
Abhisheka ceremony of Advaita Acarya in Mayapur dhama (86 beautiful, high resolution photos)
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One person was traveling away from home for ten years, and he went to the Himalayas to find a yogi who could give him some perfection.
It is quite natural that any person who achieves some success wants to show it off before friends, relatives, and countrymen. So, after ten years, he came back to his village. All the villagers assembled and were very anxious to know what had happened to him.
“My dear friend, for ten years you have been searching, trying to learn yoga perfections. So what have you learned? Please let us know.”
He said, “I have achieved the laghima-siddhi perfection. That means I have learned how to become the lightest.” And what is the result? He said, “I can walk on water.”
So everyone was very anxious because people are very inquisitive and curious. So they requested him, “Let us have some demonstration. Please show that you’ll walk over the river.”
“All right, I shall show you tomorrow morning.”
In the village lived an old man. He said to the yogi, “My dear such-and-such, after working for ten years, you have learned something that is two cents worth.”
The yogi was very angry. “Oh, it is two cents worth, you think?”
“Yes, I think it is two cents worth.”
“Why?”
“Because you’ll walk over the river, but I shall pay the boatman two cents and I too will cross over the river.”
So these things are two cents worth in comparison to Krishna consciousness. Don’t be after them. Real yogic perfection means to achieve liberation from material existence by developing spiritual, Krishna consciousness. One may attain one of the eight yogic perfections such as becoming smaller than the smallest or heavier than the heaviest, and make a wonderful show of material nature, but because such a mind is still on the material platform, such a person will still have to stay in the cycle of repeated birth, death, old age, and disease.
Bhagavad-gita (6.47) reiterates this point:
“And of all yogis, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.”
There are many possible motives for suicide. Saintly people, for example, sometimes commit suicide to atone for some serious mistake or as an involuntary expression of some extremely deep emotion.
Cota Haridās drowned himself in a sacred river as an expression of spiritual grief.
Sanātana Goswāmī planned to kill himself under the juggernaut-wheels of a huge sacred cart.
Raghunātha Goswāmī attempted suicide by leaping from the cliff of a sacred hill.
Śiva’s wife, Sati, for example, committed suicide out of grief of being related to her father, who had disrespected her husband.
The result of suicide, like everything, depends on the motive. Sati’s result was that she became Parvatī, married Śiva again and was free from her inglorious previous family/father. This shows that suicide does not always have a negative result.
Almost always, however, suicide is an unrecognized expression of the desire for moksha (spiritual liberation). The pains and depressing, inescapable realities of existence become too great to bear; they vastly outweigh the joys and pleasures of life – one decisively prefers not to exist at all, rather than exist amidst such unbearable circumstances.
Since the desire for moksha is unrecognized, the individual seeks to end their existence by some physical means – a bullet, a pill, a blade, a steep drop, etc. If the desire were recognized as a desire for moksha the individual would instead recourse to nihilistic spiritual disciplines to extinguish his or her existence altogether – a much more effective form of suicide – since it destroys not just the physical self, but also the emotional self.
What destination is attained by a person who physically kills themselves?
It depends on their consciousness at the time of death. yat yat vāpi smaran bhāvam tajantyante kalevararam – “Whatever your heart is absorbed in when you die will become the general condition of your next birth.” (Bhagavad Gita 8.6)
Not always, but most often the consciousness of a person committing suicide is tragic and filled with negative emotions. Therefore most often, the destination of those who commit suicide is tragic. It is not always the case, but it is arguably the norm. When a person dies with a lot of unfinished, unresolved emotional ties to people, places, and things in their life, they will find themselves unable to move on to their next birth. A suicidal person, specifically, will also be loathe towards the proposal of starting the whole depressing cycle over again in another birth. When the mind is paralyzed from moving on to the next life, the being has to exist for a while without a physical form, only in an emotional “body” – a very troubled emotional body.
People tend to experience such beings as “ghosts” and so on. Often, people who commit suicide have many, many unresolved issues with their life, thus it is quite frequent that suicide produces what many people call “ghosts.”
Another problem is that suicide most often leaves behind unfulfilled responsibilities. This is a serious karmic problem incurred by committing suicide. If a person is old, legitimately renounced, or somehow has fulfilled or never incurred many familial and social responsibilities, this may not be an issue.
Eventually (it can take centuries) the ghost forgets his or her negative ties to the previous life and drifts slowly towards another birth. In that next birth they will have to again deal with what they wanted to escape: being alive in a painful world.
If a person recognizes the suicide impulse as the desire for moksha and fulfills that impulse not by physical suicide, but by “spiritual” nihilism – what is the result?
