana of the Sindh
province. He was puffed up because he was the king, and he had forced a
great devotee, a paramahamsa who had hidden his exalted position, Jada
Bharata, to carry his palanquin. And when he felt that Jada Bharata was not
carrying it properly, he abused and reviled him like anything. But Jada
Bharata was unaffected. Jada Bharata didn’t want to step on any insects on
the way, and because he was always trying to sidestep the ants, the king was
jostled inside the palanquin. So he sarcastically criticized Jada Bharata,
who was actually young and strong, by saying, “You seem to be very old and
weak. You can’t carry the palanquin properly.” Yet, however the king tried
to insult him, Jada Bharata, being completely free from bodily
identification, remained undisturbed.

Eventually Jada Bharata enlightened the king with transcendental knowledge.
He told him, “I am not the body; I am the soul. I am not fat or thin or weak
or strong or any of the things that you said about the body, because I am
the soul and have nothing to do with the body. And so I remain peaceful.”
After receiving sublime spiritual instructions from his carrier, the king
realized that Jada Bharata was a great paramahamsa. He descended from his
palanquin and fell at Jada Bharata’s feet, desiring to be freed from his
offenses against the great saint. And King Rahugana said,

naham visanke sura-raja-vajran
na tryaksa-sulan na yamasya dandat
nagny-arka-somanila-vittapastrac
chanke bhrsam brahma-kulavamanat

“My dear sir, I am not at all afraid of the thunderbolt of King Indra, nor
am I afraid of the serpentine, piercing trident of Lord Siva. I do not care
about the punishment of Yamaraja, the superintendent of death, nor am I
afraid of fire, scorching sun, moon, wind, or the weapons of Kuvera. Yet I
am afraid of offending a brahmana. I am very much afraid of this.” (SB
5.10.17)

So, we are not afraid of any external, material force, but we are afraid of
losing our Krsna consciousness. And the quickest way to lose it is to offend
a devotee. So, it is that same idea. We are not afraid of any material
danger, but we are afraid of maya–afraid of committing offenses, especially
vaisnava-aparadha, that will take us away from Krsna, from loving service to
Krsna and His devotees.

Sri Sri Krsna-Balarama ki jaya!
Sri Sri Gaura-Nitai ki jaya!
Sri Giriraja Govardhana ki jaya!
Srila Prabhupada ki jaya!
Sri guru-parampara ki jaya!

Source:https://bhaktiyoga.wordpress.com/transcribed-lectures/lord-balaramas-appearance-day-a-talk-by-giriraj-swami/

Once upon a time, Vasudeva, the son of Surasena, just after marrying Devaki, was going home on his chariot with his newly wedded wife. At that time, Kamsa, the son of Ugrasena, in order to please his sister, Devaki, had voluntarily taken the reins of the horses of Vasudeva’s chariot and was driving. While the bride and bridegroom were passing along on the chariot, suddenly a miraculous sound vibrated from the sky which announced that the eighth child of Devaki will kill Kamsa. Immediately Kamsa caught hold of Devaki’s hair and was about to kill her with his sword. But Vasudeva intervened and promised that he would present all the children born of Devaki to Kamsa.

When the first child was born, Vasudeva immediately brought the child before Kamsa. Kamsa returned the child to Vasudeva because according to the prophecy, the danger was from the eighth child. But when he learnt from Narada that all the demigods are born in the family of Vrishnis, he became alarmed. He arrested Vasudeva and Devaki and put them behind prison bars. He also decided to kill all the babies who took birth from Devaki and Vasudeva. Thus he killed the first six babies. Lord Balarama appeared as the seventh son in the womb of Devaki.

At this time, Krishna, the Supreme Lord, ordered the appearance of Yogamaya, His internal potency. Yogamaya is the principal potency of the Personality of Godhead. The Supreme Lord ordered her to transfer Lord Balarama from the womb of Devaki to the womb of Rohini. Rohini was one of the wives of Vasudeva and she was residing at the house of Nanda Maharaja and Yashoda in Vrindavana. As ordered by the Supreme Lord, Yogamaya transferred Lord Balarama from the womb of Devaki to the womb of Rohini. On account of being forcibly attracted to the womb of Rohini, He is also known as Sankarshana.

Thus ordered by the Supreme Personality of Godhead, Yogamaya circumambulated the Lord and then appeared within this material world according to His order. When Yogamaya, the supreme power of the supremely powerful Personality of Godhead, transferred Lord Sesa from the womb of Devaki to the womb of Rohini, both Devaki and Rohini were under Yogamaya’s spell, which is called yoga-nidra. When this was done, people thought that Devaki’s seventh pregnancy had been a miscarriage. Thus although Balarama appeared as the son of Devaki, He was transferred to the womb of Rohini to appear as her son.

Lord Balarama did not participate in the fratricidal war in Kurukshetra. He went for a pilgrimage and visited many sacred places in India. This pilgrimage is elaborately explained in the 79th chapter of the Krishna Book. A brief account of the same is presented here.

Lord Balarama took permission from the brahmanas assembled at Naimisharanya and, accompanied by other brahmanas, went to the banks of the River Kausiki. After taking His bath in this holy place, He proceeded towards River Sarayu and visited the source of the river. Traveling on the banks of the Sarayu River, He gradually reached Prayaga, where there is a confluence of three rivers — the Ganges, Yamuna and Sarasvati. Here also He took His bath, and then He worshiped in the local temples of the demigods and, as enjoined in the Vedic literature, offered oblations to the forefathers and sages. He gradually reached the ashrama of the sage Pulaha and from there went to the rivers Gandaki and Gomati. After this He took His bath in the river Vipasha and in Sona River. (The Sona River is still flowing as one of the big rivers in Bihar.) He continued His journey and reached the city of Gaya, where there is a celebrated Vishnu temple. According to the advice of His father, Vasudeva, He offered oblations to the forefathers in this Vishnu temple. From here He traveled to the delta of the Ganges, where the sacred river Ganges mixes with the Bay of Bengal. This sacred place is called Gangasagara, and at the end of January every year there is still a great assembly of saintly persons and pious men, just as there is an assembly of saintly persons in Prayaga every year called the Magha-mela fair.

