Herbs and Beauty

Some of the common herbs and their use in skin care

Tea Green it is considered to be a natural antiseptic, which can safely used for acne and skin irritations. Tea tree oil is also know for stimulating hair growth in the scalp for those who want natural way to help with hair growth. Tea Tree is a pure oil, culled from the leaves of an evergreen tree native to Australia. It helps improving uncomfortable, itchy, flaky scalp conditions and to help hair lice and unwanted bacteria from the scalp. It has a natural ,clean, fresh, herbal scent.

Shea Butter is found exclusively in Africa. Unrefined Shea Butter can be used as a natural moisturizer for the skin. It is light and creamy, and melts on your skin leaving it soft and silky. It should be applied liberally on extra dry area of your elbows, cracked heels, hands and improves the strech marks. Shea butter can be used for daily application.

Jojoba is a plant that grows in many semi-arid regions of the world. Jojoba plants are woody perennial bushes native to the Sonoran Desert of Arizona, northern Mexico and arid California. Jojoba is now grown commercially in Argentina, Israel, Peru and Australia, in addition to the United States. Massage you scalp with jojoba oil which penetrates deep into the skin to help infuse and saturate hair. It is a miracle for hair growth and helps preventing spilt end.

Saw Palmetto is called a dwarf palm. The Saw Palmetto extract comes from the berries of the small palm trees. Saw Palmetto isa tonic and herbal medicine which is used to improve skin and scalp conditions. It isnow vastly used by both men and women to maintain healthy skin and hair. Massage your scalp with the extract daily to prevent hair loss.

Seaweeds are found throughout the world's oceans and seas and none is known to be poisonous.Seaweed is rich in minerals, which stimulates and energizes the scalp and revitalize hair leaving it shinier, and healthier. You can use facial creams ,which are available at beauty stores , rich in seaweed. Seaweed id used extensively in face masks which improve skin texture, rehydrates your skin and prevents dryness.

Alfalfa is popularly known as father of all foods. It works wonders for weak and breaking nails. It is an excellent herb to improve bad mouth breath. Alfalfa contains one and half times more protein than grains like wheat and corn and its carbohydrate content is only half of that found in grains.

Aloe Vera iis a plant grows in a rosette formation. Its juice is used as an antiseptic on burns and reduces pain. The regular use of the clear aloe gel replenishes lost skin moisture and helps in attaining a soft as well as a radiant complexion with youthful tone and appearance.

Basil is a scared herb originated in India. Basil has been widely used in cosmetics. It can be used to diminish the black spots on the face. Grind dried basil leaf, neem powder and dried mint leaves or leaves. Add some turmeric powder and rose water to make it in a paste form and apply it on the black spots. It is also beneficial in reducing enlarged pores by applying with rose water.

Chamomile is a wonder smoothing herb. It has been known as a gentle relaxant that has worked for a variety of common problems from stress to menstrual cramps. It works for tried and puffy eyes. Make a cup of Chamomile tea let it cool. Deep a wash cloth in it and place it over your eyes 2-3 times daily. You may preserve the left over in a clean container but it is recommended that you prepare fresh tea everyday.

Primrose oil is extracted from the evening primrose plant which is also called Oenothera biennis. It is a wildflower found in North America, Europe, parts of Asia and east of the Rockies to the Atlantic. Primrose oil promotes healthy hair, skin and nails.

Turmeric powder is obtained from turmeric root which is a great antibiotic. It makes number of useful face packs at home. Mix turmeric powder with rose water, lemon and milk. Apply it on face leave it until dry and wash it off with cold water. It is helpful for acne prone and oily skin.

Thyme herb is one of the most surprising herbs.Thyme is a herb of Mediterranean origin .Thyme ointments can help to reduce spots. It is well known for its deep cleansing properties to remove dull and dead skin.

Rosemary using rosemary improves circulation and the nerves. It is used to improve the wrinkled and tried skin. It can be used to clean blemishes, acne and dry dull skin. The regular use of rosemary on scalp leaves hair shiny and beautiful.

HariKatha - For Caturmasya

By: Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja

CATURMASYA

[July 25, 2010 was the first day of Caturmasya, the four month period each year from July to November, in which devotees observe certain rules and regulations in order to advance in their bhakti. Srila Narayana Gosvami Maharaja speaks about Caturmasya each year. The lecture below was given on the first day of the second half of Caturmasya at Sri Kesavaji Gaudiya Matha in Mathura, India, on September 13, 2000. Srila Maharaja's lecture was on the topics of Sri Visvarupa Mahotsava and the sannyasa ceremony of Srila Bhaktivedanta Svami Prabhupada.

For those of you who do not have the calendar and would like to follow the austerities of this month, or some part of them, the list is included at the bottom of the lecture excerpt. -ed]

Today is a very sacred day in our line. Sri Caitanya Mahaprabhu took sannyasa and began to search for his brother, Sri Visvarupa. While searching, He found out on this day that His brother had been in Pandarapur, and there he had left his body and had taken samadhi on the bank of the river Bhima. Then, although Mahaprabhu was observing Caturmasya-vrata very strictly for four months, He shaved off His hair on this day. Before this year, He had never shaved for these four months, nor did He cut his nails. He observed all the rules and regulations of Caturmasya.

There are many items that are not allowed during Caturmasya, such as leafy vegetables on the first month, yogurt on the second month, milk on the third month, and mustard oil on the forth month. Besides this, throughout all four months, tomatoes, eggplants, and several other foodstuffs are prohibited.

Sri Caitanya Mahaprabhu used to follow all these rules very strictly, but nowadays we see that devotees don't follow. Our Guru Maharaja and Srila Prabhupada Bhaktisiddhanta Sarasvati Thakura were very strong in this regard. Srila Prabhupada said, "Take my photo during the four months of Caturmasya-vrata, to show that I never shave at that time. Always keep it; otherwise so many so-called disciples will say, 'Oh, Prabhupada never observed Caturmasya-vrata'."

By his causeless mercy, Parama-pujyapada Srila Bhaktivedanta Svami Maharaja gave concessions in the Western countries, and that is the only reason he also used to shave. The Westerners could not follow strictly at that time. That is why he allowed tomatoes and eggplant, that is also why he used to take them, and that is why he also allowed carrots.

I am therefore also giving concessions, not here in India, but in Western countries. If the devotees there like, they can take these items; but we don't take them. We should strictly follow our proper line from Mahaprabhu to Srila Prabhupada Bhaktisiddhanta Sarasvati Gosvami Thakura and my gurus, Srila Bhaktiprajnana Kesava Gosvami Maharaja and Srila Bhaktivedanta Swami Maharaja. In Western countries some concession may be given, but here in India we are very strict. If we cannot follow this, then how can we follow Sri Krsna, and how can we serve Sri Sri Radha and Krsna? Mahaprabhu shaved – after two months – and we follow this.

Restricted foods during the entire four months of Caturmasya:
• Eggplants, tomatoes, loki, parmal, urad dahl, and honey
• Particular foods that are restricted during each of the four months:
• First month: No leafy vegetables, such as spinach, salads of all types,
cabbages of all types, kale, leafy herbs like coriander, mint, parsley, curry and
powdered leafy herbs and teas
• Second month: No yoghurt (if one requires it for health, it can be mixed with
water)
• Third month: No milk (if required, it can be mixed with a drop of lemon juice)
• Fourth month: No mustard oil or sesame seeds

Foods that can be taken all days of the year, including Ekadasi and
Caturmasya:
• All fruits (fresh and dried), all nuts and all oils made from nuts
• Potatoes, pumpkin, cucumber, radish, squash, lemon, avocado, olives, coconut,
buckwheat, all sugars
• All pure milk products (except yoghurt during the 2nd month of Caturmasya
and milk during the 3rd month)
• For sannyasis, brahmacaris and vanaprasthas: shaving head and cutting
nails is to be done on full moon days

A Guide to Meditation for the Rest of Us

Believe it or not, you can improve your concentration and slow down your day-to-day life with meditation without ever uttering the word "chakra." Incense, yoga pants, and annoying dinner conversation are also optional. All you need is your breath.

Photo by 'tess.

