Tuesday, 24 May 2022
Sunday, 22 May 2022
8400000 species of life
eita brahmāṇḍa bhari’ ananta jīva-gaṇacaurāśī-lakṣa yonite karaye bhramaṇa
Translation
“In this universe there are limitless living entities in 8,400,000 species, and all are wandering within this universe.
Purport
This is a challenge to so-called scientists and philosophers who presume that there are living entities on this planet only. So-called scientists are going to the moon, and they say that there is no life there. This does not tally with Śrī Caitanya Mahāprabhu’s version. He says that everywhere within the universe there are unlimited numbers of living entities in 8,400,000 different forms. In Bhagavad-gītā (Bg. 2.24) we find that the living entities are sarva-gataḥ, which means that they can go anywhere. This indicates that there are living entities everywhere. They exist on land, in water, in air, in fire and in ether. Thus there are living entities in all types of material elements. Since the entire material universe is composed of five elements—earth, water, fire, air and ether—why should there be living entities on one planet and not others? Such a foolish version can never be accepted by Vedic students. From the Vedic literatures we understand that there are living entities on each and every planet, regardless of whether the planet is composed of earth, water, fire or ether. These living entities may not have the same forms that are found on this planet earth, but they have different forms composed of different elements. Even on this earth we can see that the forms of land animals are different from the forms of aquatics. According to the circumstance, living conditions differ, but undoubtedly there are living entities everywhere. Why should we deny the existence of living entities on this or that planet? Those who have claimed to have gone to the moon have not gone there, or else their imperfect vision cannot actually perceive the particular type of living entities there.
Living entities are described as ananta, or unlimited; nonetheless, they are said to belong to 8,400,000 species. As stated in the Viṣṇu Purāṇa:
jalajā nava-lakṣāṇisthāvarā lakṣa-viṁśatikṛmayo rudra-saṅkhyakāḥpakṣiṇāṁ daśa-lakṣaṇamtriṁśal-lakṣāṇi paśavaḥcatur-lakṣāṇi mānuṣāḥ
“There are 900,000 species living in the water. There are also 2,000,000 non-moving living entities (sthāvara) such as trees and plants. There are also 1,100,000 species of insects and reptiles, and there are 1,000,000 species of birds. As far as quadrupeds are concerned there are 3,000,000 varieties, and there are 400,000 human species.” Some of these species may exist on one planet and not on another, but in any case within all the planets of the universe-and even in the sun—there are living entities. This is the verdict of Vedic literatures. As Bhagavad-gītā (Bg. 2.20) confirms:
na jāyate mriyate vā kadācinnāyaṁ bhūtvā bhavitā vā na bhūyaḥajo nityaḥ śāśvato ‘yaṁ purāṇona hanyate hanyamāne śarīre
“For the soul there is never birth nor death. Nor, having once been, does he ever cease to be. He is unborn, eternal, ever-existing, undying and primeval. He is not slain when the body is slain.”
Since the living entities are never annihilated, they simply transmigrate from one life form to another. Thus there is an evolution of forms according to the degree of developed consciousness. One experiences different degrees of consciousness in different forms. A dog’s consciousness is different from a man’s. Even within a species we find that a father’s consciousness is different from his son’s and that a child’s consciousness is different from a youth’s. Just as we find different forms, we find different states of consciousness. When we see different states of consciousness, we may take it for granted that the bodies are different. In other words, different types of bodies depend on different states of consciousness. This is also confirmed in Bhagavad-gītā (Bg. 8.6): yaṁ yaṁ vāpi smaran bhāvam. One’s consciousness at the time of death determines a type of body of the living entity. This is the process of transmigration of the soul. A variety of bodies is already there; we change from one body to another in terms of our consciousness.
Śrī Caitanya-caritāmṛta Madhya / 19.138
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Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare
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Hare Krishna 🙏
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Lord Krishna’s Daily Activities
The following meditation is a summary of Kavi-Karnapura Maharaja’s narration of Krishna’s Eightfold Pastimes:
MORNING PASTIMES
Nisanta-lila (3:36 – 6am)
WAKING THE DIVINE COUPLE
The saris the sarikas (male and female parrots) wake the Divine Couple at dawn.
Pratah-lila (6 – 8:36am)
Mother Yashoda enters Krishna’s bedroom.
The young boys and young girls, Krishna’s servants, assist Him in His morning duties.
When He is ready, Krishna goes to milk the cows at the goshala.
Krishna wrestles with his friends.
Krishna has a massage, and is bathed and dressed by His servants. At this time, Krishna donates cows to the brahmanas.
The sakhis leave their homes to help Radha in the execution of Her morning activities. They wash, bathe and anoint Radha with scented oils. The sakhis dry and dress Radha. They decorate Her with jewels and flowers.
KRISHNA’S BREAKFAST
Radha leaves for Nandagram, at Mother Yasoda’s bidding, to cook for Krishna.
Krishna takes breakfast with Nanda Maharaja, Balarama and the cowherd boys. Radha takes Krishna’s remnants after He has eaten.
The sakhis take Radha to Her room, so She can watch Krishna as He leaves for the forest.
FORENOON PASTIMES
Purvahna-lila (8:36 -10:48am)
LEAVING FOR THE FOREST
Krishna’s cowherd friends wait for Krishna in Nanda Maharaja’s courtyard. The cows moo affectionately. The villages wait to see Krishna leave for the forest.
Nanda and Yashoda follow Krishna, going back and forth, until Krishna sweetly says, ‘Now you should return to your home’.
Krishna and the cowherd boys and cows move towards the forest playing flutes, horns and pan-pipes. The mooing of the cows is thunderous.
Krishna and the cowherd boys lead the cows to lush green pastures. Krishna stands under a kadamba tree in His threefold bending pose. He calls the cows with His flute.
The cows eat the lush grass. Krishna strokes the cows and bulls lovingly. They long to hear His flute. The cowherd boys walk behind the cows. Krishna reciprocates with the love of the boys and cows, and vice-versa.
MIDDAY PASTIMES
Madhyahna-lila (10:48 am to 3:36pm)
ENTERING THE FOREST
Krishna’s flute affects moving and non-moving entities. Krishna is all-attractive. His lotus feet are indescribably fragrant and sweet.