After finishing His bathing and ritualistic ceremonies at Gangasagara, Lord Balarama proceeded towards the mountain, Mahendra Parvata, where He met Parashurama, an incarnation of Lord Krishna, and offered Him respect by bowing down before Him. After this Lord Balarama turned towards southern India and visited the banks of the River Godavari. After taking His bath in the River Godavari and performing the necessary ritualistic ceremonies, He gradually visited the other rivers — the Vena, Pampa and Bhimarathi. Then, Lord Balarama gradually proceeded to Sailapura, a pilgrimage city in the province of Maharashtra.

Lord Balarama then proceeded towards Dravida-desa and visited the temple of Balaji in Venkatachala. Then He proceeded towards Vishnukanchi, and also visited Shivakanchi. Lord Balarama took His bath in the River Kaveri; and then reached Rangakshetra, the temple of Ranganatha. Then, Lord Balarama visited Madurai, commonly known as the Mathura of southern India. After visiting this place, He went towards Setubandha, the place where Lord Ramachandra constructed the stone bridge from India to Sri Lanka (Ceylon). In this particularly holy place, Lord Balarama distributed ten thousand cows to the local brahmana priests. Lord Balarama then proceeded towards the Kritamala and Tamraparni rivers. These two rivers are celebrated as sacred, and Lord Balarama bathed in them both. He then proceeded towards Malaya Hill. This hill is very great, and it is said to be one of seven peaks called the Malaya Hills. The great sage Agastya used to live there, and Lord Balarama visited him and offered His respects by bowing down before him.

After taking the blessings of sage Agastya, Lord Balarama, with the sage’s permission, proceeded towards the Indian Ocean. At the point of the cape (known as Cape Comorin) is a big temple of goddess Durga, who is known there as Kanyakumari. From there, Lord Balarama went on to visit the pilgrimage city known as Phalguna-tirtha, which is on the shore of the Indian Ocean, and Panchapsarasa. From Cape Comorin, Lord Balarama turned towards Kerala. After visiting this place, He came to Gokarna-tirtha, where Lord Shiva is constantly worshiped. Balarama then visited the temple of Aryadevi, which is completely surrounded by water. From that island He went on to a place known as Surparaka. After this He bathed in the rivers known as Tapi, Payosni and Nirvindhya, and then He came to the forest known as Dandakaranya. Lord Balarama next came to the bank of the River Narmada, the biggest river in central India. On the banks of this sacred Narmada is a pilgrimage spot known as Mahismati-puri. After bathing there according to regulative principles, Lord Balarama returned to Prabhasa-tirtha, from where He had begun His journey.

Lord Balarama is the first expansion of Lord Sri Krishna. The Supreme Lord, although one without a second, expands Himself in many forms. The vishnu-tattva forms are expansions of the Supreme Lord, and all of them are qualitatively and quantitatively equal with the Lord. This is described in Brahma Samhita as follows:

diparcir eva hi dasantaram abhyupetya
dipayate vivrta-hetu-samana-dharma
yas tadrg eva hi ca visnutaya vibhati
govindam adi-purusam tam aham bhajami

The light of one candle being communicated to other candles, although it burns separately in them, is the same in its quality. I adore the primeval Lord Govinda who exhibits Himself equally in the same mobile manner in His various manifestations.

Lord Balarama is as good as Krishna Himself, the only difference being that the bodily hue of Krishna is dark and that of Balarama is fair. Although Balarama is non-different from Lord Sri Krishna, He expands Himself in various other forms to render service to the Supreme Lord. In His form as Sesha Naga (Ananta Sesha) He supports unlimited number of universes on His hoods. He constantly glorifies the Supreme Lord with His thousand tongues. Sesha is also called Ananta, or unlimited, because He assists the Personality of Godhead in His unlimited expansions by performing an unlimited variety of services.

Srila Yamunacharya (the spiritual master of Sri Ramanujacharya) describes this: nivasa-sayyasana-padukamsuko-padhana-varsatapa-varanadibhih [Stotra Ratna 37] Although Lord Balarama is the transcendental personal expansion of the Supreme Lord, He has accepted the service of the Supreme Lord in the form of nivasa (residence), shayya (bed), asana (seat), paduka (slippers), amshuka (garments), padhana (pillow) and varshatapa (umbrella). Therefore He is appropriately known by people as Sesha.

Lord Balarama is the mercy incarnation of Lord Sri Krishna. He is described as the protector of the devotees of the Lord. He acts as the spiritual master of all devotees. In the Mundaka Upanishad (3.2.4) it is said: nayam atma bala-hinena labhyo. One cannot attain the goal of life without the mercy of Balarama. In this Kali-yuga, He appeared as Nityananda Prabhu, an associate of Sri Chaitanya Mahaprabhu and delivered the conditioned souls.

The all blissful Supreme Personality of Godhead is eternally young and not plagued by any imperfections, not plagued by an old cranky body and not ugly either. Some incarnations of God are certainly not the most beautiful. It is said that various incarnations of the Lord have different qualities of the Lord. Maharaj Pritu had the pālana-śakti, he was empowered with the power to protect the earth. Mohini-murti and Balarama represent the beauty of the Lord. Nrsimhadev is the protector of the devotees. So different incarnations represent different features of the Lord. 

