Luv and Kush / Jiva Fall Issue 06 10 26

LUV and KUSH Defeat Rama's Army

The story of Luv and Kush stopping the horse of Rama as part of the Ashvamedha Yajna is a significant episode in the Ramayana, particularly in the Uttarakanda, the later section of the epic. After the return of Rama, Sita, and Lakshmana to Ayodhya and the establishment of Rama’s reign, peace and prosperity prevail in the kingdom. However, due to the whispers and doubts among some citizens regarding Sita's chastity during her time in Lanka, Rama decides to send her to the forest near the hermitage of Sage Valmiki.

While living in Valmiki's ashram, Sita gives birth to twin sons, Luv and Kush. The sage Valmiki takes them under his wing, imparting education and the knowledge of the scriptures, as well as the warrior's martial arts. The boys grow up unaware of their royal lineage. Years later, Rama decides to perform the Ashvamedha Yajna, a horse sacrifice ritual intended to establish his sovereignty and ensure the prosperity of his kingdom. As part of the ritual, a consecrated horse is let loose to wander freely. The regions where the horse roams must either accept the supremacy of the king who releases it or challenge it by capturing the horse and engaging in battle.

The consecrated horse from Rama’s Ashvamedha Yajna wanders into the forest near Valmiki’s hermitage. Luv and Kush, having been trained in the art of warfare and unaware of the horse’s significance, capture it. They tie the horse to a tree, thus issuing a challenge to the authority of the king who sent it. When Rama’s generals and soldiers come to retrieve the horse, they find it guarded by the two young boys. The soldiers attempt to take the horse back by force, but Luv and Kush, with their extraordinary military prowess, defeat them. Eventually, Lakshmana, Bharata, and Shatrughna arrive to confront the twins, but they too are defeated by the young warriors.

Upon hearing about the repeated defeats of his warriors, Rama himself comes to reclaim the horse. He is astonished by the strength and valor of the boys. Valmiki then appears and reveals the true identity of Luv and Kush as Rama’s sons. Rama is overcome with joy and emotion, embracing his sons and acknowledging them. And that explained the mystery of why they could not be defeated in battle. 

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THE JIVA FALL ISSUE

CP DASA: Gour Govinda Maharaja said that Srila Prabhupada never once mentioned in his books that the conditioned soul was with Krsna before falling into the material world. Not once. According to him, Srila Prabhupada never once said such a thing.

But this is totally wrong, false.

If we read Srila Prabhupada's books, we can see how Srila Prabhupada said hundreds or maybe thousands of times that the conditioned soul, before coming to the material world, was with Krishna, was fully Krishna conscious. This is the meaning of "original" and "originally."

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"As soon as one is 𝐟𝐮𝐥𝐥𝐲 𝐊𝐫𝐬𝐧𝐚 𝐜𝐨𝐧𝐬𝐜𝐢𝐨𝐮𝐬 it is to be understood that one is in his pure,𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 constitutional position.
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This state of existence is called śuddha-sattva, which means that it is transcendental to the material qualities."
(SB 4.3.23.Purport)
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“Being situated in his 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 𝐊𝐫𝐬𝐧𝐚 𝐜𝐨𝐧𝐬𝐜𝐢𝐨𝐮𝐬 𝐩𝐨𝐬𝐢𝐭𝐢𝐨𝐧, 𝐚 𝐩𝐮𝐫𝐞 𝐝𝐞𝐯𝐨𝐭𝐞𝐞 does not identify with the body.”
(Upadesamrta 6.Translation)

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"In this verse it is very nicely explained how 𝐨𝐮𝐫 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 𝐊𝐫𝐬𝐧𝐚 𝐜𝐨𝐧𝐬𝐜𝐢𝐨𝐮𝐬𝐧𝐞𝐬𝐬, becomes polluted and we gradually become almost completely forgetful of our relationship with the Supreme Lord.
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When intelligence is affected, one loses 𝐡𝐢𝐬 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 𝐭𝐚𝐬𝐭𝐞 𝐟𝐨𝐫 𝐊𝐫𝐬𝐧𝐚 𝐜𝐨𝐧𝐬𝐜𝐢𝐨𝐮𝐬𝐧𝐞𝐬𝐬."
(SB 4.22.30.Purport.)

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𝐎𝐮𝐫 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 𝐜𝐨𝐧𝐬𝐜𝐢𝐨𝐮𝐬𝐧𝐞𝐬𝐬 𝐢𝐬 𝐊𝐫𝐬𝐧𝐚 𝐜𝐨𝐧𝐬𝐜𝐢𝐨𝐮𝐬𝐧𝐞𝐬𝐬 because we are part and parcel of Kṛṣṇa.

When this consciousness is misguided and one is put into the material atmosphere, which pollutes the 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 𝐜𝐨𝐧𝐬𝐜𝐢𝐨𝐮𝐬𝐧𝐞𝐬𝐬 one thinks that he is a product of the material elements.

Thus 𝐨𝐧𝐞 𝐥𝐨𝐬𝐞𝐬 𝐡𝐢𝐬 𝐫𝐞𝐚𝐥 𝐫𝐞𝐦𝐞𝐦𝐛𝐫𝐚𝐧𝐜𝐞 𝐨𝐟 𝐡𝐢𝐬 𝐩𝐨𝐬𝐢𝐭𝐢𝐨𝐧 𝐚𝐬 part and parcel of the Supreme Personality of Godhead, just as a man who sleeps forgets himself.

In this way, 𝐰𝐡𝐞𝐧 𝐭𝐡𝐞 𝐚𝐜𝐭𝐢𝐯𝐢𝐭𝐢𝐞𝐬 𝐨𝐟 𝐩𝐫𝐨𝐩𝐞𝐫 𝐜𝐨𝐧𝐬𝐜𝐢𝐨𝐮𝐬𝐧𝐞𝐬𝐬 𝐚𝐫𝐞 𝐜𝐡𝐞𝐜𝐤𝐞𝐝, all the activities of the lost soul are performed on a false basis. (SB 4.22.31)

Link to this page: https://prabhupadabooks.com/sb/4/22/31

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So if we want to be saved and elevated to 𝐨𝐮𝐫 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 𝐩𝐨𝐬𝐢𝐭𝐢𝐨𝐧, then only means is Kṛṣṇa consciousness. 

So we should try to avoid the material existence and come to 𝐨𝐮𝐫 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 𝐥𝐢𝐟𝐞, 𝐞𝐭𝐞𝐫𝐧𝐚𝐥 𝐥𝐢𝐟𝐞, 𝐛𝐥𝐢𝐬𝐬𝐟𝐮𝐥 𝐥𝐢𝐟𝐞, 𝐬𝐚𝐜-𝐜𝐢𝐝-𝐚𝐧𝐚𝐧𝐝𝐚-𝐯𝐢𝐠𝐫𝐚𝐡𝐚 [𝐁𝐬. 5.1].

(Śrīmad-Bhāgavatam 7.6.5 -- Vṛndāvana, December 7, 1975 )

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𝐫𝐞𝐯𝐢𝐯𝐞 𝐭𝐡𝐢𝐬 𝐜𝐨𝐧𝐬𝐭𝐢𝐭𝐮𝐭𝐢𝐨𝐧𝐚𝐥 𝐩𝐨𝐬𝐢𝐭𝐢𝐨𝐧, 𝐫𝐞𝐩𝐥𝐚𝐜𝐞 𝐮𝐬 𝐨𝐧 𝐨𝐮𝐫 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 𝐩𝐨𝐬𝐢𝐭𝐢𝐨𝐧.

Letter to Jananivasa—Vrindaban--27 August, 1967

So as eternal servitors of Krishna—our 𝐜𝐨𝐧𝐬𝐭𝐢𝐭𝐮𝐭𝐢𝐨𝐧𝐚𝐥 𝐩𝐨𝐬𝐢𝐭𝐢𝐨𝐧— 𝐰𝐞 𝐟𝐚𝐥𝐥 𝐝𝐨𝐰𝐧 when we try to become the enjoyer, imitating Krishna. 𝐓𝐡𝐚𝐭 𝐢𝐬 𝐨𝐮𝐫 𝐝𝐨𝐰𝐧𝐟𝐚𝐥𝐥.

Krishna is the Supreme Enjoyer, and we are 𝐜𝐨𝐧𝐬𝐭𝐢𝐭𝐮𝐭𝐢𝐨𝐧𝐚𝐥𝐥𝐲 to be enjoyed by Him, and when we 𝐫𝐞𝐯𝐢𝐯𝐞 𝐭𝐡𝐢𝐬 𝐜𝐨𝐧𝐬𝐭𝐢𝐭𝐮𝐭𝐢𝐨𝐧𝐚𝐥 𝐩𝐨𝐬𝐢𝐭𝐢𝐨𝐧 there is 𝐧𝐨 𝐦𝐨𝐫𝐞 𝐌𝐚𝐲𝐚.

K.C. gives us the opportunity of rendering service to Krishna, and this service attitude only can 𝐫𝐞𝐩𝐥𝐚𝐜𝐞 𝐮𝐬 𝐨𝐧 𝐨𝐮𝐫 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 𝐩𝐨𝐬𝐢𝐭𝐢𝐨𝐧.

Link to this page: https://prabhupadabooks.com/.../august/27/1967/jananivasa

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SB 10.7.1–2,𝐫𝐞𝐯𝐢𝐯𝐚𝐥- 𝐭𝐨 𝐫𝐞𝐯𝐢𝐯𝐞

“this root cause of suffering can be removed by 𝐫𝐞𝐯𝐢𝐯𝐚𝐥 of our Kṛṣṇa 𝐜𝐨𝐧𝐬𝐜𝐢𝐨𝐮𝐬𝐧𝐞𝐬𝐬.

All the Vedic literatures presented by Vyāsadeva and other great sages are therefore intended 𝐭𝐨 𝐫𝐞𝐯𝐢𝐯𝐞 our Kṛṣṇa 𝐜𝐨𝐧𝐬𝐜𝐢𝐨𝐮𝐬𝐧𝐞𝐬𝐬, which begins 𝐭𝐨 𝐫𝐞𝐯𝐢𝐯𝐞 with śravaṇa-kīrtanam. 

