Śrī Caitanya-caritāmṛta, Madhya-līlā 8.128


Śrī Caitanya-caritāmṛta, Madhya-līlā 8.128

Bhuvaneśvara, January 24, 1977
Prabhupāda: (chants Jaya Rādhā-Mādhava, incomplete)
kibā vipra, kibā nyāsī, śūdra kene naya
yei kṛṣṇa-tattva-vettā, sei ‘guru’ haya
[Cc. Madhya 8.128]

This verse we were discussing last night, Caitanya Mahāprabhu’s statement that Kṛṣṇa consciousness is not reserved for any particular person or nation or religion. The central point is that one must understand what is Kṛṣṇa. The other day somebody inquired, “What is the meaning of ‘Kṛṣṇa’?” “Kṛṣṇa” means all-attractive. Unless God is all-attractive, how He can become God? So Vṛndāvana life means Kṛṣṇa comes, descends Himself to show what is Kṛṣṇa, what is God. So the picture, Vṛndāvana life, that is village life. There are villagers, cultivators, cows, calves—that is Vṛndāvana. It is not a big city like New York, London. It is village, and the central point is Kṛṣṇa. This is Vṛndāvana life. There the gopīs, they are village girls and the cowherd boys, they are also village boys. Nanda Mahārāja is the head of the village, agriculturist. Similarly, the elderly persons and the elderly gopīs, mother Yaśodā and her other friends—all are attracted by Kṛṣṇa. This is Vṛndāvana life. They even did not know what is Kṛṣṇa. They did not know by reading Vedas, Purāṇas, Vedānta, to understand Kṛṣṇa. But their natural affection was for Kṛṣṇa.

So this svābhāvika ākarṣaṇa can be… At the present moment we have no natural attraction for Kṛṣṇa; therefore we must understand by knowledge what is Kṛṣṇa. That is Kṛṣṇa tattva vettā. So why one should be attracted to Kṛṣṇa unless Kṛṣṇa has all the attractive features? The attraction… Generally, in this material world we are attracted to a rich man or to a powerful man, man or woman. Just like our Prime Minister, she is woman, but because she is powerful, we are attracted. We talk of her. So the points of attraction are discussed by Parāśara Muni as bhaga. Bhaga means opulence. So these opulences… When one is very rich, he is opulent. One is very powerful, he is attractive. One is very influential, one is very beautiful, one is very highly learned… In this way, attraction. So if we scrutinizingly study the life of Kṛṣṇa, you will find in the history of the world than Kṛṣṇa there was no richer person, no powerful person than Kṛṣṇa, no beautiful person than Kṛṣṇa, more learned and person of knowledge, philosophy than Kṛṣṇa. If you study you’ll find everything. The six opulences are fully represented in Kṛṣṇa; therefore He is Bhagavān. Bhaga means opulences, and vān means one who possesses. This is the meaning of Kṛṣṇa, that He is all-attractive because He possesses all the six opulences. This is the description of Kṛṣṇa. So we should not accept anyone and everyone as Bhagavān. We must test whether he has got the six opulences. A person who is begging from door to door, and when there is some bodily pain he immediately goes to the doctor—”Toothache, sir. Please give me medicine,” so does it mean that he is Bhagavān? A Bhagavān cannot cure his tooth pain even? This class of Bhagavān we should not accept. Bhagavān is described in the Bhagavad-gītā, asamaurdha. Nobody can be equal to Bhagavān and nobody can be greater than Bhagavān. Therefore Śrī Caitanya Mahāprabhu says particularly, yei kṛṣṇa-tattva-vettā sei guru haya: [Cc. Madhya 8.128] “One who knows Kṛṣṇa specifically, not superficially, but in all details, What is the meaning of Kṛṣṇa, what is Kṛṣṇa, he can become guru.” Kṛṣṇa says in the Bhagavad-gītā about Himself, kṛṣṇa-tattva, about…, the truth about Kṛṣṇa we can understand from Bhagavad-gītā with our intelligence. Just like Kṛṣṇa describes that mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya [Bg. 7.7]. Now you study this one line that Kṛṣṇa says, “There is nobody greater than Me.” Now you study Kṛṣṇa’s life, Compare with anyone and you’ll find, “Yes. Nobody is greater or equal to Kṛṣṇa.” This is Kṛṣṇa.