The operative word in Krishna Consciousness is “faith”. In Bhagavad Gita, Krishna uses the word “shraddha” at least ten times in different places in His conversation with Arjuna. In these places, Krishna clearly stresses the importance of faith in knowing Him. In chapter six text 47, there is a clear indication to this point. Srila Rupa Goswami, the leader for Gaudiya Vaishnavas, explains that “shraddha” or “faith” is the preliminary ingredient to understand and love God. Having said that, Srila Prabhupada in his introduction to Bhagavad Gita explains the difference in faith within sanatana dharma and faith in sectarian religion. Below is his quote;

The English word religion is a little different from sanātana-dharma. Religion conveys the idea of faith, and faith may change. One may have faith in a particular process, and he may change this faith and adopt another, but sanātana-dharma refers to that activity which cannot be changed…Those belonging to some sectarian faith will wrongly consider that sanātana-dharma is also sectarian, but if we go deeply into the matter and consider it in the light of modern science, it is possible for us to see that sanātana-dharma is the business of all the people of the world – nay, of all the living entities of the universe. Non-sanātana religious faith may have some beginning in the annals of human history, but there is no beginning to the history of sanātana-dharma, because it remains eternally with the living entities…Yet man professes to belong to a particular type of faith with reference to particular time and circumstance and thus claims to be a Hindu, Muslim, Christian, Buddhist or an adherent of any other sect. Such designations are non–sanātana-dharma. A Hindu may change his faith to become a Muslim, or a Muslim may change his faith to become a Hindu, or a Christian may change his faith and so on. But in all circumstances the change of religious faith does not affect the eternal occupation of rendering service to others. The Hindu, Muslim or Christian in all circumstances is a servant of someone. Thus, to profess a particular type of faith is not to profess one’s sanātana-dharma.

“Faith” or “belief” is a common word and has to be understood properly. When it is used purely on a sentimental platform fully dependent on the words of the speaker or a book such as the Bible or Koran or Gita etc, then it is considered “sentimental faith”. But that “faith” which motivates the soul to express his or her inherent nature of selfless and timeless service to God and all beings is considered “realized faith”.

When one’s faith is enriched with realization versus mere sentiment, there is harmony within and without followed by peace and inner joy!

Hare Krishna.

By Bhanu Swami

Karma – Activities of the Conditioned Soul

• Ignorance of Krsna

• Desire to Enjoy

• Material body

• Identity with body

• Desire to enjoy in body

• Action to get enjoyment

Immediate Experience

Of enjoyment

Or suffering

Attachment to objects

causing enjoyment

Repulsion to objects

of suffering

(samskara)

Desires or hatred Restrictions

in next life (vasana) in next life (karma)

Free will, intelligence

Action

Tama Raja Sattva

Misery Immediate Detachment

Pleasure Peace

Action: Prakrti in combination with previous samskaras and vasanas stimulates man to action, to obtain enjoyment.

Immediate Result: The action leads to immediate success or failure in getting the expected happiness depending on karma ( past ), present effort and intelligence.

Samskara: The happiness or distress and how one achieved it produces an impression (samskara) on the individual, which is causes desire (vasana) for objects in this life and next.

Aprarabdha and Prarabdha karma:

The action produces a reaction in future birth: a new situation in the world of matter, according to the quality of the initial act. This is called karma phala.

Action: The individual in that situation, stimulated by prakrti and samskaras, acts again.

Free Will: The individual can activate or deactivate his samskaras and vasanas by his choice of association and place. He can use his intelligence to control feeling (samskara and vasana) for attaining his chosen goal. Then he can act according to choice, not feeling. By intelligent acts he can alter his present and future karma.

Acts of Violence (for one`s own enjoyment) leads to suffering (papa)

• short life span

• Disease

• Poverty

• Bad family

• Legal cases

• No education

Acts of Compassion (for others enjoyment) leads to happiness (punya)

• Long life span

• Good health

• Wealth

• Good family

• Intelligence

How to act:

• Punya increases your material happiness in a sattvika mode in future life, and as prayascitta will mitigate present suffering due to papa.

• Negative: Attachment to sattva

• Tapas (renunciation of action and sense control) can gradually reduce future karmas.

• Negative: Difficult for common man

• Niskama Karma, acting without self interest, gradually frees one from bondage.

• Negative: Gradual process

• Jnana, and meditation on the self, can eliminate future karmas. One can get free from gross and subtle bodies.

• Negative: Indifference to world, inactive, no spiritual body

• Bhakti, unmotivated Love of God, can eliminate present and future karmas, free one from gross and subtle bodies, and manifest a spiritual body for service to the Lord.

Purpose of Karma: Karma is not a punishment but a chance to recognize the responsibility we have for our acts. It is learning through material experience. If we commit violence we suffer violence. The condition of suffering is a message for us to rectify our exploitative mentality, and act according to compassion rather than passion. We must learn to change our actions from service to self to service to other. This is the first step in purification of the jiva.

The Law of Karma when joined to the eternal soul produces effects in future bodies. This extension of karma is called Reincarnation. Reincarnation is a series of opportunities for us to learn the same lessons if we fail and to learn new lessons if we pass.

Laws of Description Lesson

Desire Desires produce Actions, which produce Impressions, which produce DesiresWe can redirect desire with intelligence and higher taste

Karma or Responsiblity The results of our actions on others produce equal reactions upon ourselfPerform acts, which do not violate others. Perform acts, which give benefit to others

Compassion Acting with compassion for others with no self-interest yields optimum material Condition for the humanEven in optimum material condition we cannot escape suffering and dissatisfaction

Identity Mistaken identity gives dissatisfaction, therefore we seek knowledge of spirit Self is not matter but eternal spirit, we must make a commitment to achieve spirit

Spirit Like attracts like, spiritual interest generates spiritual association and action God acts as the guide to lead us to him when we develop desire to contact him

Love Love means complete surrender to God’s interest Unconditional love of God is our eternal condition

Verses:

“The living entity in the material world carried his different conceptions of life from one body to another as the air carried aromas. Thus he takes one kind of body and again quits it to take another.” –Ch.13.8

“Whatever state of being one remembers when he quits his his body, O son of Kunti, that state he will attain without fail.” – Ch.8.6

“Therefore, Arjuna, you should always think of Me in the form of Krsna and at the same time carry out your prescribed duty of fighting. With your activities dedicated to Me and your mind and intelligence fixed on Me, you will attain Me without doubt.”- Ch.8.7

“Thus I have explained to you knowledge still more secret. Deliberate on this fully, and then do what you wish to do.” – Ch.18.63

Facts about the subtle body called Mind

According to Modern Experience

APerceptions of energy

All matter is energy vibration.

