Showing posts with label Lord. Show all posts
Showing posts with label Lord. Show all posts

The Lord sees the intentions and motivations of a person

Many people say that  -  "When you repeat the Divine Name of the Lord then is your mind  remaining engaged or not? They say - if the mind is not engaged then you have no gains in this.  The people who say such things are naïve.    They are making a mistake.  They do not really know;  because they have never quite recited the Name of the Lord and seen for themselves.   Has such a thing ever been possible that first the mind should be engaged and then we will do "japa"  (divine name repetition)?   Or will it ever be possible?   Is there such likelihood?  It is not possible that first the mind will be engaged and then we will do "Ram Ram" i.e. repeat the divine name of the Lord.   The mind will become engaged while repeating the Lord's name,  by His grace. "Hari se laagaa raho bhai,  teri bigadi baat ban jaayi Ramjise laagaa raho bhai."  Therefore one must take refuge of the Divine Name.  Initially start with "Ram Ram"  with the mouth and tongue, and do not be concerned about the mind.   "Do not be concerned"  - this does not means that don't engage the mind.  It means that whether our mind gets engaged or not,  do not be fearful that our Japa is not taking place.   It is not so!  Japa is definitely happening,  simply keep continuing.   We have heard - 
 
"Mala to karamein phire,  jeebh phire mukh maahim | 
Manavaan to chahun disi phire,  yeh to sumiran naahin ||
 
Where is it written that worship and devotion of the Lord will not happen?   It is written "sumiran naahi".  If the mind continues to dwell in worldly matters, then how can "sumiran" prayer of the Lord be taking ?   Yes!   Prayer and remembrance of the Lord takes place through the mind,  but where does it say that "this is not japa"?    Japa has taken place.   If repetition of the Lord's name is taking place merely by the tongue and mouth, then "japa"  has taken place. 
 
A saint was saying that establish a relationship with Paramatma in whatever and whichever way.  Whether it be through knowledge or through the mind-intellect. Then what to speak of that!!!  And if not, then simply by the mouth and tongue – simply by calling out the Lord's name "Ram"  establish a relationship, then all will be alright.   "anicchayaa hi sansprushtho dahatyeva hi paavakah"  -  If you touch the fire even without the mind realizing, then too it will inevitably burn, similarly,  any which way, you must take the name of the Lord- 
Bhai kubhaaya anakh aalasahun | 
Naam japat mangal disi dasahun ||  (Manas,  Bala.   28/1) 
 
One must not take the wrong meaning of this that we can take the name of the Lord with even bad sentiments and we do not even need to engage the mind in the Lord.  Make the effort to absorb the mind in the Lord,  remain careful and alert,  connect the mind with the Lord,  think of the Lord,  but if it does not happen, then do not fear at all.   What I am trying to say is that do not think that if the mind was unable to engage in the Lord then our Japa has been useless and a waste.  If the mind does not engage right now,  do not be concerned;  because when your intent and direction is to engage the mind, then surely it will be engaged. 

One thing is that we do not engage the mind and another is that the mind does not get engaged.    There is a big difference between these two states.   In outwardly appearance it seems to be the same, because in both these states the mind is not engaged.   While the situation is the same; but though being the same, there is a big difference.  He who does not even try to engage the mind,  his intent and aim is also not to engage the mind.   He has no thoughts of engaging the mind.   The other person wants to engage the mind in the Lord,  but the mind does not do so.  The Lord sees to the inner feelings of everyone's heart –
 
Rahati na prabhu chit chuk kiye ki
Karata surati saya baar hiyeki ||  (Manas,  Bala.  29/5) 
 
Lord sees what is in his heart, that he wants to engage the mind but the mind is not engaging.   Then O'  King!  there will be great merit to this.  There will be much affect and influence on the Lord.  The Lord sees the intentions and motivations of a person.  We must make an effort to engage the mind, but if it does not happen then do not be afraid, and continue to take the Divine Name of the Lord.  
Ram !  Ram !! Ram  !!! 


From "Manas mein Naam Vandana" in Hindi by Swami Ramsukhdasji

Sharing and listening to the greatness of the Lord's Name

. By listening to the glories, one can become interested in the Name of the Lord, but its real greatness is known only by "japa" - repeating of the Lord's name. By sharing and listening to the greatness of the Lord's Name, one develops interest in it and by "japa" (repeating the Lord's name ) one actually experiences, therefore it is invaluable. The truth about it is known only by doing "japa". Complete understanding is simply by doing japa. Just as when discussing about food with a hungry man, then his attention and engrossment is significant. But without hunger, one is not that much attentive or interested in the food. When there is immense hunger then one is fully aware of how delicious the meal is! That meal of the hungry man is much relished, devoured, and easily digested. It is savored and the hungry man gains a lot of energy from it. Similarly, by reciting the name of the Lord with much interest, one comprehends its true greatness. Therefore the more one repeats the name of the Lord, the more he benefits.

Just as when there is a lot of money hoarded, then the greed for money increases even more. But in the end it leads to downfall, because the money is perishable and destructible. Let us say that an ordinary man feels less deficiency of money, whereas a rich man feels more scarcity of money. An ordinary man feels the shortage in hundreds, whereas a rich man in thousands, and even more wealthy person, in the millions. And some of the richest men feel the deficiency in billions. Similarly even those that are engaged in "bhajan" (devotion and worship of the Lord), they too have a need for "bhajan". Those who understand the greatness of "bhajan," experience a great need for it, feeling that they have not been able to do as much bhajan. However, those people who do not do Bhajan, they do not know this at all. They do not know its greatness. But as they feel something lacking within themselves, they begin to understand the greatness of "bhajan". It has been said about those that recognize the greatness of bhajan, that simply by articulation and vocalization of the Divine Name, one attains salvation.

There is a holy book by the name of "Bhagvannaam-Koumudi". In it there is detailed elaboration of the edicts of the scriptures. Those who recite the name of the Lord, become eligible to that Name. Just as Gajendra called out the Name of the Lord with deep distress, then the Lord manifested immediately. Calling out the Name of the Lord, loudy, hollering in distress, you will see the greatness very quickly. Similarly with deep sentiments if one takes the name of the Lord then it has extraordinary affect. It is said in a couplet -

Krishna naam jab shravan sune ri mein aali


Bhooli ri bhavan houn to baavari bhai ri

The hearts of those gopikas (cowherd girls) that were filled with love for the Lord, were overwhelmed and crazy simply by listening to the Lord's name. They used to lose consciousness and not know who they were, where they were! One's state likewise becomes the same on reciting the name of the Lord. The editor of "Kalyan" brother Shri Hanumanprasadji Poddar had steadfast loyalty towards the Lord's name. This incident is even before Kalyan had started. Someone said – "What can come about by repeating the name of the Lord? He replied - you will attain "kalyaan" (salvation). They said, what is the point without knowing its meaning? The name Ram in English can mean multiple things… it can mean slamming or it can mean a kind of animal. At that time with great passion he said that with the divine name Ram one can surely attain salvation. He said it with such zeal, that he lost consciousness for the next 24 hours. No food, drink, visits to the bathroom or anything . His mother was deeply sad and distressed thinking what could have happened to my son? In the same way, he who takes the name of the Lord they become remarkable and extra-ordinary.

From "Manas mein Naam Vandana"

There is sins spreading with great force all over

Just as waters from a river are gravitating towards the ocean, similarly at this time and age, the world and people in it are gravitating with great force towards hell. In studies, in pleasures, customs and rituals, in law and legal matters, in trading and business and various activities, whatever you see, there is sin taking place with great force and intensity.

Goswamiji has described this -

Kali kewal mal mool malin |
Paap payonidhi jan man meenaa || (Manas, Balkand, 27/4)

There is sins spreading with great force all over, such that man's mind will play away like fish in water. In other words, just like the fish when it is taken out of the water becomes restless. And if she were made to understand ahead of time that she will be separated from the water, then she will become fearful; because she cannot live without the water, similarly, "paap payonidhi" - the ocean is the form of sins, where as the mind of a man has become like the fish "jan man meena".

If today one is told that do not do "black" (engage in businesses that are off the books), do not lie or cheat, do not be dishonest, work honestly then they say "Maharaj! Work cannot carryon without lying and cheating in this day and age. If one works honestly then it will result in much difficulty. We cannot follow through with what you are saying." On hearing talks about being free from sins, they begin to tremble. They say that it will be awesome if we can leave sinning, but it will not be possible to sustain our livelihood. We are only able to carry on our living and livelihood, because of lying, cheating and dishonesty.



From such talks we must not believe that those with bad conduct, sinful and unlawful men cannot engage in devotion and worship of the Lord. Gita says -


Apichet suduraacharo bhajate maamananyabhaak |
Saadhureva samantavyah samyagvyavasito hi saha || (Gita 9/30)


Even if the worst of all sinners, makes a firm determination and engages in devotion and worship of the Lord, then he should not be considered an ordinary man. God says - He should be considered a "sadhu" (ascetic); because he has firmly resolved.


In Gita, God has talked about four types of devotees of the Lord - "Aarto jigyaasuarthaarthi jnaani cha bharatarshabh" - a devotee "bhakt" in distress or needing financial assistance, takes the name of the Lord. A devotee who has quest for knowledge also takes the name of the Lord. But a loving devotee "jnani" to whom "prabhuji biseshi piyaaraa" "jnana tvaatmaiva me matam", such a devotee is very dear to God. He is the Lord's very own Self (atma, spirit, inner being).

