The Supreme God is infinite; everything about Him is infinite

Human birth is best due to endowment of the special quality of power of discrimination between good and bad and eternal and non-eternal. Physical bodies are in the grip of numerous births and deaths, and are subject to many other drawbacks. This renders the physical body to being non-eternal. If this physical body is non-eternal then the body’s sense organs must also be non-eternal and whatever is perceived by non-eternal sense organs must also be non-eternal. Therefore, if there should be any eternal entity, it must exist beyond the comprehension of human material non-eternal sense organs.
    In the Mahabharata, Arjuna was blessed with divine eyes, so that he may witness the vishwarupa of Krishna, a dazzling sight. Thousands were present at Kurukshetra when Krishna revealed His Virat form, yet Arjuna was the only one to see Him like that. Why?
    The Supreme God is infinite; everything about Him is infinite. He has created countless species to a plan. If one accepts that human beings can determine their own cause by means of material senses, mind or intellect, then that will be a mentally or intellectually concocted thing. That will not be Reality. If Reality is in fact Reality, then He must always exist. What is the Truth? Why do we wish to be eternal? Why are we eager to learn and to experience bliss? We are a part of the Supreme – so we are like the Supreme in some respects. He is Sacchidananda and so are we. Sat in Sanskrit means eternal life, chit is eternal knowledge and ananda is eternal bliss. Soul is sacchidananda. We were given this limited body to know our true identity. Our duty is not to hanker after temporary bliss, but to have eternal bliss. We have to find ways to realise our true identity to become servants of Sacchidananda. Since we are part of the Supreme Lord, it is our primary task to serve Him or to act in a way that pleases Him. Once we realise Him, we will also realise other eternal truths, and know that not only He, but His Associates, too, do not take birth, but descend.

What Is God’s Work?

What Is God’s Work?

Once a proud but benevolent king sent for his prime minister and said, “All of us have some definite work or assignment to perform. A king rules, a soldier fights, a trader trades, a teacher teaches and a preacher preaches, though as individuals they do other things also. Then what is the primary function of the Creator? Can you answer my question?”
The minister was puzzled. No one knew, and no book ever explained what God’s work was. After some thought, he said, “I, too, have often wondered about this like you. But my duty here is to advise and assist you on worldly affairs. This involves spiritual matters and the right person to answer you is our bishop.”
When the king repeated his question to the bishop, the bishop asked for a week’s time to reply. At the end of the week, the bishop was sitting under a tree on the outskirts of the town, thinking whether to face the king’s wrath the next morning, or to run away from the kingdom.
A shepherd boy who was passing by enquired about the cause for his worry. The bishop brushed him aside, saying he was deeply worried about a spiritual matter. The boy was quite insistent, and so the bishop related his trouble, without any hope of solution or solace from the boy.
“My dear master,” said the boy, “is that all that worries you so much? Please go in peace to the king. Tell him that the shepherd boy knows the answer.”
The surprised bishop begged the boy to give him the answer, but the boy preferred to meet the king in person. So the bishop went home, and the next morning he was at the court when the king eagerly asked for a reply.
“My dear king!” said the bishop, “i need not have taken so much time or trouble to give you a reply. However, i would request you to call for my shepherd boy who will give you a satisfactory answer.”
The surprised king immediately sent for the boy, who promptly presented himself before the king. His appearance was repulsive to everyone, but the court awaited his words with interest.
“You, shepherd boy,” said the king, “do you know the answer to my question which even learned scholars are not aware of ?”
The boy paused for a while and said, “My dear sir, before i answer your query, may i request that proper protocol is observed. You are a student, as far as this question is concerned, since you want to learn. I am a master as i am to give you the knowledge. Normally the master occupies a higher seat than the student.” After some hesitation the king slowly came down from his throne and let the boy sit on it. So eager was he to know the answer!
But the boy, after ascending the throne, was calmly enjoying the new-found dignity and did not speak for a while. Impatient, the king shouted at the boy, “You fellow! Where is my answer? What is God’s work?” The boy calmly replied, “Here’s the answer, to push down the haughty and to push up the humble – that is God’s work!”
This is one of the 1,50,000 stories found in the ancient puranas, which have relevance even in modern times

Bhagavan Krishna is the Supreme Guru

Many ordinary Bhaktas are scared that they do not have any initiation from a Guru ; and therefore they may not be able to progress in Bhakti-yoga . It is true that a genuine Guru facilitates a spiritual aspirant to have express enlightenment . In this era of globalization and fast track life all around, such dedicated Vaishnava Gurus are not easily available to every Bhakta . Therefore, it is necessary to make best use of the available Satsang opportunities which are Bhagavan Sri Krishna's gift .

Bhagavan Krishna says in Srimad Bhagavad Gita , 10.9-11 , "Those whose minds are fixed on Me and whose lives are surrendered to Me, derive great satisfaction from enlightening one another about My greatness and speaking about Me . Those whose minds are devoted to Me worship Me with great joy. I Myself give to them the Yoga of wisdom, by which they can come to Me. Only out of compassion for these devotees, I dwelling in their hearts, destroy with the shining lamp of knowledge, the darkness born of ignorance."