Krishna, Balarama and the best of the cowherd boys enter the beautiful forest. The forest flowers look like precious stones. There are tasteful mandaps everywhere. The ground is strewn with jewels like emeralds and rubies. The deer mistake the emeralds for grass.
Vana-laksmi, the Goddess of the Forest, manifests all six seasons for Krishna’s pleasure. The forest performs arati for Krishna. The cuckoos call out to Krishna, ‘Come here! Come here!’ Krishna enhances the love of the creepers and trees with His touch.
SIX SEASONS IN ONE
Krishna experiences the ecstatic festival of Spring; the waterfalls and fragrances of Summer; the lotuses and water-birds of Autumn; the atmosphere of Winter; and the white blossoms of the dewy season (when the forest weeps tears of anxiety).
Krishna is decorated with the fruits and the flowers of the six seasons. He consults with His friends, then looks for a place to rest.
Krishna and the cowherd boys marvel at a a raised platform which has been licked by the camari deer. The platform is scented with sandalwood and deer musk. Krishna climbs the platform and takes rest.
The cowherd boys try to make comfortable arrangements for Krishna and Balarama as They take rest.
Krishna awakens and wants to herd the cows because they are thirsty from eating grass. Krishna directs the cowherd boys to lead the cows to the Yamuna with His flute.
The cows drink. Krishna personally feeds them tender shoots from the sallaki trees. He watches two bulls lock horns and fight. He then quells their anger with his flute-song.
THE GOPIS’ LOVE FOR KRISHNA
Meeting Krishna is the only thing that can assuage the anguish of the gopis’ minds. The anticipation of meeting His beloved thrills Krishna. (Yogamaya creates duplicate bodies for the gopis, who leave for the forest, to give their husbands and in-laws the impression they are laying in bed).
Balarama and the cowherd boys, who are busy tending the cows, do not notice Krishna slipping away into the Spring forest.
Radha and the gopis hear Krishna’s flute-song while picking flowers in the forest. Krishna’s flute drowns the anguish and sorrow in their hearts. The sakhis find Krishna and bring their friends close to Him. They continue picking flowers, careful to conceal the love that they feel for Him.
Krishna eavesdrops on Radha and Vishaka’s conversation. The melodies of Krishna’s flute destroy Radha’s pride. Radha converses with her sakhis, cryptic allusions to Her love for Krishna.
Radha approaches the love-grove where the Divine Couple’s love-battle will take place. Krishna’s mind is pacified when the gopis approach Him. Radha consults Lalita and Vishaka.
Krishna enters the forest, accompanied by the gopis. They admire the beautiful pleasure-groves made of trees and creepers. Krishna decorates the gopis with flowers and pollen-tilak. The gopis, in turn, decorate Krishna.
Krishna holds Radha in His snake-like arms. Radha feigns discomfort.
WATER SPORTS IN RADHA KUNDA
Krishna rests under a flowering tree in the Summer forest. They are refreshed by a fragrant breeze. The gopis want to frolick in Radha Kunda and rest in a kunja cottage (rati-keli-mandir). Vrinda-devi supplies all their Summer needs – clothes, food and drinks.
Krishna plays splashing-games and lotus-throwing pastimes with the gopis in Radha Kunda. The water-birds spread their wings and dance in ecstasy. Radha and Krishna embrace in the kunda.
Krishna disappears under the water. Radha asks the gopis to find Him. The gopis spread their arms into a luminous circular net. They cannot find Him. Radha feels separation from Krishna. Seeing a swarm of bees amongst some water-lilies, the gopis draw close, forming a tight circle around Krishna.
Krishna adorns Radha’s face and body with flowers and decorations from the kunda.
The gopis are exhausted. Some dry, change, and go to a grove decorated with cloth to serve Radha-Madhava. Some of the gopis remain in the kunda to perform the avabhrtya bathing ceremony of Radha and Krishna. After some time, they go to the pleasure-groves, flanking Radha and Krishna.
DRESSING RADHA AND KRISHNA
The gopis serve Radha and Krishna in the forest-grove. Some participate directly; others watch. Some dry Radha’s hair. Others wiper Her limbs. Others dress Her. While some perform different services.
Radha decorates Krishna’s body with ointments and decorations. She decorates Krishna with flowers, jewelled armlets, bracelets and earrings. She ties ankle-bells on His feet (with toenails more brilliant than the moon). She draws crescent-moon shaped tilak on His forehead with sandalwood paste. Radha hangs a thin yellow cadar over His shoulders. The cadar flutters on the breeze.
FOREST PICNIC
Vrinda-devi and a group of gopis prepare a picnic of various eats, especially fruits. Radha places them, with a sweet smile, in Krishna’s hand. She expertly cuts a mango and places the pieces in the lotus hands of Her Lord. Krishna relishes Her offerings.
Shyama finishes His picnic. He performs acamana and fills His mouth with camphor-scented tambula. He lies on a jewelled platform under a tree near the entrance of a kunja.
Radha and the sakhis sit in a circle and eat Krishna’s prasada. After eating, they wash their marks and take some of the tambula.
DICE
Vrinda facilitates a game of dice between Krishna and the gopis on a sapphire platform, at the edge of a grove. Krishna interrupts Radha’s start, making three wagers. The pastime revolves around the three wagers, including one of Radha’s sakhis. The game ends in a deadlock and the wagered items are returned. Vrinda and the sakhis, in pain of separation, go home.
LATE AFTERNOON PASTIMES
Aparahna-lila (3:36-6pm)
When Krishna returns the cowherd boys experience unlimited happiness. Six hours of playing with Krishnan seems to pass in seconds! Their separation feels like an age. The boys ask Krishna, ‘Where have you been? Why didn’t you play with us?’
Krishna makes some excuses, then requests the boys to call the cows back to the goshallas with their flutes and horns. They call out loudly to the cows, by name. The cows – with their large udders and bellies full of grass – move back to Vraja.
Krishna and Balarama make Their way back home from the forest with Their friends. The forest and the creatures of the forest search for Krishna in separation. Sometimes the cows move fast, drawn by their affection for their calves. Sometimes they move slowly.
Krishna is covered with fine dust.