The process 𝐭𝐨 𝐫𝐞𝐯𝐢𝐯𝐞 one’s Kṛṣṇa 𝐜𝐨𝐧𝐬𝐜𝐢𝐨𝐮𝐬𝐧𝐞𝐬𝐬 is ādau śraddhā tataḥ sādhu-saṅgaḥ (Bhakti-rasāmṛta-sindhu 1.4.15).

The pastimes of Kṛṣṇa can be properly received from devotees.

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Srila Prabhupada-Montreal, Canada June 15, 1968:

Ladies And Gentlemen,

This Krsna 𝐜𝐨𝐧𝐬𝐜𝐢𝐨𝐮𝐬𝐧𝐞𝐬𝐬 movement is meant for 𝐫𝐞𝐯𝐢𝐯𝐢𝐧𝐠 𝐨𝐮𝐫 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 𝐜𝐨𝐧𝐬𝐜𝐢𝐨𝐮𝐬𝐧𝐞𝐬𝐬.


At present, owing to our long association with matter, our 𝐜𝐨𝐧𝐬𝐜𝐢𝐨𝐮𝐬𝐧𝐞𝐬𝐬 has become 𝐜𝐨𝐧𝐭𝐚𝐦𝐢𝐧𝐚𝐭𝐞𝐝, just as rain water becomes 𝐜𝐨𝐧𝐭𝐚𝐦𝐢𝐧𝐚𝐭𝐞𝐝 when it falls from a cloud.

𝐎𝐫𝐢𝐠𝐢𝐧𝐚𝐥𝐥𝐲 the water is 𝐩𝐮𝐫𝐞, 𝐝𝐢𝐬𝐭𝐢𝐥𝐥𝐞𝐝, but as soon as it falls onto the earth, it becomes mixed with many dirty things. 

Similarly, 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥𝐥𝐲 , as spirit soul, our 𝐜𝐨𝐧𝐬𝐜𝐢𝐨𝐮𝐬𝐧𝐞𝐬𝐬 is 𝐮𝐧𝐜𝐨𝐧𝐭𝐚𝐦𝐢𝐧𝐚𝐭𝐞𝐝, but because of our present association with matter, our 𝐜𝐨𝐧𝐬𝐜𝐢𝐨𝐮𝐬𝐧𝐞𝐬𝐬 is 𝐜𝐨𝐧𝐭𝐚𝐦𝐢𝐧𝐚𝐭𝐞𝐝.
Therefore we have so many varieties of 𝐜𝐨𝐧𝐬𝐜𝐢𝐨𝐮𝐬𝐧𝐞𝐬𝐬.

Disagreements between one person and another are due to 𝐜𝐨𝐧𝐭𝐚𝐦𝐢𝐧𝐚𝐭𝐞𝐝 𝐜𝐨𝐧𝐬𝐜𝐢𝐨𝐮𝐬𝐧𝐞𝐬𝐬. I think some way; you think otherwise. Therefore we do not agree.
But 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥𝐥𝐲 , your 𝐜𝐨𝐧𝐬𝐜𝐢𝐨𝐮𝐬𝐧𝐞𝐬𝐬 and my 𝐜𝐨𝐧𝐬𝐜𝐢𝐨𝐮𝐬𝐧𝐞𝐬𝐬 were one.
And what is that "one"? That 𝐩𝐮𝐫𝐞 𝐜𝐨𝐧𝐬𝐜𝐢𝐨𝐮𝐬𝐧𝐞𝐬𝐬 is to think, "God is great, and I am His eternal servant." That is 𝐩𝐮𝐫𝐞 𝐜𝐨𝐧𝐬𝐜𝐢𝐨𝐮𝐬𝐧𝐞𝐬𝐬.

As soon as we want to imitate God or artificially become one with God, 𝐭𝐡𝐞 𝐜𝐨𝐧𝐭𝐚𝐦𝐢𝐧𝐚𝐭𝐢𝐨𝐧 begins.

A Bengali verse states,

krsna-bahirmukha haña bhoga-vancha kare nikata-stha maya tare japatiya dhare

"When an individual soul 𝐟𝐨𝐫𝐠𝐞𝐭𝐬 his eternal relationship with God and tries to lord it over the material nature, that 𝐟𝐨𝐫𝐠𝐞𝐭𝐟𝐮𝐥 condition is called maya, or illusion."

So at present, especially in this age, 𝐟𝐨𝐫𝐠𝐞𝐭𝐟𝐮𝐥𝐧𝐞𝐬𝐬 of our eternal relationship with God is very strong.

But by chanting the transcendental sound Hare Krsna, the first result is that
our heart or mind becomes 𝐜𝐥𝐞𝐚𝐧𝐬𝐞𝐝 of all dirty things. This is not a theoretical proposition; it is a fact.

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Similarly, we are part and parcel of the Supreme Lord.

So long we are not 𝐚𝐠𝐚𝐢𝐧 linked up with His service, with His...

So long we are not 𝐚𝐠𝐚𝐢𝐧 𝐫𝐞𝐞𝐬𝐭𝐚𝐛𝐥𝐢𝐬𝐡𝐞𝐝 𝐢𝐧 𝐨𝐮𝐫 𝐥𝐨𝐬𝐭 𝐫𝐞𝐥𝐚𝐭𝐢𝐨𝐧𝐬𝐡𝐢𝐩 𝐰𝐢𝐭𝐡 𝐊𝐫𝐬𝐧𝐚, we shall remain restless. That is our 𝐧𝐚𝐭𝐮𝐫𝐚𝐥 𝐜𝐨𝐧𝐝𝐢𝐭𝐢𝐨𝐧.

(From minute 3:29 to minute 4:01 )

https://prabhupadavani.org/.../%C5%9Br%C4%ABmad-bh%C4.../
Śrīmad-Bhāgavatam 5.5.2-Sept. 1, 1969

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Our svarūpa, means 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥, 𝐜𝐨𝐧𝐬𝐭𝐢𝐭𝐮𝐭𝐢𝐨𝐧𝐚𝐥 𝐩𝐨𝐬𝐢𝐭𝐢𝐨𝐧,𝐞𝐭𝐞𝐫𝐧𝐚𝐥𝐥𝐲 𝐬𝐞𝐫𝐯𝐚𝐧𝐭 𝐨𝐟 𝐊𝐫𝐬𝐧𝐚.
𝐨𝐮𝐫 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 𝐩𝐥𝐚𝐜𝐞, 𝐫𝐞𝐭𝐮𝐫𝐧𝐬 𝐭𝐨 his 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 𝐩𝐨𝐬𝐢𝐭𝐢𝐨𝐧, going 𝐛𝐚𝐜𝐤 home, 𝐛𝐚𝐜𝐤 𝐭𝐨 Godhead when he turns back towards 𝐛𝐚𝐜𝐤 home, 𝐛𝐚𝐜𝐤 𝐭𝐨 Godhead, then he is 𝐦𝐮𝐤𝐭𝐚. 𝐓𝐡𝐚𝐭 𝐢𝐬 𝐥𝐢𝐛𝐞𝐫𝐚𝐭𝐢𝐨𝐧.

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Our svarūpa, means 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥, 𝐜𝐨𝐧𝐬𝐭𝐢𝐭𝐮𝐭𝐢𝐨𝐧𝐚𝐥 𝐩𝐨𝐬𝐢𝐭𝐢𝐨𝐧, is jīvera svarūpa haya nitya-kṛṣṇa-dāsa [Cc. Madhya 20.108-109], 

𝐞𝐭𝐞𝐫𝐧𝐚𝐥𝐥𝐲 𝐬𝐞𝐫𝐯𝐚𝐧𝐭 𝐨𝐟 𝐊𝐫𝐬𝐧𝐚.

So as soon as we place ourselves in 𝐨𝐮𝐫 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 𝐩𝐥𝐚𝐜𝐞, then you are 𝐥𝐢𝐛𝐞𝐫𝐚𝐭𝐞𝐝 immediately.

When we understand this, and try to get free from this business, then we become eligible for going 𝐛𝐚𝐜𝐤 home, 𝐛𝐚𝐜𝐤 𝐭𝐨 Godhead.

Tadā janaḥ samparivartate 'smād. Samparivartate, 𝐫𝐞𝐭𝐮𝐫𝐧𝐬 𝐭𝐨 his 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 𝐩𝐨𝐬𝐢𝐭𝐢𝐨𝐧, asmāt.

And when he turns back towards 𝐛𝐚𝐜𝐤 home, 𝐛𝐚𝐜𝐤 𝐭𝐨 Godhead, then he is 𝐦𝐮𝐤𝐭𝐚.
𝐓𝐡𝐚𝐭 𝐢𝐬 𝐥𝐢𝐛𝐞𝐫𝐚𝐭𝐢𝐨𝐧.

(Śrīmad-Bhāgavatam 5.5.9-Oct. 31, 1976-Vṛndāvana)

https://prabhupadavani.org/transcriptions/761031sbvrn/

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What is the business of the conditioned soul?

"That business is to 𝐫𝐞𝐜𝐨𝐧𝐧𝐞𝐜𝐭 his 𝐥𝐨𝐬𝐭 relationship with Kṛṣṇa."

Śrīmad-Bhāgavatam 3.25.14-Nov. 14, 1974-Bombay

https://prabhupadavani.org/transcriptions/741114sbbom/

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His 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 position of Kṛṣṇa consciousness, (SB 5.18.11.Purport)

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His 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 position as an eternal servant who is part and parcel of the Lord

(SB 5.18.11.Purport)

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They 𝐫𝐞𝐯𝐢𝐯𝐞 their 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 Kṛṣṇa consciousness,

(SB 5.18.12.Purport)

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He then 𝐫𝐞𝐯𝐢𝐯𝐞𝐬 his 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 quality of Kṛṣṇa consciousness.

(SB 5.18.12.Purport)

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If one can cleanse his mind, he immediately comes to his 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 position of Kṛṣṇa consciousness, and thus his life becomes successful.

(SB 5.18.11.Purport)

Link to this page: https://prabhupadabooks.com/sb/5/18/11

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In this way, simply by hearing of the powerful activities of the Lord, the devotee’s heart becomes almost completely cleansed of material contamination, and thus his 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 position as an eternal servant who is part and parcel of the Lord becomes manifest. 

(SB 5.18.11.Purport)

Link to this page: https://prabhupadabooks.com/sb/5/18/11

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As explained in the next verse,  Kṛṣṇa is the 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 source of all living entities.

