Confusion About Raga-bhakti

By Kesava Krsna Dasa

When devotees are confronted with subjects concerning Raganuga-bhakti, many will retreat as if the matter is taboo, beyond explanation, too lofty, mired in controversy, against ISKCON thinking, an unknown quantity, a misunderstood area of thought, and other reasons. Why is this? There seems to be a universal acceptance that things ‘raganuga’ are best kept at a safe distance away, even though spontaneous devotion is more pleasing to Krishna than vaidhi-bhakti:

“[Lord Krishna thought:] “All the universe is filled with the conception of My majesty, but love weakened by that sense of majesty does not satisfy Me”. (CC Adi-lila 4.17)

Some devotees will say, “Srila Prabhupada seldom spoke about raganuga-bhakti, and did not use the term often, either…” This might be because Srila Prabhupada replaced the word raganuga with “spontaneous” instead. Throughout his writings, he used this word often. Other devotees will caution strongly with sour memories of ‘Gopi-bhava’ clubs and other influences besetting ISKCON. Somehow, ISKCON is an eligibility boat of liberation for all, and we can try to make the most of it with cultivation beyond liberation:

“O my Lord! O infallible Supreme Person! When a person wandering throughout the universes becomes eligible for liberation from material existence, he gets an opportunity to associate with devotees. When he associates with devotees, his attraction for You is awakened. You are the Supreme Personality of Godhead — the highest goal of the topmost devotees, and the Lord of the universe”. (SB 10.51.53)

Is this article a plea to get everyone suddenly interested in raga-bhakti and for ISKCON to let down it’s guard a bit? No. It can be something to make aware the prevailing ignorance of this subject, and reluctance to properly inform devotees about it in mature ways. Just like, if the GBC were to ban a particular book because it is deemed too high, we know everyone will go out and read it, and raganuga-bhakti, if left off the every day-topic list, will drive devotees to find out about it anyway.

The sources of raganuga information can vary from reading or hearing from outside of ISKCON, to seeking answers from individuals who have no clue what it is. What could be, or has been a result of this? It is confusion and misunderstanding. The way we associate can determine how correct information is given:

“The root cause of devotional service to Lord Krishna is association with advanced devotees. Even when one’s dormant love for Krishna awakens, association with devotees is still most essential”. (CC Madhya-lila 22.83)

Presently, there is a discussion on the Dandavats website about raganuga-bhakti and when one’s svarupa-siddhi is revealed. What is striking about this discussion, is how Prabhupada disciples have quite contrary views between themselves about it. If younger devotees see these differences, it must cause confusion and misunderstanding for them. Devotees will wonder, “What is raganuga-bhakti?…When does the desire for spontaneity begin?…What is lobha (greed) and when does that begin?…At what level does raga-bhakti begin?” If Prabhupada disciples differ on this, who do they consult? Such association has to be like a treasure:

“O devotees! O you who are free from all sins! Let me inquire from you about that which is supremely auspicious for all living entities. Association with a pure devotee for even half a moment in this material world is the greatest treasure for human society.” (SB 11.2.30)

These are important questions. Without proper answers, devotees will be unable to answer such questions themselves, or to not know how it might affects their own spiritual lives, eventually. Confusion and misunderstanding is the result. Raga-marga is away, as if it is a problem. Raga-bhakti is not a problem – we make it a problem, and it is our problem. Raga-marga is a most natural occurrence:

“Whenever an experienced person develops real knowledge of Krishna and His transcendental qualities, he naturally gives up all other engagements and renders service to the Lord. Uddhava gives evidence concerning this”. (CC Madhya 22.97)

Are we being over-cautious about keeping spontaneity at bay? Are we not qualified to discuss it? Are we afraid that a resurgence of Gopi-bhava like deviations will surface? As with anything that might be of value, but seemingly forbidden for use, the interest for that thing goes underground. Underground inquisitiveness and answer seeking can create further problems.

Another observation related to spontaneity of devotion at a distance, is noticing how devotees become circumspect on what they speak. We know that we have to be reminded that we are not our bodies, but after almost fifty years of ISKCON existence, the same basics are repeated. Most audiences need these doses, but for those who have been around for decades, even some veterans are reluctant to venture in ‘forbidden’ areas of talk. A mood of ‘prohibition’ can affect devotee relations.

If we appreciate what Sri Chaitanya Mahaprabhu has come to give, there is nothing wrong with raganuga-bhakti, at all. It is how we handle the subject with maturity. Confidence will make it a part of our natural spiritual development. Raga-bhakti is still within the category of sadhana-bhakti, so it is not as high as a danger we perceive. We put it in that danger league by neglecting to educate about it. Raganuga-bhakti is dangerous in ignorant hands.

Uncertainty around raga-bhakti can cause suspicion on what books devotees read. Our sense of uniform groupism can interfere with what is an individual improvement – we are all different, under the unity of cooperation. What is vaidhi for some cannot be vaidhi for all, internally. Externally, we all practice and teach by example on the level of vaidhi-sadhana-bhakti.

Internal development of raga-bhakti is such that no one else will know if one is practicing spontaneous devotion. It is not something to publicise. It is a coveted position of good fortune. Though there is a hidden dimension, it is still worth it for general devotees to understand it, with respect:

“Thus devotional service which consists of raga [deep attachment] is called ragatmika, spontaneous loving service. If a devotee covets such a position, he is considered to be most fortunate”. (CC Madhya 22.152)

Because Srila Prabhupada warned about possible deviations mainly with immature devotees, why should the same apply to devotees who are supposed to be mature with decades of service behind them? Since any practice of raga-bhakti is private, there should be no overt or undue influence exerted into ‘mainstream’ ISKCON activities. If no one knows, and no problems are reported, then it is being handled with care and maturity. If problems do arise with sensationalism, then we can understand that neophytes are mishandling affairs:

“In the beginning one has to render service strictly according to the regulative principles set forth by the revealed scriptures and spiritual master. By continuously rendering service through the process of vaidhī bhakti, one’s natural inclination is gradually awakened. That is called spontaneous attraction, or rāgānugā bhakti”. (CC Madhya-lila 22.153 purport)

As ISKCON moves forward in time, there will be parallel types of sadhana-bhakti practiced – vaidhi and raga, side by side – it is unavoidable. It must be happening today even. Do we think that Srila Prabhupada wants us all to remain as internal vaidhi-practitioners forever? No. He simply wants us to be careful about it. If being careful is to be cautious to the point of polite prohibition, another danger of ignorance will arise due to neglect of it. In reality, there is no official prohibition – it appears that way when we do not know how to manage something that cannot be managed.

Not managing something that cannot be managed? It means that we cannot check the natural, internal spiritual development of devotees. This internal dimension will not present problems for management, because externally, everyone cooperates. The carefulness that Srila Prabhupada urged does not mean ‘prohibiting’ raga development. With great care and proper information, things will continue in ISKCON as if nothing major has happened.

Ys Kesava Krsna Dasa.

TOVP Plumbing System Underway

While in and of itself plumbing is not a glorious activity, when used in the Lord’s service it becomes a glorious detail to the TOVP project and an essential and important element in its all-around long-term preservation.

Piping work on the temple started last June, 2014 under the guidance of Gammon Construction. Recently, plumbing work started on the domes. This is to insure that, due to the impending approach of the rainy season, all excess water can be removed to prevent any damage to the temple structure. Using HPDE (High Density Polyethylene), a material with a high density-to-strength ration, this will be accomplished in a short time. On the temple floor workers are also closing/sealing piping within layers of brick.

Nityam Bhagavata Sevaya, ISSUE - 13 on The curse that gave srimad bhagavatam to the world. 

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In the San Diego temple there was a gentleman called Mr. Prakash. He was a reserved type of person who would come regularly to the temple feasts but never really showed a lot of enthusiasm. He was from a Saivaite background. One day he had a severe heart attack and was rushed to hospital. During the surgery he almost passed away on four occasions. It was touch and go and he slipped into a coma. He remained that way for several weeks after. Badrinarayan Das Goswami was requested by his wife to please visit her husband even though he was in a coma and pray for him. Badrinarayan Das Goswami dutifully obliged and several times went to his bedside and read from shastra and chanted to the unconscious Mr. Prakash.

One day Badrinarayan Das Goswami got a call from Mrs. Prakash saying “Please come quickly to the hospital. My husband has come out of the coma but he only wants to speak to you.” Badrinarayan Das Goswami went there to find some relatives and hospital staff gathered around his bedside. When he saw Badrinarayan Das Goswami he began to speak. “Badri, four times they came, four times they came!”

The relatives present thought he was talking about them. “Yes, we came several times but you were in a coma!”

Mr. Prakash shook his head to indicate that was not what he was talking about. “No. Badri, four times they came!” So then the hospital staff said, “Yes, we almost lost you four times! You were in a coma but somehow we saved you.”

Again he shook his head. “No. Badri, four times they came!”

Badrinarayan Das Goswami started to realize what he was referring to. “Who came prabhu? The Visnuduttas?“

“No, it was the bad people [Yamaduttas]! They came the first time to take me away. But I told them ‘I am simply dependent on Lord Krsna.’ So they went away.”

“Then they came a second time. Again I told them, ‘Do whatever you must, but I am simply depending on Lord Krsna.’ Again they went away.”

“Then they came the third time, and told me they would take me away. I told them again, ‘You do whatever you must do, but I am dependent on Lord Krsna.’ Again they left.”

“Then they came a fourth time. But this time some of the good people came (Visnuduttas). When the bad people saw them they said ‘OK, we have no jurisdiction here’ and they left. Then I came out of my coma.”

He called Badri close and told him, “Badri, before I was not serious. But now, 100%!”

Mr. Prakash recovered and became one of the most enthusiastic and humble devotees at the temple.

From this you can understand that what is happening during coma is completely different for a devotee than for a non-devotee(karmi). Mr. Prakash was not initiated but he had some sense of dependence on Lord Krsna, so Krsna gave him the chance to increase his attachment.

Lecture on Lord Chaitanya's Journey to Vrindavan by Lokanath Swami on 05 Mar 2015 at ISKCON Pune

(Born in Aravade, a small village Maharashtra, Indian, he went to Mumbai for studying. In the year 1971, His Divine Grace A.C. Bhaktivedanta Swami Prabhupada was touring India with his foreign disciples and had organized a pandal program in Mumbai.)

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Lecture on Prahlada Instructs his School Mates by Nirantara Prabhu on 01 May 2015

(In 2005 he was awarded the prestigious "Global Excellence Award" for congregational preaching services from ISKCON.)

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Lecture on Srila Prabhupada Saved Me by Sankarsana Das Adhikari Prabhu on 18 Mar 2015 at Bhaktivedanta Manor

(Sankarshan Das fully dedicated his life for serving the order of his spiritual master to become a guru and deliver the world. For the last 40 years he has uninterruptedly served his spiritual master’s movement, the International Society for Krishna Consciousness (ISKCON), in various capacities.)

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Lecture on Srila Rupa Goswami and Sanatana Goswami by HH Kadamba Kanana Swami at ISKOCN Brisbane on 11 May 2015

(HH Kadamba Kanana Swami coordinated the construction of Srila Prabhupada’s samadhi in Mayapur. He took sannyasa in 1997 and is now an initiating guru.)

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Prabhupada Festival 2015 in Los Angeles: A transcendental experience!

By the Prabhupada Festival Team

Over Memorial Day weekend, ISKCON Los Angeles hosted the 24th Annual Prabhupada Festival in honor of His Divine Grace AC Bhaktivedanta Swami Prabhupada. Some of the highlights of the festival weekend were the special talks and remembrances given by senior Prabhupada disciples. For the past 24 years, the Prabhupada Festival has invited and hosted countless Prabhupada disciples from across the globe to come together and share their most treasured realizations and pastimes of Srila Prabhupada. This very special group of devotees who pioneered Srila Prabhupada’s ISKCON are given special recognition and their association is highly anticipated each year. The Prabhupada Festival has emerged as one of the largest and most cherished festivals held at New Dwarka, drawing a diverse group of followers, newcomers and interested persons with a desire to learn about, glorify, and remember His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. Among the many unique attributes of this festival is the dedicated team of second-generation devotees working together under the guidance and direction of senior Prabhupada disciples in order to plan and organize this two-day festival. Next year, the Prabhupada Festival will host a very special event to celebrate its 25th year. The festival is free for all devotees; and, everyone is warmly welcomed to attend and collectively glorify our beloved Spiritual Master.

Videos from this year’s festival can be found below. See festival photos here:

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Video Link Click Below Youtube PLaylist

Remembering Gauri

By Dvarakadhisa Devi Dasi

Both in living and in dying, this senior disciple of Srila Prabhupada’s exemplified the essence of Krsna consciousness.

On June 5, 1986, Gauri-devi dasi passed from her body in the holy land of Vrndavana, India. For seventeen years she had been devotedly serving her spiritual master, Srila Prabhupada, within the International Society for Krishna Consciousness. Gauri was a sincere and dedicated preacher, giving herself fully to Srila Prabhupada’s mission and working tirelessly to distribute his books. Even as she became very ill with cancer in late 1984, she never lost her vigorous determination to give Krsna consciousness to others.

In 1974 Srila Prabhupada heard how the devotees were distributing his books in increasing numbers. This book distribution is called sankirtana, a direct means of glorifying the Supreme Lord, Krsna. Lord Caitanya specifically cited sankirtana as the best process of self-realization in this age. For devotees in ISKCON, a favorite form of sankirtana is the distribution of Srila Prabhupada’s books, as the words of the pure devotee reveal the true meaning of the scripture and awaken our natural devotion for Krsna. Srila Prabhupada was very pleased to hear how his disciples were sincerely selling his books:

Your sankirtana reports are very encouraging, especially that one girl, Gauri dasi, who has set an all ISKCON women’s record of 108 big books. This is very wonderful. Formerly this would not have been possible, but by Krsna’s grace everything is becoming possible. Encourage them all to increase more and more. This book distribution is the essence of our mission.