Another type of “ghost” – really.
They extinguish their false existence, which is good, but they do so with a sense of disgust, disdain, frustration, or repulsion. These negative motives invariably generate negative results. The result of such moksha is to obliterate one’s false being, but not attain any true being – a type of ghostly existence in a sense, in between falsehood and truth, and neither of either. Like a ghost, they exist for sometime without any tangible existence. Eventually, the negative, unresolved emotional ties to the false world will again pull them into subdividing their consciousness into negative existence and they will again acquire a material birth.
In the end, suicide of either type fails to solve the problem. You eventually have to actually face your problems and solve them. The problem is suffering. Self-centered existence is the root of suffering. Selfless existence is the end of suffering and the root of joy. “Selfless existence” means an existence of pure love. Pure love is realized in its most perfect zenith when the beloved is absolutely pure and real – focused on the absolute reality as the supreme beloved.
The only real way to end suffering is love – bhakti. Practice of bhakti is the only way to accomplish what suicide would like to accomplish, but cannot.
Please view the following galleries: Abhishek Darshan Appearance day lecture of Advaita Acarya by HH Jayapataka Swami. So, today is a good day to follow in the footsteps of Krishna Das Kaviraj and take shelter of Advita Gosai who was incarnation of a devotee. Lord Caitanya is devotee, Nityananda is expansion as his devotee, Advaita […]
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The glaring attraction of the city is maya. In the modern age people are attracted by city life, but we should know that city life is not for the devotee (or any other transcendentalist); generally, people like city life, but that is maya. Maya means “that which is not a fact” or that which is an illusion. We are under the spell of maya, thinking that by living in the city we shall be happy.
One English poet, Cowper, said that a city is made by men, but a village is made by God. So, if you can stick to village life you can produce your necessities and be satisfied with whatever you produce. If we keep cows and grow food grains, fruits, and vegetables, then we can live very peacefully. There is no need of going to the city. That is the plan of God, Krishna.
Krishna personally exhibited living in a village. Vrindavana is a village; it is not a city. We are trying to go to the village of Krishna — Vrindavana.
Formerly one was considered to be rich if one possessed many cows:. Now, artificially, the society has made a promise that if you can possess some paper – a hundred dollars, five hundred dollars, a thousand dollars, then you are rich. But actually that is not wealth. When there is no food, you cannot eat this paper no matter how much it may be worth – a hundred dollars, five hundred dollars, etc. But if one possesses grains and cows, then one will never starve. The city people, who have money, are getting food supplies from remote villages. Thus they are dependent whereas the farmers are free.
Money means paper, which they are using to cheat people. There is no money really, but they have made an economic condition in such a clever way that we are accepting this paper as money. We are being misled to think we need money to obtain so many material possessions that the city offers so that we can live properly and be happy. They are mostly superfluous things. Real riches are actually the grains and milk. Those are real riches; according to Vedic civilization it is said, dhanyena dhanavan gavaya dhanavan.
So the Krishna consciousness movement is designed to teach everyone that we should not be attracted by false things. City life is like fool’s gold.
Produce your own food; keep cows, and milk. And, if you produce cotton, you can produce your own cloth also.
That is an actual civilization. You are all Europeans and Americans, and are not accustomed to it. But if you develop the civilization of plain living and high thinking, and save time for advancing in Krishna consciousness, you will achieve the real success of life.
Comfortable means without anxiety. That is life. Real life is without anxiety. That is comfortable living. If you are living and sleeping in a very high skyscraper building, but full of anxiety, is that a comfortable life? That is not a comfortable life. Canakya Pandita, regarded as a greatly wise man in India, has said that a comfortable, happy person is one who does not have to go too far from home to work and who is not a debtor. He is happy. However, in the city everyone are debtors, and they have to go fifty miles, a hundred miles, etc. for earning livelihood. Is that comfortable? The bank is ready to give you money – “Purchase motorcar. Purchase this. Purchase that.” And at the end of the month, after working hard to get a salary, all of the money is taken by the bank, and again you have to work. So you are a debtor and full of anxiety; is that a comfortable life? No, that is not a comfortable life. A comfortable life means no anxiety.
So you have got this land. Don’t go away. Develop it. That is my instruction. Keep cows. Produce your own food and thus save time for spiritual life. This is perfect. You don’t require a technical education and this education, that education, wine, meat. That is a hellish civilization. That is not human civilization.
Read Bhagavad-gita and Srimad Bhagavatam; produce your own food; live peacefully. What is the use of going to the city? Bhaktivinoda Thakura (a modern saint and writer) said that this material way of life, material advancement of civilization, means giving an advantage to illusion to increase its influence over us.
