Vedic Scripts, wisdom and facts

Sankhya Ahankara Philosophy
• noun - the study of the fundamental nature of knowledge, reality, and existence.
ORIGIN - Greek philosophia 'love of wisdom'. Coming to the conclusion of this brief summary of our comprehension of Sankhya let us now go to the Ontological and Ethical level. Here we encounter the Ahankara, False Ego, I am the doer, I am the enoyer. This interestingly brings us to a discussion of what is Philosophy, something which might animate a few comments and complaints from our current audience. If we look at the Compact Oxford English Dictionary it explains that Philosophy is a noun, it is the study of the fundamental nature of knowledge, reality and existence. But we argue that this is a modern and we have to say degraded definition of what is philosophy and even what should be a philosopher. The Oxford dictionary goes on to mention the root of the word as love of wisdom. At this Classical level Occident and Orient concur and for our welfare we should look at returning to this view of life and science. Previously and even now in great university faculties, science was clearly a branch of philosophy, a philosophy of nature. To be a scientist meant to have excellent grounding in ethical and even intuitive modes of consciousness. Thus we see that one who claims to be PhD in Science should not be renown for his knowledge but for his certified ability to teach others to love wisdom, not even to love knolwedge, because we can easily distinguish that one may be clever but not necessarily wise. On the other hand, in this Sankhya model, and we proposit even on our Occidental traditional a wise man knows nature practically. Swami Hanumat Presaka

These words pregnant with meaning: Humanity groans half-crushed under the weight of the advances that it has made. It does not know sufficiently that its future depends on itself. It is for it, above all, to make up its mind if it wishes to continue to live.

Swami Hanumat Presaka

of-fence - de-fence
feelings sorry for oneself

we should be as tolerant as tree

we are soul, beautiful and perfect.
mind is prism we are looking at world through

we need to change the view at the world as souls, feel our soul, know our soul,
learn about our soul. then we will see completely different view.


Our mind reacts based on material world.
When we identify ourselves with body we try to satisfy body desires, mind desires.
When we know we are not this body the view changes.

forgive must be done to start seeing soul, our soul, others.

to change the view to relationship to the world, humans and finally god.

we can do it or we can ignore.

but if we want to be happy we should change ourselves.

people are afraid of religions because they see people label themselves as spiritual
but they act as materialists. This will finaly never work, any religion.
hey, we live in this material world. nothing new under this sun.
the problem is our reactions to the material world. the key response, our response
to this material world.

we have to see soul, material world should become transparent.

the are 4 steps or etapes.

listening
thinking
practice to change algorithm of thinking
changed view, accepting, seeing

nature of offence or resentment or re-sence (again and again and again
and again return to the same feeling of pain we received).
it is very highly powerfull feeling, very sticky to our consciousness
and our mind is looping it again and again. Instead of centering divine
our mind is too busy and heavely looping the feeling becoming center and
and circaling. Our thought return to the feeling again and again. Instead
of putting God in the center, we are putting offence in the center. There
is no place for God anymore. This loop usually never goes away.

We are receiving deep and bright samskara by unkind word, a gesture, a glance,
a strange face mimic when it is thrown to us and as result of not properly
working mechanism of mind and how it perceives, the feelings are increased
and focused by our unhealthy ego to brighten it like magnifying glass to focus, zoom in
even more.
At that point the feeling receives deep imprints of samskara and it becomes
center of our existance for a period of time

we can see that our mind consists of those active unlimited amount of samskaras.

those samskaras are fence that interfere, pervert and does not allow us to see soul.
Offences that we occumulated through ages, they activate itself or can be
activated trigered any time. This bucket of samskaras is our anxiety. or ocean of
anxiety. It has waves in our consciousness. This anxienty nails us down to this
aparatus and does not release us. We can not see soul.
Any samskara that forces us to return again and again is a problem.

Religions call is sin. Stong imprints. Sin is strong imprint in our consciousness.
Sex in marriage is boring it is ok, but sex out of marriage creates many
strong feelings of stimulation, anger, jealousy, heartburning, envy, cheating, greed.
All are bright intense active samskara. Those samskaras always demand constantly
reproduction or those experiences. This is why use of drugs in principle the same
sticky adhesion stuff, any habit that nails us. Any experience locking down and sealing
us, our mind is the problem. This is why it is sin. It makes our mind to
work in perverted way. We will be born again and again.
Offences, drugs, out of marriage sex and meat eating are true problems in
our mind that hold samskaras in active or passive way in various levels and various
terms and lives previous and future.

in short it is desease. (we are all crazy :))
patologija or it is not therapeutically perfect. mental hospital.
we think is it all good, but we need to understand this nature of
pathology of our mind. We think it is ok, everybody does it
it is humility, but it is not.
We should understand that offence is desease. It is the same as
desease of psyhopaty, or sexopathy etc.
Nature of offence is based on unkindness.
Offence source is anger, hatred, rejection (dvesha).
Anger is also desire (modified).


Dvesha is source of our suffering
in other words on the bases of unkindness grow seeds of suffering.
Every living entity is born with those problems.
Offence in deeper meaning is based on unkindness OF not understaning
that I am soul. We are born with this and raga dvesha is there.
We are born with this not understanding of our relationship with god, with this
not understandinf of our self nature.
The problem of offence is that it grows on the bases of this unkindness and
it extends our existance in this unkindness.
Offence as anger, hatred etc are seeds in four states:
burnt up, sleeping, concealed or fully expanded.
First two can be controled by yoga.
There are emotions as anger so high that a person can not sleep.
in a time it can be forgotten, but the seed is sleeping and deep.
The problem is that this sleeping seed can be awaken. We think that
we got rid of bad feelings, we dont have offenses, but when we see similar
pattern or we see the same person again the seed can be triggered and awaken to the extreme again. It affects
our behaviour and etc.
Even the samskara went to sleep, it is still there, in us, sooner or later it will
require demand its own realization. If we have anger, envy and etc. and we will die
we will be born again to revenge. There are scenario maybe others will revenge to us.
No excamptions. All samskaras define our personalities.
To kill samskaras from our mind first they need to be raise up out.
Samskaras control us and sometimes people hate a person who is not the cause
of the previous imprints, but different. One person can hate mother, but the
seed went to sleep and was waken up and the anger released to wife unknowigly
unexplained. The mind can play with us very tricky ugly games

offence is pain, pain generates anger, anger produces pain is our samsara (birth-death cycle)
This pain is like snow ball occumulates more and more pain through ages. It will
run till will destroy this world. It is karma, it the cycle needs to be broken at
some time. It is not a choice of do Forgive or not. It needs to be broken.
Sometimes there are nations that carry somekind of pain and carry somekind of offences and etc.
Swami Prabhupada told a story about a fashist avia pilot who was born next life a jew.
Hitler redirected the samskaras to somewhere, but it caused offences and etc.
When we personally keep any set of dveshas we will be born with them next life.
It is not avoidable. Consiousness contaminated, not cleaned takes to the
material world again into siutable form to release the reaction.
It is law of karma and based all of this on unkindness.

We need to get rid of offences. We are blind attached to dirt. We carry hot charcoals
to be able to revenge, but we are blind to see that we hurt ourselves.

Once a teacher sent his student to hell to bring hot charcoals from hell, but he
received answer 'we do not provide charcoals everybody comes here
with his own charcoals'.:)

Offence is our weapon. If somebody hurt us with needle, we are 'smart' to carry this
needle for long long to revenge with the same needle. Wise ones through away the needle.

Pain happens in life, but the pain is not so bad as our reaction, reaction to pain is
much worse.
To be happy we should not do harm whatever small small it is.
Offence makes our hearts, our consciousness dirty.
When we concentrate on the offence, keep thinking, can not sleep, the problem is
that it takes huge amount of our energy away from our clear consciousness. It takes
mental energy and we live this way like nothing else what to do only think about the offence.
Offence feeds energy out instead to keep the same amount of mind energy to ourselves
and direct to constructive work.
The last offence makes us slaves. We live in prison.
When Mandela was asked if he feels offence to those who kept him in South africa prison,
He said - no, I want to be free. (in heart)
When we keep pain controling us, we are slaves, we serve to anger rulers, envy rulers, unfair rulers
, greed rulers. We live our lives this way for many years and more inslaved voluntarely.
Buddha was confronted by stranger with anger and he spit on Buddha, but Buddha only asked if
he has any question. The stranger thought maybe he is saint and felt very guilty,
so next day he made beautiful flower leises and gave to Buddha to forgive him.
Buddha only asked if he has any question. The stranger became his student and
later asked his teacher why he did not react then.
Buddha answered - I am not your slave, I am not going to become your slave, I am not going to
give away to you the key from my heart.

Offences poisons our existance.
the most powerful factor that effects humanity, destroys the relationship between people, family,
close friends and relatives. When we can not forgive, when we carry offenses it destroys the
relationship between nations, teachers and students, parents and children.
Occumilated pain, offenses destroys atmosthere on all levels of relationships. People can not
see each other, hate each other or just others,in constant disputes in divorces and wars.
And this is Kali Yuga.

Forgiveness.

All religions teach this basic principle forgiviness, however religions are gone. Now we see
international forgiviness institute and makes money..:)

People who carry heavy unresolved deep offences and problems of those offences
they become social psyhopaths, the develop social patology,
they can not relate to other, they can not socialize with other, they project
the pain of offences not solved to the other relationships somewhere, they see enemies everywhere,
they suspect all, everywhere, they see intrigues intrigues against them everywhere and
definately, most likely their hunch, feelings will be realized.


If for example one sipped hot water from a cup and got burned, one may stay thirsty no matter what
he doesn't want to even look at any cup, he is in fear. Soul original nature is relationship,
humans are thirsty in relationship, demand, thirsty for love, but their thirst can not
be realized because of the deep offence experience...

There are people who may have no trust to anyone. They are unsecure and dont trust anyone.
We can meet sometimes a person who is just by
only look at you shows untrust, deep untrust, that even you start feeling somehow quilty
and you find yourself trying to come up with nonsense explanations as being quilty before him.
Those people see intriques everywhere and from some little thing they develop big theories,
plots, endless doubts... unsecurity, proficiency in distrust has deep roots and the big
problem is this kind of person will never be able to surrender to Krishna.
He doesn't trust God too. Because God is Person.
Prabhupada explained that source of impersonalism is the pain that humans experiencing in
their own relashionships. It is that source of mayavadis, buddists, atheists, voidists. They carry
that pain, they deeply do not want to be a person, they feel subconsciously the fear, pain,
offence, they would like to dissapear. The not resolved pain is not realized pain. They
seek peace into wrong experience, from the fear they subconsciously wait who will offend them
and finally as usually their prediction - I knew it will happened happens.
The problem with social patology is in material world, but in spiritual aspect the
final problem is patology in relashionship with Krishna. He can not trust Him, it is hard.
Offence makes human stupid. It is not overstatement.

We as soul viewing through the prism of mind and Offence perverts our view of world.
We see distorted view of world, others. It makes us to see world, ourselves and
others not right, incorrectly. It makes us to react to everything and others inadequate.

Did you ever met a person that you feel that he is not crazy but fully inadequate kind of. Then
you think if he is like this or he is pretending... But the truth is that the person sees world
a bit preverted, it is his view, some important big things for him is nothing, not noticed
and some little things in the world seems big deal...

We are all crazy! Congratulations!

The problem is that important things we do not notice and for not important we pray.
To love God is big thing, but we move it to later. We are off, we are inadequate,
We worry about little unsignificant things
and this is mechanism of Maya - illiusion. Congrats. Illiusion is in our mind.

Forgiviness
Live in kindness, goodness means to be free in heart
Confusius wrote that people who are angry, in fear and full of desires
can not be free in heart. Those who can not be free in heart hear not heard, see not seen,
taste tastless indifferentiate taste.
Free soul, who can see with soul hear with soul, taste with soul.
Drop by drop the accumulated dust stays through many lifes and it is must to clean
heart from offence, form of anger potency.
It is because our mind aparatus is perverted, we do not hear, we do not see.
Buddists saying : There is no place in any ocean, in any sky, in any mountain,
in any place in the planet where a man could free an anger from his own heart.

If we feel offence we need vidya moksha. In materialistic way Forgiveness


Forgive - for - give give away it. or in other words recenter focus to God,
brake the cycle in mind, in samsara.


who wants to be happy?

Swami Prabhupada's teachings

mechanism karma

cycle

karma > samskara > vasana > vritti > karma

experience can be changed. Karma can be changed.

there is karma (action) vikarma (bad action) akarma ( no action).

Karma or action begins with motive. most people understand the karma as not controled or 'given'. most people understand karma as physical action, however our life is the 'work' to fix our karma. as we have karma from many previous lives it can be decoded by astrology, symptoms of birh. for example pregnant woman should satisfy her strange cravings as it will enables the symptoms of baby to unfold his life in full potency of his previous karma. The goal to get rid of karma...

for example by birth by some common astronomical signs and loving moon there are description of life of karma and length of 1000 months. however those 85 year (25% of population) only while correct principals are followed.

karma starts wiht motives and it is more important than action. It is difference between planned killing and accidental. So motives are 2 types. one to achieve happiness second how to avoid suffering. Karma it is based on those 2 egoistic motives.

we can be very busy in physical actions, but we may not accumulate karma at all. we maybe in no actions physical, but we can be very busy with mind thoughts (plans) imaginations. It adds to our karma. Our motives makes samskara as seeds of snapshots of experience (physical, mind thoughts, images) and seeds based on deepness of motives are base for future karma (various times or lives). Samskara is not visible, uknown, but never forgotten in memory, more than we can imagine. Even action can be triggered unexpectedly.

