What is Krishna consciousness?

mjan · December 24, 2007

Can someone explain, please

gHari · December 24, 2007

It is about always being conscious of God.

krsna · December 24, 2007

It is about always being in love with KRSNA 100% and swimming in that love!!!

KRSNA is LOVE Personified.

Beggar · December 24, 2007

<table cellpadding="4" cellspacing="0" width="98%"><tbody><tr><td colspan="2">The Krishna Conception, Srila Sridhar Maharaj, </td> </tr> <tr> <td> </td> <td>Surrender is not a lip transaction. Surrender means not only to surrender one's possessions, but to realize that the possessions themselves are false. I am not a master of anything. I am not even master of myself. Surrender means to give everything to the Guru, and rid ourselves of the unholy connection of so many possessions, so that they may not disturb us by always suggesting, "You are my master," and in this way misleading us. We should think, "Everything belongs to the Lord and His delegation, the Guru. I am not the master of anything." That sort of knowledge we should imbibe, and that will be helpful to our real spiritual progress. This is reality. We have to realize that fact. We want the truth, and we want to free ourselves from false notions. So, proper diksa, spiritual initiation, imparts the divine knowledge that nothing belongs to us; not only that, but everything belongs to God, including ourselves. That is the conception of diksa: "I belong to Him; everything belongs to Him. I am His servant, and these are the objects of His service."

</td> </tr> <tr> <td colspan="2">Fool's Paradise </td> </tr> <tr> <td> </td> <td>This is reality, and we are suffering under nonreality in an imaginary world. We are living in a fool's paradise. We should do away with the fool's paradise and try to enter into real paradise. When we have a peep into the characteristic of the absolute environment of reality, and even a little regard for the truth, we can no longer relish the paraphernalia of this world as we did previously. Because we have had a real taste of the higher truth, we will have no charm for this material world. We will no longer feel encouragement to meet with the duties that are relating to this world of enjoyment. We will be indifferent. We know that the connection with the present enjoying mood brings a painful reaction. We can realize that, but we cannot leave it behind. We cannot cut off the connection completely in the stage of sadhana, spiritual practice. Still, we have no other alternative. Our affinity for the positive truth should be increased more and more and gradually our affinity for our paraphernalia and obligations will all disappear. Although repeatedly we may not be successful, still we will be unable to give up the idea. We will attempt again and again to make progress towards the truth, and when we are unsuccessful, our heart will ache to think that we are repeatedly being defeated by the enemies who are all around us.

But the fire of Krishna consciousness is there, and that fire is not to be quenched. It is a spark of eternal truth. So, the fire will continue, and the day will come when the enemies that are surrounding us will have to retire once and for all. One day we will find that Krishna has gradually captured our whole heart, and the others have retired forever; they are no longer present to trouble us in our mental circle. We will find that those unwanted things were like mushrooms: they came out from our mental soil, and now they have all gone and died. They have all gone away, and Krishna alone is in the heart. At that time, the heart is only full of Krishna, full of the Krishna conception.

</td> </tr> <tr> <td colspan="2">Krishna Captures The Heart </td> </tr> <tr> <td> </td> <td>Srila Bhakti Siddhanta Saraswati Prabhupad once instructed a disciple at the time of initiation into the Hare Krishna mantra that Krishna should be allowed to land in our hearts, just as an army is landed by the navy. An army is carried by a ship, and when they have landed, the fight begins, and they capture the country, just as Julius Caesar said, "Veni vidi vici -- I came, I saw, I conquered." So, we have to allow Krishna to land in our hearts. Then the fight will begin. What is the proposal of Krishna consciousness, and what is the proposal of so many other conceptions? They are all giving us their assurances from time immemorial, saying, "I shall give you this, I shall give you that," but the Krishna conception will enter and say, "My claim is this: the whole thing is Mine, and you are all trespassers!" The fight will begin; the unwanted things are sure to withdraw, and Krishna consciousness will capture the whole heart. This is the process. Krishna consciousness has only to land within our hearts. Somehow or other, from a pure devotee, a bit of real Krishna consciousness should enter through our ears into our hearts, and Krishna will supply whatever is required. One who has imbibed even a slight regard for Krishna consciousness is assured of success in spiritual life, today or tomorrow.

We may have erected high walls on all sides to protect ourselves so that Krishna consciousness may not enter, but Krishna is a thief -- and a thief requires no invitation. No preparation is necessary for His welcome. He will enter for His own interest, and that is our consolation. Our solace is that Krishna is a thief. Maya has erected her high walls on all sides, but nothing is sufficient to stop Krishna consciousness. Krishna is a thief, and stealthily He will enter one day.