So at the present moment the defect is that people are not very serious to understand of Kṛṣṇa, because in this age, as it is stated in the Śrīmad-Bhāgavatam about the people of this age,

prāyeṇālpāyuṣaḥ (sabhya)
kalāv asmin yuge janāḥ
mandāḥ sumanda-matayo
manda-bhāgyā hy upadrutāḥ
[SB 1.1.10]

Prāyeṇālpāyuṣaḥ. People are living not as they used to live formerly. In this age, Kali-yuga, the maximum years one can live: hundred years in this Kali-yuga. Hundred years. In the Dvāpara-yuga it was one thousand years. In the Tretā-yuga it was ten thousand years. In the Satya-yuga it was hundred thousand years. It is reducing. Kali-yuga means the duration of age will reduce, the memory will reduce, the bodily strength will reduce, mercifulness will reduce. In this way everything will reduce. This is Kali-yuga. Supply of foodstuff will be reduced. This is Kali-yuga. So mandāḥ. Everyone is bad, not full strength. Mandāḥ sumanda-matayo. And everyone has got a sumanda-mata. Mata means opinion or system which is also sumanda. Not only mandāḥ but sumanda. Everyone is manufacturing a type of Bhagavān, a type of religious system. That is not bona fide at all. Sumanda-matayo. Mandāḥ sumanda matayo. And everyone is unfortunate, manda-bhāgyā, unfortunate in this sense: they do not know what is the aim of life, how human life should make progress.


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Acyutya – Infallible

Srimad Bhagavatam

Canto 1

September 14, 1976

Very difficult to inflame. Similarly, when we fall down from the fire, spiritual world, we associate with three qualities. Puruṣaḥ prakṛti ‘stho hi bhuṅkte prakṛti-jān guṇān [Bg. 13.22]. This is the statement of Bhagavad-gītā. Prakṛti-jān guṇān. In the prakṛti, in this material world, there are three modes of material nature: sattva-guṇa, rajo-guṇa, tamo-guṇa. So there is chance… When you fall down, you can fall down anywhere. This example, the same example. A spark falls down from the original fire, so it can fall down on the dry grass, it can fall down on the water, it can fall down on the ground. There are three chances. Similarly, when the living entity, originally part and parcel of God, the same quality… Not the same quantity. Just like spark and fire, they are same quality but not same quantity. Fire is very big; therefore the big fire is acyuta. It is never degraded. But the small fire is degraded.

So when Kṛṣṇa comes, big fire comes, He is not degraded. He’s acyuta. He is… Don’t think that because Kṛṣṇa has come in this material world, so He is also affected by the material qualities. No. In Bhāgavata it is said, etad īśanam īśasya. This is controlling power. Although He comes in this material world, He’s not affected by the material qualities. He’s not fallible; He’s Acyuta. Therefore Kṛṣṇa is described as acyuta. When Arjuna was asking Kṛṣṇa to move his chariot, so he addressed Him as Acyuta. Senayor ubhayor madhye rathaṁ sthāpaya me acyuta [Bg. 1.21]. Why Acyuta? Because Kṛṣṇa is the Supreme Lord and Arjuna is living being, entity. Arjuna is servant and Kṛṣṇa is the master. Jīvera svarūpa haya nitya-kṛṣṇa-dāsa [Cc. Madhya 20.108-109]. How the servant can order the master? It is not the etiquette, neither it is possible. Therefore Arjuna reminded Kṛṣṇa, “Acyuta, my dear friend, You are Acyuta, never fallible. You promised that You shall drive my chariot. So now because You are my driver, I’m asking You to follow my orders. Don’t be sorry. Acyuta.” This is the purpose. Therefore senayor ubhayor madhye rathaṁ sthāpaya me acyuta [Bg. 1.21]. In this way we find Kṛṣṇa never failed in His promise. He remained always… When He was pierced with the arrows… Sometimes the chariot driver is killed. the horses are killed to make the enemy inactive. Because without horses, without chariot driver, how he can drive?