So be satisfied with a humble life in the village and be advanced in spiritual consciousness. That is the real profit of life. Don’t be misled by the glaring, dazzling situation of the city. It is not worth it.
Ventriloquism is the art of projecting one’s voice so that it seems to come from another source, say a dummy. Those unaware of ventriloquism mistakenly think that the inanimate dummy is speaking, but those aware can figure out what’s actually happening.
The mind is a most crafty ventriloquist. While ordinary ventriloquists may perform a show for us to see, the mind makes us its show. Ordinary ventriloquists may project their voices to inanimate objects for the entertainment of onlookers, but the mind projects its voice onto us and makes us believe that its voice is our voice. Because we are often unaware of the mind’s insidious tactics, we fall prey to its ventriloquism and act out its selfish desires, assuming that they are our desires. Only later when the short-lived pleasure of acting out ends and the consequences start becoming evident do we ask in dismay: “Why did I do that? It was so against my values. I never wanted to do that. Yet I did it. Why?” It was due to the mind’s deceitful ventriloquism.
How do we protect ourselves?
By stopping the mind when it is speaking in the second person (“you do this and enjoy”) and not letting it take on the first person voice (“I want to do this and enjoy”). To understand this, let’s explore the ventriloquism metaphor further.
When ventriloquists make a dummy speak, they have to be present somewhere nearby; the voice can’t be projected over long distances. If onlookers are informed and alert, they can, as soon as they hear the dummy speaking, look around, spot the ventriloquist and say, “That’s you speaking.” By thus catching the ventriloquism in the act, they can avoid getting deluded.
Similarly, the mind has to be in our vicinity before it can make us misidentify with it. Of course, ontologically speaking, the mind is always in our vicinity; it exists inside us. But functionally speaking, the mind is not always aroused and active with its nefarious schemes; it’s not always a ventriloquist in the act.
When the mind becomes captivated by some unhealthy fancy and wants us to act it out, it initially has to speak in the second person: “Why don’t you do that? You will enjoy it. You need a break; you need some fun.” At this stage, we sense that something within us is prompting us to indulge in lust or pride or anger or some similar unwholesome desire. Though the voice may be insistent, we still have the awareness that it is different from us; the mind is still speaking in the second person.
However, if we listen to the proposals of the mind, we give it the chance to cast its ventriloquistic spell on us. With frightening swiftness, it projects its voice on us. Soon, sometimes in a matter of moments, the mind starts speaking in the first person: “I want to enjoy that.” But because we have been taken in by its ventriloquism, we no longer realize that it is the mind speaking; we mistake its voice to be our own. Once we take ownership of the mind’s desires, then all our inner safeguards crumble and we fall.
Let’s understand this process in the light of the eight stages to fall down, outlined in the Bhagavad-gita (2.62-63):
Contemplation (dhyayato)
Attraction (sanga)
Obsession (kama)
Irritation (krodha)
Delusion (sammoha)
Oblivion (smriti-bhramashad)
Stupefaction (buddhi-nasho)
Destruction (pranashyati)
From the stage of contemplation to the stage of obsession, the mind’s voice keeps getting louder and more demanding. But it is still speaking in the second person: “Why don’t you enjoy that? It looks so promising.” From the stage of irritation; however, the mind starts speaking in the first person; we start identifying with its desire and start feeling angry at whatever obstacle blocks us: “Who can stop me from enjoying?” Hereafter the mind’s ventriloquism makes a complete fool out of us; we cast aside our values and binge. We get ourselves in trouble.
To save ourselves, we need to be alert and catch the mind when it is speaking in the second person: “Ah! That’s the mind speaking. I am not going to listen to it.” Though the mind may still prod and push us, just by disowning it we can win a major part of the battle. And we can win the battle fully if we immediately focus on something engaging, illuminating, empowering – some devotional activity like chanting the holy names, reading a specific scriptural passage or repeating a relevant meaning-packed verse or sentence, for example. Once we get engrossed in something constructive, we are not allured by the mind’s destructive proposals and it is forced to fall back, whimpering and defeated.
Our daily spiritual disciplines are the background training for the battles with the mind. In my spiritual tradition, the daily disciplines center on scriptural study and mantra meditation. Scrutinizing scriptural study makes us intellectually convinced that we are different from the mind and equips us with strategies for protecting ourselves from it. Determined mantra meditation in which the mind frequently distracts us demonstrates to us how the mind is actually different from us; it also habituates us to persevering in the spiritual focus, irrespective of what the mind says. Both these disciplines keep us informed about the mind’s shenanigans and prepare us to catch it whenever it tries to hoodwink us.