</td> </tr> <tr> <td colspan="2">Hope For The Hopeless </td> </tr> <tr> <td> </td> <td>A devotee may become hopeless, thinking, "The enemy is within my own house; my own kinsmen are my enemies. I am hopeless." We may become disappointed, but Krishna consciousness will not leave us in any way. Krishna will persevere, and in due course of time, He will conquer. And other things, no matter how closely related they may be in private and well-protected rooms in our hearts, will have to go. They must take leave from every corner of our hearts. Krishna will conquer. Krishna will capture the whole thing. The unwanted lusty desires of our hearts are foreign things. They are only mushrooms. Like mushrooms, they come out; they have no permanent stability or root. They are not rooted to the soil. We may think that what we have stored in our hearts is very near and dear, and that is already mixed with us as a part of our existence, but when Krishna consciousness enters, they will all float like mushrooms.

After all, they are mushrooms; they have no footing, no connection with the soil. They are only floating. All material interests are only floating on the surface. They are not deeply rooted within and without the whole of our existence. Only Krishna consciousness has its existence everywhere, within all parts of our existence. So, the mushrooms will have to vanish one day. This is confirmed in the Srimad Bhagavatam [2.8.5]:

pravistah karna-randhrena svanam bhava-saroruham

dhunoti samalam krsnah salilasya yatha sarat

When Krishna enters the heart through the ear, He captures the lotus of the heart and then gradually makes all the dirt in the heart disappear. Just as when the autumn season comes, all the water everywhere becomes pure, so also, when Krishna enters our hearts, all the impurities within will gradually vanish, and only Krishna will remain forever.</td></tr></tbody></table>

cbrahma · December 24, 2007

KC is something that must be experienced through a process called bhakti yoga. Our 'real' consciousness, the one we had before we became entrapped in the cycles of birth and death is Krsna consciousness. Krsna is the Supreme Personality of Godhead and we are his parts and parcels.

When we fully realize that fact in loving service to Him, we are Krsna conscious.

mjan · December 24, 2007

It is about always being conscious of God.

What this means?

Who should be always conscious of whom?

Can you explain quoted text (It is about always being conscious of God) to a person in this situation:

... One person is at home. Alone. In front of computer. Trying to understand quoted text. ...

How is this person supposed to think

that the quoted text is to be understood correctly?

seamusjcarroll · December 24, 2007

im sat alone in front of a computer , thinking feeling and doing , we all think feel and do so many things , until we become aware , there is no question as to why , it just is , disturbed from our sleep , we ask why , and if you are lucky , krishna appears , like a friend we have forgot , the idea at first can be strange , but if you are intelligent you do not reject or accept you continue to enquire, krishna means the all attracting , and the only thing that is attractive in this world is love , krishna is the highest love and the highest goal for love , do you think love do you feel love and do you do love ,without the object of love being krishna , we attach our selves to illusion , the object is to attach our selves to krishna the process is bhakti good luck

theist · December 24, 2007

What this means?
Who should be always conscious of whom?

Can you explain quoted text (It is about always being conscious of God) to a person in this situation:

... One person is at home. Alone. In front of computer. Trying to understand quoted text. ...

How is this person supposed to think

that the quoted text is to be understood correctly?

"One person is at home. Alone."

This is a good example. To be Krsna conscious means you undrestand you are never alone. Krsna is always right here with us.

When we are conscious of His presence we are Krsna conscious. When we are not aware of His presence we are not Krsna conscious.

mjan · December 24, 2007

"One person is at home. Alone."

This is a good example. To be Krsna conscious means you undrestand you are never alone. Krsna is always right here with us.

When we are conscious of His presence we are Krsna conscious. When we are not aware of His presence we are not Krsna conscious.

To be Krsna conscious means you undrestand you are never alone.

What do you mean by - you?

false ego?

indulekhadasi · December 24, 2007

To be Krsna conscious means you undrestand you are never alone.

What do you mean by - you?

false ego?

No it means you- the spirit soul.

This is our actual identity, we are not the bodies. Our bodies is just a covering for who we actually are, the spirit soul. Why do we say my hand, not I hand?

Krishna is always with you, the soul. We are a finite soul but he the infinite soul. In Sanskrit the word for soul is atma and the word for the infinite soul is paramatma. Those two are inseparable. So Krishna in his form as Paramatma is always within you and he notices all of your good and bad actions.

mjan · December 25, 2007

.

mjan · December 25, 2007

Krishna is always with you, the soul. We are a finite soul but he the infinite soul. In Sanskrit the word for soul is atma and the word for the infinite soul is paramatma. Those two are inseparable.