(SB 5.18.12.Purport)

Link to this page: https://prabhupadabooks.com/sb/5/18/12

----

All living entities are part and parcel of Kṛṣṇa, and therefore when they 𝐫𝐞𝐯𝐢𝐯𝐞 their 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 Kṛṣṇa consciousness, they possess all the good qualities of Kṛṣṇa in a small quantity. (SB 5.18.12.Purport)

Link to this page: https://prabhupadabooks.com/sb/5/18/12

----

When one engages himself in the nine processes of devotional service
(śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam/ arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam [SB 7.5.23]), one’s heart becomes purified, and
he immediately understands his relationship with Kṛṣṇa.

He then 𝐫𝐞𝐯𝐢𝐯𝐞𝐬 his 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 quality of Kṛṣṇa consciousness.

(SB 5.18.12.Purport)

Link to this page: https://prabhupadabooks.com/sb/5/18/12

----

In the Ādi-līlā of Caitanya-caritāmṛta, Chapter Eight, there is a description of some of the qualities of devotees. For example, Śrī Paṇḍita Haridāsa is described as being very well-behaved, tolerant, peaceful, magnanimous and grave. In addition, he spoke very sweetly, his endeavors were very pleasing, he was always patient,
he respected everyone, he always worked for everyone’s benefit, his mind was free of duplicity, and he was completely devoid of all malicious activities.

These are all 𝗼𝗿𝗶𝗴𝗶𝗻𝗮𝗹𝗹𝘆 qualities of Kṛṣṇa, and when one becomes a devotee they automatically become manifest. (SB 5.18.12.Purport)

Link to this page: https://prabhupadabooks.com/sb/5/18/12

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Although crocodiles are very fierce animals, they are powerless when they venture out of the water onto land. When they are out of the water, they cannot exhibit their 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 power. (SB 5.18.11.Purport)

------------------------------------------------

NOTE. Meaning of 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 :

Thousands of candles may be kindled by an 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 candle, and all will have the same candle power. (CC Adi 3.71, Purport)

---

“we take the 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 candle as 𝐟𝐢𝐫𝐬𝐭 candle,” (Room Conversation with Metaphysics Society -- February 21, 1975, Caracas).

---

“So each candle is of the same power, lighting power. But still 𝐭𝐡𝐞 𝐟𝐢𝐫𝐬𝐭 𝐨𝐧𝐞 is called 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥.” (Room Conversation with Prof. Regamay, Professor of Sanskrit at the University of Lausanne -- June 4, 1974, Geneva)

---

Although the 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 candle you can say 𝐧𝐮𝐦𝐛𝐞𝐫 𝐨𝐧𝐞 candle, but all the candles are equally powerful. (Speech at Gaudiya Math Center -- Visakhapatnam, February 19, 1972)

----

According to the dictionary, 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 means :

This condition is 𝐭𝐡𝐞 𝐟𝐢𝐫𝐬𝐭 , in its origin, initial, at the beginning, the 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 condition in its history, preceding all others in time, the first condition.
.

The 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 condition is the first condition in the history of something or someone.
.

The word 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 is used to indicate a real and existing fact at the beginning.
.

If something does not exist, preceding other conditions in time, then the word 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 is not used.
.

It is absurd to say that something is first, initial, original, etc., if it never actually existed.
.

If something never existed, then it cannot be first or second, or anything at all.
.
Daily examples :

" the 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 part of the house."(At first,at the beginning of his coming into existence)

"the 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 owner of the house."(The first owner,at the beginning)

"restored the house to its 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 CONDITION ."(His first condition,at the beginning)

--------------------------------------------------------------

𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 - 𝗼𝗿𝗶𝗴𝗶𝗻𝗮𝗹𝗹𝘆
.

1.If one can cleanse his mind, he immediately comes to his 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 position of Kṛṣṇa consciousness, (SB 5.18.11.Purport)

----

2.and thus his 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 position as an eternal servant who is part and parcel of the Lord becomes manifest. (SB 5.18.11.Purport)

----

3.Kṛṣṇa is the 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 source of all living entities.
(SB 5.18.12.Purport)

----

4.therefore when they 𝐫𝐞𝐯𝐢𝐯𝐞 their 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 Kṛṣṇa consciousness,
(SB 5.18.12.Purport)

----

5.He then 𝐫𝐞𝐯𝐢𝐯𝐞𝐬 his 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 quality of Kṛṣṇa consciousness.
(SB 5.18.12.Purport)

----

6.These are all 𝗼𝗿𝗶𝗴𝗶𝗻𝗮𝗹𝗹𝘆 qualities of Kṛṣṇa,
(SB 5.18.12.Purport)

----

7.When they are out of the water, they cannot exhibit their 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 power.
(SB 5.18.11.Purport) 

------------------------------------------------------------

His 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 position of Kṛṣṇa consciousness, (SB 5.18.11.Purport)

----

His 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 position as an eternal servant who is part and parcel of the Lord
(SB 5.18.11.Purport)

----

They 𝐫𝐞𝐯𝐢𝐯𝐞 their 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 Kṛṣṇa consciousness,
(SB 5.18.12.Purport)

----

He then 𝐫𝐞𝐯𝐢𝐯𝐞𝐬 his 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 quality of Kṛṣṇa consciousness.
(SB 5.18.12.Purport)

-----------------------------------------------------

Intimate Associates -- or -- Bed Bugs? 06 09 26

ANTARANGA (Intimate Devotee)

—Śrīla Bhaktiprajñāna Keśava Gosvāmī Mahārāja

(Translated from Gauḍīya 15th Volume , Issue number 17 ,Year 1935)
— Siddhanta Vāṇī Publications

Overview :

A widespread misconception prevails within many devotional circles that anyone who physically served, accompanied, or remained in close bodily proximity to the transcendental vapū of a great ācārya or even to Bhagavān Himself—must necessarily be an intimate disciple (antaranga-bhakta) or confidential associate who knows the true heart of Great Acaryas. 

This article was penned by the Paramahamsa Jagadguru Śrīla Bhaktiprajñāna Keśava Gosvāmī Mahārāja to dispel this superficial and materially conceived notion of intimacy, and to firmly establish devotees in the ontological understanding of what truly constitutes intimacy with Guru and Bhagavān.

By distinguishing external, physical association from genuine spiritual affinity founded upon faithful adherence to the heart and teachings of the ācārya, this profound and revolutionary essay reveals the actual qualifications of an antaranga-bhakta. It demonstrates that true nearness is not determined by bodily proximity, but by the degree of one's surrender, fidelity, and alignment with the inner purpose and conception of the Guru-varga.

For every aspiring devotee who sincerely desires to understand who is genuinely a follower of the ācāryas and who wishes to avoid the pitfalls of sentimentalism, personality-cultism, and external considerations, this article is not merely beneficial; it is essential reading.
__________

Those who outwardly surround an Acarya or great saint, who remain constantly near him, render bodily attendance, perform various forms of physical service, or execute his orders are not thereby necessarily to be accepted as eternal associates or intimate devotees. Many persons approached the great personalities such as the Vaisnava-sarvabhauma Om Visnupada Srila Jagannatha dasa Babaji Maharaja, Om Visnupada Srila Ṭhakura Bhaktivinoda, and Om Visnupada Srila Gaurakiśora dasa Gosvami Maharaja with diverse ambitions, and they even enacted various forms of external service before them. 

Yet their inner disposition was entirely different from that of these great souls; this is demonstrated by their many concealed immoral activities and hypocritical, heretical conduct. From an examination of the lives of these eternally perfected Vaisnava mahajanas — Srila Jagannatha dasa Babaji, Srila Bhaktivinoda Thakura, Srila Gaurakisora dasa Gosvami, and others — it is learned that many persons, even while imitating the act of daily partaking of their remnants, nevertheless remained hypocrites and antagonistic toward Vaisnavas.

On one occasion, a certain individual stated that those who massage the feet of great saints more, who can sit on the same seat, share the same bed, or dwell privately with them, are the true intimate associates. Hearing this, a certain Vaisnava remarked that, if this were so, then mosquitoes and bedbugs would have to be counted among the most intimate associates of great saints; for they remain constantly on the saint’s bed, even upon his head always keeping his company and nourishing themselves -- by sucking his pure, sattvika blood. 

If, under the guise of serving and associating with Sadhus, great Saints, and Acaryas, we remain busy collecting multifarious forms of gain, worship, and prestige, then our imitation of service to the Saint or Guru is nothing but bloodsucking, like the so-called service rendered by mosquitoes and bedbugs to a Saint’s body. Therefore, to attempt to suck the pure, sattvika blood of the Sadhus and Gurus in the name of serving them, and to mistake such deception for affection, is the most terrible misfortune. 

To ensure that our intelligence is not corrupted by such misfortune, we must always remain vigilant and sincerely pray before Hari, Guru, and Vaisnavas.

PADA: This is really the biggest problem we have had personally with ISKCON's post-1978 situation. "Prabhu you are wrong about the leaders -- and a great offender to advanced senior Vaishnavas! These senior devotees are the most intimate servants of Srila Prabhupada! They love Srila Prabhupada and will only do his bidding after he departed."

Maybe so, and maybe not. Looking at their track record -- of all the banning, beating, molesting, suing and -- sometimes killing of us Vaishnavas, it would seem these "senior men" had lots of self motivation for position, power, prestige, worship, and no small amount of desire to usurp the post of acharya for themselves, to control -- aka seize -- the manpower, money, and buildings, which they did. 

Right. So what happens if they are simply giant sized bed bugs -- sucking the sattvic blood of a pure devotee? What if they are simply posturing externally as great servants, while inwardly hiding nefarious personal motives for self aggrandizement? What if they "nevertheless remained hypocrites and antagonistic toward Vaisnavas." 

And that might explain why the 1940s Gaudiya Matha had such a big problem with -- how did you guess -- banning, beating, sexual deviant gurus, and suing and killing Vaishnavas? The leaders usurped the mission and made it into their personal guru business arrangement.

And what happens if the "intimate servants" are really exploiting blood sucking mosquitos and bed bugs? And that is why Srila Prabhupada said his Gaudiya Matha Gobrother "gurus" were like bugs, sitting on the lap of the king, while biting the king. 

And this is why -- when we said there is a problem, so many devotees chastised PADA and they glorified the GBC -- bed bugs -- who have been sitting on the lap of their guru -- biting their guru, and essentially destroying ISKCON and its citizens, to turn it into a Hindu cultural hall business, as they have done. 