Why meditate, especially if you're not planning to drop everything you're doing and Google for the closest mountain retreat? If you're anything like me, meditation will help you realize just how far, and how fast, your mind can wander from what you're supposed to be doing at the moment. In an age of multitasking, hyper-scheduling, and instant internet distraction, that alone can be a huge help. Beyond just anecdotes, it's also been suggested that meditation can actually exercise your brain's "muscles" to increase focus, and has been shown to lower stress and increase forgiveness among college students who take up the practice.

I am far from a meditation expert—very, very far, in fact. I've only been practicing meditation in a formal group for a few months, and working on home practice since a year ago. I've paid brief visits to my mind to try and calm it down in the past, but it's only recently that I've developed an interested in learning more of the "hows" and "whys" available to the non-monastic person. So I'm not a teacher—just an "advanced beginner," as some would have it, and one who's hoping to share some advice to nudge a few others into considering the benefits of slowing down, taking time to watch what your mind is doing, and following one's breath.

One more side note: While much of meditation derives from customs, philosophies, and practices associated with certain faiths (Hinduism and Buddhism, in particular), the practice of what most people know as meditation, or mindfulness, isn't indelibly tied to religious practice. In other words, meditation is an integral part of many faiths, but those faiths are not an integral part of meditation alone. Yoga exists in a similar sphere. Keep an open mind.

What You'll Need

• Nothing: This is a fact. Meditation requires only a willingness to concentrate on what's happening and, in most cases, slow your mind down and follow your breath. You can do it lying down, in a chair, or using equipment and spaces you've set aside for such practice.

Optional:

• A quiet, still place: For beginners, especially, a quiet room without a lot of sensory distractions is a big help. You'll likely practice with your eyes closed, but visual clutter can still feel imposing and draw your mind elsewhere as you try to settle in. Music is not at all necessary—in fact, it can be distracting at first—but could be a helpful exercise later on.
• 
  
• Sitting gear, if you'd like: In the Zen tradition of meditation, one sits on a pillow, or zafu, while you and the pillow are on top of a larger mat, or zabuton. You can find all kinds of comfortable sets all over, made from various materials and colors. You don't need to learn how to sit in a leg-stretching position. Beginners without great flexibility (yours included) and exercise in sitting can sit seiza, or on your knees, or even sit in a regular chair—though you'll likely want a pillow to more evenly distribute your weight and relax your feet.

For more on the practice of sitting and achieving a comfortable rest, I recommend the Zen Mountain Monastery's Zen Meditation Instructions. It's particular to the Zen/Zazen tradition, but I've found its general advice on posture and sitting to be universally helpful.

The Basics: Following Your Breath

There are many ways to meditate. Some seem like complete contradictions—"Keep your eyes open and focus on an object or light piece of music" versus "Close your eyes and try to focus on nothing." Whatever you tend to believe brings you to a relaxed state, following and steadying the breath is the most universal of meditation techniques.

In The Miracle of Mindfulness, a classic text that introduces the thinking and practice behind meditation, Thich Nhat Hanh lays out a thoughtful case for how the breath is connected to the mind, which controls the body. By actively watching one's breath, and evening it out, one can bring their entire being to what some call the still point. Written less floridly, you'll be focusing on just one very important thing, and teaching your mind how to engage one thing fully. Sounds like a skill your boss would really value, no?

From early in the book, Nhat Hanh writes:

The instant you sit down to meditate, begin watching your breath. At first breathe normally, gradually letting your breathing slow down until it is quiet, even, and the lengths of the breaths are fairly long. From the moment you sit down to the moment your breathing has become deep and silent, be conscious of everything that is happening in yourself.

For some of us, that's easier said then done. You start focusing on your breath, and after a brief victory, in comes the growing wave—oh shoot what about getting cash out for lunch I totally forgot to tell Dan that I'd be late wonder if Susan replied to my email. Hanh offers the simple, straight-ahead counter:

If (following the breath) seems hard at first, you can substitute the method of counting your breath. As you breathe in, count 1 in your mind, and as you breathe out, count 1. Breathe in, count 2. Breathe out, count 2. Continue through 10, then return to 1 again. This counting is like a string which attaches your mindfulness to your breath. This exercise is the beginning point in the process of becoming continuously conscious of your breath. Without mindfulness, however, you will quickly lose count. When the count is lost, simply return to 1 and keep trying until you can keep the count correctly.

Hanh goes on to suggest that controlling the breath is useful in many situations beyond the quiet moments of meditation. I've found it helpful in the moments before having to do any kind of public speaking, when feeling overwhelmed at the sheer number of RSS items to read through on a Monday morning, and whenever I can catch my brain trying to seek my opinion or action on 12 different matters at once. The concept of "mindfulness" is also discussed at length in Hanh's book, and it's very related, but it requires a lot more space and different consideration. Photo by lululemon athletica.

Mantras, Guided Meditation, and Other Practice

HowStuffWorks provides a great overview of getting started with meditation, including a shorter summary of following breath, and some pointers toward other techniques:

Seek inspiration: If you are inspired by Eastern spiritual traditions, you might reflect upon an image or icon of the Buddha. You can also use a flower, crystal, or other object that has meaning for you. Lightly allow your attention to sit there, quietly and peacefully.

Recite a mantra: A mantra literally means "that which protects the mind." So reciting a mantra protects you with spiritual power. It is also said that when you chant a mantra, you are charging your breath and energy with the energy of the mantra. Again, choose something with meaning for you within your spiritual tradition: recite the Rosary, for example. Tibetan Buddhists use a mantra for peace, healing, transformation and healing.
Do a Guided Meditation: Guided meditation is akin to guided imagery, a powerful technique that focuses and directs the imagination toward a conscious goal. (Think of a diver imagining a "perfect dive" before he leaves the platform.)

Photo by Theresa in MS.

You'll find a lot of guided meditations, mantra suggestions, and other resources, both free and for sale, around the web. Stick to the freely offered tools, as they tend to be more authentic and less confusing in intent, given the nature of those practicing mindfulness.

Zencast.org, previously mentioned in a post about a podcast introduction to basic meditation and mindfulness, offers a wealth of meditation instruction for all levels, and it's generally provided with a mind toward all faiths and traditions.

Of particular interest to the Lifehacker set might be Zencast's meditation timers and reminders. The first set is a collection of Flash-based and download-able audio files that help you time your meditation sessions. The second is a collection of Windows, Mac, and iPhone software that, basically, rings a bell or other sound on a regular basis, to remind you to bring your focus back to one thing—to collect your thoughts, if they've scattered. There are, most likely, many other tools for computer workers that can replicate this simple attention exercise.

For examples of specific meditation techniques put into practice, check out Ryan Irelan's "Blue Energy" technique to beat insomnia, or a 10-minute dark room meditation technique that's ideal for office lunch or coffee breaks.

All of these meditation techniques are just that, of course—techniques. They don't guarantee you'll achieve a peace of mind that strengthens your focus and resolve, but simply help you try and get there.

Sri Krishna Bhagavan never forgets His Devotees

Devotees  always have one prayer or desire that they should always  remember Bhagavan Krishna  and never forget Him  and at the point of death they should remember Him.

Last week I got a chance to visit a beautiful temple of Sri Krishna in the outskirts of Madrid and the devotee who took us to the temple told us that how he came to Krishna bhakti . This devotee had a paternal  Aunt who was a great devotee of Krishna.

She was a kind and humble lady . She used to spend hours in bhakti and was a regular visitor of Vrndavana  dham. She always had a desire that whenever she leaves her body her ashes should be immersed  in Yamuna river in Vrndavan dham. With age she got affected by alzeimers and her condition was so critical that she  was not able to recognize anyone not even her husband and her only son.  One day she requested her husband to take her to Vrndavan dham . Her husband advised her not to go in such a condition but she was adamant like a child. Somehow her husband agreed and sent her to Vrndavan with her friend . Next day after reaching Vrndavan she called her husband to come immediately to the temple . When asked for the reason she did not say anything and just told him to reach as soon as possible.   He reached there without delay and asked for the reason.