Brahma and Siva descend to earth to glorify Krishna on His return from the forest with His cows. ‘Wherever Krishna casts His merciful glance that place becomes showered inlove, and, all desire creepers suddenly burst into bloom’.
THE GOPIS SEE THE COWS
The gopis see the dust raised by the cows in the distance. They hear Krishna’s flute and the mooing of His cows. Hearing the mooing of the cows, the gopis run out of their houses and stand by the roadside, reeling in bliss when they see Him. When Krishna glances at each gopi, that gopi feels that tonight Krishna will only come to her house. Fearing their elders, the gopis glance momentarily at Krishna. This does not diminish their love for Him.
MEETING THE VRAJAVASIS
The Vrajavasis joyfully greet Krishna as He blissfully enters Vraja. He showers affection as he looks on each child and offers respects to His elders. Krishna offers regard to the nursemaids who love Him more than their own children.
Mother Yashoda stands in the courtyard, staring down the road leading to Krishna. Krishna and Balarama and the cowherd boys respectfully meet Yashoda after returning the cows and the calves to the goshalla. Milk flows from her breasts. Yashoda asks the boys to go home and returns to her home with her sons.
SUNSET PASTIMES
Sayana-lila (6-8:36pm)
Krishna’s servants expertly groom and bathe Him according to Mother Yashoda’s instructions. They dry Him and dress Him in His yellow dhoti. They cover His broad chest with a see-through cadar. One of His servants puts a white turban around His head. Another places sandalwood tilak on His forehead. They scent His body with harichand and camphor. One boy decorates Krishna’s limbs with jewel-inlaid ornaments and gem-studded gold bangles on His lotus feet. Krishna enters the house with His left hand in the right hand of one of His friends.
Krishna takes off His jewelled slippers and bows before Nanda Maharaja. Nanda Maharaja offers Krishna a loving embrace and smells His hand. Krishna, with His father’s permission, sits on a royal seat. Krishna embraces Balarama, who arrives later.
SECOND MEAL
Rohini notifies Yashoda when Krishna and Balarama’s second meal is ready. Yashoda has young girls prepare the table. Nanda Maharaja washes His feet. Krishna and Balarama sit on either side of him. Rohini serves everyone with great affection, starting with sattvic preparations for the brahmanas. She then serves Nanda Maharaja, Balarama and then Krishna. They finish eating. This pleases Nanda Maharaja. The servants bring water so they can all wash their mouths. Krishna smiles sweetly to His father, bows and then enters the courtyard.
KRISHNA ENTERS THE GOSHALA
Dusk arrives. The vrajavasis light ghee lamps in their houses. Krishna enters the gosala, pleased by the crystal pillar of the cowsheds. Krishna lifts His yellow dhoti and milks the cows with His soft hands. The cows release their milk freely upon seeing Krishna’s moonlike face and feeling His lovely touch.
EVENING PASTIMES
Pradosh-lila (8:36-10:48)
KRISHNA GOES TO HIS BEDROOM
Krishna offers His respects to His mother and father.
Krishna’s luxuriant quarters are next to Nanda Maharaja’s. His room is surrounded by small gardens with small lakes with swans and cuckoos. The beautifully dressed gopis will soon meet Krishna in His garden under the brilliant moon.
His seva dasis have prepared Krishna’s room in a most pleasing way. Krishna’s bed is golden. It is inlaid with jewelsl. His bed is covered with attractive pillows and soft sheets like milk-white foam.
The moonlight shining through His window makes the bed look like a thousand drifting clouds. Beautiful green parrots are perched in the corners of Krishna’s room.
Krishna gets ready for bed. He enters His bed-chamber with both male and female servants. Krishna dons His jewel-inlaid slippers and steps onto the veranda of His bedroom with His servants. He relishes the atmosphere.
Krishna sits on a gem-studded cot. His servants dress Him in His night-dress and sprinkle water on His feet and on His face.
Mother Yashoda and some of Krishna’s servants approach Him. Milk flows from her breasts. She offers Krishna kheer. She smiles. She exchanges words of love with Krishna. She rinses His mouth and offers Him tambula. Krishna offers obeisances to His mother. Yashoda embraces Him, then retires.
Krishna lies on His back, against a bolster, on His bed. His parrots try to perch on the moonbeams that shine through His window. This makes the small children laugh. Krishna tries to be serious, but cannot restrain Himself. He accepts some tambula from His friends, then goes to bed.
Krishna meditates on the pastimes He’ll spend with the gopis. Some intimate servants massage His feet while others fan Him with a camara. Krishna drifts off to sleep. His servants fall asleep in various places in His room. Nidra-devi makes their sleep deeper and deeper. In the meantime, she makes Krishna’s sleep lighter – for His pastimes with the gopis.
LATE NIGHT PASTIMES
Nisa-lila (10:48pm-3:36am)
THE GOPIS LEAVE FOR THE FOREST
Yogamaya creates duplicate bodies for the gopis, so they can meet Krishna without restriction during the night.
The gopis decorate themselves nicely with jewellery, flower garlands and sandalwood make-up. Thinking of meeting Krishna induces ecstasy in the hearts of the gopis.
The gopis weave through the moonlight to Krishna. They sometimes get lost, mistaking their own lustre for the moonlight. They seem to wear the moonlight on their clothing as the they rush toward Shyama. The wideness of their hips slows them down. Radha is supported by Her sakhis.
Radha discards Her belt made of lotus flowers and Her kunda flower anklets, thinking they are slowing Her down. Farther on, She discards the mallika and karavita flowers in Her hair.
THE GOPIS MEET WITH KRISHNA
Krishna gets up after a short nap and plays His flute. Krishna’s flute-song makes Radha hurry. The sakhis encourage Her, saying, ‘Go! Go!’
Krishna, bathed in moonlight, is seated on a grand seat on a jewel-studded platform near the best of the groves. He sends Vrinda-devi to welcome Radha and Her sakhis. She brings them to Him.
In Her fever of separation, Radha thinks, ‘Where am I? Where did I come from? What path brought me here?’ Radha swoons when She sees Krishna. Her separation dissipates in the familiar atmosphere of Krishna’s garden. she praises Vrinda for Her wonderful arrangements.
Shyama approaches the gopis with His flute, gracefully held, in His hand. Sometimes They sit on special seats and wander about the beautiful forest, buzzing with bees.