This also explains why we had so much initial resistance, even from some so-called ritviks, on the poison issue. "Hell no prabhu, they loved Srila Prabhupada and would never treat him badly, never mind give him poison." But that is not what his statements, and the surrounding evidence, suggests? What is interesting to me is that this type of "usurping the post of guru" has a long history, and we just lived another -- more recent -- chapter of that ongoing story. 

And this explains why guys like Henry Doktorski and his ilk cannot understand what really happened here. He (and all kinds of current and former GBC blood sucking bed bug worshipers) keep insisting that these leaders are the dear most servants of guru and Krishna.  

Whereas we believed -- even in 1970s -- they are self motivated, if not ill motivated, and somewhat power hungry and -- prone to fall down into illicit behaviors. Which they did in spades. Never mind all the constant cat and dog fighting over encroaching -- by taking people from "my zone," and keep "your zone's pickers out of my zone," and "we are not going to help the crisis your zone" and etc. That was all going on in the 1970s all along.

"For every aspiring devotee who sincerely desires to understand who is genuinely a follower of the ācāryas and who wishes to avoid the pitfalls of sentimentalism, personality-cultism, and external considerations, this article is not merely beneficial; it is essential reading."

Yup. So that means a small cabal of a few: self‑absorbed; self‑centered; egocentric; egomaniacal; self‑obsessed; conceited; vainglorious; pompous; imperious; haughty; proud / smug; boastful; self‑serving; self‑seeking; self‑important; psychopathic; megalomaiacs -- hijacked ISKCON. 

And then we wonder why there were so many problems? Because when the blood sucking bugs sitting on the king's lap become worshiped as the king's successors, there will be nothing but problems. Guaranteed 100%. 

As happens. As will always happen. And unless a person is very alert to distinguish the king from the bed bugs biting the king, he will become bewildered and mistake the bugs as the king's successors and representatives, instead of his blood sucking aggressors. 

Oddly, even at the time of Krishna there were plenty of people who were personally associated with Him, but they did not like Him, and sometimes wanted to kill Him etc. Or like Satrajit, they argued with Him and refused His orders. Personal association might be useful, and might be harmful. 

But personal association is no guarantee of surrender and faithfulness, and might produce a lot of envy and toxic desire to "kill guru and become guru" -- including poisoning -- as we found out here. Someone sent me a video of Navayogendra getting all sorts of his fans swarming all over him. 

He has become another bed bug biting the king. He is stealing worship meant for the king, for himself. And all of the people who do that are going to suffer severe reactions, because we are not allowed to steal from anyone, never mind a pure devotee. But for those who can see the bed bug is not the king, then they can be released from that illusion and move forward, and more people are all the time. 

ys pd angel108b@yahoo.com

=====

WAKING UP THE DEAD

You cannot make someone see clarity when they find comfort within their fog.

No matter how much evidence is presented.

No matter how patiently things are explained.

No matter how obvious the truth appears from the outside.

Some people are not resisting clarity because they can’t see it.

They’re resisting it because seeing it would require change.

And change is uncomfortable.

Clarity demands accountability.

It asks difficult questions.

It challenges old beliefs.

It exposes excuses.

It shines light on things a person may not be ready to face.

So instead, they prefer to stay in the fog.

Not because it’s healthy.

But because it’s familiar.

The fog protects them from taking responsibility.

Protects them from self-reflection.

Protects them from having to admit that perhaps the problem was never entirely outside themselves.

And this is where many people exhaust themselves.

They spend years trying to save, fix, convince, explain, or awaken someone who has no desire to wake up.

They mistake effort for influence.

Love for control.

Patience for responsibility.

But Awareness cannot be forced.

Truth can be offered.

It cannot be imposed.

Because every person reaches clarity in their own time - or sometimes not at all.
And that realization is both painful and freeing.

Painful because it means accepting that not everyone will understand.

Freeing because it means no longer carrying the impossible burden of making them.

Sometimes the wisest thing someone can do is stop arguing with the fog.

Stop chasing understanding from those committed to confusion.

Stop trying to drag people toward a truth they aren’t ready to face.

Because clarity is not something that can be given.

It is something that must be chosen.

And until a person wants the truth more than they want the comfort of their illusions…

No amount of light will remove the fog they insist on living in.

PADA: Well yup!

Manasa Puja / Siddhanta Vani Publications / 06 08 26

PADA: Some very important instructions here. First of all, all deity worship has to be authorized by the pure devotee or it is not effective. That was my first objection in 1978, we cannot offer bhogha to conditioned souls like Jayatirtha. Gaura Kishore Das Babaji used to reject temple prasadam offered by the temple priests and he preferred food offered to him by the poor and lower class of people, considering that food more pure. 

That means the official temple food is not pure when offered by materialistic contaminated brahmanas. ISKCON has been infected with these paid brahmanas and / or persons offering bhogha to conditioned souls, if not sexual exploiters. 

I had one experience where I told the ISKCON temple leaders and poojari their guru was advocating wearing condoms for illicit sex, and they and the poojari insisted on keeping their guru's photo on the altars anyway. Because they are all getting paid a salary and need to keep their business going.

Nowadays most devotees are disconnected from temples and serving the deities there. So they can get their own deities at their home, and make a home temple if possible. However, if we come to a situation where we are no longer in a temple or home temple, we can still worship Krishna mentally. 

Hence, manasa puja, or serving Krishna mentally even when we are absent a proper deity worship situation. Of course this is generally considered as only possible for the very advanced, but we should understand the concept because what it really means is, training the mind to serve Krishna at all times wherever and whatever, because mental pooja does not require any material situation. 

Our material situations may change, but Krishna does not change, and we can connect to Him anywhere, at any time, in any situation, and that is the concept of manasa pooja. So we may not be advanced enough to perform such pooja now, but we should understand the process even theoretically as a goal for our gradual development. In the end, training the mind to worship Krishna constantly is the goal of life, and that is the overall idea here. This process cannot be imitated, but it can be aspired for.  

ys pd angel108b@yahoo.com 

Mānasa-Pūjā: (Smaraṇa Worship of the Pure Devotees)

— Published under the Guidance of Śrīla Bhakti Siddhānta Sarasvatī Ṭhākura Prabhupāda

(Weekly Gauḍīya, Vol. 2, 1926–27)

— Siddhanta Vāṇī Publications

The infinitely compassionate Supreme Lord, desiring to bestow His mercy upon the conditioned souls burdened with countless anarthas, descends into this mundane realm in the forms of Śrī Nāma, Śrī Arcā, and Śrī Mahanta-Guru. Yet, even while descending into the domain of material perception, He forever remains transcendental to it. This is His divine sovereignty (īśitā).

Those bewildered by the limitations of sensory and mundane knowledge (akṣaja-jñāna) can never comprehend this truth by their own endeavor. It becomes an object of realization only for those whose hearts are inclined toward service (sevā-unmukhatā). Śrī Arcā manifests within this world in eight distinct forms. As stated:

śailī dārumayī lauhī lepyā lekhyā ca saikatī |

manomayī maṇimayī pratimāṣṭa-vidhā smṛtā ||

(Śrīmad-Bhāgavatam 11.27.12)

“The Deity form (pratimā) is remembered as being of eight kinds: fashioned from stone, wood, metal, clay or sandal-paste, painted or drawn, sand, jewels, and the form conceived within the mind.”

Thus, Śrī Arcā may appear as stone, wood, metal, clay, sandal-paste, painting, sand, jewels, or as the mental form (manomayī). Yet none of these should be misconstrued as ordinary material substances. The Viṣṇu-pratimā, or Śrī Arcā, is not a temporary object produced within the realm of distorted material reflections.

Within Śrī Arcā there is no distinction between body and indwelling self. The clay doll or wooden figure meant for the gratification of the senses and the transcendental worshipable reality (adhokṣaja-sevya-vastu) known as Śrī Arcā are not the same thing. Therefore it is said:

pratimā nāhi tumi—sākṣāt vrajendra-nandana

“You are not a mere image; You are directly the son of the King of Vraja Himself.”

(Caitanya-caritāmṛta, Madhya 5.96)

And again:

dāru-brahma-rūpe—sākṣāt śrī-puruṣottama

“In the form of the wooden Deity, You are directly Śrī Puruṣottama Himself.”

(Caitanya-caritāmṛta, Madhya 15.135)

Furthermore:

‘nāma’, ‘vigraha’, ‘svarūpa’—tina eka-rūpa |

tine ‘bheda’ nāhi—tina cid-ānanda-rūpa ||

deha-dehīra, nāma-nāmīra kṛṣṇe nāhi ‘bheda’ |

jīvera dharma—nāma-deha-svarūpe ‘vibheda’ ||

ataeva kṛṣṇera ‘nāma’, ‘deha’, ‘vilāsa’ |

prākṛtendriya-grāhya nahe, haya sva-prakāśa ||

(Caitanya-caritāmṛta, Madhya 17.132–134)

“Śrī Kṛṣṇa’s Name, Form, and Essential Identity are one reality. There is no difference among them, for all are manifestations of pure spiritual bliss and consciousness. In Kṛṣṇa there is no distinction between body and possessor of the body, nor between the Name and the Named. Such distinctions belong only to the conditioned jīva. Therefore Kṛṣṇa’s Name, Form, and Divine Pastimes can never be grasped by material senses; they reveal themselves by their own intrinsic potency.”

Likewise:

īśvarera śrī-vigraha sac-cid-ānandākāra |

se vigrahe kaha sattva-guṇera vikāra ||

śrī-vigraha ye nā māne, sei ta’ pāṣaṇḍa |

aspṛśya adṛśya sei, haya yama-daṇḍya ||

(Caitanya-caritāmṛta, Madhya 6.166–167)

“The divine form (śrī-vigraha) of the Lord is of the nature of eternity, consciousness, and bliss (sat-cid-ānanda). How can anyone claim that such a form is merely a transformation of material goodness (sattva-guṇa)? One who refuses to accept the transcendental reality of Śrī Vigraha is a heretic (pāṣaṇḍī). Such a person is unfit for association, unworthy even of being seen, and remains subject to the chastisement of Yamarāja.”