From the above instruction of Bhagavan Krishna, it is clear that the Devotees should enlighten each other about Bhagavan . And it is Bhagavan's responsibility to bestow knowledge to His Bhaktas .

What matters to Sri Krishna is the Devotee's Bhakti and nothing else . Bhagavan Sri Krishna has personally stated at Guruvayoor temple , "Bhakti is dearer to Me than Vibhakti (knowledge) . I am not only *Amaraprabhu* ( Eternal Lord) but *Maraprabhu* ( Lord of trees) as well " .

Therefore , let us give a free hand to all Bhaktas to express themselves . Their innocent responses are nectar to Bhagavan .

Om Namo Bhagavate Vasudevaya !!!

What is Jyothish ? How it helps ?

Astrology is called Jyotish in Sanskrit, which means "science of light ."

Jyotish is, one of the six wings of the Vedanga. Jyotish is the instructional material of the Rigveda, and as accordingly a Vedanga, or part of the Vedas. Jyotish is `Eye of the Veda', for its proven capability to consider the phenomenal reality as divine wisdom.

Jyotish is the science of understanding the subtle influences that come to us from the universe. These influences are a reflection of the law of karma. Here, both fate and free will are at play. Fate means that our present circumstances are a result of our actions from previous lives. The external events of our lives are ruled by past karma, and over this we have little control. Free will means that our future is shaped by our actions in the present.

Jyotish can help us to understand how to optimize our potential so our lives develop according to our true destiny. It gives us an idea of the trends and periods of life — when to act and when not to act . It helps us understand our weaknesses — where we may need to put extra attention in order to attain fullness in our lives. It offers practical remedial measures that can help to alleviate areas of difficulty in the chart.

Jyotish holds that sadhana (spiritual practices) help neutralize the effects of karma. The main upayas (remedial measures) of Jyotish are also spiritual and consist of ritual, mantra and meditation. Propitiation of the planets through puja (ritual worship) and other prescribed measures is an integral part of Jyotish. Each planet has a deity, whose name can be chanted, and associated articles, which can be offered in worship or given in charity like feeding the needy .

what is the purpose of Jyotish and pujas when we are ardent Bhaktas of Sri Krishna, the God of Gods ?

When one is completely surrendered to Sri Krishna and pleases Bhagavan by daily chanting of *Nama-japa* , the planets stop acting and Bhagavan takes over completely. With the next breath, the blessed Bhaktas continue with that level of surrender. So, while we are on the way to cultivating that supreme surrender to Bhagavan Sri Krishna, knowledge of Jyotish can have a benefit to plan and develop our Bhakti-yoga .

What is the basic information required to prepare a Horoscope?

To cast a horoscope, the date, time and place of birth of the person are needed. For some people, their time of birth is not known or readily available (sometimes even the date of birth is unknown!). While there are Jyothish techniques for calculating the time of birth, this takes time. If the time of birth is approximately known, it can usually be narrowed down by checking the dates of a few important events in life. When the time of birth is not know within 24 hours, this process is very complex, and it may take a half-hour or possibly more to determine the time of birth. People in this situation are advised to schedule for a longer session, to allow time for rectification of the birth time, and should also bring with them a list of important dates in life, such as the following: 1) date of marriage; 2) birth of children; death of parents and/or grandparents; 3) dates of moving; dates of starting or ending a job; 4) dates of accident or major illness/surgery, etc; 5) dates of meeting a Satguru 6) dates of significance to the person.

What are the remedies recommended by the Jyotishee?

The main remedies offered by Jyotish for bringing balance into life involve the performance of pujas (sacred rituals designed to remove harmful forces or enhance positive forces), and performance of personal sadhanas like specific *Nama-japam* or temple worship .

Who is a genuine Jyotishee?

Jyotishee is one who learned Jyothish-shastra from a qualified Jyothish-Guru . And follows it up with the prescribed daily *sadhana* ( spiritual practice) . He need not be a Poojari but should be able to handle the prescribed mantras to predict the position of Nava-grahas and divine grace . While human beings have destiny in life due to karma, Jyotishee should be able to predict the ups and downs in life and prescribe effective remedial measure to dissuade bad karma.

Hare Krishna Mantra , the all-powerful Ultimate Remedy

Bhagavan Sri Krishna is the supreme controller or universe . Hare Krishna Mantra ( Shodakshari Mantra or Kalisandharana Mantra) is the means to invoke His divine grace which automatically eliminates all ill-effects.

Please chant :

Hare Rama Hare Rama

Rama Rama Hare Hare

Hare Krishna Hare Krishna

Krishna Krishna Hare Hare

and, be happy !!!

Om Namo Bhagavate Vasudevaya!! !