The seed snapshots are organized in categorized order Vasana (smell) it is next step in cycle of karma. Vasana also is tendency or desire or my ability. Vasana is visible and can be determined by learn people, close people, parents. Some are for example born agressive even as child. Vasana is more visible, can be positive or negative, 'love' - 'hate'...

Next step in karma cycle is Vritti (tendency, feelings,desires, urges..) (thought pattern may be forever...) or 'I want', it is reaction to this material world. or vritti 'I dont want'. thoughts or imaginations. Vritti will finish cycle of karma in behaviour, action.

Culture of yoga is science to destroy Vritti element in this cycle, minimize, kill, calm down mind. To calm down mind enables to see ourself in true position, change tendency to right motives, get 'right' instead of wrong and clear vision, clear mind. change karma in to more fruitive desisions, happy life. Matured seeds of samskara of karma are very hard to get rid of. Seeds activate itself depending on our surroundings at that moment. We have occumulated seeds for ages. we have a lot of our karma as not reacted yet, a lot. Sometimes we have weird pop up thoughs that even does not match high humility values, sometimes more matching animal behaviour. All those elements activate itself or realization happens depending on the right environment. We have so many seeds occumilated that it could be said ' we only wait the moment we can remember it' or in other words reaction will happen (as reason was there already). Sometimes people can not recognize their own behaviour, or they are very surprised of their behaviour and etc. sometimes their behaviour unexplainable, tense, strange. Too much karma. yes. purification of samskara should be in our minds.

samkaras are subtle imprints (impressions) that are made in the mind-stuff (chitta) whenever we do actions (consciously). Impressions are not memories, memories are formed from impressions just like a photograph is developed from a negative. generally, we only retain memories from recent impressions. but, we have countless impressions (samskaras) from many, many lives, most of these impressions no longer have memories associated with them, in other words, the impressions (samskaras) from many, many lifetimes are affecting us but we do not generally know how or why they affect us because we have no recollection of the actions that caused the impressions.

thought forms are five types: (1) thoughts about truth... analysis of wisdom (2) thoughts based on incorrect perception (3) thoughts which have no basis in reality, for example, ‘day-dreaming’, verbal delusion (talking to oneself in one’s mind or vocally, but making no sense, ... having no basis in fact), and uncontrolled imagination (4) the dream-sleep state of mind and (5) memories

Actually, we cannot control our past samskaras because they have been automatically created as a result of our past actions. So, really, what one is asking is this: "how do we stop our past samskaras from controlling us?" The answer is in the practice yoga to break the karmic cycle to interrupt the cycle at the vritti level.

It is a royal secret in the sense that only those persons who have a noble (good) character are capable of knowing it

.........................

We fall from grace long before we commit sin. The moment we fall from grace, sin becomes attractive and the moment we are in grace, holiness is attractive.

blessings to all...

Kula Shaker



https://www.youtube.com/watch?v=h47fHpIL-MY

R.I.P to beautiful dreamers

With the coming of the
sages, the environment...

...is pervaded by fragrance
and ritualistic chanting

The moment I was waiting
for has come

Let's go to where the ritual
is taking place

Mahabharat (English Subtitles) Episode - 43

...about Buddha in Vedic literature

Buddha 9 Aug 07













First let us thank the Organizers of the Festival, the presenters and all others who have joined this Bharatiya Sanskriti III. It is indeed a great honor and pleasure to participate in this event. In an earlier section Dr. Ravi Gupta presented the historical position of Jiva Goswami and Sri Krsna Caitanya. He also proceeded to explain the basic principles of Sri Jiva’s epistemology. In this perspective let us proceed even further by showing the relationship of Sri Jiva’s tradition to another classical and extremely important Indian tradition, Buddhism. In this presentation we will exclusively cite from Srila A. C. Bhaktivedanta Swami Prabhupada’s works. This is, of course, a direct manifestation of the epistemological considerations already explained by Dr. Gupta.



Historically this tradition of Caitanya Mahaprabhu considers that we see a progressive manifestation of ideas advancing from Srila Buddhadeva to Sripada Sankara-acharya to Sri Caitanya Mahaprabhu. Common sources respectively date their lives as the 5^th century BC and 8^th and 15^th centuries AD.



From Srila A. C. Bhaktivedanta Swami and the classical epic Srimad Bhagavatam we can begin with a very succinct summary of their view of the position of Lord Buddha. Srimad Bhagavatam is greatly appreciated by both classical Indian as well as modern Western scholars. Dr. Gupta will present more of its position in a later section following the Sandarbhas of Srila Jiva Goswami now under discussion. Traditionally it is considered to have been written 5,000 BC and therefore Lord Buddha is mentioned in its list of incarnations that date back thousands and even millions of years and extend into the remote future. In the Purport that follows each Text Srila Prabhupada, A. C. Bhaktivedanta Swami, elucidates these traditions.



The citations we have chosen show the historical, practical and technical aspects of Sripada Buddhadeva’s mission, and the Bhagavatam citations are followed by two citations from the epic biography of Sri Caitanya Mahaprabhu, Sri Caitanya caritamrta, also written in the 15^th century. They go into good detail on the epistemological considerations of Buddhist philosophy. We feel that they will profoundly enrich the reader in his philosophical maturity and depth[1].





Çrémad-Bhägavatam 1.3.24

tataù kalau sampravåtte

sammohäya sura-dviñäm

buddho nämnäïjana-sutaù

kékaöeñu bhaviñyati



SYNONYMS

tataù—thereafter; kalau—the age of Kali; sampravåtte—having ensued; sammohäya—for the purpose of deluding; sura—the theists; dviñäm—those who are envious; buddhaù—Lord Buddha; nämnä—of the name; aïjana-sutaù—whose mother was Aïjanä; kékaöeñu—in the province of Gayä (Bihar); bhaviñyati—will take place.



TRANSLATION

Then, in the beginning of Kali-yuga, the Lord will appear as Lord Buddha, the son of Aïjanä, in the province of Gayä, just for the purpose of deluding those who are envious of the faithful theist.

PURPORT

Lord Buddha, a powerful incarnation of the Personality of Godhead, appeared in the province of Gayä (Bihar) as the son of Aïjanä, and he preached his own conception of nonviolence and deprecated even the animal sacrifices sanctioned in the Vedas. At the time when Lord Buddha appeared, the people in general were atheistic and preferred animal flesh to anything else. On the plea of Vedic sacrifice, every place was practically turned into a slaughterhouse, and animal-killing was indulged in unrestrictedly. Lord Buddha preached nonviolence, taking pity on the poor animals. He preached that he did not believe in the tenets of the Vedas and stressed the adverse psychological effects incurred by animal-killing. Less intelligent men of the age of Kali, who had no faith in God, followed his principle, and for the time being they were trained in moral discipline and nonviolence, the preliminary steps for proceeding further on the path of God realization. He deluded the atheists because such atheists who followed his principles did not believe in God, but they kept their absolute faith in Lord Buddha, who himself was the incarnation of God. Thus the faithless people were made to believe in God in the form of Lord Buddha. That was the mercy of Lord Buddha: he made the faithless faithful to him.

Killing of animals before the advent of Lord Buddha was the most prominent feature of the society. People claimed that these were Vedic sacrifices. When the Vedas are not accepted through the authoritative disciplic succession, the casual readers of the Vedas are misled by the flowery language of that system of knowledge. In the Bhagavad-gétä a comment has been made on such foolish scholars (avipaçcitaù). The foolish scholars of Vedic literature who do not care to receive the transcendental message through the transcendental realized sources of disciplic succession are sure to be bewildered. To them, the ritualistic ceremonies are considered to be all in all. They have no depth of knowledge. According to the Bhagavad-gétä (15.15), vedaiç ca sarvair aham eva vedyaù: the whole system of the Vedas is to lead one gradually to the path of the Supreme Lord. The whole theme of Vedic literature is to know the Supreme Lord, the individual soul, the cosmic situation and the relation between all these items. When the relation is known, the relative function begins, and as a result of such a function the ultimate goal of life or going back to Godhead takes place in the easiest manner. Unfortunately, unauthorized scholars of the Vedas become captivated by the purificatory ceremonies only, and natural progress is thereby checked.

To such bewildered persons of atheistic propensity, Lord Buddha is the emblem of theism. He therefore first of all wanted to check the habit of animal-killing. The animal-killers are dangerous elements on the path going back to Godhead. There are two types of animal-killers. The soul is also sometimes called the “animal” or the living being. Therefore, both the slaughterer of animals and those who have lost their identity of soul are animal-killers.

Mahäräja Parékñit said that only the animal-killer cannot relish the transcendental message of the Supreme Lord. Therefore if people are to be educated to the path of Godhead, they must be taught first and foremost to stop the process of animal-killing as above mentioned. It is nonsensical to say that animal-killing has nothing to do with spiritual realization. By this dangerous theory many so-called sannyäsés have sprung up by the grace of Kali-yuga who preach animal-killing under the garb of the Vedas. The subject matter has already been discussed in the conversation between Lord Caitanya and Maulana Chand Kazi Shaheb[1]. The animal sacrifice as stated in the Vedas is different from the unrestricted animal-killing in the slaughterhouse. Because the asuras or the so-called scholars of Vedic literatures put forward the evidence of animal-killing in the Vedas, Lord Buddha superficially denied the authority of the Vedas. This rejection of the Vedas by Lord Buddha was adopted in order to save people from the vice of animal-killing as well as to save the poor animals from the slaughtering process of their big brothers who clamor for universal brotherhood, peace, justice and equity. There is no justice when there is animal-killing. Lord Buddha wanted to stop it completely, and therefore his cult of ahiàsä was propagated not only in India but also outside the country.

Technically Lord Buddha’s philosophy is called atheistic because there is no acceptance of the Supreme Lord and because that system of philosophy denied the authority of the Vedas. But that is an act of camouflage by the Lord. Lord Buddha is the incarnation of Godhead. As such, he is the original propounder of Vedic knowledge. He therefore cannot reject Vedic philosophy. But he rejected it outwardly because the sura-dviña, or the demons who are always envious of the devotees of Godhead, try to support cow-killing or animal-killing from the pages of the Vedas, and this is now being done by the modernized sannyäsés. Lord Buddha had to reject the authority of the Vedas altogether. This is simply technical, and had it not been so he would not have been so accepted as the incarnation of Godhead. Nor would he have been worshiped in the transcendental songs of the poet Jayadeva, who is a Vaiñëava äcärya. Lord Buddha preached the preliminary principles of the Vedas in a manner suitable for the time being (and so also did Çaìkaräcärya) to establish the authority of the Vedas. Therefore both Lord Buddha and Äcärya Çaìkara paved the path of theism, and Vaiñëava äcäryas, specifically Lord Çré Caitanya Mahäprabhu, led the people on the path towards a realization of going back to Godhead. We are glad that people are taking interest in the nonviolent movement of Lord Buddha. But will they take the matter very seriously and close the animal slaughterhouses altogether? If not, there is no meaning to the ahiàsä cult….





Çrémad-Bhägavatam 2.7.37

deva-dviñäà nigama-vartmani niñöhitänäà

pürbhir mayena vihitäbhir adåçya-türbhiù

lokän ghnatäà mati-vimoham atipralobhaà

veñaà vidhäya bahu bhäñyata aupadharmyam



SYNONYMS

deva-dviñäm—of those who were envious of the devotees of the Lord; nigama—the Vedas; vartmani—on the path of; niñöhitänäm—of the well situated; pürbhiù—by rockets; mayena—made by the great scientist Maya; vihitäbhiù—made by; adåçya-türbhiù—unseen in the sky; lokän—the different planets; ghnatäm—of the killers; mati-vimoham—bewilderment of the mind; atipralobham—very attractive; veñam—dress; vidhäya—having done so; bahu bhäñyate—will talk very much; aupadharmyam—subreligious principles.



TRANSLATION

When the atheists, after being well versed in the Vedic scientific knowledge, annihilate inhabitants of different planets, flying unseen in the sky on well-built rockets prepared by the great scientist Maya, the Lord will bewilder their minds by dressing Himself attractively as Buddha and will preach on sub-religious principles.

PURPORT

This incarnation of Lord Buddha is not the same Buddha incarnation we have in the present history of mankind. According to Çréla Jéva Gosvämé, the Buddha incarnation mentioned in this verse appeared in a different Kali age. In the duration of life of one Manu there are more than seventy-two Kali-yugas, and in one of them the particular type of Buddha mentioned here would appear. Lord Buddha incarnates at a time when the people are most materialistic and preaches common-sense religious principles. Such ahiàsä is not a religious principle itself, but it is an important quality for persons who are actually religious. It is a common-sense religion because one is advised to do no harm to any other animal or living being because such harmful actions are equally harmful to he who does the harm. But before learning these principles of nonviolence one has to learn two other principles, namely to be humble and to be prideless. Unless one is humble and prideless, one cannot be harmless and nonviolent. And after being nonviolent one has to learn tolerance and simplicity of living. One must offer respects to the great religious preachers and spiritual leaders and also train the senses for controlled action, learning to be unattached to family and home, and enacting devotional service to the Lord, etc. At the ultimate stage one has to accept the Lord and become His devotee; otherwise there is no religion. In religious principles there must be God in the center; otherwise simple moral instructions are merely sub-religious principles, generally known as upadharma, or nearness to religious principles.