The conditioned soul, burdened with innumerable anarthas, must certainly take shelter of the lotus feet of a Vaiṣṇava sad-guru and engage in arcana according to the prescriptions of the Sātvata Pañcarātra. For a prosperous householder in particular, the path of Deity worship (arcana-mārga) is primary. Indeed, for every initiated person who has approached a Vaiṣṇava sad-guru and received dīkṣā, the personal worship of Śrī Mūrti with one’s own hands is absolutely indispensable.

The scriptures declare that one who becomes negligent in arcana incurs spiritual ruin and falls into hellish conditions. An initiated devotee should never delegate the worship of his worshipable Lord to hired priests or professional worshippers. Rather, he should personally and carefully worship his iṣṭa-deva according to śāstra, employing the mantras and procedures received from his sad-guru. Śrīla Jīva Gosvāmī has discussed this point in particular detail in his Krama-sandarbha commentary on the verse:

arcanaṁ vandanaṁ dāsyaṁ

(Śrīmad-Bhāgavatam 7.5.23 [commonly cited from 7.5.23–24 sequence]).

Among the eight forms of Śrī Arcā mentioned previously, namely śailī, dārumayī, lauhī, lepyā, lekhyā, saikatī, manomayī, and maṇimayī, it is the seven forms excluding the saikatī (sand-made deity) that are generally worshipped by devotees of Bhagavān. The saikatī-pratimā, however, is ordinarily accepted only by those who seek material objectives. Since such a form is inherently temporary and subject to both preservation and destruction, it becomes unfavorable to the cultivation of pure loving devotion (prīti). Therefore it is not embraced by selfless devotees who seek only divine love. As Śrīla Jīva Gosvāmipāda explains in his Krama-sandarbha (11.27.12):

“saikatā saikatīty arthaḥ; eṣā tu sakāmānām eva na tu prītīcchūnām, tad-rakṣaṇayoḥ prīti-virodhāt.”

“The term saikatī refers to a form made of sand. Such a deity is suitable only for those who possess material desires, not for those who aspire for pure love, because its preservation and inevitable destruction are opposed to the mood of loving devotion.”

In truth, the so-called deity worship performed by impersonalists (nirbheda-jñānīs) or the followers of the pañcopāsanā system is founded upon the conception that the deity form is temporary and that the ultimate goal is absorption into an undifferentiated, impersonal reality. Consequently, their worship of form is merely a deception—a refined form of idolatry (pauttalikatā).

The service of the Deity performed by a devotee of Bhagavān, however, is never idolatry, for it is non-different from service to the eternal sat-cid-ānanda-svarūpa of Bhagavān Himself.

Because the gross material conception remains strong within devotees situated on the neophyte platform (kaniṣṭha-adhikārī prākṛta-bhaktas), they worship Bhagavān in those externally visible forms such as stone, wood, metal, clay, painting, and jewels,that is, in the six manifest forms of Śrī Arcā. Yet it is also observed that, from time to time, these same six forms of Arcā are worshipped by highly elevated devotees. 

The worship performed by such exalted souls, however, is not at all of the same nature as the worship performed by neophytes. Their worship is not based upon external perception; rather, it is bhāva-sevā, service performed in divine spiritual emotion or even sākṣāt-sevā, direct personal service unto Bhagavān Himself. In their vision, the Deity is not an object representing the Lord; He is directly the ever-living, self-manifest Supreme Reality standing before them and accepting their service.

The Arcā employed in external worship (sthūla-pūjā) consists of the forms known as śailī (stone), dārumayī (wooden), lauhī (metal), lepyā (formed of clay, sandal-paste, etc.), lekhyā (painted or drawn), and maṇimayī (jeweled). The Arcā of mānasa-pūjā, however, is the manomayī-pratimā, the Deity manifest within the purified mind.

The temporary and mutable symbol fashioned within the imagination of a pañcopāsaka or an impersonalist (nirbheda-jñānī) according to the molds of his mind’s inclination toward enjoyment is entirely distinct from the pure manomayī-arcā perceived by a devotee whose sole aspiration is the pleasure of Śrī Hari.

Those who are only Vaiṣṇava-like (vaiṣṇava-prāya), whose hearts are still overpowered by anarthas, or who remain situated on the platform of the kaniṣṭha-adhikārī prākṛta-vaiṣṇava, are not qualified to worship the manomayī-arcā. Even a wealthy householder who, imitating a niṣkiñcana devotee whose anarthas have been eradicated, attempts to engage in the worship of the manomayī-arcā is merely deceiving himself. 

Such imitation is a symptom of self-delusion and financial miserliness or duplicity (vitta-śāṭhya). Until transcendental spiritual intelligence (cinmaya-buddhi) has awakened, true mānasa-pūjā of the manomayī-arcā remains impossible. For Vaiṣṇava sannyāsīs and niṣkiñcana devotees of Bhagavān, however, mānasa-pūjā alone is prescribed in the śāstra. Śrīla Jīva Gosvāmipāda writes in his Krama-sandarbha:

“gautamīye—sannyāsināṁ mumukṣuṇāṁ mānasopahṛtiḥ param iti.”

“The Gautamīya declares that for sannyāsīs and those aspiring for liberation, mental offerings are supreme.”

He further cites the glory of this practice from the Śrī Nārada Pañcarātra, where Lord Nārāyaṇa says:

“ayaṁ yo mānaso yogo jarā-vyādhi-bhayāpahaḥ...”

“This mental yoga removes the fears of old age, disease, and worldly afflictions.”

And again:

“yaś caitat parayā bhaktyā sakṛt kuryān mahāmate |

kramoditena vidhinā tasya tuṣyāmi ahaṁ mune ||”

“O great sage! Whoever performs this worship even once with supreme devotion, following the prescribed method, I become fully pleased with him.”

Those whose intelligence remains confined to material conceptions often observe that niṣkiñcana Vaiṣṇavas do not visibly engage in external forms of worship and therefore conclude that such exalted souls neglect Viṣṇu-pūjā or show disrespect toward arcana. But this conclusion is entirely mistaken.

Translator’s Footnotes: The fact is that the worship of such devotees has not ceased, it has deepened. Having transcended gross external vision, they engage in uninterrupted service within the realm of awakened spiritual consciousness. What appears externally as an absence of worship is, in reality, the culmination of worship. Their hearts have become temples, their remembrance has become service, and their every thought is absorbed in direct attendance upon the eternal Śrī Bhagavān, whose presence shines within the purified consciousness of His surrendered servant.

The niṣkiñcana devotees serve the manomayī-arcā through a variety of mental offerings. They daily worship that manomayī form of the Lord with spiritually conceived sandalwood paste, tulasī leaves, incense, lamps, fruits, flowers, and every other article of worship offered within the realm of pure devotional emotion.

Sometimes, however, materially-minded persons who are attached to external ritualistic worship observe that exalted devotees do not outwardly perform such practices as ceremonial bathing, the application of tilaka, and similar observances, and thus they commit offenses at the feet of those devotees. They are unaware of the scriptural conception of mānasa-snāna (mental bathing) and similar internal acts of worship. As the śāstra declares:

dhyānaṁ yan manasā viṣṇor mānasaṁ tat prakīrtitam

“That meditation upon Viṣṇu performed within the mind is known as mānasa-snāna.”

Among the seven kinds of bathing described in the smṛti-śāstras, it is this mental bathing that is recognized as supreme.

Thus it is said:

snānānāṁ mānasaṁ snānaṁ manv-ādaiḥ paramaṁ smṛtam |

kṛtena yena mucyante gṛhasthā api vai dvijāḥ ||

“Among all forms of bathing, the sages headed by Manu have declared mental bathing to be the highest. By performing it, even householding brāhmaṇas become freed from all varieties of impurity and anartha.”

The exclusive devotees of Bhagavān are never bereft of remembrance of Viṣṇu, even for a moment. Therefore they are perpetually bathed and perpetually purified. To judge, from a mundane and external standpoint, that those who constantly engage in Hari-saṅkīrtana are neglectful of bathing and other purificatory rites is to commit offense at the feet of the Vaiṣṇavas. For this reason Śrīman Mahāprabhu told Śrīla Haridāsa Ṭhākura:

kṣaṇe kṣaṇe kara tumi sarva-tīrthe snāna |

kṣaṇe kṣaṇe kara tumi yajña-tapo-dāna ||

nirantara kara tumi veda-adhyayana |

dvija-nyāsī haite tumi parama-pāvana ||

(Caitanya-caritāmṛta, Antya-līlā 3.251–252)

“At every moment you bathe in all holy places. At every moment you perform sacrifice, austerity, and charity. Continuously you study the Vedas, and you are more purified than all brāhmaṇas and renunciants.”

The ritual procedures described in such Transcendental smṛti compilations as Śrī Hari-bhakti-vilāsa are primarily intended for pious and affluent household Vaiṣṇavas, not for those great souls who have renounced all worldly possessions and attachments. This is explicitly stated by Śrīla Gopāla Bhaṭṭa Gosvāmipāda at the conclusion of Hari-bhakti-vilāsa:

kṛtyāny etāni tu prāyo gṛhiṇāṁ dhanināṁ satām |

likhitāni na tu tyakta-parigraha-mahātmanām ||

ekāntināṁ prāyaḥ kīrtanaṁ smaraṇaṁ prabhoḥ |

kurvatāṁ parama-prītyā kṛtyam anyan na rocate ||

“These prescribed observances have been written chiefly for pious householders possessing material resources, not for those great souls who have renounced all possessions. For the exclusive devotees (ekāntinas), who with supreme love constantly engage in the kīrtana and remembrance of the Lord, no other duty is attractive or necessary.”

Thus, for such exalted souls, kīrtana and smaraṇa are themselves the entirety of worship. Through these alone their bhāva-mayī mānasa-sevā, their inward service saturated with divine spiritual emotion is perfectly accomplished. Their worship does not cease when external ritual diminishes; rather, it enters a more profound domain where every breath becomes remembrance, every thought becomes service, and every movement of the heart becomes an offering at the lotus feet of Śrī Bhagavān.

The worship (arcā-pūjā) performed by So-called Vaiṣṇava whose consciousness remains bound to material perception is gross (sthūla). The mānasa-pūjā of those whose anarthas have become contracted and weakened is subtle (sūkṣma). But the bhāva-sevā of the completely purified souls, the mahā-bhāgavatas and exclusive devotees whose anarthas have been totally eradicated is most subtle (su-sūkṣma), belonging wholly to the realm of transcendental realization.