Atma is sometning that exist in the Creation

Atma is sometning that exist in the Creation, so is Prakriti. Atma has certain chracteristics, so does Prakriti. Both must therefore be created by the Creator, the ultimate single source from which everything can be traced back. So, if Atma and Prakriti are the creation of the same source, the Creator, they would by defintion have some affinity of ultimate source.

The chracters of Atma and Prakiti are also derived from the same source So, these two would have chracteristics that would draw them into some relationship of attraction and/ or repulsion or none interaction or inter-relation. If we observe that that they have interaction because atma is everywhere and even in a human body and so is prakriti. So, one can influence the other or be influenced by each other. The affinity is therefore is tge very design of the of their same ultimate source, the Creator.

If Creator is God and God is the ultimate source of everything including Atma and Pakriti, it is God who has designed the affinity of Atma and Prakriti. If Atma was not influenced by Prakriti, Atma would be nothing but the Creator, it source. Prakriti plays its dance as per the properties imparted to it by the Source, the ultimate God. Atma, according to the properties imparted to it by Creator, the God, can just witness Prakriti's dance. As a witness it may seem to get overwhelmed by the dance of prakriti, though in reality it remains totally unaffected. When Atma is totally unaffected by the dance of the prakriti, Atma assimed the exact property of God the Paramatma. Leberation from the ipact of the forces of Prakriti or Self Realisation occurs when the the individual realizes that he/ she is the Atma, unaffected by the Pakrit, the ego and desires vanishes and equanamity rules: the gross physical body is still subject to Prakriti but Atma rules makes the senses and the mind rest in equnimity without being affected by Prakriti's impact in the form of desires or eogo. Body does not act any longer due the influence of ego or mind. The illusion that Prakriti helps generate in the form od developing identity of ego and desires to drive the mind and senses, no longer operates.

That is liberation or Salvation that the Sadhaka had been concentrating on as the only desire. When Salvation occurs ven that desire also goes because that is the property of Atma or the Self.

why God has created such a complicated design, only God will tell you one day.

But it seems when Atma is always happy, Prakiti causes senses to feel both happinss and sorrow depending on whether desires are fulfilled or not.

Without Desire or Ambition, One is a Vegetable, Not Human

If there is no desire what-so-ever within, then on attainment of worldly things there would not be any pleasure, and on not acquiring these or losing these there would not be any cause for pain and sorrow. It is only due to desires that one experiences both pleasure (happiness) and pain (unhappiness) . These are pairs of opposites, which lead to bondage in this world. In reality, both pleasure and pain are one and the same. Pleasure is as such another name for pain, because the reason for pleasure and pain are - "ye hi sansparshjaa bhogaa dukhayonay eva te." (Gita 5/22). "All pleasures born of contact with worldly objects, are the cause of unhappiness. " If a person has no desire whatsoever, then he rises above both pain and pleasure and attains bliss (anand). Just as the Sun, has neither day nor night in it, rather it is only constant illumination (light all the time), similarly in Bliss, there is neither pleasure, nor pain, rather it is bliss at all times. On experiencing this bliss (anand) just once, there is no feeling of deficiency ever with regards to the bliss, because that bliss is axiomatic, eternal and immutable (without any modifications) .

If it were possible to fulfill all desires, then we would strive to fulfill the desire to live, and if it were possible to save oneself from death, then we would endeavor to be saved from (to escape) death. But it is everyone's experience that all desires can never be fulfilled, and every being that is born, cannot be saved from death, then what is the gain in having a desire to live or fearing death? On having desire to live, birth and death cycle will continue, and the desire to live will also subsist ! Therefore to become immortal while living, it is essential to renounce desires.

I am not the body, because this body is changing every moment, but I (Swayam, Self) is constant there. If we were not constant there, then who would have the knowledge of this changing body? Knowledge of the changing is only possible by one who is not changing. This body is not mine, because I have no control over it, and I cannot keep it according to my wishes, nor can I make changes in it as I please, nor can I keep it with me forever. In this manner, when we do not accept the body as "I" or "mine" then the desire to keep it alive will also not remain.

When there is no desire to keep it alive, then before departing from this body, one will realize immortality which is self-evident. "The unreal has no existence and the real never ceases to be" - "Naasato Vidhyate Bhaavo, Naabhaavo vidhyate satah" (Gita 2/16).

Truth is truth and untruth is untruth. Therefore there is no fear of the truth or the untruth. If we are afraid of death, then too the body shall die, and without fear also it shall die. Only the mortal dies. So what is the new loss? Therefore it is useless to be afraid of death. From "All is God" in English pg 67 by Swami Ramsukhdasji

Ram Ram

No thing is good or bad, it is the utilization that makes it good or bad

"No thing is good or bad, it is the utilization that makes it good or bad".
You know why? Because there are " no-things" at all in reality of our experience!
Put differently "we never ever experience "things", we only experience our perceptions in terms of thoughts of "things"!
Now perceptions, thoughts, conceptions are all means of knowing and then recognizing from memory/mind into a thing!
Thus, a thing is born into mind, not really "out there" external to us! They never ever say who they are!