To summarize, by becoming informed about the mind’s ventriloquistic tricks and by staying alert to detect its tricks in their incipient stages, we can avoid misidentifying with the mind.
The modern civilization of industrialism and capitalism is no material advancement. It is rather material exploitation. When one gets the basic necessities of life, namely peaceful home, sumptuous eating, some romantic life, and feeling of security, that constitutes material advancement. In the absence of such four preliminary necessities of life, there is not question of material advancement.
According to the Vedic civilization, one is considered rich when one has got sufficient grains and cows. In the modern civilization we have neither sufficient grains or cows, but we have plenty of paper that we call money. When a catastrophe takes place, this bunch of papers will neither supply milk or grains and people will starve. Real money are provisions for real needs. Thus the saying, “One who has grains and cows is rich.”
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“If you like to please me, distribute books”- Srila Prabhupada. December being the special marathon, everyone in the community was geared up to distribute books for the pleasure of Srila Prabhupada. In the first week of December, a Narasimha pooja was offered and all the devotees took sankalpa or vow to reach the message of […]
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Lord Nityananda’s Appearance Day Festival
Wed. Feb. 12, 2014
5:00 PM Bhajans
5:15 PM Abhisheka
6:00 PM Lecture
7:00 PM Artika
8:00 PM Feast
If you would like to bring an offering of food to the Lord,
(which needless to say would please HIM very much, as HE is a such voracious eater),
and be very welcomed,
Please bring your offerings to the pujari room by 6:00 PM.
Thank you.
Jaya Nitai!!!!!!!!
BY VINODH PILLAI
MAYAPUR - I worship Lord Nityänanda, the limitless root of the tree of devotional service. As He walks with the grace of a majestic elephant, His pure, splendid beauty shines like the full autumn moon. Though He Himself is the Absolute Truth, He is maddened with pure love for Lord Hari. He smiles as He rolls His eyes in apparent intoxication, He carries a stick in His hand [in the mood of a cowherd boy], and He breaks the power of the Age of Kali.
I worship Lord Nityänanda, the limitless root of the tree of devotional service. He is the abode of the mellows of devotional service, and no one can be compared to Him. He is the be-all and end-all for His devotees, and the husband of Vasudhä and Jähnava, to whom He is more dear than life itself. Because He is always maddened with pure love for Kåñëa, the foolish non-devotees cannot understand that He is the Supreme Personality of Godhead Himself. - From Sri-Nityanandastakam Texts 1-2
Similarly, Maharaja Yudhisthira was asked by Yamaraja, "What is the most wonderful thing in this world? Can you explain?" So Maharaja Yudhisthira answered, "Yes. The most wonderful thing is that at every moment one can see that his friends, his fathers, and his relatives have died, but he is thinking, 'I shall live forever.'" He never thinks that he will die, just as an animal never thinks that at the next moment he may be slaughtered. He is satisfied with the grass, that's all. He is satisfied with the sense gratification. He does not know that he is also going to die.
- Srila Prabhupada, Science of Self Realization 5: Practicing Yoga in the Modern Age
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by Madhava Smullen
New Vrindaban, ISKCON’s first rural community, is in the midst of a major transformation.
When the community was first established under the guidance of ISKCON Founder Srila Prabhupada in 1968, it became, for many years, a shining example of the best that ISKCON had to offer.
Prabhupada would often direct devotees from other newly emerging communities to study what the devotees at New Vrindaban were doing and to follow their lead in areas such as cow-protection and Deity worship. Meanwhile the cooks, jewelry makers, craftsmen and seamstresses were among the best in ISKCON.
After a series of well-documented legal transgressions and spiritual deviations in the 1980s, however, many devotees left. In 1988, New Vrindaban was excommunicated from ISKCON, and remained so for the next decade. But a dedicated core crew stayed on, navigating difficulties year after year, until in 1998 they brought New Vrindaban to the point where it was once again accepted as part of the broader International Society for Krishna Consciousness.
Although various struggles continued, the community gradually began to be known for its efforts to inspire both ISKCON devotees and the general public, with thousands gathering for its Festival of Inspiration, 24-Hour-Kirtan, and Festival of Colors.
In 2011, nearly twenty-five years since they first started, ISKCON New Vrindaban’s legal and financial crises were finally settled. At last, residents and well-wishers could focus on rebuilding their tarnished and tattered community.
To help, the Board Members and GBC brought in Jaya Krsna Das, who took on the role of community president in March 2011. With twenty-five years of experience in the world of business and seven overseeing major growth at Bhaktivedanta College, Belgium, he used his know-how and a bit of inspiration to develop a strong and effective system for New Vrindaban’s transformation.