So Kṛṣṇa is Acyuta. He never falls. So this is a false theory that when God falls down He becomes a jīva, and when He is again revived in His original position, He becomes God. This is nonsense theory. It has no meaning. God never falls down. But rascals, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg. 9.11], because they’re rascals, they think Kṛṣṇa as ordinary human being. Avajānanti māṁ mūḍhāḥ. Therefore Kṛṣṇa’s līlā in Vṛndāvana, so many rascals, they think that Kṛṣṇa’s dealing with the gopīs is the same as one young man or young boy plays with other young girls. No. They are different. Ānanda-cinmaya-rasa-pratibhāvitābhiḥ [Bs. 5.37]. This dealing, in this material world, between young boys and girls, they’re material. They’re simply a reflection of the original dealings. The verse in the Vedānta-sūtra, janmādy asya yataḥ [SB 1.1.1]. From Brahman everything is emanating. Without being in Brahman, nothing can be manifest or existing within this world. So these love affairs between young girls and young boy, is there in Brahman. That is the dealing of Kṛṣṇa and the gopīs. So that dealing is pervertedly reflected within this material world. It is not the same thing. It is different. But those who are not in the knowledge, they take it that the dealings… Idam Viṣṇu and the vraja-vadhū… It is so nice that actually if one hears about the dealings of the gopīs and Kṛṣṇa, then he becomes so elevated in devotion that he forgets the lusty dealings between man and woman. That is the result. It is stated in the Bhāgavatam, apahinoti, bhaktiṁ pratilabhya apahinoti kāmam.. If one is eligible to hear the dealings of gopīs and Kṛṣṇa, the result will be he’ll forget the lusty desires of this material world. Therefore it is not for all. These dealings of gopīs and Kṛṣṇa is meant for the liberated person. They can hear, not the ordinary persons. Therefore this kṛṣṇa-līlā is given in the Tenth Canto of Śrīmad-Bhāgavatam. So don’t jump over. First of all you try to understand Kṛṣṇa, Acyuta. Janmādy asya yataḥ anvayād itarataś cārtheṣv abhijñaḥ svarāṭ [SB 1.1.1]. To understand Kṛṣṇa, not only… The Bhagavad-gītā is the ABCD, and Śrīmad-Bhāgavatam begins when one is actually Kṛṣṇa conscious. Sarva-dharmān parityajya mām ekam [Bg. 18.66]. Then Śrīmad-Bhāgavatam begins. So don’t jump over the kṛṣṇa-līlā or jump over Rādhā-kuṇḍa unless you are a liberated person. This is the instruction. Acyuta. You must be also acyuta—not falling down from the standard of pure devotional service. Acyuta-gotra.

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Teachings of Lord Caitanya: Chapter 8


Srila Prabhupada

Any intelligent person can understand the characteristics of a real incarnation by understanding two kinds of features—the principal features, called personal characteristics, and the marginal features, comprising His activities. The scriptures describe both kinds of features. For example, in the beginning of Śrīmad-Bhāgavatam (1.1.1), the features of an incarnation are nicely described. In that verse, the two terms param (supreme) and satyam (truth) are used, and Lord Caitanya indicated that these words reveal Kṛṣṇa’s principal feature. The other, marginal features are that He taught Vedic knowledge to Brahmā and incarnated as the puruṣa-avatāra to create the cosmic manifestation. These are occasional features manifested for some special purposes. One should be able to understand and distinguish the principal and marginal features of an avatāra. No one can declare himself an incarnation without referring to these two features. An intelligent man will not accept anyone as an avatāra without studying the principal and marginal features. When Sanātana Gosvāmī tried to confirm Lord Caitanya’s personal characteristics as being those of the incarnation for this age, Lord Caitanya Himself indirectly confirmed Sanātana’s conclusion by simply saying, “Let us leave aside all these discussions and continue with a description of the śaktyāveśa-avatāras.”

The Lord then pointed out that there is no limit to the śaktyāveśa-avatāras but that some can be mentioned as examples. The śaktyāveśa incarnations are of two kinds—direct and indirect. When the Lord Himself comes, He is called a sākṣāt, or direct, śaktyāveśa-avatāra, and when He empowers a living entity to represent Him, that living entity is called an indirect, or āveśa, incarnation. Examples of indirect avatāras are the Four Kumāras, Nārada, Pṛthu and Paraśurāma. These are actually living entities who are given some specific power by the Supreme Personality of Godhead. When a specific opulence of the Supreme Lord is invested in specific entities, they are called āveśa-avatāras. The Four Kumāras represent the Supreme Lord’s opulence of knowledge. Nārada represents devotional service to the Supreme Lord. Devotional service is also represented by Lord Caitanya, who is considered the full representation of devotional service. In Brahmā the opulence of creative power is invested, and King Pṛthu is invested with the power for maintaining the living entities. Similarly, in Paraśurāma the power for killing evil elements is invested. As for vibhūti, or the special favor of the Supreme Personality of Godhead, in the Tenth Chapter of the Bhagavad-gītā Lord Kṛṣṇa says that a living entity who is especially powerful or beautiful should be known to be especially favored by the Supreme Lord.