To determinedly face the opposition of a godless society and to continue the exalted service of distributing the confidential knowledge of devotional service requires much conviction and realization. The depth of Gauri’s absorption in the will of her spiritual master was exhibited most clearly, however, in the way she confronted the tremendous pain of disease and death. Rather than lament her fate or bitterly blame God, she drew upon the knowledge and example given by Srila Prabhupada and faced death fearlessly, maintaining her serene, philosophical vision until the end. In the Bhagavad-gita Krsna assures us that one who remembers Him at the end of life returns to the spiritual world after quitting the body. Despite the agonizing pain of the body and the emotional trauma of leaving the world we hold so dear, the devotee who remains fixed in concentration upon the lotus feet of the Lord achieves the highest perfection of returning to the spiritual world. How Gauri drew closer and closer to Krsna in the final stage of her life is wonderful evidence of the efficacy of the process of devotional service. Here some of the devotees share their memories of Srila Prabhupada’s dear book distributor, Gauri-devi dasi.

* * *

Jagad-ambika-devi dasi: One of Gauri’s outstanding qualities was her desire to go out and distribute Srila Prabhupada’s books, no matter what. Even when she was sick, she would go out.

You could see how she was empowered by Prabhupada in her heart to distribute books on such a high spiritual platform. She was a very special, pure preacher, and she wasn’t sentimental at all. She could go all day long distributing books, and she would never repeat the same thing twice. She was very personal with each person she met. Even if the person was completely rude or obnoxious, she would still see the good in them. Practically everyone she approached, whether they took a book or not, never felt threatened by her. They always left with a good impression of Krsna consciousness.

On sankirtana she used to tell me that I must remember every person is a spirit soul, completely, eternally different from their material body. She said that we should be speaking to that spirit soul and offering something to that spirit soul. She said never to become angry in facial expressions or speech, and that we should always have qualities of compassion and mercy.

Madhu-devi dasi: Whenever Gauri chanted japa [prayerfully chanting the Hare Krsna mantra] she really called out to Krsna with intensity. Even before she knew about her terminal illness, her chanting was as if her dear life depended on it.

Nothing could stop her service to Srila Prabhupada and Krsna. She had the same mood as Srila Prabhupada for working tirelessly.

Gangamayi-devi dasi: I remember how we would be traveling and she just refused to lie down. She said she didn’t want to slip into the mode of ignorance. At night she would sleep in the front seat. She would put some boxes of books between the two seats and stretch out. Although she was so austere, she always wanted to make sure we were comfortable.

Mata-devi dasi: When Jagaddhatri and I first took Gauri to UCLA in December of 1984, we knew that she was very sick. It was 10:00 P. M., and I drove as fast as I could. When you first hear the doctor say “cancer,” it’s quite a shock.

Gauri was in a lot of pain, but even then she would smile and ask how the sankirtana was going. She also said over and over again that she wished her body wasn’t sick, so she could distribute books again.

Suruci-devi dasi: The first time Gauri got sick and went to India, her God-sisters had kirtanas and prayed to Lord Nrsimhadeva. We used to do this every Tuesday night, and we had a beautiful picture of Gauri distributing Srila Prabhupada’s books at the Los Angeles airport. This picture was especially wonderful because as we sang and prayed for Gauri the activity of book distribution seemed to come to life. You could feel her presence and remember her sincerity and dedication to Prabhupada. Book distribution is the activity Gauri loved so much, and it fills one with great love and appreciation for her to remember all of her labor.

Nartaki-devi dasi: Living with Gauri and serving with her, I became very close to her. So when we found out about her illness, I immediately offered myself to help her. She allowed me to accompany her to Vrndavana, India, to help her in her final days. Of course, Krsna didn’t make those her final days. He allowed her to come once again to the West.

During the time we were in Vrndavana, however, Gauri told me how uncomfortable she felt accepting service from me. Her body was becoming more and more invalid. But I saw total calmness overcome her when different devotees would come and read to her.

“Being in Vrndavana,” she said, “is like being in the lap of Krsna. I feel totally protected.”

Gauri had gone to Vrndavana to meet death, but Krsna had another plan. Gauri began recovering her health. With renewed strength she returned to America to continue preaching. In the summer of 1985 she headed a women’s sankirtana party traveling across the country. She was as inspired and determined as ever. But once again illness forced her to realize that death was indeed near. In November she returned to Vrndavana, confident that one who dies in the sacred land of Vrndavana returns to the spiritual abode of Lord Krsna.

On February 27, 1986, Gauri wrote to two other friends, Virabahu dasa and his wife, Karta-devi dasi:

Krsna is being very kind to me by giving me a little more time here in Vrndavana in which to work on my relationship with the holy name and make my pleas to the Lords Gaura-Nitai to allow me to approach the love of Radha and Krsna. … I am finding more and more it is becoming my only desire to be able to chant Radha-Krsna uninterruptedly in ecstatic love. Why not beg for the topmost thing? There is nothing left for me to desire in this world. My body is completely finished. . . . But I am actually finding all of this because Krsna is doing everything in such a gentle way to give me plenty of time to adjust to the idea of giving up this useless body once and for all. I feel that He is just waiting for me to become completely ready, and then He will finish the whole thing off.

I have absolutely no hankering or lamentation left in my heart at least that I am conscious of. I feel very happy and peaceful, however totally unprepared I still am for the final showdown. So whatever time Krsna gives me I feel I can use every bit of it to try to pray more sincerely.

Virabahu wrote in reply:

I can see from sastra [scripture] that you are getting a rare opportunity afforded to great souls like Maharaja Pariksit of being able to prepare for the “final exam” with sufficient notice. From this I understand that you have gained Srila Prabhupada’s special favor and his close association. Your life has been made a complete success by your surrendered and renounced service, and the only important thing now is that you get back home, back to Prabhupada, safe and sound.

Vidya-devi dasi: One year ago, when Gauri first came to Vrndavana, she was very strong and heroic. At that time she received so much association from her Godbrothers and Godsisters and good Ayurvedic medical treatment that she appeared to be miraculously cured. Gauri often said she was grateful to Krsna for this gift of one year, as it enabled her to return to the West and finish all the things that were undone. When she returned here to Vrndavana in November, she wanted to live. She had so many plans for preaching, and therefore thoughts of death were difficult for her.

Gauri Devi Dasi At ISKCON Vrndavana

Finally, about three weeks before her passing, Gauri traveled to the cancer specialist hospital in Delhi, where they explained frankly to her that she was in the final stages.

Each day she was noticeably weaker. She spoke quietly of many things, but mostly she was now anxious for death and prayed to Krsna to make her suffering short to quickly finish her suffering material body.

Gauri’s greatest qualification in the eyes of the devotees was her sincere determination to please Prabhupada in his service to Krsna by distributing books to the fallen souls. All of Gauri’s service was marked by this incredible determination. Now, with this same determination, she turned to the business of dying as Prabhupada had instructed. She often spoke of Prabhupada’s perfect example of how to leave the material body. It was her desire to leave her body while preaching, as he had done. “My advancement has come from hard work,” she said several times.

We told her all the devotees had come to learn from her how to die, so she must show them that even at the end one must chant the holy name. Her tongue was barely able to move, but somehow, barely audibly, she slowly chanted with us: “Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.” After this she began to smile broadly about many things.

As the days passed Gauri became more and more childlike. Now she was showing signs of complete submission. She said she knew that when she wanted only Krsna, then He would take her back.

So we could “see” small doubts and thoughts pass through her mind. Sometimes she even looked furtively from one of us to another. But somehow with our preaching, Prabhupada’s voice, and Gauri’s chanting and absorption in the pictures of Srila Prabhupada she was always able to pull her consciousness back. And again she would start to smile broadly and lie peacefully.

Several times Gauri asked who was present, and she was pleased to hear each name. At one point she asked to sit at the end of the bed. “I want to put my feet flat on the floor, see who is here, and concentrate my mind on Srila Prabhupada.” As she was very weak, she began to shake uncontrollably even with our fully supporting her body. So we quickly laid her back again.

Then she asked that we lower her to the floor. She said she was already so uncomfortable she wouldn’t mind. From this vantage point the assembled devotees could see her better. The kirtana consisted mainly of the devotees chanting in response to Prabhupada on the continuously playing Happening album. Dr. Narottama came and said, “One hour more.” She was still conscious. We read to her from Srila Prabhupada-lilamrta about Prabhupada’s passing, and this consoled her greatly. Bhaktisiddhanta dasa brought remnants from the last water Srila Prabhupada drank before leaving this world, and we gave this to her.

We brought her Deities to stand close to her, and she studied Them tearfully. We took photographs and asked her to smile for her friend in Los Angeles, Vrndavana-vilasini, which she did.

Then, finally, she asked to be rolled over on her back. At that point she opened her eyes very wide and dryly said, “This is very intense.” She slowly repeated the Hare Krsna mantra two more times.

Gauri then left her body on that day, June 5, surrounded by devotees loudly chanting the Hare Krsna maha-mantra.

Vidya-devi dasi: It is not as if Gauri was perfect in and of herself. But she had firm faith and fixed determination to follow her spiritual master’s instructions as perfectly as possible. Therefore, we personally witnessed that by the time Gauri passed from her body, she appeared to be peacefully surrendered to the divine will of Krsna.

Jagad-ambika-devi dasi: I am eternally indebted to Mother Gauri, and I know I could never repay her for her unlimited mercy and patience. I’m sure she would be pleased if I would become a pure, unalloyed, eternal preacher and book distributor like she was. I pray to follow in her footsteps.

Sannyasa initiation of HG Lilasukha Dasa at ISKCON Leicester

By Nimai Devi Dasi

His Grace Lilasukha Dasa received sannyasa initiation this morning (31st May 2015) from his own spiritual master His Holiness Bhakti Caru Swami Maharaja. His sannyasa name is His Holiness Bhakti Prabhava Swami.

Four other sannyasis were also witness to the momentous occasion – HH Prahladananda Swami, HH Dhirasanta Swami, HH Dayananda Swami and HH Bhakti Prem Swami.

The ceremony took place at ISKCON Leicester, and the event was presided over by Sri Sri Jagannath, Baladeva and Subhadra, Sri Sri Panca Tattva and Srila Prabhupada. Senior devotees and leaders from around the country also attended the initiation.

Ten devotees from around the UK and Europe also received first initiation from HH Bhakti Charu Swami, with five others receiving Brahmin diksha.

This was the first ISKCON sannyasa initiation in the Midlands.

About His Holiness Bhakti Prabhava (formerly Lilasukha Dasa)

Bhakti Prabhava Swami (Lilasukha Dasa) met the devotees in Ghent (Flanders) in1992. From 1992 to 1996 he was active in Nama Hatta preaching until 1996 when he joined the Radhadesh temple. In 1994 he met His Holiness Bhakti Charu Swami who accepted him as his disciple. He received first initiation on the in March 1998 and second initiation in August 1999. Right after his second initiation he became the first secretary for the European RGB. He organised the first European Leaders Meetings (ELM) and went on several missions for the European RGB.

In 2002 he became the Secretary for the Global GBC Body and the Secretary for the GBC Executive Committee. He fulfilled that role until September 2009. He continues to attend the yearly GBC meetings as Recording Secretary.

From 1996 to 2007 he was engaged in management of the Radhadesh projects, mainly taking care of supervising the administration, tax defense and legal matters. He also served as legal director, trustee, teacher and student in the Bhaktivedanta College. In May 2004 he opened an ISKCON centre in Brussels, and ind March 2006 he received a Global Excellence Award for ÒActing in the Interest of ISKCONÓ.

Lilasuka Das graduated from the MIHE Bhakti Sastri course in June 2001, and followed the Bhaktivaibhava course (2001-2004) at the VIHE in Vrindavana where he graduated in 2004. From 2005 to 2011 he continued with the VIHE Bhaktivedanta study and graduated for Bhaktivedanta in 2011.

From 2004 to 2007 he served as Bhaktivaibhava and Bhakti Sastri teacher at the Bhaktivedanta College in Radhadesh. Since 1998 he has been mainly preaching in European countries including the presentations of various seminars on the Srimad Bhagavatam.

From July 2007 on he has been fully engaged in preaching mainly in His main preaching zones are Belgium, France, Germany, Northern Ireland and England. Since 2001 he has been assisting His Holiness Prahladananda Maharaja in preaching in the Balkan States every summer. Since 2011, his home base is Leicester (UK) where he has been developing systematic education. Recently, in 2014, he became the lead instructor of the bhakti-sastri centre of ISKCON Leicester.

Lilasuka Das has also an BA in Theology, and MA in the study of Religion – Indian Religions and is presently finishing a PhD in the study of religion at the University of Wales

www.iskconleicester.org

info@iskconleicester.org

Out of the Woman Comes the Man, Spends the Rest of His Life Getting Back When he Can

Photo by Madhva Muni das

By Praghosa dasa

“Out of the Woman Comes the Man, Spends the Rest of His Life Getting Back When he Can”

This is a line from a song I listened to during my misspent youth. Indeed now it is clear to me that I not only had a misspent youth but unlimited misspent previous lives. I cannot say for sure what the author of these lines intended them to mean but prior to me having the privilege of receiving Srila Prabhupada’s books my only interpretation of these lines was the glorious, enjoyable, laddish, responsibility shy and decadent pursuit of unlimited sexual activity.

It would appear that little has changed in the last 25 years, indeed it has almost certainly become worse given all the horrendous statistics of teenage pregnancies, abortions, sexual diseases and all the other unfortunate results of sensually driven exploits.

On reflection me taking shelter of such a one dimensional and gross interpretation of that song line, while a little embarrassing, does indicate all the shallowness, selfishness, temporary and smutty identity of material consciousness.

kamam asritya duspuram dambha-mana-madanvitah
mohad grhitvasad-grahan pravartante ‘suci-vratah

“Taking shelter of insatiable lust and absorbed in the conceit of pride and false prestige, the demoniac, thus illusioned, are always sworn to unclean work, attracted by the impermanent” Bg 16.10

I use the term glorious pursuit above because young males pride themselves on ‘getting off’ with girls and they become even more proud once they had had their ‘wicked way’ with them. There is literally zero understanding that far from sexual relations being a conquest, something that takes charm, planning and skill to achieve, it is actually the reverse and the conqueror is in reality conquered by maya’s lure – and not without consequences.