The idea for the system took birth when, soon after his arrival, a senior devotee gave him a book entitled ‘One Foot Planted in the Center, The Other Dangling off the Edge: How Intentional Leadership Can Transform Your Church,’ by Gordon R. Dragt. The book tells the story of how one Reverend with a vision turned a New York City church with a history of difficulty into a vibrant and successful community.
“The author explained that it takes seven years to make a change like this,” says Jaya Krsna. “Initially I thought the process would go much quicker. But it has become clear to me that a longer effort is required.”
With this in mind, Jaya Krsna developed a system entitled “Transformation of a Spiritual Community.” It comprises six phases stretching out over a seven-year-period, with each phase lasting approximately one year.
The phases are: Analysis, Change, Transition, Stabilization, Deepening Relationships, and Strong Community Spirit and Unity.
During the first phase, Analysis, Jaya Krsna simply tried to serve the devotees of ISKCON New Vrindaban as best he could, incorporating a principle that Gordon R. Dragt calls “paying the rent,” or recognizing and appreciating the positive achievements of the past before breaking new ground.
“There are many senior devotees here who have given decades of their lives to create a national Tirtha, or holy place—to build the temple, the lodge, the Palace of Gold, the cabins by the water, and the cow protection facilities,” he told ISKCON News in 2011, expressing that he saw himself as simply a small instrument in New Vrindaban’s revival. “They’ve lived very simple lives, and have given everything to Srila Prabhupada.”
He added in 2013, “They have created such an infrastructure and such big potential.”
In the Analysis phase, Jaya Krsna also spent time observing the residents of the New Vrindaban community, seeing how the devotees interacted with each other and where there was room for improvement.
“The analysis phase actually continues throughout all the other phases,” he says. “Because nothing is ever perfect in this material world. So we have to constantly try to adjust and to improve. Not that it’s a one time thing, and then everything is fine. It’s a long process, that you have to constantly work on.”
In the second phase, Change, Jaya Krsna’s aim was to create a dynamic and effective structure for ISKCON New Vrindaban that better reflects the current needs of the community members, tourists and pilgrims.
Part of this involved improving the physical infrastructure of the community. After several decades of minimal to no maintenance, full renovations were carried out on the residential ashrams, restaurant, and the guest lodge. Jaya Krsna also created several new departments, including a facilities department that would handle renovations and construction; a festival department to handle New Vrindaban’s many signature festivals; and a department for devotee care and relations.
The next phase in the transformation was Transition, which ISKCON New Vrindaban is currently still in. Over the past few decades, there had never been enough devotees for the community’s vast infrastructure. So Jaya Krsna brought in several new department heads from countries all over the world, including Mauritius, Switzerland, and of course the USA. As well as overseeing the newly added departments, these devotees take care of the Pujari, Palace Lodge, Restaurant, Land Management, Accounting, Palace of Gold, Ladies’ Ashram, and Congregational Development departments.
Having all these different divisions and their heads is important in the effective running of a large community, Jaya Krsna explains, as it frees up the president to care for devotees, build relationships, provide spiritual support, and plan the future course the community will take.
While it will bring on these positive effects, Transition is also the most difficult phase, with some devotees moving on because they did not feel comfortable or find a place within the new vision.
“The transitional phase has been far from perfect,” Jaya Krishna says, admitting that there was sometimes a lack of communication from his side. “As could be expected, it has been painful for everybody.”
ISKCON New Vrindaban’s 2013 Board Meeting from November 8th to 10th went some way towards soothing this pain. The meeting included an open dialogue during which Board members introduced the new department heads and shared the new “Transformation of a Spiritual Community” system with community members. They also pledged to make devotee care and improvement of community spirit top priorities in 2014.
“Since then, I would say that there has been a strong understanding of all the different phases, and a growing support for them, too,” Jaya Krsna says.
By sometime in 2014, he hopes to have successfully completed the Transitional phase, and to move into Stabilization.
“During the transition, everything is new and fragile,” he explains. “You need a phase to solidify the new structure, so that you know it’s grounded, will not fall apart, and will continue into the future. Stabilization is an important phase during which you go deeper and create a proper team spirit and develop a nice service mood amongst devotees.”
In the fifth phase of the transformation, “Deepening Relationships,” Jaya Krsna hopes that the community members of New Vrindaban will see, based on what was achieved in Stabilization, that the change is not a flash in the pan but is here to stay.