Krishna glorifies Radha with beautiful poetry. They return to the platform of madhavi flowers.
PASTIME OF DRINKING HONEY WINE
(Madhupana-lila)
Vrinda-devi places crystal wine goblets on a cat’s eye platform covered with silk. She brings crystal jugs full of honey liquor.
Vrinda takes Krishna by the hand, at the sakhis behest, and seats Him on a jewelled platform besides Radha. Radha-Madhava and Their confidential friends appear like a dark blue raincloud ornamented with lightening and surrounded by a lattice of moonlight.
Krishna begins the drinking festival. The vyabhicari bhavas manifest. Vrinda gives the Divine Couple garlands.
Vrinda-devi offers goblets to Radhe-Shyama with her right hand, and waves a blue lotus flower over the goblets to send away the bees. Radha and Krishna also shew the bees away. Meanwhile Vrinda-devi distributes honey wine to all the sakhis participating in the drinking party.
Krishna offers the first sip to Radha. Radha gazes into the cup. Krishna then drinks and laughs and drinks with great gusto. radha has no desire to drink from Her cup. She drinks from Krishna’s cup. Vrinda offers another glass to Radhe-Shyama. They have a taste and give it to another sakhi. The sakhi take some, and drink from their own glasses. They finish the first round of drinks. Their eyes go red.
For some, one drink is sufficient. They manifest various symptoms of intoxication. The sakhis manifest various degrees of intoxication and bewilderment of being intoxicated.
The liquor brings on feelings of identifying oneself as a lover in separation. Radha and Krishna thus reverse their identities.
The Divine Couple whisper meaningless sentences in each other’s ears.
FINDING THE LOST KAUSTUBHA GEM
Krishna’s Kaustubha jewel seems to get lost amongst His necklaces and garlands. Radha says, ‘Hey, Krishna! Where is Your Kaustubha?’ Krishna, ‘You stole it!’ Radha, ‘I did not. Vrinda took it!’ Vrinda, ‘I did not, Lalita did’ Lalita, ‘I did not. Indulekha did’ Krishna and the drunken gopis quarrel over the theft of the Kaustubha gem. One sakhi says, ‘Hey, cheater! Wanting Your heart all to itself, Your crafty Vaijayanti garland stole the jewel’. Krishna acknowledges and beats His Vaijayanti garland and the Kaustubha gem suddenly appears. Everyone laughs seeing the gem suddenly appearing on Krishna’s neck.
SLEEPING PASTIMES
Nidra-devi appears, on seeing the gopis tiring from Krishna’s drinking pastimes. The sakhis enter various groves to lie down on their individual flower-beds. Radha-Shyama fall asleep on a bed of fragrant flowers arranged by Vrinda-devi.
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Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare
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Hare Krishna 🙏
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Wednesday, 11 May 2022
Mohini Ekadashi
Sri Yudhisthira Maharaja said, “Oh Janardana, what is the name of the Ekadasi that occurs during the sukla paksha of the month of Vaisakha What is the process for observing it properly? Kindly narrate all of these details to me.”
The Supreme Personality of Godhead, Lord Sri Krishna replied, “Oh blessed son of Dharma, what Vasishtha Muni once told to Lord Ramachandra I shall now describe to you. Please hear Me attentively. ”Lord Ramachandra asked Vasishtha Muni, “Oh great sage, I would like to hear about the best of all fasting days that day which destroys all kinds of sins and sorrows. I have suffered long enough in separation from My dear Sita, and so I wish to hear from you about how My suffering can be ended.”
The sage Vasishtha replied, ‘Oh Lord Rama, Oh You whose intelligence is so keen, simply by remembering Your name one can cross the ocean of the material world. You have questioned me in order to benefit all of humanity and fulfil everyone’s desires. I shall now describe that day of fasting which purifies the whole world.Oh Rama, that day is known as Vaisakha-sukla Ekadasi, which falls on Dvadasi. It removes all sins and is famous as Mohini Ekadasi. Truly, Oh dear Rama, the merit of this Ekadasi frees the fortunate soul who observes it from the network of illusion. Therefore, if You want to relieve Your suffering(s), observe this auspicious Ekadasi perfectly, for it removes all obstacles from ones path and relieves the greatest miseries. Kindly listen as I describe its glories, because for one who even just hears about this auspicious Ekadasi, the greatest sins are nullified.
On the banks of the Sarasvati River there was once a beautiful city named Bhadravati, which was ruled by King Dyutiman. Oh Rama, that steadfast, truthful, and highly intelligent king was born in the dynasty of the Moon (Chandra-vamsa). In his kingdom was a merchant named Dhanapala, who possessed a great deal of wealth of food grains and money. He was also very pious. Dhanapala arranged for lakes to be dug, sacrificial arenas to be erected, and beautiful gardens to be cultivated for the benefit of all the citizens of Bhadravati. He was an excellent devotee of Lord Vishnu and had five sons: Sumana, Dyutiman, Medhavi, Sukriti, and Dhrishthabuddhi. Unfortunately, his son Dhrishthabuddhi always engaged in greatly sinful activities, such as sleeping with prostitutes and associating with similar degraded persons. He enjoyed illicit sex, gambling, and many other varieties of acts aimed at gratifying the senses. He disrespected the demigods (devas), the brahmins, the forefathers and other elders of the community, as well as his family’s guests. The evil-hearted Dhrishthabuddhi spent up his father’s wealth indiscriminately, always feasting on untouchable foods and drinking alcohol to excess.
One day Dhanapala kicked Dhrishthabuddhi out of the house after he saw him walking along the road arm-in-arm with a known prostitute. From then on all Dhrishthabuddhis relatives were highly critical of him and distanced themselves from him also. After he had sold all of his inherited ornaments and become destitute, the prostitute also abandoned him and insulted him because of his poverty.
