premananda

It is a public display of the intimate details of Vraja Lila. That is a sure sign of sahajiyaism according to Sridhar Maharaj, who was against it. For example, SM criticized Devananda Gaudiya Math for celebrating the swing pastimes of Radha-Krishna in the temple. Speaking about the sakhis and hinting that oneself is a gopi is equally sahajiyaistic. If somebody who chants at least 64 rounds daily without fail, and is not attached to watching TV, drinking tea, etc, would talk about the gopis, then it might have some value. Otherwise not...it is sahajiyaism. /ubbthreads/images/icons/shocked.gif

Is sahajiyaism sneaking into this forum? I thought all intimate talk about Radha-Krishna lila was prohibited by Srila Sridhar Maharaj. Govinda Maharaj is beginning to sound like Narayan Maharaj now... ;-)

Sri Upadesamrta with commentary by Srila Bhaktivinoda Thakura Verse One Vaco-vegam manasah krodha-vegam Jihva-vegam udaropastha-vegam Etan vegan yo visaheta dhirah Sarvam apimam prthivim sa sisyat A wise and sober person who can endure the impulses of speech, the mind, anger, the tongue, the belly and the genitals is verily most worthy to command the entire world. Rendering in Bengali verse guru krpabale labhi sambandha vijnana krti jiva hayena bhajane yatnavan sei jive sri rupa gosvami mahodaya ”Upadesamrta” dhanya karena niscaya grhi grha tyagi bhede dviprakra jane upadesa bheda vicaribe vinja gane grhi prati ei saba upadesa haya grha tyagi prati iha parakastha maya vakya vega, mano vega, krodha vega ara jivha vega, udara vega, upastha vega chara ei chaya vega sahi krsna namasraya jagat sasite pare parajiya bhaye kevala saranagati krsna bhakti maya bhakti pratikula tyaa ta´ra anga haya chaya vega sahi ýukta vairagya asraya name aparadha sunya haibe nirbhaye By the strength of guru krpa one is endowed with subjective realization of sambandha jnana. Such a fortunate jiva shall then perform bhajan with great zeal and earnest. For his benefit, Sri Rupa Goswami has composed this unequivocal Upadesamrta, the ambrosial precepts. The wise will discern the appropriate lessons, having duely considered the two kinds of aspirants; householders and those who have abandoned household life. All these teachings are certainly meant for the householders, and the renounced will also find herein the highest transcendental enlightenenment. The impulses of speech, the mind, anger, the tongue, the belly and the genitals can be most disconcerting. One can subdue these impulses by taking refuge in the divine name of Krsna, and one who does so conquers fear and is fit to rule the world. Devotion to Krsna is embued with exclusive surrender, an aspect of which is the abandonment of those things (and persons) detrimental thereto. By resorting to yukta vairagya one may endure the six impulses, and become fearless by cultivating the divine name avoiding with care the ten offences. Sri Piyusa Varsini Vrtti Sri Gauracandraya namah – Obeisance to Sri Gauracandra yat krpa sagarodbhutam upadesamrtam bhuvi sri rupena smanitam gaura candram bhajam tam natva grantha pranetaram tikakaram pranamya ca maya viracyate vrttih piyusa parivesini I worship Sri Gauracandra, whose dear associate Sri Rupa has churned this nectar of instruction from the ocean of astonishment. With salutation to the author and the various commentators I hereby commence my own commentary entitled ”Piyusa Varsini” or ”A rain shower of ambrosia”. anyabhilasita sunyam jnana karmady anavrtam anukulyena krsnanusilanam bhaktir uttama Utama bhakti or bhakti of the highest quality is defined as the favourable cultivation of devotion, free from ulterior motives and not exlipsed by endeavours for jnana, karma and so forth.. (BRS 1.1.6) In this sloka from Bhaktirasamrtasindhu, the priniple of accepting everything that is conducive to bhakti and abandoning all that is deterimental thereto, has been alluded to. It is necessary for persons engaged in bhajana to be aware of these principles. Although it forms no part of bhakti sadhana directly, it is still most helpful for making one fit or truly eligible for bhakti, and is indeed symptomatic of genuine faith and absolute surrender. The stanza from the Vaisnava tantra runs thus: anukulyasya sankalpah pratikulyasya varjanam raksisyatiti visvaso goptrtve varanam tatha atmaniksepa karpanye sad vidha saranagati The six aspects of surrender are: 1) Acceptance of whatever is conducive to bhakti. 2) Abhorance of what is detrimental thereto. 3) Conviction that the Lord is one´s only protector. 4) Acceptance of the Lord as one´s maintainer. 