Çrémad-Bhägavatam 4.23.15

utsarpayaàs tu taà mürdhni

krameëäveçya niùspåhaù

väyuà väyau kñitau käyaà

tejas tejasy ayüyujat



SYNONYMS

utsarpayan—thus placing; tu—but; tam—the air; mürdhni—on the head; krameëa—gradually; äveçya—placing; niùspåhaù—being freed from all material desires; väyum—the air portion of the body; väyau—in the total air covering the universe; kñitau—in the total covering of earth; käyam—this material body; tejaù—the fire in the body; tejasi—in the total fire of the material covering; ayüyujat—mixed.



TRANSLATION

In this way, Påthu Mahäräja gradually raised his air of life up to the hole in his skull, whereupon he lost all desire for material existence. Gradually he merged his air of life with the totality of air, his body with the totality of earth, and the fire within his body with the totality of fire.

PURPORT

When the spiritual spark, which is described as one ten-thousandth part of the tip of a hair, is forced into material existence, that spark is covered by gross and subtle material elements. The material body is composed of five gross elements—earth, water, fire, air and ether—and three subtle elements—mind, intelligence and ego. When one attains liberation, he is freed from these material coverings. Indeed, success in yoga involves getting free from these material coverings and entering into spiritual existence. Lord Buddha’s teachings of nirväëa are based on this principle. Lord Buddha instructed his followers to give up these material coverings by means of meditation and yoga. Lord Buddha did not give any information about the soul, but if one follows his instructions strictly, he will ultimately become free from the material coverings and attain nirväëa.





Çrémad-Bhägavatam 1.17.45

ittham-bhütänubhävo ’yam

abhimanyu-suto nåpaù

yasya pälayataù kñauëéà

yüyaà saträya dékñitäù



SYNONYMS

ittham-bhüta—being thus; anubhävaù—experience; ayam—of this; abhimanyu-sutaù—son of Abhimanyu; nåpaù—the king; yasya—whose; pälayataù—on account of his ruling; kñauëém—on the earth; yüyam—you all; saträya—in performing sacrifices; dékñitäù—initiated.



TRANSLATION

Mahäräja Parékñit, the son of Abhimanyu, is so experienced that by dint of his expert administration and patronage, it has been possible for you to perform a sacrifice such as this.

PURPORT

The brähmaëas and the sannyäsés are expert in the spiritual advancement of society, whereas the kñatriyas or the administrators are expert in the material peace and prosperity of human society. Both of them are the pillars of all happiness, and therefore they are meant for full cooperation for common welfare. Mahäräja Parékñit was experienced enough to drive away Kali from his field of activities and thereby make the state receptive to spiritual enlightenment. If the common people are not receptive, it is very difficult to impress upon them the necessity of spiritual enlightenment. Austerity, cleanliness, mercy and truthfulness, the basic principles of religion, prepare the ground for the reception of advancement in spiritual knowledge, and Mahäräja Parékñit made this favorable condition possible. Thus the åñis of Naimiñäraëya were able to perform the sacrifices for a thousand years. In other words, without state support, no doctrines of philosophy or religious principles can progressively advance. There should be complete cooperation between the brähmaëas and the kñatriyas for this common good. Even up to Mahäräja Açoka, the same spirit was prevailing. Lord Buddha was sufficiently supported by King Açoka, and thus his particular cult of knowledge was spread all over the world.









Çrémad-Bhägavatam 4.27.17

saìgamaù khalu viprarñe

çiveneha çarériëäm

durlabho munayo dadhyur

asaìgäd yam abhépsitam



SYNONYMS

saìgamaù—association; khalu—certainly; vipra-åñe—O best of the brähmaëas; çivena—along with Lord Çiva; iha—in this world; çarériëäm—those who are encaged in material bodies; durlabhaù—very rare; munayaù—great sages; dadhyuù—engaged themselves in meditation; asaìgät—being detached from anything else; yam—unto whom; abhépsitam—desiring.



TRANSLATION

The great sage Vidura continued: O best of the brähmaëas, it is very difficult for living entities encaged within this material body to have personal contact with Lord Çiva. Even great sages who have no material attachments do not contact him, despite their always being absorbed in meditation to attain his personal contact.

PURPORT

Since Lord Çiva does not incarnate himself unless there is some special reason, it is very difficult for an ordinary person to contact him. However, Lord Çiva does descend on a special occasion when he is ordered by the Supreme Personality of Godhead. In this regard, it is stated in the Padma Puräëa that Lord Çiva appeared as a brähmaëa in the age of Kali to preach the Mäyäväda philosophy, which is nothing but a type of Buddhist philosophy. It is stated in Padma Puräëa:



mäyävädam asac-chästraà

pracchannaà bauddham ucyate

mayaiva vihitaà devi

kalau brähmaëa-mürtinä



Lord Çiva, speaking to Pärvaté-devé, foretold that he would spread the Mäyäväda philosophy in the guise of a sannyäsé brähmaëa just to eradicate Buddhist philosophy. This sannyäsé was Çrépäda Çaìkaräcärya. In order to overcome the effects of Buddhist philosophy and spread Vedänta philosophy, Çrépäda Çaìkaräcärya had to make some compromise with the Buddhist philosophy, and as such he preached the philosophy of monism, for it was required at that time. Otherwise there was no need for his preaching Mäyäväda philosophy. At the present moment there is no need for Mäyäväda philosophy or Buddhist philosophy, and Lord Caitanya rejected both of them. This Kåñëa consciousness movement is spreading the philosophy of Lord Caitanya and rejecting the philosophy of both classes of Mäyävädé. Strictly speaking, both Buddhist philosophy and Çaìkara’s philosophy are but different types of Mäyäväda dealing on the platform of material existence. Neither of these philosophies has spiritual significance. There is spiritual significance only after one accepts the philosophy of Bhagavad-gétä, which culminates in surrendering unto the Supreme Personality of Godhead. Generally people worship Lord Çiva for some material benefit, and although they cannot see him personally, they derive great material profit by worshiping him.









Caitanya-caritamrta 1.7.39

tabe nija bhakta kaila yata mleccha ädi

sabe eòäila mätra käçéra mäyävädé



SYNONYMS

tabe—thereafter; nija—own; bhakta—devotee; kaila—converted; yata—all; mleccha—one who does not follow the Vedic principles; ädi—heading the list; sabe—all those; eòäila—escaped; mätra—only; käçéra—of Väräëasé; mäyävädé—impersonalists.



TRANSLATION

All were converted into devotees of Lord Caitanya, even the mlecchas and yavanas. Only the impersonalist followers of Çaìkaräcärya evaded Him.

PURPORT

In this verse it is clearly indicated that although Lord Caitanya Mahäprabhu converted Muslims and other mlecchas into devotees, the impersonalist followers of Çaìkaräcärya could not be converted. After accepting the renounced order of life, Caitanya Mahäprabhu converted many karma-niñöhas who were addicted to fruitive activities, many great logicians like Särvabhauma Bhaööäcärya, nindakas (blasphemers) like Prakäçänanda Sarasvaté, päñaëòés (nondevotees) like Jagäi and Mädhäi, and adhama paòuyäs (degraded students) like Mukunda and his friends. All of them gradually became devotees of the Lord, even the Päöhäns (Muslims), but the worst offenders, the impersonalists, were extremely difficult to convert, for they very tactfully escaped the devices of Lord Caitanya Mahäprabhu.

In describing the Käçéra Mäyävädés, Çréla Bhaktisiddhänta Sarasvaté Öhäkura has explained that persons who are bewildered by empiric knowledge or direct sensual perception, and who thus consider that even this limited material world can be gauged by their material estimations, conclude that anything that one can discern by direct sense perception is but mäyä, or illusion. They maintain that although the Absolute Truth is beyond the range of sense perception, it includes no spiritual variety or enjoyment. According to the Käçéra Mäyävädés, the spiritual world is simply void. They do not believe in the Personality of the Absolute Truth or in His varieties of activities in the spiritual world. Although they have their own arguments, which are not very strong, they have no conception of the variegated activities of the Absolute Truth. These impersonalists, who are followers of Çaìkaräcärya, are generally known as Käçéra Mäyävädés (impersonalists residing in Väräëasé).

Near Väräëasé there is another group of impersonalists, who are known as Saranätha Mäyävädés. Outside the city of Väräëasé is a place known as Saranätha, where there is a big Buddhist stüpa. Many followers of Buddhist philosophy live there, and they are known as Saranätha Mäyävädés. The impersonalists of Saranätha differ from those of Väräëasé, for the Väräëasé impersonalists propagate the idea that the impersonal Brahman is truth whereas material varieties are false, but the Saranätha impersonalists do not even believe that the Absolute Truth, or Brahman, can be understood as the opposite of mäyä, or illusion. According to their vision, materialism is the only manifestation of the Absolute Truth.







Caitanya-caritamrta 2.9.42-50

TEXT 42

tärkika-mémäàsaka, yata mäyävädi-gaëa

säìkhya, pätaïjala, småti, puräëa, ägama



SYNONYMS

tärkika—logicians; mémäàsaka—followers of Mémäàsä philosophy; yata—all; mäyävädi-gaëa—followers of Çaìkaräcärya; säìkhya—followers of Kapila; pätaïjala—followers of mystic yoga; småti—supplementary Vedic literatures; puräëa—Puräëas; ägama—the tantra-çästras.



TRANSLATION

There are many kinds of philosophers. Some are logicians who follow Gautama or Kaëäda. Some follow the Mémäàsä philosophy of Jaimini. Some follow the Mäyäväda philosophy of Çaìkaräcärya, and others follow Kapila’s Säìkhya philosophy or the mystic yoga system of Pataïjali. Some follow the småti-çästra composed of twenty religious scriptures, and others follow the Puräëas and the tantra-çästra. In this way there are many different types of philosophers.







TEXT 43

nija-nija-çästrodgrähe sabäi pracaëòa

sarva mata duñi’ prabhu kare khaëòa khaëòa



SYNONYMS

nija-nija—their own; çästra—of the scripture; udgrähe—to establish the conclusion; sabäi—all of them; pracaëòa—very powerful; sarva—all; mata—opinions; duñi’—condemning; prabhu—Çré Caitanya Mahäprabhu; kare—does; khaëòa khaëòa—breaking to pieces.



TRANSLATION

All of these adherents of various scriptures were ready to present the conclusions of their respective scriptures, but Çré Caitanya Mahäprabhu broke all their opinions to pieces and established His own cult of bhakti based on the Vedas, Vedänta, the Brahma-sütra and the philosophy of acintya-bhedäbheda-tattva.







TEXT 44

sarvatra sthäpaya prabhu vaiñëava-siddhänte

prabhura siddhänta keha nä päre khaëòite



SYNONYMS

sarvatra—everywhere; sthäpaya—establishes; prabhu—Çré Caitanya Mahäprabhu; vaiñëava-siddhänte—the conclusion of the Vaiñëavas; prabhura—of Lord Çré Caitanya Mahäprabhu; siddhänta—conclusion; keha—anyone; nä päre—is not able; khaëòite—to defy.



TRANSLATION

Çré Caitanya Mahäprabhu established the devotional cult everywhere. No one could defeat Him.







TEXT 45

häri’ häri’ prabhu-mate karena praveça

ei-mate ‘vaiñëava’ prabhu kaila dakñiëa deça



SYNONYMS

häri’ häri’—being defeated; prabhu-mate—into the cult of Çré Caitanya Mahäprabhu; karena praveça—enter; ei-mate—in this way; vaiñëava—Vaiñëava devotees; prabhu—Lord Çré Caitanya Mahäprabhu; kaila—made; dakñiëa—South India; deça—country.



TRANSLATION

Being thus defeated by Lord Çré Caitanya Mahäprabhu, all these philosophers and their followers entered into His cult. In this way Lord Caitanya made South India into a country of Vaiñëavas.







TEXT 46

päñaëòé äila yata päëòitya çuniyä

garva kari’ äila saìge çiñya-gaëa laïä



SYNONYMS

päñaëòé—nonbelievers; äila—came there; yata—all; päëòitya—erudition; çuniyä—hearing; garva kari’—with great pride; äila—came there; saìge—with; çiñya-gaëa—disciples; laïä—taking.



TRANSLATION

When the nonbelievers heard of the erudition of Çré Caitanya Mahäprabhu, they came to Him with great pride, bringing their disciples with them.







TEXT 47

bauddhäcärya mahä-paëòita nija nava-mate

prabhura äge udgräha kari’ lägilä balite



SYNONYMS

bauddha-äcärya—the leader in Buddhist philosophy; mahä-paëòita—greatly learned scholar; nija—own; nava—nine; mate—philosophical conclusions; prabhura äge—before Lord Çré Caitanya Mahäprabhu; udgräha—argument; kari’—making; lägilä—began; balite—to speak.



TRANSLATION

One of them was a leader of the Buddhist cult and was a very learned scholar. To establish the nine philosophical conclusions of Buddhism, he came before the Lord and began to speak.







