Tuesday, October 25, 2016

Ayur vedic Restaurant in East Village NYC

Bhakti Vikas Swami: Gurus are illusion and mistakes?


PADA: OK but BVKS does not describe fully how his GBC -- that has been associated since 1977 with these Gaudiya Matha's leaders, the Babajis, Jayapataka's ghost buster (who was ghost busting the GBC's gurus because Krishna and His gurus are in the modes of ignorance?), disciples of Gaudiya Matha gurus like Bon and Tirtha, various and sundry astrologers etc. -- could constitute a bona fide guru parampara? Why does BVKS keep saying these deviations are a bona fide guru program?

BVKS is saying the people associated with all these deviations are gurus, of course his gurus also engage in illicit sex, drugs, drinking beer, one at least went back to meat eating. Why is BVKS saying that the parampara from Krishna is full of illicit sex, drugs, and even some examples of eating meat? He has a guru parampara, which is full of these deviations, which is not our siddhanta, rather our siddhanta is that Krishna is pure and so are His successors. 

Why doesn't BVKS accept that Krishna is pure and so are His successors? BVKS is saying Krishna is a deviant because His successors are deviants? Why is BVKS juxtaposing his illicit sex with men, women and children gurus program into a pure parampara? If he wants to promote his worship illicit sex program, why is he doing that in the name of God? Worship illicit sex elsewhere? So this is the first problem, BVKS does not even know that Krishna is pure and thus so are His successors. BVKS has dedicated his life to juxtaposing deviations with Krishna and His succession. BVKS is trying to establish that Krishna is a debauchee because his successors are debauchees. Krishna is a debauchee?

BVKS still says his GBC guru system is bona fide, at the same time, he says -- they are not bona fide and they are deviating? How can the GBC's guru parampara be both a bona fide guru parampara, and not, at the same time? This is a question we get on our blogs on a regular basis, how can the GBC guru program members declare that the GBC guru system is both bona fide, and not bona fide, simultaneously, -- this is creating major confusion to the devotees and regular people. How do I answer them? BVKS has apparently not answered this question because some people say they do not get an answer when they asked him.

The BVKS diksha gurus and acharyas are monitored, corrected, censured, suspended, excommunicated etc. by a GBC? Prithu das and others say that the GBC "has been making many mistakes," why is the guru subordinated to these people who are self-admittedly making "many mistakes"? Srila Prabhupada says the guru is transcendental to the platform of mistakes, and now you folks are apparently saying, the guru is subordinated to the platform of mistakes? Not sure what your point is? Are you saying that gurus are defective beings who need to be controlled by even more defective beings? Where does Srila Prabhupada say that the guru parampara is subordinated to defective people who make "many mistakes"? 

And BVKS now says that his illicit sex gurus are authorized in the ISKCON charter? This says that the diksha guru is not getting dictation from Krishna, the guru is getting dictation from a committee body that is "making lots of mistakes"? I thought the first thing for a guru is, he needs to be free of the platform of mistakes? I am sorry but everywhere I read, Srila Prabhupada says the guru is subordinated only to Krishna and he is never subordinated to a committee that "makes a lot of mistakes." Can you please cite me chapter and verse where Srila Prabhupada says Krishna, His parampara, and His diksha gurus are subordinated to committees that are "making lots of mistakes"? 

I just cannot find it, nor have you shown it. Worse, you guys are not making mistakes, anyone who objects is banned, sued, maybe beat up and / or assassinated, its not a mistake, its a goonda enforced deviation. ys pd

October 26th Rama Ekadasi

Rama Ekadashi

October 26, 2016, is fasting for Rama Ekadashi

Next three Ekadashis are

Utthana Ekadashi on November 11, 2016
Utpanna Ekadashi on November 25, 2016
Mokshada Ekadashi on December 10, 2016

Rama Ekadashi
(From Brahma-vaivarta Purana)

Yudhisthira Maharaj said, “O Janardana, O protector of all beings, what is the name of the Ekadashi that comes during the dark fortnight (Krishna paksha) of the month of Kartik (October - November)? Please impart this sacred knowledge to me. The Supreme Lord, Sri Krishna then spoke as follows, “O lion among kings, please listen as I narrate to you. The Ekadashi that occurs during the dark part of the month of Kartika is called Rama Ekadashi. It is most auspicious, for it at once eradicates the greatest sins and awards one the passage to the spiritual abode. I shall now narrate to you its history and glories.

“There once lived a famous king of the name Muchakunda, who was friendly to Lord Indra, the king of the heavenly planets, as well as with Yamaraj, Varuna, and Vibhishana, the pious brother of the demon Ravana. Muchakunda always spoke the truth and constantly rendered devotional service to Me. Because he ruled according to religious principles, there were no disturbances in his kingdom. Muchakunda's daughter was named Chandrabhaga, after a sacred river, and the king gave her in marriage to Shobhana, the son of Chandrasena. One day, Shobhana visited his father-in-law’s palace on the auspicious Ekadashi day.”

This visit made Shobhana’s wife Chandrabhaga quite anxious, for she knew that Her husband was physically very weak and unable to bear the austerity of a day-long fast. She said to him, ‘My father is very strict about following Ekadashi. On Dasami, the day before Ekadashi, he strikes a large kettledrum and announces, “Nobody should eat on Ekadashi, the sacred day of Sri Hari!’.

When Shobhana heard the sound of the kettledrum, he said to his wife, “O beautiful one, what am I to do now? Please tell me how I can save my life and obey your father's strictness and at the same time satisfy our guests!

“Chandrabhaga then spoke, ‘My dear husband, in my father’s house nobody - not even the elephants or horses, what to speak of consenting human beings - eats on Ekadashi. Indeed, none of the animals are given their ration of grains, leaves, or straw - or even water! - on Ekadashi, the sacred day of Sri Hari’.

‘So how can you escape fasting? My beloved husband, if you must eat something, then you should leave here at once. Now, with firm conviction decide on what you have to do.’ “Prince Shobhana then said, ‘I have decided to fast on the sacred Ekadashi day. Whatever my fate is, it will surely come to pass.’ “Deciding thus, Shobhana attempted to fast on this Ekadashi, but he became unbearably disturbed with excessive hunger and thirst. Eventually the sun set in the west, and the arrival of the auspicious night made all the Vaishnavas very happy. O Yudhisthira, all the devotees enjoyed worshipping me (Sri
Hari) and remaining awake all through night, but Prince Shobhana that night became absolutely unbearable. Indeed, when the Sun rose on the Dwadasi, that Prince Shobhana was dead. “King Muchakunda observed his son-in-law’s funeral, ordering a large stack of wood be assembled for the fire, but he instructed his daughter Chandrabhaga not to join her husband on the funeral pyre. Thus Chandrabhaga, after performing all the purificatory processes and procedures for honoring her deceased husband, continued to live in her father’s house.”

Lord Sri Krishna continued, “O best of the kings, Yudhisthira, even though Shobhana died because of observing Rama Ekadashi, the merit that he accrued enabled him, after his death, to become the ruler of a kingdom high on the peak of Mandarachala Mountain. This kingdom was like a city of the demigods; very lustrous, with unlimited jewels set in the walls of its buildings that gave off light. The pillars were made of rubies, and gold inlaid with diamonds shone everywhere. As King Shobhana sat upon a throne beneath a pure white canopy, servants fanned him with yak-tail whisks. A stunning crown rested upon his head, beautiful earrings adorned his ears, a necklace graced his throat, and bejeweled armlets and bracelets encircled his arms. He was served by Gandharvas (the best of heavenly singers) and Apsaras (celestial dancers).”

Verily, he resembled a second Indra. “One day, a brahmana named Somasharma, who lived in Muchakunda's kingdom, happened upon Shobhana’s kingdom while traveling to various places of pilgrimage. The brahmana saw Shobhana in all his resplendent glory and thought he might be the son-in-law of his own king Muchakunda. When Shobhana saw the brahmana approaching, he immediately rose up from his seat and welcomed him. After Shobhana had paid his respectful obeisances he asked the brahmana about his well-being and about the health and welfare of his (Shobhana’s) father-in-law, his wife and all the residents of the city.”

“Somasharma then said, ‘O king, all the residents and subjects are well in your father-in-law’s kingdom, and Chandrabhaga and your other family members are also quite well. Peace and prosperity reign throughout the kingdom. But there is one thing; I am quite astonished to find you here! Please tell me about yourself. Nobody has ever seen such a beautiful city as this! Kindly tell me how you obtained it.’ “King Shobhana then began to tell his story, ‘Because I observed the Rama Ekadashi, I was given this splendid city to rule over. But for all of its grandeur, it is only temporary. I beg you to do something to correct this deficiency. You see, this is only an ephemeral city, a place of this material world. How may I make its beauties and glories permanent? Kindly reveal this to me by your instructions.”

The brahmana then asked, ‘Why is this kingdom unstable and how will it become stable? Please fully explain this to me, and I shall try to help you.’

“Shobhana then answered, ‘Because I fasted on the Rama Ekadashiwithout any faith, this kingdom is impermanent. Now hear how it can become permanent. Please return to Chandrabhaga, the beautiful daughter of king Muchukunda, and tell her what you have seen and understood about this place and about me. Surely, if you, a pure hearted brahmana, tell her this, my city will soon become permanent.’ “Thus the brahmana returned to his city and related the entire episode to Chandrabhaga, who was both surprised and overjoyed to hear this news of her husband. She said, ‘O brahmana, is this a dream you have seen, or is it actually a factual thing?’ “Somasharma, the brahmana replied, ‘O princess, I have seen your late husband face to face in that wonderful kingdom, which resembles a realm of the denizens of heavens playgrounds. But you former husband has asked me to relate to you that he says that his kingdom is unstable and could vanish into thin air at any moment. Therefore he hopes you can find a way to make it permanent.’

“Chandrabhaga then said, ‘O sage among the brahmanas, please take me to that place where my husband resides at once, for I greatly desire to see him again! Surely I shall make his kingdom permanent with the merit that I have acquired by fasting on every Ekadashi throughout my life. Please reunite us at once, again. It is said that one who reunites separated persons also obtains very great merit.’

“The humble brahmana Somasharma then led Chandrabhaga to Shobhana’s effulgent kingdom. Before reaching it, however, they stopped at the foot of mountain Mandaracala, at the sacred ashram of Vamadeva. Upon hearing their story, Vamadeva chanted hymns from the Vedas and sprinkled holy water from his Samanya arghya upon Chandrabhaga. By the influence of that great Rishi’s rites, the merit she had accrued by fasting for so many Ekadashi made her body transcendental. Ecstatic, her eyes beaming in wonder, Chandrabhaga continued on her journey.”