From "Manas mein Naam Vandana"

Glories of the Divine Name of Lord Ram

Glories of the Divine Name of Lord Ram

Why did Valmikiji not be able to get a non-aspirate "alpapraan" name? Pay attention! The Name of Lord Ram is easy to recite; however he who is very sinful, for him it is difficult to recite the name of the Lord. There is a saying -

"Majaal kyaa hai jeev ki, jo Raam Naam leve; Paap deve thaap ki, jo mundo phor deve."

He who is not very virtuous, he is unable to take the name of the Lord. It is said in the Bhagavad Gita -


"Yesham tvantagatam paapam janaanaam punyakarmanaam |
Te dvandvamohanirmuktaa bhajate maam dradhvrataah || (7/28)


He whose sins are wiped out, he alone can with a firm determination become engaged in worship and devotion of God. On the subject of the divine name "Ram" it has been said in the scriptures and saints have also shared such things. There is a similar incident that I had heard -

This is about Baankuda, where there was a gentleman named Sri Badridasji Goenka. They were sharing their past incidents. An old Bengali man was catching fish in the coastal areas of the ocean. Shri Jayadayalji Goyandka and Badridasji saw the man and said - " this man has become old, poor soul, if he were to engage himself in devotion and worship of the Lord, it would be good." They told him to recite the name of the Lord, but he was unable to say the name "Ram". He was asked, how much money do you make each day? He said by killing that many fish, I get this much money. Then they told the old man, that we will give you as much rice for the money that you make, you simply have to sit in your shop and recite Hari Hari all day. With some effort, he was taken to the shop. He sat there for one day. On the second day he came late, and the third day he did not show up at all. Then after two-three days when we went back to the coastal front, he was once again found in the same spot, in the scorching Sun, catching fish. We told him that you were comfortably sitting in the shade in your shop, what was the issue or problem? Whatever you are earning doing this work, we are giving you that much in grains, only you have to sit all day and chant "Hari Hari" He said, it is not possible for me to do this. He could not sit at the shop. Such incidents have occurred. I then believed that the point is valid Brother! It is very difficult for a sinner to engage in good and divine work. Shri Tulasidasji Maharaj has said -


Tulasi purab paap te Hari charcha na suhaat |
Jaise jwarke jor se bhook bidaa ho jaat ||


When the fever is burning high, then food is not appetizing. There is odor even in the foods. Just as when the fever is high then food is not palatable, similarly he whose sins are many, he is unable to engage in devotion and worship of God. He is unable to go to satsang (company of holy men and/or association with truth)


Therefore Gentlemen! Pay attention to this one point. Those brothers who are interested in satsang, who go to satsang, who say the divine name of the Lord, who do japa (repetition of the Lord's name), such individuals should not be considered as ordinary. These are not ordinary people. They are doing "bhajan" (worship and devotion) of the Lord, they are pure and are deserving of God's grace. However, those who walk the path towards the Lord, they should not consider themselves great that they are very good people. One should believe that it is due to God's grace, by which we have received the opportunity for satsang, bhajan, meditation etc. We must understand that in such times of Kaliyug we are getting an opportunity to listen to the divine tales of the Lord, we are taking the name of the Lord. Immense grace of the Lord is showering on us.


From "Manas mein Naam Vandana"

Prahlada Maharaja, praying to Lord Nrsimha

Prahlada Maharaja, while praying to Lord Nrsimha, said, 
"O my Lord, I am very much afraid of the materialistic way of life, and I am not the least afraid of Your present ghastly ferocious feature as Nṛsiṁhadeva. This materialistic way of life is something like a grinding stone, and we are being crushed by it. We have fallen into this horrible whirlpool of the tossing waves of life, and thus, my Lord, I pray at Your lotus feet to call me back to Your eternal abode as one of Your servitors. This is the summit liberation of this materialistic way of life. I have very bitter experience of the materialistic way of life. In whichever species of life I have taken birth, compelled by the force of my own activities, I have very painfully experienced two things, namely separation from my beloved and meeting with what is not wanted. And to counteract them, the remedies which I undertook were more dangerous than the disease itself. So I drift from one point to another birth after birth, and I pray to You therefore to give me a shelter at Your lotus feet."

The only function of the living being is to render service to the Lord.

In the Śrīmad Bhagavad-gītā the Lord asserts that He appears in every millennium just to reestablish the way of religion. The way of religion is made by the Supreme Lord. No one can manufacture a new path of religion, as is the fashion for certain ambitious persons. The factual way of religion is to accept the Lord as the supreme authority and thus render service unto Him in spontaneous love. A living being cannot help but render service because he is constitutionally made for that purpose. The only function of the living being is to render service to the Lord. The Lord is great, and living beings are subordinate to Him. Therefore, the duty of the living being is just to serve Him only. Unfortunately the illusioned living beings, out of misunderstanding only, become servants of the senses by material desire. This desire is called avidyā, or nescience. And out of such desire the living being makes different plans for material enjoyment centered about a perverted sex life. He therefore becomes entangled in the chain of birth and death by transmigrating into different bodies on different planets under the direction of the Supreme Lord. Unless, therefore, one is beyond the boundary of this nescience, one cannot get free from the threefold miseries of material life. That is the law of nature.


The Lord, however, out of His causeless mercy, because He is more merciful to the suffering living beings than they can expect, appears before them and renovates the principles of devotional service comprised of hearing, chanting, remembering, serving, worshiping, praying, cooperating and surrendering unto Him. Adoption of all the above-mentioned items, or any one of them, can help a conditioned soul get out of the tangle of nescience and thus become liberated from all material sufferings created by the living being illusioned by the external energy. This particular type of mercy is bestowed upon the living being by the Lord in the form of Lord Śrī Caitanya Mahāprabhu.

The Lord's mercy upon the fallen souls is equally distributed

The Lord's mercy upon the fallen souls is equally distributed. He has no one as the specific object of hostility. The very conception of the Personality of Godhead as a human being is misleading. His pastimes appear to be exactly like a human being's, but actually they are transcendental and without any tinge of material contamination. He is undoubtedly known as partial to His pure devotees, but in fact He is never partial, as much as the sun is never partial to anyone. By utilizing the sun rays, sometimes even the stones become valuable, whereas a blind man cannot see the sun, although there are enough sun rays before him. Darkness and light are two opposite conceptions, but this does not mean that the sun is partial in distributing its rays. The sun rays are open to everyone, but the capacities of the receptacles differ. Foolish people think that devotional service is flattering the Lord to get special mercy. Factually the pure devotees who are engaged in the transcendental loving service of the Lord are not a mercantile community. A mercantile house renders service to someone in exchange for values. The pure devotee does not render service unto the Lord for such exchange, and therefore the full mercy of the Lord is open for him. Suffering and needy men, inquisitive persons or philosophers make temporary connections with the Lord to serve a particular purpose. When the purpose is served, there is no more relation with the Lord. A suffering man, if he is pious at all, prays to the Lord for his recovery. But as soon as the recovery is over, in most cases the suffering man no longer cares to keep any connection with the Lord. The mercy of the Lord is open for him, but he is reluctant to receive it. That is the difference between a pure devotee and a mixed devotee. Those who are completely against the service of the Lord are considered to be in abject darkness, those who ask for the Lord's favor only at the time of necessity are partial recipients of the mercy of the Lord, and those who are cent percent engaged in the service of the Lord are full recipients of the mercy of the Lord. Such partiality in receiving the Lord's mercy is relative to the recipient, and it is not due to the partiality of the all-merciful Lord.
When the Lord descends on this material world by His all-merciful energy, He plays like a human being, and therefore it appears that the Lord is partial to His devotees only, but that is not a fact. Despite such apparent manifestation of partiality, His mercy is equally distributed. In the Battlefield of Kurukṣetra all persons who died in the fight before the presence of the Lord got salvation without the necessary qualifications because death before the presence of the Lord purifies the passing soul from the effects of all sins, and therefore the dying man gets a place somewhere in the transcendental abode. Somehow or other if someone puts himself open in the sun rays, he is sure to get the requisite benefit both by heat and by ultraviolet rays. Therefore, the conclusion is that the Lord is never partial. It is wrong for the people in general to think of Him as partial.

Oh Lord, what is the value of Vaishnava Satsang,

Once the great sage Narada was intrigued by a doubt. He was sure that Lord Vishnu would clear it for him. He proceeded to the Ocean of Milk and found his Lord reclining on the giant hooded serpent-bed Shankarshana, His beautiful consort, Lakshmi devi beside Him.

Sage Narada made his obeisance to Lord Vishnu and put his question to Him.
"Oh Lord, what is the value of Vaishnava Satsang, the Association of Vaishnava Devotees?"
Lord Vishnu smiled charmingly and said, "I will answer your question. But first you must do something for me. Look at that village on planet Earth. Can you see a small worm crawling on the ground over there?"
With his yogic vision, Sage Narada perceived it and nodded.
"Go over there and ask your question of that worm. I'm sure you'll get your answer."