Such KNOWING, being AWARE is the mother of all utilization of "things" which we attribute to "things" as if "things" exist independently from such KNOWING! "Things" gross or subtle arise in AWARENESS(Brahma, the creator) sustained in AWARENESS(Vishnu, the sustainer) for a while as thoughts and then dissolve in AWARENESS(Rudra, the dissolver)!
This is really the meaning of BRAHMA, VISHNU and MAHESH metaphor!
World we experience consists of AWARENESS in its purity but we paint it with our own colors, and hence it gets different utilitization for different people and thus only utilization is subject to "proper or improper"!
Thus, only utilization( relationships to objects) is our ultimate connections with apparent world, gross or subtle!
In Reality "things" in and of themselves, meaning apart from awareness of 'them", exist or not cannot be said with any certainty, But Awareness IS our experience beyond any shadow of doubt!
WE STAND AS "THAT", and BEING THAT is our IMMORTALITY!

Sri Krishna is the Source of all Creation

In Srimad Bhagavad-gita (10.8) Sri Krishna explains that He is the source of all spiritual and material worlds. "Everything emanates from Me. The wise who know this perfectly engage in My devotional service and worship Me with all their hearts."

Bhagavan Krishna further relates that all other sages and creators also originate from Him: "The seven great sages and before them the four other great sages and the Manus [progenitors of mankind] are born out of My mind, and all creatures in these planets descend from them." (Bg.10.6)

Jambavan also says to Bhagavan Krishna, "You are the ultimate creator of all creators of the universe, and of everything created You are the underlying substance. You are the subduer of all subduers, the Supreme Bhagavan and Supreme Soul of all souls." (Bhag.10.56. 27)

When the Devas approached Bhagavan Krishna to return to His eternal abode and wind up His earthly pastimes, they also recognized that He was the supreme God in their prayers : "You are the cause of the creation, maintenance and destruction of this universe. As time, You regulate the subtle and manifest states of material nature and control every living being. As the threefold wheel of time You diminish all things by Your imperceptible actions, and thus You are the Supreme Personality of Godhead... O Bhagavan, You are the supreme creator of this universe and the ultimate controller of all moving and nonmoving living entities. You are Hrishikesha, the supreme controller of all sensory activity, and thus You never become contaminated or entangled in the course of Your supervision of the infinite sensory activities within the material creation. On the other hand, other living entities, even yogis and philosophers, are disturbed and frightened simply by remembering the material objects that they have supposedly renounced in their pursuit of enlightenment. " (Bhag.11.6.15, 17)

Because Sri Krishna is the source of everything, it is not possible for others to determine His origin. "Neither the hosts of Devas nor the great Sages know My origin, for, in every respect, I am the source of the Devas and Sages." (Bg.10.2)

Arjuna also admits to this fact after having understood Krishna 's real characteristics: "O Krishna, I totally accept as truth all that You have told me. Neither the gods nor demons, O Bhagavan, know Thy personality. Indeed, You alone know Yourself by Your own potencies, O origin of all, Bhagavan of all beings, God of Gods, O Supreme Person, Bhagavan of the universe! (Bg.10.14-15) O great one, who stands above even Brahma, You are the original master. Why should they not offer their homage up to You, O limitless one? O refuge of the universe, You are the invincible source, the cause of all causes, transcendental to this material manifestation. (Bg.11.37) You are air, fire, water, and You are the moon! You are the supreme controller and the grandfather. Thus I offer my respectful obeisances unto You a thousand times, and again and yet again! Obeisances from the front, from behind and from all sides! O unbounded power, You are the master of limitless light! You are all-pervading, and thus You are everything! (Bg.11.39-40) You are the father of this complete cosmic manifestation, the worshipable chief, the spiritual master. No one is equal to You, nor can anyone be one with You. Within the three worlds, You are immeasurable. " (Bg.11.43)

Even the immeasurable spiritual entity called the Brahman is actually a tool that Krishna uses in which to create the cosmic manifestation. As Bhagavan explains, "The total material substance, called Brahman, is the source of birth, and it is that Brahman that I impregnate, making possible the births of all living beings, O son of Bharata [Arjuna]. It should be understood that all species of life, O son of Kunti, are made possible by birth in this material nature, and that I am the seed-giving father. (Bg.14.3-4) Of all that is material and all that is spiritual in this world, know for certain that I am both its origin and dissolution. (Bg.7.6) I am the generating seed of all existences. There is no being--moving or unmoving--that can exist without Me. (Bg.10.39) Know that I am the original seed of all existences, the intelligence of the intelligent, and the prowess of all powerful men." (Bg.7.10)

In this way, Bhagavan Krishna creates the material manifestation, and later absorbs it back into Himself. Then at His will, He again creates. "At the end of the millennium every material manifestation enters into My nature, and at the beginning of another millennium, by My potency I again create." (Bg.9.7)