"When Shobhana saw his wife approaching him high on Mount Mandarachala, he was overwhelmed with joy and called out to her in great happiness and jubilation After she arrived, he seated her on his left side and she said to him, ‘O dearest Patiguru, please listen as I tell you something that will benefit you greatly. Since I was eight years old I have fasted regularly and with full faith on every Ekadashi. If I transfer to you all the merit I have accumulated, your kingdom will surely become permanent, and its rosperity will grow and grow until the coming of the great inundation!'

Lord Sri Krishna then continued to address Yudhisthira as follows, “O Yudhisthira, in this way Chandrabhaga who was beautifully decorated with the finest ornaments and had an exquisitely transcendental body, at last enjoyed peace and happiness with her husband. By the potency of Rama Ekadashi, Shobhana found his kingdom on the peaks of Mt. Mandarachala able to fulfill all his desires and bestow upon him everlasting happiness, like that achieved from the transcendental Kaama-dhenu milch cow.” O greatest of kings, I have thus narrated to you the glories of Rama Ekadashi that falls in the dark fortnight of the month of Kartik.

Anyone who observes sacred Ekadashi during both the light and the dark fortnight of each month is undoubtedly freed from the reactions to the sin of killing a Brahmanas. One should not differentiate between the Ekadashi of the light and dark parts of the month. As we have seen, both can award pleasure in this world and liberate even the most sinful and fallen souls. Just as black cows and white cows give equally good quality milk. So the Ekadashi of the dark fortnight (Krishna paksha) and the light fortnight (shukla or Gaura paksha) award the same high degree of merit and eventually liberate one from the repeated cycle of birth and death. Anyone who simply hears this narration of the glories of the sacred day of Rama Ekadashi is freed from all kinds of sin and attains the supreme abode of Lord Vishnu.

Monday, October 24, 2016

Saturday, October 22, 2016

Strange Posting on New Talavan Website

To PADA: I have never seen any iskcon temple president openly talking about his temples' ritvik community other than the temple president of Iskcon New Talavan -- he writes:

... The separatists claim that those of Srila Prabhupada’s disciples who have been empowered by the Governing Body Commission to confer initiations remain mere ritviks, which is to say, merely initiatory priests, while Srila Prabhupada himself remains the only bona fide guru. 

[PADA: All right here we go again, the first problem is the GBC documents keep saying they "empower the guru." Really? Is this done with a battery charger? Is he empowered by using magic mantras? We understand from Srila Prabhupada that the guru is empowered by Krishna, how can the GBC take over the post of -- God, and empower the guru themselves? 

OK really, God empowers the guru, but we should remove God from doing His job, and hi-jack His job and take it over ourselves? Why is the GBC always saying they have removed Krishna from doing His job, and they are taking over His job? 

Isn't this how we fell to the material world, we wanted to take over the job He does, and do it ourselves? Krishna dictates to the guru, oh never mind, the GBC kicks God out, and is now dictating to the guru, ... how does the GBC become "the dictation to the acharya," which is what Krishna is doing? 

Amazing, the GBC kicks out God and takes over His post, and they say this all the time, they are the people who empower the guru, dictate to the guru, create the guru, monitor the guru ... all of which can only be done by God. Well it seems their empowering is not working to swell, since more than half their empowered acharyas has fallen down. If you have a factory where half the products you make are faulty, you'd be out of business in no time.]    

The GBC has contemplated this position, and deems it a heresy, since it denies the guru / disciple relationship existing between Srila Prabhupada’s disciples and the newer devotees. 

[PADA: OK so the guru is eternal, sat guru, except in the GBC equation, where people have a number of gurus who fall down and then these people are "re-initiated" by the next wave of gurus. How can the guru be eternal and falling away left, right and center, all at once? That is why Jayadvaita swami himself said that getting a GBC guru is like buying a used car, "buyer beware." Did we forget to mention that used car salesmen are not usually the most trusted people in society? OK so how did the guru devolve from being sat guru, to being -- a used car? Yes, we have many buyer beware used cars here, come on down! We don't even sell you the guarantee!] 

Srila Prabhupada is the founder and acharya of ISKCON, and he remains the siksa (instructional) guru for all of us, through his books. 

[PADA: Great, so all these used car gurus are diksha gurus like Jesus and they can absorb sins like Jesus. Jesus is just like -- a used car?]

And Srila Prabhupada remains the grand spiritual master for the disciples of his disciples. As a matter unique to ISKCON, an ISKCON guru comes with a type of ‘guarantee’ attached, insofar as the guru remains accountable to the Governing Body Commission, and can be disciplined by that commission. 

[PADA: Oh here we go, the guru is foolish and needs discipline, ummm just like my neighbor's puppy has to be disciplined for urinating on the carpet? The guru is like a used car, and now --the guru is like a puppy who urinates on the carpet, he thus needs to be disciplined like a foolish puppy, simultaneously he is as pure as Jesus and he can absorb sins, this is getting better all the time!]

The ritvik followers of Srila Prabhupada do not have any kind of organized governing body that stands ready to hold anyone accountable. 

[PADA: So the guru is like a used car, and like a puppy, and like Jesus, all because the ritviks are not organized? The ritviks do not hold the guru accountable for bad behavior -- because they do not worship people who engage in bad behavior, there is no need to legislate gurus in the ritvik process.]

The ritviks lack gurus, having only apologists, and do not possess any kind of organizational structure. Prabhupada wanted the Governing Body Commission to be the ultimate governing authority in our vedantist society. After a thorough review of the controversy, the GBC determined that Srila Prabhupada did expect his disciples to fulfill the role of bona fide gurus, each one accepting his own disciples, training them, and inspiring them to enhance our Krsna consciousness movement. 

[PADA: This is a big lie, the GBC never said all of the disciples would accept disciples, they said only 11 are diksha gurus and all the rest are not? Later they said some of the GBC gurus are deviating in illicit sex, so let the system of deviants vote in more gurus? How can deviants vote in more gurus?]

The notions of the so-called ritviks stem from leadership problems that have occurred in the past within ISKCON. ....Thank you

Your servant

Yogindra Vandana Das

Temple president

[PADA: Jayadvaita says that the GBC guru parampara contains illicit sex, this is not in the past, this is their eternal lineage. Hee hee, we could go on here, but there are many contrary statements here. ys pd]

Tapah Punja (former New Vrndavana henchman) at New Talavan ...

Appearance of Radha Kunda Saturday Octorber 22

October 22, 2016 Saturday [Los Angeles, California, USA time]
October 23, 2016 Sunday [Mayapura, West Bengal, India time]

Sri Radha Kunda avirbhava - Appearance of Sri Radha Kunda

Subject: Sri Radha Kunda avirbhava - Appearance of Sri Radha Kunda and Beauty of Radhakunda in 1945

compiled by Yasoda Nandana dasa

Srila Prabhupada reveals the glory of Radha Kunda.

vaikuṇṭhāj janito varā madhu-purī tatrāpi rāsotsavād

vṛndāraṇyam udāra-pāṇi-ramaṇāt tatrāpi govardhanaḥ

rādhā-kuṇḍam ihāpi gokula-pateḥ premāmṛtāplāvanāt

kuryād asya virājato giri-taṭe sevāṁ vivekī na kaḥ


vaikuṇṭhāt—than Vaikuṇṭha, the spiritual world; janitaḥ—because of birth; varā—better; madhu-purī—the transcendental city known as Mathurā; tatra api—superior to that; rāsa-utsavāt—because of the performance of the rāsa-līlā;vṛndā-araṇyam—the forest of Vṛndāvana; udāra-pāṇi—of Lord Kṛṣṇa; ramaṇāt—because of various kinds of loving pastimes; tatra api—superior to that; govardhanaḥ—Govardhana Hill; rādhā-kuṇḍam—a place called Rādhā-kuṇḍa; iha api—superior to this; gokula-pateḥ—of Kṛṣṇa, the master of Gokula; prema-amṛta—with the nectar of divine love; āplāvanāt—because of being overflooded; kuryāt—would do; asya—of this (Rādhā-kuṇḍa); virājataḥ—situated; giri-taṭe—at the foot of Govardhana Hill; sevām—service; vivekī—who is intelligent; na—not; kaḥ—who.


The holy place known as Mathurā is spiritually superior to Vaikuṇṭha, the transcendental world, because the Lord appeared there. Superior to Mathurā-Purī is the transcendental forest of Vṛndāvana because of Kṛṣṇa’s rāsa-līlāpastimes. And superior to the forest of Vṛndāvana is Govardhana Hill, for it was raised by the divine hand of Śrī Kṛṣṇa and was the site of His various loving pastimes. And, above all, the superexcellent Śrī Rādhā-kuṇḍa stands supreme, for it is overflooded with the ambrosial nectarean prema of the Lord of Gokula, Śrī Kṛṣṇa. Where, then, is that intelligent Person who is unwilling to serve this divine Rādhā-kuṇḍa, which is situated at the foot ofGovardhana Hill?


The spiritual world is three fourths of the total creation of the Supreme Personality of Godhead, and it is the most exalted region. The spiritual world is naturally superior to the material world; however, Mathurā and the adjoining areas, although appearing in the material world, are considered superior to the spiritual world because the Supreme Personality of Godhead Himself appeared at Mathurā. The interior forests of Vṛndāvana are considered superior to Mathurā because of the presence of the twelve forests (dvādaśa-vana), such as Tālavana, Madhuvana and Bahulāvana, which are famous for the various pastimes of the Lord. 

Thus the interior Vṛndāvana forest is considered superior to Mathurā, but superior to these forests is the divine Govardhana Hill because Kṛṣṇa lifted Govardhana Hill like an umbrella, raising it with His lotuslike beautiful hand to protect His associates, the denizens of Vraja, from the torrential rains sent by the angry Indra, King of the demigods. It is also at Govardhana Hill that Kṛṣṇa tends the cows with His cowherd friends, and there also He had His rendezvous with His most beloved Śrī Rādhā and engaged in loving pastimes with Her. Rādhā-kuṇḍa, at the foot of Govardhana, is superior to all because it is there that love of Kṛṣṇa overflows. Advanced devotees prefer to reside at Rādhā-kuṇḍa because this place is thesite of many memories of the eternal loving affairs between Kṛṣṇa and Rādhārāṇī (rati-vilāsa).

In Caitanya-caritāmṛta (Madhya-līlā) it is stated that when Śrī Caitanya Mahāprabhu first visited the area of Vrajabhūmi, He could not at first find the location of Rādhā-kuṇḍa. This means that Śrī Caitanya Mahāprabhu was actually searching for the exact location of Rādhā-kuṇḍa. Finally He found the holy spot, and there was a small pond there. He took His bath in that small pond and told His devotees that the actual Rādhā-kuṇḍa was situated there. Later the pond was excavated by Lord Caitanya’s devotees, headed first by the six Gosvāmīs, such as Rūpa and Raghunātha dāsa. Presently there is a large lake known as Rādhā-kuṇḍa there. Śrīla Rūpa Gosvāmī has given much stress to Rādhā-kuṇḍa because of Śrī Caitanya Mahāprabhu’s desire to find it. 