She told that Krishna is waiting for her to take her with Him. He asked, "Where is He? . I can't see Him". She said , "Yeah you cant see Him . He is there standing near the door".  Saying this she left her body.  

When I heard this,  my eyes were filled with tears . What a beautiful death? Actually we always fear that whether we will remember the Lord at the time of death. No matter whether  a devotee is having alzeimers  or is  in coma or in any such condition at the time of death and is not able to remember or chant the holy name of Bhagavan . However, Bhagavan Krishna never forgets His devotees . He will personally come and will take His devotee with Him.

Such pastime inspire us to realize the greatness of Bhagavan Sri Krishna  and help us to grow spiritually .

Sri Rama's great advice to Lakshmana !

In srimad Ramayana , Rama visiting mother Kausalya to seek her blessings to go to forest , is truly touching . Hearing this news , Kausalya falls unconscious. After regaining consciousness , she cries aloud . Though Sri Rama stands without any emotion, brother Lakshmana bursts out with fury .  Fire emanates from his eyes. He looks up at Rama as if to burn the entire world. Then he blasts father Dasratha. He even dubs father a mad man .

Sri Rama hears Lakshmana patiently and then consoles him with wise words . Let us look at this glorious event :

Lakshmana says :

• I  do not like Rama to be influenced by the words of a woman and go to the forest, leaving the prosperous kingdom.
• The king with perverted mind, of old age, one who is outraged by sensual enjoyments and possessed of passion can talk any thing, prompted by Kaikeyi.
• I can not see any offence or cause for blame in Rama that can expel him from the state to the forest.
• I have not seen in this world any person, whether an enemy or an expellee, speaking ill of Rama indirectly.
• Can anybody observing ethicalness, causelessly get rid of a son who is equal to god who is honest, who is self-restrained and who is affectionate even towards adversaries ?.
• Which son, knowing royal usage, can agree to the words of this king who is behaving as though he got childhood again.
• Even before others get to know about this matter, make this dominion your own, with my help.
• Oh, Rama ! While I am standing by your side along with a bow, protecting you who are standing as God of Death, who is capable of doing too much ?.
• Oh, Rama, the best of men! If the city of Ayodhya turns against you, I shall make it desolate of men with sharp arrows.
• I shall kill all those who are siding Bharata ,and are favourable to him. Soft person indeed gets disgraced !
• If our father with an evil mind behaves like our enemy with instigation by Kaikeyi. I shall keep him imprisoned with out personal attachment or if necessary, kill him.
• Even a venerable person is to be punished, if he becomes arrogant, if he does not know good and evil actions and if he takes to a wrong route.
• Oh, Rama, the best of men! On what strength or season has he taken shelter to give away this kingdom belonging to you to Kaikeyi?
• Oh, Rama the chestiser of enemies! Where is the ability for him to give kingdom to Bharata, by making great enmity against you and me.
• Oh, queen! Really, I am devotedly attached to my brother Rama. I am swearing an oath to you by truth by bow, by the act of giving and by the act of sacrifice.
• Oh, queen ! If Rama can enter blazing fire or forest, you make certain that even before, I can enter there.
• I shall alleviate your grief, by showing my valour like the rising sun alleviating darkness. Let Rama and yourself see my valour.

Sri Rama advises Lakshmana :

• Oh, Lakshmana ! I always know your devotion towards me as well as your strength. But now, you are joining with mother in afflicting much trouble to me without looking at my opinion.
• Oh, Lakshmana ! In obtaining the fruit of good works in the world, righteousness utility and free will are being considered. As a wife who is obedient, who is beloved and who is having good sons, good work yields all these three things.
• Only such an action, which is righteous, is to be initiated, leaving that in which wealth, desire and righteousness do not come together. One who is interested in wealth alone becomes indeed fit to be hated in the world. So also the one whose very essence is desire, cannot indeed be considered good.
• When father, who is venerable, a king and old-aged, commands an action either by anger or by extreme joy or by even desire, which right person will not perform it ? Only a person who chooses to be cruel will not do it .
• I cannot avoid fulfilling the father's command completely. For both of us, he is an important person indeed to command us. To mother Kausalya also, he is the husband, the resource person and the personified law.
• While the righteous king Dasaratha is alive and especially when he is following his own righteous path, how  mother Kausalya can go out with me from here leaving the city like other widowed woman?
• Oh, mother the queen! Permit me to go to forest . As Yayati returned to heaven by the power of truth, give me your power of blessings so that I can return here after completion of exile.
• I cannot keep back reputation and glory for the sake of kingdom alone. This cannot unrighteously long for this inferior kingdom.

Rama, the best of men, decided to go to Dandaka forest fearlessly with his prowess, consoled his mother, advised his brother by good thoughts and made hearty circumbulatory salutation to his mother.

Bhagavad-gita As It Is | Part [BG.CH4.20]

TEXT 13:

catur-varnyam maya srishtam

guna-karma-vibhagasah

tasya kartaram api mam

viddhy akartaram avyayam

 

 

TRANSLATION:

According to the three modes of material nature and the work associated with them, the four divisions of human society are created by Me. And although I am the creator of this system, you should know that I am yet the nondoer, being unchangeable.

 

 

 

PURPORT:

The Lord is the creator of everything. Everything is born of Him, everything is sustained by Him, and everything, after annihilation, rests in Him. He is therefore the creator of the four divisions of the social order, beginning with the intelligent class of men, technically called brahmanas due to their being situated in the mode of goodness. Next is the administrative class, technically called the kshatriyas due to their being situated in the mode of passion. The mercantile men, called the vaisyas, are situated in the mixed modes of passion and ignorance, and the sudras, or laborer class, are situated in the ignorant mode of material nature. In spite of His creating the four divisions of human society, Lord Krishna does not belong to any of these divisions, because He is not one of the conditioned souls, a section of whom form human society. Human society is similar to any other animal society, but to elevate men from the animal status, the above-mentioned divisions are created by the Lord for the systematic development of Krishna consciousness. The tendency of a particular man toward work is determined by the modes of material nature which he has acquired. Such symptoms of life, according to the different modes of material nature, are described in the Eighteenth Chapter of this book. A person in Krishna consciousness, however, is above even the brahmanas. Although brahmanas by quality are supposed to know about Brahman, the Supreme Absolute Truth, most of them approach only the impersonal Brahman manifestation of Lord Krishna. But a man who transcends the limited knowledge of a brahmana and reaches the knowledge of the Supreme Personality of Godhead, Lord Sri Krishna, becomes a person in Krishna consciousness—or, in other words, a Vaishnava. Krishna consciousness includes knowledge of all different plenary expansions of Krishna, namely Rama, Nrisimha, Varaha, etc. And as Krishna is transcendental to this system of the four divisions of human society, a person in Krishna consciousness is also transcendental to all divisions of human society, whether we consider the divisions of community, nation or species.

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

Translation and commentary by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada

Teachings of Queen Kunti | Part [TQK.CH5.05]]

CHAPTER  FIVE

 

Namah pankaja-maline [SB 1.8.22]. From Krishna comes the wonderful lotus flower that contains the seed of the entire universe. But He is not the source of only one such flower. Krishna is not so poor that He simply produces one lotus flower and then is finished. No. Just as there may be a garland with many flowers, Krishna is the source of innumerable universes, which may be compared to a big garland of lotuses. This is God. Yasyaika-nisvasita-kalam athavalambya/ jivanti loma-vilaja jagad-anda-nathah (Bs. 5.48). Krishna is unlimited. We are very much concerned with this one planet, but Krishna's creation contains an unlimited number of planets. We cannot count how many planets there are, any more than one can count how many hairs there are on one's head. This is the nature of Krishna's creation. To give another example, on one tree there is an unlimited number of leaves. Similarly, there is an unlimited number of planets, and there are unlimited universes. Therefore, Krishna is unlimited.

Krishna's navel resembles a lotus, He is garlanded with lotuses, and His eyes are also compared to the petals of a lotus (alola-candraka-lasad-vanamalya-vamsi [Bs. 5.31]. So if we simply think of only this one verse, which describes Krishna's body with reference to the lotus, we can meditate our whole life on how beautiful Krishna is, how wise Krishna is, and how Krishna manifests His creation. This is meditation—thinking of Krishna. Dhyanavasthita-tad-gatena manasa pasyanti 'yam-yoginah [SB 12.13.1]. A yogi is one who always thinks of Krishna.