Examples of direct, or sākṣāt, śaktyāveśa-avatāras are the Śeṣa incarnation and the Ananta incarnation. In Ananta the power for sustaining all the planets is invested, and the Śeṣa incarnation is invested with the power for serving the Supreme Lord.

After describing the śaktyāveśa incarnations, Caitanya Mahāprabhu began to speak about the age of the Supreme Lord. He said that the Supreme Lord Kṛṣṇa is always like a sixteen-year-old boy, and when He desires to descend to this universe He first sends His father and mother, who are His devotees, and then He Himself appears. All His activities—beginning with the killing of the Pūtanā demon—are displayed in innumerable universes, and there is no limit to them. Indeed, at every moment, at every second, His manifestations and various pastimes are seen in different universes (brahmāṇḍas). Thus His activities are just like the waves of the Ganges River. Just as there is no limit to the flowing of the waves of the Ganges, there is no cessation of various features of Lord Kṛṣṇa’s pastimes in different universes. From childhood He displays many pastimes, and ultimately He exhibits the rāsa dance.

It is said that all the pastimes of Kṛṣṇa are eternal, and this is confirmed in every scripture. Generally people cannot understand how Kṛṣṇa performs His pastimes, but Lord Caitanya clarified this by comparing the performance of His pastimes to the orbit of the sun. According to Vedic astrological calculations, the twenty-four hours of a day are divided into sixty daṇḍas. The days are again divided into 3,600 palas. The sun disc can be perceived crossing the sky in steps of sixty palas each, and that time constitutes a daṇḍa. Eight daṇḍas make one prahara, and the sun rises and sets within four praharas. Similarly, four praharas constitute one night, and after that the sun rises. And just as the sun can be seen in its movement through 3,600 palas, all the pastimes of Kṛṣṇa can be seen in any of the universes.

Lord Kṛṣṇa remains in this universe for only 125 years, but all the pastimes of that period are exhibited in each and every universe. These pastimes include His appearance, the activities of His boyhood and youth, and His later pastimes, including those at Dvārakā. Since all these pastimes are present in one or another of the myriad universes at any given time, they are called eternal. Just as the sun is eternally existing, although we see it rise and set, appear and disappear, according to our position on the earth, so Kṛṣṇa’s pastimes are eternally going on, although we can see them in this particular universe only at certain intervals. As stated earlier, Kṛṣṇa’s abode is the supreme planet, known as Goloka Vṛndāvana, and by His will this Goloka Vṛndāvana is manifested in this universe and in other universes as well. Like Kṛṣṇa’s name, fame and everything else directly connected to Him, Goloka Vṛndāvana is absolute and is therefore equal to Him.

Thus the Lord is always in His supreme abode, Goloka Vṛndāvana, and by His supreme will His activities there are also manifested at particular places in innumerable universes. And whenever and wherever Kṛṣṇa appears, He displays His six opulences.

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Prabhupada on Fascism


Acyuta-nanda: Yes. In Europe, when Christianity first came to Constantine, the priests would stay in the top of a river, and they marched an army through the river, and the priest put the holy water, and when the army came on the other side they said, “Now you’ve all been baptized. You’re all Christians.” Mass conversion. [break] …Hindu groups are mixing Hinduism and Indian nationality, it’s fascism. That was also the government’s…

Tama-la Krsna: Huh?

Acyuta-nanda: Fascism.

Tama-la Krsna: Who?

Acyuta-nanda: The Hindu groups. That was the point that enraged the government. The same pan.d.itas with the pra-yas’citta, they don’t like the Mohammedans, they don’t like the Christians. They say, “You have created Pakistan, so all the Mohammedans should go there. This is Hindustan.”

Prabhupada: Murvi(?) meat here?

Indian man (1): Not everyone did.

Prabhupada: Mostly.

Indian man (1): Mostly. Nowadays it is a fashion to eat when the bra-hman.as take in a house.

Prabhupada: Taking?

Indian man (1): Yes, they take it.

Tamala Kr.s.n.a: The brahman.as?

Indian man (1): Yes, most of them. [break]

Prabhupada: …sambhava. Where is brhmana? All sudra.

