Prabhupada Letters :: Anthology 2014-10-09 00:57:00 →
Prabhupada Letters :: 1968
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In the Bhāgavata (3.24.18) we hear Brahmā tell this to Princess Devahūti:
My dear daughter of Manu, the destroyer of deceptions has come forth from your own womb! His teachings will traverse the globe, setting it free from the knotted ropes of ignorance and confusion. He will become the leader of hosts of people attaining perfection. He will become the exemplar of the sciences, and will speak with excellent and full deliberation upon authority. With the name ‘Kapila’ he will be celebrated throughout the world, thus increasing your fame
Kapila’s science was explained with excellent and full deliberation upon authority. This means that Kapila’s epistemology begins with śabda-pramāṇa and descends into anumāna and pratyākṣa-pramāṇa. (he begins with statements from primeval authority and carries those statements into logical rationale [anumāna] and then into practical observation [pratyākṣa].
Later on, science changed. Even in India, the saṁkhya-darśan later changed. Another person came forward calling himself Kapila and gave new conclusions to the science. His version influenced the Greeks, which has created the modern science that now dominates the world. This form of science differs from the sciences explained by Devahūti’s beautiful son in that her son established science “with excellent and full deliberation upon authority” where as the later ‘Kapila’ (and the modern science stemming from his root) take an opposite approach.
Devahūti’s Kapila’s approach is avaroha — it comes from “top-down.” It begins with authoritative knowledge (śabda) and this informs and guides the rationale and logic (anumāna) which then educates and informs the perception (pratyākṣa).
The other Kapila’s approach is varoha — it goes from “bottom-up.” It begins with perception (pratyākṣa) from which one constructs logical rationale (anumāna) and finally arrives at authoritative knowledge (śabda). This approach is insufficient compared to the approach of the original Kapila because perception is subjective and incredibly subject to flaw and limitation.
Giriraj Swami read and spoke from Srimad-Bhagavatam 7.15.2 during the morning class.
“Our acharyas say, krsnaika-sarana—one should take exclusive shelter of Krishna. If one has that one qualification, even if he is lacking in the other twenty-five, he is to be considered a devotee, or sadhu. And to criticize such a devotee is an offense: sadhu-ninda. Conversely, if one has all the other twenty-five qualifications but is lacking the one qualification of krsnaika-sarana, then he is not considered a devotee. Here again we see the same principle. If one is coming from a low family but is a devotee, he is worshipable and is entitled to perform worship. But if one is born in a brahman family but is not a devotee, he cannot purify even himself, what to speak of others. So, we are blessed with a wonderful opportunity to associate with devotees, who are so rare. But it is also a challenge to live in the association of devotees and appreciate them as devotees and not be overwhelmed by the perception of their apparent—or real—defects.”
If by the tongue you chant Hare Krishna mantra, and by the tongue you taste prasadam, you will be perfect, simply by executing these two things. London, July 12, 1973. Read more ›
Said to be an incarnation of Krishna’s brother Lord Balarama Himself, the Mridanga is a powerful instrument, which helps to carry devotees into blissful ecstasy while they chant the holy names of Krishna. In Kirtan, with thousands of people or just one or two, the Mridanga raises the consciousness and allows one and all to focus more fully on Krishna. Read more ›
As stated in the Padma Purana: "One cannot understand the transcendental nature of the name, form, quality and pastimes of Sri Krishna through one's materially contaminated senses. Only when one becomes spiritually saturated by transcendental service to the Lord are the transcendental name, form, quality and pastimes of the Lord revealed to him." Read more ›
"O Lord, Your transcendental name and form are not ascertained by those who merely speculate on the path of imagination. Your name, form and attributes can be ascertained only through devotional service."
(Srimad-Bhagavatam, 10.2.36) Read more › The post October 8th, 2014 – Darshan appeared first on Mayapur.com.
Kali-kale nama-rupe krsna-avatara (Cc. Adi 17.22): In this age, Krishna has appeared in the Hare Krishna maha-mantra. The Krishna Consciousness movement is spreading like wildfire all over the world, and it will go on doing so. (Srimad-Bhagavatam, 10.2.20 Purport) Read more ›
Oct 8, 2014, lecture by Ravindra Svarupa Prabhu Read more ›
Indradyumna Swami: "O friend, by great good fortune you have attained this body where you have heard Vrndavana’s wonderful glories and learned that everything in this world is like a dream. Don’t, don’t, don’t put any faith in the mind and body. Run to Vrndavana!"