Mind creates, transssmits, transforms, and receives energy:

The mind’s thought forms are real.

The thought forms can materialize in our world.

There are many different worlds of different vibrational frequency.

Mind can receive and send information or feelings to different levels of existence, and journey there if qualified by similar energy level.

Prayer: for spiritual benefit of the receiver, without personal motive of prayer, sincere

Negative energy , or curse can also be sent to you.

Mind travels instantaneously in time and space. It can recall events from any time and place, including ones own life.

All thoughts, words and deeds get recorded.

Every material human has a subtle body which continues after death.

After death, it achieves a place and state which is the sum total of vibration level through its actions during life, either higher or lower

Sinful violent people have difficulty leaving their gross bodies.

No one gets condemned forever. Our acts will decide.

Selfless spiritual activities increase the vibration and brightness of the subtle body.

Unconditional love is the strongest positive force.

Responsibility is the lesson we must learn.

Whatever quality of energy you expend, that quality you receive back.

Giving even one person real spiritual knowledge gives you unlimited blessings.

Preventing spiritual knowledge will give great negative reactions.

Proofs:

Out of body experience:

A most highly credible scientist, Dr Robert Cookall analysed over 700 reports of OBE’s. He found that 81% of those who had experienced them had a firm conviction of life after death owing to their personal experience. What astounded Crookall, a meticulous scientist, was the consistency of the reports of OBE’s coming from all over the world with near death experiences and with the communications coming from high level mediums (Crookall 1970).

Remote viewing

Major David A Morehouse, a highly decorated U.S. army officer, was from 1987 to 1991 assigned to several highly classified special access programs in the US Army’s Intelligence Security Command
and Defence Intelligence Agency. In his book Psychic Warrior- The True Story of the CIA’s Paranormal Espionage Program he quotes key figures in the program as follows.

The secret is out: remote viewing exists, it works, it has been tested, proven and used in intelligence for over two decades. The recent government admissions concerning the use of psychic warfare are crucial, irrefutable testimony that what I have said here is the truth. The government of the most powerful nation on the face of the earth has admitted that it knows humans can transcend time and space to view distant persons, places, things and events, and that information thus gathered can be brought back. I hope you comprehend the significance of this information.’ (Morehouse 1996 )

Regardless of one’s a priori position, however, an unimpassioned observer cannot help but attest to the following fact. Despite the ambiguities inherent in the type of exploration covered in these programs, the integrated results appear to provide unequivocal evidence of a human capacity to access events remote in space and time, however falteringly, by some cognitive process not yet understood. My years of involvement as a research manager in these programs have left me with the conviction that this fact must be taken into account in any attempt to develop an unbiased picture of the structure of reality.

H.Putoff., Stanford

University

Experiments is Psi

The deviations achieved in any given run are practically immeasurable but the results of half a million test runs show an unmistakable signature of an effect the researchers attribute to human consciousness. Detailed mathematical analysis suggests that a minute perturbation of the “elementary binary probability” is involved, as if the mind were ever so slightly nudging the electronic dice in the desired direction.

An even more puzzling result of the experiments is that the effect can be produced even if the experimenter is several thousand miles away from the random device, and perhaps even over significant intervals of time. In the most extreme case an experimenter in Europe on Monday might concentrate on producing the effect, but the actual measurements on the device are, by prior agreement, not carried out until Friday in Princeton.

Speculating on the phenomenon Jahn states, “All forces known to physics, like gravity for example, diminish with distance. And no forces in physics operate freely across time like this. It’s as if consciousness is somehow able to direct its influence directly across space and time, and understanding that certainly poses a challenge for science.”

And Dunne adds: “This is similar to what mystics have claimed through the ages, but now we have scientific evidence.”

Prof Robert Jahn , Princeton University

Near Death Experience

Dr. Moody:

A strange sound. A buzzing or ringing noise, while having a sense of being dead

Peace and painlessness. While people are dying, they may be in intense pain, but as soon as they leave the body the pain vanishes and they experience peace.

Out-of-body experience. The dying often have the sensation of rising up and floating above their own body while surrounded by a medical team and watching it down below, feeling comfortable. They experience the feeling of being in a spiritual body that looks like a sort of living energy field.

The tunnel experience. The next experience is that of being drawn into darkness through a tunnel, at an extremely high speed, until reaching a realm of radiant golden-white light.

Rising rapidly into the heavens. Instead of a tunnel, some people report rising suddenly into the heavens and seeing the earth and the celestial sphere as they would be seen by astronauts in space.

People of light. Once on the other side of the tunnel, or after they have risen into the heavens, the dying meet people who glow with an inner light. Often they find that friends and relatives who have already died are there to greet them.

The being of light. After meeting the people of light, the dying often meet a powerful spiritual being whom some have called God, Jesus, or an angel. Also, although they sometimes report feeling scared, they do not sense that they were on the way to hell or that they fell into it.

The life review. The being of light presents the dying with a panoramic review of everything they have done. In particular, they relive every act they have ever done to other people and come away feeling that love is the most important thing in life.

Reluctance to return. The being of light sometimes tells the dying that they must return to life. Other times, they are given a choice of staying or returning. In either case, they are reluctant to return. The people who choose to return do so only because of loved ones they do not wish to

In 1977, Dr. Kenneth Ring, a brilliant young professor of psychology at the University of Connecticut, read Dr. Moody’s book Life After Life and was inspired by it. However, he felt that a more scientifically structured study would strengthen Moody’s findings. He sought out 102 near-death survivors for his research.