Dhrishthabuddhi was now full of anxiety, and also hungry. He thought, “What should I do? Where should I go? How can I maintain myself? He then began to steal. The king’s constables arrested him, but when they learned who it was, and that his father was the famous Dhanapala, they released him. He was caught and released in this way many times. But at last, sick of his arrogance and total disrespect for others, and their property, the ill-mannered Dhrishthabuddhi was apprehended, handcuffed, and then beaten. After whipping him, the king’s marshals warned him, “Oh evil minded one, there is no place for you in this kingdom.However, Dhrishthabuddhi was freed from his tribulation by his father and immediately thereafter entered the dense forest. He wandered here and there, hungry and thirsty and suffering greatly. Eventually he began killing the jungle animals, the lions, deer, boars, and even wolves for food. Always ready in his hand was his bow, always on his shoulder was his quiver full of arrows. He also killed many birds, such as chakoras, peacocks, kankas, doves and pigeons. He unhesitatingly slaughtered many species of birds and animals to maintain his sinful way of life, the sinful results accumulating more and more each day. On account of his previous sins, he was now immersed in an ocean of great sin that was so relentless that it appeared that he could not get out.
Dhrishthabuddhi was always miserable and anxious, but one day, during the month of Vaisakha, by the force of some of his past merit he chanced upon the sacred Ashrama of Kaundinya Muni. The great sage had just finished bathing in the Ganges River, and water was dripping from him still. Dhrishthabuddhi had the great good fortune to touch some of those droplets of water that were falling from the great sage’s wet clothing. Instantly Dhrishthabuddhi was freed of his ignorance, and his sinful reactions were reduced. Offering his humble obeisance’s to Kaundinya Muni, Dhrishthabuddhi prayed to him with joined palms: “Oh great brahmana, please describe to me some of the atonement I may perform without too much endeavour. I have committed so many sins in my life, and these have now made me very poor.”
The great rishi replied, “Oh son, listen with great attention, for by hearing me your life will change, and you will become free of all your remaining sins. In the light fortnight of this very month, Vaisakha (April-May) there occurs the sacred Mohini Ekadasi, which has the power to nullify sins as vast and weighty as Mount Sumeru. If you follow my advice and faithfully observe a fast on this Ekadasi, which is so dear to Lord Hari, you will be freed from all the sinful reactions of many, many births.”
Hearing these words with great joy, Dhrishthabuddhi promised to observe a fast on Mohini Ekadasi according to the sage’s instructions and direction. Oh best of kings, Oh Ramachandra Bhagavan, by fasting completely on Mohini Ekadasi, the once sinful Dhrishthabuddhi, the prodigal son of the merchant Dhanapala, became sinless. Afterwards he achieved a beautiful transcendental form and, free at last of all obstacles, rode upon the carrier of Lord Vishnu, Garuda, to the Supreme abode of the Lord.
Oh Ramachandra, the fast day of Mohini Ekadasi removes the darkest illusory attachments to material existence. There is thus no better fast day in all the three worlds than this.’Lord Sri Krishna concluded, “and so, Oh Yudhishthira, there is no place of pilgrimage, no sacrifice, and no charity that can bestow merit equal to even one sixteenth of the merit a faithful devotee of Mine obtains by observing the Mohini Ekadasi. and He who hears and studies the glories of Mohini Ekadasi achieves the merit of giving away one thousand cows in charity.”
Thus ends the narration of the glories of Vaisakha-sukla Ekadasi, or Mohini Ekadasi, from the Kurma Purana.
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Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare
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Hare Krishna 🙏
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Tuesday, 10 May 2022
Wednesday, 4 May 2022
Kumara Sampradaya
“Brahmaji wanted to create the whole cosmic situation as it was in the previous millennium, and because, in the last devastation, knowledge of the Absolute Truth was altogether erased from the universe, he desired that the same knowledge again be renovated; otherwise there would be no meaning in the creation. Because transcendental knowledge is a prime necessity, the ever-conditioned souls are given a chance for liberation in every millennium of creation.
This mission of Brahmaji was fulfilled by the grace of the Lord when the four sanas, namely Sanaka, Sanat-kumara, Sanandana and Sanatana, appeared as his four sons. These four sanas were incarnations of the knowledge of the Supreme Lord, and as such they explained transcendental knowledge so explicitly that all the sages could at once assimilate this knowledge without the least difficulty. By following in the footsteps of the four Kumaras, one can at once see the Supreme Personality of Godhead within oneself.”
- Srimad-Bhagavatam 2:7:5
“Although Brahma created the principles of nescience as a matter of necessity for those living entities who were destined to ignorance by the will of he Lord, he was not satisfied in performing such a thankless task. He therefore created four principles of knowledge: sankhya, or empirical philosophy for the analytical study of material conditions; yoga or mysticism for liberation of the pure soul from material bondage; vairagya, the acceptance of complete detachment from material enjoyment in life to elevate oneself to the highest spiritual understanding; and tapas, or the various kinds of voluntary austerities performed for spiritual perfection.
Brahma created the four great sages Sanaka, Sananda, Sanatana and Sanat to entrust them with these four principles of spiritual advancement, and they inaugurated their own spiritual party, or sampradaya, known as the Kumara-sampradaya, or later on as the Nimbaraka-sampradaya, for the advancement of bhakti. All of these great sages became great devotees, for without devotional service to the Personality of Godhead one cannot achieve success in any activity of spiritual value.”
-Srimad-Bhagavatam 3:12:4
“The specific importance of the Kumaras is that they were brahmacaris, living the life of celibacy from birth. They kept themselves as small children about four or five years old because by growing into youth one’s senses sometimes become disturbed and celibacy becomes difficult. The Kumaras therefore purposefully remained children because in a child’s life the senses are never disturbed by sex.”
-Srimad-Bhagavatam 4:22:12
“So these four Kumaras–kumaras means unmarried brahmacaris–they were sons of Brahma. Because in the beginning Brahma begot so many sons, and each of them were asked to increase the population. Sanaka, Sananda, Sanatana, they were also requested by their father to increase population, but they refused. They said, “No, we are not going to be entangled in these material affairs. We shall remain kumaras, brahmacari, and preach the glories of God,” by which Brahma was angry. And while he was angry, from his anger Rudra, Siva, was produced, and Lord Siva is therefore supposed to be son of Brahma. So these four Kumaras, they represented the knowledge opulence of the Supreme Lord.”