Sage Narada was puzzled, but he nevertheless did as instructed. In response, the worm looked up at him, promptly rolled over and died.
Sage Narada was shocked. He hurried back to Lord Vishnu and told Him what had happened.
Lord Vishnu merely smiled and told him, "Oh, is that so? Never mind. Now do one more thing. Go over to that cow-shed you see over there, in that town. A calf was born there a while ago. Please ask the same question of that calf."
Sage Narada was still recovering from what had happened earlier.
"Oh no, my Lord! What if that calf dies as well? I cannot risk committing the unforgivable crime of `go-hatya'!"
Lord Vishnu however, was able to persuade him and sage Narada left on his new mission. Warily, he made his way into the cow-shed. It was in the middle of the night and he approached the calf unnoticed. He put the same question to the calf. In response, the calf looked at him with its large brown eyes. And then rolled over and died!
Sage Narada was horrified. Using all the yogic powers at his disposal, he fled the scene and arrived at the abode of Lord Vishnu, shaking with fear.
"Oh my Lord! What have I done! The worst sin expected of anyone; the killing of the animal most dear to you!"
Lord Vishnu pacified the trembling sage and assured him that no sin would accrue to him.
"And in the bargain, my Lord, I haven't even got the answer to my question?!" sage Narada complained.
Lord Vishnu smiled and told him that he would have to do just one last thing for him.
"You see that vast kingdom over there? The Queen has just given birth to her first child. All you have to do is ask that child your question and you will get your answer."
"No, my Lord! Please don't ask me to go there. I have no doubt that some harm will befall that child as well. I simply cannot take that chance."
But Lord Vishnu remained adamant. What could the sage do? Nervously, he set forth towards planet Earth.
Arriving on the balcony where the young prince was lying unattended, sage Narada cautiously approached him. The baby looked at him and gurgled with joy.
Hesitatingly, the great sage asked the child, "What is the value of Vaishnava Satsang?'
The child looked at sage Narada, and to his surprise, began to speak.

"O great Sage. Your question has already been answered. When you, the greatest of Vaishnavas, had first granted me your association, I was an insignificant worm. As a result of my contact with you, I left that body and was awarded the body of the most pious animal, the calf.
You graced me with your association once more, and I left that body to gain the birth of the prince and heir of this vast kingdom. And by your causeless mercy, you have granted me your exalted association yet again.
Now I have no doubt that this is my last birth on this Earth. Your association will help me attain that Supreme Destination; the abode of Lord Hari Himself!"

And this is the value of Vaishnava Association. We develop in all ways; spiritual as well as material.

Lord is Both Just and Merciful


yum yum vaapi smaranbhaavam tyajatyante kalevaram
tam tamevaiti kaunteya sadaa tadbhaavbhaavitah (Gita 8/6)
O Kaunteya (Arjuna), whatever object or being a man thinks of at the time of his death or departure from the body, that alone does he attain, being ever absorbed in its thought. (in other words he takes birth in those wombs) (Gita 8/6)
A being is reborn in the body he thinks of at the time of death. As is his nature, he thinks accordingly at the time of death. As a man tending to a pet dog thinks of it at the time of death, he is born as a dog. As the programme broadcast from a particular radio station is received at a particular wave-­length and then spreads in the form of sound, the thought of a dog with which he has been connected is caught by him somehow. The soul with subtle and causal bodies enters the body of the dog via water, air (breath) or food etc. Thereafter, it enters the body of a female dog and takes birth as a puppy at the appropriate time.
This can be explained with the help of an illustration. A person goes to a photographer and requests him to take his photograph. The photographer advises him to keep a smiling face without any movement. But when the photographer asks him to be ready, a fly sits on his nose and so he moves his facial muscles to get rid of that fly. The result is that in the photograph he appears with a distorted face. In the same way, a man is reborn according to his thoughts at the time of death.
As far as the time to take a photograph is concerned, we know it before hand, but we do not know the time of death. So, by purifying our nature and thoughts, we should be ever alert and think of Him at all times (Gita 8/5, 7).
In this directive of the Lord is seen His justice, as well as mercy. Generally, justice and mercy (compassion) seem incompatible, because if there is justice, there cannot be compassion (mercy), while having mercy, justice cannot be done. The reason is that in doing proper justice there is no leeway, but in mercy, concessions are made. As such, this rule is applicable to ordinary unkind human beings, not to the Lord, as He is the most gracious One, and is a disinterested friend of all beings, (Gita 5/29). So, all His ordinances and rules are full of justice and mercy.
Whatever being a man thinks of at the time of death, he acquires the same form on rebirth. If he dies thinking of a dog, he is reborn as a dog. This is God's justice. But He has given freedom of choice to man, to think either of a dog or of a man, or of God, and this is His mercy. A man can attain God, simply by thinking of Him, as he can obtain the body of a dog, by thinking of it. If a man starts thinking of God's justice and compassion, he will be attracted towards God alone.

Sacrifice means to please the Supreme Lord. krishna

vasudeve bhagavati
bhakti-yogah prayojitah
janayaty asu vairagyam
jnanam ca yad ahaitukam
[SB 1.2.7]


Just, for example, that we are eating. Eating is necessary. So long my body is there, eating is necessary. So in the Bhagavad-gita it says,

yajnarthat karmano 'nyatra
loko 'yam karma-bandhanah
yajna-sistasinah santo
mucyante sarva-kilbisaih
[Bg. 3.9]


that one who performs sacrifice... Sacrifice means to please the Supreme Lord. That is the sacrifice, meaning of sacrifice. Otherwise sacrifice has no meaning. Sacrifice means... Suppose you have got one thousand dollars in your pocket. Now you sacrifice it. You spend it for some good cause. "Oh, this man has sacrificed one hundred dollars." But that sort of sacrifice is also cause of your bondage. Now, suppose you have given to a poor man one hundred dollars to help. Now, the, according to law of karma, you have given one hundred dollars to a poor man to help him. This means that the poor man has to pay you four hundred dollars in your next life, with interest and compound interest. And you will have to take that four hundred dollars. And suppose you are preparing yourself to conquer over the next life, but by contributing this one hundred dollars you are now bound up to take payment of four hundred dollars; therefore you have to take your birth. These are subtle laws. If we are to believe the Vedic literature, the law of karma, these are stated there. We may take it or not take it. That is a different thing. Just like if you deposit in the bank one hundred dollars. So if you forget, twenty years after you will have to take two hundred dollars. The bank will pay you, either you like to take it or not take it. Just like we have this law in this ordinary life, similarly, anything, good action or bad action, we have to suffer or enjoy the result. That is called reaction. But sacrifice for the cause of the Supreme Lord, that has no reaction. This is also bright side. There are so many wrong side also.

So Bhagavad-gita says that yajna-sistasinah santo mucyante sarva-kilbisaih. Sarva-kilbisaih. Sarva-kilbisaih. Kilbisa means sinful reaction, sinful reaction, "Tit for tat," good reaction or bad reaction. But one who eats after offering to the Supreme Lord, he is not under the regulation of reaction. Whatever we eat... Even we eat, that, we have got to repay for that. Now, the Sanskrit word, the flesh... Flesh, Sanskrit word, is called mamsa. Mamsa. The mamsa means..., mam means "me," and sa means "he." "So I am eating some animal; so in my next life that animal will eat me." That is called mamsa. So now, apart from animal... Don't think that those who are vegetarian, they are free from all these reaction. No. They are also. They are also. The law is that one has to repay which he is taking the help from other living entities. That is the law of karma. So either you eat vegetables or either you eat flesh, you have to repay that. But yajna-sistasinah santo mucyante sarva-kilbisaih. The Bhagavad-gita says that if you eat the remnants after offering sacrifice to the Lord, then you, not only you are free from all reaction, but you do not eat anything sinful. That is the direction of Bhagavad-gita.

So in every aspect of our life... This is also one of the insignificant example of our activities of our life. If we act, dovetailing our actions with the Supreme Lord, then we are free from reaction. Otherwise we are bound up by the reaction. That is the law. So in order to get myself free from all reaction of my activities.. . Because so long I am... Because I am living entity, I have to act. Either I act spiritually, either act materially, I have to act. My activities will not stop. It is foolishness to say that "I will stop my activities." No. That cannot be. Your activities will go on. If you don't act spiritually, then you have to act materially. And if you are fully engaged in spiritual activity, then there is no chance of material activity. Because after all, you are actor, one, if you are engaged in something. Just like in our ordinary life, if we do something at a particular moment, we cannot do other things; similarly, we have to engage ourselves fully in the spiritual life. Then our material activities will be stopped altogether, and then there will be no reaction. In spite of our acting... Just like the soldier. In spite of his killing hundreds and thousands of people, he is not to be hanged; he is to be rewarded. This is the technique.

Teachings of Lord Caitanya

Lord Caitanya taught this philosophy through the chanting of the holy name of the Lord. He taught that the holy name of the Lord is the sound incarnation of the Lord and that since the Lord is the absolute whole, there is no difference between His holy name and His transcendental form. Thus by chanting the holy name of the Lord one can directly associate with the Supreme Lord by sound vibration.


At His birth, in His childhood and in His early and later boyhood, as well as in His youth, Lord Caitanya Mahaprabhu, under different pleas, induced people to chant the holy name of Hari [the Hare Krsna maha-mantra] .


In His childhood, when the Lord was crying He would stop immediately upon hearing the holy names Krsna and Hari. During His pauganda age He became a serious student and also taught disciples. In this way He used to explain the holy name of Krsna everywhere. When Lord Caitanya Mahaprabhu was a student, He asked whomever He met to chant the Hare Krsna maha-mantra. In this way He inundated the whole town of Navadvipa with the chanting of Hare Krsna.