One. Those cases who came closest to death or were clinically dead, just as Moody’s cases reported, told of being outside of their bodies, of moving through a void or dark tunnel toward a luminous light, of meeting with departed relatives and friends, of having a feeling of great comfort and bliss and of being surrounded by compassionate love, a feeling so beautiful they longed to remain, and when they returned to the “earthly” realm, were affected by this feeling the rest of their lives.

Two. No one type of person was especially likely to have this experience. It cut across race, gender, age, education, marital status, and social class.

Three. Religious orientation was not a fact affecting either the likelihood or the depth of the near-death experience. An atheist was as likely to have one as was a devoutly religious person.

Four. Regardless of their prior attitudes – whether skeptical or deeply religious – and regardless of the many variations in religious belief and degrees of skepticism from tolerant disbelief to outspoken atheism – most of these people were convinced that they had been in the presence of some supreme and loving power and had a glimpse of a life yet to come.

Five. Drugs, anesthesia and medication did not seem to be a factor in inducing these impressions and exquisite feelings of the near-death experience. Indeed, drugs and anesthesia seemed to be more likely to cause a person to forget such a near-death experience.

Six. He definitely concluded near-death experiences were not hallucinations since hallucinations are rambling, unconnected, often unintelligible and vary widely, whereas near-death experiences all tend to have similar elements of a clear, connected pattern.

Seven. Based on the information of those who had reported such incidents, the moment of death was often one of unparalleled beauty, peace and comfort – a feeling of total love and total acceptance. This was possible even for those involved in horrible accidents in which they suffered very serious injuries. Dr. Ring found there was a tremendous comfort potential in this information for people who were facing death.

Eight. After going through a near-death experience, people reported a loss of fear of death as well as a greater appreciation of life. They also reported stronger feelings of self-acceptance and a greater concern and sense of caring for other people. They had less interest in material things for their own sake. Many tended to become more spiritual – though not necessarily more involved in organized religion.

Nine. Almost all who experienced the near-death experience found their lives transformed and a change in their attitudes and values, and in their inclination to love and to help others. Dr. Ring was convinced that these were absolutely authentic experiences and noted that since returning, many of them had occasion to think about ‘what might have been.’ And their subsequent lives were powerful testimony to our common ability to live more deeply, more appreciatively, more lovingly, and more spiritually.

Past life memories:

Ian Stevenson

The causes of most birth defects are also unknown. About 35% of children who claim to remember previous lives have birthmarks and/or birth defects that they (or adult informants) attribute to wounds on a person whose life the child remembers. The cases of 210 such children have been investigated. The birthmarks were usually areas of hairless, puckered skin; some were areas of little or no pigmentation (hypopigmented macules); others were areas of increased pigmentation (hyperpigmented nevi). The birth defects were nearly always of rare types. In cases in which a deceased person was identified the details of whose life unmistakably matched the child’s statements, a close correspondence was nearly always found between the birthmarks and/or birth defects on the child and the wounds on the deceased person. In 43 of 49 cases in which a medical document (usually a postmortem report) was obtained, it confirmed the correspondence between wounds: and birthmarks (or birth defects). There is little evidence that parents and other informants imposed a false identity on the child in order to explain the child’s birthmark or birth defect.

It was a spectacular day for women across Durban who attended a high tea party hosted by the International Society for Krishna Consciousness (ISKCON) at the Sri Sri Radha Radhanath Temple in Chatsworth, on Tuesday, August 9.

The day was held to commemorate National Women’s Day. The fundamental aspect of the morning was holistic nourishment as spirituality and meditation plays a vital role in enhancing peace, love and positivity through one’s daily life. Some of the highlights of the brunch were the guest speakers, who spoke about women health and empowerment.

There were also prize giveaways and games as well as a Vedic Fashion show, which showcased the timeless traditions of ancient India and how exotically beautiful they remain today.

ISKCON communications officer, Krsangi Radhe Dasi said, “The day was a grand success as there was almost 300 women in attendance. It was an honour to put a smile on their faces. Women in today’s modern society are faced with many challenges, therefore we need to celebrate and acknowledge their struggles.”

Speakers at the event included Karunamayi Devi Dasi (womens’ health), Haripriya Dasi (art of forgiveness), Krsangi Radhe Dasi (organiser) and Champkalata Dasi (women empowerment).

Experts are saying consciousness continues even when the heart has stopped beating after a study shows people continue experiencing awareness for up to three minutes after death.

The most significant finding of the study is that of a 57-year-old man believed to be the first confirmed out-of-body experience in a patient. After suffering a cardiac arrest, the patient revealed he was able to recall what was taking place around him with eerie accuracy after temporarily dying.

head researcher Dr Sam Parnia said: “Contrary to perception, death is not a specific moment but a potentially reversible process that occurs after any severe illness or accident causes the heart, lungs and brain to cease functioning.”

“This is paradoxical,” Dr Parnia said, “Since the brain typically ceases functioning within 20-30 seconds of the heart stopping.”

Out of the 2,060 patients from Austria, America and the UK interviewed for the study who had survived cardiac arrests, 40 per cent said they were able to recall some form of awareness after being pronounced clinically dead.