Who, then, would give up Rādhā-kuṇḍa and try to reside elsewhere? No person with transcendental intelligence would do so. The importance ofRādhā-kuṇḍa, however, cannot be realized by other Vaiṣṇava sampradāyas, nor can persons uninterested in the devotional service of Lord Caitanya Mahāprabhu understand the spiritual importance and divine nature of Rādhā-kuṇḍa. Thus Rādhā-kuṇḍa is mainly worshiped by the Gauḍīya Vaiṣṇavas, the followers of Lord Śrī Kṛṣṇa Caitanya Mahāprabhu.

NOI Text 9

vrsabha danuja nasan narma dharmokti rangair
nikhila nija sakhibhir yat sva hastena purnam
prakatitam api vrndaranya rajna pramodais
tad ati surabhi radhakundam evasrayo me

Eight Reasons Why ISKCON Will Disappear

[PADA: We made few grammar corrections from the Spanish translation.]

Friday, October 21, 2016

Eight reasons why ISKCON will disappear.

With all alarm signals lit, the dying body (in Peru, Uruguay, Paraguay, Costa Rica, you choose the country) Prabhupada's movement is facing its last moments.

It is not an accident that someone becomes sick, especially if you have done everything possible so that everything goes wrong. 
ISKCON, with a doctorate in the field of deviation, is now facing a silent crisis which is way worse than the noisy crisis of 1986. And I say worse for one simple reason: in 1986 the GBC resolved to try to fix things; in this case, they may not do so.

The degree of blindness is so obvious, anyone (even a blind man) would realize that he is walking near a sewer. They have a sewer under their feet, but some do not perceive it is nauseating.

The problem of the properties. 

After the movement realized it can not have property in the ISKCON name (gurukuli trial, etc.), "trusted people" were required for all properties in their name. Result: there are places where these depositories act as owners or lend to pressure mechanisms to gain favors, prerequisites and influence. The result, often criminal, is that they can not be controlled, and the first golden rule of failure is true: "You can not trust the devotees."

The problem of transparency: 

Because you can not trust the devotees, much less can give them information, then, any opening up and revealing one's concern is a sign of weakness. Strength, obtained from behind the scenes private meetings and secrecy, shoots levels of suspicion to the fullest. Those innocent (assuming that they are) have the amazing dilemma of choosing who will be manipulated: He who is openly corrupt, or who keeps so many secrets that even his own mother can't trust him, because he will cover up the truth in a conspiracy of silence.

The second golden rule of failure is true: "Do not inform the devotees."

The problem of opening yourself up: 

Naturally, when you're immersed in a crisis of this kind, keep with people who share your goals and way of thinking, so nothing can change. That's common sense. In the movement should not exist so many discrepancies, at least regarding the important issue: who's in charge here? If those who think like you are not prepared, that it should be a well oiled machine, instead it becomes pandemonium. Prisoners of megalomania, full of oaths and submissions, the fresh air is synonymous with torture, or at least tortured minds. 

The result is obvious: good intentions, even with so-called deep inspiration of Prabhupada, are gaining the way to the Patalas. The third golden rule of failure is true: "Do not open up the game to those who think differently."

The problem of money: 

In this world, economic management is key. For that, only trusted people can handle it. What happens when those handling the silver are not trusted or trained? Let's look at the movement: the result is a fierce demonstration of the inability in power. Good intentions were never enough in the history of man. It came with a masochistic movement theory, denying all material qualification and carrying the meaning of confidence at a level that would envy the mafia itself. the fourth law of failure is true: "You have to give money to anyone who gives guarantee of subordination."

The problem of responsibility: 

We all know at least a number of egregious scandals where almost everyone was complicit and responsible. The lesson given was clear: if you're with us, you are beyond good and evil. This is a paradise for those who are quick to offer their hands of support, but put a question on the table: Who is responsible for the disaster? Gentlemen, it was possible to design a horizontal structure where no influences (huge), but no final responsibilities. Nobody will pay the piper because the fabric is so corrupt that if something is obviously bad, it's because your eyes are contaminated. The fifth law of failure is true: "We are personalistic, but when it comes to fixing corruption, we are totally mayavadis" and so we ignore the problems, and think we should meditate on the void.

The problem of leadership: 

Put a stop to this problem requires a steady hand. Clearly, all combined hands GBC absolutely can not change this at present: if not, they would have already done that in the past. It is not uncommon to see that countries with dictatorial streak in their genes (which were part of the USSR and the Warsaw Pact) and those who love the monarchical submission (India) are the fastest growing numbers of devotees. 

They will not question what is going on around them. In the West, thanks to Plato, this toad is not swallowing just anything. It is for this reason that the thing does not grow or grow in these parts. The sixth law of failure is true: "Never question your position or your reality Everything is a plan of Krishna, and the problem is that you do not realize that."

The philosophical problem: 

Explain the Lord's instructions, resolve the dilemmas of life, things are obviously necessary. If one should devote more time to explain how this disaster is an oasis of compassion, or null interpersonal reasons are the key to a happy society, or promote the most grotesque, medieval and bizarre visions as a panacea for the excited man is that there is no clear direction to take. The lack of update is notorious because of the lack of intelligence to apply learning; study because the system does not seek the freedom of the individual, but submission. 

It is a Trinad api sunicena in the sickest possible aspect. Chaitanya Mahaprabhu would use Sudarsana Chakra with all these people if it were in His manifest pastimes. the seventh law of failure is true: "When it comes to the goal, no contemplations, any argument applies."

The spiritual problem: 

If someone appears here to seek God with everything, find it a Persian market, where your wallet will show what kind of karma is. Finding Krishna between burgers, books, saris or bracelets is not the kind of strategy that will guarantee success. Go to the temple in your area, and see how many new devotees there per year. Consider those who have ceased to be devotees, and the number of classes that have occurred. Sumen, subtract, divide and multiply (zero). So they make a few people, they lose a few people, and nothing gets to prosper. 

The result indicates that not only do we have sick spiritual people, but we generate antibodies in them. The eighth law of failure is true: "I do not care about your problems, just give me your money and go."

This drama has no solution. It like the Titanic, it would take only minutes to be finished sinking. The big problem is that too long until Kalki appears. And just in case I say it clearly: there is no institution or related to Vaishnavism substitute that is free of these points. Vaishnavism needs, more than ever, transparent and democratic process to ensure their survival strategies.

ISKCON only avoids criticizing any approach to this solution. With this, we remain a medium level planet without real access to the Supreme Lord. There will be much orthodoxy as blind followers. And on blindness, it is already clear who can not see, and those who do not want to see.


Friday, October 21, 2016

Gopi Gita (Song Video)

Gopī-gita: The Gopi’s Song of Separation Śrīmad Bhāgavatam 10.31.1-19 (kṛṣṇa-rāsa-pañca-adhyāya) After Krishna and the gopis have met for the rasa-dance and enjoyed freely, Krishna disappeared. The gopis searched for their beloved everywhere, asked the trees and creepers, and in their absorption conversed about Him and acted out His transcendental pastimes. Returning to the bank of the Yamuna, the gopis sat down together to sing of Him, eagerly hoping that Krishna would come back.

॥ गोप पीगीत गोप तम ॥ ||

Gopīgītam || Text 1 गोप प्य ऊच । जयति तेऽधिकं जन्मना व्रजःत तऽति तेऽधिकं जन्मना व्रजः कं जन्मना व्रजः श्रयत इन् जन्मना व्रजः श्रयत इन्दिरा शश्वदत्र व्रज श्रयत इति तेऽधिकं जन्मना व्रजः रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस शश्वदत्र ति तेऽधिकं जन्मना व्रजः%। दति तेऽधिकं जन्मना व्रजःयत दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस्त्वां विचिन्वते॥ १॥ gopya ūcuḥ jayati te 'dhयत ति तेऽधिकं जन्मना व्रजःदक त वकं जन्मना व्रजः श्रयत इन् - स्त्वति तेऽधिकं जन्मना व्रजःय त सवस्त्व ति तेऽधिकं जन्मना व्रजःवति तेऽधिकं जन्मना व्रजःचन्वत , ॥ १॥

gopya ūcuḥ jayati te 'dhikaṁ janmanā vrajaḥ śrayata indirā śaśvad atra hi dayita dṛśyatāṁ dikṣu tāvakās tvayi dhṛtāsavas tvāṁ vicinvate;

The gopis said: O beloved, Your birth in the land of Vraja has made it exceedingly glorious, and thus Indira, the goddess of fortune, always resides here. It is only for Your sake that we, Your devoted servants, maintain our lives. We have been searching everywhere for You, so please show Yourself to us.

Text 2 शरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसदुद शय स ज तस - त्सरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसति तेऽधिकं जन्मना व्रजःसज दरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसश्र मषा दृशा। सुरतनाथ तेऽशुल्कदासिका वरद न दृश । सरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसतना व्रजः श्रयत इन्दिरा शश्वदत्र थ त ऽश ल्कद ति तेऽधिकं जन्मना व्रजःसकं जन्मना व्रजः श्रयत इन् वरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसद ति तेऽधिकं जन्मना व्रजःना व्रजः श्रयत इन्दिरा शश्वदत्र घ्नत ना व्रजः श्रयत इन्दिरा शश्वदत्र % ति तेऽधिकं जन्मना व्रजःकं जन्मना व्रजः श्रयत इन् व ॥ २॥
śarad-udāśaye sādhu-jāta-satsarasijodara-śrī-muṣā dṛśā surata-nātha te 'śulka-dāsikā vara-da nighnato neha kiṁ vadhaḥ 

O Lord of love, in beauty Your glance excels the whorl of the finest, most perfectly formed lotus within the autumn pond. O bestower of benedictions, You are killing the maidservants who have given themselves to You freely, without any price. Isn’t this murder?

Text 3 ति तेऽधिकं जन्मना व्रजःवषा दृशा। सुरतनाथ तेऽशुल्कदासिका वरद नजलाप्य प्यय द्व्यालराक्श लाप्यरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस कस - द्वषा दृशा। सुरतनाथ तेऽशुल्कदासिका वरद नम रुत द्वAद ? त ना व्रजः श्रयत इन्दिरा शश्वदत्र लाप्य त । वषा दृशा। सुरतनाथ तेऽशुल्कदासिका वरद नमय त्मज ति तेऽधिकं जन्मना व्रजःद्वश्वत भय , - दृषा दृशा। सुरतनाथ तेऽशुल्कदासिका वरद नभ त वय रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसति तेऽधिकं जन्मना व्रजःकत म हुः॥ ३॥तासवस्त्वां विचिन्वते॥ १॥  

viṣa-jalāpyayād vyāla-rākṣasād varṣa-mārutād vaidyutānalāt vṛṣa-mayātmajād viśvato bhayād ṛṣabha te vayaṁ rakṣitā muhuḥ O greatest of personalities, You have repeatedly saved us from all kinds of danger—from poisoned water, from the terrible man-eater Agha, from the great rains, from the wind demon, from the fiery thunderbolt of Indra, from the bull demon and from the son of Maya Danava. 