The worship of Śrī Gaura-Nārāyaṇa at the Yogapīṭha in Śrīdhāma Māyāpura, the service of Guru-Gaurāṅga-Gāndharvikā-Giridhārī at Śrī Caitanya Maṭha, the service of Dāru-Brahma Śrī Jagannātha upon the shores of the Ratnākara at Nīlācala, and the worship of Śrī Vṛndāvana-candra near Keśī-tīrtha, these manifestations of Śrī Arcā have all appeared solely for the welfare of conditioned souls burdened with anarthas.

Again, in the Krama-sandarbha we encounter an account, cited from the Brahma-vaivarta Purāṇa, concerning the mānasa-pūjā of a Vaiṣṇava brāhmaṇa residing in Pratiṣṭhānapura. There once lived in that city a simple-hearted and impoverished brāhmaṇa. One day, while listening to a gathering of learned brāhmaṇas discussing Vaiṣṇava-dharma, he learned that the practices of Bhāgavata-dharma could be performed even by a person afflicted with extreme poverty. 

Even one who possessed none of the wealth, resources, or elaborate articles of worship available to prosperous persons could nevertheless worship the Lord through mānasa-pūjā, rendering service unto the Lord’s manomayī-arcā within the mind. Upon hearing this, that poor and simple brāhmaṇa began to perform mānasa-pūjā himself.

Within his mind he gathered magnificent and costly articles of worship worthy of an emperor of emperors and offered them to his beloved Lord. There he constructed a splendid worship far surpassing anything available to him externally. One day a desire arose within his heart to offer to his worshipable Lord a preparation of paramānna (sweet rice richly soaked in clarified butter) served upon a golden plate. Filled with the aspiration to satisfy the senses of Lord Viṣṇu, he mentally prepared that ghee-soaked paramānna with great care and devotion. Then, within his meditation, he placed the offering in a golden vessel and reverently presented it before his cherished Lord.

Thus, although externally destitute and possessing nothing of value in this world, within the kingdom of devotion he became wealthier than kings, for the treasure of loving service offered through a purified mind is accepted directly by Bhagavān Himself.

He became utterly absorbed and immersed in his mānasa-sevā, entering a state of profound spiritual samādhi. All of his senses, being wholly engaged in endeavors meant solely for the pleasure of Śrī Hari, became so deeply occupied in His service that within his service-filled meditation he perceived: “This paramānna is exceedingly hot. Indeed, even my own two thumbs, having come into contact with it, are being burned.”

The brāhmaṇa, whose heart was constantly intent upon seeking only the happiness of Hari, became distressed, thinking: “How shall I offer this excessively hot preparation for the Lord’s enjoyment?”

As this anxiety for the Lord’s comfort interrupted his samādhi, he returned to external awareness and found that even in his outward bodily condition his thumbs had become scorched and were burning from the heat. At that very moment, Śrī Vaikuṇṭha-nātha, seated in Vaikuṇṭha, beheld this extraordinary example of His devotee’s complete absorption in service and began to smile. Seeing Him laugh, Śrī Lakṣmī-devī and the other divine potencies inquired about the cause of His amusement.

Then Vaikuṇṭha-nātha summoned His loving devotee to His own abode by a celestial aerial conveyance and showed the assembled divine energies the devotee’s two thumbs, which had been burned by the heat of the paramānna. Thereafter, granting him eternal service, He established him forever at His own side.

Likewise, when Nanda-nandana Śrī Kṛṣṇa manifested in the house of Nanda Mahārāja, the countless gifts of cows bestowed at that time also transcended all considerations of the gross material world.

Such is the nature of mānasa-pūjā performed by one who has developed genuine taste (ruci) while following the path of vaidhī-bhakti.

And the mānasa-sevā or bhāva-sevā spoken of in relation to liberated souls upon the path of rāga-mārga is of an entirely different order. It is not merely imaginative worship, nor does it involve any superimposition of thought upon an absent reality. Neither is it interrupted by any discontinuity. Rather, such service is direct service itself.

There, one attains direct vision of Bhagavān, direct contact with Bhagavān, and, within one's own eternally perfected spiritual sentiment (svarūpa-siddha-rasa), renders every variety of transcendental service unto Him.

To persons governed by materialistic, sense-born knowledge (akṣaja-jñāna), such service may appear no different from the gross worship performed by a novice devotee. Examples include: the service of Śrī Gopāla by Śrīla Mādhavendra Purīpāda, the service of Śrī Gopīnātha by Śrīla Gadādhara Paṇḍita Gosvāmī, the service of Śrī Gaura-Gadādhara by Dvija Vāṇīnātha at Campāhaṭṭa, and the simple sāttvika service rendered by Śrīla Raghunātha Dāsa Gosvāmī Prabhu to the Govardhana-śilā bestowed upon him by Śrīman Mahāprabhu. 

Yet although these services may externally resemble the worship performed by those attached merely to ritualistic arcana, in reality they are nothing but outward manifestations of the devotees’ aṣṭa-kālīya mānasa-sevā. In other words, the eternal services that they perpetually render within the pure realm of Vṛndāvana, in their own eternally perfected spiritual identities (nitya-siddha-svarūpas), become externally visible through such activities.

Similarly, the worship of Śrī Śrī Gaura-Nityānanda performed on the banks of Kuliyā by the exalted and nishkiñcana Bhāgavata-mahātmā Śrīpāda Vaṁśīdāsa Bābājī Mahāśaya is also to be understood as belonging to the category of bhāva-sevā.

In all such rāga-mārga bhāva-sevās, and the vaidhī-mārga arcana performed by a conditioned neophyte (kaniṣṭhādhikārī) devotee in the state of material bondage, there exists a difference as vast as that between heaven and the netherworld. If a materialistic devotee imagines the bhāva-sevā of the path of spontaneous devotion to be equivalent to his own ritualistic worship, or if, becoming unlawfully self-willed, he attempts to imitate such rāga-mārga bhāva-sevā, he will inevitably deviate from the path of true welfare.

The service rendered unto Nāma-Brahma by Śrī Bhagavāndāsa Bābājī Mahāśaya of Kānnā may indeed be described as bhāva-mārgīya-sevā. Nevertheless, such a particular mode of service is not generally observed in the lives of the Gosvāmīs or in those of the renounced Gauḍīya devotees who appeared before and after them. Therefore, even when a particular mode of worship is seen in the life of some extraordinary mahājana, it does not necessarily follow that it is meant to be imitated by ordinary persons.

Materialistic persons, or those who are merely Vaiṣṇava-like in external appearance, are often incapable of understanding the aspiration to satisfy Kṛṣṇa’s senses that exists within exalted souls. Consequently, they frequently commit grave offences at the feet of the Vaiṣṇavas by arrogantly attempting to force those uttama-bhāgavatas, whose every endeavor is solely for the pleasure of Kṛṣṇa (kṛṣṇārthe akhila-ceṣṭā) and whose only concern is the happiness of divine service, into the narrow confines of their own mental speculations and petty notions of right and wrong.

Some persons of meagre intelligence imagine that by the power of their own reasoning they can thoroughly comprehend, from books and historical accounts, the lives and methods of worship of the previous ācāryas, and then use that understanding as a standard by which to judge genuine mahā-bhāgavata Vaiṣṇavas. Such a mentality is merely a sign of their ill fortune.

The activities of a mahā-bhāgavata, or the conduct of a truly qualified spiritual personality, cannot be grasped by materialistic persons.

abodha, agamya adhikārīra vyavahāra

ihā bai siddhānta nā dekhi kichu āra

The conduct of an exalted adhikārī is inconceivable and inaccessible to ordinary understanding. Beyond this, I see no other conclusion.

adhikārī vaiṣṇavera nā bujhi' vyavahāra

ye jana nindaye, tā'ra nāhika nistāra

One who, failing to understand the conduct of an exalted Vaiṣṇava, criticizes him, has no deliverance.

adhama janera ye ācāra yena dharma

adhikārī vaiṣṇaveo kare sei karma

An act that appears ordinary or even blameworthy when performed by a fallen person may sometimes be performed by an exalted Vaiṣṇava as part of his divine service.

kṛṣṇera kṛpāya ihā jānibāre pāre

e saba saṅkaṭe keha mare, keha tare

Only by Kṛṣṇa’s mercy can one understand these truths. In confronting such matters, some perish, while others successfully cross beyond them.

— Śrī Caitanya-bhāgavata, Antya-khaṇḍa 10.382, 387–389

The service of an uttama-bhāgavata is svārasikī-sevā , spontaneous service arising from the innate current of his perfected spiritual disposition. Whatever he desires is precisely that which Kṛṣṇa Himself desires. Whatever is pleasing to him is pleasing to Kṛṣṇa, and whatever is displeasing to him is likewise displeasing to Kṛṣṇa. For the movements of such a mahā-bhāgavata's heart and the innermost wish of Kṛṣṇa are strung together upon a single thread.

An exclusive, fully surrendered devotee has merged all his personal desires into the desire of Kṛṣṇa. Therefore, whatever is tasteful and agreeable to him is also agreeable to Kṛṣṇa.

When a sense-enjoying person, devoted to gratifying his own senses, says, “I like to eat this particular thing,” or “I desire this object,” such a disposition is properly described as jihvā-lampaṭya (greed of the tongue) or udara-lampaṭya (greed of the belly).

But when an exclusive devotee, out of mercy, reveals to an intimate servant, “I find such-and-such an item pleasing,” it should be understood that Kṛṣṇa Himself has desired that object.

The tasting of sweet rice (kṣīra) by Śrī Mādhavendra Purīpāda and the indulgence of a materialistic sahajiyā who, under the pretense of honoring prasāda, merely nourishes the greed of his tongue, are by no means the same. Frequently, some prākṛta-sahajiyās or persons governed by external, mundane perception, failing to understand the conduct of exalted Vaiṣṇavas, may remark: “These people eat without first offering the food to Bhagavān.” “Unlike me, they do not offer food with tulasī leaves before eating.”

Such statements arise from a mentality that mistakes Tulasī-devī, the eternal, spiritual beloved of Hari, for an ordinary plant or mere leaf. Their conception of a material “tulasī plant” or “tulasī leaf” is entirely different from the actual transcendental reality of Cinmayī Haripriyā Tulasī. Such remarks merely reveal offenses committed at the lotus feet of exalted Vaiṣṇavas by materially inclined sahajiyās.