Those who think of something impersonal are not yogis. Their meditation simply involves undergoing more and more labor (kleso 'dhikataras tesham avyaktasakta-cetasam [Bg. 12.5]), and they cannot reach anything substantial. Therefore after meditation they say, "Come on, give me a cigarette. Come on, my throat is now dry. Give me a cigarette." That is not meditation. Meditation means thinking of Krishna always (satatam cintayanto mam [Bg. 9.14]) and endeavoring to advance in Krishna consciousness with a firm vow (yatantas ca dridha-vratah).

We have to be purified. Param brahma param dhama pavitram paramam bhavan [Bg. 10.12]. Because Krishna is pure, we cannot approach Krishna impurely. But if we think of Krishna always and meditate upon Krishna, then we shall be purified. Punya-sravana-kirtanah [SB 1.2.17]. That meditation can be possible by hearing and chanting, and then thinking of Krishna will automatically come. That is the process of Krishna consciousness. Sravanam kirtanam vishnoh smaranam [SB 7.5.23]. The word smaranam means "remembering." If we chant and hear, then remembrance will automatically come, and then we shall engage in worshiping Krishna's lotus feet (sevanam). Then we shall engage in the temple worship (arcanam) and offering prayers (vandanam). We shall engage ourselves as Krishna's servants (dasyam), we shall become Krishna's friends (sakhyam), and we shall surrender everything to Krishna (atma-nivedanam). This is the process of Krishna consciousness.

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


Written by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada

Krishna Book | Part [KB.CH34.04]

In this way, Vidyadhara got permission from Lord Krishna to return to his home in the higher planetary system. After receiving this permission, he circumambulated the Lord and offered his respectful obeisances unto Him, and then he returned to his heavenly planet. Thus Nanda Maharaja was relieved of the imminent danger of being devoured by the snake.

The cowherd men, who had come to execute the ritualistic function of worshiping Lord Siva and Ambika, finished their business and prepared to return to Vrindavana. While returning, they recalled the wonderful activities of Krishna. By relating the incident of Vidyadhara's deliverance, they became more attached to Krishna. They had come to worship Lord Siva and Ambika, but the result was that they became more and more attached to Krishna. Similarly, the gopis worshiped goddess Katyayani to become more and more attached to Krishna. It is stated in the Bhagavad-gita that persons who are attached to worshiping demigods like Lord Brahma, Siva, Indra and Candra for some personal benefit are less intelligent and have forgotten the real purpose of life. But the cowherd men, inhabitants of Vrindavana, were no ordinary men. Whatever they did, they did for Krishna. If one worships demigods like Lord Siva and Lord Brahma to become more attached to Krishna, that is approved. But if one goes to the demigods for some personal benefit, that is condemned.

After this incident, on a very pleasant night Krishna and His elder brother, Balarama, who are inconceivably powerful, went into the forest of Vrindavana. They were accompanied by the damsels of Vrajabhumi, and They began to enjoy their company. The young damsels of Vraja were very nicely dressed and anointed with pulp of sandalwood and decorated with flowers. The moon was shining in the sky, surrounded by glittering stars. The breeze was blowing, bearing the aroma of mallika flowers, and the bumblebees were mad after the aroma. Taking advantage of the pleasing atmosphere, Krishna and Balarama began to sing very melodiously. The damsels became so absorbed in Their rhythmical song that they almost forgot themselves; their hair loosened, their clothes slackened, and their garlands began to fall to the ground.

At that time, while Krishna, Balarama and the damsels were so much absorbed, almost in madness, a demoniac associate of Kuvera (the treasurer of the heavenly planets) appeared on the scene. The demon's name was Sankhacuda because on his head there was a valuable jewel resembling a conchshell. Just as the two sons of Kuvera had been puffed up over their wealth and opulence and did not care for Narada Muni's presence, this Sankhacuda was also puffed up over material opulence. He thought that Krishna and Balarama were two ordinary cowherd boys enjoying the company of many beautiful girls. Generally, in the material world, a person with riches thinks that all beautiful women should be enjoyed by him. Sankhacuda also thought that since he belonged to the rich community of Kuvera, he, not Krishna and Balarama, should enjoy the company of so many beautiful girls. He therefore decided to take charge of them. He appeared before Krishna, Balarama and the damsels of Vraja and began to lead the girls away to the north. He commanded them as if he were their proprietor and husband, despite the presence of Krishna and Balarama. Being forcibly taken away by Sankhacuda, the damsels of Vraja called out the names of Krishna and Balarama for protection. The two brothers immediately began to follow them, taking up big logs of sala wood in Their hands. "Don't be afraid, don't be afraid," They called to the gopis. "We are coming at once to chastise this demon." Very quickly They reached Sankhacuda. Thinking the brothers too powerful, Sankhacuda left the company of the gopis and ran in fear for his life. But Krishna would not let him go. He entrusted the gopis to the care of Balarama and followed Sankhacuda wherever he fled. Krishna wanted to take the valuable jewel resembling a conchshell from the head of the demon. After following him a very short distance, Krishna caught him, struck his head with His fist and killed him. He then took the valuable jewel and returned. In the presence of all the damsels of Vraja, He presented the valuable jewel to His elder brother, Balarama.

Thus ends the Bhaktivedanta purport of the Thirty-fourth Chapter of Krishna, "Vidyadhara Liberated and the Demon Sankhacuda Killed."

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Written by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada

Bhagavad-gita As It Is | Part [BG.CH1.11]

Observing the Armies on the Battlefield of Kurukshetra

 

Text 15:

pancajanyam hrishikeso

devadattam dhananjayah

paundram dadhmau maha-sankham

bhima-karma vrikodarah

 

 

TRANSLATION:

Lord Krishna blew His conchshell, called Pancajanya; Arjuna blew his, the Devadatta; and Bhima, the voracious eater and performer of herculean tasks, blew his terrific conchshell, called Paundra.

 

 

PURPORT:

Lord Krishna is referred to as Hrishikesa in this verse because He is the owner of all senses. The living entities are part and parcel of Him, and therefore the senses of the living entities are also part and parcel of His senses. The impersonalists cannot account for the senses of the living entities, and therefore they are always anxious to describe all living entities as senseless, or impersonal. The Lord, situated in the hearts of all living entities, directs their senses. But He directs in terms of the surrender of the living entity, and in the case of a pure devotee He directly controls the senses. Here on the Battlefield of Kurukshetra the Lord directly controls the transcendental senses of Arjuna, and thus His particular name of Hrishikesa. The Lord has different names according to His different activities. For example, His name is Madhusudana because He killed the demon of the name Madhu; His name is Govinda because He gives pleasure to the cows and to the senses; His name is Vasudeva because He appeared as the son of Vasudeva; His name is Devaki-nandana because He accepted Devaki as His mother; His name is Yasoda-nandana because He awarded His childhood pastimes to Yasoda at Vrindavana; His name is Partha-sarathi because He worked as charioteer of His friend Arjuna. Similarly, His name is Hrishikesa because He gave direction to Arjuna on the Battlefield of Kurukshetra.

Arjuna is referred to as Dhananjaya in this verse because he helped his elder brother in fetching wealth when it was required by the king to make expenditures for different sacrifices. Similarly, Bhima is known as Vrikodara because he could eat as voraciously as he could perform herculean tasks, such as killing the demon Hidimba. So the particular types of conchshell blown by the different personalities on the side of the Pandavas, beginning with the Lord's, were all very encouraging to the fighting soldiers. On the other side there were no such credits, nor the presence of Lord Krishna, the supreme director, nor that of the goddess of fortune. So they were predestined to lose the battle—and that was the message announced by the sounds of the conchshells.

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Translation and commentary by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada

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For the Disappearance of Srila Sanatana Gosvami - July 25, 2010

Tridandisvami Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja

The Disappearance Day of Srila Sanatana Gosvami

[Dear Readers,
Please accept our humble obeisances. All glories to Sri Sri Guru and Gauranga.