Text 4 ना व्रजः श्रयत इन्दिरा शश्वदत्र खलु गोप ति तेऽधिकं जन्मना व्रजःपीगीतकं जन्मना व्रजः श्रयत इन् ना व्रजः श्रयत इन्दिरा शश्वदत्र ना व्रजः श्रयत इन्दिरा शश्वदत्र भव - ना व्रजः श्रयत इन्दिरा शश्वदत्र ति तेऽधिकं जन्मना व्रजःखलाप्यदति तेऽधिकं जन्मना व्रजः%ना व्रजः श्रयत इन्दिरा शश्वदत्र मन्तरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस त्मदृकं जन्मना व्रजः श्रयत इन् । ति तेऽधिकं जन्मना व्रजःवखना व्रजः श्रयत इन्दिरा शश्वदत्र स ति तेऽधिकं जन्मना व्रजःथत ति तेऽधिकं जन्मना व्रजःवश्वगोप ? प्तय सख उदति तेऽधिकं जन्मना व्रजःयव न्सात्वतां कुले॥ ४॥य़ीῨন ফ㾔ফ` त्वत कं जन्मना व्रजः श्रयत इन् लाप्य ॥ ४॥ 

na khalu gopīkā-nandano bhavān akhila-dehinām antarātma-dṛk vikhanasārthito viśva-guptaye sakha udeyivān sātvatāṁ kule You are actually not the son of the gopi Yashoda, O friend, but rather the indwelling witness in the hearts of all embodied souls. Because Lord Brahma prayed for You to come and protect the universe, You have now appeared in the Satvata dynasty. 

Text 5 ति तेऽधिकं जन्मना व्रजःवरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसति तेऽधिकं जन्मना व्रजःचत भय वति तेऽधिकं जन्मना व्रजःO , य त? चरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसणम यषा दृशा। सुरतनाथ तेऽशुल्कदासिका वरद न स स,त भ य त ? । कं जन्मना व्रजः श्रयत इन्रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवससरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस रु% कं जन्मना व्रजः श्रयत इन् न्त कं जन्मना व्रजः श्रयत इन् मद ति तेऽधिकं जन्मना व्रजःशरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसति तेऽधिकं जन्मना व्रजःस ति तेऽधिकं जन्मना व्रजः% ना व्रजः श्रयत इन्दिरा शश्वदत्र श्र कं जन्मना व्रजः श्रयत इन्रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसग्र ॥ ५॥ 

viracitābhayaṁ vṛṣṇi-dhūrya te caraṇam īyuṣāṁ saṁsṛter bhayāt kara-saroruhaṁ kānta kāma-daṁ śirasi dhehi naḥ śrī-kara-graham 

O best of the Vrisnis, Your lotuslike hand, which holds the hand of the goddess of fortune, grants fearlessness to those who approach Your feet out of fear of material existence. O lover, please place that wish-fulfilling lotus hand on our heads. 

Text 6 व्रजजना व्रजः श्रयत इन्दिरा शश्वदत्र ति तेऽधिकं जन्मना व्रजःत%न्व रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस य ति तेऽधिकं जन्मना व्रजःषा दृशा। सुरतनाथ तेऽशुल्कदासिका वरद नत ? ति तेऽधिकं जन्मना व्रजःना व्रजः श्रयत इन्दिरा शश्वदत्र जजना व्रजः श्रयत इन्दिरा शश्वदत्र स्मयध्वंसनस्मित। भज सखे भवत्किंकरीः स्म नो सना व्रजः श्रयत इन्दिरा शश्वदत्र ति तेऽधिकं जन्मना व्रजःस्मत। भज सख भवति तेऽधिकं जन्मना व्रजःU कं जन्मना व्रजः श्रयत इन्रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस स्म ना व्रजः श्रयत इन्दिरा शश्वदत्र जलाप्यरु% ना व्रजः श्रयत इन्दिरा शश्वदत्र ना व्रजः श्रयत इन्दिरा शश्वदत्र च रु दशय॥ ६॥ ? 
vraja-janārti-han vīra yoṣitāṁ nija-jana-smaya-dhvaṁsana-smita bhaja sakhe bhavat-kiṅkarīḥ sma no jalaruhānanaṁ cāru darśaya O You who destroy the suffering of Vraja’s people, O hero of all women, Your smile shatters the false pride of Your devotees. Please, dear friend, accept us as Your maidservants and show us Your beautiful lotus face. 

Text 7 प्रणतदति तेऽधिकं जन्मना व्रजः%ना व्रजः श्रयत इन्दिरा शश्वदत्र पीगीत पीगीतकं जन्मना व्रजः श्रयत इन्श ना व्रजः श्रयत इन्दिरा शश्वदत्र ? त,णचरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस ना व्रजः श्रयत इन्दिरा शश्वदत्र गोप श्र ति तेऽधिकं जन्मना व्रजःना व्रजः श्रयत इन्दिरा शश्वदत्र कं जन्मना व्रजः श्रयत इन् तना व्रजः श्रयत इन्दिरा शश्वदत्र म । फति तेऽधिकं जन्मना व्रजःणफण ति तेऽधिकं जन्मना व्रजःपीगीतत त? पीगीतद ब ज कं जन्मना व्रजः श्रयत इन्,ण कं जन्मना व्रजः श्रयत इन् चषा दृशा। सुरतनाथ तेऽशुल्कदासिका वरद न ना व्रजः श्रयत इन्दिरा शश्वदत्र कं जन्मना व्रजः श्रयत इन् ,ति तेऽधिकं जन्मना व्रजःZ हृच्छयम ॥ ७॥ 

praṇata-dehināṁ pāpa-karṣaṇaṁ tṛṇa-carānugaṁ śrī-niketanam phaṇi-phaṇārpitaṁ te padāmbujaṁ kṛṇu kuceṣu naḥ kṛndhi hṛc-chayam 

Your lotus feet destroy the past sins of all embodied souls who surrender to them. Those feet follow after the cows in the pastures and are the eternal abode of the goddess of fortune. Since You once put those feet on the hoods of the great serpent Kaliya, please place them upon our breasts and tear away the lust in our hearts. 

Text 8 म रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसय ति तेऽधिकं जन्मना व्रजःगोपरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस वल व क्यय ब मना व्रजः श्रयत इन्दिरा शश्वदत्र ज्ञय पीगीत ष्करा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस कण। ति तेऽधिकं जन्मना व्रजःवति तेऽधिकं जन्मना व्रजः कं जन्मना व्रजः श्रयत इन्रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस ति तेऽधिकं जन्मना व्रजःरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसम व रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस मह्यत - रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसस ना व्रजः श्रयत इन्दिरा शश्वदत्र ऽऽप्य ययस्व ना व्रजः श्रयत इन्दिरा शश्वदत्र ॥ ८॥ 

madhurayā girā valgu-vākyayā budha-manojñayā puṣkarekṣaṇa vidhi-karīr imā vīra muhyatīr adhara-sīdhunāpyāyayasva naḥ 

O lotus-eyed one, Your sweet voice and charming words, which attract the minds of the intelligent, are bewildering us more and more. Our dear hero, please revive Your maidservants with the nectar of Your lips. 

Text 9 तव कं जन्मना व्रजः श्रयत इन्थ म,त तप्तज वना व्रजः श्रयत इन्दिरा शश्वदत्र कं जन्मना व्रजः श्रयत इन्ति तेऽधिकं जन्मना व्रजःवति तेऽधिकं जन्मना व्रजःभरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस ति तेऽधिकं जन्मना व्रजःeत कं जन्मना व्रजः श्रयत इन्ल्मषा दृशा। सुरतनाथ तेऽशुल्कदासिका वरद न पीगीत%म । श्रवणमङ्गलाप्य श्र मद तत भति तेऽधिकं जन्मना व्रजःव गोप णति तेऽधिकं जन्मना व्रजःन्त त , भ ति तेऽधिकं जन्मना व्रजःरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसद जना व्रजः श्रयत इन्दिरा शश्वदत्र ॥ ९॥ 

tava kathāmṛtaṁ tapta-jīvanaṁ kavibhir īḍitaṁ kalmaṣāpaham śravaṇa-maṅgalaṁ śrīmad ātataṁ bhuvi gṛṇanti ye bhūri-dā janāḥ 

The nectar of Your words and the descriptions of Your activities are the life and soul of those suffering in this material world. These narrations, transmitted by learned sages, eradicate one’s sinful reactions and bestow good fortune upon whoever hears them. These narrations are broadcast all over the world and are filled with spiritual power. Certainly those who spread the message of Godhead are most munificent. 

Text 10 प्र%ति तेऽधिकं जन्मना व्रजःसत ति तेऽधिकं जन्मना व्रजःप्रय प्रमव कण ति तेऽधिकं जन्मना व्रजःव%रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसण च त ध्यानमङ्गलम्‌। रहसि संविदो या हृदिस्पृशः ना व्रजः श्रयत इन्दिरा शश्वदत्र मङ्गलाप्यम । रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस%ति तेऽधिकं जन्मना व्रजःस स ति तेऽधिकं जन्मना व्रजःवद य हृति तेऽधिकं जन्मना व्रजःदस्पृशः कुहक नो मनः क्शोभयन्ति हि॥ १०॥Đ |,श कं जन्मना व्रजः श्रयत इन् %कं जन्मना व्रजः श्रयत इन् ना व्रजः श्रयत इन्दिरा शश्वदत्र मना व्रजः श्रयत इन्दिरा शश्वदत्र क भयति तेऽधिकं जन्मना व्रजःन्त ति तेऽधिकं जन्मना व्रजः%॥ १०॥ 

prahasitaṁ priya-prema-vīkṣaṇaṁ viharaṇaṁ ca te dhyāna-maṅgalam rahasi saṁvido yā hṛdi spṛśaḥ kuhaka no manaḥ kṣobhayanti hi Your smiles, Your sweet, loving glances, the intimate pastimes and confidential talks we enjoyed with You—all these are auspicious to meditate upon, and they touch our hearts. But at the same time, O deceiver, they very much agitate our minds. 