-Srila Prabhupada Lecture on Caitanya-caritamrta, 12-31-66, New York
“As in the modern day there are many champions in sports, so in bygone days there were many learned scholars in India who were champions in learning. One such person was Kesava Kasmiri, who came from the state of Kashmir. He traveled all over India and at last came to Navadvipa to challenge the learned scholars there. Unfortunately he could not conquer the learned scholars in Navadvipa, for he was defeated by the boy scholar Caitanya Mahaprabhu. Later he understood that Caitanya Mahaprabhu is none other than the Supreme Personality of Godhead. Thus he surrendered unto Him and later became a pure Vaisnava in the sampradaya of Nimbarka. He wrote Kaustubha-prabha, a commentary on the Vedanta commentary of the Nimbarka-sampradaya, which is known as the Parijata-bhasya.
The Bhakti-ratnakara mentions Kesava Kasmiri and lists his predecessors in the disciplic succession of the Nimbarka-sampradaya: (1) Srinivasa Acarya, (2) Visva Acarya, (3) Purusottama, (4) Vilasa, (5) Svarupa, (6) Madhava, (7) Balabhadra, (8) Padma, (9) Syama, (10) Gopala, (11) Krpa, (1 2) Deva Acarya, (13) Sundara Bhatta, (14) Padmanabha, (15) Upendra, (16) Ramacandra, (17) Vamana, (18) Krsna, (19) Padmakara, (20) Sravana, (21) Bhuri, (22) Madhava, (23) Syama, (24) Gopala, (25) Balabhadra, (26) Gopinatha, (27) Kesava, (28) Gokula and (29) Kesava Kasmiri. It is stated in the Bhakti-ratnakara that Kesava Kasmiri was a favorite devotee of mother Sarasvati, the goddess of learning. By her grace he was an extremely influential scholar, and he was the greatest champion among all the scholars in the four corners of the country. Therefore he got the title dig-vijayi, which means “one who has conquered everyone in all directions.” He belonged to a very respectable brahmana family of Kashmir. Later, by the order of Sri Caitanya Mahaprabhu, he gave up the profession of winning championships and became a great devotee. He joined the Nimbarka-sampradaya, one of the Vaisnava communities of the Vedic culture.”
-Caitanya-caritamrta, Adi lila 16:25
Bhaktivedanta Book Trust. HDG A.C. Bhaktivedanta Swami Srila Prabhupada.
Nimbarka identified the Supreme Brahman as the divine couple, Radha-Krishna. His philosophy was Dvaitadvaita, oneness and difference, a position between Sankara’s monism and Madhva’s purified dualism. Sri Nimbarka treated the unity of existence and the differentiations as equally true, without putting emphasis on either aspect. Matter and souls are considered parts or ‘powers’ of God which are not distinct or separate from Him.
While the Gaudiya Sampradaya worships Sri Radha Govinda in parakiya (paramour) mood, in manjari bhava, the Nimbarka sampradaya worships Radha Krsna in swakiya (wedded) mood, in sakhi bhava. They put forth sambhoga rasa (union), while Sri Caitanya Mahaprabhu emphasized vipralamba rasa (separation).
Brahman is Ramakanta; Purusottama. Radha Krsna is the transcendental form served by the gopis. The qualities of Brahman are described as having dual nature – advaita and dvaita or Nirguna and Saguna – like serpent and coil. The soul is atomic, individual, possessing knowledge and it is dependent on Hari – like the sea and waves or the sun and its rays. Creation is the transformation of Brahman, who is both the efficient and material cause. The cause of bondage is contact with karma resulting from ignorance, which is beginning-less. The process of release is through uninterrupted worship (Bhagavata). The goal is realization of the self, in natural form, no power of creation.
http://www.harekrsna.com/philosophy/gss/sadhu/sampradayas/sampradayas.htm
Sri Madhvacarya is pictured holding up two fingers to indicate Krishna and jiva. The impersonalists hold up only one finger because their idea is that everything is one. Sri Nimbarka held that there are three equally real and co-eternal realities: Brahman, cit and acit.
"Sri Nimbarka Acarya comes in the line of the Kumara Sampradaya and is believed to have lived around the 11th and 12th centuries. Born in the modern Murgarapattam in the southern Dravidian province, he was the son of Aruni and Jayanti, a very pious brahmana couple of the Tailanga order.
He was a great ascetic of the Tridandi order. He wrote many books according to the Dvaitadvaitavada and he lived most of his devotional life at a place called Nimbagrama near Govardhana at Vrindavana.
While at Nimbagrama, he defeated a great Jain pandit in a discussion. The Jain had refused to dine with him saying that the Sun had already set and so he would not take any food. At this, Nimbarka by his own potency made the sun appear from a Nimba tree and the astonished Jain accepted his hospitality. It is said that his name Nimbarka or Nimbaditya has been derived from this miracle of Aditya or Arka meaning sun from a nimba tree.
Once in a village near the forest of Bilva Paksha, a group of brahmanas came to engage in the worship of Lord Siva. Just as Lord Visnu is very much pleased when He is offered the leaves of His most beloved Tulasi, so Lord Siva is pleased by offerings of leaves from the bilva or bael tree. Thus the brahmanas worshipped Lord Siva by offering bilva leaves, for a period of one fortnight and satisfied Lord Siva greatly.
Amongst those brahmanas was one whose name was Nimbarka. He had been particularly attentive in his worship of Lord Siva. Being especially pleased with Nimbarka's devotion, Lord Siva personally appeared to him.
"Nimbarka," said Lord Siva, "at the edge of this village is a sacred bael forest. There, in that forest, the four Kumaras are absorbed in meditation. By their mercy you will receive transcendental knowledge, for they are your spiritual masters, and by rendering service unto them you will receive all that is of value." After saying this Lord Siva disappeared.
Nimbarka immediately went to that place and with great determination he searched for the four Kumaras in every direction, until he finally found them, shining as brilliantly as the sun. They were seated on a very beautiful natural platform beneath a tree and they appeared like fire blazing on an altar. They were all very young, seeming to be no more than five years in age, but they appeared most noble in character as they sat there naked, rapt in meditation. Nimbarka was so excited that he cried out, "Hare Krsna!"
This sudden sound startled the four brothers, breaking their meditation. Opening their eyes, they saw before them the blissful form of an ideal devotee, and with great pleasure they embraced Nimbarka, one after another.
"Who are you," they asked, "and why have you come here? We are certainly ready to answer all your prayers."