This year, 2010, the disappearance day of Srila Sanatana Gosvami is on July 25th. Because this date is the same as Guru-purnima, we are sending out this lecture today, and tomorrow we will send the lecture in glorification of Sri Guru. The lecture below, on the sixth verse of Sri Vilap-kusumanjali, was given in Vrndavana in 1991. Although it may look to you like a published book, it is actually his lecture:]

Text Six

vairagya-yug-bhakti-rasah prayatnair
apayayan mam anabhipsum andham
krpa ambudhih yah para-duhkha-duhkhi
sanatanah tam prabhum asrayami

vairagya—renunciation; yug—enriched with; bhakti—devotion; rasam—nectarean taste; prayatnaih—carefully; apayayan—made drink; mam—me; anabhipsum—unwilling; andham—blind; krpa—of mercy; ambudhih—an ocean; yah—who; para—of others; duhkha—misery; duhkhi—was sorry; sanatanah—Sanatana Gosvami; tam—him; prabhum—lord; asrayami—I take shelter.

Translation

I take shelter of my lord and master, Sri Sanatana Gosvami, who is an ocean of compassion and who always feels sorry for the suffering of others. Although I was unwilling and blinded by ignorance, he diligently made me drink the nectar of devotion laced with renunciation.

Commentary

Srila Raghunatha dasa Gosvami has prayed to his diksa-guru, Yadunandana Acarya, in a general way, and to his raganuga siksa-guru, Srila Rupa Gosvami, in a more special way. From this we may infer that there are different types of gurus. If one's guru has not given one any instruction in raganuga, one may also have another guru, as did Raghunatha dasa Gosvami. However, if the guru has given both vaidhi and raganuga siksa, there is no question of accepting another guru. As far as I know, Raghunatha dasa Gosvami did not receive any siksa of raganuga from Yadunandana Acarya, because at that time Raghunatha dasa had no idea of raganuga bhajana. He learned from Srila Haridasa Thakura to chant "Hare Krsna, Hare Krsna," and from his diksa-guru, he understood, "I am Krsna dasa" and "We should chant harinama. We should do bhakti." He had no opportunity to receive greed for raganuga from Yadunandana Acarya.

Still, it is a very, very important task to bring someone from the worldly side to Krsna's side. If the guru cannot do that, then the endeavor to approach raganuga, rupanuga, and everything else will be useless. The vaidhi-bhakti guru is certainly guru. Even if someone, without giving mantra or diksa, has endeavored to put us in contact with guru or Krsna, and has given some inspiration to worship Radha and Krsna in vaidhi-bhakti, we should be so grateful to that person. It is for this reason that Raghunatha dasa Gosvami has prayed to Sri Yadunandana Acarya.

In raganuga bhajana, Srila Raghunatha dasa Gosvami is especially indebted to Srila Rupa Gosvami, and also to Srila Sanatana Gosvami. He was primarily associating with Rupa Gosvami, however, and he has taken all his ideas and ideals for raganuga bhajana from him. He prayed only to Rupa Manjari in his siddhi-deha. He has not prayed to him in the same apparently external way that he prayed to Sri Sanatana Gosvami: sanatanas tam prabhum asrayami. Rupa Gosvami gave him all the conceptions needed in raganuga and rupanuga for developing manjari-bhava, and Sri Sanatana Gosvami gave him all necessary instruction in vaidhi-bhakti and sadhana-bhajana aiming for raganuga.

When Raghunatha dasa Gosvami had first come from Jagannatha Puri, due to the intense pain of his separation for Sri Caitanya Mahaprabhu he was of a mind to give up his life. He wanted to go to Govardhana, climb upon the hill, and, by jumping from there, end his life. If he had simply wanted to commit suicide, Raghunatha dasa Gosvami could have easily done so in Puri. Why did he not do so? While passing through the Jharikhanda forest, full of tigers and other wild beasts, dense forests, and high mountains, he could have easily died without anyone interfering. Why was he intent upon leaving his body at Govardhana?

He had some thoughts: "I will have to serve Radha and Krsna, if not in this life, then in another. Caitanya Mahaprabhu has given me the shelter of Govardhana, so I will go to Govardhana, and, if Govardhana allows, I will give up my life there. As Gita has said, 'Whatever a man thinks of at his last moment, he will attain in his next birth.' I will die at Govardhana with this ambition: 'O Giriraja Govardhana, please grant me a birth near you. Have mercy upon me so that I may serve Radha and Krsna, and especially Srimati Radhika.'

In his Manah Siksa, sloka two, Raghunatha dasa Gosvami has written:

na dharman nadharmam sruti-gana-niruktam kila kuru
vraje radha-krsna-pracura-paricaryam iha tanuh
saci-sunam nandisvara-pati-sutatve guru-varam
mukunda-presthatve smara padam ajasram nanu manah

["O my dear mind! Please do not perform either the dharma or adharma mentioned in the srutis or Vedas. Rather, you should render profuse loving service to Sri Sri Radha-Krsna Yugala here in Vraja, for the srutis have ascertained Them to be the highest principle of supreme worship and the Supreme Absolute Truth. Always meditate on Sacinandana, Sri Caitanya Mahaprabhu, who is richly endowed with the complexion and sentiments of Srimati Radhika, as non-different from Sri Nanda-nandana. And always remember Sri Gurudeva as most dear to Sri Mukunda."]

Now he was thinking, "To carry out the order of Caitanya Mahaprabhu is service to Him. Caitanya Mahaprabhu is actually Radha and Krsna. Therefore, if He is telling me to serve Radha and Krsna, that is also service to Him."

He was considering that if he would die in this consciousness, he would at least take birth as grass at Govardhana, as Uddhava did. He determined, "Then, at the time of abhisara, when the gopis go to meet with Krsna at night, their pure foot-dust will come upon my head. In this way I will be satisfied." He therefore wanted to die at Govardhana, especially near Radha-kunda and Syama-kunda.

As soon as he arrived in Våndavana, Raghunatha dasa Gosvami went to Sri Rupa Gosvami and Sri Sanatana Gosvami and offered his obeisances. Caitanya Mahaprabhu had previously told him, "Always consider Rupa Gosvami and Sanatana Gosvami as your elder brothers," and therefore he came and offered them his obeisances.

Somehow or other Rupa Gosvami and Sanatana Gosvami understood that he had a wish to die at Govardhana. Sri Sanatana Gosvami was very wise in understanding a person's heart. In this respect, he was even wiser than Sri Rupa Gosvami. He was raja-niti-jna, in knowledge of politics, whereas Rupa Gosvami was very simple. Sri Sanatana Gosvami and other Gosvamis used tarka, logic, in their writings. To make common persons understand anything, especially in vaidhi-bhakti and the methods of krsna-bhajana, some logic is very necessary. Vedanta itself is based on sound logical principles.

Rupa Gosvami writes for those eager form raganuga-bhakti, "Don't take shelter of any logic. What I am explaining for entrance into the transcendental pastimes of Krsna does not depend upon logic. Such logic cannot help you in this realm. Only sraddha can give you entrance here." He has not used logic anywhere in his Bhakti-rasamrta-sindhu, Ujjvala-nilamani, Vidagdha Madhava, or Lalita Madhava. For preaching, of course, it is very essential to have logic, and for management raja-niti is essential.

If we examine Rupa Gosvami's books, we will see that he is simply telling lila-katha (topics regarding Krsna's pastimes), without touching upon logic or scriptural arguments at all. From the beginning of Bhakti-rasamrta-sindhu and Ujjvala-nilamani, he has cited references from various scriptures regarding lila-katha, rasa (the taste of relationship with Krsna), and vilasa (playful pastimes). These books contrast Jiva Gosvami's Tattva Sandarbha, which has used all logic and sastric evidences to establish his points. Srila Rupa Gosvami has written all his books, such as Lalita Madhava, Vidagdha Madhava, and Hamsaduta, only on the basis of the pastimes of Krsna.

parama-rasa-rahasyannanda-nihsyandi-vrnda
vana-vipina-nikunje divya-divyair vilasaih
niravadhi rasamanan radhika-krsnacandrau
bhaja sakalam upeksya tavakah sastra-yuktih
(Nikunja-rahasya-stava #31)

["Sri Sri Radha-Krsnacandra enjoy limitless, splendid transcendental pastimes in the secluded, blissful groves of Vrndavana forest. O friend, please abandon all contrary scriptural arguments and just worship Them with pure devotion."]