TEXT 48

yadyapi asambhäñya bauddha ayukta dekhite

tathäpi balilä prabhu garva khaëòäite



SYNONYMS

yadyapi—although; asambhäñya—not fit for discussion; bauddha—followers of Buddha’s philosophy; ayukta—not fit; dekhite—to see; tathäpi—still; balilä—spoke; prabhu—Lord Çré Caitanya Mahäprabhu; garva—pride; khaëòäite—to diminish.



TRANSLATION

Although the Buddhists are unfit for discussion and should not be seen by Vaiñëavas, Caitanya Mahäprabhu spoke to them just to decrease their false pride.







TEXT 49

tarka-pradhäna bauddha-çästra ‘nava mate’

tarkei khaëòila prabhu, nä päre sthäpite



SYNONYMS

tarka-pradhäna—argumentative; bauddha-çästra—scriptures of the Buddhist cult; nava mate—in nine basic principles; tarkei—by argument; khaëòila—refuted; prabhu—Çré Caitanya Mahäprabhu; nä—not; päre—can; sthäpite—establish.



TRANSLATION

The scriptures of the Buddhist cult are chiefly based on argument and logic, and they contain nine chief principles. Because Çré Caitanya Mahäprabhu defeated the Buddhists in their argument, they could not establish their cult.

PURPORT

Çréla Bhaktivinoda Öhäkura states that according to the Buddhist cult there are two ways of understanding philosophy. One is called Hénäyäna, and the other is called Mahäyäna. Along the Buddhist path there are nine principles: (1) The creation is eternal; therefore there is no need to accept a creator. (2) This cosmic manifestation is false. (3) “I am” is the truth. (4) There is repetition of birth and death. (5) Lord Buddha is the only source of understanding the truth. (6) The principle of nirväëa, or annihilation, is the ultimate goal. (7) The philosophy of Buddha is the only philosophical path. ( The Vedas are compiled by human beings. (9) Pious activities, showing mercy to others and so on are advised.

No one can attain the Absolute Truth by argument. One may be very expert in logic, and another person may be even more expert in the art of argument. Because there is so much word jugglery in logic, one can never come to the real conclusion about the Absolute Truth by argument. The followers of the Vedic principles understand this. However, it is seen here that Çré Caitanya Mahäprabhu defeated the Buddhist philosophy by argument. Those who are preachers in ISKCON will certainly meet many people who believe in intellectual arguments. Most of these people do not believe in the authority of the Vedas. Nevertheless, they accept intellectual speculation and argument. Therefore the preachers of Kåñëa consciousness should be prepared to defeat others by argument, just as Çré Caitanya Mahäprabhu did. In this verse it is clearly said, tarkei khaëòila prabhu. Lord Çré Caitanya Mahäprabhu put forward such a strong argument that the Buddhists could not counter Him to establish their cult.

Their first principle is that the creation has always existed. But if this were the case, there could be no theory of annihilation. The Buddhists maintain that annihilation, or dissolution, is the highest truth. If the creation eternally exists, there is no question of dissolution or annihilation. This argument is not very strong because by practical experience we see that material things have a beginning, a middle and an end. The ultimate aim of the Buddhist philosophy is to dissolve the body. This is proposed because the body has a beginning. Similarly, the entire cosmic manifestation is also a gigantic body, but if we accept the fact that it will always exist, there can be no question of annihilation. Therefore the attempt to annihilate everything in order to attain zero is an absurdity. By our own practical experience we have to accept the beginning of creation, and when we accept the beginning, we must accept a creator. Such a creator must possess an all-pervasive body, as pointed out in the Bhagavad-gétä (13.14):



sarvataù päëi-pädaà tat sarvato-’kñi-çiro-mukham

sarvataù çruti-mal loke sarvam ävåtya tiñöhati



“Everywhere are His hands and legs, His eyes, heads and faces, and He has ears everywhere. In this way the Supersoul exists, pervading everything.”



The Supreme Person must be present everywhere. His body existed before the creation; otherwise He could not be the creator. If the Supreme Person is a created being, there can be no question of a creator. The conclusion is that the cosmic manifestation is certainly created at a certain time, and the creator existed before the creation; therefore the creator is not a created being. The creator is Parabrahman, or the Supreme Spirit. Matter is not only subordinate to spirit but is actually created on the basis of spirit. When the spirit soul enters the womb of a mother, the body is created by material ingredients supplied by the mother. Everything is created in the material world, and consequently there must be a creator who is the Supreme Spirit and who is distinct from matter. It is confirmed in the Bhagavad-gétä that the material energy is inferior and that the spiritual energy is the living entity. Both inferior and superior energies belong to a supreme person.

The Buddhists argue that the world is false, but this is not valid. The world is temporary, but it is not false. As long as we have the body, we must suffer the pleasures and pains of the body, even though we are not the body. We may not take these pleasures and pains very seriously, but they are factual nonetheless. We cannot actually say that they are false. If the bodily pains and pleasures were false, the creation would be false also, and consequently no one would take very much interest in it. The conclusion is that the material creation is not false or imaginary, but it is temporary.

The Buddhists maintain that the principle “I am” is the ultimate truth, but this excludes the individuality of “I” and “you.” If there is no “I” and “you,” or individuality, there is no possibility of argument. The Buddhist philosophy depends on argument, but there can be no argument if one simply depends on “I am.” There must be a “you,” or another person also. The philosophy of duality—the existence of the individual soul and the Supersoul—must be there. This is confirmed in the Second Chapter of the Bhagavad-gétä (2.12), wherein the Lord says:



na tv evähaà jätu näsaà na tvaà neme janädhipäù

na caiva na bhaviñyämaù sarve vayam ataù param



“Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.”



We existed in the past in different bodies, and after the annihilation of this body we shall exist in another body. The principle of the soul is eternal, and it exists in this body or in another body. Even in this lifetime we experience existence in a child’s body, a youth’s body, a man’s body and an old body. After the annihilation of the body, we acquire another body. The Buddhist cult also accepts the philosophy of transmigration, but the Buddhists do not properly explain the next birth. There are 8,400,000 species of life, and our next birth may be in any one of them; therefore this human body is not guaranteed.

According to the Buddhists’ fifth principle, Lord Buddha is the only source for the attainment of knowledge. We cannot accept this, for Lord Buddha rejected the principles of Vedic knowledge. One must accept a principle of standard knowledge because one cannot attain the Absolute Truth simply by intellectual speculation. If everyone is an authority, or if everyone accepts his own intelligence as the ultimate criterion—as is presently fashionable—the scriptures will be interpreted in many different ways, and everyone will claim that his own philosophy is supreme. This has become a very great problem, and everyone is interpreting scripture in his own way and setting up his own basis of authority. Yata mata tata patha. Now everybody and anybody is trying to establish his own theory as the ultimate truth. The Buddhists theorize that annihilation, or nirväëa, is the ultimate goal. Annihilation applies to the body, but the spirit soul transmigrates from one body to another. If this were not the case, how can so many multifarious bodies come into existence? If the next birth is a fact, the next bodily form is also a fact. As soon as we accept a material body, we must accept the fact that that body will be annihilated and that we will have to accept another body. If all material bodies are doomed to annihilation, we must obtain a nonmaterial body, or a spiritual body, if we wish the next birth to be anything but false. How the spiritual body is attained is explained by Lord Kåñëa in the Bhagavad-gétä (4.9):



janma karma ca me divyam evaà yo vetti tattvataù

tyaktvä dehaà punar janma naiti mäm eti so ’rjuna



“One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.”



This is the highest perfection—to give up one’s material body and not accept another but to return home, back to Godhead. It is not that perfection means one’s existence becomes void or zero. Existence continues, but if we positively want to annihilate the material body, we have to accept a spiritual body; otherwise there can be no eternality for the soul.

We cannot accept the theory that the Buddhist philosophy is the only way, for there are so many defects in that philosophy. A perfect philosophy is one that has no defects, and that is Vedänta philosophy. No one can point out any defects in Vedänta philosophy, and therefore we can conclude that Vedänta is the supreme philosophical way of understanding the truth. According to the Buddhist cult, the Vedas are compiled by ordinary human beings. If this were the case, they would not be authoritative. From the Vedic literatures we understand that shortly after the creation Lord Brahmä was instructed in the Vedas. It is not that the Vedas were created by Brahmä, although Brahmä is the original person in the universe. If Brahmä did not create the Vedas but he is acknowledged as the first created being, wherefrom did Vedic knowledge come to Brahmä? Obviously the Vedas did not come from an ordinary person born in this material world. According to Çrémad-Bhägavatam, tene brahma hådä ya ädi-kavaye: After the creation, the Supreme Person imparted Vedic knowledge within the heart of Brahmä. There was no person in the beginning of the creation other than Brahmä, yet he did not compile the Vedas; therefore the conclusion is that the Vedas were not compiled by any created being. Vedic knowledge was given by the Supreme Personality of Godhead, who created this material world. This is also accepted by Çaìkaräcärya, although he is not a Vaiñëava.

It is stated that mercy is one of the qualities of a Buddhist, but mercy is a relative thing. We show our mercy to a subordinate or to one who is suffering more than ourselves. However, if there is a superior person present, the superior person cannot be the object of our mercy. Rather, we are objects for the mercy of the superior person. Therefore showing compassion and mercy is a relative activity. It is not the Absolute Truth. Apart from this, we also must know what actual mercy is. To give a sick man something forbidden for him to eat is not mercy. Rather, it is cruelty. Unless we know what mercy really is, we may create an undesirable situation. If we wish to show real mercy, we will preach Kåñëa consciousness in order to revive the lost consciousness of human beings, the living entity’s original consciousness. Since the Buddhist philosophy does not admit the existence of the spirit soul, the so-called mercy of the Buddhists is defective.







TEXT 50

bauddhäcärya ‘nava praçna’ saba uöhäila

dåòha yukti-tarke prabhu khaëòa khaëòa kaila



SYNONYMS

bauddha-äcärya—the teacher of the Buddhist cult; nava praçna—nine different types of questions; saba—all; uöhäila—raised; dåòha—strong; yukti—argument; tarke—with logic; prabhu—Lord Çré Caitanya Mahäprabhu; khaëòa khaëòa kaila—broke into pieces.



TRANSLATION

The teacher of the Buddhist cult set forth the nine principles, but Çré Caitanya Mahäprabhu broke them to pieces with His strong logic.





***





We, Hanumatpresaka Swami, have very little to add that could present a more lucid, relevant, explanation of Caitanya Mahaprabhu’s view of Buddhism. We have chosen this topic in part because Buddhism has become such an important part of our modern thinking, and here is a perspective that the sincere individual can use in his own personal development of thought. Also, regardless of one’s position we feel that this presentation allows the reader the possibility to see the traditional way that the classical Indian schools look at each other. Here we encounter not just one, but many, many deep traditions that deal with these philosophical and moral issues in a way that should make a Westerner look on with great respect and humility. Here we are encountering a civilization that has considered these problems that exercise us even in the present day and leaves for us a great heritage so that we men and women in the modern age can take advantage of them and very successfully produce a culture that is one in peace, prosperity and friendship with a common cause.

Thank you.

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[1] Çrémad-Bhägavatam 1.3.24, 1.17.45 & 4.27.17, Caitanya-caritamrta 1.7.39 & 2.9.42-50, all Copyright BBT International <www.krishna.com>

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[1] Caitanya-caritamrta Adi-lila, Chapter 17, Texts 152-171

from above

It is stated that mercy is one of the qualities of a Buddhist, but mercy is a relative thing. We show our mercy to a subordinate or to one who is suffering more than ourselves. However, if there is a superior person present, the superior person cannot be the object of our mercy. Rather, we are objects for the mercy of the superior person. Therefore showing compassion and mercy is a relative activity. It is not the Absolute Truth. Apart from this, we also must know what actual mercy is. To give a sick man something forbidden for him to eat is not mercy. Rather, it is cruelty. Unless we know what mercy really is, we may create an undesirable situation. If we wish to show real mercy, we will preach Krisna consciousness in order to revive the lost consciousness of human beings, the living entity’s original consciousness. Since the Buddhist philosophy does not admit the existence of the spirit soul, the so-called mercy of the Buddhists is defective.

The teacher of the Buddhist cult set forth the nine principles, but Çré Caitanya Mahäprabhu broke them to pieces with His strong logic.

Although the Buddhists are unfit for discussion and should not be seen by Vaisnavas, Caitanya Mahäprabhu spoke to them just to decrease their false pride.