Just prior to His youthful life, He began the sankirtana movement. Day and night He used to dance in ecstasy with His devotees. The sankirtana movement went on from one part of the town to another, as the Lord wandered everywhere performing kirtana. In this way He inundated the whole world by distributing love of Godhead.

Lord Caitanya Mahaprabhu lived in the Navadvipa area for twenty-four years, and He induced every person to chant the Hare Krsna maha-mantra and thus merge in love of Krsna. For His remaining twenty-four years, Sri Caitanya Mahaprabhu, after accepting the renounced order of life, stayed at Jagganatha Puri with His devotees. For six of these twenty-four years in Jagganatha Puri He distributed love of Godhead by always chanting and dancing. Beginning from Cape Comorin and extending through Bengal to Vrndavana, during these six years He toured all of India , chanting, dancing and distributing love of Krsna.

The activities of Lord Caitanya Mahaprabhu in His travels after He accepted sannyasa are His principal pastimes. His activities during His remaining eighteen years are called the antya-lila, or the final portion of His pastimes. For six of the eighteen years He continuously stayed in Jagganatha Puri, He regularly performed kirtana, inducing all the devotees to love Krsna simply by chanting and dancing. For the remaining twelve years He stayed in Jagganatha Puri, He taught everyone how to taste the transcendental mellow ecstasy of love of Krsna by tasting it Himself.

One may raise the question how all three worlds became inundated with love of Krsna, since Caitanya Mahaprabhu performed kirtana only in the Navadvipa area. The answer is that Lord Sri Caitanya Mahaprabhu is Krsna Himself. The entire cosmic manifestation results from the Lord’s first setting it in motion. Similarly, since the sankirtana movement was first set in motion five hundred years ago by Sri Caitanya Mahaprabhu’s desire that it spread all over the universe, the Krsna consciousness movement, in continuity of that same motion, is now spreading all over the world, and in this way it will gradually spread all over the universe. With the spread of the Krsna consciousness movement, everyone will merge in an ocean of love of Krsna. (CC Adi-lila 13:22-38)

O most munificent incarnation! You are Krsna Himself appearing as Sri Krsna Caitanya Mahaprabhu. You have assumed the golden color of Srimati Radharani, and You are widely distributing pure love of Krsna. We offer our respectful obeisances unto You. (Rupa Goswami CC Madhya-lila 19.54)


Hare Krsna Hare Krsna Krsna Krsna Hare Hare,

Hare Rama Hare Rama Rama Rama Hare Hare

Lord Krishna is the original VISHNU PERSONALITY

Lord Krishna is the original VISHNU PERSONALITY,and is called SUPREME among the entire range of VISHNU FORMS. His earthly two handed form as KRISHNA always has existed before anyone ever saw any spiritual form. His four armed form of VISHNU has many copies, or clones, and they rule the entire cosmic creation. However KRISHNA is the centre.

How I know this? If it was so easy to show this to you, I would show it. LORD KRISHNA is LORD VISHNU, why are we getting so confused? SO what if here He has 2 hands and there he has 4 hands? HE is ONE. I hope you will catch up with this. We always must see that the UNITY in DIVERSITY is PERSONIFIED by KRISHNA. Of course, in the heavens above, the VISHNU FORMS are everywhere, yet in the centre, in the VAIKUNTHA LOKA, where the LORD is seated, personally, that region is called GOLOKA and We can see exactly what we want to see. We can see there the one we hold as dearest in our hearts. If it is the VISHNU form, then you will see VISHNU, if you hold KRISHNA dearest, you will see KRISHNA, if you hold BRAHMJYOTI dearest, you will see BRAHMJYOTI, if you hold SIVA dearest, you will see SIVA. That region in the centre is too mystical for anyone to define even. KEEP ur mind ON your ISHTHA always, and you will see nothing else but that.

My Guru said " He is beyond FORM, and BEYOND FORMLESSNESS, HE is BEYOND KNOWLEDGE, HE is BEYOND IGNORANCE, HE is BEYOND EVERYTHING we KNOW"

THAT KRISHNA is whom I Worship, always in my heart.

The Brahma-samhita begins with a similar declaration of the supremacy of Lord Krsna. In this verse the Supreme Personality of Godhead is specifically identified as Lord Krsna. As the name Lord Krsna is spoken first in the passage beginning "Krsnavatarotsava" and other statements of Srila Sukadeva Gosvami and other great souls, as the name of Krsna is given first in the statement "krsnaya vasudevaya devaki-nandanaya" of the Sama Upanisad, as the name of Krsna is given first in Garga Muni's revelation of the Lord's holy names, and as the example "payasa kumbham purayati" is also given, in the same way this verse of Brahma-samhita gives the name Krsna first because the form of Lord Krsna is the origin of all other forms of Godhead.

That Krsna is the most important name of the Supreme Personality of Godhead is explains in the Padma Purana, Prabhasa-khanda, where, in a conversation between Narada and Kusadhvaja, the following words of the Supreme Personality of Godhead are repeated:

"O Arjuna, of all My holy names, Krsna is the most important."

The importance of the name Krsna is also confirmed in the Brahmanda Purana, Sri Krsnastottara- sata-nama- stotra, where Lord Krsna says:

"The pious results derived from chanting the thousand names of Lord Visnu three times can be attained by only one repetition of the holy name of Krsna."*

The Battle between Lord krishna and Lord Siva

When Aniruddha (son of Samba,grandson of Lord Krishna) did not return from Sonitapura, His family and friends passed the four months of the rainy season in extreme distress. When they finally heard from Narada Muni how Aniruddha had been captured, a large army of the best Yadava warriors, under Krishna's protection, set off for Banasura's capital and laid siege to it. Banasura fiercely opposed them with his own army of equal size. To help Banasura, Lord Siva, accompanied by Kartikeya and a horde of mystic sages, took up arms against Balarama and Krishna. Bana began fighting against Satyaki, and Bana's son fought against Samba. All the demigods assembled in the sky to witness the battle. With His arrows Lord Krishna harassed the
followers of Lord Siva, and by putting Lord Siva into a state of confusion He was able to destroy Banasura's army. Kartikeya was so strongly beaten by Pradyumna that he fled the battlefield, while the remnants of Banasura's army, harried by the blows of Lord Balarama's club, scattered in all directions.

Enraged to see his army's destruction, Banasura rushed Krishna to attack Him. But the Lord immediately killed Bana's chariot driver and broke his chariot and bow, and then He sounded His Pancajanya conchshell. Next Banasura's mother, trying to save her son, appeared naked in front of Lord Krishna, who turned away His face to avoid looking at her. Seeing his chance, Bana fled into his city.

After Lord Krishna had thoroughly defeated the ghosts and hobgoblins fighting under Lord Siva, the Siva-jvara weapon -- a personification of fever with three heads and three legs -- approached Lord Krishna to fight Him. Seeing the Siva-jvara, Krishna released His Vishnu-jvara. The Siva-jvara was overwhelmed by the Vishnu-jvara; having nowhere else to turn for shelter, the Siva-jvara began to address Lord Krishna, glorifying Him and asking for mercy. Lord Krishna was pleased with the Siva-jvara, and after the Lord had promised him freedom from fear, the Siva-jvara bowed down to Him and departed.

Next Banasura returned and attacked Lord Sri Krishna again, wielding all kinds of weapons in his thousand hands. But Lord Krishna took His Sudarsana disc and began cutting off all the demon's arms Lord Siva approached Krishna to pray for Banasura's life, and when the Lord agreed to spare him, He spoke as follows to Siva: "Banasura does not deserve to die, since he was born in the family of Prahlada Maharaja. I have severed all but four of Bana's arms just to destroy his false pride, and I have annihilated his army because they were a burden to the earth. Henceforward he will be free from old age and death, and remaining fearless in all circumstances, he will be one of your principal attendants."

Assured he had nothing to fear, Banasura then offered his obeisances to Lord Krishna and had Usha and Aniruddha seated on their wedding chariot and brought before the Lord. Krishna then set off for Dvaraka with Aniruddha and His bride leading the procession. When the newlyweds arrived at the Lord's capital, they were honored by the citizens, the Lord's relatives and the brahmanas.

Those who hear of this transcendental fight between Lord Krishna and Lord Siva, they become fearless.

Hare means the energy of the Lord, and Krishna means the Supreme Personality of Godhead

Excerpt from lecture, Montreal, June 15, 1968

So what is this Hare Krishna? Hare means the energy of the Lord, and Krishna means the Supreme Personality of Godhead. So it is a prayer. There are three words only: Hare, Krishna and Rama, three words. That has been arranged in sixteen words: Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. So our movement is that we request you to take up these sixteen words—not sixteen words, three words, Hare, Krishna, Rama. But is is arranged in such a way that there are sixteen words. So anyone can take it by heart, these three words, and chant it. It is universal. And if you think that "Oh, Krishna is the name of Hindu god," if you have got any objection, then you may not chant Krishna, but you must have a name for God. Just like somebody, the Muhammadans, call Allah, the Jews call Jehovah, or somebody calls something. That doesn't matter. If you think that "Why shall I chant the Indian name Krishna, Sanskrit name Krishna?" so Lord Chaitanya says that there are millions and billions of names of God. If you think that this Krishna name is not very suitable, you can accept any name. That doesn't matter. Our proposition is you chant God's name. That is our proposal. Therefore it is universal. If you like, you can chant Jehovah or you can chant Allah, but we request you that you chant God's name. Is it very difficult? It is not at all difficult. Lord Chaitanya said that there are innumerable names of God according to different languages, different countries, different societies. And each and every one of them has the potency of God Himself. If there is any God, so God is Absolute; therefore there is no difference between His name and He Himself. Just like in the material world, in the world of duality there is difference between the name "water" and the substance water. The name water is different from the substance water. If you are thirsty, if you simply chant, "Water, water, water, water," your thirstiness will not be quenched. You require the substance water. That is material, but spiritually, the name Krishna or the name Allah or the name Jehovah is as good as the Supreme Personality of Godhead.