"My dear Bhagavan, the original purusha-avatara, Maha-Vishnu, acquires His creative potency from You. Thus with infallible energy He impregnates material nature, producing the mahat-tattva. Then the mahat-tattva, the amalgamated material energy, endowed with the potency of the Bhagavan, produces from itself the primeval golden egg of the universe, which is covered by various layers of material elements." (Bhag.11.6.16)

Because Bhagavan Krishna is the source of everything, there is obviously nothing that He personally needs from it, nor is He ever entangled in it. He is like the warden of a prison who can go in or out of it at any time he wants. Yet He is still overseeing it. "O son of Pritha, there is no work prescribed for Me within all the three planetary systems. Nor am I in want of anything, nor have I need to obtain anything--and yet I am engaged in work. (Bg.3.22) There is no work that affects Me; nor do I aspire for the fruits of action. One who understands this truth about Me also does not become entangled in the fruitive reactions of work." (Bg.4.14)

Akrura also admitted to Bhagavan Krishna that, "You create, destroy and also maintain this universe with Your personal energies--the modes of passion, ignorance and goodness--yet You are never entangled by these modes or the activities they generate. Since You are the original source of all knowledge, what could ever cause You to be bound by illusion?" (Bhag.10.48. 21)

The summary process of how Bhagavan Krishna manifests and gives facility to the universe and the living entities within it is described in Vasudeva's prayer to Bhagavan Krishna: "O transcendental Bhagavan, from Yourself You created this entire variegated universe, and then You entered within it in Your personal form as the Supersoul. In this way, O unborn supreme Soul, as the life force and consciousness of everyone, You maintain the creation. Whatever potencies the life air and other elements of universal creation exhibit are actually all personal energies of the Supreme Bhagavan, for both life and matter are subordinate to Him and dependent on Him, and also different from one another. Thus, everything active in the material world is set into motion by the Supreme Bhagavan. The glow of the moon, the brilliance of fire, the radiance of the sun, the twinkling of the stars, the flash of lightning, the permanence of mountains and the aroma and sustaining power of the earth--all these are actually You. My Bhagavan, You are water, and also its taste and its capacities to quench thirst and sustain life. You exhibit Your potencies through the manifestations of the air as bodily warmth, vitality, mental power, physical strength, endeavor and movement. You are the directions and their accommodating capacity, the all-pervading ether and the elemental sound residing within it. You are the primeval, unmanifested form of sound; the first syllable, om: and audible speech, by which sound, as words, acquires particular references. You are the power of the senses to reveal their objects, the senses' presiding demigods, and the sanction these Devas give for sensory activity. You are the capacity of the intelligence for decision-making, and the living being's ability to remember things accurately. You are false ego in the mode of ignorance, which is the source of physical elements; false ego in the mode of passion, which is the source of the bodily senses; false ego in the mode of goodness, which is the source of the Devas; and the unmanifest, total material energy, which underlies everything. You are the indestructible entity among all the destructible things of this world, like the underlying substance that is seen to remain unchanged while the things made from it undergo transformation. " (Bhag.10.85. 5-12)

"Thus these created entities, transformations of material nature, do not exist except when material nature manifests them within You, at which time You also manifest within them. But aside from such periods of creation, You stand alone as the transcendental reality." (Bhag.10.85. 14)

Being the source of everything, Bhagavan Krishna explains how He is also the source of genuine religion. "The Supreme Personality of Godhead said : `O Brahmana, I am the speaker of religion, its performer and sanctifier. I observe religious principles to teach them to the world, My child, so do not be disturbed." (Bhag.10.69. 40)

Bhagavan Krishna goes on to say that the understanding of how He is the origination of everything is the knowledge which can free a person from sins: "He who knows Me as the unborn, as the beginningless, as the Supreme Bhagavan of all the worlds--he, undeluded among men, is freed from all sins." (Bg.10.3) This is the special nature of this spiritual knowledge.

Om Namo Bhagavate Vasudevaya !!!

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.

Sri Sankaracharya was taught that Bhakti is superior to Sidhi

Sri Sankaracharya was taught that Bhakti is superior to Sidhi

Once the great Jagadgura Sri Sankaracharya was on his aerial journey from Kaladi to Shringeri. He reached above Guruvayur temple. Siveli procession was progressing in the temple . Sankaracharya smiled at the pompness and vividity of the procession in the temple and tried to pass the temple without making any obeisance to Bhagavan.

When snubbed like this by Sri Sankara, Bhagavan decided to teach him that Bhakti is superior to Sidhi . Suddenly Sankara came crashing down and the Siveli procession stopped there at the northwest corner. He soon recovered and saw Bhagavan Sri Krishna in all his divinity. Realizing the cause of his fall, Sankaracharya prostrated before Bhagavan and tried to win Bhagavan's favour by singing Bhajahovindam and Govinda Ashtakam. (The small opening in the roof over the North- West courtyard is in commemoration of this event). Sankaracharya stayed for (41) days at the temple . And he instituted the ritual of *Mandala Vilakku* (lighting of lamps for 41days) .