“Conceding to a life of sex, he agrees to suffer all kinds of material miseries. Due to ignorance, one is thus bound by the chain of material laws” SB 5.5.7 Purport

I vividly remember when I first read Srila Prabhupada’s books how struck I was to learn that controlling sex desire, as opposed to being able to satisfy it by ‘pulling the birds’, was the real challenge. Aside from the obvious sense of liberation this gave me, it also relieved me from the burden of having to compete in the bird pulling stakes that I was not so good at anyway :)

On a more serious note, convincing the general population and the younger generation in particular, that the rabid pursuit of satisfying the insatiable senses is not the goal of life, is a huge task. Furthermore getting ourselves to the point where attraction for Krsna’s holy name is more appealing than the temptations that maya makes available to us is arguably a greater challenge again.

The chanting of the holy name is initially undertaken on the basis of duty, vows and jnana etc., but until it happens on the basis of taste, with our hearts sufficiently purified to the point that the chanting of the holy name is something that is more or less spontaneous, then the possibility, if not probability of fall down will always be with us.

Hence until we reach these higher levels of taste and realisation we need the assistance of a proper social structure in the form of the varnasrama system. Being situated properly in the varnasrama system will greatly protect us from our lower natures. This protection comes directly to women and indirectly to men via the culture of protection and respect of the fair sex.

When women are protected they are automatically not exposed to the mercenary nature of material life in the form of lusty men. One aspect of that protection is security, both material and spiritual. If such security is not there then women are more or less forced to ‘make their own way’ in the world and this can have tragic consequences.

Recently in the UK there was a report suggesting that something like 60% of ‘unwanted’ teenage pregnancies were actually planned. Planned in the sense that the girls wanted to get pregnant because then either the husband/partner would be forced by the state to support them or they would get increased benefits from the government if the husband/partner failed to do so.

The general mood of the people toward such girls is very hostile and they consider them parasites etc. However if we consider that it is every woman’s inalienable right to be protected (which according to the varnasrama system it is) then how can we blame them if their motive for getting pregnant is essentially protection/security?

In essence these girls are lost and do not know a better way to feel protected and secure. The varnasrama system leaves little opportunity for young women to find themselves in such a difficult predicament and arrangements are made from before birth to ensure as best a possible arrangement for all children.

“According to the Vedic system, therefore, the garbhadhana-samskara, or the ceremony for giving birth to a child, is observed. Before begetting a child, one has to sanctify his perplexed mind. When the parents engage their minds in the lotus feet of the Lord and in such a state the child is born, naturally good devotee children come; when the society is full of such good population, there is no trouble from demoniac mentalities” SB 3.20.28

And once born the parents do all they can to ensure their children ultimately find a suitable partner that they can share their life with in a loving and secure environment. Srila Prabhupada eloquently describes the difference between the vedic system for finding a loving and secure partner and the western system that too often produces the results I have described above.

“The selection of a good husband for a good girl was always entrusted to the parents. Here it is clearly stated that Manu and his wife were coming to see Kardama Muni to offer their daughter because the daughter was well qualified and the parents were searching out a similarly qualified man. This is the duty of parents. Girls are never thrown into the public street to search out their husband, for when girls are grown up and are searching after a boy, they forget to consider whether the boy they select is actually suitable for them. Out of the urge of sex desire, a girl may accept anyone, but if the husband is chosen by the parents, they can consider who is to be selected and who is not. According to the Vedic system, therefore, the girl is given over to a suitable boy by the parents; she is never allowed to select her own husband independently” SB 3.21.27 purport

Such a loving and supportive environment that begins from before conception right to the time of leaving one’s body is the best protection for all of society from the destructive elements of this material world. From the Mahabharata we have many examples of how protected (and thus chaste women) can have a powerful influence. Here we find Gandhari making clear to Duryodhana what she thinks of his motives and makes clear to him that his uncontrolled senses are his greatest enemy:

“My dear son, listen as I offer advice meant only for your benefit. It is my most earnest wish that you make peace with the Pandavas. Follow your elders’ guidance, my son, and reap the fruits of virtue. You want to control the earth only because you are full of sense desire and anger. You do not know that only by overcoming those two impulses can a man attain success in life. One who is controlled by his senses cannot control a kingdom. Only after conquering ourselves can we conquer the earth. Otherwise, it is not possible. The uncontrolled senses are powerful enough to kill a man, just as untrained horses can kill an incompetent driver. Prosperity always attends the king who has mastered his passions and who stands ready to chastise offenders, acting only after careful consideration. He who gives in to desire and wrath will lose everything in the end. Such a man cannot even attain heaven. Therefore, strive to control your senses, for in this lies your greatest good.” Mahabharata – translated by Krishna Dharma das

So the more we create an environment where women are protected and respected, the more men will be protected from themselves and the negative interpretation of the words of this song will not have any influence. If we can create such a supportive and stable environment it will become so much easier and peaceful for us to practice spiritual life.

Your servant
Praghosa dasa

Contact jpsarchivestranscriptions@gmail.com

SRI ADI KESAVA TEMPLE

Thiruvattar

Where Sri Caitanya Mahaprabhu discovered Brahma-samhita

LORD SRI ADI KESAVA PERUMAL at Thiruvattar

Sri Adikeshava Perumaal temple is an ancient and a very important temple situated in Thiruvattar.

Lord Sri Caitanya Mahaprabhu visited this temple in 1510 AD during His South India tour. This is the temple where Lord discovered the 5th chapter of Sri Brahma-samhita. Brahma-samhita is said to contain 100 chapters. This scripture is so old and so sacred it was practically lost to the general population. But Sri Caitanya Mahaprabhu understood the supreme importance of this scripture and He found it in the Sri Adi Keshava temple at Thiruvattar. As soon as Lord began to hear and read the content of Sri Brahma-samhita, He was overwhelmed with ecstatic love. Lord transcribed Brahma-samhita to take it with Him and to share it with His devotees and ultimately with the whole world.

Lord Sri Adi Keshava Perumal is huge 22 feet in a Bhujanga Sayanam (sleeping in the opposite direction - Head in the South, Feet in the North). For a full darshan, the Deity must be viewed through three doors. One of the unique occurrence at this temple is that between the 3rd and 9th day of Puratasi and Panguni, during dusk, sun’s rays directly falls on the Lord inside the sanctum, almost as a mark of respect from the Sun God to Sri Adi Kesava Perumal. Other interesting facts are: Parasurama is said to have undertaken penance at this place and performed daily poojas for Sri Adi Keshava Perumal; Sage Vashista is said to have stayed here for several years. Another remarkable feature is the Otraikkal Mandapam (single stone hall) outside the main sanctum of the temple altar is measuring 18ft width and 3ft height that has been built on a single stone in the 12th Century AD. This is three feet thick and 17½ by 15 feet long. It certainly shows the skill of which the stone carvers had during the day when this temple was built.

Sri Adi Keshava Perumal at Thiruvattar is located near the Kerala - Tamil Nadu border about 6 km north-east of Marthandam town, 30 km north-west of Nagercoil (in Kanyakumari district, Tamil Nadu), 54 km from Trivandrum and 46 km from Kanyakumari. Temple is one of the 13 Malai Naatu Divya Desams. Though thisDivya Desam is located in Tamil Nadu, there are no big temple towers that are typical of Divya Desams in Tamil Nadu. The temple has been built in typical Kerala style on a three acre land. All poojas are in Kerala style - Thaanthriga Vithi and the priest is from Kerala as well.

The temple is surrounded on three sides by rivers Kothai, Parali and Tamraparni. River Paraliyar takes a turn in this place and diverges to flow forming an island and it is called vattaru and when the temple of Adikeshav Perumaal was created it came to be known as Thriuvattaru. One has to climb 18 steps to reach Sri Adi Kesavasannidhi (altar). This Temple is older than Sri Ananta Padmanabha Swamy Temple at Trivandrum (50 km from here). The temple is situated in a compound of 1½ acres. It is surrounded by a massive 30-foot tall wall. The inner sanctum of the temple was constructed over 4,000 years ago. In the temple there is a spot, the very place that Lord Caitanya sat and read the Brahma-samhita. On western side of the temple is the ghat where Tamraparni river flows. Sri Caitanya Mahaprabhu took the dip at this river before taking the darshan of Sri Adikeshava Perumal.

The structure of the temple is similar to that of Sri Ananta Padmanabha Swamy temple at Trivandrum. The style and the architecture of this temple is taken as the sample to construct the Sri Ananta Padmanabha Swamy Temple. There are close to 50 inscriptions inside the temple in the outer prakarams in both Tamil and Sanskrit. In addition to the inscriptions, one also finds a number of stunning sculptures on the pillars. No two images are the same. Walking along the outer hallway, we reach the place of the copper flagstaff, the dwajasthamba. This was installed by Maharaja Mulam Tirumal of Travancore in 1895. Next we come to the Nalambalam, the circumambulatory passage around the sanctum (Sri Balippuram), which is a hall with 224 ornately carved granite pillars. The pillars nearby in the Balipeeta Mantap have life-size images that include Visnu, Laxmana, Indrajit, Venugopal, Nataraja, Parvati and others. There is also a shrine to Tiruvambadi Krishna. Additional shrines to Adi Kesava, Venkatachalapati and Taayar are also found.

This temple has been glorified by a decad off 11 verses composed by Nammalwar in the first millennium CE. Vaikuntha Ekadasi is celebrated with pomp and glory. Paal Payasam (Milk Kheer), Aval and Appam are delicious prasadams at this temple. It is an important center of worship and is also referred to as Adi Anantam and Dakshina Vaikuntham.

The Deity of Sri Adi Keshava Perumal is 22 feet huge, made out of 16008Saligrams, is seen in a West facing Bhujanga Sayanam (sleeping in the opposite direction - Head in the South, Feet in the North). The Lord is lying on his snake couch and has to be viewed through three doors. Lord Siva is near the Lord Adikeshava Perumal inside the sannidhi (altar). Sri Adi Keshava Perumal is faces west as it is said that He is looking toward Sri Ananta Padmanabha Swamy temple in Trivandrum. This Deity of Adikeshava is considered the Elder brother of Sri Ananta Padmanabha Swamy.

Legend:

Lord Brahma performed a yajna without Saraswati Devi and as a result of Saraswati’s anger, two asuras (a brother and a sister) by name Kesan and Kesi emerged out of the Yajna agni (sacrificial fire). They were troubling the three worlds. The demigods approached Lord Vishnu and requested Him to find a solution. Lord Vishnu in the form of Adi Kesava fought with Kesan. Lord threw Kesan who fell on top of Mahendragiri and Lord blew His conch. Instantaneously, Adi Sesha wound himself around Kesan thus disabling the asura to move and Lord immediately laid on Adi Sesha thus putting His weight on the asura. When the asura tried to get out of Adi Sesha’s coils, Lord made 12 Siva-lingams to stand as guard all around theasura and Him. These famous Siva Temples are Thirumala, Thikkurussi, Thrupparappu, Thirunandhikkara, Ponmana, Pannippakam, Kalkkulam, Melankodu, Thiruvidaikkodu, Thiruvithamkode, Thiruppanrikkode and Thirunattalam. These are situated at quite a distance from Adi Keshava temple. Even today, the worship to Lord Siva on the occasion of Siva-ratri, the famous Sivalaya ottam - is said to be complete only when the Siva devotee after visiting the twelve Siva shrines ends there trip in the Sri Adi Keshava Perumal Temple.

Meanwhile, Kesi who saw her brother defeated wanted to take revenge. Hence she along with her friend, Kothai took the form of rivers and encircled the temple with the intention of submerging the temple. At that time, it is believed that Bhumi deviraised the temple at a height. Hence, the temple is situated at a height of 55 feet from the ground level. The image of the Gopuram clearly indicates this. The rivers joined with Arabian Sea at a place known as Moovaatru mukham. These rivers were then cursed by Lord to remain as sinful rivers and they later repented for their action. The merciful Lord forgave them and purified them by taking a dip in them. Even today, during Painguni utsavam, Lord’s utsava-vigraha comes on a golden Garuda and have a dip in the river thus enacting the incident.

Thiru Allah Puja

In 1740 AD the men of the Nawab of Arcot looted this temple and the goldenutsava-murti. Out of contempt, Nawab kept the Deity along with rubbish items in a godown. However every day, the Deity would automatically come on top pushing aside all the weights that were put on it. The perplexed Nawab had it chained down, boring two holes in the pedestal. At that time, the Nawab’s wife was afflicted with a serious illness. She was unable to withstand the excruciating pain. The physicians could do nothing about it. Then the Deity appeared in the dream of the temple priest (Azhathi) and ordered him to go to Nawab’s palace and inform the Nawab that if the Deity was returned, his wife would be cured of illness.

Explaining the greatness of the Lord, the Azhathi convinced the Nawab that the illness would be cured once the Deity was restored to its original place in the temple. The Nawab complied and acted accordingly. Nawab’s wife was cured. He was surprised that the illness of his wife had disappeared. The Nawab repented for his blasphemous deeds and as a token of gratitude, he offered a pillow, crown, a golden plate and cup to the Lord. A special pooja or worship was performed wherein a cap that is used to crown the Deity is fashioned like the Muslim head-dress. This was instituted by the Nawab and is still performed during the two annual Utsavams and the paraphernalia offered by Nawab is used at the time of Sheeveli puja every day. He also provided the fund for conducting annual puja, which is called Thiru Allah Pooja. The Thiru Allah mandapam within the temple is linked with this episode and is the place where 21-day Thiru Allah puja takes place even today.