Therefore if you chant Hare Krishna... You may inquire why we are chanting Hare Krishna. Hare Krishna, this name, was chanted by Lord Chaitanya, who introduced this movement five hundred years ago in India. We are following the footprints of Lord Chaitanya. Because He chanted Hare Krishna, therefore we are chanting Hare Krishna. But Lord Chaitanya has recommended that God has innumerable names, and any one of them can be chanted, and there is no hard and fast rules and regulations for chanting. It is not that you have to prepare yourself or you have to educate yourself or you have to adjust yourself for chanting. No. Everyone. Just like immediately we began to chant. You were not prepared, but you joined with us, you clapped with us, you danced with us. So similarly, there is no preoccupation or any rules and regulation. You simply chant. And this is very easy. While walking, you can chant whatever name you like. We like Krishna. We chant always: Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. While walking the streets, while you are going in the bus, and whatever, even while working with your hands, you can chant. There is no loss on your part. There is no expenditure on your part, but the gain is very great. Why don't you try it? Try it. That is our request.

We must inquire what is the Absolute Truth.

When we travel by airplane, we sit with some other passengers for an hour or two and then after landing we separate from each other, never to meet again. Therefore we do not take our temporary relationships with the other passengers very seriously, and we do not feel there is anything wrong with completely forgetting about them. We accept this as a normal part of everyday existence. But yet even though our relationship with friends and family is also temporary just like our "airplane relationships", we take these relationships as something eternal. Why is this? This is due to the influence of maya, the illusory energy.

This is the underlying mistake that it makes it impossible for us to taste genuine permanent happiness. We build these castles made of sand failing to see that very soon they will be washed into the sea. We cannot experience genuine happiness by basing it on something that is temporary, because our actual nature is that we are eternal.

If we want actual happiness we must inquire into that which is permanent. We must inquire what is the Absolute Truth. But we live in such a society where practically no one is interested in such things. This was observed by Sripad Shankaracharya as follows:

balasya tavad krida-saktah
tarunas tavad taruni-raktah
vrddhas tavad cinta-magnah
parame brahmani ko 'pi na lagnah

"Children are playing. Young boys are after young girls. And the old men are always in anxiety about what it is be done. Nobody is interested in the Absolute Truth."

There is no reason for us to be the herd mentality of foolishly going along with the mass psychosis. It is wise and expedient us for us to see beyond the everyday life of so-called happiness to the real happiness of the spirit-soul in a loving relationship with the Supreme Spirit, Lord Sri Krishna.

We should realize that our relationships in this world are nothing more than "airplane relationships" and should focus our energies on developing a permanent relationship with the Supreme Person.

Taught by His Grace Sriman Sankarshan Das Adhikari

Life produces chemicals

The so-called scientists say that life begins from chemicals. But the real question is, "Where have the chemicals come from?" The chemicals come from life. For example, an orange tree contains many oranges, and each orange contains chemicals—citric acid and others. So where have these chemicals come from? Obviously they have come from the life within the tree. The scientists are missing the origin of the chemicals. They have started their investigation from the chemicals, but they cannot identify the origin of the chemicals. Chemicals come from the supreme life—God. Just as the living body of a man produces many chemicals, the supreme life (the Supreme Lord) is producing all the chemicals found in the atmosphere, in the water, in humans, in animals, and in the earth. And that is called mystic power. Unless the mystic power of the Supreme Lord is accepted, there is no solution to the problem of the origin of life.

Material Gain is Benediction or Poison?


There are two classes of men — namely the kṛpaṇa and the brāhmaṇa. A brāhmaṇa is one who knows Brahman, the Absolute Truth, and who thus knows his real interest. A kṛpaṇa, however, is one who has a material, bodily concept of life. Not knowing how to utilize his human or demigod life, a kṛpaṇa is attracted by things created by the material modes of nature. The kṛpaṇas, who always desire material benefits, are foolish, whereas brāhmaṇas, who always desire spiritual benefits, are intelligent. If a kṛpaṇa, not knowing his self-interest, foolishly asks for something material, one who awards it to him is also foolish. Kṛṣṇa, however, is not a foolish person; He is supremely intelligent. If someone comes to Kṛṣṇa asking for material benefits, Kṛṣṇa does not award him the material things he desires. Instead, the Lord gives him intelligence so that he will forget his material desires and become attached to the Lord's lotus feet. In such cases, although the kṛpaṇa offers prayers to Lord Kṛṣṇa for material things, the Lord takes away whatever material possessions the kṛpaṇa has and gives him the sense to become a devotee. As stated by the Lord in theCaitanya-caritāmṛta (Madhya 22.39):

āmi — vijña, ei mūrkhe 'viṣaya' kene diba?

sva-caraṇāmṛta diyā 'viṣaya' bhulāiba

"Since I am very intelligent, why should I give this fool material prosperity? Instead I shall induce him to take the nectar of the shelter of My lotus feet and make him forget illusory material enjoyment." If one sincerely prays to God for material possessions in exchange for devotional service, the Lord, who is not foolish like such an unintelligent devotee, shows him special favor by taking away whatever material possessions he has and gradually giving him the intelligence to be satisfied only by rendering service to His lotus feet. Śrīla Viśvanātha Cakravartī Ṭhākura comments in this regard that if a foolish child requests his mother to give him poison, the mother, being intelligent, will certainly not give him poison, even though he requests it. A materialist does not know that to accept material possessions means to accept poison, or the repetition of birth and death. An intelligent person, a brāhmaṇa, aspires for liberation from material bondage. That is the real self-interest of a human being.

A devotee may foolishly ask for material benedictions, but Lord Kṛṣṇa does not give him such benedictions, despite the devotee's prayers. Therefore people who are very attached to material life do not generally become devotees of Kṛṣṇa or Viṣṇu. Instead they become devotees of the demigods (kāmais tais tair hṛta jñānāḥ prapadyante'nya-devatāḥ [Bg. 7.20]). The benedictions of the demigods, however, are condemned in Bhagavad-gītā. Antavat tu phalaḿ teṣāḿ tad bhavaty alpa-medhasām: "Men of small intelligence worship the demigods, and their fruits are limited and temporary." A non-Vaiṣṇava, one who is not engaged in the service of the Supreme Personality of Godhead, is considered a fool with a small quantity of brain substance.
SBG 6.9.50

Teachings of Prahlada Maharaj - Chapter Five

God Realization Is Everywhere

Maharaja Prahlad informed his class fellows about the all-pervasiveness of the Supreme Lord. The Supreme Soul is all-pervasive, but that does not mean that He has lost His personality. That is significant. Although He is all-pervading, still He is a person. According to our material perception, if something is all-pervading,

then it has no personality, no localized aspect. But God is not like that. For example, the sunshine is all-pervading, but the sun also has a localized aspect. The sun is localized in one place, and you can see it. Not only is there the sun, but within the sun planet there is a sun-god, whose name is Vivasvan. We get this information from Vedic literature; there is no way to understand what takes place on other planets but by hearing from authorized sources. The difference in modem civilization is that we hear a scientist say, "We have seen the moon; it is such and such," and we believe it. We have not gone with the scientist to see the moon, but we believe him.

Belief is the basic principle of understanding. You either believe me or him; that depends on you. If you believe a scientist, that isinformation, and if you believe the Vedas, that is also information. It is up to you which source you believe. According to Vedic instruction, we take infallible information from the Vedas. As I have explained, an ordinary man who is conditioned by material nature has four defects. What are those four defects? The first is that a human being is sure to commit mistakes, however great a scientist he may be. Not very long ago in this country, there was a disaster when a scientist sent a satellite up but at once it burned to ashes. So there was a mistake. There must be mistakes. This is the nature of conditioned life. The mistake may be very great or very slight--that doesn't matter. But a human being conditioned by material nature is sure to commit mistakes.

Further, man is illusioned. He accepts one thing for something else because his senses are imperfect. For example, we accept this body as the self. Actually, I am not this body; therefore the acceptance of the body as self is called illusion. The whole world is going on under the illusion that "I am this body." Therefore there is no peace because everyone is illusioned. I am thinking that I am Indian, you are thinking that you are American, and a Chinese man is thinking that he is Chinese.

What is this "Chinese," "American, and"Indian"? It is the body. This is illusion.

To cheat is another condition of life. I am a fool, but I will boast that I am very learned. Everyone who is illusioned and commits mistakes is a fool, but still one poses himself as being freed from all mistakes. And above all, our senses are imperfect. We view the sun as a small disc. Why? It is far, far greater than this earth, but we see it as just a disc. We have these imperfect senses, and we are subject to become illusioned and commit mistakes, and we are influenced by the propensity to cheat.