5) Resignation of the self. And 6) sincere humility. In the text under discussion (vaco vegam…), that which is detrimental to bhakti has been pointed out. The impulses of speech, the mind, anger, the tongue, the stomach and the genitals are six impulses arising out of contact of the senses with their objects. Whomsoever is capable of enduring these impulses, is certainly fit to rule the whole world. sokamarsadhibhir bhavair akrantam yasya manasam katham tatra mukundasya sphurti sambhavana bhaved ”How can the delightful Sri Mukunda manifest in the heart of one who is governed by emotions of lamentation, misery, anger and so on?” (Padma Purana, also quoted in BRS 1.2.115) The meaning of this sloka refers to a person whose mind is always distracted and disturbed by the six adversaries, which are: kama (lust), krodha (wrath), lobha (avarice), moha (infatuation), mada (intoxicating pride), and matsarata (malice). Specifically, what is meant by the impulses of speech is the kind of language that offends or causes grie to others. By the mind´s demands is meant the distraction of the mind towards various concocted plans and ideas. By the impulse of anger is meant the use of harsh and abusive language and so forth. The urge of the tongue refers to the hankering for the six kinds of taste, e.g. sweet, sour, pungent, salty, astringent and bitter. The demands of the belly refers to overeating, and by the impulse of the geinitals is meant the hankering of males and females for sexual intercourse. In this way, the mind is absorbed in the current of mundane affairs. It will not be possible to cultivate unalloyed devotion, being governed by the above mentioned six impulses. For the sake of those persons who are inclined to bhakti, and have a desire to be engaged in bhajana, the preceptor of transcendental truths – Srimad Rupa Goswami – has laid down these initial propositions in the first text. It may be questioned whether the endeavour to curb these impulses is actually an intrinsic part of bhakti sadhana (cultivation of devotion). The answer is in the negative. That is to say, the curbing of the six impulses is no intrinsic part of bhakti sahdna. However, what is made clear is that by curbing the above mentioned impulses, one gains the qualification to cross the threshold of the temple of devotion. On the paths of karma (fruitive work) and jnana (spiritual awareness), the controlling of these impulses are intrinsic parts of the respective practices and are of vital importance throughout. In the pracitce of bhakti sadhana however, such instructions do not predominate. Hearing, recounting and recollecting the divine names, forms, exploits, etc. of Sri Krishna are what constitutes the direct practice of bhakti sadhana. During the performance of bhakti sadhana, it may be observed in the immature sadhaka that these imulses cause pressure, giving rise to obstacles and disturbance. At such times the sadhaka should, adopting a mood exclusive surrender, take recourse to the divine name, avoiding the ten offences. Then, by the mercy of the divine name and the powerful effect of the company of unalloyed devotees, it will be possible to keep these disturbances at a distance. The last in the list of ten offences to the divine name specifically relates to this topic. The text runs thus: Srutvapi nama mahatmyam yah priti rahi to´dhamah Aham mamadi paramo namni so´pyaparadha krt ”That lowest among men, who even after hearing the glorification of the divine name, entertains no love thereto, being deeply absorbed in concepts of ”I” and ”mine” is most certainly an offender to the name” (Padma Purana) As far as the interaction of the sense and their objects are concerned, there is of course no possiblity of total abandonment. Therefore, devotees are inclined towards balanced abnegation or in philosophical parlance: yukta vairagya. Hence they do not practice dry and artificial renunciation or suska vairagya. The mind´s natural impulse is to search for pleasure, and so by the pracitce of bhakti that impulse is easily curbed and regulated (by the joy experienced in bhakti). Therefore, one who subdues these six impulses as above mentioned by realization of the self, most certainly becomes a conqueror of the world. All these instructions regarding the forebearance of the six urges are specifically directed to the householder devotees. ”How is that so?”, one may ask. Well, it should be understood in regard to the renounced devotees, who have so renounced household life in persuance of their high ambition, that they have already subdued the above mentioned impulses. Marmanuvad from Bhajana Lalasa Hari he! Prapanche pariya, agati hoiya, Na dekhi upaya are, Agatira gati, carane sarana, Tomaya karinu sara. O Hari! Having fallen into this mundane world, with no refuge, I see no means other than the shelter of Thy feet. Thou art the only recourse for the helpless, this is an essential fact. Karama, geyana, kichu nahi mora, Sadhana bhajana nai, Tumi krpamaya, ami ta kangala, Ahaituki krpa cai. I have no knowledge or pious deeds to my credit and neither have I performed any sadhana or bhajana. Still, Thou art all-compassion and I am pitifully crying, hoping for your causeless mercy. Vakya mano vega, se saba damane, Chariyachi asa ami, Anathera natha, daki tava nama, Ekhana bharasa tumi. After great effort to curb these impulses, I have abandoned all hope. O Lord of the destitute, I call out Thy name, for now Thou art my only refuge.