Vedic literature

Gods and antigods

karma mechanism, samskaras imprints perception
love- hate, like- dislike

more here
Raga Dvesha http://www.sivanandaonline.org/public_html/?cmd=displaysection&section_id=873

Selfish Love And Divine Love

When two forces of equal quality or power meet, a third force is formed. When two people of equal force and quality are attracted towards each other, a third force is formed between them. That is termed love. This is the scientific way of explaining what love is. Attraction is Akarshana-Sakti. Repulsion is Vikarshana-Sakti. When I see myself in another man, when I see him as my own self, I begin to love him as my own self. When I find something in you that I myself possess, I am naturally drawn towards you and begin to love you. This is Vedantic way of explaining love. Love is pouring forth one's affection (Prema) on another. Love is God. Love is of two kinds, viz., selfish or physical love and real Love or divine Love which is unselfish and lasting. The first kind is love with attachment. The second one is love without attachment. He who is a real aspirant of Vedantic path, who feels his own self everywhere and a real Bhakta who sees Narayana everywhere in everything can really love others. When an inferior person hangs on another person for his happiness or existence, physical attachment crops up. Attachment causes slave mentality and weak will. Attachment is death. Physical love is death. "Asangasastrena dridhena chhitva-Cut all sorts of attachment by the sword of non-attachment." (Gita, XV-3)

Raga As Painful As Dvesha

Raga (attraction) in the mind is as much dangerous as Dvesha (hatred or repulsion). Whenever there is Raga, there is Dvesha also. Not only the Dvesha-Vritti (the modification of dislike), but also the Vritti of Raga gives pain to man. If an object gives pleasure, you get Raga for the object. But when there is Viyoga (separation) from the object, as in the case of death of your dear wife or son, you get immense pain which is indescribable. Suppose you are in the habit of taking fruits after food. Fruits give you pleasure. You get Raga (liking) for fruits. But if you cannot get fruits in a place, you get pain.

Whenever there is pleasure and Raga, there exist side by side fear and anger. Anger is only a modification of desire. Fear and anger are two old associates of pleasure and Raga. Fear and anger are hidden in Raga. They constantly torment the mind.

Fear is hidden in Raga. When you have got Raga for body, fear of death comes in. When you have Raga for money, there is fear of losing money, as money is the means of getting objects of enjoyment. When you have Raga for a woman, you always take care in protecting her. Fear is a very old, intimate friend of Raga.

RADHA RANI

What is Truth?
Truth is Truth --- it does not require any interpretation or explanation. The Truth can only be known in Truth. That is, those who are Truthful know the Truth. But those who are hiding behind the mask of ego, who are insincere, imagine that Truth is a personal perspective. The untruthful think that Truth is made-up in the minds of human beings. The untruthful reject the Truth because they are absorbed in their personalities, and they are so attached to their personalities that they are unable to perceive the universal reality -- TRUTH.

What is Selfish?
That is selfish which is done without regard for others. In other words, that is selfish which is done to satisfy oneself without taking into consideration the well-being of all. Our own well-being lies in the well-being of all. This does NOT mean that if the MAJORITY is behaving in a way that is contrary to Truth that we should follow the majority. What is average is not necessarily normal or healthful.


I am not against religion I am against violence in the name of religion.

Any practice or belief, whether secular or religious, should be rejected if it violates our true nature. There are many things that people do which are inhumane. Any action that is inhumane, and any thought that promotes inhumanity, is violent by nature.
Our real nature is non-violent, and to betray our real nature is to be untruthful to ourselves and others. Anyone who is living a life of lies can never be truly happy. Unless one is truly happy it will be impossible to share happiness with others. When we do not have anything good to share with others we will tend to becomes 'takers' instead of givers.
'Takers' are those who take without giving, and one who takes without giving is a thief. This too is an act of violence---it is a violation of the law of our being to rob ourselves of divine wisdom by blindly following a so-called religion. The truth is, there is only one religion, and that is the disciplined practice of adhering to the path of Truth, the way of the Wise.


vedic insights

We Do Not Belong to Any Religion


We are free souls; we do not belong to ANY damned religion; and EVERY religion is damned, including the conglomeration of religions called Hinduism. They are damned because they are polluted with images, with the distorted ideas of men and women blinded by ego and ignorance. The religions of the world block the free flow of Divine Wisdom, which is why I say they are 'damned.'

The word 'damned' is used here as a pun, meaning that the world’s religions (ALL OF THEM) put obstacles in the minds of people. These obstacles are in the form of misinterpretations, misconceptions, superstitions, and out right lies perpetrated in the name of Truth and perpetuated by ignorant ‘educated’ people for their self-centered ends. In the end, all of the religions of the world are doomed; all of them will be forgotten forever; only Vaidika Dharma (the only true Sanatan Dharma) will remain.

Unless we strip naked (remove ALL our images) and bare our souls, our love of Truth will remain half-hearted. Can anyone live with half a heart? NO, and no one’s quest for Truth will ever be fulfilled so long as they remain a prisoner of any religion, cult, or dogma.

Until everyone in this world ‘gets real’ and drops both their religious and intellectual pretenses they can never know or experience their own Essence. The ‘knowing’ and ‘experiencing’ (practicing) of our Essence is called Vaidika Dharma. “Only when we transcend the boundaries of 'religion' and return to the one, universal faith embodied in the Vedas can we justifiably claim to follow Vaidika Dharma in its original, unadulterated form.”(Shishyaji)

When all accept themselves as they truly ARE (birthless, deathless, imageless SOULS) and play the Game of Life together, by the same rules (the Divine Laws), and in the spirit of cooperation (Sangatikarana), only then the pain and misery of the this world will be no more. Until then, religions will continue to divide and people will continue to suffer.

We need to go ‘Back to the Vedas.’ This is the most progressive movement of our times, and for all times. The heritage of Divine Wisdom is the true inheritance of every man, woman, and child on this planet. We need courageous people having a true revolutionary spirit, who have made up their mind to revolt against their own ignorance and the tyranny of their own ego. We need true Aryas who revolve around the wisdom of the Wise .
When we transform ourselves (from ordinary, self-involved people) in to extraordinary students of Life, we will solve the mysteries of birth, life and death and become true mystics, true Yogis, and truly liberated souls. The transformation in our selves will inspire others to transform too, and by-and-by the whole world will become noble. Krinvanto Vishwam Aryam.

OM

_______________

Arya is a follower of the Truth. One who follows the Truth is called Arya. The word, Arya, means a noble person, a good human being. A good human being is one who lives his (or her) life according to one's True Nature.

By True Nature we mean the Real Nature or Higher Nature of every living being. Our Higher Nature is our essence. Our Higher Nature is the nature of our Soul (ATMAN), which is higher (or beyond, or more subtle) than the nature of our ego, mind, and body. The nature of our ego, mind, and body is called our lower nature, or the gross nature.

The term, nature, connotes qualities or characteristics. Thus, our True Nature means the qualities or characteristics of our Soul (ATMAN), and the lower nature means the qualities or characteristics of ego, mind and body.

nice kirtan



we all should dance

in Kali Yuga the most important two questions asked by the best questioners

Srimad Bhagavatam 1.19.24

Ravindra Svarupa

Success of civilization stands on four 'legs' pillars: Cleanness, mercy, austerity and truthfulness.

In Kali Yuga there is only some truthfulness left, 'bull' is standing only on one leg...

Srimad Bhagavatam 4.16.26

Arya is a follower of the Truth. One who follows the Truth is called Arya. The word, Arya, means a noble person, a good human being. A good human being is one who lives his (or her) life according to one's True Nature.




Cow Protection is Quintessential

Rasa thank you for sharing this with me. To all my spiritual frienzzz, Enjoy!

Siddhis, Riddhis and Mystical Experiences
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By Jahnava Nitai Das

It has become quite popular nowadays to speak about mystical experiences and "siddhis". Most yoga and meditation groups speak of them, along with other esoteric blabber such as the raising of kundalini, opening of chakras, and other things which no one has actually experienced. On one side we have new age gurus speaking of siddhis very cheaply as though they are as common as sand on a beach, and on the other hand we have "rationalists" who discount siddhis all together as mere fantasy.

Siddhis are a reality, and the science behind them has been passed down from time immemorial by the rishis and preserved in the Vedic texts. In actuality nothing is mystic. Everything functions according to natural laws. The rishis, by virtue of their expanded consciousness, understood the functioning of matter on the subtle levels of sound and mind. They actually understood the absolute laws of nature, and not just the surfacial reactions caused by mixing gross physical elements.

True transcendentalists have no interest in mundane material life. As such, the rishis did not give much importance to material powers and perfections. They were not interested in acquiring wealth, power, fame, etc. Their aim was much higher.

Krishna says in the Bhagavad Gita:

vishaya vinivartante
niraharasya dehinah
rasa-varjam raso 'py asya
param drishtva nivartate

"The embodied soul may be restricted from senses enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness."

We must imagine how great the spiritual experience of the rishis and yogis must be to turn away from absolute material power - control over the fundamental laws of nature - and sit alone in the forest absorbed in meditation. That is the brahmananda, paramananda, shivananda, yogananda spoken of in the scriptures - the spiritual bliss which is the constitutional nature of the self. Experiencing a higher taste of spiritual bliss, they are able to renounce all lower material sensual enjoyment - both subtle and physical.

How else can we explain the countless yogis, jnanis, tapasvis, siddhas, and rishis who dwell in the sacred realm of the Himalayas. High in the mountains, surrounded by a forest covered in snow. The rishis are there even today meditating on the banks of the Ganges. What keeps them there, living in apparent poverty? Are they fools, are they mad? No, on the contrary, the world is mad and we are all fools. For we are chasing after the broken glass of sense enjoyment, while they are offering us the diamonds of
spiritual bliss.

The rishis are calling to us. We must heed their call. Whether we are in the city or in the forest, it makes no difference. Internally we must all become rishis and sadhus - transcendentalists of the concrete jungle. Be situated in your place and attain the goal of life, this is the message of the rishis and the Upanishads - sthane sthitah shruti gatam tanu-van-manobhih.

The aim of those following spiritual discipline is to become free from the desire to lord over material nature. Those seeking mystic perfections are motivated by their desire to control matter, subtle and gross. Those who are sincerely interested in spiritual life should try their best to become free from such material desires. I have seen many people who belong to lines that focus on siddhis. Some of the siddhis are amazing, some are just stupid. Everything from being able to pull chocolate out of the sand (the specialty of one particular sadhu) to being able to change the density of matter. Through various processes of meditation one's mind is expanded and the understandings of matter become much greater. All matter is based on sound, so through sound it can be manipulated. Furthermore, the physical realm of our experience exists and is based on the subtle mental realm. Those who have conscious access to that realm can know and do things that we would consider to be mystical or supernatural.

There are eight primary siddhis described in the scriptures, and ten secondary perfections. Lord Krishna confirms this in the Srimad Bhagavatam as follows:

siddhayo 'shtadasa prokta
dharana yoga-para-gaih
tasam ashtau mat-pradhana
dasaiva guna-hetavah

"The masters of the yoga system have declared that there are eighteen types of mystic perfection and meditation, of which eight are primary, having their shelter in Me, and ten are secondary, appearing from the material mode of goodness."

The eight primary mystic perfections are as follows:

Anima-siddhi - The ability to decrease the size of one's body and become smaller than the smallest particle. Through this siddhi one may enter into stone or change the density in one's body, enabling one to pass through solid matter.

Mahima-siddhi - The ability to increase the size of one's body, ultimately enveloping the universe.

Laghima-siddhi - The ability to make one's body lighter than air and fly at will. The perfection of this siddhi enables one to travel on the sun's rays and enter into the sun planet.

Prapti-siddhi - The ability to manifest any object one desires within one's hand. This siddhi removes the limitations of space which seperate two objects from each other. It is said one will even be able to touch the moon with one's finger [i.e. the limitation of distance is removed].

Prakamya-siddhi - The ability to attain anything one desires.

Ishita-siddhi - The ability to control the sub-potencies of the laws of nature. This enables one to control various energies and seemingly defy the laws of nature. On the lowest level, one may make fire come from one's mouth, etc.

Vashita-siddhi - The ability to bring others under one's control.

Kamavasayita-siddhi - The ability to attain anything anywhere. This is the highest of the eight and contains most of the abilities of the other perfections.

The ten secondary perfections are as follows:

1) The ability to be free from hunger and thirst. With this perfection one no longer depends on food and water for maintenance of one's body. One will be able to sustain himself simply on prana, the life air.

2) The ability to hear things far away. With this perfection one can hear any conversation spoken anywhere in the world.

3) The ability to see things far away. With this perfection one develops a mystic vision, by which one can see any person or place. Sanjaya, the disciple of Vyasa, used this siddhi to see and hear the conversation between Krishna and Arjuna (known as Bhagavad Gita) which took place on the battlefield of Kurukshetra, though he was situated far away.

4) The ability to travel at the speed of the mind. With this perfection one can travel great distances in a moment simply by thinking of the destination.

5) The ability to assume any form one desires. This enables one to change one's physical body at will.

6) The ability to enter the bodies of others. This perfection enables one to enter into the bodies of others and enjoy through their senses. Since ghosts do not have physical senses, they often resort to this to satisfy their desires through other's bodies.

7) The ability to control the time of one's death. With this perfection one may choose the time of leaving his body.

The ability to witness the pastimes between the demigods and the celestial girls called apsaras.

9) Satya-sankalpa - Perfect accomplishment of one's determination. Whatever one desires to happen will happen.

10) Satya-vak - Giving orders that are unimpeded. With this perfection one's very word is truth. Simply by saying something it occurs.

Besides these eighteen, there are five inferior perfections as follows:

The ability to know past, present and future.

The ability to tolerate heat, cold and other dualities.

The ability to know the minds of others.

The ability to check the influence of fire, water, poison, and weapons.

The ability to remain unconquered by others.