Indian man (1): But according to…. [break]

Prabhupada: …not vegetarian. We are neither nonvegetarian. We eat krsna-prasa-dam. Kr.s.n.a says, “Give me this food.” Patram. pus.pam. phalam. toyam. [Bg. 9.26]. So we offer Him, and then we eat it, so we have nothing to do with vegetarian and nonvegetarian. If Kr.s.n.a says that, “You give Me flesh,” then we can eat flesh also. But Krsna does not say that.

Tama-la Krsna: S’ri-la Prabhupa-da? I have heard one person say that patram. pus.pam. phalam. toyam. doesn’t include other things. There are many other things that we offer Kr.s.n.a besides patram. pus.pam. phalam. toyam..

Prabhupa-da: Yes.

Tama-la Krsna: So similarly, why can’t we offer meat? He doesn’t say, “Don’t offer me meat.”

Prabhupa-da: Hm. Hm?

Tama-la Kr.s.n.a: In the Bhagavad-gita- it doesn’t say you can’t offer Krsna meat.

Prabhupada: So if you like, you can do that.

Tamala Krsna: I don’t want to.

Prabhupa-da: (chuckles) What directly He says, you have to take. And if you interpret, that can be interpreted.

Acyuta-nanda: They have rewritten the Bible, “Thou shalt not murder.”

Prabhupa-da: [break] …can be used as paper weight. (laughter) [break] …use anything for Krsna.

Yas’oda-nandana: …temples they are worshiping this Dva-raka–s’ila- with the s’alagramas’ila.

Prabhupada: That’s all right, but we have no such instruction. (end)


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Caitanya Caritamrta


Madhya Lila

TEXT 136

sac-cid-änanda-tanu, vrajendra-nandana

sat-cit-änanda-tanu—Kåñëa’s body is transcendental, full of knowledge, bliss and eternity; vrajendra-nandana—the son of Mahäräja Nanda; sarva-aiçvarya—all opulences; sarva-çakti—all potencies; sarva-rasa-pürëa—the reservoir of all transcendental mellows.


“The transcendental body of Çré Kåñëa is eternal and full of bliss and knowledge. He is the son of Nanda Mahäräja. He is full of all opulences and potencies, as well as all spiritual mellows.

Madhya 8.137
TEXT 137

éçvaraù paramaù kåñëaù
anädir ädir govindaù

éçvaraù—the controller; paramaù—supreme; kåñëaù—Lord Kåñëa; sat—eternal existence; cit—absolute knowledge; änanda—absolute bliss; vigrahaù—whose form; anädiù—without beginning; ädiù—the origin of everything; govindaù—a name of Lord Kåñëa; sarva—all; käraëa—of causes; käraëam—He is the original cause.


” ‘Kåñëa, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes.’


This verse is from the Brahma-saàhitä (5.1).

Madhya 8.138
TEXT 138

våndävane ‘apräkåta navéna madana’
käma-gäyatré käma-béje yäìra upäsana


våndävane—in Våndävana; apräkåta—spiritual; navéna—new; madana—Cupid; käma-gäyatré—hymns of desire; käma-béje—by the spiritual seed of desire called klém; yäìra—of whom; upäsana—the worship.


“In the spiritual realm of Våndävana, Kåñëa is the spiritual ever-fresh Cupid. He is worshiped by the chanting of the Käma-gäyatré mantra with the spiritual seed klém.


This Våndävana is described in the Brahma-saàhitä (5.56) in this way:

çriyaù käntäù käntaù parama-puruñaù kalpa-taravo
drumä bhümiç cintämaëi-gaëa-mayé toyam amåtam
kathä gänaà näöyaà gamanam api vaàçé priya-sakhé
cid-änandaà jyotiù param api tad äsvädyam api ca
sa yatra kñéräbdhiù sravati surabhébhyaç ca su-mahän
nimeñärdhäkhyo vä vrajati na hi yaträpi samayaù
bhaje çvetadvépaà tam aham iha golokam iti yaà
vidantas te santaù kñiti-virala-cäräù katipaye