Who is Sri Krishna ?

Hare Krishna !

In my humble opinion, Sri Krishna and Maha-Vishnu are non-different . In Guruvayoor temple , the Deity is Maha-Vishnu who is worshipped as Sri Krishna . Same is the case with many other Vedic Krishna temples which were consecrated by the Devatas. In Vishnu Sahasranamam and Narayaneeyam, Bhagavan Krishna is repeatedly addressed as Maha-Vishnu .

A Bhakta should be aware that, Sri Krishna is the Supreme Personality of Godhead . Otherwise , he will be deluded by ‘Maya’ (illusion) and can’t attain proper ‘Saranaagati’ at the lotus feet of Bhagavan . Sri Krishna says in Gita ( 10.7) “He who knows in truth My opulence and yogic power , has firm bhakti in Me. There is no doubt about this ” .

The Braj vasis were ‘Rsis’ in their previous birth ; and as a result of their accumulated ‘punya’ , they could afford to take liberties with Bhagavan . However , ordinary mortals like us who are severely hampered by the sinful reactions of previous births , need to be extra vigilant to escape from the destructive influence of ‘false ego’ caused by Maya . Therefore, we the eternal servants of Bhagavan Krishna must surrender unconditionally to Bhagavan Sri Krishna and take refuge at HIS lotus feet .

As Suneetaji pointed out the other day , Arjuna was a great vedic scholar ; and he was taught by none other than Dronacharya , the incarnation of Brihaspathi (Deva-Guru) . However, in the war field Kurukshetra , when he came face to face with the hard realities of life , Arjuna was overcome by ‘Maya’ . He forgot all the transcendental knowledge he had acquired till then ; and started behaving like a novice . Then Bhagavan Krishna asked Arjuna to surrender to HIM ( the Supreme God) in order to be qualified to receive the supreme transcendental knowledge in the form of ‘Bhagavad Gita’ . We must remember that even top Devatas such as Lord Indra , Lord Brahma and Lord Shiva failed miserably when they were challenged by the Maya-sakti , the powerful illusionary energy controlled by Maha-Vishnu .

When King Mucukunda asked Sri Krishna, “ Who are You ” ?

SB 10.51.23 – 30 : As he gazed at the Lord, King Mucukunda saw that He was dark blue like a cloud, had four arms, and wore a yellow silk garment . On His chest He bore the Srivatsa mark and on His neck the brilliantly glowing Kaustubha gem . Adorned with a Vaijayanti garland, the Lord displayed His handsome, peaceful face, which attracts the eyes of all mankind with its shark-shaped earrings and affectionately smiling glance. The beauty of His youthful form was unexcelled, and He moved with the nobility of an angry lion. The highly intelligent King was overwhelmed by the Lord's effulgence, which showed Him to be invincible. Expressing his uncertainty, Mucukunda hesitantly questioned Lord Krishna as follows.

Sri Mucukunda asked :
· Who are You who have come to this mountain cave in the forest, having walked on the thorny ground with feet as soft as lotus petals?
· Perhaps You are the potency of all potent beings. Or maybe You are the powerful god of fire, or the sun-god, the moon-god, the King of heaven or the ruling demigod of some other planet . I think You are the Supreme Personality among the three chief gods, since You drive away the darkness of this cave as a lamp dispels darkness with its light.
· O best among men, if You like, please truly describe Your birth, activities and lineage to us, who are eager to hear.

SB 10.51.23 – 30 : Thus addressed by the King, the Supreme Personality of Godhead, origin of all creation, smiled and then replied to him in a voice as deep as the rumbling of clouds.

The Supreme Lord said :
· My dear friend, I have taken thousands of births, lived thousands of lives and accepted thousands of names . In fact My births, activities and names are limitless, and thus even I cannot count them.
· After many lifetimes someone might count the dust particles on the earth, but no one can ever finish counting My qualities, activities, names and births.
· O King, the greatest sages enumerate My births and activities, which take place throughout the three phases of time, but never do they reach the end of them .
· Nonetheless, O friend, I will tell you about My current birth, name and activities. Kindly hear. Some time ago, Lord Brahma requested Me to protect religious principles and destroy the demons who were burdening the earth . Thus I descended in the Yadu dynasty, in the home of Anakadundubhi . Indeed, because I am the son of Vasudeva people call Me Vasudeva .
· I have killed Kalanemi , reborn as Kamsa, as well as Pralamba and other enemies of the pious. And now, O King, this barbarian has been burnt to ashes by your piercing glance.
· Since in the past you repeatedly prayed to Me, I have personally come to this cave to show you mercy, for I am affectionately inclined to My devotees.

Om Namo Bhagavate Vasudevaya!! !