The primary eight siddhis are of a much higher order than the rest, and require severe discipline to accomplish. It is very rare that one will achieve such a perfection. But for every siddhi there is a reflection that is easily attained. The processes for attaining these minor siddhis are usually outlined in the Tantra-shastra. [Please refer to the course on Vedic literature to understand what is Tantra-shastra.] The processes generally involve doing upasana to a particular deity, who when pleased reveals their form to the Sadhaka. On the way many siddhis naturally develop due to expansion of the consciousness through mantra upasana and meditation. According to the category of deva one worships the result will come either quickly or after a long time, and the result will either be temporary or permanent. If you aim at a low entity, for example a ghost, the result will be quick, but it will be of minimal value. Whereas if your upasana is to a higher divinity, the result will be much more permanent and significant, but will take much more time to accomplish. The aim of the Sadhaka generally depends on his conditioning within the modes of nature. This is described by Krishna in the Bhagavad Gita:

yajante sattvika devan
yaksa-raksamsi rajasah
pretan bhuta-ganams canye
yajante tamasa janah

"Men in the mode of goodness worship the demigods; those in the mode of passion worship the yakshas and rakshasas; and those in the mode of ignorance worship ghosts and spirits."

As you progress in the modes, the worship becomes more and more purified, from ignorance to goodness. When you finally transcend the modes by worship of Krishna, the worship is completely transcendental beyond the influence of material nature.

The long term results of various upasanas are also described by Lord Krishna:

yanti deva-vrata devan
pitrin yanti pitri-vratah
bhutani yanti bhutejya
yanti mad-yajino 'pi mam

"Those who worship the demigods will take birth among the demigods; those who worship the ancestors go to the ancestors (pitruloka); those who worship ghosts and spirits will take birth among such beings; and those who worship Me will live with Me."

Sri A.C. Bhaktivedanta Swami Prabhupada, our divine spiritual master, says in his commentary to this verse:

"Pishacha (ghost) worship is called 'black arts' or 'black magic.' There are many men who practice this black art, and they think that it is spiritualism, but such activities are completely materialistic."

It should be noted that in this verse from Bhagavad Gita the first three types of worship are described as a vow (vrata). The worshipper is making a vow to the object of worship in exchange for some material gain. An agreement is being made between the two parties. But in regards to the worship of Krishna it is stated to be devotion (mad-yajinah). There is no expectation on the part of the devotees. The true yogi, meditating on the Paramatma within his heart, has no desire for mundane mystical perfections. Their worship is completely unalloyed, without a tinge of desire for material enjoyment.

Another category of siddhi involves the control of the object of worship. You do not directly acquire a siddhi, but you maintain control over an entity who by nature of their higher existence possess natural powers. This relationship is maintained through your worship to the entity, who receives nourishment from the worship.

According to the level of the deity the results are greater and more permanent. But the greater the results the more difficult the process is. As you move up from the lowest levels of worship of ghosts, to yakshas and yakshinis, to minor devas, the process becomes harder and harder (i.e. there is more sacrifice and sincerity involved). The perfection one achieves by worshipping a ghost cannot be compared to that attained by worshipping someone like Ganesha, but the worship of Ganesha will require more on the part of the Sadhaka. The results will not nearly be as temporary as that attained by worshipping a ghost or spirit. In the same way, when you go beyond the worship of the devas and you take up the worship of Lord Krishna, the Supreme Personality of Godhead, the perfection you will achieve will be much greater than anything that is offered within this material world. And more than that, it will be the most permanent (eternal to be precise). But at the same time, to attain it will require the most sacrifice and sincerity. From the bottom of the grades of worship up to the top most level (worship of Lord Krishna) there is a direct correspondence between the necessary endeavour for perfection and the permanence of the result.

The third chapter of the Yoga sutras describe the following minor siddhis:

The ability to know all languages including those of animals.

Knowledge of one's past lives.

Knowledge of the nature of other peoples minds.

The ability to make one's body invisible.

The ability to make the sounds of one's body unhearable.

The ability to make everyone happy and joyful.

The ability to possess great strength.

The ability to locate hidden things.

The knowledge of the fourteen planetary systems.

The knowledge of the arrangements of stars.

The knowledge of the movement of stars.

The knowledge of bodily anatomy.

The ability to remain motionless.

The ability to perceive the celestial beings known as siddhas.

The understanding of consciousness.

The knowledge of the soul.

The ability to walk on water, thorns and similar objects.

The ability to surround oneself with a blaze of light.

The ability to be omnipotent and omniscient.

How these powers are attained is summarized by Patanjali as follows:

janmaushadhi-mantra-tapah-samadhijah siddhayah

"The mystical perfections may be obtained either by birth, by elixir, by the chanting of mantras, by austerities, of by attainment of samadhi."

The Vedic texts describe 400,000 different species of humans existing throughout the universe (such as yaksha, rakshasa, vanara, etc.) In many of the species, they are born automatically with various powers. This is the siddhi attained by birth. By reciting certain mantras and performing austerities one's consciousness is expanded and one develops supernatural abilities. Finally, by attaining the state of complete absorption in meditation, samadhi, one attains powers depending on the object of one's meditation. For example, one who meditates on the sun gains complete knowledge of the planetary systems; one who meditates on the relationship between the ear and the ether attains the ability to hear anything.

After listing all of these apparently wonderful powers, Patanjali provides a warning:

tad-dvairamyadipi doshabijajakshaye kaivalyam

"By giving up even these powers the seed of evil is destroyed and liberation follows." This is the last test of the yogi.

Patanjali mentions one final method for attaining these perfections:

pratibhadva sarvam

"All these powers will come to one whose mind is spontaneously enlightened through purity."

Even without following a mechanical process of meditation, if one's mind is naturally purified by spiritual advancement and unalloyed devotion to God, one will automatically attain these various supernatural abilities. Lord Krishna confirms this in the Bhagavad Gita when He says:

yoginam api sarvesham
mad-gatenantar-atmana
sraddhavan bhajate yo mam
sa me yuktatamo matah

"Of all the yogis, the one with great faith who always abides in Me, thinks of Me within himself, and renders transcendental loving service to Me - he is the most intimately united with Me in yoga and the highest of all. That is My opinion."

The topmost yogi is not someone who has artificially restricted his senses through mechanical processes (like asana, pranayama, pratyahara, etc.), but one who has naturally engaged all of his senses in the devotional service of the Lord. The devotee, having experienced the spiritual bliss of bhakti-yoga, has no interest in mundane perfections and remains fixed on his ultimate aim to attain the lotus feet of Krishna. That is the ultimate perfection, sam-siddhi:

mam upetya punar janma
duhkhalayam ashashvatam
napnuvanti mahatmanah
samsiddhim paramam gatah

"After attaining Me, the great souls (mahatmas), who are yogis in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection (sam-siddhi)."

Questions and Answers
For most of my life I have been able to feel objects in my left hand that aren't there and manipulate their texture and shape, etc. Do you know anything about this?

Thank you very much for your question. What you are experiencing is the residual effects of prapti-siddhi from your previous life. One of the sadhakas at our ashram had similar experiences when he was young. He would feel something like an itching sensation in his hand and he would feel the subtle presence of some object. When he would close his eyes, he could see what object was there. Later by mantra upasana he was able to revive the siddhi to the extent that he could materialize things within his hand.

The prapti siddhi enables one to acquire any object one desires by transfering it from one location to one's hand. As mentioned in the Bhagavad Gita, there are eight material elements:

bhumir apo 'nalo vayuh
kham mano buddhir eva ca
ahankara itiyam me
bhinna prakritir ashtadha

"Earth, water, fire, air, ether, mind, intelligence and false ego - all together these eight constitute My separated material energies."

The Sankhya system of philosophy explains how each element telescopes out from the previous element. The first physical or gross element is the ether. Within the ether all the other four gross elements are present (earth, water, fire and air) in a subtle form. The subtle quality of ether is sound, and from the sound expands the air. The subtle quality of air is touch (movement), and from the touch expands the fire. The subtle quality of fire is sight, and from the sight expands the water. The subtle quality of water is taste, and from the taste expands the earth. And finally, the subtle quality of earth, the last of the physical elements, is smell.

Thus you have a telescoping effect of the elements and their subtle qualities beginning from ether down to earth. Since each element is manifesting from the previous, each new element contains all of the qualities of the previous elements. The ether element, being the first, only possesses the quality of sound. One cannot touch, see, taste or smell ether. The air element, having expanded from the ether, possesses both the qualities of sound and touch. One can feel and hear the movements of air, but one cannot see, taste or smell the air. The fire element's added quality is sight. Thus one can see, touch and hear the fire, but one cannot taste or smell fire. The water, having expanded from the fire, can be heard, felt, seen and tasted, but not smelt. And earth, being the final element, contains all the five qualities of sound, touch, sight, taste and smell.

This sequence is the natural sequence of manifestation of gross matter. The prapti siddhi enables one, through mantra, to reverse this process and transform gross physical objects into ethereal objects by merging the respective elements into their source element. Thus one takes an object located in a particular location, and by utilizing mantra siddhi, one merges the earth element into the water element, the water element into the fire element, the fire element into the air element, and finally the air element into the ether element. As you merge each element into the previous, the corresponding quality disappears (being merged back into the source element). In this way, a physical object is transformed into an ethereal object with no quality other than sound. This ethereal object can be transferred over space by mind, and then the entire process is reversed to remanifest the original object in one's hand.

What appears as a mystical feat to most is actually manipulation of the subtle laws that govern physical nature. There are eight major siddhis and ten secondary siddhis, all of which are based on manipulation of the subtle laws of nature.

To revive this latent siddhi you will need to take up mantra upasana very seriously. At present we are shifting our library from one location to another, so all of our manuscripts are in trunks. After one or two weeks, when the shifting is over, I will be able to provide you with the necessary mantra and yantra for prapti siddhi.

You must rekindle your spiritual pursuits. In your previous life you had undertaken much sadhana. Now continue from where you left off and perfect your life. These siddhis are not important at all. They will arise in anyone who takes seriously to spiritual practices. For the weak minded they are an obstacle on the path of self-realization. Their use is only to reaffirm one's faith that one is progressing on the path.

You have mentioned [in Tattva Prakasha 1.1] that at the final devastation Lord Brahma will also have to face his karma but I have indeed read that Lord Brahma goes to Vaikuntha upon the final devastation. Please clarify.

The scriptures state:

brahmana saha te sarve
samprapte pratisancare
parasyante kritatmanah
pravishanti param padam

"Brahma along with all of his followers enter into the supreme abode at the time of devastation."

This verse is in reference to the present Brahma of this particular universe, who is a pure devotee of the Lord. It does not mean that every Brahma in every universe will automatically attain liberation. Neither will every inhabitant of Brahma-loka automatically go to the spiritual world. Brahma is no different than any other living entity. If he engages in pure devotional service he goes to the spiritual world. The same is the case for any of us. If he does not execute unalloyed devotional service, he will take his birth according to his desires.

Sri Bhaktivinoda Thakura, a great saint in the line of Chaitanya, has sung:

kita-janma hau jatha tuwa das
bahir-mukha brahma-janme nahi as

"May I be born again even as a worm, so long as I remain Your [Krishna's] devotee. I have no desire to be born as a Brahma averse to You."

Very rarely there is a bahir-mukha brahma, a Brahma who is averse to the Lord's devotional service. Generally all Brahma's are favourable to bhakti, but there are exceptions. Sri Viraraghava acharya has stated, based on revelation, that two brahma-kalpas (lives of brahma) ago within this universe there was a bahir-mukha brahma. Otherwise we generally do not get information of what has occured in other universes, or even within the same universe in prior creations.

Is it possible to tell one's future?

Dear Sadhaka,

There are ancient sciences that enable one to know the destiny one has created for himself in previous lives. Our future is based on the previous activities we have performed and the karmic reactions we have accumulated. At the same time, free will is powerful enough to overcome any fate that one may have, provided it is powered from a spiritual source. It is like the water flowing in a river. Generally the water will follow the river bed, and it will not flow above the river bank. But it is possible if there is enough force for the water to make a new path. Such an occurrence is very rare. Thus, if a man sees a river flowing, he can "predict" the path it will follow. It will naturally follow the riverbed towards the ocean. Our futures can be known in a similar manner, but 99% of modern astrologers do not know the actual science behind it. They are simply interested in making money from the public. Only a spiritually powerful person has the purity and honesty to be able to tell your future in truth.

Can I know what will be my future. Also, can I get rid of bad luck and if so how?

Dear Sadhaka,

Everyone's future in this world is the same. We are all moving towards death. Time is constantly ticking away, decreasing our life by the second. This is the only future that everyone can be certain of. It is possible to know other aspects of one's future and destiny, but the information is not as important as this.

For all the wealth in the world, one cannot buy back one second of time wasted. Thus there is nothing more valuable than time. Use your time valuably in spiritual pursuit. Then you will be able to know your ultimate future, and become free from the bondage of "destiny".

Bad luck is very simple to remove. You must take up a daily spiritual sadhana, for by spiritual strength only can destiny be changed. Spend at least 10 minuted a day in the morning doing nama japam. Recite the names of Hari and meditate on the sound vibrations of the divine names. Swami Shivananda, the great saint from Rishikesh, has advised that this is the simplest way by which we can become free from the influence of bad luck.