The recalled experience surrounding death merits a genuine investigation without prejudice. Dr Jerry Nolan, Editor-in-Chief of Resuscitation, the journal in which the research was published, stated: “The AWARE study researchers are to be congratulated on the completion of a fascinating study that will open the door to more extensive research into what happens when we die.”

http://www.southampton.ac.uk/news/2014/10/07-worlds-largest-near-death-experiences-study.page

Hare Krsna Mantra – meaning of the mantra
Meaning as explained by Gopala Guru Gosvami, disciple of Svarupa Damodara of Puri:
The word “hare”: 
hari harati papani dusta cittair api smrtah
anicchayapi samsprsto dahaty eva hi pavakah
vijnapya bhagavat tattvam cid ghanananda vigraham
haraty avidyam tat karyam ato harir iti smrtah
“Just as the fire, on contacting an object, automatically burns it, so the name of Hari takes away (harati) or burns up all ht esins of the people with materialistic hearts. It removes (harati) all ignorance and reveals the transcendental, blissful form of the Lord. Also, ‘hari’ means that personality who attracts (harati) the minds of all the people in the universe when they hear stories of His transcendental qualities; or, He who attracts the minds of people by His beautiful youthful form. 'Hari’ in the grammatical form of address, the vocative, or calling out to a person, becomes 'hare’.”
The word 'hare’ has another meaning:
svarupa prema vatsalyair harer harati ya manah
hara sa kathyate sadbhih sri radha vrsabhanuja
Hara is Srimati Radhika, daughter of Vrsabhanu, who steals (harati) the mind of Hari, Krsna, by her unalloyed love. Hara, in the form of address, also becomes 'hare’.
The word 'Krsna’:
krsir bhu vacakah sabdo nas cananda svarupakah
tayor aikyam param brahma krsna ity abhidhiyate
“The word 'krsna’ is composed of the root 'krsi’ meaning 'bhu,’ the shelter of all existence and the word 'na’ meaning 'nivriti’ or the form of supreme bliss. Combined they form the word 'krsna’ which signifies the param brahma, the supreme personality of Godhead with blissful form.”
Krsna in the form of address remains as 'krsna.’
The word 'Rama’:
ramante yogino 'nante nityanande cidatmani
iti rama padenaiva param brahmadbhidhiyate
“The param brahma is known as Rama because the yogis take pleasure (ramante) in meditating on His eternal, blissful form.”
vaidagdhi sara sarvasva murti liladbhidevatam
sri radham ramayan nityam rama ity abhidhiyate
“The Supreme Lord is called Rama because He carries out pastimes of pleasure with the most beautiful Sri Radha.”
Hare Krsna Hare Krsna Krsna Krsna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare
Oh Radha, please attract my mind, and free me from this material world.
Oh Krsna, please attract my mind.
Oh Radha, attract my heart by showing your sweetness.
Oh Krsna, purify my mind by giving knowledge of how to perform worship of You through Your pure devotee.
Oh Krsna, give me steadiness to appreciate Your name, qualities and pastimes.
Oh Krsna, may I develop a taste for serving You.
Oh Radha, please make me qualified for your service.
Oh Radha, please instruct me on how I can serve you.
Oh Radha, let me hear of your intimate pastimes with your beloved.
Oh Rama (Krsna), let me hear of Your intimate pastimes with your beloved.
Oh Radha, reveal to me your pastimes with your beloved.
Oh Rama, reveal to me Your pastimes with Your beloved.
Oh Rama, engage me in remembering Your name, form, qualities and pastimes.
Oh Rama, please make me qualified for your service.
Oh Radha, be pleased with me.
Oh Radha, be pleased with me.

It is written that the
color of Krishna
is like a monsoon cloud
dark bluish grey
like the heavy rains
gathering at the edge
of an unbearably hot day
or at the edge of an
unbearable time of our life
a low rumbling of cool relief
that we know is going to
change things
change us.

Monsoon Krishna
is known as Syamasundar
the beautiful Syama
the color of love, joy, hope
the color of mystery, movement, and depth
the color of life – rich, full, and ready to overflow
when the cloud bursts
upon us all.

Can we receive?
Can we hold?
Can we stand outside
our protective layers
trusting the goodness
of that dark cloud?
We need to let that happen.
We need to dance and sing
and be swept away
with joyful abandon
in the monsoon rains of Krishna’s love.

We need this weather, this rain. We need this love.

The great Sankirtan Movement of Lord Caitanya Mahaprabhu is a great gift to the world and a very rare event! 
Gauragopala dasa: Many could take it for granted without realizing how rare Lord Caitanya’s appearance actually is as He comes once in every day and night of Brahmā. That is once every 2000th Kali-yuga in the cycle of Maha Yugas, there are 4 Yugas to a Maha Yuga, Lord Caitanya appears “once” in a Kali-yuga with His Sankirtan Movement out of every two thousand.
There are 4,320,000 human years in a Maha Yuga multiply that by 2000 (that equals 8 billion 640 million years) and you will see that Lord Caitanya’s appearance is very rare as He comes once over that enormous period of time
Krishna also comes once every 2000 Maha yugas or every 8 billion 640 million years at the end of Dvarpara-yuga just before Lord Caitanya’s appearance 4,500 years into the Kali-yuga
In this rare Kali-yuga there there is a 10,000 years Golden Age of the Sankirtan Movement of Lord Caitanya Mahaprabhu or the congregational chanting of the Hare Krishna Maha mantra, the previous 1,999 Kali-yugas had no Lord Caitanya or Golden Age of Sankirtan.
The Four Yugas
The four yugas make up a cycle called Divya-yuga or Maha-yuga, which lasts 4,320,000 years.
One thousand of these yugas equal one day of Brahma, which is called a kalpa and another one thousand makes up a night.
Brahma’s lifespan is 100 years of his time and 311 Trillion 400 billion years of our time.
SATYA YUGA - (sometimes also called krta-yuga): The golden age lasts 1,728,000 years. The process of self-realization in this yuga is meditation on Vishnu. During this yuga the majority of the population is situated in the mode of goodness and the average life span at the beginning of the yuga is 100,000 years.
TRETA YUGA - Also called the silver age, lasts 1,296,000 years and the process of self realization is the performance of opulent yajnas(sacrifices). The average life span is 10,000 years and the godly qualities decrease one fourth compared to the Satya yuga.
DVARPARA YUGA - Or the bronze age, lasts 864,000 years and the process of self realization is the worship of the deities within temples. Godly qualities are reduced to 50% by now and the average life expectancy is only 1000 years. Krishna in His originally Form comes at the end of Dvarpara-yuga but not every Dvarpara-yuga as He only comes once in a day of Brahma which is only every 2000th Dvarpara yuga
KALI YUGA - The iron age of hypocrisy and quarrel lasts 432,000 years. Lord Krsna appeared in His original, transcendental form right before the beginning of a Kali-yuga at the end of Dvarpara-yuga in one day of Brahma which is every 2000 cycles of the four yugas. Both Krishna in His original Form and Lord Caitanya do NOT appear in every Maha-yuga. Krishna does not appear at the end of every Dvarpara-yuga and Lord Caitanya does NOT appear in every Kali-yuga as explained above

For many years, ISKCON’s Gita Nagari farm community in Pennsylvania has held annual Labor Day retreats, on topics from improving japa meditation to understanding the nature of the guru.