Nimbarka fell at the feet of the four brothers like a rod, and with great humility he introduced himself.
With a sweet smile on his face Sanat Kumara then said, "The all-merciful Supreme Personality of Godhead, knowing that Kali-yuga will be extremely troublesome for the living entities, resolved to propagate devotional service to Himself. With this goal in mind, He has empowered four personalities with devotion and sent them into this world to preach. Ramanuja, Madhva, and Visnuswami are three and you are the fourth of these great souls. Laksmi accepted Ramanuja as a disciple, Brahma accepted Madhva, Rudra a ccepted Visnuswami and meeting you today we have the good fortune of being able to instruct you. This is our intention. Previously we were engaged in meditating on the impersonal Brahman, but by the causeless mercy of Lord Visnu, we have been relieved of this sinful activity. Since I have realised that it is essential to preach pure devotional service, I have composed a literary work entitled Sanat Kumara Samhita. After taking initiation from me, you should follow the instructions I have set forth therein."
Nimbarka was greatly enlivened at the prospect of taking initiation and he immediately ran to take bath in the Ganges. After this he quickly returned and prostrated himself once more before the effulgent brothers.
"O deliverers of the fallen," said Nimbarka, in all humility, "please deliver this low-born rascal."
The four Kumaras gave him the Radha-Krsna mantra and instructed him in the method of worshipping Radha and Krsna with the sentiments of great love called Bhava Marga.
In that sacred bael forest Nimbarka began to worship Sri Sri Radha Krsna according to the Sanat Kumara Samhita and he chanted the mantra they had given him. Very soon Radha and Krsna revealed Themselves to Nimbarka. They stood before him, spreading an effulgence which illuminated all directions. In sweet voices They addressed him thus: "Nimbarka, you are very fortunate, for you have performed Sadhana in Sri Navadwipa. We both combine, and assume one form, as the son of Sacidevi." At that moment Radha and Krsna combined and displayed Their form of Gauranga.
Beholding this splendid vision, Nimbarka began to tremble. "Never," he said, "Never have I ever of such a form at any time."
Lord Gauranga then said, "Keep this form, which I now show you, a secret for the time being. Just preach about devotional service and the pastimes of Radha and Krsna, for I gain great satisfaction from this. When I make My appearance and perform My education pastimes, you will also appear. Taking birth in Kashmir as a great pandit, you will tour all over India defeating all opposition. Your reputation and learning will be celebrated everywhere and you will be known as Kesava Kashmiri. Whilst wandering in Sri Navadwipa you will come to Sri Mayapur. Simply by hearing your name all the great pandits of Navadwipa will flee. Intoxicated with scholastic pride, I will take great pleasure in defeating you. However, by the mercy of Mother Sarasvati, the goddess of learning, you will realize My true identity. Giving up your false pride, you will take shelter of Me and I will reward you with the supreme gift of loving devotional service and will again dispatch you to preach. Thus you can satisfy Me by preaching the philosophy of dvaita-advaita. Keep My identity a secret. In the future when I begin My sankirtan movement, I will personally preach, taking the essence of your philosophy and the philosophies of Madhva, Ramanuja and Visnuswami."
After instructing Nimbarka in this way, Lord Gauranga disappeared, and filled with intense ecstasy, Nimbarka began to shed tears of love. After worshipping the lotus feet of his gurus and taking their permission, he left Sri Navadwipa to begin his preaching mission."
From "Sri Navadwipa dham". All rights reserved.
"Nimbarka's philosophical position is known as 'Dvaita-advaita' or 'Bhedabheda'. The categories of existence, according to him, are three, i.e., 'cit', 'acit', and 'Isvara'. Cit and acit are different from Isvara, in the sense that they have attributes an d capacities, which are different from those of Isvara. Isvara is independent and exists by Himself, while cit and acit have existence dependent upon Him. At the same time cit and acit are not different from Isvara, because they cannot exist independently of Him. Difference means a kind of existence which is separate but dependent, ('para-tantra-satta-bhava') while non-difference means impossibility of independent existence ('svatantra-satta-bhava'). Thus Nimbarka equally emphasizes both difference and no n-difference, as against Ramanuja, who makes difference subordinate to non-difference, in as much as, for him cit and acit do not exist separately from Brahman, but its body or attributes. Thus, according to Nimbarka, the relation between Brahman, on the one hand, and the souls ('cit') and universe ('acit') on the other, is a relation of natural difference-non-difference ('svabhavika-bhedabheda'), just like between snake and coil, or between sun and its rays. Just as the coil is nothing nut the snake, yet different from it, just as the different kinds of stones, though nothing but earth, are yet different from it, so the souls and the universe, though nothing but Brahman ('brahmatmaka'), are different from Him because of their own peculiar natures and attributes.
Thus, according to Nimbarka, there are three equally real and co-eternal realities, viz. Brahman, the cit and the acit. Brahman is the Controller ('niyantr'), the 'cit' the enjoyer ('bhoktr') and the 'acit' the object enjoyed ('bhogya').
Nimbarka accepts 'parainamavada' to explain the cause of animate and inanimate world, which he says exist in a subtle form in the various capacities ('saktis') which belong to Brahman in its natural condition. Brahman is the material cause of the universe in the sense that Brahman brings the subtle rudiments into the gross form by manifesting these capacities.
For Nimbarka the highest object of worship is Krsna and his consort Radha, attended by thousands of gopis, or cowherdesses, of the celestial Vrndavana. Devotion according to Nimbarka, consists in 'prapatti', or self-surrender.
Definitions1. Brahman:
The Highest Reality, according to Nimbarka, is Brahman, Krsna or Hari, a personal God. There is nothing that is equal to Him, nothing that is superior. He is the Lord of all, and Controller of all. He is called 'Brahman' because of the unsurpassed greatness of His nature and qualities, because He is beyond any limit of any kind of space, time or thing.
Brahman is the sole cause of creation, maintenance and destruction of the Universe. All beings arise from Him, nothing that is superior to Him. The Lord alone is the first cause, the manifestor of all names and forms, and none else.