He also hopes that by this point newcomers like himself will have soaked up some of the mood of the holy dhama and be able to exchange with its residents in their “Brijbasi Spirit,” best summed up by Srila Prabhupada in a 1973 letter: “Agriculture and protecting cows, this is the main business of the residents of Vrindaban, and above all simply loving Krishna.”
“Once you have deep relationships, the ultimate goal is Strong Community Spirit and Unity,” Jaya Krsna says. “That’s what everyone is looking for. We are all human beings, we need community and relationships. We want to execute Srila Prabhupada’s instructions for New Vrindaban together, as a strong, unified community.”
Srila Prabhupada, of course, famously gave specific instructions for New Vrindaban, and Jaya Krsna feels that upon reaching the end of the seven phases the community will make significant progress in implementing these instructions and will begin to reveal its seemingly unlimited potential.
“I truly believe that New Vrindaban has incredible potential — I see it every day,” he says. “Based upon Srila Prabhupada’s Pushpa Samadhi the Palace of Gold, and upon the infrastructure that we have, I think it can once again be one of North America’s leading ISKCON communities.”
Our specific love for Krishna is just the beginning of the ecstatic spiritual experience called prema-bhakti-rasa. Love is the ocean in which the ecstasy of rasa flows in endless waves.
The word rasa literally means “flavor” or “juice.” The idea is that everything has a certain taste in it – everything has some quality and quantity of unique, enjoyable flavor. Sports, music, movies, dancing, and eating – for example – each contain some enjoyable, essential flavor: rasa. But the greatest quantity and quality of rasa exists within affectionate relationships: making friendships, caring for children, falling in love, and so on. The rasa apparently present in things like sports, music, and so on merely reflects rasa of affection (and other emotions) expressed by the participants.
In our current reality, everything is inspired by a hunger for rasa. Our deeds always search for some experience that can fill a persistent emptiness within us. This is why deeds in this world are called karma – “work” which eventually becomes tiresome. In this sense our current reality is diametrically opposite to the reality we can enter through divine love. Emptiness and hunger never exist to motivate anything there. Instead every deed is a celebration, a festival expressing the surplus of rasa that endlessly overflows from the infinite fullness within us. That is why the activities within the realm of divine love are not known as karma, they are known as līlā, “festivity.”
By practicing divine love (bhakti-yoga / sādhana-bhakti) we will immediately improve our lives right now. If we practice with great dedication and sincerity, we can begin to experience the spiritual reality of rāsa-līlā, and eventually enter into it completely.
The Mahabharata is a fascinating book with many of its characters not clearly black or clearly white, but multiple shades of grey.
Karna is an intriguing character – virtuous, yet choosing the side of the vicious Kauravas; born as a warrior, but treated lifelong as charioteer’s son; great archer, but defeated and killed in a fight with another great archer.
Let’s see where he falls on the spectrum of black to white through a series of question-answers.
Was Arjuna’s killing Karna when he was chariot-less not unfair, being against the kshatriya codes?
The unfairness had begun from the Kaurava side decades earlier when they tried to poison Bhima and burn the Pandavas alive.
In the Kurukshetra war, at its start the commanders of the two sides had agreed upon the codes to be followed in the war. Dhrishtadyumna, the Pandava commander, had declared that their side would not break the war codes first, but if the Kauravas broke those codes first, then the Pandavas would not let themselves be held back by the war codes.
In the ensuing battles, the kshatriya code that a chariot-less warrior should not be attacked was violated first by the Kauravas’ side. On the thirteenth day, six of their maha-rathas including Karna ganged together to kill the chariot-less Abhimanyu. So, Karna simply reaped what he had sown – he violated the code first by attacking the chariot-less Abhimanyu and was paid back in kind, as had been agreed at the start of the war.
And the unfair attack on Abhimanyu was not a one-off incident on the part of the Kauravas. On the fourteenth day when Arjuna was striving to fulfill his vow to kill Jayadratha by sunset, his horses got exhausted, and needed rest and water. While Krishna decided to lead the horses away, Arjuna had to get off the chariot. Even on seeing him chariot-less, the Kaurava forces did not stop attacking him. To the contrary, they attacked him with greater ferocity, hoping to fell him in his dangerously disadvantaged condition. Still Arjuna held them back with his expert archery while simultaneously using mystical weapons to arrange for shade and water for his horses. In an all-out war, quarters are rarely given and Arjuna didn’t ask for them – neither should Karna have asked.
Karna himself violated that specific code on the seventeenth day during his confrontation with Arjuna. When Karna sent an unstoppable mystical weapon at Arjuna’s head, Krishna forcefully pushed the chariot into the ground so that the arrow hit Arjuna’s crown instead of his head. Arjuna’s life was saved, but his chariot got stuck in the ground. While Krishna jumped off the chariot to get it out of the ground, Arjuna was disadvantaged with an immobile chariot. Karna still attacked him and Arjuna didn’t ask to be spared, but fought back and defended himself.