This year’s retreat, set to run from Friday September 2nd to Monday September 5th, will tackle an intriguing subject: Varnashrama Dharma.

Varnashrama generally refers to a social structure consisting of four varnas, or occupational groups, and four ashramas, or stages of life. However there are many nuances to it, with seemingly contradictory statements on it running through Srila Prabhupada’s works. There have also been debates in the devotee community over the years as to how it can be applied in modern times, or even if it can be applied.

Significantly, though, Varnashrama was clearly very important to Srila Prabhupada, who in his later days stated that fifty per cent of his work remained unfinished because he had not implemented Varnashrama Dharma.

 “We aim for our conference at this retreat to have a broad and balanced, rather than a one-sided or narrow approach to the topic,” says GBC Romapada Swami, who was inspired to make the event happen. “Because it’s a topic that needs multiple perspectives to understand what it is and how to apply it.”

Romapada Swami hopes that through the retreat, devotees will gain a deeper understanding of Varnashrama and feel inspired to begin the process, something that has still not been practically realized by Prabhupada’s disciples and grand-disciples.

At the conference, entitled “Exploring Varnashrama,” ISKCON Laguna Beach temple president Tukarama Das will bring his exhaustively researched approach to the questions “Did Srila Prabhupada want Varnashramam? And if so, what did he mean by ‘varnashrama’?” In his talk, Tukarama will present Prabhupada’s quotes on the topic, and attempt to harmonize the varying statements he made on issues like Varnashrama and Bhagavata Dharma, Brahmanas and Vaishnavas, etc.

Tukarama -- who has concluded that for Srila Prabhupada, the first step in Varnashrama is farms centered around cow protection -- will also discuss how to take that first step in a practical way. It’s something he has first-hand experience in, heading up the ISKCON Escondido farm which supplies the San Diego and Laguna Beach temples with protected cow milk and many varieties of vegetables.

Braja Bihari Das, who handles mediation and conflict resolution in ISKCON, will also attempt to reconcile seemingly contradictory statements on Varnashrama by Srila Prabhupada. And he’ll ask, “What are the questions we should be asking regarding Varnashrama? Why are there different opinions? And how can we have fruitful discussions on topics we have varying opinions on?”

Romapada Swami (right) and Ravindra Svarupa Das speak at last year's Gita Nagari Labor Day retreat

Meanwhile Sivarama Swami, who is behind the New Vraja Dhama farm in Hungary which has been vastly successful in both spiritual and simple living efforts, will give a talk entitled “Varnashrama: Why devotees need to adopt it, and the first steps to doing so.”

He’ll discuss Prabhupada’s statements on the feasibility of Varnashrama today, the qualities devotees must develop in order to be eligible for the Varnashrama system, and the challenges in changing to a lifestyle that’s very different from that of the world around us.

Devamrita Swami will speak about the Amish as an example of a different social order sustaining over time in modern America and Canada.

Abhirama Das will share personal instructions Prabhupada gave him on Varnashrama, and talk about co-existing with other communities, like the Amish, who have similar simple-living-based lifestyles. He’ll also talk about how to get started on Varnashrama, and how to develop a Varnashrama community connected to a city preaching center, something he hopes to do himself with his New York City-based Harinama ashram.

Kaunteya Das will take an academic look at the different responses in ISKCON to the idea of Varnashrama, and like other speakers will also look at reconciling Prabhupada’s apparently icongruent statements on the topic.

Finally, Dhruva Das and his wife Parijata Dasi, who are currently heading up Gita Nagari’s resurgence in cow protection, milk production, and local food production, will talk about Prabhupada’s paper on spiritual rural communities, “The Conception of Gita Nagari.”

They’ll also discuss how to create successful collaborations between farm and city ISKCON centers, which they are currently doing. And they will talk about how whether or not a community has defined social orders, we invariably act in various capacities or service roles anyway, such as deity worship, administration, trade, cow protection and more.

“The essential thing is that devotees are utilizing their natures in service to Krishna,” they write in their summary of their upcoming talk. “Equally important is mutual respect among the devotees carrying out these services. And, of course, remembering the paradoxical teaching that devotees are understood to be transcendental to the varnas.”

While the adults are chewing on all this brain food, their children aged 5-12 will also be engaged in Varnashrama themed activities, including a visit to an Amish farm, an evening campfire, verse recitation, and identifying and learning about local plants.

The 200 or so devotees expected to attend from the U.S., Canada and Europe will also participate in absorbing kirtans with senior devotees like Sivarama Swami, Vatsala Das, Satarupa Dasi, and Abhirama Das.

“We hope that after attending this retreat, devotees will understand more about what Prabhupada wanted in relation to Varnashrama,” concludes Romapada Swami.