As the living entity is promoted to the platform of human life

yada yada hi dharmasya
glanir bhavati bharata
abhyutthanam adharmasya
tadatmanam srjamy aham
[Bg. 4.7]

The whole material atmosphere is going on, but we... There is a program. There is a plan. The plan is that, as soon as the living entity is promoted by gradual evolution, promoted to the platform of human life, he has to understand his spiritual position. That is the whole program. The nature is going on on this plan of the Supreme Lord. The plan of the Supreme Lord. All the living entities here, in this, whatever we see... Sarva-yonisu kaunteya sambhavanti murtayah yah [Bg. 14.4]. The Lord says, Lord Sri Krsna says, "Whatever forms of life, living entities, you are seeing before you, all of them are born of Me. They are My part and parcel. I am..." Aham bija-pradah pita. "I am the father. I am the father." So Lord Sri Krsna, or God, He is the father of every living being. He does not like to see that His sons undergo unnecessary miseries. He does not like to see. Why? If we are sons of God, and what is the position of God? All powerful, all opulence, all wealth, all beauty, all knowledge, everything in full. That is the conception of God. Now, if we are sons of God, then we are very rich man's son. Then why should he suffer? We should not have suffered. But some way or other, by material contact, we are suffering. We are suffering. Now, this suffering, we have become so much accustomed to sufferings that we have taken it granted that these sufferings are nonmaterial. "Let us enjoy this material life. This suffering... " They don't care for suffering. You see? They want this material enjoyment, which is the cause of his bondage. It is cause of bondage. So they do not want... Just like there are some prisoners who do not like to get out of the prison life. They think it is better to remain in the prison because "I have no responsibility. If I go outside the prison, oh, I will have to search out some work. Oh, that is botheration. Let me remain here." Or even after the termination of the prison life, when he comes out, he commits again some criminal act so that he may be put again into the jail. He has been accustomed. Similarly, he does not take seriously the miseries of prison life. He is so accustomed that he does not take. That is ignorance. That is ignorance. Similarly, those who are in this material world under the shackles of material modes of nature, they have completely forgotten that we have got a spiritual life which is full of freedom, full of knowledge, full of bliss, and we can become exactly almost like God. These things they have forgotten. They think that "If, from the C-class prisoner's life, I can become an A-class prisoner..." Just like in the prison life there are some classes, A-class prisoner, B-class prisoner, C-class prisoner, similarly, our endeavor is going on in this material life to become A-class prisoner. The program is not for getting out of the prison life, but we want to become A-class prisoner. That is ignorance. That is ignorance.

It is very difficult to get rid of Egotism

A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego--he alone can attain real peace. B GITA 2 - 71


The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities, which are in actuality carried out by nature. GITA 3 - 27

When we see something significant in our selves, it is a major flaw. If we see smartness in our self (such as - I know the Gita by heart, I have an in-depth understanding of the meaning and expressions of the Gita etc), or if we see spiritual goodness in us, (e.g. I worship God, I meditate, I chant devotional songs, I repeat His holy name etc), or anything great that we see in our self, it is all egotism. By whatever means we find something special in our self, that is egotism.

This egoism can come due to one's caste, color, creed, stage in life, knowledge, intelligence and many other forms of arrogance and conceit. It is different forms of pride that can lead to one's downfall. Thinking that we have - good qualities, desirable abilities, knowledge, smartness, articulation etc. is egotism. Such egotism coming from goodness is dangerous and difficult to get rid off.

With respect to "Egotism" it has been said in Ramayana -
"Sansrut mool soolprad naanan, sakal sauk daayak abhimaana." (Manasa 7:74:3)
All devilish tendencies, bad qualities, evil actions, operate under the umbrella of "Egotism." (arrogance, conceit).

The more effort we put into getting rid of this egotism, the more it becomes firmly established. The more ways that we find to wipe out the pride and arrogance, the solutions themselves will increase our egotism. It is truly very difficult to get rid of Egotism.

A spiritual aspirant must keep in mind that whatever good qualities he has, are not his own, rather they have come from God. Being a part of God, the Self (Atma) is flawless and without qualities. Therefore those great qualities should be understood as being God's, not ours. By believing and understanding with a firm resolve that these good qualities are all God's, there will be no egotism. This pride and arrogance cannot be rooted out by our self, it needs the grace of God. On this subject a spiritual aspirant must remain very vigilant.

Attain Salvation by Accepting that All is God.

Gist: The main principle of the Gita is "Everything is God." There is nothing else besides God. Whatever our mind and intellect comprehends, it is all God. Thus there is nothing left to know. We must accept this fact with determination. It is only a matter of changing our view, our outlook. Believing in this view is best.


Attain Salvation by Accepting that All is God.


"In the very last of all births the enlightened soul worships Me, realising that all this God ..." Gita 7:19. The main principle of the Gita is "Vasudev Sarvam." "Everything is God."


God also says - "Now listen how with the mind attached to Me (through exclusive love) and practising Yoga with absolute dependence on Me, you will know Me in entirety and without any shadow of doubt." (Gita 7:1)


The Jnana Yogi sees God in him, The Karma Yogi sees God next to him while the Bhakti Yogi sees only God.