The spiritual realm of Våndävana is always spiritual. The goddess of fortune and the gopés are always present there. They are Kåñëa’s beloveds, and all of them are as spiritual as Kåñëa. In Våndävana, Kåñëa is the Supreme Person and is the husband of all the gopés and the goddess of fortune. The trees in Våndävana are wish-fulfilling trees. The land is made of touchstone, and the water is nectar. Words are musical vibrations, and all movements are dancing. The flute is the Lord’s constant companion. The planet Goloka Våndävana is self-luminous like the sun and is full of spiritual bliss. The perfection of life lies in tasting that spiritual existence; therefore everyone should cultivate its knowledge. In Våndävana, spiritual cows are always supplying spiritual milk. Not a single moment is wasted there-in other words, there is no past, present or future. Not a single particle of time is wasted. Within this material universe, the devotees worship that transcendental abode as Goloka Våndävana. Lord Brahmä himself said, “Let me worship that spiritual land where Kåñëa is present.” This transcendental Våndävana is not appreciated by those who are not devotees or self-realized souls because this Våndävana-dhäma is all spiritual. The pastimes of the Lord there are also spiritual. None are material. According to a prayer by Çréla Narottama däsa Öhäkura

(Prärthanä 1):

ära kabe nitäi-cäìdera karuëä haibe
saàsära-väsanä mora kabe tuccha habe

“When will Lord Nityänanda have mercy upon me so that I can realize the uselessness of material pleasure?”

viñaya chäòiyä kabe çuddha habe mana
kabe häma heraba çré-våndävana

“When will my mind be cleansed of all material dirt so that I will be able to feel the presence of spiritual Våndävana?”

rüpa-raghunätha-pade haibe äkuti
kabe häma bujhaba se yugala-piréti

“When will I be attracted to the instructions of the Gosvämés so that I will be able to understand what is Rädhä and Kåñëa and what is Våndävana?”

These verses indicate that one first has to be purified of all material desires and all attraction for fruitive activity and speculative knowledge if one wishes to understand Våndävana.

In reference to the words apräkåta navéna madana, apräkåta refers to that which is the very opposite of the material conception. The Mäyävädés consider this to be zero or impersonal, but that is not the case. Everything in the material world is dull, but in the spiritual world everything is alive. The desire for enjoyments is present both in Kåñëa and in His parts and parcels, the living entities. In the spiritual world, such desires are also spiritual. No one should mistakenly consider such desires to be material. In the material world, if one is sexually inclined and enjoys sex life, he enjoys something temporary. His enjoyment vanishes after a few minutes. However, in the spiritual world the same enjoyment may be there, but it never vanishes. It is continuously enjoyed. In the spiritual world such sex pleasure appears to the enjoyer to be more and more relishable with each new feature. In the material world, however, sex enjoyment becomes distasteful after a few minutes only, and it is never permanent. Because Kåñëa appears very much sexually inclined, He is called the new Cupid in the spiritual world. There is no material inebriety in such desire, however.

Gäyantaà träyate yasmäd gäyatré tvaà tataù småtä: One who chants the Gäyatré mantra is gradually delivered from the material clutches. In other words, That which delivers one from material entanglement is called Gäyatré. An explanation of the Gäyatré mantra can be found in Madhya-lélä, Chapter Twenty-one, text 125:

käma-gäyatré-mantra-rüpa, haya kåñëera svarüpa,
särdha-cabbiça akñara tära haya
se akñara ‘candra’ haya, kåñëe kari’ udaya,
trijagat kailä kämamaya

The Käma-gäyatré mantra is just like a Vedic hymn, but it is the Supreme Personality of Godhead Himself. There is no difference between the Käma-gäyatré and Kåñëa. Both are composed of twenty-four and a half transcendental syllables (see Cc. Madhya 21.125-29) The mantra depicted in letters is also Kåñëa, and the mantra rises just like the moon. Due to this, there is a perverted reflection of desire in human society and among all kinds of living entities. In the mantra kléà käma-deväya vidmahe puñpa-bäëäya dhémahi tan no ‘naìgaù pracodayät, Kåñëa is called Käma-deva, Puñpa-bäëa and Anaìga. Käma-deva is Madana-mohana, the Deity who establishes our relationship with Kåñëa. Puñpa-bäëa (“He who carries an arrow made of flowers”) is Govinda, the Personality of Godhead who accepts our devotional service. And Anaìga is Gopéjana-vallabha, who satisfies all the gopés and is the ultimate goal of life. This Käma-gäyatré (kléà käma-deväya vidmahe puñpa-bäëäya dhémahi tan no ‘naìgaù pracodayät) simply does not belong to this material world. When one is advanced in spiritual understanding, he can worship the Supreme Personality of Godhead with his spiritually purified senses and fulfill the desires of the Lord.

man-manä bhava mad-bhakto
mad-yäjé mäà namaskuru
mäm evaiñyasi satyaà te
pratijäne priyo ‘si me

“Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.” (Bg. 18.65)

In the Brahma-saàhitä it is stated (5.27-29):

atha veëu-ninädasya
trayé-mürti-mayé gatiù
sphuranté praviveçäçu
mukhäbjäni svayaàbhuvaù
gäyatréà gäyatas tasmäd
adhigatya saroja-jaù
saàskåtaç cädi-guruëä
dvijatäm agamat tataù
trayyä prabuddho ‘tha vidhir
tuñöäva veda-säreëa
stotreëänena keçavam

“Then Gäyatré, mother of the Vedas, having been manifested by the divine sound of Çré Kåñëa’s flute, entered the lotus mouth of Brahmä, the self-born, through his eight earholes. Thus the lotus-born Brahmä received the Gäyatré mantra, which had sprung from the song of Çré Kåñëa’s flute. In this way he attained twice-born status, having been initiated by the supreme primal preceptor, Godhead Himself. Enlightened by the recollection of that Gäyatré, which embodies the three Vedas, Brahmä became acquainted with the expanse of the ocean of truth. Then he worshiped Çré Kåñëa, the essence of all the Vedas, with a hymn.”

The vibration of Kåñëa’s flute is the origin of the Vedic hymns. Lord Brahmä, who is seated on a lotus flower, heard the sound vibration of Kåñëa’s flute and was thereby initiated by the Gäyatré mantra.

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Krishna West

Hridayananda das goswami’s new Krishna West program is interesting in that it will not only create interest and criticism within Gaudiya Vaishnavism but within academic circles of which Professor Resnick aka HDG is no stranger to a he has obtained the PhD in Indology. Bir Krishna Goswami is also a supporter. His narrative focuses some concepts that many devotees are familiar with or will be with some simple inquiry.

HDG’s methodology is hermeneutics. The culture he is inculcating reflects Merton’s Rebellion, Innovation, and Ritualist analysis.

One may surmise that a subculture group, the LGBTi members share the same goals as all Gaudiya Vaishnavas but do not have access to the same means as marriage to obtain these goals.

There are an infinite or continuous number of variables between 0 and 1. If we are dealing with per se 1o intervals of 1/10 we have a discreet number of events to argue. Considering this the continuous approach is often used to create doubts while the discreet approach may be used to close role and texture in a debate. 

2.4 Hermeneutic approaches to history

Another important strand of continental philosophy of history proposes to apply hermeneutics to problems of historical interpretation. This approach focuses on the meaning of the actions and intentions of historical individuals rather than historical wholes. This tradition derives from the tradition of scholarly Biblical interpretation. Hermeneutic scholars emphasized the linguistic and symbolic core of human interactions and maintained that the techniques that had been developed for the purpose of interpreting texts could also be employed to interpret symbolic human actions and products. Wilhelm Dilthey maintained that the human sciences were inherently distinct from the natural sciences in that the former depend on the understanding of meaningful human actions, while the latter depend on causal explanation of non-intentional events (1883, 1860-1903, 1910). Human life is structured and carried out through meaningful action and symbolic expressions. Dilthey maintains that the intellectual tools of hermeneutics—the interpretation of meaningful texts—are suited to the interpretation of human action and history. The method of verstehen (understanding) makes a methodology of this approach; it invites the thinker to engage in an active construction of the meanings and intentions of the actors from their point of view (Outhwaite 1975). This line of interpretation of human history found expression in the twentieth-century philosophical writings of Heidegger, Gadamer, Ricoeur, and Foucault. This tradition approaches the philosophy of history from the perspective of meaning and language. It argues that historical knowledge depends upon interpretation of meaningful human actions and practices. Historians should probe historical events and actions in order to discover the interconnections of meaning and symbolic interaction that human actions have created (Sherratt 2006).

Little, Daniel, “Philosophy of History”, The Stanford Encyclopedia of Philosophy (Winter 2012 Edition), Edward N. Zalta (ed.), URL = <http://plato.stanford.edu/archives/win2012/entries/history/>.



Merton suggests that individuals who find themselves blocked in goal attainment may simply decide to give up on conventional goals as well as legitimate means. These people, whom he terms retreatists, reject both the goals and means and withdraw from the situation. Vagrancy, drug addiction, alcoholism, and even suicide represent forms of this deviant response.


Merton also believed that people not only may reject goals but also may rebel against the social order and even attempt to introduce new goals and means into the society. This rebellious form of deviant response is typical of various radical or
revolutionary groups, or rebels, who desire sweeping change in the society.