Yet such persons should remember one important truth. They may enter the temple room, ring bells repeatedly, and recite mantras countless times, but they do not thereby acquire the power to offer anything to Bhagavān. Their materially inclined, enjoyment-seeking senses can never present transcendental foodstuffs before the transcendental Lord. This is what they forget.

For this reason the scriptures prescribe bhūta-śuddhi before arcana. However, until spiritual consciousness (cinmaya-buddhi) awakens through faithful service to the devotee and through following in the footsteps of Bhagavān's devotees, even the practice of bhūta-śuddhi remains merely another variety of ritualistic activity (karmāṅga). Consequently, their elaborate worship with the ṣoḍaśopacāras (the sixteen traditional offerings in arcana) does not truly reach Bhagavān in a direct and living sense.

Only when worship is animated by genuine and awakened disposition of service born from devotion—does it transcend the realm of ritual and become actual service rendered unto the Supreme Lord. For Bhagavān is not attained through mechanical ceremony, but through the surrendered current of pure devotion flowing from the heart of His devotee.

Particularly in the case of such practitioners, there remains at every moment the possibility of committing sevā-aparādha and nāma-aparādha. But the exclusive devotees, whose hearts are wholly dedicated to the pure Holy Name and whose sole aspiration is the joy of rendering service unto Bhagavān, are free from all offense. There exists not even the slightest obstruction within them that could stand between the Sevya (the Lord who is to be served) and the sevaka (the servant).

Therefore, because their current of service is eternally unobstructed, ever-manifest, and effulgently pure, they alone are capable of directly serving Bhagavān in every conceivable manner with all those objects that He truly desires. They alone can directly feed the Lord. Indeed, sometimes, being wholly intent upon discovering what will give pleasure to Kṛṣṇa, they may act like Śrī Godā-devī (Āṇḍāḷ), who would first taste an article before offering it, simply to ascertain whether it would be pleasing to Kṛṣṇa. Thereafter, she would offer that very article unto Him.

Such devotees possess the qualification for viśrambha-sevā, intimate service founded upon sacred confidence and affection. At times they serve Bhagavān with the mood of a dependent ward (pālya-jñāna), and at other times they render service with their very own limbs and being. Such capacities are found only in these exalted devotees of the Lord.

To the fully surrendered and exclusive devotee, the vision of Īśāvāsyam, the perception that everything is pervaded by and belongs to the Supreme Lord manifests everywhere. Such devotees never assume the role of an independent enjoyer and never accept anything in the mentality of a bhoktā.

Apart from the surrendered devotee, however, all other persons in this world, whether knowingly or unknowingly, whether openly or covertly, remain enjoyers to a greater or lesser degree within this Lord-owned universe (īśāvāsya-jagat). Therefore, except for the exclusive surrendered devotee, everyone else retains some measure of bhoga-buddhi , the mentality of enjoyment in relation to Kṛṣṇa.

The surrendered devotee serves all objects of this world with the understanding that they are Kṛṣṇa-ucchiṣṭa-vastu–articles belonging to Kṛṣṇa and sanctified by their relationship with Him. In contrast, the materialistic sahajiyā, possessing an intelligence contaminated by karma and mundane calculation, imagines that by placing a few leaves of tulasī upon his sense-perceptible offering and momentarily engaging a portion of his enjoyables in the worship of Bhagavān, those very objects may later return to him as fuel for his own enjoyment or as instruments for gratifying the greed of the tongue.

The transcendental Bhāgavata, however, perceives things very differently. He understands that all objects of this world have, from eternity, been designated solely for the satisfaction of Kṛṣṇa’s senses (kṛṣṇendriya-tarpaṇa). In their beginning, middle, and end, they are eternally meant for Kṛṣṇa’s enjoyment alone. Nothing can exist independently of having first been enjoyed by Kṛṣṇa; indeed, apart from being the remnants of Kṛṣṇa nothing in this world possesses any real existence.

It is only through the distorted vision of vivarta-buddhi that one becomes separated from the understanding that all things are Kṛṣṇa's remnants and develops the mentality of personal enjoyment toward them. The entire system of arcana has therefore been established merely to gradually rescue the conditioned soul from the captivity of this enjoyer’s mentality (bhoga-buddhi).

But those who are perpetually devoted to the service of Hari and are capable of perceiving the true nature of things see otherwise. As it is said:

“yāṅhā nadī dekhe, tāṅhā mānaye kālindī.”

“Wherever they behold a river, they perceive the Yamunā.”

Thus, when they behold excellent fruits upon the trees, pure waters flowing in rivers, blossoming flowers in the forests, or fragrant breezes moving through the gardens, they do not respond as enjoyment-seeking persons do, with the desire to gratify their own senses. Rather, they become joyful and delighted upon seeing all such objects engaged in satisfying Kṛṣṇa’s senses. And with the understanding:

“kṛṣṇera saba śeṣa, bhakta āsvādaya”

“Everything is Kṛṣṇa’s remnant, and the devotee relishes those remnants in the ecstasy of divine love for Kṛṣṇa.

Many people observed in the life of the foremost among paramahaṁsas, Oṁ Viṣṇupāda Śrīla Gaurakiśora Dāsa Gosvāmī Mahārāja, that on numerous occasions he would reject articles known conventionally as “Kṛṣṇa-prasāda,” which had been offered by temple priests with tulasī leaves and mantras, and instead would beg cooked food from the homes of persons socially regarded as low-born such as śvapacas (dog–eaters) and accept that food directly as mahā-prasāda.

Such conduct on the part of a mahā-bhāgavata lies entirely beyond the grasp of material intelligence. From an external perspective, such food may appear highly objectionable. Moreover, according to outward considerations, no tulasī leaves had been offered upon it in the manner expected by materialistic sahajiyās. Therefore they may ask:

“How can such food be accepted, while food formally offered with tulasī and mantras by a brāhmaṇa is rejected?” The prākṛta-sahajiyās will never be able to satisfactorily resolve this question.

Nevertheless, they must understand one fundamental truth: the vigraha, tulasī, and mahā-prasāda apprehended by their material senses and mundane knowledge are entirely different from the transcendental realities of Śrī Vigraha, the sac-cid-ānanda form of Bhagavān manifest as the worshipable Deity; Śrī Tulasī, who delights Mādhava; and Śrī Mahā-prasāda, the conscious, spiritual remnant non-different from Viṣṇu Himself. These realities are completely beyond the jurisdiction of material perception.

Therefore, a conditioned person possesses no capacity to properly understand the conduct of exalted souls. The behavior of great devotees is not to be judged by external standards, ritual formalities, or social conventions. It can be understood only through devotion, through service, and through the mercy that descends from those very souls whose conduct appears so mysterious to mundane vision.

Sarvabhouma das / Kratu / Mukunda UK / Bailing Out / Bhakti Ratnakara 06 07 26

Evidently Krishna was engaged in cross dressing hundreds of trillions of years before it recently became the fashion here in San Francisco. It is odd that some of the things we find deviated or offensive in the material world have an original -- non contaminated -- spiritual origin. 

The material world is the upside down reflection, that means the higher things there are the lower / lowest rung here. Krishna's cross dressing there is a means of making jokes and entertaining enjoyment pastimes with His devotees, to enthuse them and make them more attracted to Krishna. This is the non-contaminated version of these activities. 

Krishna wanted to meet Lalitā-sakhī, one of Rādhā’s closest companions. Vrindavan was crowded with gopīs, making it impossible for Him to reach her unnoticed. A clever gopī devised a plan: She dressed Krishna in a saree, adorned Him with bangles, placed a veil over His head, and transformed Him into a beautiful maiden.

In this disguise, Krishna blended perfectly among the gopīs and was escorted into the inner chambers where Lalitā and the sakhīs were waiting. Once inside, Krishna revealed Himself, and the sakhīs burst into laughter, teasing Him for looking exactly like one of them. These pastimes deepen Krishna and His devotee's loving bond, and highlight the playful intimacy of Krishna's leelas with His associates in Vrindavan. And these joking and playful pastimes make the devotees and Krishna constantly very jovial and happy.

=================

PADA: Sarvabhouma Das: Yes! We could get along, except the GBC told me to get out of ISKCON for the rest of my life in 1979 when I challenged sex and drugs messiah Jayatirtha. And when I said the children are being mistreated, they said go ahead and sue us in court. 

So I had to help sue them for $3M in 1986 and later for $400M after 1999 -- for the child problem. But when Jayapataka saw me in LA, after his telling me "take us to court," he was yelling and shouting at me and sending his goons to chase me around Watseka. 

So he was angry, I followed his orders to take him to court. Then he declared ISKCON bankrupted, to avoid paying the victims. So they wanted all this, and the result is, the movement has turned into a ghost town. They are not even trying to get along with us, they wanted a battle, just like the Kauravas, and they got one. 

The good news is I am helping a new child mistreatment case in Delhi right now, I am strictly following their orders to take them to court, because we cannot allow children to become victims. How can we cooperate with these folks? 

Yep, no one should harm a Vaishnava.

Very sinful! 

The offenders CERTAINLY go to hell.

Which is why! We ban, beat, molest, sue and kill them.

Unless they help us promote our pedophile acharyas,

the Lord's Vaishnavas will be punished, if not killed.

Any questions?

Yeah, how well is going for you in hell right now?

You became what you predicted you would become. 

Someone said, he took karma from ignorant people and

he will have to pay for that offense.

Wow, Kratu says we should not give trouble to Vaishnavas or we go to Hades, after his people had me chased with baseball bats and they exterminated my associate Sulochana. And I would have been exterminated and sent to the morgue myself without help from the FEDS. These people are not even trying to cooperate with us. Of course we should all chant, that is good, but keep the FEDS on speed dial. ys pd

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MUKUNDA UK (Mark Whitely) IS ALL OVER THE MAP

Yep prabhu, saw that already. The problem is that Mukunda UK makes videos glorifying Radhanath's biggest defenders like Bhakta das. And then he makes another video glorifying a person who says Radhanath is doing great preaching -- like Naranarayan Visvakarma -- who visited Chowpatty saying it is a wonderful "Prabhupada centered" (i.e. Sulochana killing) preaching program run by Radhanath. And "Radhanath is doing a great job." Getting rid of us?  

And Mukunda's people cite homosexual pedophile Bhavananda's writer Hari Sauri as their authority. OK PADA does not promote defenders and writers for homosexual pedophile guru projects, not to be done full stop. 