Sri Caitanya Mahaprabhu discovers Brahma-samhita

Sri Caitanya Caritamrta Madhya lila Chapter 9 verses 234-241 state: That very night, Sri Caitanya Mahaprabhu and His assistant Krsnadasa arrived at the bank of the Payasvini River. They took their bath and then went to see the temple of Adi-kesava. When the Lord saw the Adi-kesava temple, He was immediately overwhelmed with ecstasy. Offering various obeisances and prayers, He chanted and danced. All the people there were greatly astonished to see the ecstatic pastimes of Sri Caitanya Mahaprabhu. They all received the Lord very well.

In the temple of Adi-kesava, Sri Caitanya Mahaprabhu discussed spiritual matters among highly advanced devotees. While there, He found a chapter of the Brahma-samhita. Sri Caitanya Mahaprabhu was greatly happy to find a chapter of that scripture, and symptoms of ecstatic transformation - trembling, tears, perspiration, trance and jubilation - were manifest in His body. There is no scripture equal to the Brahma-samhita as far as the final spiritual conclusion is concerned. Indeed, that scripture is the supreme revelation of the glories of Lord Govinda, for it reveals the topmost knowledge about Him. Since all conclusions are briefly presented in the Brahma-samhita, it is essential among all the Vaisnava literatures. Sri Caitanya Mahaprabhu copied the Brahma-samhita, and then with great pleasure He went to a place known as Ananta Padmanabha.

Lord Caitanya came to the holy Payasvini river, bathed, visited the Sri Adi Keshava temple and took darshan of the ancient deity of Lord Visnu reclining on Ananta Sesa. Lord danced, offered obeisances, prayed and loudly chanted the holy names. In the temple of Sri Adi Keshava, Lord Sri Caitanya Mahaprabhu discussed spiritual subjects with very highly advanced devotees. Bhagavad-Gita Chapter 10 verse 9 states:

mac-citta mad-gata-prana bodhayantah parasparam
kathayantas ca mam nityam tusyanti ca ramanti ca

Lord Sri Krishna tells us in the Bhagavad-Gita that real pleasure is when devotees come together and share their love for Krishna with each other, by discussing the teachings, pastimes and the loving service of the Lord. This is the highest form of relationship, not to get something from each other, not to exploit each other, not to enjoy various temporary thrills with each other. The deepest relations we can have are when we enlighten each other, when we share our love, for God with each other and this is actually one of the tests of how we are spiritually advancing.

At that time Sri Caitanya Mahaprabhu found the 5th chapter of Brahma-samhita.Brahma-samhita is said to contain 100 chapters. This scripture is so old, so sacred it was practically lost to the general population. But Sri Caitanya Mahaprabhu understood the supreme importance of this scripture and He found it in the Adi Keshava temple. As soon as He began to hear and read the content of Brahma-samhita He was overwhelmed with ecstatic love. Lord copied this scripture to take it with Him and to share it with His devotees and ultimately with the whole world.

Lord Krishna is the Supreme controller: Srila Krishna Dasa Kaviraja Gosvami explains how Brahma-samhita is a supreme scripture which encapsulates the very essence of all the Vedas. It reveals not only the path of perfection and how to achieve it but the highest revelations of spiritual world and the most inner secrets.

Sri Brahma-samhita begins with the verse:

isvarah paramah krsnah
sac-cid-ananda-vigrahah
anadir adir govindah
sarva-karana-karanam

This verse explains how Lord Krishna is the supreme controller. In fact everyone to some extent is thinking that I am controlling my destiny. But isvarah paramah krsnah, there is a supreme controller.

Lord Krishna is the controller of all controllers, the supreme controller. All the things that are attractive in this world Krishna possesses them unlimitedly and eternally. In this world whatever we can have, we can have it only for a little time. Even the most beautiful, lovely, charming people of the past, they are either ashes or washed into the rivers or became food for insects underground. Wealth, fame, beauty you can’t hold on to it, nothing. It all slips through our fingers, however hard we try to cling on to it. But Krishna’s beauty, strength, fame, knowledge, wealth, is not only forever but its forever increasing.

Lord Krishna’s form: Lord Krishna is sac-cid-ananda-vigraha, it is not that Lord Krishna’s body is just a temporary manifestation of goodness for the purpose of helping people to get knowledge and direction in life and then that body merges into nothing, a formless state. Scriptures state sac-cid-ananda-vigrahah, His form is eternal, full of knowledge and full of bliss. He is the origin of everything. Lord Sri Krishna explains in the Bhagavad-Gita 10.8,

aham sarvasya prabhavo mattah sarvam pravartate
iti matva bhajante mam budha bhava-samanvitah

“I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts.”

Lord Krishna’s abode: Then Brahma-samhita goes on to explain how the scripture was written and what is its purpose. It begins at the highest planet of spiritual world Gokula or Goloka Vrindavana. This is the eternal abode of the Lord and that same Goloka, is manifested in this material world as Gokula Vrindavana. The Gokula in this world is called the manifested spiritual world and Goloka is unmanifested because it is not visible to mundane eyes. But the Brahma-samhita says,premanjana-cchurita-bhakti-vilocanena santah sadaiva krdayeu vilokayanti. When our eyes are anointed with love of God then we can see the form of Shyamsundar with in our hearts. But to the degree that love is absent all that the eyes could see is simply earth, water, fire, air and ether.

Brahma-samhita explains that Lord Krishna is Rasa Bihari. He is the supreme enjoyer and He is engaging in intimate loving pastimes with Srimati Radharani and all living beings of the spiritual world. He has no direct connection with this material nature. Indirectly through Their expansions They are manifesting the material existence and sustaining it.

Brahma’s bewilderment: Lord Brahma is born on a lotus sprouting from the navel of the Lord. By the will of the Lord, Brahma had the deep inclination to create, but he didn’t know who he is, he didn’t know what to create, he didn’t know where he was? All around him is nothing but darkness and there is no one else in the universe but him. In order to do big service you have to be willing to go through a lot. Great things don’t come cheaply.

So according to Srimad-Bhagavatam, Lord Brahma after trying a lot sits down on the lotus flower and the original goddess Saraswati speaks to Brahma. The original Saraswati is an expansion of Srimati Radharani. She tells him to practice chanting an 18 syllable mantra. By the grace of the mantra and by the grace of the Lord he develops an attraction for Govinda. In reciprocation Lord filled his ears with the song of His flute which was replete with all Vedic knowledge and realizations and eventually he had the vision of the spiritual world. From the total bewildered darkness of desperation he was now actually seeing Krishna’s abode. What he was seeing, what he was feeling, what he loved, he explains and reveals to the world through the verses of Sri Brahma-samhita.

What is of true value?: Brahma the original father of all beings the original spiritual master is sharing with us what Krishna is revealing to him. In the spiritual world, every grain of dust is ‘chintamani’ more precious than any jewel in this world or in the heavenly abodes. People want diamonds, pearls, rubies, emeralds; because they hope that it is going to satisfy some desire. But they can’t save us from old age, disease and death. They really can’t fulfil any of our desires because what we really desire is happiness and jewels just don’t make you happy, love makes you happy.

The pure devotees have only one desire, to please Lord Sri Krishna and His devotees. This is a consistent prayer among the great souls. Dhruva Maharaja wanted a kingdom greater than his father and his great grandfather but when he saw Lord Vishnu, Dhruva said, I don’t want anything in this world. I was looking for broken pieces of glasses and I have found the precious of all diamonds, greatest of all jewels that is your loving service. Srila Bhaktisddhanta Saraswati Thakur explains, everything is connected to love because that is truly the only thing that anyone wants, to love and be loved.

Lord Caitanya hand copied Sri Brahma-samhita but now we can have it in our phones. But the question is, are we wiser or more realized or knowledgeable than those people who were copying it in hand or palm leaves. So whatever the form may be, what really matters is our eagerness to hear.

Lord Caitanya travelled for two years through the southern, eastern and western parts of India and He kept two books with Him; Sri Brahma-samhita and Krishna Karnamrita. When He met Ramananda Roy, He gave these two books to him and told him that, “all the wisdom, knowledge and realization that you shared with Me is fully supported in these two books.”

A.C. Bhaktivedanta Swami Prabhupada, the Founder-Acarya of International Society for Krishna Consciousness (ISKCON) explains that the Brahma-samhita was revealed when Brahma was in the maturity of his spiritual realization. And now by Srila Prabhupada’s mercy, millions of people all over the world have received it.

Lord Sri Caitanya Mahaprabhu taught, that all of this knowledge is revealed to one who learns how to take shelter of the holy names. Sri Caitanya Caritamrta Adi Lila17.22 states:

kali-kale nama-rupe krsna-avatara
nama haite haya sarva-jagat-nistara

“In this Age of Kali, the holy name of the Lord, the Hare Krishna maha-mantra, is the incarnation of Lord Krishna. Simply by chanting the holy name, one associates with the Lord directly. Anyone who does this is certainly delivered.”

Just as everything is revealed in Brahma-samhita and other literatures; everything is contained within the names of Sri Sri Radha and Krishna, if we chant with sincerity:

Hare Krishna Hare Krishna Krishna Krishna Hare Hare

Hare Rama Hare Rama Rama Rama Hare Hare

[References: His Holiness Radhanath Swami Maharaj South India Yatra 2010 and Sri Sri Radha-Gopinatha Temple - ISKCON Chowpatty, Mumbai]

Sri Adikeshava Perumal temple at Thiruvattar

Sri Adikeshava Perumal temple at Thiruvattar

Entrance of Sri Adikeshava Perumal temple, Thiruvattar

One has to climb 18 steps to reach Sri Adi Kesava sannidhi (altar).

Sri Adikeshava Perumal temple, Thiruvattar

Sri Adikeshava Perumal temple, Thiruvattar

List of Vaishnava Divya Desam’s Temples in Kerala there distance from close by town.

Divya Desam’s refer to the 108 Vishnu temples that are mentioned in the works of the Tamil Azhvars (Vaishnava saints). Divya means "premium" and Desam indicates "place" (temple). Of the 108 temples, 105 are in India, one is in Nepal, and two are outside the Earthly realms. The Divya Desam’s are revered by the 12 Azhvars in the Divya Prabandha, a collection of 4,000 Tamil verses. Out of 105 Vaishnava Divya Desam’s that are in India, 13 of them are in the state of Kerala.

Sri Adikeshava Perumal temple, Thiruvattar

LORD SRI ADI KESAVA PERUMAL, Thiruvattar

Deity of Sri Adi Keshava Perumal is 22 feet huge, made out of 16008Saligrams, is seen in a West facing Bhujanga Sayanam (sleeping in the opposite direction - Head in the South, Feet in the North). For a full darshan, the Deity must be viewed through three doors. The Lord is lying on his snake couch and has to be viewed through three doors. Lord Siva is near the Lord Adikeshava Perumal inside the sannidhi (altar). This Deity of Adikeshava is considered the Elder brother of Lord Ananta Padmanabha Swamy in Trivandrum.

One of the unique occurrence at this temple is that between the 3rd and 9th day of Puratasi and Panguni, during dusk, sun’s rays directly falls on the Lord inside the sanctum, almost as a mark of respect from the Sun God to Sri Adi Kesava Perumal. Other interesting facts are: Parasurama is said to have undertaken penance at this place and performed daily poojas for Sri Adi Keshava Perumal; Sage Vashista is said to have stayed here for several years. Another remarkable feature is the Otraikkal Mandapam(single stone hall) outside the main sanctum of the temple altar is measuring 18ft width and 3ft height that has been built on a single stone in the 12th Century AD.

Lord Sri Adikeshava, Thiruvattar

Lord Sri Caitanya Mahaprabhu visited this temple in 1510 AD during His South India tour. This is the temple where Lord discovered the 5th chapter of Sri Brahma-samhita. Brahma-samhita is said to contain 100 chapters. This scripture is so old and so sacred it was practically lost to the general population. But Sri Caitanya Mahaprabhu understood the supreme importance of this scripture and He found it in the Sri Adi Keshava temple at Thiruvattar. As soon as Lord began to hear and read the content of Sri Brahma-samhita, He was overwhelmed with ecstatic love. Lord transcribed Brahma-samhita to take it with Him and to share it with His devotees and ultimately with the whole world.

There are close to 50 inscriptions inside the temple in the outer prakarams in both Tamil and Sanskrit. In addition to the inscriptions, one also finds a number of stunning sculptures on the pillars.

Traditional classical Kathakali dance performance at Sri Adikeshava Temple during the festivals for the pleasure of the Lord

Sri Adikeshava Perumal temple, Thiruvattar

In the Kalkulam area of Kanyakumari district, this is a Vaishnava temple built many centuries ago in this place called Thiruvattar totally surrounded by river water. (Thiru is equivalent to Sri in Tamil and denotes auspiciousness, Vatta means circle, aar means river, i.e. a sacred place surrounded in a circle by a river).

In the 108 Diyva Desams this one is 76th in the order. Of the 13 Divya Desams in Malai Nadu (Hill country, in this case the Kerala region), this is an important shrine.

The moolavar (the Deity) is 22 feet long, and is made of 16008 salagramsin a mortar of kadu-sakkara (a mixture of mustard, molasses, lime and granite), lying on Adisesha in yoganidra. Since the temple is west-facing, He is reclining with His head on the other side.

In front of the sanctum the 18 ft wide and 3 ft high mantap is made of a single stone and is an engineering marvel.

 Through the three doorways of the garbagraha, one can view the Lord's divine feet, arms and face.

 Nammalwar (one of the 12 famous Tamil Vaishnava Alwar saints) has sung 11 songs in praise of the Lord.

 Alagiya Manavala Dasa, Adityavarma Sarvanga Natha, Veera Kerala Varmaare some of the people who have sung about the Lord resident here.

 Sri Chaitanya Mahaprabhu came to this temple in 1510 AD, and discovered the 5th chapter of the Brahma Samhita.

In the months of Purattasi (mid Sep-mid Oct) and Panguni (mid Mar-mid Apr), between the 3rd and 9th days, the setting Sun's rays illuminate thegarba graha and it is a divinely wonderful scene.

 This temple has beautiful sculptures in stone and wood, in the typical Kerala architectural style.

 The special pujas in this temple are Perunthamirdhu Puja, Urchava Bali Puja and Chatur Sata Puja.

