Sunday, 20 May 2018
Sunday, 22 October 2017
pañca-sakhī madhye cāra, nitya-siddha rādhikāra
se sakale sādhana nā koilo
sakhī boli' ukta jei, sādhana-prabhābe tei
vraja-rāja pure bāsa pāilo
Amongst the five groups of Radharani's sakhīs, four are
eternally situated in their perfect roles (nitya-siddha).
They did not have to perform any ritualistic sādhana to
achieve their position. The fifth group is the gopis who
have newly attained residence in Vraja by dint of their sādhana.
Monday, 4 September 2017
Vijaya: “Maharaja, kindly explain how we can relish the nectar of the Śrīmad Bhāgavatam in the exalted company of those rasika devotees who are forever steeped within its divine rasa, the sixty-first limb?”
Raghunatha dasa Babaji: “The Vedas are a wish-fulfilling desire tree and the Śrīmad Bhāgavatam is the deliciously ripened fruit of this desire tree. To savour this nectar is impossible in the company of those who do not have any actual taste for it. In fact, one becomes an offender, if one tries to do so. The sincere aspirant must find a pure devotee—one who is imbued with rasa and thirsty for hearing Krishna’s sublime pastimes—and in his association relish the succulent sweetness of the Śrīmad Bhāgavatam. In non-devotional assemblies and mundane social gatherings, a discussion upon and reading from the Śrīmad Bhāgavatam will have a negative, or at best no effect, upon spiritual progress.”
Thursday, 1 June 2017
Śrīmad-Bhāgavatam (6.3.19) states:
dharmaṁ tu sākṣād bhagavat-praṇītaṁ,
na vai vidur ṛṣayo nāpi devā
na siddha-mukhyā asurā manuṣyāḥ,
kuto nu vidyādhara-cāraṇādaya
Real religious principles are enacted by the Supreme Personality of Godhead. Although fully situated in the mode of goodness, even the great ṛṣis, who occupy the topmost planets, cannot ascertain the real religious principles, nor can the demigods or the leaders of Siddhaloka, to say nothing of the asuras, ordinary human beings, Vidyadharas and Caranas.
Sunday, 14 May 2017
Srila Bhaktisiddhanta Sarasvati Thakura says that if an observer immediately remembers the holy name of Krishna upon seeing a Vaishnava, that Vaishnava should be considered a mahā-bhāgavata, a first-class devotee. Such a Vaishnava is always aware of his Krishna conscious duty, and he is enlightened in self-realization. He is always in love with the Supreme Personality of Godhead, Krishna, and this love is without adulteration. Because of this love, he is always awake to transcendental realization. Because he knows that Krishna
Thursday, 4 May 2017
In spite of the fact that hearing the Lord’s pastimes can easily slash the knot of karma, unfortunate people may not develop a taste for hearing His pastimes. Considering this possibility, Suta Goswami offers an easy method to awaken their taste. He delineates the progression of bhakti, beginning from the taste in Katha, the pastimes of the Lord, upto naiṣṭhikī, or fixity in devotion:
-Śrīmad Bhāgavatam 1.2.16
Wednesday, 3 May 2017
There are those who instead of listening to the Bhāgavatam discourses of liberated paramhaṁsa vaiṣṇava, make a fuss of listening to the lectures on Bhāgavatam given by professional persons and others that are full of tendencies that are harmful to the culture of true well-being in order to gain some sensuous gratifications through the poetic literary grammatical, and other such false kind of appreciations expressed by these speakers. They are debarred from tasting the pure juicy sweetness of the Bhāgavatam, and are deluded to think that the bad or indifferent taste is the Bhāgavatams true taste. When persons like Parikshit who are sure of the temporariness of human life, listen to the Bhāgavatam discourse from liberated paramhaṁsa-vaiṣṇavas like Sri Sukadeva, they become eternal tasters of Bhāgavatam-rasa, absolved from all worldly attachment. The process of jñāna, the process of vairāgya, and the process of bhakti are convergent. They all culminate in nāiskarma ( freedom from karma ) instead of gratification of senses.