So in the final confrontation, Karna’s reminding Arjuna of the kshatriya code was hypocritical. When Karna tried to take the high moral ground, Krishna exposed him thoroughly by listing all the times when Karna had paid scant regard to morality. Krishna’s fitting riposte silenced Karna whose head fell in an admission of his guilt.
Krishna deciding to illustrate the principle of shatho shathyam: with the cunning, one can be cunning, asked Arjuna to shoot Karna. By countering Karna’s arguments, Krishna had signaled to Karna that Arjuna would not desist from attacking. Karna could have taken that as a warning, re-mounted his stationary chariot and resumed fighting – or he could have fought from the ground itself, as had Arjuna on the fourteenth day. His neglecting Krishna’s warning was a monumental blunder that cost him his life.
Was Karna a better archer than Arjuna?
Let’s look at the relevant incidents in the Mahabharata.
1. The first Karna-Arjuna encounter was in the martial exhibition organized by Drona to showcase the skills of his students, the Pandavas and the Kauravas, for the pleasure of Hastinapura’s leaders and citizens. In that exhibition, Arjuna excelled all till Karna gatecrashed and demanded a chance to exhibit his skills. When granted that chance, Karna equaled the performance of Arjuna, though he had initially claimed that he would surpass Arjuna. Then, Karna asked for a chance to duel with Arjuna, but while the logistics were being worked out, the sun set and the duel couldn’t take place.
Result: Draw. Score: Arjuna – 0, Karna - 0
2. When Drona asked that as his guru-dakshina, his students defeat and arrest Drupada, the Kauravas sped off accompanied by Karna. But Drupada at the head of his forces defeated them. Then the Pandavas led by Arjuna attacked Drupada’s forces, and Arjuna defeated and arrested Drupada, doing what Karna couldn’t do.
Result: Arjuna demonstrated his superiority. Score: Arjuna – 1, Karna – 0
3. During Draupadi’s svayamvara, when Arjuna, dressed as a brahmana, won the princess’ hand, the kings felt that Drupada had insulted them by giving his daughter to a brahmana instead of a kshatriya. So they attacked Drupada. To defend their father-in-law, Arjuna and Bhima intervened and held the kings back till it became a face-off: Karna vs. Arjuna and Shalya vs. Bhima. While Bhima bested Shalya, Arjuna more than matched Karna, who thereafter decided to desist from the fight, saying that he would not fight with a brahmana.
Result: Draw. Score: Arjuna – 1, Karna – 0
4. When the Pandavas were living in exile, Duryodhana, at the instigation of Karna, decided to rub salt into their wounds by flaunting his wealth in front of them. But some Gandharvas who were sporting in that area blocked Duryodhana. In the resulting confrontation, the Gandharvas defeated the Kaurava forces, wounding Karna and causing him to flee, and then arresting Duryodhana. Later, when some Kaurava soldiers appealed to the Pandavas for help, Arjuna routed the same Gandharvas who had routed Karna, and released Duryodhana.
Result: Arjuna again demonstrated his superiority. Score: Arjuna – 2, Karna – 0
5. During the Virata battle, Arjuna fought single-handedly against the entire Kaurava army and defeated all the Kaurava generals including Karna. This was the greatest solo performance in the entire epic.
Some people argue that this contest did not accurately reflect their skills because Karna had not carried his Shakti weapon. But who is responsible for Karna’s not carrying the weapon? Isn’t a warrior expected to carry his best weapons when going for war? (Imagine a batsman after getting clean bowled for a duck in a World Cup final rationalizing his cheap dismissal: “I got out because I forgot to carry my best bat to the crease.”) And Arjuna did not get his formidable array of weapons for free – he performed severe austerities in the Himalayas to appease the gods and painstakingly add each powerful weapon to his formidable arsenal.
Result: Arjuna won fair and square. Score: Arjuna – 3, Karna – 0
So, even before their final decisive confrontation on the seventeenth day of the Kurukshetra war, Arjuna had unambiguously established his superiority.
(To be continued)
“…this sankirtana or street chanting must go on, it is our most important program. Lord Caitanya’s movement means the sankirtana movement. You may simply take two hours for chanting sixteen rounds daily, two hours for reading congregationally, and balance of time go out for sankirtana. We must do both, reading books and distributing books, but distributing books is the main propaganda.”