Thiruvattar river where Lord Sri Caitanya Mahaprabhu took bath before visiting Sri Adi Kesava temple

This river flows about 100 meters from the main entrance of Sri Adi Kesava Temple. This is where Lord Sri Caitanya Mahaprabhu took bath before taking darshan at Sri Adi Kesava Temple. A small pathway in front of the main entrance of the temple leads to this river.

Thiruvattar river where Lord Sri Caitanya Mahaprabhu took bath before visiting Sri Adi Kesava temple

Thiruvattar river

Beautiful Rubber trees grove near Sri Adikeshava Perumal temple on the way to Thiruvattar river

Beautiful Rubber trees grove near Sri Adikeshava Perumal temple on the way to Thiruvattar river

Sri Adikeshava Perumal temple, Thiruvattar

Sri Adikeshava Perumal temple, Thiruvattar

Sri Adikeshava Perumal temple, Thiruvattar

Temple is surrounded by a massive 30-foot tall wall

Adjacent to Sri Adikeshava Perumal temple there is an ancient Lord Nrsimhadeva Temple

Lord Nrsimhadeva Temple adjacent to Sri Adikeshava Perumal temple

Beautiful rare tree at the compound of Lord Nrsimhadeva Temple

Beautiful flowers of the rare tree at Lord Nrsimhadeva temple

Beautiful flower of the rare tree at Lord Nrsimhadeva temple

ISKCON (Hare Krishna) Parassala Temple

Parassala is a small town at the southern border of Kerala and Tamil Nadu in-between Trivandrum and Kanyakumari. ISKCON (Hare Krishna) temple at Parassala was established in 2002 and through Sunday programs, feasts, festivals, book distribution and the annual Lord Jagannatha Rathayatra, temple is propagating the philosophy of Krishna consciousness to the people in this area. The main deity in the temple altar is of Sri Sri Jagannatha, Baladeva and Subhadra. The temple complex also houses a Goshala (protective shelter for cows) and a school imparting Vedic education to young children. The Sri Adikesavaperumal temple in Thiruvattar, Sri Ananta Padmanabha Swamy Temple at Trivandrum, Thirupathisaram near Nagercoil, ISKCON Nagercoil, Sthanumalayan temple in Suchindram, Sri Krishnaswamy temple in Neyyatinkara, Kanyakumari and many other places of Vaishnava interest are easily accessible from ISKCON Parassala.

ISKCON Parassala Temple

ISKCON Parassala Temple

Their Lordships Sri Sri Jagannatha Baladeva Subhadra at ISKCON Parassala Temple

Their Lordships Sri Sri Jagannatha Baladeva Subhadra at ISKCON Parassala Temple

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada

Founder-Acarya of International Society for Krishna Consciousness (ISKCON)

Goshala at ISKCON Parassala Temple

Goshala at ISKCON Parassala Temple

Beautiful cows at the Goshala of ISKCON Parassala Temple

Beautiful cows at the Goshala of ISKCON Parassala Temple

ISKCON Parassala Temple

Lord Jagannatha Rathayatra, ISKCON Parassala

The Supreme Personality of Godhead Lord Sri Krishna at ISKCON Parassala Temple

Lord Sri Krishna at ISKCON Parassala Temple

Lotus Feet of Supreme Personality of Godhead Lord Sri Krishna at ISKCON Parassala Temple

SRI BRAHMA-SAMHITA

 A.C. Bhaktivedanta Swami Prabhupada describes in Sri Caitanya Caritamrta Madhalila Chapter 9 verses 239-240 purport:

The Brahma-samhita is a very important scripture. Sri Caitanya Mahaprabhu acquired the fifth chapter from the Adi-kesava temple. In that fifth chapter, the philosophical conclusion of acintya-bhedabheda-tattva (simultaneous oneness and difference) is presented. The chapter also presents methods of devotional service, the eighteen-syllable Vedic hymn, discourses on the soul, the Supersoul and fruitive activity, an explanation of Kama-gayatri, kama-bija and the original Maha-Visnu, and a detailed description of the spiritual world, specifically Goloka Vrindavana. The Brahma-samhita also explains the demigod Ganesa, Garbhodakasayi Visnu, the origin of the Gayatri mantra, the form of Govinda and His transcendental position and abode, the living entities, the highest goal, the goddess Durga, the meaning of austerity, the five gross elements, love of Godhead, impersonal Brahman, the initiation of Lord Brahma, and the vision of transcendental love enabling one to see the Lord. The steps of devotional service are also explained. The mind, yoga-nidra, the goddess of fortune, devotional service in spontaneous ecstasy, incarnations beginning with Lord Ramacandra, Deities, the conditioned soul and its duties, the truth about Lord Visnu, prayers, Vedic hymns, Lord Siva, the Vedic literature, personalism and impersonalism, good behavior, and many other subjects are also discussed. There is also a description of the sun and the universal form of the Lord. All these subjects are conclusively explained in a nutshell in the Brahma-samhita.

Sri Brahma-samhita

Translation by

His Divine Grace Srila Bhaktisddhanta Sarasvati Thakura

Text 1

isvarah paramah krsnah
sac-cid-ananda-vigrahah
anadir adir govindah
sarva-karana-karanam

Krishna who is known as Govinda is the Supreme Godhead. He has an eternal blissful spiritual body. He is the origin of all. He has no other origin and He is the prime cause of all causes.

Text 2

sahasra-patra-kamalam
gokulakhyam mahat padam
tat-karnikaram tad-dhama
tad-anantamsa-sambhavam

[The spiritual place of transcendental pastimes of Krishna is portrayed in the second verse.] The superexcellent station of Krishna, which is known as Gokula, has thousands of petals and a corolla like that of a lotus sprouted from a part of His infinitary aspect, the whorl of the leaves being the actual abode of Krishna.

Text 3

karnikaram mahad yantram sat-konam vajra-kilakam
sad-anga-sat-padi-sthanam prakrtya purusena ca
premananda-mahananda-rasenavasthitam hi yat
jyoti-rupena manuna kama-bijena sangatam

The whorl of that transcendental lotus is the realm wherein dwells Krishna. It is a hexagonal figure, the abode of the indwelling predominated and predominating aspect of the Absolute. Like a diamond the central supporting figure of self-luminous Krishna stands as the transcendental source of all potencies. The holy name consisting of eighteen transcendental letters is manifested in a hexagonal figure with six fold divisions.

Text 4

tat-kinjalkam tad-amsanam
tat-patrani sriyam api

The whorl of that eternal realm Gokula is the hexagonal abode of Krishna. Its petals are the abodes of gopis who are part and parcel of Krishna to whom they are most lovingly devoted and are similar in essence. The petals shine beautifully like so many walls. The extended leaves of that lotus are the gardenlike dhama, i.e. spiritual abode of Sri Radhika, the most beloved of Krishna.

Text 5

catur-asram tat-paritah svetadvipakhyam adbhutam
catur-asram catur-murtes catur-dhama catus-krtam
caturbhih purusarthais ca caturbhir hetubhir vrtam
sulair dasabhir anaddham urdhvadho dig-vidiksv api
astabhir nidhibhir justam astabhih siddhibhis tatha
manu-rupais ca dasabhir dik-palaih parito vrtam
syamair gaurais ca raktais ca suklais ca parsadarsabhaih
sobhitam saktibhis tabhir adbhutabhih samantatah

[The surrounding external plane of Gokula is described in this verse.] There is a mysterious quadrangular place named Svetadvipa surrounding the outskirts of Gokula. Svetadvipa is divided into four parts on all sides. The abode of Vasudeva, Sankarsana, Pradyumna and Aniruddha are separately located in each of these four parts. These four divided abodes are enveloped by the fourfold human requirements such as piety, wealth, passion and liberation, as also by the four Vedas, viz., Rg, Sama, Yajur and Atharva, which deal with the mantra and which are the bases of achievements of the fourfold mundane requirements. Ten tridents are fixed in the ten directions, including the zenith and nadir. The eight directions are decorated with the eight jewels of Mahapadma, Padma, Sankha, Makara, Kacchapa, Mukunda, Kunda, and Nila. There are ten protectors [dik-palas] of the ten directions in the form of mantra. The associates of the hues of blue, yellow, red and white and the extraordinary potencies bearing the names of Vimala, etc., shine on all sides.

Text 6

evam jyotir-mayo devah sad-anandah parat parah
atmaramasya tasyasti prakrtya na samagamah

The Lord of Gokula is the transcendental Supreme Godhead, the own Self of eternal ecstasies. He is the superior of all superiors and is busily engaged in the enjoyments of the transcendental realm and has no association with His mundane potency.

Text 7

Mayayaramamanasya na viyogas taya saha
atmana ramaya reme tyakta-kalam sisrksaya

Krishna never consorts with His illusory energy. Still her connection is not entirely cut off from the Absolute Truth. When He intends to create the material world the amorous pastime, in which He engages by consorting with His own spiritual [cit] potency Rama by casting His glance at the deluding energy in the shape of sending His time energy, is an auxiliary activity.

Text 8

niyatih sa rama devi tat-priya tad-vasam tada
tal-lingam bhagavan sambhur jyoti-rupah sanatanah
ya yonih sapara saktih kamo bijam mahad dhareh

[The secondary process of association with Maya is described.] Ramadevi, the spiritual [cit] potency, beloved consort of the Supreme Lord, is the regulatrix of all entities. The divine plenary portion of Krishna creates the mundane world. At creation there appears a divine halo of the nature of His own subjective portion [svamsa]. This halo is divine Sambhu, the masculine symbol or manifested emblem of the Supreme Lord. This halo is the dim twilight reflection of the supreme eternal effulgence. This masculine symbol is the subjective portion of divinity who functions as progenitor of the mundane world, subject to the supreme regulatrix [niyati]. The conceiving potency in regard to mundane creation makes her appearance out of the supreme regulatrix. She is Maya, the limited, non-absolute [apara] potency, the symbol of mundane feminine productivity. The intercourse of these two brings forth the faculty of perverted cognition, the reflection of the seed of the procreative desire of the Supreme Lord.

Text 9

linga-yony-atmika jata
ima mahesvari-prajah

All offspring of the consort of the great lord [Mahesvara] of this mundane world are of the nature of the embodiment of the mundane masculine and feminine generative organs.

Text 10

saktiman purusah so 'yam linga-rupi mahesvarah
tasminn avirabhul linge maha-visnur jagat-patih

The person embodying the material causal principle, viz., the great lord of this mundane world [Mahesvara] Samhhu, in the form of the male generating organ, is joined to his female consort the limited energy [Maya] as the efficient causal principle. The Lord of the world Maha-Visnu is manifest in him by His subjective portion in the form of His glance.

Text 11

sahasra-sirsa purusah sahasraksah sahasra-pat
sahasra-bahur visvatma sahasramsah sahasra-suh

The Lord of the mundane world, Maha-Visnu, possesses thousands of thousands of heads, eyes, hands. He is the source of thousands of thousands of avataras in His thousands of thousands of subjective portions. He is the creator of thousands of thousands of individual souls.

Text 12

narayanah sa bhagavan apas tasmat sanatanat
avirasit karanarno nidhih sankarsanatmakah
yoga-nidram gatas tasmin sahasramsah svayam mahan

The same Maha-Visnu is spoken of by the name of "Narayana" in this mundane world. From that eternal person has sprung the vast expanse of water of the spiritual Causal Ocean. The subjective portion of Sankarsana who abides inparavyoma, the above supreme purusa with thousands of subjective portions, reposes in the state of divine sleep [yoga-nidra] in the waters of the spiritual Causal Ocean.

Text 13

tad-roma-bila jalesu bijam sankarsanasya ca
haimany andani jatani maha-bhutavrtani tu

The spiritual seeds of Sankarsana existing in the pores of skin of Maha-Visnu, are born as so many golden sperms. These sperms are covered with five great elements.

Text 14

praty-andam evam ekamsad ekamsad visati svayam
sahasra-murdha visvatma maha-visnuh sanatanah

The same Maha-Visnu entered into each universe as His own separate subjective portions. The divine portions, that entered into each universe are possessed of His majestic extension, i.e., they are the eternal universal soul Maha-Visnu, possessing thousands of thousands of heads.

Text 15

vamangad asrjad visnum daksinangat prajapatim
jyotir-linga-mayam sambhum kurca-desad avasrjat

The same Maha-Visnu created Visnu from His left limb, Brahma, the first progenitor of beings, from His right limb and, from the space between His two eyebrows,Sambhu, the divine masculine manifested halo.

Text 16

ahankaratmakam visvam
tasmad etad vyajayata

The function of Sambhu in relation to jivas is that this universe enshrining the mundane egotistic principle has originated from Sambhu.

Text 17

atha tais tri-vidhair vesair lilam udvahatah kila
yoga-nidra bhagavati tasya srir iva sangata

Thereupon the same great personal Godhead, assuming the threefold forms of Visnu, Prajapati and Sambhu, entering into the mundane universe, plays the pastimes of preservation, creation and destruction of this world. This pastime is contained in the mundane world. Hence, it being perverted, the Supreme Lord, identical with Maha-Visnu, prefers to consort with the goddess Yoganidra, the constituent of His own spiritual [cit] potency full of the ecstatic trance of eternal bliss appertaining to His own divine personality.

Text 18

sisrksayam tato nabhes tasya padmam viniryayau
tan-nalam hema-nalinam brahmano lokam adbhutam

When Visnu lying in the ocean of milk wills to create this universe, a golden lotus springs from His navel-pit. The golden lotus with its stem is the abode of Brahmarepresenting Brahmaloka or Satyaloka.

Text 19

tattvani purva-rudhani karanani parasparam
samavayaprayogac ca vibhinnani prthak prthak
cic-chaktya sajjamano 'tha bhagavan adi-purusah
yojayan mayaya devo yoga-nidram akalpayat

Before their conglomeration the primary elements in their nascent state remained originally separate entities. Nonapplication of the conglomerating process is the cause of their separate existence. Divine Maha-Visnu, primal Godhead, through association with His own spiritual [cit] potency, moved Maya and by the application of the conglomerating principle created those different entities in their state of cooperation. And alter that He Himself consorted with Yoganidra by way of His eternal dalliance with His spiritual [cit] potency.