[ Srila Prabhodananda Sarasvati, Sataka One, Text 80 ] Read more ›
Results of world's largest Near Death Experiences study published. Recollections in relation to death, so-called out-of-body experiences (OBEs) or near-death experiences (NDEs), are an often spoken about phenomenon which have frequently been considered hallucinatory or illusory in nature; however, objective studies on these experiences are limited. Results of the study have been published in the journal Resuscitation and are now available online. Read more ›
The Puranas (Vedic histories) extol the month of Kartik as the topmost in the calendar. Lord Krishna’s mercy is very easily accessible in this month and to demonstrate their sincerity devotees accept different austerities such as fasting, cutting down on non-essential activities and offering charity. Worship of Tulsi and serving Lord Krishna’s cows is especially glorified. Read more ›
Hare Krishna Maha Mantra Challenge asks that you sing the maha mantra in a non-traditional, but very recognizable tune. Watch these vaishnavas that accepted the challenge! Read more ›
The performance of sankirtana-yajna is a special concession for human society to save people from being affected by known or unknown sinful activities. We are surrounded by unlimited sins, and therefore it is compulsory that one take to Krishna consciousness and chant the Hare Krishna maha-mantra.
(Srimad-Bhagavatam, 9.16.23 Purport) Read more ›
Kirtanad eva krsnasya mukta-sangah param vrajet [SB 12.3.51] Simply by chanting the Hare Krishna mantra, one becomes free from the bondage of material existence and thus becomes eligible to return home, back to Godhead. (Srimad-Bhagavatam, 9.14.48 Purport) Read more › HG Ananda Chaitanya Dasa – SB 10.70.1 – 11.07.2014
Answer Summary: Madness possesses us when inner weakness couples with outer recklessness.
Answer:
Madness refers to our irrational relapses into regrettable behaviors that leave us shocked at ourselves: “How could I have done something as terrible as that?” Such madness doesn’t come upon us just by random chance about which we can do nothing – it comes by a method that we can comprehend and counter.
Essentially, madness possesses us when inner weakness couples with outer recklessness. Weakness refers to the impurities in our heart that make us vulnerable to certain forms of immoral or anti-devotional indulgences. Recklessness refers to our carelessness in leaving within easy reach the external sense objects for which we have a weakness.
Consider for example recovering alcoholics. They have a weakness for alcohol – though they have resolved to give it up, their resolve may go down whenever recollections of their past indulgences start attacking their consciousness. When they are thus internally weakened, a key thing that will check immediate relapse is the external unavailability of alcohol. The heavy attack of temptations doesn’t last forever – it comes in spikes of heightened craving. Recovering alcoholics just need to endure those heavy-attack phases and such endurance becomes easier when the object for indulgence is not readily available. Soon their intelligence and conscience will re-surface and they will resist and reject the temptation. But if they have recklessly kept alcohol nearby, then it’s almost certain that they will relapse. And who knows how long it will be before the madness releases them from its grip and they find themselves with a hangover in the head and frustration in the heart?
The heavy attack of temptations doesn’t last forever – it comes in spikes of heightened craving.
Alcoholism may not be a problem for most of us, but we all have our weaknesses that sometimes drive us mad. This analysis of how the coupling of weakness with recklessness invites madness can help us better apply in our inner battles the Bhagavad-gita’s two-point strategy given in its illuminating exposition on lust (03.36-43). Though this Gita section focuses on lust, the strategies it outlines can apply to whatever our blind spots may be.
The Gita's two-point strategy
The first strategy (03.41) centers on sensual regulation. In our analysis, it can correspond with avoiding recklessness and not keeping alluring objects easily available. In the past, most spiritual cultures and in fact of most human cultures stressed minimizing, if not preventing entirely, unfiltered mixing between the genders, thereby decreasing greatly the danger of wrongdoing. Thus the culture served as an assistant in the individual’s endeavors for sensual regulation. At present unfortunately, the culture has largely become an opponent to the individual’s efforts due to its public depictions of sexually suggestive imagery. But still we can get some cultural help by situating ourselves in a community that respects, even expects, sexual morality. And we certainly can according to our specific vulnerabilities put as much distance as possible between ourselves and the objects that especially allure us. Rather than rejecting such distancing as fanatical, we need to recognize it as foundational. For example, just as recovering alcoholics can’t stay sober if they choose to live next to a bar, recovering porn users can’t stay sober if they retain unfiltered Internet access. When we thus carefully keep our living environment morally safe for ourselves, we can stop madness from possessing us even when we feel internally weak.
Rather than rejecting such distancing from tempting objects as fanatical, we need to recognize it as foundational.
The second strategy (03.43) centers on spiritual nutrition. The Gita urges us to use our intelligence to contemplate our spiritual nature and situate ourselves firmly on the spiritual platform, thereby conquering lust. Situating ourselves spiritually means rendering loving service to Krishna because we are at our core, souls, who are eternally his parts, as the Gita informs later (15.07). When we remember and serve Krishna with a devotional disposition, we relish a profound non-material enrichment, just as the hand becomes nourished when it provides food to the belly. With our innate need for happiness thus satisfied at the spiritual level, we feel rejuvenated in our battle against our inner weakness. As our inner strength increases, we push back the temptation towards which we had been becoming allured. As our intelligence and conscience become re-activated, the folly and the futility and the depravity of the indulgence becomes evident to us. And we push the temptation completely out of our consciousness.
By thus protecting ourselves externally and nourishing ourselves internally, we can methodically counter the method of madness.