Here is the remedy for eliminating all inauspicious things within the heart which are considered to be obstacles in the path of self-realization. The remedy is the association of the Bhāgavatas. There are two types of Bhāgavatas, namely the book Bhāgavata and the devotee Bhāgavata. Both the Bhāgavatas are competent remedies, and both of them or either of them can be good enough to eliminate the obstacles. A devotee Bhāgavata is as good as the book Bhāgavata because the devotee Bhāgavata leads his life in terms of the book Bhāgavata and the book Bhāgavata is full of information about the Personality of Godhead and His pure devotees, who are also Bhāgavatas. Bhāgavata book and person are identical.
Wednesday, 5 April 2017
Śrīmad-Bhāgvatam begins with the definition of the ultimate source. It is a bona fide commentary on the Vedānta-sūtra by the same author, Srila Vyāsadeva, and gradually it develops into nine cantos up to the highest state of God realization. The only qualification one needs to study this great book of transcendental knowledge is to proceed step by step
cautiously and not jump forward haphazardly like with an ordinary book. It should be gone through chapter by chapter, one after another. The reading matter is so arranged so that one is sure to become a God-realized soul at the end of finishing the first nine cantos.
The Tenth Canto is distinct from the first nine cantos
Tuesday, 4 April 2017
One will not attain salvation by studying Vedānta for many crores of years. No good will come out of squeezing the nose (for yoga practice) for eternity, even if one acquires thereby the power to rise into the sky to a height of ten or twenty cubits. True well being will be available to the people of the world only if they listen to the discourse on Bhāgavata from one who is himself a Bhāgavata, leading the practical life of a true devotee without maintaining the slightest attachment for the life of a karmi or the life of a monistic jnani. Even if all of the books of the world are to be burned there would be no harm
Monday, 3 April 2017
Srila Jiva Goswami explains in Tattva Sandharbha that this is not the case. Śrīmad-Bhāgavatam appeared first to Srila Vyasa in a concise and subtle form, as one of the eighteen Purāṇas. Srila Vyasa composed the Vedānta-sūtra on the basis of this first edition of the Bhāgavatam. Later, when He sat in trance in pursuance of Nārada Muni’s order, the expanded form of Śrīmad-Bhāgavatam was revealed to Him as the natural commentary on the Vedānta-sūtra. Śrīmad-Bhāgavatam and the Vedānta-sūtra share the same subject, the Absolute Truth, and they describe the same principles of sambandha (the relationship between the soul and God),
Sunday, 2 April 2017
Śrīmad-Bhāgvatam is a personal commentation on the Vedānta-sūtra by Srila Vyasadeva It was written in the maturity of his spiritual life through the mercy of Narada. Srila Vyasadeva is the authorized incarnation of Narayana, the Personality of Godhead. Therefore, there is no question as to his authority. He is the author of all other Vedic literatures, yet he recommends the study of Śrīmad-Bhāgvatam above all others. In other Purāṇas there are different methods set forth by which one can worship the demigods.
tṛtīya-turyau kathitau yad-ūrū
nābhis tathā paṣcama eva ṣaṣṭho
bhujāntaraṁ dor-yugalaṁ tathānyau
kaṇṭhas tu rājan navamo yadīyo
mukhāravindaṁ daśamaṁ praphullam
ekādaśo yaś ca lalāṭa-paṭṭaṁ
śiro ’pi yad dvādaśa eva bhāti
“The Bhāgvatam’s First and Second Cantos are Lord Krishna’s feet, and the Third and Fourth Cantos are His thighs. The Fifth Canto is His navel, the Sixth Canto is His chest, and the Seventh and Eighth Cantos are His arms. The Ninth Canto is His throat, the Tenth His blooming lotus face, the Eleventh His forehead, and the Twelfth His head.