Text 11 चलाप्यति तेऽधिकं जन्मना व्रजःस यद्व्रज च्चारयन्पशून्‌ रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसयन्पशना व्रजः श्रयत इन्दिरा शश्वदत्र h ना व्रजः श्रयत इन्दिरा शश्वदत्र ति तेऽधिकं जन्मना व्रजःलाप्यना व्रजः श्रयत इन्दिरा शश्वदत्र स रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस ना व्रजः श्रयत इन्दिरा शश्वदत्र थ त पीगीतदम । ति तेऽधिकं जन्मना व्रजःशलाप्यत,ण ङqरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसA स दत ति तेऽधिकं जन्मना व्रजःत ना व्रजः श्रयत इन्दिरा शश्वदत्र कं जन्मना व्रजः श्रयत इन्ति तेऽधिकं जन्मना व्रजःलाप्यलाप्यत मना व्रजः श्रयत इन्दिरा शश्वदत्र कं जन्मना व्रजः श्रयत इन् न्त गोपच्छति तेऽधिकं जन्मना व्रजःत॥ ११॥ 

calasi yad vrajāc cārayan paśūn nalina-sundaraṁ nātha te padam śila-tṛṇāṅkuraiḥ sīdatīti naḥ kalilatāṁ manaḥ kānta gacchati 

Dear master, dear lover, when You leave the cowherd village to herd the cows, our minds are disturbed with the thought that Your feet, more beautiful than a lotus, will be pricked by the spiked husks of grain and the rough grass and plants. 

Text 12 ति तेऽधिकं जन्मना व्रजःदना व्रजः श्रयत इन्दिरा शश्वदत्र पीगीतति तेऽधिकं जन्मना व्रजःरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसकय ना व्रजः श्रयत इन्दिरा शश्वदत्र लाप्यकं जन्मना व्रजः श्रयत इन् न्तलाप्यA- वना व्रजः श्रयत इन्दिरा शश्वदत्र रु% ना व्रजः श्रयत इन्दिरा शश्वदत्र ना व्रजः श्रयत इन्दिरा शश्वदत्र ति तेऽधिकं जन्मना व्रजःबभ्रद व ? तम, । घना व्रजः श्रयत इन्दिरा शश्वदत्र रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसजस्वलाप्य दशयन्म? हुः॥ ३॥तासवस्त्वां विचिन्वते॥ १॥  

मना व्रजः श्रयत इन्दिरा शश्वदत्र ति तेऽधिकं जन्मना व्रजःस ना व्रजः श्रयत इन्दिरा शश्वदत्र स्मरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस व रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस यच्छति तेऽधिकं जन्मना व्रजःस॥ १२॥ ? 

dina-parikṣaye nīla-kuntalair vanaruhānanaṁ bibhrad āvṛtam ghana-rajasvalaṁ darśayan muhur manasi naḥ smaraṁ vīra yacchasi At the end of the day You repeatedly show us Your lotus face, covered with dark blue locks of hair and thickly powdered with dust. Thus, O hero, You arouse lusty desires in our minds. 

Text 13 प्रणतकं जन्मना व्रजः श्रयत इन् मद पीगीतद्मज ति तेऽधिकं जन्मना व्रजःचत ? रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसति तेऽधिकं जन्मना व्रजःणमण्डनं ध्येयमापदि। चरणपङ्कजं शंतमं चeना व्रजः श्रयत इन्दिरा शश्वदत्र ध्यानमङ्गलम्‌। रहसि संविदो या हृदिस्पृशः यम पीगीतति तेऽधिकं जन्मना व्रजःद। चरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसणपीगीतङज श तम च त रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसमण ना व्रजः श्रयत इन्दिरा शश्वदत्र स्तना व्रजः श्रयत इन्दिरा शश्वदत्र ष्वपीगीत य ति तेऽधिकं जन्मना व्रजः %ना व्रजः श्रयत इन्दिरा शश्वदत्र ? ॥ १३॥ 

praṇata-kāma-daṁ padmajārcitaṁ dharaṇi-maṇḍanaṁ dhyeyam āpadi caraṇa-paṅkajaṁ śantamaṁ ca te ramaṇa naḥ staneṣv arpayādhi-han Your lotus feet, which are worshiped by Lord Brahma, fulfill the desires of all who bow down to them. They are the ornament of the earth, they give the highest satisfaction, and in times of danger they are the appropriate object of meditation. O lover, O destroyer of anxiety, please put those lotus feet on our chest. 

Text 14 सरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसतव ना व्रजः श्रयत इन्दिरा शश्वदत्र श कं जन्मना व्रजः श्रयत इन्ना व्रजः श्रयत इन्दिरा शश्वदत्र शना व्रजः श्रयत इन्दिरा शश्वदत्र ? स्वति तेऽधिकं जन्मना व्रजःरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसतवण ना व्रजः श्रयत इन्दिरा शश्वदत्र स ष चति तेऽधिकं जन्मना व्रजःyतम । इतरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस गोपति तेऽधिकं जन्मना व्रजःवस्म रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसण ना व्रजः श्रयत इन्दिरा शश्वदत्र ण , ति तेऽधिकं जन्मना व्रजःवतरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस व रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस ना व्रजः श्रयत इन्दिरा शश्वदत्र स्तऽ रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस म,तम ॥ १४॥ 

surata-vardhanaṁ śoka-nāśanaṁ svarita-veṇunā suṣṭhu cumbitam itara-rāga-vismāraṇaṁ nṛṇāṁ vitara vīra nas te 'dharāmṛtam O hero, kindly distribute to us the nectar of Your lips, which enhances conjugal pleasure and vanquishes grief. That nectar is thoroughly relished by Your vibrating flute and makes people forget any other attachment. 

Text 15 अटति तेऽधिकं जन्मना व्रजःत यद्भव ना व्रजः श्रयत इन्दिरा शश्वदत्र ति तेऽधिकं जन्मना व्रजः} कं जन्मना व्रजः श्रयत इन् ना व्रजः श्रयत इन्दिरा शश्वदत्र ना व्रजः श्रयत इन्दिरा शश्वदत्र त्रति तेऽधिकं जन्मना व्रजःटय गोप यत ? त्व मपीगीतश्यतां दिक्शु तावका- स्त्वयि धृतासवस्त्वां विचिन्वते॥ १॥ gopya ūcuḥ jayati te 'dhयत म । कं जन्मना व्रजः श्रयत इन् ति तेऽधिकं जन्मना व्रजःटलाप्यकं जन्मना व्रजः श्रयत इन् न्तलाप्य श्र मख च त जe उद कत पीगीतक्श्मकं जन्मना व्रजः श्रयत इन्,द्दृश म ॥ १५॥ 

aṭati yad bhavān ahni kānanaṁ truṭi yugāyate tvām apaśyatām kuṭila-kuntalaṁ śrī-mukhaṁ ca te jaḍa udīkṣatāṁ pakṣma-kṛd dṛśām When You go off to the forest during the day, a tiny fraction of a second becomes like a millennium for us because we cannot see You. And even when we can eagerly look upon Your beautiful face, so lovely with its adornment of curly locks, our pleasure is hindered by our eyelids, which were fashioned by the foolish creator. 

Text 16 पीगीतति तेऽधिकं जन्मना व्रजःतसत न्वयभ्र त,ब Zव - ना व्रजः श्रयत इन्दिरा शश्वदत्र ति तेऽधिकं जन्मना व्रजःतति तेऽधिकं जन्मना व्रजःवलाप्यङ्घ्य तऽन्त्यच त गोपत । गोपति तेऽधिकं जन्मना व्रजःतति तेऽधिकं जन्मना व्रजःवदस्तव द्गीतमोहिताः कितव योषितः कस्त्यजेन्निशि॥ १६॥ तम ति तेऽधिकं जन्मना व्रजः%त ति तेऽधिकं जन्मना व्रजःकं जन्मना व्रजः श्रयत इन्तव य ति तेऽधिकं जन्मना व्रजःषा दृशा। सुरतनाथ तेऽशुल्कदासिका वरद नत कं जन्मना व्रजः श्रयत इन्स्त्यजति तेऽधिकं जन्मना व्रजःÖति तेऽधिकं जन्मना व्रजःश॥ १६॥  

pati-sutānvaya-bhrātṛ-bāndhavān ativilaṅghya te 'nty acyutāgatāḥ gati-vidas tavodgīta-mohitāḥ kitava yoṣitaḥ kas tyajen niśi 

Dear Acyuta, You know very well why we have come here. Who but a cheater like You would abandon young women who come to see Him in the middle of the night, enchanted by the loud song of His flute? Just to see You, we have completely rejected our husbands, children, ancestors, brothers and other relatives. 

Text 17 रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस%ति तेऽधिकं जन्मना व्रजःस स ति तेऽधिकं जन्मना व्रजःवद हृच्छय दय प्र%ति तेऽधिकं जन्मना व्रजःसत ना व्रजः श्रयत इन्दिरा शश्वदत्र ना व्रजः श्रयत इन्दिरा शश्वदत्र प्रमव कणम । ब%दुरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस ति तेऽधिकं जन्मना व्रजःश्रय व क्श्य धाम ते मुहुरतिस्पृहा मुह्यते मनः॥ १७॥श्यतां दिक्शु तावका- स्त्वयि धृतासवस्त्वां विचिन्वते॥ १॥ gopya ūcuḥ jayati te 'dh

य म त , महुः॥ ३॥तासवस्त्वां विचिन्वते॥ १॥ 

रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसति तेऽधिकं जन्मना व्रजःतस्पृशः कुहक नो मनः क्शोभयन्ति हि॥ १०॥Đ |,% म ह्यत मना व्रजः श्रयत इन्दिरा शश्वदत्र ॥ १७॥  

rahasi saṁvidaṁ hṛc-chayodayaṁ prahasitānanaṁ prema-vīkṣaṇam bṛhad-uraḥ śriyo vīkṣya dhāma te muhur ati-spṛhā muhyate manaḥ Our minds are repeatedly bewildered as we think of the intimate conversations we had with You in secret, feel the rise of lust in our hearts and remember Your smiling face, Your loving glances and Your broad chest, the resting place of the goddess of fortune. Thus we experience the most severe hankering for You. 