There is nothing else besides God. He is the one who looks after, He is the one who is looked after, He is the truth and the untruth, He perishes and He prevails. There is not the tiniest place as much as a pin which is without Him. There is no I, you, this or that. I is God, You is God, this is God and that is God. Whatever your mind and intellect comprehends, it is all God. Thus there is nothing left to know.


We must accept this fact with determination. We don't have to do anything new or get anything new. All that we need to do is change the way we look at things. We have to change our view. Believing in this view is the best.


We don't know our parents as we do not remember our birth. We simply accept them as we have been told. So we must believe and accept that God is our father. We are very much a part of Him.


The Gita and the Ramayan are two beautiful scriptures given to us. We can keep reading, understanding and hearing the Gita - it is endless and most importantly they are the spoken words of God.

True Devotees Attention is Only on God

Gist: However you are, God loves you. God cannot be attained by abilities, only by our deep longing and calling out to Him. Do not pay attention to yourself. A true and great devotee's attention is only on God.

True Devotees Attention is Only on God

Question: How can we become more deserving to receive His grace?
A child is carefree about how he is. However he is, whether good or bad, his mother will love him. It is the same with God. If He loved us only if we were good, only if we were perfect, then how can He be called merciful or compassionate? If we have money then only someone will give us a thing, then what is the big deal about what they are doing? However a child is, even if he is covered in dirt, he feels he rightfully belongs to his mother and places his filthy self on the mother's lap and the mother ever if dressed in new, clean clothes simply takes him in her lap.

The main point is that if by our abilities we can attain God, then in His attainment, we have to have abilities greater than Him. This is not possible. All that a child can do is cry to gain his mother's attention. He cannot become deserving of her love. Therefore, why to ask about becoming deserving? Why not simply ask for God? Why go around about way that is a longer path? Why not go straight to the source?

A crucial point is, do not pay attention to yourself. Only pay attention towards God. The minute you look towards yourself, you will fall. The true and greatest devotees attention is only on God. "Hari bina rahyo re ne jai." He cannot live without God. Therefore remember Him at all times and become intensely agitated when you forget Him.

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

The divine counterpart of Sri Krishna is known as Sri Radha

The divine counterpart of Sri Krishna is known as Sri Radha. Together, according to the ancient Vaishnava tradition, this dual-gendered divinity is God-male and female dimensions of the Absolute Truth. Sri Radha is the complete energy, and Sri Krishna is the complete energetic source. They are nondifferent from each other, just as musk and its scent are forever merged, or as fire and heat are inseparable.

Radha and Krishna are one, yet They have assumed two separate forms to enjoy loving pastimes. Numerous theological texts explain how this is so, but most thorough are the writings of Krishnadasa Kaviraja Gosvami and Rupa Gosvami, great masters in the Vaishnava tradition whose books have been translated and commented upon by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada. To understand Sri Radha, then, English readers would do well to turn to Srila Prabhupada's books.

Sri Radha in Literature
Historically, the ancient Puranas reveal much about Sri Radha's manifest pastimes, even if the Srimad-Bhagavatam (10.30.28), the cream of all such Puranic literature, mentions Her name only once-with the indirect anayaradhitah, indicating that She is "the one who worships Krishna best." Both the Padma Purana and the Brahma-vaivarta Purana, on the other hand, elaborate on Her pastimes of love with Krishna and reveal how the divine couple is the source of all that is. The Brahma-vaivarta Purana, in fact, reveals an esoteric creation story in which Radha co-creates the material world with Krishna.

Sri Radha's dominance in Vaishnava theology did not come to light until the twelfth century, when the saintly poet Jayadeva Gosvami wrote his famous Sanskrit work Gita Govinda. Krishna's spiritual love then became a celebrated theme throughout India, colorfully conveyed in festivals and the arts, with the personality of Radha sometimes eclipsing even Krishna.

It is important to point out that Jayadeva understood the spiritual nature of Radha and Krishna's love. He knew that people could easily misconstrue it as mundane, comparing his work to erotic love poetry (as many still do). Anticipating this misconception, he commenced his Gita Govinda with a section called Dasha-avatara, in which he clearly outlines Krishna's divine nature, listing and glorifying His transcendental descents as incarnations (avatara). With this as a preface, it becomes obvious that the loving affairs to follow-the affairs of this same divine Krishna, who incarnates as so many avataras-are not ordinary. Indeed, they represent the zenith of spiritual love.

This love was expressed more fully after Jayadeva's time. In the fifteenth century, two Bengali poets, Chandidasa and Vidyapati, wrote beautiful Bengali verse about the divine couple. In the sixteenth century, Sri Chaitanya Mahaprabhu-the combined form of Radha and Krishna, in the guise of Their devotee-relished this poetry, along with Jayadeva's breakthrough Sanskrit work. He also enjoyed hearing the story of Radha and Krishna as expressed in the ancient work of Bilvamangala Thakura, Sri Krishna-karnamrita, and in a contemporary poem, Ramananda Raya's