Actually there is no such think as "luck". Everything happens due to our previous activities. The Karmic reactions are comming to us from previous lives of activity. We must burn up the seeds of karma before they sprout into reactions. For our previous good activities we will experience enjoyment or happiness, and for our previous bad activities we will experience suffering or disturbance. Those who have knowledge of these laws of nature know there is no luck, but only the natural law. Develop your spiritual strength and you can burn the karmic reactions to ashes. The scriptures describe that just as dry grass is instantly burnt to ash, in the same way the chanting of Hari's name will burn away the sinful reactions. If you truly want to become free from the control of your karmic reactions, take up a daily spiritual sadhana. Spend ten minutes a day in meditation on the mantra:

hare krishna hare krishna krishna krishna hare hare
hare rama hare rama rama rama hare hare
This will benefit you immensely.

World History

Mahabharata: The Great War and World History


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By Jahnava Nitai Das |

Mahabharata war in relation to world history and culture. We will begin the topic with a question we received sometime back:

"In the Mahabharata, the war seemed to have affected the whole world. We don’t find so many references to such of a huge event in other cultures. Why are there no references to a great world event?"

There is reference to a great war both in the Mayan culture and in old Chinese traditions. They speak about a huge war that happened long, long ago; but they give no details. They only knew that such a war had occurred.

After any war two things happen. In certain regions, nothing develops for a long time; and in certain other regions everything expands very rapidly. The same thing has happened after the Kurukshetra war. In some places everything just stopped; there was no communication. These places became completely isolated from the rest of the world.

You can imagine the situation of those other kingdoms which were working under the fifty-four kingdoms, the Aryan empire. When a huge war like this is waged on the other side of the globe, and none of the kings ever returned, and their armies also didn’t come back, what would be the state of communication?

These kingdoms would have become completely alien to everything. No one would have known what happened. The king with his entire army went to fight in the great war, and that's it. They just disappeared, never to be heard from again. The agents from the ruling kingdoms no longer came to collect taxes, no information was being sent from the world capital. Suddenly these former colonies are isolated and free. They don't have to pay taxes anymore, nor do they have to be subservient.

Naturally the new king would try to make a lot of indigenous effort to put forth their own culture. And if there were any texts left that said his grand father was a slave of Kaikeya, he would just burn it. They wouldn't want to keep such information.

The same thing happened in the modern World War, which was actually just a war around the world. But the Mahabharata war was one massacre at one single place, and nobody went back. None of the kings or soldiers returned to tell what happened.

It is described that the cremations were done there and the rituals were also done there. Even the widows of the other kings were adopted there by the capital, Hastinapura. Seven different types of cremations were done, like mass cremations, individual cremations, etc. After the cremations, the widows were all adopted by Hastinapura there itself. There was practically no one going back to their own countries, hardly a single channel of communication.

We can imagine if we were a distant country ruling under one of these fifty-four kings, the Aryan empire, and we see no one is returning from the battle, no communication is coming from the battle; what would we do? Immediately we would destroy the old information, that showed us as slaves to these Aryan kings, and emerge as a great self-manifesting empire like Egypt. This is exactly what they did.

The destruction caused by the war was not only external. The destruction of the war was also in the minds of the people. After those heavy astras were used, in the minds of the people anything subtle, anything delicate, anything perfectional was completely burnt out. It is just like in Hiroshima and Nagasaki, till today you find the children are disabled. How many years has it been? It was only two primitive bombs. They were so gross and physical, but the radioactivity of that is still being seen today.

Then we can understand, according to the descriptions within the Mahabharata, what was the destruction of the Brahmastras used in the war. What was the Agni-astras they were using? What was the power of the wind in the Vayu-astra? It was not only blowing in Kurukshetra, it was blowing all over the planet. What would have happened to the people’s minds because of the diffusion of all these energies?

Everything became lost. Naturally people would not even be able to think that they were serving, or they had been paying tax to the Aryan kings of such and such countries. The whole thing had no meaning any more.

This is known as the "dark period" after the Mahabharata war. Kathacharit-sagara has stories about this dark time. In the Tamil literature also it discusses this period. There was a dark period in between where no one knew what happened. Only the thieves, either through ship or through land, were ruling the world. In Tamil it is known as "kalapirar kalam" which means the time of the unknown kings, unknown rulers. The Tamil literature gives 3,000 years for it. And then the Cheras, Cholas and Pandiyas came to power. In between it was completely dark. And these Cheras, Cholas and Pandiyas were actually descendants of the original Cheras, Cholas and Pandiyas who took part in the Mahabharata war.

The Chola king was the one who ran the kitchen for the Pandavas. That is there in the Tamil literature. Those people who ran the kitchen, they were not just cooks; they were all soldiers. They went to help in the war and when the division of work was given, they were given the kitchen. So they were cooking. There are hundreds of Tamil verses glorifying that king who cooked for the Pandavas during the Mahabharata war. It is there in the Tamil literature.

If this war never happened, if Kurushetra was only symbolic of the body, mind and senses; why would this Aryan king have spent twenty years of his ruling time in the North cooking for someone else. These are clear proofs. There was a dark time in between. The dark time was nothing but the reactions of the war. After the dark time, those who emerged powerful were not all the authentic rulers. Some were descendants, but most were just those who utilized this opportunity to gain power. This is why it is not mentioned in other cultures, it is not recorded. A great war is mentioned, but no details are given.

Even in the mythology of the Greeks it is there, only the time is looking different. The time frame does not look like it is the Mahabharata war, but the great Achilles fighting and other such stories of Greek mythology have a very close similarity to stories from the Kurushetra war. In Greek mythology some of these stories are internally dated much before the time of the Kurushetra war. The reason is because they wanted to have a separate identity, therefore they told it as though it happened at a much more ancient time. It may sound like mythology, but its just the histories which have been handed down from the Kurushetra war by the bards and entertainers.

The bards and entertainers were not killed. This is an important point in understanding how this history has spread. At that time, war meant that during every evening they had theater, they had dance, they had jokers, etc. They had all varieties of entertainment, and none of these entertainers were killed. That was the rule according to dharma-shastra, they were not supposed to be killed. Everyone died on the battlefield of Kurukshetra, but all of these bards, poets and entertainers lived. This is how the stories were spread.

The people who did street dances and folk dances, poetry and songs, they all went back. But because the armies and kings were not there, they did not reach as far as they had come from. These entertainers had traveled along with the armies and kings, from distant lands. When the battle was finished, they had no king or army to take them back to their homeland, which in some cases was on the other side of the world. They traveled on their own, alone, and managed to reach some distance, somewhere. They did not make it home to their own countries, but they traveled as far as they could go alone. And when they stopped, unable to go any further, there they would have searched for some patron to perform for.

They must have been highly impressed with this war. Whatever had happened, whatever they saw, the battles between the heroes on both sides; it had impressed them so much. Naturally they would dramatize this and make stories of wars, of great battles, of what they had just witnessed.

In this Great war, who would have come back? Only the entertainers; the nandis, vandis and mahatis; those people who woke up the king’s everyday. They are the one's who lived to spread these stories. When their kings died they would leave. This was the tradition. The king goes to the battle with a full entourage . If the king is killed in the second day of the battle, the king who killed him takes his army. This was the system in those days. This was not the case for those who made a pact; like Dhristadyumna was in a pact with the Pandavas. His army would not go to Duryodhana. But those individual kings who came to the help the Pandavas, if the king is killed then everything that he has, including his ornaments, dress and animals, belongs to the king who killed him. Actually his country also belongs to that king. That was how the war was fought. Everything including the ornaments he was wearing, his armor, they belong to the winner. Only his astras won't be taken, because astras won’t serve one unless you have done the proper upasana. The astras will go back to the rishi or the deva who has given them. This was the rule of war.

Once their king was killed, what would the entertainers do? They would not continue sitting there glorifying their dead king while the war was still continuing. As soon as their king died, they would leave the battle field. So for them, the outcome of the war was not even known. But when they left they had nothing, no escort, no entourage; they were alone. So they would travel as far as they could and as quickly as they could, until they reached whatever place they could find. They would be looking for a new patron. And if they found one, the first thing they will say is, "Have you heard? There was a war!" Once they have found a patron they will start performing. But the war was still running, and they would not want to be involved in politics, so to protect themselves they will begin, "Long, long ago..." And that would begin the dramatization of the Great War. This is how the information spread. You can find in every ethnic culture in the world, without fail, there is discussion of a Great War. How does that come about? It may not go by the name Mahabharata, but the great war is there, everywhere.

There is an entire culture whose literature is based around crying, the Sumerian culture. All of their ancient writings are the cries of women who have lost their husbands in the war. Those who can read ancient Tamil will see that their script is almost identical, it is similar to the Dravida alphabets; and even the meanings of the sentences can be understood, it is so similar.

Their texts are saying the same thing as the Mahabharata. A city was built, there was gambling, another city was burnt, a lady was insulted, and because of that there was fire. The order may not be the same, but the elements are identical. After the war, there was crying by the widows. And this crying is the substance of the Sumerian writings. Each song is a cry. It is the same thing as found in the Mahabharata. There is a chapter in the Mahabharata, "the crying of the queens in the war after the kings died". It is identical. Everyone is talking about this same great war.

Even in regards to geography, the ancient cultures are speaking the same thing. There is always mention of a river that is running on four sides of a mountain. They may make the map based on their own idea of how the river is coming down from the mountain, but the substance is the same. They may not understand that it is referring to the four branches of the Ganga which go to the four different levels of the universe, but they have the basic concept. In China it is there. In the Maya culture it is there. This is the same concept as found in the Bhagavatam and other Vedic texts.

There are many other parallels between the world cultures, pointing to a common source. Symbolically the Swastika is found all over the world - in Native American tribes, in Europe, in ancient India. Hitler was trying to revive the old Germanic and Norse tales of the Aryan kings, but he failed to understand the entire tradition. The Swastika represents life, but he chose to reverse it, thus signifying death. Even linguistically, the Indo-European languages, such as Sanskrit, Latin, Greek and their many derivatives, have countless similarities. This all points out that there was originally one culture, one civilization. The Great War described throughout the world is the Mahabharata war.

One may ask, "Why don't the other countries present it in the exact same way?" It is because they were countries working under the fifty-four kings. They were subservient to the Aryan empire, and this war made them free. It was their chance to rewrite the history, to make their civilization the center of time.

The rulers in Hastinapura allowed it to happen by their negligence. Parikshit Maharaja did not function as an emperor of the world for a long time, and as a result there was no unification of the countries done under him. And after him, Janamejaya spent his whole life trying to kill the snakes, until finally he became sick of everything and left the kingdom. Because of this the Aryan kings became weak.

According to Kathacharit-sagara, after the dark period it was Bhima’s grandsons who sprung to power from Ujjain and other places. It was in their line that Vikramaditya later came. In Arjuna's line there was no powerful descendant, although there were some in Kundinapura. But their line quickly became diffused. The Indonesian city, Yogyakarta, previously known as Yajna-karta, was ruled by Bhima’s grandson. It was there that he performed one thousand yajnas, and that is how the city was named. That was much after the war.

In some places the remnants of Vedic culture are more powerful. Their presence is felt more directly. But in other places the remnants are faint and more difficult to perceive. Just like the Sun worshippers of Japan. Previously it was part of a huge land mass in the pacific, but by the movement of the land and the sea it has become a tiny island. In that ancient land, they were worshippers of the Sun god. It was the same with the Lemurian land mass that was between Africa and India. The Tamil literatures describe a massive land going towards the west from the present Indian coast.

After every Yuga there is a change of land and sea. There is one chapter on this in the pratisarga parva of the Bhavishya Purana. It speaks about how the land and sea change by the influence of time. This is how the flood of Noah described in the bible occurred. It was taken as a big dissolution, as a pralaya, but it was just the change of yugas. When Noah built the Arc, He was under the mountain Tuhinachala. Today the Tuhinachala is now a desert. It is no longer a mountain.

There is another case from Bhima’s time, when he went for collection for the Rajasuya sacrifice. He went from Puri to Burma by chariot by crossing two mountains. There was no Bay of Bengal. And now that there is a bay of Bengal, we see two tiny islands, Andaman and Nicobar. They were the mountains that Bhima crossed, today they are just small islands.

It is the same situation with New Zealand. They were not islands, but the peaks of mountains. They belonged to a giant land mass that connected to what was the Kimpurusha Varsha. But today they are also islands because of the land changes that occurred when the yugas changed.

So, with all this - the Great War followed by massive changes in the earth's geography - the civilizations were heavily affected. Vyasadeva describes this war by saying, “There had not been a war as heavy as this at any time in all the lands.” He describes it this way because all of the demons and all of the devas took part in this war at one place - Kurukshetra. It was the heaviest war in the history, fought between universal powers. Thus its effects were felt in all places throughout the world.

Questions and Answers

Was Sanjaya fighting in the battle of Kurukshetra, or was he with Dhritarashtra in Hastinapura narrating the events?

Sanjaya fought in the battle, and was one of the few to return from the battlefield. He was the last person that Sahadeva was going to kill, but Arjuna stopped him and said, "No. He is our friend. Let him go and report to the old, blind man, Dhritarashtra." So Sanjaya left the field of battle. On the way he met Duryodhana before reaching Hastinapura.