Text 18 व्रजवना व्रजः श्रयत इन्दिरा शश्वदत्र áकं जन्मना व्रजः श्रयत इन्स व्यति तेऽधिकं जन्मना व्रजःâरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसङ्ग त वति तेऽधिकं जन्मना व्रजःजना व्रजः श्रयत इन्दिरा शश्वदत्र %न्त्र्यलाप्य ति तेऽधिकं जन्मना व्रजःवश्वमङ्गलाप्यम , । त्यज मना व्रजः श्रयत इन्दिरा शश्वदत्र कं जन्मना व्रजः श्रयत इन् च ना व्रजः श्रयत इन्दिरा शश्वदत्र स्त्वत % त्मना व्रजः श्रयत इन्दिरा शश्वदत्र , स्वजना व्रजः श्रयत इन्दिरा शश्वदत्र हृद ज यति तेऽधिकं जन्मना व्रजःÖषा दृशा। सुरतनाथ तेऽशुल्कदासिका वरद नदना व्रजः श्रयत इन्दिरा शश्वदत्र म h ॥ १८॥ 

vraja-vanaukasāṁ vyaktir aṅga te vṛjina-hantry alaṁ viśva-maṅgalam tyaja manāk ca nas tvat-spṛhātmanāṁ sva-jana-hṛd-rujāṁ yan niṣūdanam O beloved, Your all-auspicious appearance vanquishes the distress of those living in Vraja’s forests. Our minds long for Your association. Please give to us just a bit of that medicine, which counteracts the disease in Your devotees’ hearts. 

Text 19 यत स ज तचरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसण y रु% स्तना व्रजः श्रयत इन्दिरा शश्वदत्र षा दृशा। सुरतनाथ तेऽशुल्कदासिका वरद न भ त शना व्रजः श्रयत इन्दिरा शश्वदत्र A ति तेऽधिकं जन्मना व्रजःप्रय द मति तेऽधिकं जन्मना व्रजः% कं जन्मना व्रजः श्रयत इन्कं जन्मना व्रजः श्रयत इन्?शषा दृशा। सुरतनाथ तेऽशुल्कदासिका वरद न । तना व्रजः श्रयत इन्दिरा शश्वदत्र टव मटति तेऽधिकं जन्मना व्रजःस तद्व्यालराक्शथत ना व्रजः श्रयत इन्दिरा शश्वदत्र ति तेऽधिकं जन्मना व्रजःकं जन्मना व्रजः श्रयत इन् ति तेऽधिकं जन्मना व्रजःस्वत कं जन्मना व्रजः श्रयत इन्hपीगीत ति तेऽधिकं जन्मना व्रजःदति तेऽधिकं जन्मना व्रजःभभ्र ? मति तेऽधिकं जन्मना व्रजःत भ ? वद य ? षा दृशा। सुरतनाथ तेऽशुल्कदासिका वरद न ना व्रजः श्रयत इन्दिरा शश्वदत्र ॥ १९॥ 

yat te sujāta-caraṇāmburuhaṁ staneṣu bhītāḥ śanaiḥ priya dadhīmahi karkaśeṣu tenāṭavīm aṭasi tad vyathate na kiṁ svit kūrpādibhir bhramati dhīr bhavad-āyuṣāṁ naḥ O dearly beloved! Your lotus feet are so soft that we place them gently on our breasts, fearing that Your feet will be hurt. Our life rests only in You. Our minds, therefore, are filled with anxiety that Your tender feet might be wounded by pebbles as You roam about on the forest path. 

इति तेऽधिकं जन्मना व्रजःत श्र मद्भ गोपवत म% पीगीतरा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस ण पीगीत रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवसम% स्यां संहितायां दशमस्कन्धे पूर्वार् स ति तेऽधिकं जन्मना व्रजः%त य दशमस्कZ पीगीत व h ? रा शश्वदत्र हि। दयित दृश्यतां दिक्शु तावका- स्त्वयि धृतासवस सक्रीडायां गोपीगीतं नामैकत्रिंशोऽध्यायः॥ iti śrīmadbhāgavata mahāpurāṇe pāramah e य गोप पीगीत गोप त ना व्रजः श्रयत इन्दिरा शश्वदत्र मAकं जन्मना व्रजः श्रयत इन्ति तेऽधिकं जन्मना व्रजःत्र श ऽध्यानमङ्गलम्‌। रहसि संविदो या हृदिस्पृशः य ॥ 

iti śrīmadbhāgavata mahāpurāṇe pāramahaṁsyāṁ saṁhitāyāṁ daśamaskandhe pūrvārdhe rāsakrīḍāyāṁ gopīgītaṁ nāmaikatriṁśo'dhyāyaḥ || Thus ends the discourse, entitled "The Goppi's Song (at the Lord's disappearance) during the Rasa dance"

Political Election Means: Replacing Rascals

Prabhupāda: What you can do when a man dies? Can you save? So similarly, everyone is being handled by the laws of nature. Nobody can do anything, just puffed up, "We can do this plan." All these political leaders, they are simply wasting time. They cannot do anything. Indira promised, daridra hatā(?). But now he is, she is daridra, poverty-stricken. Daivī hy eṣā guṇamayī mama māyā duratyayā (BG 7.14). These rascals, they challenging the material laws? Such a rascal? You are scientists, they are challenging. Are they not challenging?

Svarūpa Dāmodara: Yes, we challenge.

Prabhupāda: What kind of rascals they are, just imagine. Just like "I shall move the mountain with my head." Such rascal. And they are going on as scientist. You have to challenge them like that, that "You are all rascals for challenging the laws of nature." But from the very beginning I called them rascals.

Girirāja: You were right.

Prabhupāda: Little ABCD, and they are trying to challenge the laws of nature. Little learning dangerous. Alpa-vidyā bhayaṅkare(?). Just like in our Society. Some of them have got little Sanskrit—they have become scholar, Sanskrit scholar. They're reading only Sanskrit. Rascal cannot read anything, and they are wasting money, four hundred, five hundred, like that, "Sanskrit Department," dozen men. You were speaking. So I have stopped it. Unnecessary. I have talked with so many foreign Sanskrit scholars. They do not know anything. Still, they are passing as Sanskrit scholar.

Girirāja: This also you said many years ago.

Prabhupāda: Yes. I talked with one professor, Norman Brown or something like that. He does not know Sanskrit. He is in charge of the Sanskrit...

Svarūpa Dāmodara: Amogha-līlā Prabhu has arranged a press conference today.

Prabhupāda: Eh? Yes. Talk with them scientifically.

Svarūpa Dāmodara: Yes. That is at three o'clock.

Prabhupāda: That's nice. Where it will be?

Girirāja: In the city, at...

Svarūpa Dāmodara: Is it a hotel?

Girirāja: It's a vegetarian restaurant.

Prabhupāda: Never mind. Talk with them.

Girirāja: It's a popular place for press conferences.

Prabhupāda: So they know that the scientific...?

Girirāja: Oh, yeah, yeah. It's on the basis of science.

Prabhupāda: Yes.

Girirāja: Scientific.

Prabhupāda: Now our commonsense reasoning, that there is children, there is mother—where is the father? We are laymen. Can you say, without father, the children is born?

Girirāja: No.

Prabhupāda: Can you say?

Svarūpa Dāmodara: Impossible.

Prabhupāda: Eh?

Svarūpa Dāmodara: That's not possible.

Prabhupāda: That's not possible. So those who are denying the existence of God, they are rascals, all fools. The grass is growing from the land, and grass is eaten by animals. In this way we are all children. And you say, "motherland." That is a common saying, "mother's..." So mother is there. We are children. Who is the father? Reply this common sense.

Svarūpa Dāmodara: There must be father.

Prabhupāda: There must be father. We are children, and the mother is named, so who is the father? What they will answer? There is no such law, that without father, mother has given birth. Where is that law, physical or anything?

Girirāja: There is none.

Prabhupāda: And we may be rascal; we do not know who is father. The father Himself says, ahaṁ bīja-pradaḥ pitā (BG 14.4): "Here." We accept Kṛṣṇa. This is intelligence. The father is present. He says, ahaṁ bīja... The rascal is searching out: "There is no father." So immediately who denies the existence of God, he is a rascal. He is to slapped only, with shoes. That is the only remedy. Anyone who denies the existence of God, he's a rascal. He should be properly treated with shoes and beaten.

Girirāja: That's true.

Prabhupāda: That's all. Mūrkhasya lakuṭauṣadhi(?) When a person is fool number one, beat him. That's all. Ḍhol gobara...(?) Tulasī dāsa has said, ḍhol gobara śūdra paśu nārī, ei saba śāsana ke adhikārī. Ḍhol, drum, you have to bring it to the tune by beating, "tung, tung." Gobara. Gobara means fool person. Paśu, animal. Ḍhol, gobara, pa..., śūdra, and nārī, woman. They should be punished to bring them into order. Ei saba śāsana ke adhikārī. Otherwise they will be spoiled. A barking dog, you cannot pacify him, "My dear dog, don't bark. It is disturb..." "No!" Ḍhol gobara śūdra paśu nārī, ei saba śāsana ke... So anyone who is denying the existence of God, he is a rascal number one and beat him with shoes. Bās. He is being beaten with shoes by nature.

Girirāja: By the laws of nature.

Prabhupāda: Yes. Janma-mṛtyu-jarā-vyādhi (BG 13.9), going on. Mṛtyu-saṁsāra-vartmani (BG 9.3). But they are so shameless, neither they do know what is going to happen. Some rascal the other day complained, "There are many orphans." The orphan means no father? Does orphan means he has no father? Orphan means he has father; the father does not take care. That's all. You cannot deny, "There is no father."

Girirāja: Yeah.

Prabhupāda: You put this question and answer amongst the scientists. "How can you deny the existence of God?" "I am not seeing." "And you see or not see; there must be father." I think this commonsense argument nobody can refute.

Svarūpa Dāmodara: No. (laughs) It is little... Common sense, a little intelligence, and everything can be solved. They are obstinate.

Prabhupāda: That means rascal. Obstinate means rascal. Obstinate is not a sane person.

Girirāja: Actually they're animals.

Prabhupāda: Yes. So these animals, they are passing on as big scientist, philosopher, theologician, and so on, so on. We have to stop them. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ (BG 7.15). This is the qualification of a person who does not accept God: duṣkṛtina, narādhama, mūḍha, māyayāpahṛta-jñāna—although highly educated, no knowledge—āsuraṁ bhāvam āśritāḥ, simply atheist. So as Kṛṣṇa conscious leaders, we have to punish, chastise these rascals. They are demons.

Girirāja: Actually, it's... It's actually relishable to chastise them.

Prabhupāda: Yes. (laughs) It is a pleasure sport. (to Bhakti-caru:) So you come here. What is the news? What the, all these rascals saying? Newspaper means all the statement of rascals.

Bhakti-caru: "Earnest Plea to Nine Congress Chief Ministers."

Prabhupāda: Eh?

Bhakti-caru: "Earnest Plea to Nine Congress Chief Ministers. Charan calls for all the assembly elections. New Delhi, April 18th. The Union Home Minister, Mr. Charan Singh..."