What/where is this border?

suchandra · December 25, 2007

.

mjan · December 25, 2007

Krishna is always with you, the soul. We are a finite soul but he the infinite soul. In Sanskrit the word for soul is atma and the word for the infinite soul is paramatma. Those two are inseparable.

What/where is this border?

Where is the border between finite and infinite, infinite and finite.

indulekhadasi · December 25, 2007

What/where is this border?
Where is the border between finite and infinite, infinite and finite.

We are part and parcel of the infinite soul.

gHari · December 26, 2007

What/where is this border?
Where is the border between finite and infinite, infinite and finite.

The place where the infinitesimal individual soul meets the infinite Supersoul is known as bhakti (devotion, love). They meet in a loving relationship.

Each living being has three things, eternally: the self, God and devotion. Devotion joins the self with God. That relationship is our reality, our hidden forgotten identity.

Beggar · December 26, 2007

Srila Sridhar Maharaj,

<table cellpadding="4" cellspacing="0" width="98%"><tbody><tr><td colspan="2">Krishna Is Our Friend </td> </tr> <tr> <td width="20"> </td> <td>Otherwise we have no hope. Our solace, our consolation in life, is that ultimately we are under the care of such a loving Lord. Krishna's friends think, "What do we care for others? We have our Krishna, our friend. "That sort of inner encouragement, that desperate encouragement, comes from within. "Krishna is there, He is our friend. What do we care about anything? We can take poison, we can jump on the head of that big serpent Kaliya, we can do anything. With Krishna behind us, what do we care? This sentiment is expressed by Bhaktivinoda Thakura in his Saranagati:

raksa koribo tuhun niscaya jani

pana korobun hama yamuna pani

"Fearless and confident of Your protection, I shall drink the waters of the Yamuna, whether they are poisoned or not. I am Your property. You must take care of me; You can't leave me."

kaliya-dokha korobi binasa

sodhobi nadi-jala badobi asa

bhakativinoda tuwa gokula-dhana

rakhobi kesava! korato jatana

"Although the Kaliya serpent's venom has poisoned the Yamuna's waters, I know that poison will not act. Your presence will cleanse the waters and so increase our confidence in Your protection. Bhaktivinoda is now the property of Gokula, Your holy abode, O Kesava. Kindly protect him with care." How are we to enter into such a loving relationship with the Lord? Through the grace of Sri Gauranga. One devotee has said, "If Gauranga had not come, how could we live? And who would inform us about our ultimate prospect in life?" We have such a great prospect. And yet, without Gauranga, who would have come to inform us that we have so much wealth within?

</td> </tr> <tr> <td colspan="2">Remember Your Merciful Guardian </td> </tr> <tr> <td width="20"> </td> <td> And Sri Gauranga says, "You do not know, but you have such a great magnitude of wealth." His coming to inform us of our prospect is like the astrologer who reads a poor man's horoscope and tells him, "Why are you living a poor life? You have immense wealth buried underground. Try to recover it. You are so great and your guardian is so loving and so high, and yet you are wandering like a poor fellow in the street? What is this! You are not helpless; it is not that you have no guardian. You have only to remember your merciful guardian." In the Srimad-Bhagavatam [11.5.32], where the Kali Yuga Avatar is mentioned, we find evidence of the advent of Sri Chaitanya Mahaprabhu. There it is said:

krsna-varnam tvisa 'krsnam

sangopangastra-parsadam

yajnaih sankirtana-prayair

yajanti hi su-medhasah

"In the age of Kali, persons of great piety and intelligence will worship the Lord as Sri Chaitanya Mahaprabhu. He will appear in a golden form chanting Krishna's name, accompanied by His associates and entourage." After that, there are two other verses about Sri Chaitanya Mahaprabhu:

dhyeyam sada paribhava-ghnam abhista-doham

tirthaspadam siva-virinci-nutam saranyam

bhrtyarti-ham pranata-pala bhavabdhi-potam

vande maha-purusa te caranaravindam

Srimad Bhagavatam [11.5.33] explains here, "That same personality who came as Ramacandra and Krishna has again appeared. He has come to direct us to the real fulfillment of life. He is drawing the sweetest nectar from above for the sake of everyone. Meditate only on Him and all your troubles will be finished. He purifies all holy places of pilgrimage and great saintly persons by His touch and by His Sankirtan. He draws the highest things down from the highest plane. And even Brahma and Siva, puzzled by His noble gift, will begin to praise Him. They will eagerly aspire to take shelter under His lotus feet in surrender. The pains of all who come to serve Him will be removed, and their inner necessities will be fulfilled. And He will take care of those who take shelter of Him; they will be given protection as well as everything they may need. In this world where mortality rules, where we are continually experiencing the undesirable changes of repeated birth and death, in this area where no one wants to live, a great ship will come for us and take us within, and carry us away from this unpleasant position. Let us fall at the feet of that great personality who comes to give us the highest nectar."