Mukunda UK is with both camps and that is what is confusing people. We have to take one side or the other, we cannot be with Sulochana -- and with the people taking out Sulochan at the same time. We also cannot be for Krishna and Sisupala at the same time, one of them is right and one is not. 

He has never decided to take one side or the other, so he promotes both the GBC program's friends and defenders -- and the ritviks. That is called hypocrisy. And then the HKC Jaipur folks made Mukunda their hero, because he promotes Sulochana's killer's program, pedophile guru program's writers, also as a side bonus -- also promoting Hitler -- which every devotee community on earth has wrote condemnation complaints about -- to PADA. Hitler is about as popular as dog manure and they just do not get it.

OK nobody [else] likes Hitler -- except these guys. But yeah there are a lot of devotees out there who are with the GBC, with us, with Narayan Maharaja, with Hitler, with Babajis, and who knows what else, and that is why there are so many schisms. And that is why it is said, a person who is friends with all camps is the friend of no camp. 

ys pd  

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KRATU DEFENDER BAILS OUT OF DISCUSSION

​@Abhi29885 Yep Abhi, Kratu was a GBC guru because he thanked Kirtanananda for accepting him as his disciple. And then the GBC made him a co-guru in that guru parampara. Actually speaking, worshiping a predator of minors is factually forbidden in ALL shastra, even mleccha shastra.

Kratu dasa:

Dear Kirtanananda: Please be merciful unto me, I am so fallen; yet you have accepted me as your disciple. Thank you very much. It is only by your mercy I am a devotee. Your servants, Kratu das and Amrita Keli Devi dasi.

And Kratu said the only reason he is a devotee is because of Kirtanananda and so on. So that is the difference between the ritviks and the GBC gurus. The GBC guru folks are thankful for having been initiated by an oral s*x in the motorhome predator of minors as their guru, whereas the ritviks only accept the pure devotee Srila Prabhupada as their acharya.

Did I forget to mention, when we sued the GBC for $400,000,000, Kratu's New Vrndavana was listed as one of the worst cases of mass child mistreatment by the courts? Sorry, we cannot accept that any of this represents any part of Krishna and His guru succession.

So yeah, we should all be gurus, and that would make us all shiksha gurus, and we should glorify the proper parampara and reject the false one. Did I forget to mention, New Vrndavana sent out armed "enforcers" to take me and Sulochana out of our bodies, and place us in the morgue? And then Kratu says anyone who harms a Vaishnava goes straight to Patala, and that means he is talking about his own program. ys pd

PADA NOTE: Abhi bailed out after this and all his comments disappeared.

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HINDU-BINDU

Right, almost all the Western devotees were exiled out of ISKCON. And the "India bodied" people were welcomed in. And these India body people are gradually taking legal control of ISKCON properties because they are designated as the temple legal managerial board members. For example, one Western GBC here is the sole Westerner among a board of 7 Hindu managers. The 7 Hindu managers have the controlling votes, and they have already voted against the sole Western guy many times. So the GBC wanted to weed out the Westerners and their gurukula children, and make a Hindu social club, and that is called bodily based preaching. 

Did I forget to mention a lot of the Hindu congregation people eat meat and worship Ramakrishna and etc.? The Hindus here do not know the prayers and the Sunday feast kirtan is lucky to have one or two Western old timers, who do not always show up, with some Hindus mumbling along. 

The idea of purging out the Westerners started early on, I got the boot in 1979. At the last New Orleans Sadhu Sanga Fest, BB Govinda even said -- this is mostly Hindus -- which he said from the stage. So this is called bodily based preaching and it was never the plan of Srila Prabhupada, but this has been a conscious, planned and orchestrated effort to drive us out, and bring them in. ys pd

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Excerpts from Bhakti Ratnākara ‒ The Ocean Of Devotion by Śrī Narahari Cakravartī

PĀVANA SAROVARA

Śrīla Rāghava Paṇḍita describes a pastime of Sanātana Gosvāmī by this celebrated lake near Nandagrāma.

vṛndāvana hoite āsi' ei nirjana vane; premete vihvala sadā kṛṣṇa ārādhane
saṅgopane rahe bhakṣaṇera ceṣṭā nāi; keho nā jānaye — ke āchaye ei ṭhāi

“Śrīla Sanātana Gosvāmī came from Vṛndāvana to this lonely forest and constantly worshiped Kṛṣṇa here in ecstatic love. He stayed here without even endeavoring to collect any food. No one knew that he was there.” (1301–1302)

kṛṣṇa gopa-bālakera chale dugdha loiyā dāḍāilā gosvāmī sammukhe harṣa hoiyā
go-rakṣaka veśa māṭhe uṣṇīṣa śobhāya dugdha-bhāṇḍa hāte dhari' gosvāmīre koy
āchaho nirjane tomā keho nāhi jāne; dekhilām tomāre āsiyā go-cāraṇe
ei dugdha pān koro āmāra kothāy; loiyā yāibo bhāṇḍa rākhilo ethāy

“Kṛṣṇa then came to him dressed as a cowherd boy, blissfully standing before him with some milk. He had a beautiful turban on His head and a milk pot in His hand as He told Sanātana Gosvāmī: ‘Nobody knows that you're here all alone! I saw you here when I came here to herd My cows. Please drink this milk! I will pick up the pot later; just keep it here!’” (1303–1306)

kuṭīre rohile mo sabhāra sukha hobe; aiche raho ithe vrajavāsī duḥkha pābe
eto kohi' gopālera hoilo gamana; mugdha hoiyā pān koilo sanātana
dugdha pān mātre preme adhairya hoila; netrajale sikta hoiyā bahu kheda koilā
alakṣite prabhu sanātana prabodhilā; vrajavāsī dvāre eka kuṭīre korāilā
aiche sanātanera hoilo vāsāloy; madhye madhye ethā śrī rūpera sthiti hoy

“‘We will all be happy if you would stay in a hut (instead of outside)! If you stay here like this, the people of Vraja will be very sad!’ Saying this, Gopāla went away and Sanātana drank the milk in an enchanted state. After he drank, he became overwhelmed with ecstatic love and sprinkled himself with tears. The Lord secretly addressed Sanātana Gosvāmī and had the people of Vraja make a hut for him. In this way Sanātana Gosvāmī got his own dwelling place there. Sometimes Śrī Rūpa Gosvāmī also stayed there.” (1307–1311)

eka dina śrī rūpa gosvāmī sanātane; bhuñjāite dugdhānnādi korilen mane
aiche mane kori punaḥ saṅkocita hoilā; śrī rūpera manovṛtti rādhikā jānilā
ghṛta dugdha taṇḍula śarkarādi loiyā; gopa-bālikāra chale āilā harṣa hoiyā

“One day Śrī Rūpa Gosvāmī thought of feeding Sanātana Gosvāmī (his guru) some kṣīra (sweet rice). He became hesitant, but Śrī Rādhikā had seen what was on his mind, so She blissfully came before him as a cowherd girl, bringing ghṛta (clarified butter), milk, rice, and sugar with Her.” (1312–1314)

rūpa prati kohe svāmī ei saba leha; śīghra pāk kori kṛṣṇe samarpi bhuñjāho
mātā mora ei kothā kohila kohite; kono-i saṅkoca yeno nāhi kabhu cite
eto kohi śrī rādhikā kautuke colilā; śrī rūpa gosvāmī sukhe śīghra pāk koilā

“She told Śrī Rūpa: ‘O Svāmījī! Take all these ingredients, quickly cook for Kṛṣṇa and offer it to Him! My mother told Me to do this, so don't feel shy at all!’ After saying this, Śrī Rādhikā joyfully left and Śrī Rūpa Gosvāmī blissfully began to cook.” (1315–1317)

kṛṣṇe samarpiyā gosvāmī sanātana; kori pariveśana paramānanda mane
sanātana gosvāmī sāmagrī sugandhite; nā jāne kautuka sukha upajāya cite
dui eka grāsa mukhe diyā sanātana; hoilā adhairya — aśru nahe nivāraṇa
sanātana sāmagrī vṛttānta jijñāsilo; śrī rūpa kramete saba vṛttānta kohila

“After offering the food to Kṛṣṇa, Rūpa Gosvāmī served it to Sanātana Gosvāmī. I cannot describe Sanātana Gosvāmī's ecstasy when he smelled the nice fragrance of these dishes! After he had eaten one or two mouthfuls, Sanātana became agitated with ecstasy and could not withhold his tears of love. When Sanātana Gosvāmī inquired about the origin of the ingredients, Śrī Rūpa Gosvāmī gradually told him everything.” (1318–1321)

śuniyā gosvāmī niṣedhaye bāra bār; aiche bhakṣya-dravya ceṣṭā nā koriho ār
eto kohi' mahā-prasāda sevā koilā; śrī rūpa gosvāmī ati kheda yukta hoilā
svapna cchale śrī rādhikā diyā darśane; prabodhilā śrī rūpe jānila sanātane

“Hearing the story, Sanātana Gosvāmī repeatedly forbade Śrī Rūpa Gosvāmī to prepare food for which Śrī Rādhikā personally had to come to provide the ingredients. After that he honored the mahā-prasāda, leaving Śrī Rūpa repenting his act. Śrī Rādhikā then appeared to Śrī Rūpa in a dream and consoled him. Sanātana Gosvāmī was aware of that (so he did not blame Rūpa Gosvāmī anymore).” (1322–1324)

ahe śrīnivāsa yaiche rūpera dhairyat; vaiṣṇava samāje vyakta hoilo āścarya
eka dina rādhā-kṛṣṇa viccheda kathāte; kāṅdaye vaiṣṇava mūrcchāgata pṛthivīte
agni-śikhā-prāya jvale rūpera hṛdoy; tathāpi bāhire kichu prakāśa nā hoy
kāru dehe śrī rūpera niśvāsa sparśilo; agni-dagdha-prāy tāra dehe braṇa hoilo

“Ahe Śrīnivāsa! The Vaiṣṇava world was astonished at the gravity of Rūpa Gosvāmī! One day he felt so much separation from Rādhā and Kṛṣṇa that he cried and fainted, falling on the ground before the Vaiṣṇavas. His heart was as if burning in the high flames of a fire, but still none of this was externally visible. Yet if Śrī Rūpa’s outgoing breath touched anyone's body, that body was burned and developed a blister!” (1325–1328)