Prabhupāda: Again election, as if election will change their quality. They remain... Let them remain as rascal, and simply by election, in place of one rascal, another rascal will improve it. This is the... Let them remain rascal, but get vote. So that is... That is described in Bhāgavatam, śva-viḍ-varāhoṣṭra-kharaiḥ saṁstutaḥ puruṣaḥ paśuḥ (SB 2.3.19). The population is śva-viḍ-varāhoṣṭra, and they are giving vote—another big paśu. That's all. This is going on. This is democracy. The voters are paśu, and he is selecting another big paśu. This is going on. The rascals, they do not know, "If instead of a tiger, we select one lion," then what is the difference? Simply name. The tiger was president. Now the lion is the president. And both of them—animals. Where is the man, human being? This is going on. And because they are paśu, śva-viḍ-varāha, they are happy: "Now there is lion. Now the tiger is driven away. Now there is lion." This is going on. Hmm? Am I right?

Svarūpa Dāmodara: Oh, yes.

Prabhupāda: This is the... That's all. Bhāgavata is siddhānta-kāraṇa, so correct, so accurate, and so nicely composed. Kim anyaiḥ śāstraiḥ. In the beginning there is kim anyaiḥ śāstraiḥ: "There is no more use of any other śāstra." Śrīmad-bhāgavate mahā-muni-kṛte kim anyaiḥ śāstraiḥ, nigama-kalpa-taror galitaṁ phalam idam (SB 1.1.3), kim anyaiḥ śāstraiḥ. Nigama-kalpa-taror galitaṁ phalam idam, śrīmad-bhāgavatam. It is meant for the highly qualified, thoughtful philosopher. They are not flowery language. It's fact. Nigama-kalpa-taror galitaṁ phalam idam. So we are trying to give to the world this nigama-kalpa-taror galitaṁ phalam. Let them take it and take full advantage. Essence of all the Vedic knowledge. If they are intelligent... (pause) So how many men required to form a comm...? Is there any rule, Doctor?

Svarūpa Dāmodara: Five men is good.

Prabhupāda: So you can give his name. He is Indian. Five name.

Svarūpa Dāmodara: I already have five, but... Sadāpūta, Mādhava, myself and Ravīndra-svarūpa, Amarendra, I think can also give.

Prabhupāda: But they are foreigners.

Svarūpa Dāmodara: Yes.

Prabhupāda: But for Manipur business...

Svarūpa Dāmodara: Oh, for Manipur? Oh, yes.

Prabhupāda: For Manipur business don't mistake. Don't use them. We form this five-man subcommittee and take the donation. Then you develop. (looking at newspaper) Whose photograph is there?

Bhakti-caru: Mr. J. C. Shah, an agent... "Former Chief Justice, Mr. J. C. Shah, who is going to assist (indistinct) committee during the recent emergency. The former Supreme Court Judge is an agent (indistinct) into the affairs of..."

Prabhupāda: Ācchā?

Bhakti-caru: Enquiry...

Prabhupāda: Now...

Bhakti-caru: But it depends on... Everything depends on how much honest they will be.

Prabhupāda: Hmm?

Bhakti-caru: How honest they will be.

Prabhupāda: Kānā-māmā. If there is no māmā, blind māmā is all right. And who is that, this photograph?

Bhakti-caru: This one is Mr. Charan Singh addressing a press conference in Delhi on Monday, Charan Singh, Indian Prime Minister. (Hindi) "The passport of Mr. Sanjay Gandhi, Mr. Motilal, and Mr. Dhirendra Brahmacari, who runs a yoga center here, have been impounded. Official sources said here today the necessary instructions have been issued in this regard to the concerned authorities."

Prabhupāda: Impound? Impound? What is the impounding?

Bhakti-caru: Cancelled today.

Prabhupāda: Where there is?

Bhakti-caru: New Delhi. (Bengali) "The instructions have been issued in this regard to the concerned authorities. Mr Brahmacari is known to be close to Mr. Sanjay Gandhi." "Morarji Wants (indistinct) Prices. The Prime Minister, Mr. Morarji Desai, today promised in a radio broadcast to check the recent rise in prices on certain goods, 'if necessary by comparing quotas in the current stocks and even by imports, where feasible.' Mr. Desai observed that prices had declined since between February 25 and the end of March but had again increased in the last few weeks in the case of essential goods like oil seeds, cotton, edible oil, tea, pulses and food grains. This has raised apprehensions in the minds of (indistinct). Some traders and some stockists have taken advantage of the shortage of some commodities to increase prices. The form of exploitation would not be tolerated. The Prime Minister said that 'Lifting of the emergency does not mean that traders should try and make extra profits. That will hinder them in the eyes of the law, the people and the government. I should like to emphasize that the ordinary law of the land is sufficient to deal with any antisocial conduct.' "

Prabhupāda: They should severe punishment. Then... We shall see.

Bhakti-caru: (Bengali?) "Ninety murders in one district."

Prabhupāda: Hmm?

Bhakti-caru: Charan Singh speech (Hindi) "Ninety murders in one district. 'There was a constitutional breakdown in the states,' he said. The chief minister of Maratha states had admitted to him that his government's reach was no longer running the way it had done earlier. He was receiving many complaints from the U.P., Rajasthan, and Haryana. Fifty murders have been committed in one district in Bihar in one week. Mr. Charan Singh's statement, which was preceded by a cabinet meeting earlier in the morning, led to a spate of questions. He was asked whether he was going counter to the spirit of the federal structure, which permitted different ruling parties and centers and states, whether the ruling party M.P. would be asked to resign if a state..., if the states they came from turned down his party government and whether the central government would not invoke the power of an article which stated by the Constitution despite capitalism in the Janata party election manifesto."

Prabhupāda: So what is this yoga? (laughs) Sanjay Gandhi's yoga, just see. A rogue, devil, he is practicing yoga. His mother was practicing also yoga, the same.

Bhakti-caru: They want to pull their youth back.

Prabhupāda: Hmm?

Bhakti-caru: They are practicing yoga. They want to pull their youth back. (Bengali)

Prabhupāda: No Indira Gandhi's news?

Bhakti-caru: (continues to read news articles) No... Indira Gandhi... "Infighting with Civic Congress Party leads to more powers for laborers." "Civil judge regrets motives against magistrates." (indistinct—reads more headings and newspaper articles) " 'The revolutionary work of eliminating poverty and unemployment in the rural areas can be accomplished by a considerable extent through the khādi and village industries. To achieve these objectives modern technology must be used to rise to the extent possible.' He hopes the new commission would take steps in this direction." (continues reading news articles; Prabhupāda is silent)

Prabhupāda: Hmm. Hmm. That's all. (break)

Girirāja: ...lal to meet you. So far, he hasn't shown himself to be too...

Prabhupāda: Hmm?

Girirāja: So far, he seems to be more preoccupied with his own ideas, so we don't know whether there will be any benefit to this meeting.

Prabhupāda: But if he wants to meet, I have no objection. (break) ...and the host was very rich man in anywhere. And he had no son. He expressed his desire to father to take me. This is the position.

Tamāla Kṛṣṇa: Your father would not give you up. He was a sannyāsī?

Prabhupāda: Another gentleman in Hasi(?)... We were going in the same car. So he requested me, "Please come here." An old man, nice, very well-to-do man. And after giving the nice seat and some refreshment, so he said that "I like you very much. I have no son. Why don't you become as my son?"

Tamāla Kṛṣṇa: Seems like everyone is very affectionate to you, Śrīla Prabhupāda.

Prabhupāda: Yes, it is Kṛṣṇa's grace. He picked up on the street like this.

Tamāla Kṛṣṇa: That man?

Prabhupāda: Yes. Nāhi, adopted son, that is a practice.

Tamāla Kṛṣṇa: In America also, they have the foster home. The children are there, and parents may go and adopt some child.

Prabhupāda: That is everywhere. So that village gentleman, that place I liked.

Tamāla Kṛṣṇa: Would you have agreed to stay with him?

Prabhupāda: I would have been glad. Very nice foodstuff, very nice, clean, and he has got his fresh vegetables, like that.

Tamāla Kṛṣṇa: How old were you?

Prabhupāda: At that time I was ten years old. Or twelve years. Not more than twelve years. But I liked that place very much. They still presented the foodstuff, fresh. I have been many... Not many. In the village, so tasteful, fresh fruit, fresh vegetables, and they cooked so nicely. Nice milk. Everything very nutritious. That life is lost. What is this nonsense life, hanging in the daily buses, outside. Kṛṣṇa advises to live village life, agriculture, and utilize time for understanding your spiritual life. That is... So we are trying to introduce this, this farm life. (break) Out of so many other living entities, he tried to give me trouble. How you can check it?

Tamāla Kṛṣṇa: Adhyātmika, adhibhautika, adhidaivika.

Prabhupāda: So therefore a Kṛṣṇa conscious person, they know the body is the cause of. "Because I have got this body, I am suffering. So partial service to the body, what benefit?" That is... That requires very good brain. Today I have got eye trouble. Tomorrow I have got leg trouble. The other day I have got hand trouble. (break) (end)

Wednesday, October 19, 2016

GBC Gurus VS Romaharsana Suta Story

The Curious Story of Romaharsana Suta

By Narasimha das

[Note: I wrote a version of this article by hand (minus the parts in brackets) and gave it to Tamal Krsna Gosvami in late 1979 when we were staying at our ISKCON farm project in Oklahoma. The next day when I brought him his lunch, I noticed he had “Krsna Book” opened to Chapter 77. He said, “Let’s discuss your article.” He got an urgent call right after lunch, and we never had that discussion. But he gave me permission to leave his “zone”, and shortly thereafter he spoke his famous Topanga Canyon confessions, wherein he frankly admitted Srila Prabhupada had never appointed any gurus.]

In Srila Prabhupada’s KRSNA BOOK, Chapter 77, we find the story of Romaharsana Suta. This man was a learned transcendentalist and direct disciple of Srila Vyasadeva. But he was not a pure devotee. Srila Prabhupada explains: 

“his transcendental realization was not perfect.”

Just prior to the advent of the age of Kali, many great sages and saintly persons gathered at the holy place of Naimisaranya to perform a great sacrifice via the recitation of the pastimes of the Supreme Lord and His pure devotees. Such narrations are found in the Puranas, such as Srimad-Bhagavatam and Mahabharata, and in other authorized scriptures. 

In Vedic culture, advanced devotees well-versed in these scriptures would often lead long discourses and discussions of these important topics. Unlike the modern-day bhagavat-saptas performed by professional speakers to impress laymen for sake of their own financial gain, these meetings were attended almost exclusively by ascetics and yogis, or serious transcendentalists eager to develop full Krishna consciousness.

Romharsana Suta had studied all the Vedas and Puranas under the personal guidance of Srila Vyasadeva, the literary incarnation of God. Therefore he had been elected to sit on the vyasasana at the great assembly of transcendentalists, even though he had not been born in a lineage of pure brahmins. We find many examples mentioned in Srila Prabhupada books wherein a person not born in a family of brahmins had achieved the position of a brahmin or acarya by virtue of training, staunch sadhana and realization in Krishna consciousness. 