To register for the retreat, please click here: http://goo.gl/forms/pNS4AiFsOydr4sgI2

Alternatively, you can email organizer Satya-sara das at reachsarva@hotmail.com

Modern materialistic science is not sure about the origin and nature of most psychic phenomena including dreams. This information can be found in Vedic scriptures.
Srimad Bhagavatam 6.16.53-54, 7.7.25 or 7.15.61 describes three material states of consciousness:
1. jagrata, awakened state (beta, 14 - 20 Hz)
2. svapna, dreaming state (alfa, 7 - 14 Hz)
3. susupti, deep sleep (theta, 4 - 7 Hz)
Beyond them is the fourth state (turya) which is non-material (SB 6.5.12, 7.9.32, 7,15.54). On this level the Supreme Lord can be perceived. Gaudiya Vaisnavas describe another, fifth state (turyatitah), dimension of love between the jiva and Krsna.
What follows are paraphrases of Vedanta-sutra (by Suhotra Swami) and corresponding Srimad Bhagavatam verses:
Dreams are created by the Supersoul to award the living entity with the results of insignificant karma. (Vs 3.2.1) SB 6.16.55
The Supersoul causes objects of desire to appear in dreams as they do in other situations (e.g. the waking state). (Vs 3.2.2) SB 11.13.32
Dreams are features of the Supreme Lord’s maya. (Vs 3.2.3) SB 11.13.33
Some dreams are omens; sastra and experts so declare. (Vs 3.2.4) SB 10.42.26-27
Objection: When one awakes from dreaming, he knows that his dreams were unreal. Therefore no value should be imparted to dreams.
Reply: The manifestation and the withdrawal of the dream world within the consciousness of the living entity is effected by the Lord. In the same way, bondage and liberation proceed from him also. (Vs 3.2.5) SB 3.7.10-12
The state in which consciousness is focused on the physical body (the waking state) is created by the Supreme Lord. (Vs 3.2.6) SB 6.16.53-54
Different statements in the Upanisads indicate that deep sleep is the result of the soul entering 1) the nadis (subtle channels that pervade the body from the center of the heart), 2) the pericardium, or 3) the Supersoul. The resolution is that the soul sleeps within the bed of the Supersoul, after having entered the palace (the pericardium) through the door of the nadis. (Vs 3.2.7) SB 11.3.35, 1.10.21
Because the Supersoul is the resting place of the soul in deep sleep, it is the Supersoul alone who awakens the sleeping soul. (Vs 3.2.8) SB 3.26.71
[Koran 6.60: “And He is it who takes your souls at night (in sleep), and He who knows what you acquire in the day (…).”]
When the living entity awakes from deep sleep, he is the same person. This is certain because of four proofs: 1) the living entity continues his unfinished karma, 2) he retains memory of his identity, 3) the scriptures so describe him as returning to the same body, and 4) he is bound by the scriptural injunctions (i.e. it is enjoined that the jiva cannot attain liberation while in the state of deep sleep, so he is obliged by sastra to return to the body from that state). (Vs 3.2.9) SB 11.3.39, 11.13.27,28
The state of swoon (mugdha) is midway between deep sleep and wakefulness. That is to say, the soul partially attains rest in the Supersoul. (Vs 3.2.10) SB 7.13.5

I certainly seem to have a funny longstanding and tidal relationship with Hollywood. Last Friday, I went to watch the premiere of the new movie that I’m a small part of. It’s called 10,000 Saints and stars some of the biggest names in Hollywood right now – Ethan Hawke, Emile Hirsch, Hailee Steinfeld, Asa Butterfield. It also happens to star a bunch of the devotees from the Bhakti Center in New York – Doyal Gauranga, Chaitanya Kapadia, Vinay Vanodia, and a bunch of other handsome and beautiful devotees of Krishna. I play the illustrious role of, “Hare Krishna priest”  and I get to live out one of my long-time dreams of chanting mantras about Krishna in a Hollywood film. I chose to sing the prayers of Lord Brahma (also called the Brahma Samhita) where he describes the supreme beauty and attractiveness of Govinda and his spiritual world. Seems a fitting offering to an industry so captivated by beauty and love. At the end of each stanza Emile Hirsch and Hailee Steinfeld toss handfuls of grains into the fire and sing “Swaha” as they pretend to get married at the temple.

I don’t want to spoil the movie for anyone who plans to see it, so I’ll just say the basics. It centers around a young man and his Journey to find himself in the 1980s straight edge hard-core scene in New York City. There’s a lot of graphic drug use (especially in the beginning of the film) sexual overtones, and spicy language so I wouldn’t enthusiastically recommend my gentle hearted, sattvic, spiritual friends should all go see the film. But if you’re one of those bhaktas who enjoys binge watching lowbrow, high-entertainment shows like Game of Thrones after you finish your 16 rounds, then by all means feel free. It’s definitely enjoyable to see the Bhakti Center and the beautiful atmosphere of flower garlands, colorful saris and ecstatic Kirtan captured for posterity in this independent film. When I went to the DC premiere of this movie Eleanor Henderson, the author of the book the film is based on, told me the scenes at the temple are her favorite scenes in the film.

And be careful not to blink or you might miss the future nominee for the Oscar for “Best Turban Worn By An Actor Portraying a Hare Krishna Priest in a Film About the Hard-core Punk Rock Scene in 1980s New York.” 

ॐ
—
Gaura Vani

Source:http://www.gauravani.com/5236-ten-thousand-saints

Namaste, I am delighted to send my best wishes to everyone at Bhaktivedanta Manor in what is a very special year for all those associated with the International Society for Krishna Consciousness
(ISKCON).

For fifty years since its foundation by A.C. Bhaktivedanta Swami Prabhupada, the men and women behind ISKCON have dedicated their lives to the words of Lord Krishna to achieve peace and unity.

ISKCON can be proud that in that time it has grown the world over, setting up over 500 centres and 50 schools.

In celebration of the birth of Lord Krishna, it is wonderful to see so many in the Hindu community flock once again to Bhaktivedanta Manor to be part of the Janmashtami celebrations.

I am delighted to see festivities on such a scale take place, reminding us all of the great number of people from diverse backgrounds throughout this country.

As you gather to celebrate in the beauty of the Manor’s surroundings, let me wish you all a spectacular Janmashtami festival , and of course, pay tribute to the thousand and more volunteers who have given their precious time to make this year’s festival a memorable one.

Theresa May MP
PRIME MINISTER

Source:http://www.dandavats.com/?p=30430