How can one expect real knowledge from such conditioned souls? There is no possibility to receive actual knowledge from them. So, in this world, whether a man is a scientist, a philosopher or whatever he may be, or however educated he may be, because he is conditioned, he cannot give complete information. This is a fact. How do you get complete information? The process is the disciplic succession of Vedic

knowledge. You can read in Bhagavad-gita that Lord Krsna says to Arjuna, "The knowledge of Bhagavad-gita was first spoken by Me to the sun-god, and the sun-god spoke it to his son, Manu. In turn, Manu spoke this knowledge to his son Iksvaku, and then Iksvaku spoke the same to his son. In this way the knowledge has come down, but unfortunately that disciplic succession is now broken. Therefore, O Arjuna, I am now preaching the same knowledge to you because you are My very dear friend and good devotee." This is the process of accepting knowledge. We have to accept the transcendental vibration.

The entire Vedic knowledge is a transcendental vibration to help us to understand the Supreme Lord. So Prahlad Maharaja says that the Supreme Soul is identical with the all-pervading Supreme Personality of Godhead.

In the Brahma-samhita also the same information appears--that the Supreme Lord, although situated in His own transcendental abode, is all-pervading. Although He is all-pervading, present everywhere, still by our imperfect senses we cannot see Him.

Prahlad Maharaja says, "Although He is not seen, He can still be perceived. One who is intelligent can perceive the presence of the Supreme Lord everywhere." How is this possible? During the daytime onewho is in the light can see that the sun is up, even though he is in a room. Because it is daytime, because it is light, he can understand that the sun is shining. Similarly, those who have understood the whole material creation, those who have understood the whole cosmic situation, know that everything is an expansion of the energy of the Supreme Lord.

What do we see with these present material senses? We can hear and understand the five gross elements and also the finer elements; we can understand that we have mind and intelligence. Similarly, we can understand that there is soul. We can understand fire, water, earth, sky, mind and intelligence. And, if a man is further advanced, he can understand that there is a soul, and, above all, there is Supersoul. We see what is visible to the material eye. We can see earth, water, fire.

But we cannot see air, although we can perceive it. By touch we can understand the air. We can understand that there is sky by sound. We can understand that we have mind because we are thinking, feeling and willing. Similarly, we can understand that we have an intelligence that guides the mind. If we go still further, we can understand, "I am consciousness."

The visible things around us are also expansions of the inferior energy of the Supreme Lord. It is stated in the Bhagavad-gita that we should try to understand that which is spread all over the body because that is eternal.

We have to understand from the authorities, but we can also perceive it. We know that there is consciousness spread all over the body. If I pinch any part of my body, there is consciousness. Similarly, consciousness is spread all over this universe. But that is not our consciousness. That is God's consciousness. We know every part of our body. We can perceive, "This is my finger," or "This is my ear." Similarly, God, the Supreme Soul, is all-pervading by His consciousness.That is Krsna consciousness.

Our process is to dovetail our consciousness with Krsna consciousness--that will make us perfect. It is not that we merge into that consciousness. In one sense we can say "merge," but still we keep our individuality.

That is the difference between impersonalist philosophy and Krsna's conscious philosophy. The impersonalist philosophy says that we merge into the Supreme and lose our individuality. We can say that we merge into the Supreme, but we keep our individuality. How is that? An airplane starts from the airport and climbs up and up, and when it goes very high we cannot see it because it merges into the higher sky. We can simply see sky, but the airplane is not lost--it is still there. Another example is that if a green bird enters into a big green tree, we cannot distinguish the bird from the tree, but they both exist. Similarly, the supreme consciousness is Krsna, and when we dovetail our individual consciousness with the Supreme, we then become perfect. An outsider may see that there is no distinction between God and men, but it is due only to a poor fund of knowledge. Every individual person, every individual being, maintains his individuality, even though he is dovetailed with the Supreme.

Prahlad Maharaja says that we cannot see consciousness--either supreme consciousness or individual--but it is there. How is it there? We can understand the supreme consciousness and our individual consciousness simply by perception of blissfulness. Because we haveconsciousness, we can feel ananda, or pleasure. Without consciousness there is no feeling of pleasure.

Because of that consciousness we can enjoy life by applying our senses in whatever way we like. But as soon as consciousness is gone, we cannot enjoy. I am present because of consciousness, and I am part and parcel of Krsna, as stated in Bhagavad-gita.

This consciousness exists because we are part and parcel of the supreme consciousness. For example, a spark is a tiny part and parcel of the fire, yet the spark is also the fire. A drop of the Atlantic Ocean possesses the same quality. as all the ocean water--it is also salty. Similarly the pleasure potency which we feel is the presence of consciousness, and that same pleasure potency also exists in the Supreme Lord. Paramesvara means the supreme controller. We are also isvara, or controller, because we are in some control. For example, I have some controlling power to take a drink of water when I cough. According to our capacity, everyone of us has some controlling power. But we are not the supreme controller. The supreme controller is God.

Because He is the supreme controller, He is controlling all these universal energies by His different potencies. We can also understand and feel. I am controlling my bodily affairs as far as possible, but because I am not the supreme controller, if there is something wrong in this body, I have no control. I speak of this hand as "my hand" because I am working with this hand and am moving it according to my desire. I am actually the controller of my hand. But I am not the controller of your hand. If I desire that your hand move. that is not in my power;that is in your power. You can move your hand if you like. I am not the controller of your body, but the Supreme Soul is the controller of both your body and my body. That is explained in the Bhagavad-gita. The Lord says that you are present in your body and that this body is the field of your activities.

Whatever you are doing according to the body is limited. An animal which is bound up in a certain tract of land can move there and cannot go beyond what that space allows. Similarly, your activity and my activity are bound up within the limits of our bodies. My body is my field of activities, and your body is your field of activities. But Krsna says, "I am present in every field." He is present as Supersoul. I know when I cough, but you do not know how I feel, and similarly, I do not know what you are doing. Krsna however, as Paramatma. knows what is going on in my body, in your body, and in thousands of millions and billions of other bodies. Therefore He is the supreme controller. We have our limited energy, but He is transcendental to this limited energy. He has unlimited opulence. By His controlling power, by His supreme will, this material creation is moving. That is also confirmed in the Bhagavad-gita where Krsna states, "Under My superintendence the whole material nature is working. All wonderful things that you see in this material world are due to My supervision, My supreme control."

Prahlad Maharaja now gives his conclusion. "My dear friends,because the Supreme Lord is present everywhere and because we are part and parcel of the Supreme Lord, our duty is to be merciful to all living entities." When a person is in a lower position, we have a duty to help him. Because he is helpless, the small child is dependent on the mercy of the parent. In the relationship of the small child and the parent there is a reciprocation of feeling. The child is always dependent on the parent. "Mother, I want this." "Yes, my dear child." We should becompassionate to all living entities and should show them mercy. How can we show our mercy? There are millions and millions of poor men, so how can we show them all mercy? They want so many things.

People are very proud that they are going to serve the poor. In what way are they going to serve? Are we able to supply clothing and food to all the needy persons of the world? That is not possible. How, then, can we be merciful to every living entity? The fact is that we cannot show any mercy to the living entities through material considerations. That is not possible. Prahlad Maharaja is showing his class friends real mercy. They were all fools, devoid of Krsna, consciousness, and therefore he was showing them how to become Krsna conscious. This is the highest mercy. If you want to show any mercy at all to the living entities, then enlighten them in Krsna consciousness as Prahlad Maharaja did. Otherwise, it is materially beyond your power to show mercy.

"My dear demoniac friends," Prahlad says, "give up this demoniac life. Give up this nonsense." The belief that there is no God is the demoniac feature that Prahlad Maharaja requests his demoniac friends to give up. They were thinking, "Who is God? There is no God." We find in the Bhagavad-gita that people of this mentality are called miscreants, for they always try to make mischief. They are very well educated attorneys, lawyers and so on, but their plan is to cheat. We have practically experienced it. They are highly educated with so many qualifications and are nicely dressed, but their mentality is more base than that of a dog. "This man has some money, so let us conspire to cheat him." They are simply miscreants.

What are they cheating for? Simply for sense gratification, just like an ass who does not know the purpose of life. He takes the hundred pound burdens on his back, and he is kept by the washerman, who loads his back as much as possible. In this way the ass works the whole day with this burden simply for a few morsels of grass. Similarly, materialistic people will simply be satisfied to eat a simple piece of

bread or something similar, but they work very hard. Therefore they are compared to asses. They are always planning something mischievous. They are the lowest of mankind because they do not believe in God. Why? Their actual knowledge has been plundered by the influence of this material energy. Because they deny the existence of God, illusion impels them: "Yes, there is no God. Work hard and commit sins so that you may go to hell."

Prahlad Maharaja requests his demoniac friends to just give up this idea that there is no God. If we give up this nonsensical idea, then the Supreme Lord, who is beyond our perception, will be pleased and show His mercy to us.

Teachings of Prahlada Maharaj - Chapter Four

I Love Krsna More Than Anything!

Now Prahlad Maharaja makes a further statement about the complications of material life. We must always remember that Krsna consciousness is not a method for criticizing household life. Household life is recommended, but under the condition that one should not forget about his spiritual advancement in life. The difficulty is that in the material concept of life we forget our spiritual ideal. We should,

therefore, be very cautious in dealing with the materialistic world.Because our position is forgetfulness, there are so many regulations on how to become a householder, how to become a brahmacari and how to execute the renounced order of life.