Text 20

yojayitva tu tany eva pravivesa svayam guham
guham praviste tasmims tu jivatma pratibudhyate

By conglomerating all those separate entities He manifested the innumerable mundane universes and Himself entered into the inmost recess of every extended conglomerate [virad-vigraha]. At that time those jivas who had lain dormant during the cataclysm were awakened.

Text 21

sa nityo nitya-sambandhah
prakrtis ca paraiva sa

The same jiva is eternal and is for eternity and without a beginning joined to the Supreme Lord by the tie of an eternal kinship. He is transcendental spiritual potency.

Text 22

evam sarvatma-sambandham nabhyam padmam harer abhut
tatra brahmabhavad bhuyas catur-vedi catur-mukhah

The divine lotus which springs from the navel-pit of Visnu is in every way related by the spiritual tie with all souls and is the origin of four-faced Brahma versed in the four Vedas.

Text 23

sañjato bhagavac-chaktya tat-kalam kila coditah
sisrksayam matim cakre purva-samskara-samskrtah
dadarsa kevalam dhvantam nanyat kim api sarvatah

On coming out of the lotus, Brahma, being guided by the divine potency tuned his mind to the act of creation under the impulse of previous impressions. But he could see nothing but darkness in every direction.

Text 24

uvaca puratas tasmai tasya divya sarasvati
kama-krsnaya govinda he gopi-jana ity api
vallabhaya priya vahner mantram te dasyati priyam

Then the goddess of learning Sarasvati, the divine consort of the Supreme Lord, said thus to Brahma who saw nothing but gloom in all directions, "O Brahma, this mantra, viz., klim krsnaya govindaya gopi-jana-vallabhaya svaha, will assuredly fulfill your heart's desire."

Text 25

tapas tvam tapa etena
tava siddhir bhavisyati

"O Brahma, do thou practice spiritual association by means of this mantra; then all your desires will be fulfilled."

Text 26

atha tepe sa suciram prinan govindam avyayam
svetadvipa-patim krsnam goloka-stham parat param
prakrtya guna-rupinya rupinya paryupasitam
sahasra-dala-sampanne koti-kiñjalka-brmhite
bhumis cintamanis tatra karnikare mahasane
samasinam cid-anandam jyoti-rupam sanatanam
sabda-brahma-mayam venum vadayantam mukhambuje
vilasini-gana-vrtam svaih svair amsair abhistutam

Brahma, being desirous of satisfying Govinda, practiced the cultural acts for Krishna in Goloka, Lord of Svetadvipa, for a long time. His meditation ran thus, "Thereexists a divine lotus of a thousand petals, augmented by millions of filaments, in the transcendental land of Goloka. On its whorl, there exists a great divine throne on which is seated Sri Krishna, the form of eternal effulgence of transcendental bliss, playing on His divine flute resonant with the divine sound, with His lotus mouth. He is worshiped by His amorous milkmaids with their respective subjective portions and extensions and also by His external energy [who stays outside] embodying all mundane qualities."

Text 27

atha venu-ninadasya trayi-murti-mayi gatih
sphuranti pravivesasu mukhabjani svayambhuvah
gayatrim gayatas tasmad adhigatya sarojajah
samskrtas cadi-gununa dvijatam agamat tatah

Then Gayatri, mother of the Vedas, being made manifest, i.e. imparted, by the divine sound of the flute of Sri Krishna, entered into the lotus mouth of Brahma, born from himself, through his eight ear-holes. The lotus-born Brahma having received the Gayatri, sprung from the flute-song of Sri Krishna, attained the status of the twice-born, having been initiated by the supreme primal preceptor, Godhead Himself.

Text 28

trayya prabuddho 'tha vidhir vijñata-tattva-sagarah
tustava veda-sarena stotrenanena kesavam

Enlightened by the recollection of that Gayatri, embodying the three Vedas, Brahmabecame acquainted with the expanse of the ocean of truth. Then he worshiped SriKrishna, the essence of all Vedas, with this hymn.

Text 29

cintamani-prakara-sadmasu kalpa-vrksa-
laksavrtesu surabhir abhipalayantam
laksmi-sahasra-sata-sambhrama-sevyamanam
govindam adi-purusam tam aham bhajami

I worship Govinda, the primeval Lord, the first progenitor who is tending the cows, yielding all desire, in abodes built with spiritual gems, surrounded by millions of purpose trees, always served with great reverence and affection by hundreds of thousands of laksmis or gopis.

Text 30

venum kvanantam aravinda-dalayataksam-
barhavatamsam asitambuda-sundarangam
kandarpa-koti-kamaniya-visesa-sobham
govindam adi-purusam tam aham bhajami

I worship Govinda, the primeval Lord, who is adept in playing on His flute, with blooming eyes like lotus petals with head decked with peacock's feather, with the figure of beauty tinged with the hue of blue clouds, and His unique loveliness charming millions of Cupids.

Text 31

alola-candraka-lasad-vanamalya-vamsi-
ratnangadam pranaya-keli-kala-vilasam
syamam tri-bhanga-lalitam niyata-prakasam
govindam adi-purusam tam aham bhajami

I worship Govinda, the primeval Lord, round whose neck is swinging a garland of flowers beautified with the moon-locket, whose two hands are adorned with the flute and jewelled ornaments, who always revels in pastimes of love, whose graceful threefold-bending form of Syamasundara is eternally manifest.

Text 32

angani yasya sakalendriya-vrtti-manti
pasyanti panti kalayanti ciram jaganti
ananda-cinmaya-sad-ujjvala-vigrahasya
govindam adi-purusam tam aham bhajami

I worship Govinda, the primeval Lord, whose transcendental form is full of bliss, truth, substantiality and is thus full of the most dazzling splendour. Each of the limbs of that transcendental figure possesses in Himself, the full-fledged functions of all the organs, and eternally sees, maintains and manifests the infinite universes, both spiritual and mundane.

Text 33

advaitam acyutam anadim ananta-rupam
adyam purana-purusam nava-yauvanam ca
vedesu durlabham adurlabham atma-bhaktau
govindam adi-purusam tam aham bhajami

I worship Govinda, the primeval Lord, who is inaccessible to the Vedas, but obtainable by pure unalloyed devotion of the soul, who is without a second, who is not subject to decay, is without a beginning, whose form is endless, who is the beginning, and the eternal purusa; yet He is a person possessing the beauty of blooming youth.

Text 34

panthas tu koti-sata-vatsara-sampragamyo
vayor athapi manaso muni-pungavanam
so 'py asti yat-prapada-simny avicintya-tattve
govindam adi-purusam tam aham bhajami

I worship Govinda, the primeval Lord, only the tip of the toe of whose lotus feet is approached by the yogis who aspire alter the transcendental and betake themselves to pranayama by drilling the respiration; or by the jnanis who try to find out the non-differentiated Brahman by the process of elimination of the mundane, extending over thousands of millions of years.

Text 35

eko 'py asau racayitum jagad-anda-kotim
yac-chaktir asti jagad-anda-caya yad-antah
andantara-stha-paramanu-cayantara-stham-
govindam adi-purusam tam aham bhajami

He is an undifferentiated entity as there is no distinction between potency and the possessor thereof. In His work of creation of millions of worlds, His potency remains inseparable. All the universes exist in Him and He is present in His fullness in every one of the atoms that are scattered throughout the universe, at one and the same time. Such is the primeval Lord whom I adore.

Text 36

yad-bhava-bhavita-dhiyo manujas tathaiva
samprapya rupa-mahimasana-yana-bhusah
suktair yam eva nigama-prathitaih stuvanti
govindam adi-purusam tam aham bhajami

I adore the same Govinda, the primeval Lord, in whose praise men, who are imbued with devotion, sing the mantra-suktas told by the Vedas, by gaining their appropriate beauty, greatness, thrones, conveyances and ornaments.

Text 37

ananda-cinmaya-rasa-pratibhavitabhis
tabhir ya eva nija-rupataya kalabhih
goloka eva nivasaty akhilatma-bhuto
govindam adi-purusam tam aham bhajami

I worship Govinda, the primeval Lord, residing in His own realm, Goloka, with Radha, resembling His own spiritual figure, the embodiment of the ecstatic potency possessed of the sixty-four artistic activities, in the company of Her confidantes [sakhis], embodiments of the extensions of Her bodily form, permeated and vitalized by His ever-blissful spiritual rasa.

Text 38

premanjana-cchurita-bhakti-vilocanena
santah sadaiva hrdayesu vilokayanti
yam syamasundaram acintya-guna-svarupam
govindam adi-purusam tam aham bhajami

I worship Govinda, the primeval Lord, who is Syamasundara, Krishna Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love.

Text 39

ramadi-murtisu kala-niyamena tisthan
nanavataram akarod bhuvanesu kintu
krsnah svayam samabhavat paramah puman yo
govindam adi-purusam tam aham bhajami

I worship Govinda, the primeval Lord, who manifested Himself personally as Krishna and the different avataras in the world in the forms of Rama, Nrsimha, Vamana, etc., as His subjective portions.

Text 40

yasya prabha prabhavato jagad-anda-koti-
kotisv asesa-vasudhadi vibhuti-bhinnam
tad brahma niskalam anantam asesa-bhutam
govindam adi-purusam tam aham bhajami

I worship Govinda, the primeval Lord, whose effulgence is the source of the non-differentiated Brahman mentioned in the Upanisads, being differentiated from the infinity of glories of the mundane universe appears as the indivisible, infinite, limitless, truth.

Text 41

maya hi yasya jagad-anda-satani sute
traigunya-tad-visaya-veda-vitayamana
sattvavalambi-para-sattvam visuddha-sattvam-
govindam adi-purusam tam aham bhajami

I worship Govinda, the primeval Lord, who is the absolute substantive principle being the ultimate entity in the form of the support of all existence whose external potency embodies the threefold mundane qualities, viz., sattva, rajas, and tamasand diffuses the Vedic knowledge regarding the mundane world.

Text 42

ananda-cinmaya-rasatmataya manahsu
yah praninam pratiphalan smaratam upetya
lilayitena bhuvanani jayaty ajasram-
govindam adi-purusam tam aham bhajami

I worship Govinda, the primeval Lord, whose glory ever triumphantly dominates the mundane world by the activity of His own pastimes, being reflected in the mind of recollecting souls as the transcendental entity of ever-blissful cognitive rasa.

Text 43

goloka-namni nija-dhamni tale ca tasya
devi mahesa-hari-dhamasu tesu tesu
te te prabhava-nicaya vihitas ca yena
govindam adi-purusam tam aham bhajami

Lowest of all is located Devi-dhama [mundane world], next above it is Mahesa-dama [abode of Mahesa]; above Mahesa-dhama is placed Hari-dhama [abode of Hari] and above them all is located Krishna's own realm named Goloka. I adore the primeval Lord Govinda, who has allotted their respective authorities to the rulers of those graded realms.

Text 44

srsti-sthiti-pralaya-sadhana-saktir eka
chayeva yasya bhuvanani bibharti durga
icchanurupam api yasya ca cestate sa
govindam adi-purusam tam aham bhajami

The external potency Maya who is of the nature of the shadow of the cit potency, is worshiped by all people as Durga, the creating, preserving and destroying agency of this mundane world. I adore the primeval Lord Govinda in accordance with whose will Durga conducts herself.

Text 45

ksiram yatha dadhi vikara-visesa-yogat
sanjayate na hi tatah prthag asti hetoh
yah sambhutam api tatha samupaiti karyad
govindam adi-purusam tam aham bhajami

Just as milk is transformed into curd by the action of acids, but yet the effect curd is neither same as, nor different from, its cause, viz., milk, so I adore the primeval Lord Govinda of whom the state of Sambhu is a transformation for the performance of the work of destruction.

Text 46

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.

Text 47

yah karanarnava-jale bhajati sma yoga-
nidram ananta-jagad-anda-sa-roma-kupah
adhara-saktim avalambya param sva-murtim
govindam adi-purusam tam aham bhajami

I adore the primeval Lord Govinda who assuming His own great subjective form,who bears the name of Sesa, replete with the all-accommodating potency, and reposing in the Causal Ocean with the infinity of the world in the pores of His hair, enjoys creative sleep [yoga-nidra].

Text 48

yasyaika-nisvasita-kalam athavalambya
jivanti loma-vilaja jagad-anda-nathah
visnur mahan sa iha yasya kala-viseso
govindam adi-purusam tam aham bhajami

Brahma and other lords of the mundane worlds, appearing from the pores of hair of Maha-Visnu, remain alive as long as the duration of one exhalation of the latter [Maha-Visnu]. I adore the primeval Lord Govinda of whose subjective personality Maha-Visnu is the portion of portion.

Text 49

bhasvan yathasma-sakalesu nijesu tejah
sviyam kiyat prakatayaty api tadvad atra
brahma ya esa jagad-anda-vidhana-karta
govindam adi-purusam tam aham bhajami

I adore the primeval Lord Govinda from whom the separated subjective portion Brahma receives his power for the regulation of the mundane world, just as the sun manifests some portion of his own light in all the effulgent gems that bear the names of suryakanta, etc.

PURPORT Brahma is two types: in certain kalpas when the potency of the Supreme Lord infuses Himself in an eligible jiva, the latter acts in the office of Brahma and creates the universe. In those kalpas when no eligible jiva is available, after the Brahma of the previous kalpa is liberated, Krishna, by the process of allotment of His own potency. creates the Brahma who has the nature of the avatara (descent) of the Divinity in the active mundane principle (rajo-guna). By principle Brahma is superior to ordinary jivas but is not the direct Divinity. The divine nature is present in a greater measure in Sambhu than in Brahma. The fundamental significance of the above is that the aggregate of fifty attributes, belonging to the jiva, are present in a fuller measure in Brahma who possesses, in a lesser degree, five more attributes which are not found in jivas. But in Sambhu both the fifty attributes of jivas as also the five additional attributes found in Brahma are present in even greater measure than in Brahma.