In this verse, Srila Rupa Gosvami recommends that one should do bhajana of Radha and Krsna, always chanting and remembering Their nikunja-lila. He says here, "There is no need to adhere to sastra-yuktih, scriptural logic. Whatever logic has been given in Vedanta or other sastra, leave that aside; don't depend upon that. Logic is required in vaidhi-bhakti, and also for managing and preaching. For entering deeply into bhajana, however, only sraddha is of necessity." This poetry of Rupa Gosvami contains thirty-two slokas of nikunja lila, from Radha-Krsna's lila at the beginning of the night all the way to nisanta lila. "Leaving all logic and scriptural regulations aside, meditate on these confidential pastimes and do bhajana." This is the specialty of Rupa Gosvami's teachings regarding raganuga-bhakti.

By the expert employment of sastric and general logic, by politics, and by following carefully the example of our acaryas and especially Sri Caitanya Mahaprabhu, Sri Sanatana Gosvami convinced Raghunatha dasa Gosvami to not give up his life. He then related his personal experience. He told Raghunatha dasa, "At first, in Jagannatha Puri, I was of the same opinion as you."

After traveling through Jharikhanda forest, Sanatana Gosvami had developed itching, oozing sores all over his body. Whenever Caitanya Mahaprabhu would see him, He would run towards him and embrace him. Sanatana Gosvami considered, "It is offensive on my part that Caitanya Mahaprabhu, being Krsna Himself, is embracing me to His chest and the moisture from these sores is touching His body. Rather than allow my offense to continue, I have made up my mind to give up my life at the time of the Ratha festival, under the wheels of the chariot."

Sri Caitanya Mahaprabhu could understand Sanatana Gosvami's heart and said, "O Sanatana, if a person gives something to another person, does he have any right to take that property back?" Caitanya Mahaprabhu did not order him directly, but cleverly and tactfully He indicated His desire. Then He told him, "The first point is that if you have surrendered your body to Me, you no longer have the right to do what you like with it. Only I have that right. By taking what is rightfully Mine, you are committing an offense to Me. Secondly, if I had thought that by giving up My life I could attain the service of Radha and Krsna, I would give up My body millions of times. By giving up one's life, one cannot attain Radha and Krsna's service. Only by bhakti-yoga can a person have Their service. Try to understand this. Give up your idea of ending your life. Increase your sadhana-bhajana, and you will very soon achieve perfection."

Sri Sanatana Gosvami continued, "By hearing the words of Caitanya Mahaprabhu I understood His desire, and I have thus tried to follow His order and serve Radha and Krsna. You should do the same. You have no right to give up your life, because you have already surrendered your soul to Caitanya Mahaprabhu, Svarupa Damodara, Raya Ramananda, and also to us brothers. Caitanya Mahaprabhu told you to come to Vrndavana and stay in our company, and therefore we will try to protect, support, and nourish you. Don't worry. Just stay at Radha Kunda, at Govardhana, and always chant harinama and perform bhajana."

In this verse of Vilapa-kusumanjali, Raghunatha dasa Gosvami is now remembering, "If I had left my body at that time, I would have never received instruction in raganuga and manjari-bhava. I would have never read Vidagdha Madhava, Lalita Madhava, or Dana Keli Kumudi, nor would I have written any books. I am therefore so much indebted to Sri Sanatana Gosvami."

Anabhipsum andham. "I was unaware of raganuga-bhakti." Raghunatha dasa Gosvami is speaking in a mood of humility. Actually, he had received instructions in raganuga-bhajana from Sri Caitanya Mahaprabhu and Svarupa Damodara, and he had learned so much more from Rupa Gosvami. Still, he is saying, "I was andha, blind. I did not know anything about rasamayi-bhakti, Krsna, Radha, the gopis, or Vraja-bhava. I did not even have the desire for these things."

We also would be quite blind in these matters if we had not come to our Gurudeva. At first we had nothing, and now we reflect on how obliged and indebted we are to him. Should we advance further, we will feel even more indebted.

Anabhipsum. "I did not want that bhakti, but Sanatana Gosvami gave it by force." If a boy requires medicine and is not willing to take it, his mother will give it to him by force. She will forcibly open his mouth. Similarly, Raghunatha dasa Gosvami says, "I was not in the mood to take up this raganuga-bhakti, so he forced me."

Prayatnair means 'carefully.' When Raghunatha dasa Gosvami lived at Radha Kunda, Sanatana Gosvami used to go there from Vrndavana to do Govardhana parikrama. Sri Sanatana Gosvami is Lavanga Manjari. Why did he do parikrama? Did he have anything to gain for himself? Yad yad acarati sresthas tat tad evetaro janah (Bhagavad-gita 3.21). People in general benefited by his example, but that was also not his real motive. Raghunatha dasa Gosvami is saying, "He used to go only for me." This is the meaning of the word prayatnair. He did it to give his association to Raghunatha dasa Gosvami. Raghunatha dasa continues, "You come here now and then, only to see how this orphan boy is doing. You come to tell me the pastimes of Krsna and to teach me how to serve Him."

I personally prefer to live in Vrndavana. Why, then, do I stay in Mathura? Is there some specific benefit for me to remain in Mathura? Is it for rupees, delicious food, or the affection of the residents of Mathura? Could it be that I will advance more in raganuga-bhakti and achieve the mercy of Srimati Radhika and the manjaris by being here? No, there is another reason. In Srimad-Bhagavatam, there is a sloka:

bhavad-vidha bhagavatas tirtha-bhutah svayam vibho
tirthi-kurvanti tirthani svantah-sthena gadabhrta
(Srimad-Bhagavatam 1.13.10)

["My Lord, devotees like your good self are verily holy places personified. Because you carry the Personality of Godhead within your heart, you turn all places into places of pilgrimage."]

This is a very important verse, told by Yudhisthira Maharaja to Vidura. Yudhisthira Maharaja was so glad to see Vidura, who had just returned to his palace after the great Battle of Kuruksetra.

Another sloka is also related to this point:

mahad-vicalanam nrinam grihinam dina-cetasam
nihsreyasaya bhagavan kalpate nanyatha kvacit
(Srimad-Bhagavatam 10.8.4)

["O my lord, O great devotee, persons like you move from one place to another, not for their own interests, but for the sake of poor-hearted grhastas. Otherwise, they have no interest in going from one place to another."]

This sloka was spoken by Nanda Baba to Garga Rsi at Krsna's name-giving ceremony. Nanda Baba said, "I know you have not come here for a donation." Babajis and priests come to their patron only for his donations, and they remain at his home only until the donation is paid. It is certain that as soon as it is paid they return to their own residences. Here Nanda Baba is expressing, "Actually, Gargacarya, you have no personal reason to come here. You have no self-interest. You have come to my house only because I am a very wretched grhastha. You go to the homes of grhasthas only to give them krsna-bhakti. You are a bhagavata."

Who is a bhagavata? One who has bhakti for Svayam Bhagavan Krsna is a bhagavata. The symptom of a bhagavata has been recorded in various slokas. One symptom is that the wealth of the entire universe cannot influence the heart of a bhagavata, or change his ideas, what to speak of some donation.

Nanda Baba continued, "You have not come with any self-interest, but only for the benefit of a wretched grhasta such as myself who has fallen into the dry well of householder life. You have come to give mercy."

Sri Sanatana Gosvami's concern for Sri Raghunatha dasa Gosvami was displayed in the following pastime: Once, Raghunatha dasa Gosvami was sitting under the open sky and performing bhajana on the banks of Syama Kunda. Two tigers approached the kunda, drank water, and then went away. Sanatana Gosvami was watching this from a distance and became concerned. He approached Raghunatha dasa Gosvami and instructed him, "O Raghunatha, you should not sit here like this. I will build a hut for you. By my special order you will have to live there and perform your bhajana there." Raghunatha dasa Gosvami could not refuse his order. Sanatana Gosvami made a hut, and from that time onward Raghunatha dasa Gosvami lived there, chanted harinama, and performed all other devotional activities.