Srila Prabhupada Letter, 09-18-72 ·
[Source : Nectarean Glories of Sri Vrindavana-dhama by Srila Prabodhananda Sarasvati Thakura, 1-59 Translation.]
(Kadamba Kanana Swami, 3 February 2013, Prague, Czech Republic, Caitanya-Caritamrta Adi-Lila 1.2)
It is said that the lotus feet of Lord Nityananda are more cooling than millions of moons and the shadow of those lotus feet can cool down the entire universe. So, this idea that the universe needs to be cooled down, we also find in the Srimad Bhagavatam when Prahlad Maharaja says in the fifth canto:
svasty astu viśvasya khalaḥ prasīdatāṁ, (Srimad Bhagavatam 5.18.9).
He was praying that there may be auspiciousness in the entire universe and that all the envious personalities in the entire universe may cool down – all those who are overcome by lust and see others simply as utensils to satisfy that lust. Those who look upon the bodies of others without thinking of the well being of them, not caring for the soul that is inside but just care to satisfy their own lust through those bodies of others.
So, we are looking at auspiciousness. This sankirtan yajna is sometimes described as ‘jagan mangalam amhasam’ (Srimad Bhagavtam. 6.3.2) – it makes the entire universe auspicious. So, this cooling effect of taking shelter of the lotus feet of Lord Nityananda is indeed exciting! Srila Visvanatha Cakravarti Thakura speaks about the blazing forest fire of material existence and how all the living beings are afflicted by the blazing forest fire, ‘saṁsāra dāvānala-līḍha-loka,’ (Sri Sri Gurv-astaka). People are afflicted by this dāvānala, this blazing forest fire! Narottama Dasa Thakura says, ‘dibā-niśi hiyā jvale,’ day and night, it is burning. So in this way, we see that the metaphor of the burning condition comes up many times, of how this whole world is burning in this fire of lust, greed and anger, and also how it is burning within our heart!
What can be said, it is very powerful! Sometimes even sincere people, who basically want to be devotees, they also feel affected by the heat of the blazing forest fire. It is said in the Bhagavad-gita that sometimes a boat is swept away by the wind. Arjuna raises the question that sometimes a man acts against his will just like a boat being swept away by the wind. So here, we are looking at the key to strength; the key towards cooling down, towards not being affected by this material agitation is by taking shelter at the lotus feet of Lord Nityananda.
nitāi-pada-kamala, koṭi-candra-suśītala’
je chāyāy jagata juray,’(Narottama Dasa Thakura)
How does one take shelter of the lotus feet? That is an interesting question. It is said that one should pray to those who have taken shelter of the lotus feet of Lord Nityananda then one will also get the shelter of the lotus feet. So, one can pray to the dust at the lotus feet of Nityananda because that has always taken shelter at the feet of Lord Nityananda.
But how to get the dust of the lotus feet of Lord Nityananda? For an ordinary soul it is not so simple; it is not so easy. There are two places where this dust can be found, one place is the feet itself but how to get to the feet of Lord Nityananda? The other place where the dust can be found is in the footsteps of Lord Nityananda. After all one’s dust is in one’s footsteps. So, we take shelter of the footsteps of Lord Nityananda. Lord Nityananda is the first servant of Lord Caitanya.
‘I surrender unto the lotus feet of Sri Nityananda Rama, who is known as Sankarsana in the midst of the catur-vyuha, consisting of Vasudeva, Sankarsana, Aniruddha and Pradyumna. He possess full opulences and resides in the Vaikunthaloka which is far beyond the material creation.’ (Caitanya-caritamrta Adi-Lila 1.8)
So first of all, Lord Nityananda is assisting the Supreme Personality of Godhead in his mission.
advaitam acyutam anadim ananta-rupam, (Śrī Brahma-saṁhitā, Verse 33).
Krsna expands himself into unlimited forms. He expands himself in unlimited forms out of his causeless mercy and to experience pleasure. So Krsna is taking that form of Lord Nityananda to give pleasure to his original form, Lord Caitanya!
2014 02 06 Srimad Bhagavatam 10 37 01 06 Advaita Acharya Symbol of Compassion Candramauli Swami
Deer highway leading past garden shed to my house
They don’t sleep here every night but it is in an L formed by my house and my detached garage that is sheltered from the wind. At least four of them there at a time.
Here is where they are stomping down the snow to get at plant material to eat. A lot of work for a few calories.
In the winter their digestive systems convert to being able to eat this past year’s twig growth and buds. That is why they are so destructive to new tree plantings and why I have to shroud my azaleas so I can get blooms next spring.
If this winter keeps up like this for another month the stress on the deer population could cause a large drop in numbers.