Srila Haridas Thakura, for instance, who was born in a family of Mohammedans, was recognized as the best devotee and given the title of nama-acarya by Lord Sri Chaitanya Mahaprabhu Himself. Srila Haridas Thakura, however, was the emblem of humility and never considered himself a great devotee or teacher of Vaisnavas.

Romaharsana Suta was not a devotee on the level of Haridas Thakura. In spite of his learning and exalted status, he had failed to perfectly realize his constitutional position as a tiny part and parcel of the Supreme Personality of Godhead. Rather he imagined himself to be the greatest sadhu. He dared to sit on the vyasasana--even in the presence of many learned devotees who hailed from dynasties of pure and exalted brahmins or brahma-rishis. Moreover, when everyone else stood up and offered obeisance to welcome Lord Balarama, Romaharsana Suta remained seated. Srila Prabhupada mentions that he should have followed the example of all the other learned sages present by standing to receive Lord Balarama.

[Note: Srila Prabhupada’s “Nectar of Devotion” states that everyone should stand up to greet the Deities. No one should remain seated.]

Srila Prabhupada writes: “When Lord Balarama saw that Romahasana Suta did not understand the highest principle of religiousness in spite of having studied all the Vedas, He certainly could not support his position. Romaharsana had been given the chance to become a perfect brahmana, but because of his ill behavior in his relationship with the Supreme Personality of Godhead, his low birth was immediately remembered… “

What is the highest principle of religiousness? If a brahmin does not know the answer to this question and has not realized the import of all the Vedas, then he should not think of himself as guru or exalted leader among Vaisnavas and saintly persons. If he does so, he may make the mistake of Romaharsana and think himself as exalted as Lord Balarama or His empowered representative. Srila Prabhupada mentions elsewhere in this connection: “One should not imitate the behavior of an advanced devotee or maha-bhagavata without being self-realized, for by such behavior one will eventually become degraded.”
Both Lord Krishna and Lord Balarama killed many obnoxiously sinful persons in the course of Their transcendental pastimes. All of these persons were guilty of killing, abusing and/or raping many innocent people, including brahmins, cows, women and children. None of these sinfully violent and disruptive demons were brahmins or sadhus or disciples of great devotees like Srila Vyasadeva. 

Yet Lord Balarama considered Romaharsana Suta, a direct disciple of Vyasadeva, to be equally dangerous and destructive, like the other grossly sinful demons He had killed.

We may wonder why the Personality of Godhead, Lord Balarama, would severely punish a sadhu seated as guru, even a voted-in, low-born “guru” like Romaharsana Suta, when, in fact, He had spared and even befriended men like Duryodhana. Krishna had even spared the Kaliya serpent, who had poisoned the waters of the Yamuna and caused death in Vrindaban among Krishna’s intimate devotees. So why did Lord Balarama kill Romaharsana Suta, who was seated as guru and blessed by the great sages at Naimisaranya with long life? Srila Prabhupada explains: “Because Romaharsana’s transcendental realization was not perfect, Lord Balarama remembered his pratiloma (mixed caste) heritage. The idea is that any man can be given the chance become a brahmana, but if he improperly uses the position of a brahmana without actual realization, then his elevation to the brahminical position is not valid.”

These statements above (and others below) suggest low-born persons without full realization in Krishna consciousness should carefully avoid coveting the post of guru. Unless one is a fully self-realized soul ordered by guru and Krishna to act as acarya, he should avoid thinking of himself as a diksa-guru, or an exalted Vaisnava capable of delivering transcendental knowledge to new students of Krishna consciousness. "One should not try to be an artificially advanced devotee, thinking, 'I am a first-class devotee.' Such thinking should be avoided. It is best not to accept any disciples.” 

Citing Srila Bhaktisiddhanta Sarasvati, Srila Prabhupada has specifically warned, “Our men, some of them, are becoming sahajiyas. My guru-maharaja has said, ‘When our men will become sahajiyas, oh, they will be more dangerous!’ ”
In other words, low-born, voted-in “gurus” who exploit the sentiments of persons attracted to the path of Krishna consciousness may be as dangerous as those who kill or cause physical harm to others, or those who deliberately disrupt Vedic culture, such as evil kings like Kamsa. We find no mention in this story that Romaharsana Suta was preaching false siddhanta (like mayavad or sunyavad) or was ignorant of Vedic instructions or had grossly deviated from the correct path of sadhana. So, then, what was his terrible mistake for which he received the death penalty? Lord Balarama killed him because he was posing as guru without being fully self-realized. Although he was elected to the acarya post by the assembly of learned sages, his acceptance of this post was false due to the fact that his “transcendental realization was not perfect.”

Srila Prabhupada writes: “After seeing the deficiency of realization in Romaharsana Suta, Lord Balarama decided to chastise him for being puffed up. Lord Balarama therefore said, ‘This man is liable to be awarded the death punishment because, although he has the good qualification of being a disciple of Lord Vyasadeva and although he has studied all the Vedic literatures from this exalted personality, he was not submissive in the presence of the Supreme Personality of Godhead.’ “

Srila Prabhupada continues: “From this we can understand that when one is puffed up by material acquisition, he cannot acquire the gentle behavior befitting a brahmana. The learning of such a person is as good as a valuable jewel on the head of a serpent. Despite the valuable jewel on the hood, a serpent is still a serpent and is as fearful as an ordinary serpent. If a person does not become meek and humble, all his study of the Vedas and Puranas and his vast knowledge in the sastras become simply outward dress, like the costume of a theatrical artist dancing on stage. Lord Balarama began to consider thus, ‘I have appeared in order to chastise false persons who are internally impure but externally pose themselves to be very learned and religious. My killing of such persons is proper to check them from further sinful activity.’ “

Srila Prabhupada concludes, “Considering these points, He killed Romaharsana Suta simply by striking him with kusa straw, which is nothing but a blade of grass.”

All the brahmins and sages present there were much aggrieved by this act of the Lord. They all humbly requested the Lord to atone for this action as an example for ordinary human beings. They said, “He was seated on the vyasasana by our election, and when one is seated on the vysasana, it is improper for him to stand up to receive a person. Moreover, we awarded Romaharsana Suta an undisturbed duration of life…” Lord Balarama agreed, saying, “Yes, I must atone for this action, which may have been proper for Me, but is improper for others; therefore, I think it is My duty to execute a suitable act of atonement enjoined in the authorized scriptures…”

Lord Balarama offered to restore the life of Romaharsana, but the learned sages decided they should not nullify the action of Lord Balarama. Following Lord Baladeva’s suggestion, they agreed that their blessings of long life and other benedictions could be transferred to Urgrasava Suta, the son of Romaharsana Suta, who became forever famous as the most illustrious Sri Suta Gosvami. In this way, the Supreme Personality of Godhead, Lord Baladeva, removed a false guru and established a genuinely realized soul as leader of the assembly. Thus the stage was set for the continuous performance of pure sravana, kirtana, smarana at this monumental transcendental sacrifice for the benefit of the whole world.

In His purports to Sri Isopanisad, Srila Prabhupada repeatedly stresses that one must hear from and accept only an “undisturbed acarya” to get relief from the bondage of the powerful illusory energy of the Lord. “Unless one hears from the bona fide acarya, who is never disturbed by the changes of the material world, one cannot have the real key to transcendental knowledge.” And throughout His books He emphatically stresses: “One who is disturbed by the whirlpool movements of the material energy is not qualified to become an acarya.” (Sri Isopanisad, Mantra Thirteen, Purport.)

[Final note: Only the Supreme Lord or His deputed agents like Lord Yama can properly chastise false gurus and other miscreants. This is not the duty of ordinary devotees and preachers. It is the duty of some preachers, however, to expose the false ideas promoted by ignorant or envious persons, especially those posing as brahmins and gurus.

A few years ago, I heard that Tamal Krishna Gosvami had been killed in the holy land near Krishna Nagar, apparently without a mark or blood on his body. A senior devotee, who went to identify his body right afterwards, told us his face appeared frozen in fright but there were no major injuries visible on his body. Hearing this, I remembered the picture in Krsna Book of Romaharsana Suta’s frightened face when Balarama killed him, without the usual blood and gore, simply with a blade of grass. I was not happy to hear this news of the demise of Tamal Krsna Gosvami but was amazed to contemplate the causeless mercy of Srila Prabhupada and Lord Balarama. “And as soon as he [the upstart] learns that Guru Maharaja is dead, ‘Now I am so advanced that I can kill my guru and I become guru.’ Then he’s finished.” (Conv. Aug. 16, 1976, Bombay)]

Additional References:

“As soon as a foolish disciple tries to overtake his spiritual master and becomes ambitious to occupy his post, he immediately falls down.” (Srimad-Bhagavatam 5.12.14, Purport.)

"A guru can become guru when he is ordered by his guru. Otherwise nobody can become guru." (Conversation, October 28, 1975, Nairobi.)

"When one has attained the topmost position of maha-bhagavata, he is to be accepted as guru and worshiped exactly like Hari, the Personality of Godhead. Only such a person is eligible to occupy the post of guru." (Caitanya-caritamrta Madhya, 24.330, Purport, citing Padma Purana.)

"One should not try to be an artificially advanced devotee, thinking, 'I am a first-class devotee.' Such thinking should be avoided. It best not to accept any disciples." (Caitanya-caritamrta Madhya 7.130, Purport.)

"If everyone just initiates, there will only be a contradictory result. As long as it goes on, there will only be failure." (From the Palguna Krishna Pancami, a poem by Srila Prabhupada, 1961.)

“One should consider the Acharya to be as good as the Supreme Personality of Godhead. In spite of these instructions, if one considers the spiritual master an ordinary human being, one is doomed. His study of the Vedas and his austerities and penances for enlightenment are useless, like the bathing of an elephant.”

“However, one should not imitate the behavior of an advanced devotee or maha-bhagavata without being self-realized, for by such imitation one will eventually become degraded.” (Nectar of Instruction, Verse Five, Purport)

“They did even consider with common sense—that if Guru Maharaja wanted to appoint somebody as acarya, why he did not say? He said so many things, and this point he missed? The real point? And they insisted upon it. The declared some unfit person to become acarya. And then another—‘Acarya!’ Another—‘Acarya!’ So better to remain a foolish [simple] person perpetually to be directed by Guru Maharaja. That is perfection. And as soon as he [the upstart] learns that Guru Maharaja is dead, ‘Now I am so advanced that I can kill my guru and I become guru.’ Then he’s finished.” (Conv. Aug. 16, 1976, Bombay)