But there is also another description in the Mahabharata, where Sanjaya is sitting in Hastinapura and speaking to Dhritarashtra while the battle is going on. How is it possible that Sanjaya is fighting on the battlefield of Kurukshetra, and simultaneously speaking to Dhritarashtra in Hastinapura. It was by the mercy of Vyasa that he was able to expand himself into two forms and act in both places simultaneously. In those times it was not such an impossible task, especially for those who were direct disciples of Vyasadeva. The Gita uses the words vyasa-prasadat. By the mercy of Vyasa it was possible.

What was the role of non-vedic kings in the Mahabharata war?

In the Mahabharat there is mention of kings who were outside the levels of "civilization" who took part in the Great War. They would belong to the 10th, 11th, and 12th varnas. Vedic civilization is based on four varnas (divisions of society), but there are people who do not fit within these four. They can not measure up to this high standard. The scriptures list a total of twelve designations, the four vedic varnas, and eight additional non-vedic varnas. In the battle of Kurukshetra, Duryodhana took all of the lower fighters onto his side. It is stated that none of them fought on the side of the Pandavas.

Their warfare was throwing rocks and other very primitive actions. Among all of the great maha-rathas, the astra fighters, these others were completely primitive. For example, they would go into the elephant division of an army and make the elephants sick. They were humans, but in comparison to the maha-rathas they were like insects. Duryodhana sent many such people to disturb Bhima’s movements. Bhima was such a high-class physical fighter that when he saw these groups of people walking with rocks, trying to hit him, he would become very much agitated. It would make him do things which were completely inordinate. Because he was physically too powerful, he would get upset and throw everything everywhere. Just to disorganize him Dhuryodhana was using them.

They would go and bite the elephant’s legs, and because their teeth were poisonous, the elephant would faint. This was their fighting. They wouldn't go in front of the elephants like Bhima and hold them by the trunk to throw them. They would walk under the elephants, and do all kinds of annoying things like putting needles in the elephant's tail. In contrast to the great heros fighting in the war, like Drona and Kripa, who used their powerful astras, these others were exactly like insects.

When Parashurama went around the world killing the kshatriyas, what does it mean and who did he kill?

Parashurama was killing ruling kshatriyas, which means rulers of all the fifty-four countries that made up Bharata-khanda and the Aryan empire. There is an Upa-purana which deals only with Parashurama lila. There it is mentioned the names of whom he killed, and they are all within these fifty-four countries.

Parashurama would kill only the kings, nobody lesser than the kings. But the kings had their armies with them, so ultimately everyone was killed. Afterwards there was no kshatriya left to whom the planet could be given, so Parashurama had to give it to the brahmanas.

When you take these fifty-four countries, it means you have the entire world. In the rest of the world there were only subservient kings who ruled under any one of these fifty-four.

Especially the distant kings, like after Kaikeya (Afghanistan) up-to the middle of Europe; those kings ruled the rest of the continents. If there was a king ruling in Kashyapa's tank, which is today the Caspian Sea, then he was also ruling out to the Northern and Western side of Europe. And those people who were ruling under the Sun flag in Japan, which at that time used to be a part of the "other land", they were ruling the previous America, which was in the Pacific ocean.

If you take the fifty-four countries, those kings, then you have all the six continents. The other lands were colonies and subservient kings of these Aryan kings. In those other lands the varnashrama was either two-thirds or one-thirds practiced. Accordingly, those rulers were like chiefs. They were not like kings. They collected tax, they paid tax and then they enjoyed their ruling. For example, the present Borneo, which used to be Parana Dvipa, or the present Fiji which which used to be the Ramanika Dvipa. They were kings who were not in the Sun or Moon dynasties. They were kings who were working under the rule of the fifty-four kings.

When we say world we must also understand that we are not talking about the world map which is presently in existence. In the ancient times the geographical regions were completely different. We are not talking about the present world. England was not an island; it was a part of Europe. We are speaking of an ancient time, long ago. The geographical regions were very different. They did not have to travel three months by ship to go to America from Europe. That was not the way. The way was by land through the eastern side.

Why is varnashrama or Vedic dharma manifested only in India and not in the rest of the world?

To understand this answer we must study the philosophy of the history of the world, especially in reference to political geography - the various lands and countries. At the time of Yudhishthira Maharaja the whole planet, all the six continents, were ruled under one flag. This rule lasted until Yudhishthira Maharaja. Before that it was even more perfect, and the Bharata-khanda or India was from the Caspian sea up to Cambodia; and in the north, if you want to see in regards to the present countries, you can say from Lithuania to seven thousand miles south of Cape Comorin (in South India). That is what is meant by Bharata-khanda; that is fifty-four countries, the "India"; and then there are other countries apart from India.

India was made up of these fifty-four countries, and there were also other countries existing at that time. In those other countries the varnasrama was not perfectly practiced. In India (Bharata-khanda) this varnasrama (Vaidhika-dharma) was perfectly in practice.

After the Mahabharata war, and after the "dark age" in between there was a lot of mixing up - people leaving from here and coming back from there. So we find that remnants are there only in India. You can practically say that even in India now it is not there. So, if in India it is not there, then you can understand why in other places it is not there. India is the heart of varnashrama, but the heart itself is in a bypass surgery stage. So, naturally the rest of the body must be mute.

It’s only a question of the changes of time. For example, today, due to the spreading of Krishna consciousness, varnasharama is being more perfectly practiced in the western countries than in India itself. So this is all due to the changes of time. If you look back in history, you can see that it was the other way before.

It is not that the varnashrama belongs to one country. Civilization starts with varnashrama. Sometimes civilization in one part of the world may be high, and sometimes in another part it may be high. In which ever it is high or low, the closest remnants will be seen in the heart. This is why it looks like varnashrama, or caste, or anything is Indian; but that’s not so.

Anywhere in the world there is natural divisions - intellectual class, administrative class, business class and working class. That’s what varnashrama means in its essence. However you see it, it is only when people are civilized that it is functional; but if they are not civilized it is not functional.

Civilized means with a spiritual goal for life. This is the indication of civilization. But when that goal is not spiritual, when it becomes materialistic, then naturally the divisions of varnashrama end up as castes, tribes, clans and the like. It again changes wherever the spiritual goal is pinpointed in a human civilization. There the varnashrama becomes the first sign of civilization, the division of society. But this is only if the spiritual goal is put as the target.

When discussing varnasrama we must understand the two classifications, namely daiva (spiritual) varnashrama and arthika (material) or asuri varnashrama.

Daiva varnashrama is the perfect ideal which we are talking about. Even in ancient India, it was not that it was always daiva varnashrama being practiced. That is always fluctuating. And sometimes it is even found that the demons follow daiva varnashram more perfectly. For example, at the time of Mahabali, the asuras were following daiva varnashrama more perfectly than the devas. This is why they were successful. So there are many details we must take into account.

The idea that varnashrama belongs to a particular geographic area is not correct. It is something to do with the culture of a civilized society. They may not be having the same name, but still, it is varnashrama. If the society is distinctly divided into the intellectual class, administrative class, business class and working class, even though they may not be using the Sanskrit words, it is still varnashrama. It may not be consisting of the rituals and other things, such as purificatory processes (samskaras) etc., but still it is the same.




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It is said in the Mahābhārata, Ādi-parva (20) that 640,000,000 men were killed in the eighteen days of the Battle of Kurukshetra

Bhagavad Gita's Key to Happiness


Peace, Happiness and the Perplexities of Life


http://www.bvashram.org/articles/102/1/Peace-Happiness-and-the-Perplexities-of-Life/Page1.html

Srila Prabhupada's Appearance Predicted in the Scriptures



By Demian Martins

Srila Prabhupada’s appearance and accomplishments are a turning point not only in Gaudiya Vaisnavism, but in the very history of human civilization, so it is not surprising that they were predicted many centuries ago. In several ancient religious traditions, the sacred scriptures usually include passages or whole sections dealing with predictions. Some of these passages are marked by a veiled language and are often interpreted in different ways. Interpretations are subjective and may be relatively taken as correct according to time, place and circumstance, but they are conclusive when properly substantiated by sufficient evidences. The meaning of some of the following verses and statements might have been previously obscure or misunderstood, but since Srila Prabhupada’s deeds were self-evident, unprecedented and matchless, there is hardly any scope to doubt that he is the personality who is being directly or indirectly pointed out here. From diverse sources there is a general prediction that Vaisnavism would be spread throughout the world, so it is also implied that there would be a pioneer preacher. I am sure that there must be many more verses like these and it is just a matter of time until we have a much longer list. This is a short compilation with the original texts and exact references of what we have found so far.

In his Tiruvaymoli (5.2.1), a section of the Divya-prabandha, Nammalvar speaks about a vision he had:

poliga poliga poliga! poyitru valluyir ccapam

naliyum naragamum nainda namanukkingu yadonrum illai

kaliyum kedum kandu kolmin kadalvannan budangal manmel

maliya ppugundisai padi adi ulidara kkandom


“Victory ! Victory ! Victory ! I behold something wonderful: all the inauspiciousness of the living entities is destroyed, no one is going to hell, Yamaraja has no more any work, and the effects of Kali yuga ceased to exist. This is because all over the world an increasing number of Lord Visnu’s devotees sing His names while dancing and playing musical instruments.”

In the Bhagavata-mahatmya in the Uttara-khanda (194.57) of the Padma Purana, bhakti personified tells Narada muni that after travelling through several places in India, she reached Vrndavana. Then she declares her resolution of leaving from Vrndavana to go to foreign countries:

idam sthanam parityajya videsam gamyate maya

“Leaving this place, I will go abroad.”

By the end of the Brahma-vaivarta Purana (Krsna-janma-khanda, chap. 129, 49-51) we find the narration of the departure of Lord Krsna from this world and how all the holy rivers headed by the personified Ganges approached Him:

bhagirathy uvaca
he natha ramana-srestha yasi golokam uttamam
asmakam ka gatis catra bhavisyati kalau yuge

Ganga Devi said: “O Lord, best of lovers, now that You are going to the supreme abode, Goloka, what will be our situation here in this age of Kali?”

sri bhagavan uvaca
kaleh panca sahasrani varsani tistha bhutale
papani papino yanti tubhyam dasyanti snanatah

The Supreme Personality of Godhead said: “Sinful people will come to you and upon bathing will give you their sins. You must remain like this on earth for 5,000 years of the age of Kali.”


man-mantropasaka-sparsad bhasmi-bhutani tat-ksanat
bhavisyanti darsanac ca snanad eva hi jahnavi

“O Ganga, then there will be many devotees worshipping Me by My mantra, and merely by their touch, glance and bathing all those sins will be immediately burnt.”



In the Sri Caitanya-bhagavata (Antya, 4.126), Lord Caitanya declares:

prthivi paryanta yata ache desa grama

sarvatra sancara haibeka mora nama

“In every town and village of the world, the chanting of My name will be heard.”

In the Caitanya Mangala (Sutra-khanda, song 12, texts 564-565) Lord Caitanya clearly mentions that He will send His leading preacher abroad:

ebe nama sankirtana tiksna khadga lana

antara asura jivera pheliba katiya

yadi papi chadi dharma dura dese yaya

mora senapati-bhakta yaibe tathaya

“Taking the sharp sword of the congregational chanting of the Holy Name, I will root out and destroy the demoniac mentality in the hearts of the conditioned souls.”
“If some sinful people escape and giving up religious principles go to
far off countries, then My commander in chief (Senapati Bhakta) will appear to chase them and distribute Krsna consciousness.”



In more recent days, Srila Bhaktivinoda Thakura and Srila Bhaktisiddhanta Sarasvati also predicted the propagation of the sankirtana movement. Srila Bhaktivinoda Thakura wrote in the Sajjana-tosani volume of 1885:

“Lord Caitanya did not advent Himself to liberate only a few men in India. Rather, His main objective was to emancipate all living entities of all countries throughout the entire universe and preach the Eternal Religion…. There is no doubt that this unquestionable order will come to pass…. Very soon the unparalleled path of hari-nama-sankirtana will be propagated all over the world…. Oh, for that day when the fortunate English, French, Russian, German, and American people will take up banners, mrdangas, and karatalas and raise kirtana through their streets and towns! When will that day come? … That day will witness the holy transcendental ecstasy of the Vaisnava dharma to be the only dharma, and all the sects and religions will flow like rivers into the ocean of Vaisnava dharma. When will that day come?”

Devotee (1): We can understand all of your instructions simply by reading your books.

Prabhupada: Yes. Anyway, follow the instruction. That is required. Follow the instruction. Wherever you remain, it doesn't matter. You are secure. Follow the instruction. Then you are secure anywhere. It doesn't matter. Just like I told you that I saw my Guru Maharaja not more than ten days in my life, but I followed his instruction. I was a grhastha, I never lived with the Matha, in the temple. It is practical. So many Godbrothers recommended that "He should be in charge in this Bombay temple, this, that, that…" Guru Maharaja said, "Yes, better he lives outside. That is good, and he will do what is needed in due course of time."

(Morning Walk, February 3, 1975, Hawaii)

Prabhupada: And in my horoscope there was written there, "After seventieth year this man will go outside India and establish so many temples.(…) I could not understand. "What is this, that I have to go outside India? That is not…" And Guru Maharaja foretold. He told my Godbrothers, Sridhara Maharaja and others, that "He'll do the needful when time comes. Nobody requires to help him." He told in 1935. And after all, this was true(?). Guru Maharaja told. And in the beginning, first sight, he told, "You have to do this."

(Room Conversation, June 17, 1977, Vrndavana)