So we have to revive our Krsna consciousness, which is the privilege of this human form. If we fail to revive our Krsna consciousness, then we miss the highest opportunity. We should always remember that. Prahlad Maharaja's position is that one should learn Krsna consciousness from one's childhood. Why? If we do not practice

Krsna consciousness from childhood, in the advanced stage of materialistic life we may be completely forgetful. Although in his childhood he preached in this way, Prahlad Maharaja himself was a householder, but he was a cautious householder. It is not harmful to become a householder and live with family, children and wife, but one should not forget his spiritual advancement--he should be Krsna conscious.

Prahlad Maharaja always reminds us that if we do not practice, if we do not know what the aim of our human form of life is, then we willmiss the opportunity for perfection. That is the point. Here it is said that if you do not practice, if you do not know Krsna consciousness from childhood, it is very difficult later, when you are materially advanced.

There is a very simple example: if a boy is not educated from childhood, it is not possible when he is advanced in age. I have actual experience of this. A father and a daughter both took a B.A. examination, and the daughter came out successful while the father failed. In the advanced stage of life it is no longer possible to absorb any sort of education. If in our advanced stage we sit down for the matriculation examination, we shall fail, and a boy of fourteen will pass. Therefore Prahlad

Maharaja warns that everyone should learn the importance of the science of Godhead from childhood. Otherwise, when one is complicated in family life, it will be impossible. Of course for this age, as I have already explained, Krsna consciousness is easily obtainable by the process of chanting. Generally, however, in the advanced stage of life it is very difficult to have any sort of education.

Prahlad also gives another picture. First of all, the attraction for wife has already been explained. Now he explains the attraction for children. It is customary in the Vedic system that a daughter is given in charity to the son-in-law at the age of twelve or thirteen years. At that time she goes to her father-in-law's house. Her father thinks, "Oh, how can she go?" She is always on her father's mind, and he also thinks of his brother, his old father--all these complications. Similarly,

Arjuna was thinking, "How am I to kill my grandfather? How is this possible?" These family relationships and family affections are very predominant, and they are all impediments to becoming Krsna conscious. We have to be very cautious that our family affections do not overcloud our Krsna consciousness. We should always know that the family relationships of this material world are simply a perverted reflection

of the real relationships in the spiritual world. This family is false--not exactly false, but temporary. It is temporary, but we are eternal; we should not be misled by temporary affection. That is being explained here. Sometimes we are strongly attached to our nicely decorated apartments and nicely made dresses. We think, "How shall I leave these?" This is the materialistic way of life--there is no end to it. Here is a

very nice example. The silk worm entangles itself in its own saliva, and when the imprisonment is finally made, the silk merchants go there and take the silk prison house of the worm and remove the silk. Before the worm comes out, the silk merchant takes the cell, otherwise, if the silk worm cuts its way out, there is no silk. In the same way, our entanglement becomes so tight that we cannot come out of this cell of family attraction. Even though there are so many miseries in the materialistic way of life, we cannot break free. Why? We think that sex life and palatable eating are very nice. Therefore, in spite of so many miserable conditions, we cannot give them up.

In this way, when one is too much entangled in family life, one cannot think of his real benefit--to escape from material life. He becomes entangled. Although he is always disturbed by the threefold miseries of materialistic life, still because there is family affection he cannot come out. He does not know that he is spoiling his limited duration of life simply for the affection of family. He is spoiling the

life that was meant for realizing his eternal self, for realizing his real spiritual life. But, since he is entangled in such family affection, he does not understand what he is doing. If we inquired ofevery family man, or anyone, whether or not he is happy in his material way of life, everyone will say, "I am not happy." But still, no one can cease material activities. Why? Because everyone has become entangled.

Although one is unhappy, he does not express that unhappiness. Why? He is expected to maintain the family which he has created. His only affection is maintenance of the family, and he becomes more and more entangled. Even if one is educated, due to that affection one commits so many sinful activities.

Prahlad Maharaja is trying to impress upon us that detachment is not possible, even if one is highly educated, unless one is trained from the very beginning. That is Prahlad's point of view. Even in the Srimad-Bhagavatam it is stated that unless one is Krsna conscious, he cannot become a perfect gentleman. No one can become qualified with high character unless he is Krsna conscious. Why? Because he is hovering on the mental plane, a person who is not in Krsna consciousness has no other direction than to commit sinful activities.

Prahlad says that material entanglement is something like a prison house. If we are not trained from the very beginning of our life about Krsna consciousness, the aim of human life, then we are shackled, just as in the prison house one is shackled with iron chains. We should always remember that the aim of human life is to get out of this material entanglement. If we are not taught at an early age, from the very beginning of school life, or at some stage of life, then the opportunity of this human life will be lost. That is his instruction. "Therefore, my demoniac friends," he addresses them again, "please give up the company of those who are simply after material enjoyment.

"Just make your associations with persons who have taken to Krsna Consciousness." That is his advice. He says to his friends that this Krsna consciousness is not difficult to attain. Why? Krsna consciousness is very dear to us, but we do not understand it. Anyone who takes to Krsna consciousness becomes more and more affected by it and forgets his material consciousness. How? It is very dear to us, but we have forgotten it.

If you are in a foreign country, you might have forgotten your home and family, your family members and friends who are very dear to you. But all of a sudden, if you remember about your home and friends, you at once become very preoccupied. "How shall I meet them?" I know in San Francisco one of our friends left his young children and went to another country, and the eldest child has now grown up. A letter came from the eldest child, and at once the father remembered and sent some money.That affection automatically came, even though he had forgotten for so many years. Similarly, our affection for Krsna is so intimate that as soon as there is some touch of Krsna consciousness, we at once revive our whole relationship with Him.

Everyone has some particular relationship with Krsna the Supreme Lord, that he has forgotten. As soon as we are dovetailed with Krsna consciousness, gradually the old consciousness of our relationship with Krsna is revived. And when our consciousness is actually in the clear stage, we can understand our particular relationship with Krsna. Someone has a relationship with Krsna as friend. Someone has a relationship with Krsna as son and parent, or as lover and beloved or husband and wife. All these relationships are pervertedly reflected in life in the material world. But as soon as we come to the platform of Krsna consciousness, that old relationship with Krsna is revived. We love--everyone of us. I love myself. That is a fact. I love myself, and that self has an intimate relationship with Krsna because the self is part and parcel of Krsna. The self is within this body, and

I love my self better than the body. Similarly, because my self is part and parcel of Krsna, I love Krsna more than anything. But we have forgotten that Krsna is all-pervading. God is all-pervading. This memory has simply to be revived. As soon as we revive our Krsna consciousness we can study everything in relationship with Krsna. Everything then becomes factually lovable. Now I love you or you love me. That love is on the ephemeral stage of this body. But when love of Krsna is developed, I will not love you only, but I will love every living entity because the outward designation, this body, is forgotten. When a man becomes fully Krsna conscious, he does not see, "Here is a man, here is an animal, here is a cat, here is a dog, and here is a worm." He sees everything as part and parcel of Krsna. This is very nicely explained in the Bhagavad-gita. "One who is actually learned in Krsna consciousness becomes a lover of the universe." Unless one is situated on the Krsna conscious platform, there is no question of universal brotherhood.

Now we are talking of universal brotherhood. If we actually want to implement the idea of universal brotherhood, then we will have to come to the platform of Krsna consciousness, not material consciousness. As long as we are in material consciousness, our lovable objects will be limited. But when we are actually in Krsna consciousness, our lovable objects will be universal. That is stated by Prahlad Maharaja. "Beginning from the ant or the nonmovable plants and trees and extending to the highest living creature, Brahma, the Supreme Personality of Godhead is present everywhere by His expansion as the Paramatma, the feature of the Lord in everyone's heart. As soon as we become Krsna conscious, that extension of the Supreme Personality of Godhead, Paramatma, induces us to love every object in relation with Krsna."

Teachings of Prahlada Maharaj - Chapter Three

Family Illusion

Prahlad Maharaja told his friends, "You have to begin Krsna consciousness immediately." All the boys were born of atheistic,materialistic families, but fortunately Prahlad was a great devotee of the Lord from his birth. Whenever he found an opportunity, when the teacher was out of the room, he used to speak: "My dear friends, this is the time. This is the time to begin Krsna consciousness."

Now, as we have stated, someone might have said, "But we are just boys. Let us play. We are not going to die immediately. Let us have some enjoyment, and then we shall begin Krsna consciousness." People do not know that Krsna consciousness is the highest enjoyment. They think that the boys who have joined this Krsna consciousness movement are foolish. "They have left everything, and by Prabhupada's influence they have joined." But actually this is not so. They are all intelligent, educated

boys, coming from very respectable families; they are not fools. They are actually enjoying life, otherwise they would not have spared their valuable time for this movement.

Actually there is joyful life, but people do not know. They say,"What is this Krsna consciousness?" When one grows into the sense gratification process, it is very difficult to get out of it. Therefore, according to Vedic regulations, in student life, beginning from five years of age, boys are taught about spiritual life. That is called brahmacarya. A brahmacari is one who has dedicated his life for supreme

Krsna consciousness or Brahman consciousness. He is called a brahmacari. He is always situated in the Supreme (Brahman).