Even though Rupa Gosvami and Sanatana Gosvami – especially Sanatana Gosvami – used to see Raghunatha dasa Gosvami as their younger brother, he always saw them as his gurus. Being the direct disciples of Sri Caitanya Mahaprabhu, Sanatana Gosvami, Rupa Gosvami, and Raghunatha dasa Gosvami were all god-brothers Therefore Sanatana Gosvami and Rupa Gosvami saw Raghunatha dasa as their god-brother, never as their disciple. On the other hand, he never saw them as god-brothers. He always saw them as his own gurus.

"Gurur kinkara haya manya se amar. The servant of the guru is always respectable for us." (Cc. Mad 10.142) This is a statement by Sri Caitanya Mahaprabhu. When Govinda came and met Mahaprabhu in Puri, he told Him, "Our Gurudeva, Isvara Puripad, has sent me to serve You." Mahaprabhu was thinking, "How can this be? He is my god-brother, and therefore I should respect him. But he wants to serve Me." His guru had ordered that Govinda serve Him, and therefore He accepted his service.

The servant of the guru should be deeply respected. Understanding this, Raghunatha dasa Gosvami always saw Sanatana Gosvami and Rupa Gosvami as his gurus. We should also have this behavior amongst ourselves, for that will create love between us. We may think, "I am guru. He knows nothing. He is not as good a servant of our Gurudeva as I am. He doesn't even know any Siddhanta." If we think in this way, there will be quarrels among us, and now this is going on: "I am the only acarya and no one else is qualified." Where there is hating and similar mentalities, that place is Kali-rajya, the kingdom of Kali.

Vairagya-yuga-bhakti. There are two types of bhakti. One is general and the other is bhakti with vairagya. Vairagya has two meanings. Visesa rupena raga. This means 'special raga,' or in other words, anuraga (great absorption and affection for Krsna). The distinguishing feature of vairagya is raga or anuraga. This is a most important point. When anuraga is present, attachment for sense objects cannot remain. This is the definition of vairagya.

One truly fixed in vairagya will have attachment only for bhakti and for the service of Radha and Krsna. One who has this special anuraga for Radhika's service will automatically leave all worldly attachments. Those who have not developed real vairagya may leave their worldly attachments, but after some time they will again become immersed in those things. Srila Raghunatha dasa Gosvami has this special attachment to the service of Radha and Krsna and Caitanya Mahaprabhu, and he glorifies Sri Sanatana Gosvami as the one who blessed him with this vairagya-yuga-bhakti, or renunciation enriched with bhakti.

In Caitanya Mahaprabhu's own life we see this vairagya-yuga-bhakti, and when He sees His followers performing bhakti with vairagya He is so pleased. He desires that every one of His devotees should be akincana, niskincana, thinking that their only possession is Krsna. We are not like this, and therefore we have so many problems. If we maintain any attachment for anything other than Krsna – to name and fame, wealth, women, or food – then bhakti will become very remote for us. It will be very, very remote.

It is stated in Sri Caitanya-caritamrita, Antya-lila 6.310:

sade sata prahara yaya kirtana-smarane
ahara-nidra cari danda seha nahe kona dine

sade sata prahara—7.5 praharas (one prahara equals three hours); yaya—is spent; kirtana-smarane—in chanting the Hare Krsna maha-mantra and remembering the lotus feet of Krsna; ahara-nidra—eating and sleeping; cari danda—four dandas (one danda equals twenty-four minutes); seha—that; nahe—is not; kona dine—some days.

["Raghunatha dasa spent more than twenty-two hours out of every twenty-four chanting the Hare Kåñëa maha-mantra and remembering the lotus feet of the Lord. He ate and slept for less than an hour and a half, and on some days that also was impossible."]


A complete day and night is eight prahara, and one prahara, three hours, consists of six or seven danda. Our Gosvamis spent four dandas; that is, about one and a half to two hours, on eating, drinking, and sleeping. They spent the rest of the day and night, over seven and half prahara, doing asta-kaliya-lila smarana. Moreover, there were some days when they neglected to eat or sleep at all.

We sleep from eight to nine hours daily. Then, so much time is spent in oil massage, bathing, roaming here and there, general laziness, sitting and sitting, and thinking. The rest of the day passes as we talk about things other than hari-katha. Then, sometimes we feel sick, and at that time doctors must be brought and medicine administered. Our whole time goes in vain. Certainly, this is a situation of great hopelessness!

Krpambudhir yah. Sanatana Gosvami is a great ocean of mercy, the highest extent of mercy. He can also give Radha's mercy. He can pray, "O Srimati Radhika, please give Your mercy to this devotee."

Lalita devi can also give this, and we can pray to her:

yam kam api vraja-kule vrsabhanu jayah
preksya sva-paksa-padavim anurudhyamanam
sadyas tad ista-ghatanena krtarthayantim
devim gunaih su-lalitam lalitam namami
(Sri Lalitastikam verse 6)

["I offer my obeisances to Srimati Lalita devi, who is the embodiment of all sublime qualities. When she approaches any young maiden upon seeing her in the vicinity of Vrndavana, and finds out after some clever interrogation that she is inclined toward her mistress Radhika, immediately fulfills her desires and satisfies her completely."]

If Lalita hears that any teenage gopi in Vraja wants to be a playa-dasi (unpaid maidservant) of Srimati Radhika, she at once fulfills the desires of that gopi. If anyone, anywhere, has in his form as a sadhaka the desire that, "I only want to be a playa-dasi of Radhika," and if he prays to Lalita-devi, "I want to be a playa-dasi of Radhika; this is so high, but I want it. O Lalita-devi, please be merciful to me so that I may have that service," then Lalita will manage to do this at once.

This is the mood of this sloka. Lalita will ask any kisori (teenage gopi) moving within Vraja, "O kisori, where are you going?"

The young girl may reply, "I'm going to Varsana (or Javat or Radha Kunda).

"Why are you going there, kisori?"

"I know it is very difficult to achieve, but I am going there with the hope that Srimati Radhika may keep me as Her playa-dasi."

When Lalita knows this she at once tries to give that bhava. She will order – not pray – to Srimati Radhika, "Keep this girl as Your palya-dasi. I'm writing her name in the register of Your playa-dasis."

Srimati Radhika cannot disobey. She is bound to obey the order of Lalita. If Lalita sees any sign at all that one wants to become a playa-dasi, she certainly arranges for it. At once she tells Radhika, and Radhika obeys her order.

This is the meaning of krpambudhir (an ocean of mercy) in this prayer by Srjila Raghunatha dasa Gosvami to Srila Sanatana Gosvami, and there is no krpa (mercy) beyond this. Sri Sanatana Gosvami, as Lavanga Manjari, is an ocean of mercy because he can distribute the mercy of Srimati Radhika.

Para duhkha-duhkhi. Sanatana Gosvami is always unhappy to see the unhappiness of any jiva. No jiva is saying to him, "Please have mercy upon me." Rather, he sees that they are pots or vessels for mercy though they don't want it. He will go to a person and request, "Can you give me water to drink?" Why is he asking for water? This is because he wants to give his mercy; he is creating their sukriti. He therefore travels to every village and contacts the sense enjoyers.

In the grhasta's home he questions, "I have heard that your daughter is soon to be married."

The grhastha may reply, "Her marriage has already been performed."

"Oh, how is she?"

Although he has no self-interest, Sanatana Gosvami will listen to all the samacara, news, of the villagers. What is the need? He wants to give them bhakti by his association – somehow or other. He will instruct someone, "Your father is very ill. Try to chant 'Hare Krsna, Hare Krsna, Hare Krsna' and he will improve."

In any way he can, Sanatana Gosvami gives his mercy. This is the symptom of para-duhkha-duhkhi. He has nothing to be gained for himself. Rather, he is simply unhappy to see the unhappiness of others.