Text 50

yat-pada-pallava-yugam vinidhaya kumbha-
dvandve pranama-samaye sa ganadhirajah
vighnan vihantum alam asya jagat-trayasya
govindam adi-purusam tam aham bhajami

I adore the primeval Lord Govinda, whose lotus feet are always held by Ganesa upon the pair of tumuli protruding from his elephant head in order to obtain power for his function of destroying all the obstacles on the path of progress of the three worlds.

Text 51

agnir mahi gaganam ambu marud disas ca
kalas tathatma-manasiti jagat-trayani
yasmad bhavanti vibhavanti visanti yam ca
govindam adi-purusam tam aham bhajami

The three worlds are composed of the nine elements, viz., fire, earth, ether, water, air, direction, time, soul and mind. I adore the primeval Lord Govinda from whom they originate, in whom they exist and into whom they enter at the time of the universal cataclysm.

Text 52

yac-caksur esa savita sakala-grahanam
raja samasta-sura-murtir asesa-tejah
yasyajnaya bhramati sambhrta-kala-cakro
govindam adi-purusam tam aham bhajami

The sun who is the king of all the planets, full of infinite effulgence, the image of the good soul, is as the eye of this world. I adore the primeval Lord Govinda in pursuance of whose order the sun performs his journey mounting the wheel of time.

Text 53

dharmo 'tha papa-nicayah srutayas tapamsi
brahmadi-kita-patagavadhayas ca jivah
yad-datta-matra-vibhava-prakata-prabhava
govindam adi-purusam tam aham bhajami

I adore the primeval Lord Govinda, by whose conferred power are maintained the manifested potencies, that are found to exist, of all virtues, all vices, the Vedas, the penances and all jivas, from Brahma to the meanest insect.

Text 54

yas tv indragopam athavendram aho sva-karma-
bandhanurupa-phala-bhajanam atanoti
karmani nirdahati kintu ca bhakti-bhajam
govindam adi-purusam tam aham bhajami

I adore the primeval Lord Govinda, who burns up to their roots all fruitive activities of those who are imbued with devotion and impartially ordains for each the due enjoyment of the fruits of one's activities, of all those who walk in the path of work, in accordance with the chain of their previously performed works, no less in the case of the tiny insect that bears the name of indragopa than in that of Indra, king of the devas.

Text 55

yam krodha-kama-sahaja-pranayadi-bhiti-
vatsalya-moha-guru-gaurava-sevya-bhavaih
sancintya tasya sadrsim tanum apur ete
govindam adi-purusam tam aham bhajami

I adore the primeval Lord Govinda, the meditators of whom, by meditating upon Him under the sway of wrath, amorous passion, natural friendly love, fear, parental affection, delusion, reverence and willing service, attain to bodily forms befitting the nature of their contemplation.

Text 56

sriyah kantah kantah parama-purusah kalpa-taravo
druma bhumis cintamani-gana-mayi toyam amrtam
katha ganam natyam gamanam api vamsi priya-sakhi
cid-anandam jyotih param api tad asvadyam api ca

sa yatra ksirabdhih sravati surabhibhyas ca su-mahan
nimesardhakhyo va vrajati na hi yatrapi samayah
bhaje svetadvipam tam aham iha golokam iti yam
vidantas te santah ksiti-virala-carah katipaye

I worship that transcendental seat, known as Svetadvipa whereas loving consorts the Laksmis in their unalloyed spiritual essence practice the amorous service of the Supreme Lord Krishna as their only lover; where every tree is a transcendental purpose tree; where the soil is the purpose gem, all water is nectar, every word is a song, every gait is a dance, the flute is the favourite attendant, effulgence is full of transcendental bliss and the supreme spiritual entities are all enjoyable and tasty, where numberless milk cows always emit transcendental oceans of milk; where there is eternal existence of transcendental time, who is ever present and without past or future and hence is not subject to the quality of passing away even for the space of half a moment. That realm is known as Goloka only to a very few self-realized souls in this world.

Text 57

athovaca maha-visnur bhagavantam prajapatim
brahman mahattva-vijñane praja-sarge ca cen matih
pañca-slokim imam vidyam vatsa dattam nibodha me

On hearing these hymns containing the essence of the truth, the Supreme Lord Krishna said to Brahma, "Brahma, if you experience the inclination to create offspring by being endowed with the real knowledge of the glory of Godhead, listen,My beloved, from Me to this science set forth in the following five slokas.

Text 58

prabuddhe jñana-bhaktibhyam atmany ananda-cin-mayi
udety anuttama bhaktir bhagavat-prema-laksana

When the pure spiritual experience is excited by means of cognition and service [bhakti], superexcellent unalloyed devotion characterized by love for Godhead is awakened towards Krishna, the beloved of all souls.

Text 59

pramanais tat-sad-acarais tad-abhyasair nirantaram
bodhayan atmanatmanam bhaktim apy uttamam labhet

The highest devotion is attained by slow degrees by the method of constant endeavor for self-realization with the help of scriptural evidence, theistic conduct and perseverance in practice.

Text 60

yasyah sreyas-karam nasti yaya nirvrtim apnuyat
ya sadhayati mam eva bhaktim tam eva sadhayet

These preliminary practices of devotion [sadhana-bhakti] are conducive to the realization of loving devotion. [Loving devotion]—than whom there is no superior well-being, who goes hand in hand with the attainment of the exclusive state of supreme bliss and who can lead to Myself.

Text 61

dharman anyan parityajya mam ekam bhaja visvasan
yadrsi yadrsi sraddha siddhir bhavati tadrsi
kurvan nirantaram karma loko 'yam anuvartate
tenaiva karmana dhyayan mam param bhaktim icchati

Abandoning all meritorious performances serve Me with faith. The realization will correspond to the nature of one's faith. The people of the world act ceaselessly in pursuance of some ideal. By meditating on Me by means of those deeds one will obtain devotion characterized by love in the shape of the supreme service.

Text 62

aham hi visvasya caracarasya
bijam pradhanam prakrtih pumams ca
mayahitam teja idam bibharsi
vidhe vidhehi tvam atho jaganti

"Listen, O Vidhi, I am the seed, i.e., the fundamental principle, of this world of animate and inanimate objects. I am pradhana [the substance of matter], I amprakrti [material cause] and I am purusa [efficient cause]. This fiery energy that belongs specially to the Brahman, that inheres in you, has also been conferred by Me. It is by bearing this fiery energy that you regulate this phenomenal world of animate and inanimate objects."

Temple Darshan timings

Morning: 5 am to 12 noon

Evening: 5 pm to 8 pm

Festivals: 
Panguni, Aipasi 10 day festival
Avani Thiruvonam 12 day Kalapa Pooja festival in Thai

How to reach the temple

Sri Adi Keshava Perumal at Thiruvattar is located near the Kerala - Tamil Nadu border about 6 km north-east of Marthandam town, 30 km north-west of Nagercoil (in Kanyakumari district, Tamil Nadu) and 54 km from Trivandrum.

By car, one can reach Thiruvattar in half hour from Nagercoil (about 30kms).

Nearest Railway Station: Kulithurai (Marthandam) - Ananthapuri Express stops here.

Address: Adi Kesava Perumal Koil, Thiruvattaru, PO 629177 Kanyakumari District

Places nearby Sri Adikeshava Perumal temple, Thiruvattar

#1. Sri Ananta Padmanabha Swamy Temple, Trivandrum: This is one of the most prominent temples of India. It is considered as one of the 108 Vaishnava temples (divya sthanam), one of the seven moksha sthalas and one of the six Narayana sthalas. Lord Balarama, Lord Nityananda and Lord Caitanya Mahaprabhu visited this temple. It is the holiest abodes of Lord Vishnu. The main deity, Sri Padmanabhaswamy, is a form of Vishnu in Anantha sayanam posture (in yogic eternal sleep of yoga-nidra).

For more details please visit: http://www.dandavats.com/?p=16066

#2. ISKCON Parassala: Parassala is a small town at the southern border of Kerala and Tamil Nadu in-between Trivandrum and Kanyakumari. ISKCON (Hare Krishna) temple at Parassala was established in 2002 and through Sunday programs, feasts, festivals, book distribution and the annual Lord Jagannatha Rathayatra; temple is propagating the philosophy of Krishna consciousness to the people in this area. The main deity in the temple altar is of Sri Sri Jagannatha, Baladeva and Subhadra. The temple complex also houses a Goshala (protective shelter for cows) and a school imparting Vedic education to young children. The Sri Adikesavaperumal temple in Thiruvattar, Sri Ananta Padmanabha Swamy Temple at Trivandrum, Thirupathisaram near Nagercoil, ISKCON Nagercoil, Sthanumalayan temple in Suchindram, Sri Krishnaswamy temple in Neyyatinkara, Kanyakumari and many other places of Vaishnava interest are easily accessible from ISKCON Parassala.Website: www.iskcon-parassala.org

#3. ISKCON Trivandrum: International Society for Krishna Consciousness (ISKCON) has temple in Trivandrum. For details please visit:www.iskcontrivandrum.com

#4. Kanyakumari: Kanyakumari (formerly known as Cape Comorin) is less than 2-3 hour drive from Trivandrum. Srimad-Bhagavatam Canto 10 Chapter 79 verses 16-17 mentions that Lord Balarama visited Kanyakumari in the course of His pilgrimage. Lord Sri Caitanya Mahaprabhu also visited Kanyakumari during His South India tour as stated in Sri Caitanya Caritamrta Madhya Lila 9.223.

#5. Sri Rajagopala Swamy Kulasekhara Perumal Temple, Mannarkoil near Tirunelveli: This is the place where Kulasekara spent his final days. He stayed here for some time serving the presiding Deity, Rajagopala Swamy. There in association of Vaishnavas he worshiped the deity of Rajagopala Swamy and returned to the spiritual world at age 67. Mannarkoil is a small village located at a distance of around 5 km from Ambasamudram near Tirunelveli. From Tirunelveli it takes about 1 hour to reach Sri Rajagopala Swamy Kulasekara Perumal Temple in Mannarkoil. This temple is over 1000 years old and has beautiful architecture.

#6. Thirukurungkudi Temple: This is an important Vaishnava temple and is amongst 108 divya-deshams. Known as the ‘Dakshina Badri’, Thirukurungudi temple is located about 40 km from Tirunelveli (and about 15kms from Nanguneri) off the Nagercoil highway at the foot of the Mahendra hill on the Western Ghat. Thirukurungudi is a village with history dating back more than 1500 years. AtBadrinath, Lord Narayana instructed Sripad Ramanujacharya. Here, at Thirukurungkudi, He took the role of a disciple and obtained Vaishnava initiation from Ramanuja. Hence the Lord here is called Vaishnava Nambi. Thirukurungudi is also known as Kuranga-kshetram. Kuranga is the name of Bhoomi (earth) devi who performed penance for the Lord in this holy place. The Lord here has 39 different names including Kurungkudi Nambi, Tirupparkadal Nambi and Malai Mel Nambi.Under half a km from the main temple is the Thirupaarkadal Nambi temple and about 8 km from here on the Western Ghats is the Thirumalai Nambi temple, from where Hanuman is said to have taken the leap to Lanka.

Lecture by His Holiness Radhanath Swami Maharaj on Glories of Lord Adi Kesava and Brahma-samhita during South India Yatra 2010

Glories of Lord Adi Kesava and Brahma-samhita (1):https://www.youtube.com/watch?v=dqPYQIwtmuY

Glories of Lord Adi Kesava and Brahma-samhita (2):https://www.youtube.com/watch?v=OD7c57hI44c

Brahma-samhita

www.vedabase.com/bs

http://vedabase.net/bs

Brahma-samhita - Srila Prabhupada chanting:

http://audio.iskcondesiretree.info/index.php?q=f&f=%2F01_-_His_Divine_Grace_A_C_Bhaktivedanta_Swami_Srila_Prabhupada%2FBhajans%2FVol-01%2F04_-_Sri_Brahma-samhita

Brahma-samhita (audio)

https://www.youtube.com/watch?v=UZ61ismgp6Q

Brahma-samhita book:

http://www.amazon.com/Brahma-samhita-Bhaktisiddhanta-Sarasvati-Gosvami-Thakura/dp/0892131454

Mayapur TV: http://Mayapur.tv  /   Vrindavana TV: http://Vrindavan.tv

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Mayapur Panihati Festival 2014 in the Banks of River Ganga

By Satyaraja Dasa

How the Gita teaches the eight steps of hatha yoga, the topic of Patanjali’s Yoga-sutras.

According to a survey by the Sporting Goods Manufacturers Association, an estimated 13.4 million Americans practice yoga, and many more experiment with it every year. Yoga is everywhere—from Mumbai to Moscow to Monte Carlo. But while yoga is meant to bring one closer to God, many of today’s yogis have a different agenda, the most common being to keep their bodies in shape.

“They’re not necessarily deeply spiritual, but looking more to do yoga as another form of exercise,” says Jennifer McKinley, co-founder and general manager of Plank, a Charlestown, Massachusetts, maker of chic, high-end yoga mats, totes, and other accessories. Launched in 2005, the company projects sales in the upcoming year that will rival that of Western exercise equipment.

In an increasingly secular world, we naturally want to adapt valuable ancient techniques for contemporary purposes, but yoga is losing its essence in the process.

Yoga is a science left to us by the sages of India. The word yoga literally means “to link up,” and its implication, originally, was similar to the Latin root of the word religion, which means “to bind back.” Thus, yoga and religion are both meant to bring us to the same end: linking up and binding with God.
The Inner Message of the Yoga-sutras

Today’s yogis might find it interesting that traditionally the preeminent text on yoga is Bhagavad-gita—not Patanjali’s famous Yoga-sutras. But the Gita is not your usual yoga text, full of difficult bodily poses and strenuous meditation techniques. Rather, it offers a practical outline for achieving the goal of yoga—linking with God—by encouraging the chanting of Krishna’s names, by teaching how to act under Krishna’s order, and by explaining the importance of doing one’s duty in spiritual consciousness. These activities, properly performed under the guidance of an adept, allow one to bypass much of what is considered essential in conventional yoga.