Brahmacarya has so many rules and regulations: according to brahmacari regulations, however rich one's father may be, one should be trained by the brahmacari system, under the guidance of a spiritual master, and he should work in the asrama of the spiritual master just like a menial servant. How is this possible? We are getting actual experience that very nice boys coming from very respectable families do not hesitate to do any work here. They are washing dishes, cleansing

floors--everything. One student's mother was astonished at her boy when he visited home. Before, he would not even go to the store, and now he is engaged twenty-four hours a day. Unless one feels pleasure, how is it possible that he can engage himself in such a process as Krsna consciousness? This is only due to Hare Krsna. This is our single asset--Hare Krsna. One can be very jolly, simply by Krsna consciousness.

Actually there is joyful life. But unless one is trained, one cannot live it.

Prahlad Maharaja says that everyone is attached to family affection. If one is attached to family affairs, he cannot control his senses. Naturally, everyone wants to love. Society, friendship and love are needed. They are demands of the spirit soul, but they are being pervertedly reflected.

Generally, I have seen that many ladies and gentlemen in your country have no family life, but they have placed their love in cats and dogs. Because he or she wants to love someone but does not see anyone suitable to his desire, he therefore prefers to place his valuable love in cats and dogs. Our concern is just to transfer the love--which has to be placed somewhere--to Krsna. This is Krsna consciousness. If you transfer the love to Krsna, that is perfection. But, because we do not know where to place our love, being frustrated and cheated, we at last place our love in cats and dogs. Everyone is entangled by this material, perverted love.

It is very difficult to develop spiritual life when one is advanced in material love. It is very difficult because this bondage of love isvery strong. Therefore, Prahlad's proposition was that one should learn Krsna consciousness immediately from childhood. When a boy is five or six years old, he is sent to school to be trained. When he is too young it is not possible for him to go to school, but as soon as his

consciousness is developed, he is sent for education. Prahlad Maharaja says that one's education should be Krsna Conscious, and it should begin immediately. When one is between the ages of five to fifteen years, he is considered a boy.

After sixteen years one becomes a young man. He goes on to forty years, and then after forty years he is elderly; then, after sixty years, he is an old man. Prahlad Maharaja says that one should be taught Krsna consciousness from the beginning, from five to fifteen years of age. This is a very valuable time; you can train any boy in Krsna consciousness, and he will be perfect.

When one becomes a little more advanced in materialism, it is difficult to develop spiritual life. What is materialism? Materialism means that everyone of us in this material world, although we are spirit soul, somehow or other wants to enjoy this material world. Don't try to find out when it began, but actually that is the situation. This world is meant for enjoyment.

Enjoyment is already present in my spirit soul, but we have come here to partake of contaminated enjoyment, just like a man who is on the Bowery and thinks he's enjoying. Some animals enjoy by eating stool. According to the body, we have different kinds of enjoyment. The basic principle of enjoyment is sex life. Therefore, you will find sex life not only in human society, but in cat society, dog society, bird society--everywhere. During daytime, a pigeon has sex at least twenty

times. This is his enjoyment. The basic principle of material life is sex life.

Srimad-Bhagavatam says that material enjoyment is based upon nothing more than the combination of man and woman in sex life. In the beginning a boy thinks, "Oh, that girl is nice," or the girl says, "That boy is nice. And when they meet, that material contamination becomes more prominent. My heart is already attached to material enjoyment, but as soon as I actually enjoy it, it becomes more attached, completely attached. How? As soon as a boy and girl are married, they want an

apartment. Then, to maintain that apartment, they need some income. Then, when there is income, they want to have children. Then when they have children, they want social recognition--society, friendship and love. This goes on increasing. Everything requires money: where is money? A man who is too materialistic will cheat anyone, kill anyone, beg, borrow or steal--anything to bring money. He knows that his buildings, his family, his wife and children cannot continue to exist here. They are just like bubbles in the ocean: they have come into existence, and after a little while they will be gone. But he is too much attached. He will sacrifice his spiritual advancement in life for this. His perverted consciousness--"I am this body. I belong to this material world. I belong to this country. I belong to this community. I

belong to this religion."--becomes greater and greater.

Where is his Krsna consciousness? He becomes so entangled that money becomes more valuable to him than his own life. He can risk even his own life for money. Everyone is trying to get money. Who? The householder, the laborer, the merchant, the thief, the dacoit, therogue. What is the distinction? Everyone is after money. This is called illusion. One loses himself in the midst of this entanglement.

Prahlad Maharaja says that in this state, when you are too much implicated in materialism, you cannot at once begin Krsna consciousness. Of course, Lord Caitanya Mahaprabhu is so kind that even if you have missed the chance to become Krsna conscious in your childhood, it is better late than never. If you do understand, then begin immediately in whatever position you are. Even though you missed the opportunity to begin Krsna consciousness from childhood, begin now. That is Caitanya

Mahaprabhu's teaching. He never said, "Because you did not begin Krishna consciousness from your childhood. you cannot make progress." No. He is very kind. He has given us this nice process of chanting: Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. Whether you are a young man or an old man--no matter what you are--just begin. You do not know when your life will be finished. If you begin sincerely, even for a moment, it will have great effect. It will save you from the greatest danger.

Although only five years old, Prahlad Maharaja speaks just like a very experienced man because he received experience from his spiritual master, That will be disclosed later. Experience should not be derived from age, but from knowledge received from a superior source. One cannot become a wise man simply by advancement of age. No. That is not possible. Knowledge has to be received from a superior source. It doesn't matter whether he is a five-year-old boy or a fifty-year-old

man. In Sanskrit this is phrased: "One becomes an old man without age."

He is only five years old; how can he become an old man? One becomes old by advancement in knowledge. Prahlad Maharaja is speaking just like an old man. Suppose a man is already married and Prahlad says, "You take to Krsna consciousness." He will think, "Oh, how can I leave my wife? We talk so nicely together, sit together and enjoy. How can I leave?" It is a very strong combination.

I am an old man, seventy-two years old. I have been away from my family during the last fourteen years. Yet sometimes I also think of my wife. This is quite natural. But that does not mean that I have to go back. This is knowledge. One should at once understand: this is illusion. According to the Vedic system, one has to forcibly give up family life at the age of fifty. One must go. There is no alternative. The first twenty-five years are for student life. From five years to

twenty-five years, one should be educated very nicely in Krsna consciousness. The whole basic principle should be Krsna conscious, nothing else. Then life will be successful. Life will be pleasing and successful, both in this world and in the next. For twenty years, from five to twenty-five, a boy should be trained. Krsna consciousness necessitates giving up material consciousness altogether. That is called perfect Krsna consciousness. But if someone is not able to capture the

essence of Krsna consciousness, then he is allowed to have a good wife, be married, and live a peaceful householder life. And, because he has the basic principle of Krsna consciousness, he will not entangle himself in the material world. If one lives a simple life--plain living and high thinking--he can progress and can cultivate the same Krsna consciousness even within the family.

So family life is not condemned. But if a man forgets his spiritual identity and simply becomes entangled in material affairs, then he is lost. His life's mission is lost. If one thinks, "I cannot protectmyself from the attack of maya," then let him be married. That is prescribed. We don't have illicit sex life. If you want a girl, if you want a boy, get married. Live in Krsna consciousness.

A person who is trained from the very beginning naturally becomes disinclined toward the material way of life, and at the age of fifty he gives it up. How do you start giving it up? That is also a concession: the husband and wife leave the children. If from twenty-five to fifty he remains in family life, he must have some grown-up children. So he entrusts all his family affairs to them. According to the Vedic system, a boy is married at the age of twenty, and a girl is married at twelve

years. So, family affairs are entrusted to some of the boys who are family men, and the husband and wife go on pilgrimages to try to forget these attachments. When the gentleman is completely matured, he asks his wife to go home to his children, and he remains alone. That is the system. Otherwise, if we remain attached to material consciousness, then we will not perfect our Krsna consciousness. So we have to give

ourselves a chance, step by step. Otherwise, if we become too materially complicated, we shall miss the opportunity of this human form of life.

Family life means that we have very loving children, and we are loved. We attract, our wife talks very nicely, and we give very nice instructions. "You do this. You do that." Thus we enjoy life. But we do not know that this enjoyment is false. We are standing on a false platform. At once, in the twinkling of an eye, we may have to give this up. Death is not under our control. From Bhagavad-gita we learn that if one dies while too much attached to one's wife, the result will be that

he will get his next life as a female. And if the wife is very attachedto the husband, it is for her benefit; she gets her next life as a man.Therefore, according to the Vedic system, chastity is greatly stressed. This has nothing to do with Krsna consciousness; it is simply a matter of ending material consciousness. If a woman is chaste and simply thinks of one man, then the result will be that she will get a man's body in the next life. Similarly, if you are not a family man but are attached

to a cat or dog, then your next life will be as a cat or dog. That is also a fact. It is better to love a woman and be attached to her. It is better to have a woman's body than to have a cat's or dog's body. These are the rules of karma, or material nature.

The whole point is that one should begin. If one thinks, "After finishing my sporting life, when I am old and there is nothing else to do, then I shall go to the Krishna Consciousness Society and hear something," at that time one can go, but one should have the opportunity now and should utilize one's life from the very beginning. Therefore, this Society's main object is to give everyone a chance to begin Krsna consciousness at any stage. And, by this process of Hare Krsna, Hare

Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare, it is very quick. There is an immediate result.

We shall request all the ladies and gentlemen who are very kindly attending our lectures or reading our literature to go home, and at your leisure hour, dance and chant, or read our books. You will find it very nice. That is our request. That is what our Society is spreading.