Sanatanas tam prabhum asrayami. Raghunatha dasa Gosvami is addressing Sanatana Gosvami as Prabhu. Who is Prabhu? Mahaprabhu is Mahaprabhu, and Nityananda and Advaita Acarya are both Prabhus. A Prabhu is one who can give anything to any person. He should be master of all things. I may ask you, "I want a son. Please give me a son." Can you fulfill my request? No, you cannot. But if I request you, "Give me five rupees," you can give that. What you have, you can give. You cannot give what you don't have. Because Sanatana Gosvami can give anything we may desire, Raghunatha dasa Gosvami has addressed him as Prabhu: "O Prabhu, you have something in your treasury which you can supply to me. Please give me radha-pada dasya. You are the master of that. Prabhu asrayami. I am taking shelter of your lotus feet."

The question is raised: "We hear that Raghunatha dasa Gosvami prays to Sri Rupa Manjari, but does he not pray to Lavanga Manjari in the same way? The answer is that he has not prayed here, but he knows that Sanatana Gosvami is Lavanga Manjari. He can pray, but not everything can be written. In his mind he always prays. He has prayed to all the sakhis, and he has prayed even to Saibya, Padma and Candravali who are Radhika's rivals – and what to speak of Lavanga Manjari.

Raghunatha dasa Gosvami has prayed to Sakhi Sthali (the abode of Candravali, Radhika's chief rival), though in one way he should not do so. A man once brought buttermilk from there, and he became very furious; yet he prayed to Sakhi Sthali. He has also offered pranama to Jatila and Kotila (the mother-in-law and sister-in-law of Radhika, who ae always trying to prevent Radhika from meeting with Krsna). If Jatila and Kotila were not there, there would be no rasa.

So it must be that he also prays to Lavanga Manjari, Sanatana Gosvami in his form as a manjari, but not everything can be given in writing. In Çrimad-Bhagavatam we see the same thing. Only one day's rasa has been described, and only eight days' association of Uddhava has been given. It is stated that Uddhava stayed in Vrndavana for six or ten months, but what took place and what conversations transpired have not been written.

We should always remember all these topics, as well as the pastimes of Krsna – not only for others, but with a wish to have a relationship with Him.

Heart: Questions and Answers

Qn: What are the thumb rules for a layman to take care of his heart?

Ans:
1. Diet - Less of carbohydrate, more of protein, less oil
2. Exercise - Half an hour's walk, at least five days a week; avoid lifts and avoid sitting for a longtime
3. Quit smoking
4. Control weight
5. Control blood pressure and sugar

Qn: Is eating non-veg food (fish) good for the heart?

Ans: No

Qn: It's still a grave shock to hear that some apparently healthy person
gets a cardiac arrest. How do we understand it in perspective?

Ans: This is called silent attack; that is why we recommend everyone past the age of 30 to undergo routine health checkups.

Qn: Are heart diseases hereditary?

Ans: Yes

Qn: What are the ways in which the heart is stressed? What practices do you suggest to de-stress?

Ans: Change your attitude towards life. Do not look for perfection in everything in life.

Qn: Is walking better than jogging or is more intensive exercise required to keep a healthy heart?

Ans: Walking is better than jogging since jogging leads to early fatigue and injury to joints

Qn: You have done so much for the poor and needy. What has inspired you to do so?

Ans: Mother Theresa , who was my patient

Qn: Can people with low blood pressure suffer heart diseases?

Ans: Extremely rare

Qn: Does cholesterol accumulates right from an early age
(I'm currently only 22) or do you have to worry about it only after you are above 30 years of age?

Ans: Cholesterol accumulates from childhood.

Qn: How do irregular eating habits affect the heart ?

Ans: You tend to eat junk food when the habits are irregular and your body's enzyme release for digestion gets confused.

Qn: How can I control cholesterol content without using medicines?

Ans: Control diet, walk and eat walnut.

Qn: Can yoga prevent heart ailments?

Ans: Yoga helps.

Qn: Which is the best and worst food for the heart?

Ans: Fruits and vegetables are the best and the worst is oil.

Qn: Which oil is better - groundnut, sunflower, olive?

Ans: All oils are bad ..

Qn: What is the routine checkup one should go through? Is there any specific test?

Ans: Routine blood test to ensure sugar, cholesterol is ok. Check BP, Treadmill test after an echo.

Qn: What are the first aid steps to be taken on a heart attack?

Ans: Help the person into a sleeping position , place an aspirin tablet under the tongue with a sorbitrate tablet if available, and rush him to a coronary care unit since the maximum casualty takes place within the first hour.

Qn: How do you differentiate between pain caused by a heart attack and that caused due to gastric trouble?

Ans: Extremely difficult without ECG.

Qn: What is the main cause of a steep increase in heart problems amongst youngsters? I see people of about 30-40 yrs of age having heart attacks and serious heart problems.

Ans: Increased awareness has increased incidents. Also, sedentary lifestyles, smoking, junk food, lack of exercise in a country where people are genetically three times more vulnerable for heart attacks than Europeans and Americans.

Qn: Is it possible for a person to have BP outside the normal range of 120/80 and yet be perfectly healthy?

Ans: Yes.

Qn: Marriages within close relatives can lead to heart problems for the child. Is it true?

Ans : Yes, co-sanguinity leads to congenital abnormalities and you may not have a software engineer as a child

Qn: Many of us have an irregular daily routine and many a times we have to stay late nights in office. Does this affect our heart ? What precautions would you recommend?

Ans : When you are young, nature protects you against all these irregularities. However, as you grow older, respect the biological clock.

Qn: Will taking anti-hypertensive drugs cause some other complications (short / long term)?

Ans : Yes, most drugs have some side effects. However, modern anti-hypertensive drugs are extremely safe.

Qn: Will consuming more coffee/tea lead to heart attacks?

Ans : No.

Qn: Are asthma patients more prone to heart disease?

Ans : No.

Qn: How would you define junk food?

Ans : Fried food like Kentucky , McDonalds , samosas, and even masala dosas.

Qn: You mentioned that Indians are three times more vulnerable. What is the reason for this, as Europeans and Americans also eat a lot of junk food?

Ans: Every race is vulnerable to some disease and unfortunately, Indians are vulnerable for the most expensive disease.

Qn: Does consuming bananas help reduce hypertension?

Ans : No.

Qn: Can a person help himself during a heart attack (Because we see a lot of forwarded emails on this)?

Ans : Yes. Lie down comfortably and put an aspirin tablet of any description under the tongue and ask someone to take you to the nearest coronary care unit without any delay and do not wait for the ambulance since most of the time, the ambulance does not turn up.

Qn: Do, in any way, low white blood cells and low hemoglobin count lead to heart problems?

Ans : No. But it is ideal to have normal hemoglobin level to increase your exercise capacity.

Qn: Sometimes, due to the hectic schedule we are not able to exercise. So, does walking while doing daily chores at home or climbing the stairs in the house, work as a substitute for exercise?

Ans : Certainly. Avoid sitting continuously for more than half an hour and even the act of getting out of the chair and going to another chair and sitting helps a lot..

Qn: Is there a relation between heart problems and blood sugar?

Ans: Yes. A strong relationship since diabetics are more vulnerable to heart attacks than non-diabetics.

Qn: What are the things one needs to take care of after a heart operation?

Ans : Diet, exercise, drugs on time , Control cholesterol, BP, weight..

Qn: Are people working on night shifts more vulnerable to heart disease when compared to day shift wor ker s?

Ans : No.

Qn: What are the modern anti-hypertensive drugs?

Ans : There are hundreds of drugs and your doctor will chose the right combination for your problem, but my suggestion is to avoid the drugs and go for natural ways of controlling blood pressure by walk, diet to
reduce weight and changing attitudes towards lifestyles.

Qn: Does dispirin or similar headache pills increase the risk of heart attacks?

Ans : No.

Qn: Why is the rate of heart attacks more in men than in women?

Ans : Nature protects women till the age of 45.

Qn: How can one keep the heart in a good condition?

Ans : Eat a healthy diet, avoid junk food, exercise everyday, do not smoke and, go for health checkup s if you are past the age of 30 ( once in six months recommended) ....