Here you go: premananda@ I am also on messenger, userID: premananda

That´s better! :-)

Jijaji, if you´re reading this...send me an e-mail.

http://www.exn.ca/starwars/taoism.cfm

Hari Bol! Just checked out the GALVA site and found it quite interesting. I think sex is a disturbance for a person who wants to realize his/her spiritual identity and nature. The worldy sexual desire will become very much weakened and ultimately vanish as the soul begins to relish meditating on the pastimes of Sri Sri Radha-Krishna and Sri Gauranga Mahaprabhu. It doesn´t matter what kind of "sexual" you think you are, the main thing is to remember and realize that you are actually an eternal soul, worship Radha-Krishna and become Their servant.

"Do women stare at men? Can any of the men in this forum say if any woman has anytime stared at him?" Have you been in a monastery your whole life?

The material world is not supposed to be perfect, it is a place for the jivas that choose not to go to the spiritual world from the border line between the material and spiritual realms. The jiva will eventually understand that maya is not its true home and start its journey to the spiritual realm, but it may take ages and ages......

The material world is not supposed to be perfect, it is a place for the jivas that choose not to go to the spiritual world from the border line between the material and spiritual realms. The jiva will eventually understand that maya is not its true home and start its journey to the spiritual realm, but it may take ages and ages......

You will know when you get there. The guru will understand your sincere heart´s desire and help you develop it by giving ekadasa-bhava. According to the explanations of Srila Bhaktivinoda Thakura, the guru and disciple will naturally discuss these things when the time is right. A person who doesn´t have a desire to practice raganuga sadhana will not benefit much from receiving siddha pranali. It is only for those who really want to perform lila smaranam and want to develop their relationship with Sri Sri Radha-Krishna and Their sakhis. There is a rumour that "sahajiyas" meditate on Vraja lila for their own sensual enjoyment. But that is not lila smaranam proper, merely sensual enjoyment, misconception. A devotee who understands the nature of the divine pastimes will never think that they are mundane erotic tales meant to increase sexual lust. In fact, the opposite is true; by meditating on Radha-Krishna lila the desire to unite with the opposite sex will vanish gradually due to a higher taste. The beauty and bliss of the Divine Couple´s pastimes will drench the sincere servant in ecstacy, even though she doesn´t ask for it. A raganuga sadhaka only wishes to serve the manjaris in the guru parampara who are serving the Divine Couple. Servant of the servant of the servant of the servant....

"Gadadhara-prana dasa has also admitted that he is an ajata-rati raganuga sadhaka and that he gives siddha-pranali. So it is clear that there are those who are not siddhas giving out siddha-pranali." Would any advanced devotee say, "I am a perfectly realized soul"? It is only through association with a devotee one can understand his/her position. In fact you don´t know what Sri Gadadhara Prana Prabhu has realized or not realized. It is like saying, "Bhaktisiddhanta considered himself most fallen, so he has admitted that he wasn´t qualified to be guru. How can a fallen soul be a spiritual master?".

Two rounds for initiated devotees. It is said that the two rounds represent Radha and Krishna. In ISKCON three is the standard, but in most Gaudiya Maths and in the other branches of the Caitanya tree, two rounds is the most common.

Two rounds for initiated devotees. It is said that the two rounds represent Radha and Krishna. In ISKCON three is the standard, but in most Gaudiya Maths and in the other branches of the Caitanya tree, two rounds is the most common.