Some individuals who encounter limited access to the use of legitimate means frequently adopt a deviant or anomic response that Merton called innovation. The innovator is one who rejects only the legitimate means, not the ends or goals. He or she then substitutes illegitimate or criminal means to achieve the goals.


Ritualism, in Merton’s view, occurs when a person fails to achieve the goals and inwardly gives up in his or her efforts to achieve them. The individual nevertheless publicly and strictly conforms to the use of legitimate means that are socially defined as necessary for goal attainment. The ritualist, by reducing or ignoring the importance of goals, thereby finds a solution to his or her frustrations and failures. Outwardly, the person manifests a compulsive conformity to legitimate means. For most people, the ritualist’s behavior would suggest anything but deviance; however, Merton considers ritualists deviant because they
have inwardly withdrawn from the struggle for goal attainment.

Source: R. K. Merton, Social Theory and Social Structure, New York: Free Press, 1965,
pp. 132–57.

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A Letter to Hridyananada…


In reviewing files on my computer, I have found an old letter sent but never answered to Hridyananda das goswami. This letter dates to the late 1995 era but before 2000 when Hridyananda das goswami was in Alachua.

Bhakta David Nollmeyer

March 19, 2014

My respectful obeisance’s Hrdayananda,

I am respectfully writing you today to ask for instructions in the aiding myself in the maturing of my devotional service.

I have heard that when a situation where a combination of the modes of nature, or just one, sattya, raja, or tama predominate a particular area or building, it is beneficial if qualified Brahmins are sent into restore or neutralize the imbalance by re-establishing the Vaishnava principles and Vedic civilization.

In regards to this knowledge I would prefer if you would explain the use of defection.

Currently all nation-states, supra-national organizations, the UN, as well as the lower level sovereigns (legally sanctioned) live in a state of anarchy, order, and constraints. The international relations are more in anarchy with rule by positive law held in a minimum of norms of theoretical laws and a small level of supra-national regimes by positive law.

The reciprocation of nation-states and regimes uses defection to promote interests and seems to promote interests of policy of a particular group or alignment over the constitutional sovereignty of one independent actor.

One interest seems to predominate by hegemony or it’s alignment. The levels of sovereignty that are weaker defect to one or more sides in anarchic patterns that defy rationality and law. This multilateral, bilateral, unilateral relationship, third party conflict is support for the systematic patterns of defection that lead to war.

As one or more interests expands it’s regime or it’s will to empire or exert authority, at a lower level actors to take corresponding positions that cause defection to occur at levels of heads of state to the average citizens including devotees.

For a person whose only interest is to develop pure devotional service, the problem now brings is that conflicts become unavoidable and the coercive general will or force of law moves upon these actors to defect, to reciprocate with the regimes that are stronger willed.

The result in this escalated conflict is the actor often compromise laws and moral (spiritual) standards. There is no sovereign authority to implicate belligerents at the international level. They go on unprosecuted.

At the lower level, regimes have defected in this billiard ball effect, have yielded to force and have implicated themselves in the positive law.

My question I would like to postulate is what is the devotees’ position in rendering service to guru and Sampradaya?

Can or can he not defect to regimes and will in support of these in regards to national and local authorities in measures that these imply or directly break statutes? The greater consideration being there are citizens and properties under states and governors.

I would like to refer to John 10, King James Version 5:10:8 “All that ever came before me are thieves and robbers, but the sheep do not hear them.”

John 10:10 “The thief comes not but for to steal and to kill and to destroy. I am come that they might have life and have to more abundantly for the sheep.”

John 10: 14 “ I am the good shepherd and know my sheep and are known by them.”

John 10: 16 “And other sheep I have which are not of this fold. Them I also must bring and there shall be one shepherd.”

John 10:17 “ Therefore doth my father love me because I lay down for my life for sheep.”

Is an explanation now needed of sanatana-dharma? Is the conclusion of the devotee and non-devotee bound to reciprocate with authority both spiritual and mortal? That to defect means one should have strict adherence to spiritual and legal precepts and to not take an option under the sway of force. How does the devotee choose? What is the position of the devotee who has no knowledge of it’s science? What obligation does guru have in regards to Sri Krishna, the Sampradaya, the world, and all living entities in general?

Is being duty bound and legally bound the case for all?

Your humble servant,

Bhakta David Nollmeyer

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