And yet there is harmony between the Gita and the Yoga-sutras. For example, both Lord Krishna and Patanjali indicate that we must transcend all false conceptions of “I” and develop love for God, which Patanjali calls ishvara-pranidhana (“dedication to God”).

Patanjali wrote in the third century CE, but little is known about his life. His only surviving text, the Yoga-sutra, would indicate that toned physical and mental tabernacles are helpful in the pursuit of spiritual truth. In fact, his major accomplishment is that he took age-old practices meant for improving the body and the mind and codified them for the benefit of spiritual practitioners.

But Patanjali’s Yoga-sutras merely hint at the truths illuminated in the Bhagavad-gita, which might be considered the post-graduate study of Patanjali’s work. Even so, Patanjali intended his method to be used for ultimate spiritual benefit, as some of his verses, especially later ones, clarify. Still, many yoga practitioners today use his method solely for physical and mental health because in the beginning of his work Patanjali mainly focuses on basic methods related to the body and the mind, without much spiritual commentary.

In sutra 3.2, for example, we learn that dhyana, or meditation, is the one-pointed continuous movement of the mind toward a single object. But Patanjali’s technique can be used for concentration on any object, not just on God. And even though he tells his readers the point of his sutras—to get closer to God—one may be tempted to use his methods for selfish ends, as he says later in the text. Ultimately, one-pointed concentration is for focusing on God, though it’s not until one graduates to the Bhagavad-gita that one clearly learns how to do this.

As Professor Edwin Bryant points out in his excellent article “Patanjali’s Theistic Preference, Or, Was the Author of the Yoga-sutras a Vaishnava?”1 Patanjali was trying to gear his diverse audience toward the worship of the Supreme Personality of Godhead, even if he was doing so in a roundabout way. Much like today, many forms of religion beleaguered the India of his time; practitioners worshiped numerous aspects of the Supreme. Consequently, he opted for a stepwise approach in his Yoga-sutras that he believed would accommodate his varied audience.

Still, he asserts that the ultimate object of meditation is Ishvara, which means “controller” and generally refers to God. Although there are many controllers and many forms of the Godhead, Bhagavad-gita (18.61) says that the ultimate ishvara is Krishna. Other texts tell us this as well. Consider the ancient Brahma-samhita (5.1):

ishvarah-paramah krishnah
sac-cid-ananda vigrahah
anadir adir govindah
sarva-karana-karanam

“Krishna, who is known as Govinda, is the Supreme Godhead [ishvarah-paramah]. He has an eternal blissful spiritual body. He is the origin of all. He has no other origin, and He is the prime cause of all causes.”

Patanjali advises his audience to choose an ishta-devata, a deity of their choice. His reasoning is transparent: He is trying to teach a method of meditation, and learning this method is easiest if one practices on a subject close to one’s heart.

Did Patanjali have Krishna in mind when he outlined the yoga process and its goal of love of God? For one learned in the Vedic literature, it is obvious that the answer is yes. In the words of Edwin Bryant:

Krishna is . . . promoted by the Gita as possessing all the . . . qualities listed by Patanjali as pertaining to ishvara, namely, being transcendental to karma, of unsurpassed omniscience, teacher of the ancients, untouched by Time, represented by om, and awarding enlightenment. Krishna is not touched or bound by karma (Gita, IV.14, IX.9), and, in terms of omniscience, he is the beginning, middle and end of all (X.20 & 32), who pervades the entire universe with but a single fragment of himself (X.42). Krishna taught the ancients (here specified as Vivasvan, the sun god, who in turn imparted knowledge to Manu, the progenitor of mankind [IV.1]) and is himself Time (X.30 & 33; XI.32). He is also the syllable om (IX.17). And, of course, Krishna assures his devotees that he will free them from the snares of this world such that they attain the supreme goal (IX.30-32; X.X; VIII. 58). There is thus perfect compatibility between Patanjali’s unnamed ishvara and Krishna as depicted in the Gita.2

The commentarial tradition of the Yoga-sutras bears this out. Patanjali’s major commentators were Vyasa (fifth century CE, not to be confused with the compiler of the Vedic literature), Vachaspati Misra (ninth century CE), Bhoja Raja (eleventh century CE), and Vijnanabhiksu (sixteenth century CE). All identify the ishvara of the Yoga-sutras with Vishnu or Krishna and show how the Bhagavad-gita expresses the culmination of all Vedic wisdom relating to yoga.
The Gita’s Eight Limbs

The Bhagavad-gita addresses all eight limbs of raja-yoga, the form of yoga popular today as ashtanga yoga or hatha yoga.3 For example, yama, the first limb, consists of five ethical principles: truthfulness, continence, nonviolence, noncovetousness, and abstention from stealing. These fundamental disciplines of yoga are mentioned in the Gita, as is niyama, the second limb, which consists of things like worship, cleanliness, contentment, austerity, and self-reflection.

Now, the third limb of Patanjali’s method, asana, is less obvious in the Gita. The term asana appears infrequently on Lord Krishna’s lips. But when it does, it refers to “the place where one sits for spiritual practice.” The Gita does not give tips on sitting postures. Its Sixth Chapter, though, comes close. Verses 11 and 12 state: “To practice yoga, one should go to a secluded place and should lay kusha grass on the ground and then cover it with a deerskin and a soft cloth. The seat [asana] should be neither too high nor too low and should be situated in a sacred place. The yogi should then sit on it very firmly and practice yoga to purify the heart by controlling his mind, senses, and activities and fixing the mind on one point.”

Here Krishna uses the word asana in a general rather than technical sense. He is talking about sitting to focus the mind.

It’s easy to lose focus, and that’s basically Arjuna’s argument against hatha yoga. In fact, Patanjali himself identifies nine obstacles on the path: doubt, disease, lethargy, mental laziness, false perception, lack of enthusiasm, clinging to sense enjoyment, lack of concentration, and losing concentration. His commentators list several others as well, including inordinate attraction to yogic powers, a misconceived view of meditation, oversimplification of yoga’s eight limbs, and irregularity of practice. All of these problems are traceable to the difficult nature of Patanjali’s method and are why Arjuna views hatha yoga as virtually impossible. By the end of the Sixth Chapter he denounces it as too difficult. Krishna agrees, telling Arjuna that the ultimate yogi always thinks of God. He further tells him that such meditation is real yoga, implying that using one’s body and mind in Krishna’s service is the perfect asana.

The Gita also discusses pranayama, or breath control, the fourth limb. Krishna says that yogis can use the incoming and outgoing breath as offerings to Him. He speaks about dedicating one’s life breath to God. He tells Arjuna that His devotees’ prana, or air of life, is meant for God and that Arjuna should use it “to come to Me.” In fact, if one follows Arjuna’s example and offers every breath to Krishna—by speaking about Him, chanting His glories, and living for Him—there is little need for breath control as delineated in Patanjali’s sutras. Breathing for God is the essence of pranayama. Srila Prabhupada writes, “Chanting of the holy name of the Lord and dancing in ecstasy are also considered pranayama.” (Srimad-Bhagavatam 4.23.8, Purport)

The fifth limb of yoga, pratyahara, deals with the withdrawal of the senses, a major subject in the Bhagavad-gita. In the Second Chapter Krishna tells Arjuna that the yogi withdraws his senses from sense objects, “as the tortoise draws its limbs within the shell.” Taken superficially, this might seem to suggest full renunciation of the world. But that’s not what Krishna is getting at. Rather, as other verses make clear, He’s teaching how to renounce the fruits of work, not work itself, and how to be in the world but not of it. In other words, His teaching centers on how to withdraw one’s attachment to sense objects for personal enjoyment. He instructs us to use these same objects in the service of God. That is true pratyahara.
The Upper Limbs

And then we have the culmination of yoga practice—the last three limbs of raja-yoga: dharana, dhyana, and samadhi, or concentration, meditation, and complete absorption.

While yama and niyama are preliminary steps, these three are called samyama, “the perfect discipline” or “perfect practice.” Bhagavad-gita speaks extensively of these upper limbs. For example, Lord Krishna states, “Just fix your mind upon Me, the Supreme Personality of Godhead, and engage all your intelligence in Me. Thus you will live in Me always, without a doubt. My dear Arjuna, O winner of wealth, if you cannot fix your mind upon Me without deviation, then follow the regulative principles of bhakti-yoga [abhyasa-yogena]. In this way develop a desire to attain Me.” (Bg. 12.8–9)

The process of Krishna consciousness is practical dharana, or spiritual concentration. By seeing paintings of Krishna, we use our sense of sight for God; by chanting and hearing we engage the tongue and the ear; by offering incense to Krishna we engage our sense of smell. All the senses can help us engage in dharana, leading to advanced states of meditation and absorption.

The holy name is particularly effective in this regard. That’s why Krishna says that of austerities He is the austerity of japa, private chanting, especially while counting on beads. Chanting is the king of austerities because by chanting we can easily reach the goal of yoga. It all comes together in the practice of japa because by chanting God’s names we focus on Him with our voice, ears, and sense of touch. And kirtana, congregational chanting, not only takes us to deep levels of absorption but engages the senses of onlookers as well. In sutra 1.28, Patanjali, too, promotes “constant chanting.”

Overall, Patanjali’s ambivalence might appear confusing. When he first mentions ishvara-pranidhana, dedication to God, he presents it as optional, while later he gives it far more attention, with six verses elaborating on the nature of ishvara. In the beginning he seems to allow variance in the object of meditation (1.34-38), but ultimately he advises the yogi to focus on ishvara, who in Patanjali’s words is the “special supreme soul” who alone can bestow samadhi, yogic perfection.

Patanjali says in sutra 3.3 that samadhi occurs when the object of your meditation appears in your heart of hearts without any competitors or distractions. You have no other interest, as if your intrinsic nature loses meaning.

The Bhagavad-gita makes it clearer. In samadhi your intrinsic nature doesn’t lose meaning. Rather, it takes on new meaning: You see yourself in relation to Krishna. You are now His devotee; He’s the focus of your life. That state of perfect and total absorption is called Krishna consciousness.

Footnotes:
1. Edwin F. Bryant, “Patanjali’s Theistic Preference, Or, Was the Author of the Yoga-sutras a Vaishnava,” in The Journal of Vaishnava Studies, Volume 14, Number 1 (Fall 2005).

2. Ibid.

3. This has been pointed out by my friend Graham Schweig, professor of religion at Christopher Newport University, Virginia. Much of the material in this article on the eight limbs of yoga comes from his interviews and lectures.

By ISKCON 50 Global Office

As the 50th anniversary rapidly approaches, the ISKCON 50 Global Office launched their website today which went live at www.iskcon50.org from 00:01 hrs GMT on 28th May.

The website will be the hub for all communications, resources and news about the 50th anniversary which will be celebrated in 75 countries across 600 cities from August 2015 to December 2016.

“The website is an important resource for our worldwide celebrations,” explained Romapada das, the International Coordinator for the 50th Anniversary. “It will feature the latest announcements, list key events, provide branding and marketing resources, link up to our special projects and become the hub for all our communications. We urge devotees all over the world to visit the site and check how they can participate and get involved.”

Nitya Kishora Devi Dasi who heads the Graphics and Design Department at ISKCON 50 and oversaw the development of the website said, “One of the key purposes of the website is to encourage devotees and supporters all over the world to get more involved at a personal level. Please therefore sign up for our regular updates by visiting the website so that we can keep you regularly informed and involved. A very useful feature of the website will be our resources section from where you can access ideas, resources and templates that can help you organise your own local festivals for the 50th.”

The 50th Anniversary is expected to kick-start officially with the Jaladuta Commemoration Events which mark the departure of Srila Prabhupada on 13th August 1965 and his arrival at Boston in September 1965. Celebrations are planned in Kolkata, Colombo, Cochin and Boston to mark his epic journey.

Other global events being planned include signature VIP dinners to commemorate the actual Incorporation Day of ISKCON in July 2016 and major cultural events, conferences and international festivals that feature music, yoga, food, environment, cow-protection, sustainable development and ancient sciences. Other key features of the 50th include a colour magazine, a special film and an international exhibition that will tell the story of ISKCON’s achievements in the last 50 years.

“We believe that the website will become a major resource to help devotees organise celebrations that have the maximum impact,” concluded Anuttama Das, GBC Minister for Communications, who is a member of the ISKCON 50 International Executive Committee. “Please visit us and share your ideas. We want every devotee of ISKCON to get involved in the celebrations so that we can motivate each other and feel inspired to serve Srila Prabhupada more and more.”

-Ends-

For more information, send an email to: info@iskcon50.org

To contact our International Coordinator: romapada@iskcon50.org

Our website: www.iskcon50.org

Dear Devotees,

Please accept my humble obeisances. All glories to Srila Prabhupada! All glories to Sri Guru and Sri Gauranga!

This edition is dedicated to the perfect receiver of Srimad Bhagavatam, Maharaja Parikshit. By his eagerness to hear, Srila Sukadeva Goswami spoke this param satyam, the Absolute Truth, the ultimate source of all energies.

NBS # 13 Features:-

1) Birth and Divine Qualities Of Maharaja Parikshit
Srimad Bhagavatam

2) Uddhava Instructs Maharaja Parikshit
Srimad Bhagavatam-Mahatmya

3) Maharaja Parikshit Establishes Kaliyuga At Five Places
Sri Subodhini

4) Message Of The Curse
Mahabharata

5) Did Maharaja Parikshit Go To The Banks Of Yamuna Instead Of Ganga?
His Divine Grace A .C. Bhaktivedanta Swami Prabhupada

6) Maharaja Parikshit Attains The Supreme Abode
Srimad Bhagavatam

We offer this edition at the lotus feet of our ever well wisher, His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. We pray this issue brings some inspiration to the devotees.

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Your servant,

Brajsunder das
On behalf of Nityam Bhagavata-sevaya team