Saturday, 18 March 2017
Translated by Sarvabhāvana dāsaceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇaṁ
ānandāmbudhi-vardhanaṁ prati-padaṁ pūrṇāmṛtāsvādanaṁ
sarvātma-snapanaṁ paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam
Synonyms: cetaḥ—of the heart; darpaṇa—the mirror; mārjanam—cleansing; bhava—of material existence; mahā-dāvāgni—the blazing forest fire; nirvāpaṇam—extinguishing; śreyaḥ—of good fortune; kairava—the white lotus; candrikā—the moonshine; vitaraṇam—spreading; vidyā—of all education; vadhū—wife; jīvanam—the life; ānanda—of bliss; ambudhi—the ocean; vardhanam—increasing; prati-padam—at every step; pūrṇa-amṛta—of the full nectar; āsvādanam—giving a taste; sarva—for everyone; ātma-snapanam—bathing of the self; param—transcendental; vijayate—let there be victory; śrī-kṛṣṇa-saṅkīrtanam—for the congregational chanting of the holy name of Kṛṣṇa.
This article was originally published in The Harmonist on Sept 19th, 1934 Volume XXI No.2.
The Fountainhead of all eternal and temporal manifestations is confined in Sree Krishna alone. The non-absolute phases are emanations from a particular potency whose analytical distributions are known as gunas or qualities. In the factor of time, they are branched as past, present and future and their material representations have three characteristics viz. evolution, sustenance and dissolution. The Fountainhead is Absolute and His borderland emanations are absolute infinitesimals, though they are recognized in the same qualities. Their quantitative reference is then considered as apart from the Absolute, but swayed by a quality and their special characteristic is that the infinitesimal bearing should not be confused with the Infinitude.
The resources of manifestive nature have their common origin in the absolute existence of the Fountainhead. The delegation of the power of the Absolute Infinity is traced in the spirit and the matter. The family of
Thursday, 16 March 2017
In the Age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the names of Krsna. Although His complexion is not blackish, He is Krsna Himself. He is accompanied by His associates, servants, weapons and confidential companions.
My dear Lord, You are the Maha-purusa, the Supreme Personality of Godhead, and I worship Your lotus feet, which are the only eternal object of meditation. Those feet destroy the embarrassing conditions of material life and freely award the greatest desire of the soul, the
The Supreme Personality of Godhead said: O Uddhava, a saintly person is merciful and never injures others. Even if others are aggressive he is tolerant and forgiving toward all living entities. His strength and meaning in life come from the truth itself, he is free from all envy and jealousy, and his mind is equal in material happiness and distress. Thus, he dedicates his time to work for the welfare of all others.
His intelligence is never bewildered by material desires, and he has controlled his senses. His behavior is always pleasing, never harsh and always exemplary, and he is free from possessiveness. He never endeavors in ordinary, worldly activities, and he strictly controls his eating. He therefore always remains peaceful and steady.
na yad vacas citra-padam harer yaso
jagat-pavitram pragrnita karhicit
tad vayasam tirtham usanti manasa
na yatra hamsa niramanty usik-ksayah
Those words which do not describe the glories of the Lord, who alone can sanctify the atmosphere of the whole universe, are considered by saintly persons to be like unto a place of pilgrimage for crows. Since the all-perfect persons are inhabitants of the transcendental abode, they do not derive any pleasure there.
This world is compared to a forest fire caused by the cohesion of bamboo bushes. Such a forest fire takes place automatically, for bamboo cohesion occurs without external cause. Similarly, in the material world the wrath of those who want to lord it over material nature interacts, and the fire of war takes place, exhausting the unwanted population. Such fires or wars take place, and the Lord has nothing to do with them. But because He wants to maintain the creation, He desires the mass of people to follow the right path of self-realization, which enables the living beings to enter into the kingdom of God.