This Brahman is both the 'upadana' (material cause) and the 'Nimitta' (efficient cause). It is the material cause in the sense that it enables its natural 'saktis', viz. the cit and the acit in their subtle forms, to be manifested in gross forms; and it is the efficient cause in the sense that it unites the individual souls with their respective fruits of actions and means of enjoyments.
Nimbarka discusses two aspects of Brahman. On one hand, Brahman is eternal and great, the greatest of the great, the highest of the high, the creator, etc. of the Universe, high above the individual soul, of which He is the Lord and the ruler. But, on th e other aspect He is the abode of infinite beauty, bliss and tenderness, and in intimate connection with the soul. He is the abode of supreme peace, supreme grace, and the ocean of all sweetness and charms.
Thus, Brahman possessed of attributes and adorable by all, has four forms or 'vyuhas' (ie., Vasudeva, Sankarsana, Pradyumna, and Aniruddha) and appears under various incarnation as Matsya, Kurma etc.
2. Jiva (cit):The cit or individual soul is of the nature of knowledge ('jnana-svarupa'); it is able to know without the help of the sense-organs and it is in this sense that words like 'prajnana-ghanah', 'svayamjyotih', 'jnanamayah', etc. as applied to jiva are to be understood. The jiva is the knower also; and he can be both knowledge and the possessor of knowledge at the same time, just as the sun is both light and the source of light. Thus the soul, who is knowledge, and his attribute, knowledge, though they are both identical as knowledge, can be at the same time different and related as the qualified ('dharmin') and the quality ('dharma'), just as the sun and his light, though identical as light ('taijasa'), are still different from each other. Thus there is both a difference and a non-difference between the 'dharmin' and 'dharma'; and the extreme similarity between them implies, not necessarily their absolute identity, but only a non-perception of their difference.
The jiva is also ego ('ahamarthah'). This ego continues to persist not only in the state of deep sleep, (because our consciousness immediately after getting up from sleep has the form 'I slept happily' or 'I knew nothing') but also in the state of liberation. It even belongs to the Parabrahman. Hence it is that Krsna refers to Himself so frequently in the first person in the Gita, of which the chief object is thus Purusottama, who is omniscient and at the same time non-different from the ego or 'asmadar tha'.
The jiva also essentially active ('kartr'). This quality belongs to it in all its conditions, even after release. But the 'kartrtva' is not independent. The jiva is also enjoyer ('bhoktr') essentially in all its conditions.
For his knowledge and activity, however, the jiva depends on Hari; thus, though resembling Him in being intelligent and knower, he is at the same time distinguished from him by his dependence. This quality of dependence or of being controlled ('niyamyatva') is the very nature of jiva even in the state of release, just as 'niyamyatva' or the quality of being the controller, forms the eternal nature of Isvara.
The jiva is atomic in size; at the same time his attribute, knowledge, is omni-present, which makes it possible that he can experience pleasure and pain in any part of the body, just as, for instance, the light of a lamp can spread far and wide and illumine objects away from the lamp. The Jivas are different and in different bodies, and so are infinite in number.
3. Acit (the jagat):The 'acit' is of three different kinds: viz. 'prakrta', 'aprakrta', and 'kala'. Prakrta, or what is derived from Prakrti, the primal matter, aprakrta is defined negatively as that which is not the product of prakrti, but its real nature is not clearly brought out. These three categories in their subtle forms are as eternal as the 'cit' or the individual souls.
[Nimbarka does not explain what exactly the 'aprakrta' is, nor does he define 'kala' more precisely, beyond noticing, as pointed out above, that the 'aprakrta' and the 'kala' are species of the 'acit'. But, Purusottamacarya of the Nimbarka school has, in his 'Vedantaratna-manjusa', described 'acit aprakrta' as the material cause of the 'dhama' (celestial abode) of Brahman and the bodies and ornaments etc. of Brahman and his associates.]
Prakrti, or the primal matter-the stuff of the entire universe is real and eternal like the individual souls, and like tem, though eternal and unborn, has yet Brahman for its cause. It consists of the three qualities of sattva, rajas and tamas, such as prakrit, mahat, ahankara etc. (just similar to 24 principles of the Sankhyas).
4. Bondage:The jiva has his true form distorted and obscured owing to his contact with 'karma' resulting from ignorance, which is beginningless, but which can come to an end, by the grace of God, when its true nature is fully manifested.
5. Mukti:To attain deliverance, the jiva has to commence with a complete submission to the Paramatman, or 'prapatti', whose six constituents are:
a) a resolution to yield ('anukulasya samkalpah')
b) the avoidance of opposition ('pratikulasya varjanam')
c) faith that God will protect ('raksisyati ity visvasah') d) acceptance of him as saviour ('goptrtva-varanam')
e) throwing one's whole soul upon him ('atmaniksepah'), and
f) a sense of helplessness ('karpanya').
God's grace extends itself to those who are possessed of these 6 constituents of 'prapatti', i.e., who are 'prapanna'; and by that grace is generated 'bhakti' consisting of special live for him, which ultimately ends in the realization ('saksatkara') of the Paramatman. For a devotee knowledge of the following 5 things is quite necessary:
a) the nature of the supreme soul,
b) the nature of the individual soul,
c) the fruit of God's grace or moksa, (which is an uninterrupted realization of the nature and attributes of Brahman, following from the absolute destruction of all action and the consequent extinction of all nescience),
d) the feeling of enjoyment consequent on bhakti, and
e) the nature of the obstacles in the way of the attainment of God, such as regarding the body and the mind as the soul, depending on someone who is neither God nor the preceptor, neglecting their commands, and considering God as nothing more than an ordinary being.
Sri Nimbarka also refers to 4 other methods of sadhanas: viz.
(i) 'karma' (performed conscientiously in a proper spirit, with one's varna and asrama thereby giving rise to knowledge which is a means to salvation),
(ii) 'vidya' or knowledge (not as a subordinate factor of karma but as n independent means),
(iii) 'upasana' or 'dhyana' (3 kinds),
(a) meditation on the Lord as one's self, i.e. meditation on the Lord as the Inner Controller of the sentient,
(b) meditation on the Lord as the Inner Controller of the nonsentient,
(c) meditation on Lord Himself, as different from the sentient and non-sentient.
(iv) 'gurupasatti' (devotion and self surrender to guru)."
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Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare
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Hare Krishna 🙏
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