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gHari · December 26, 2007

What this means?
Who should be always conscious of whom?

Can you explain quoted text (It is about always being conscious of God) to a person in this situation:

... One person is at home. Alone. In front of computer. Trying to understand quoted text. ...

How is this person supposed to think

that the quoted text is to be understood correctly?

Our life is centered on God. We should be always conscious of that and of His relationship with everything, including ourselves.

gHari · December 26, 2007

Here's a brief introduction into the mystery of our existence from the <a href=http://vedabase.net/iso/en target=new>Sri Isopanisad</a> (to listen to it click HERE):

oM pUrNam adaH pUrNam idaM

pUrNAt pUrNam udacyate

pUrNasya pUrNam AdAya

pUrNam evAvaziSyate

</center>

oM--the Complete Whole; pUrNam--perfectly complete; adaH--that; pUrNam--perfectly complete; idam--this phenomenal world; pUrNAt--from the all-perfect; pUrNam--complete unit; udacyate--is produced; pUrNasya--of the Complete Whole; pUrNam--completely, all; AdAya--having been taken away; pUrNam--the complete balance; eva--even; avaziSyate--is remaining.

The Personality of Godhead is perfect and complete, and because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped as complete wholes. Whatever is produced of the Complete Whole is also complete in itself. Because He is the Complete Whole, even though so many complete units emanate from Him, He remains the complete balance.

PURPORT

The Complete Whole, or the Supreme Absolute Truth, is the complete Personality of Godhead. Realization of impersonal Brahman or of ParamAtmA, the Supersoul, is incomplete realization of the Absolute Complete. The Supreme Personality of Godhead is sac-cid-Ananda-vigraha [bs. 5.1]. Realization of impersonal Brahman is realization of His sat feature, or His aspect of eternity, and ParamAtmA realization is realization of His sat and cit features, His aspects of eternity and knowledge. But realization of the Personality of Godhead is realization of all the transcendental features--sat, cit and Ananda, bliss. When one realizes the Supreme Person, he realizes these aspects of the Absolute Truth in their completeness. Vigraha means "form." Thus the Complete Whole is not formless. If He were formless, or if He were less than His creation in any other way, He could not be complete. The Complete Whole must contain everything both within and beyond our experience; otherwise He cannot be complete.

The Complete Whole, the Personality of Godhead, has immense potencies, all of which are as complete as He is. Thus this phenomenal world is also complete in itself. The twenty-four elements of which this material universe is a temporary manifestation are arranged to produce everything necessary for the maintenance and subsistence of this universe. No other unit in the universe need make an extraneous effort to try to maintain the universe. The universe functions on its own time scale, which is fixed by the energy of the Complete Whole, and when that schedule is completed, this temporary manifestation will be annihilated by the complete arrangement of the Complete Whole.

All facilities are given to the small complete units (namely the living beings) to enable them to realize the Complete Whole. All forms of incompleteness are experienced due to incomplete knowledge of the Complete Whole. The human form of life is a complete manifestation of the consciousness of the living being, and it is obtained after evolving through 8,400,000 species of life in the cycle of birth and death. If in this human life of full consciousness the living entity does not realize his completeness in relation to the Complete Whole, he loses the chance to realize his completeness and is again put into the evolutionary cycle by the law of material nature.

Because we do not know that there is a complete arrangement in nature for our maintenance, we make efforts to utilize the resources of nature to create a so-called complete life of sense enjoyment. Because the living entity cannot enjoy the life of the senses without being dovetailed with the Complete Whole, the misleading life of sense enjoyment is illusion. The hand of a body is a complete unit only as long as it is attached to the complete body. When the hand is severed from the body, it may appear like a hand, but it actually has none of the potencies of a hand. Similarly, living beings are part and parcel of the Complete Whole, and if they are severed from the Complete Whole, the illusory representation of completeness cannot fully satisfy them.

The completeness of human life can be realized only when one engages in the service of the Complete Whole. All services in this world--whether social, political, communal, international or even interplanetary--will remain incomplete until they are dovetailed with the Complete Whole. When everything is dovetailed with the Complete Whole, the attached parts and parcels also become complete in themselves.

Murali_Mohan_das · December 26, 2007

I and I.

What do you mean by - you?

mjan · December 26, 2007

You sound like a rastafarian:)

I and I.

Murali_Mohan_das · December 26, 2007

You sound like a rastafarian:)

Recovering Rastafarian Wanna-be (though I never had the dread-locks, just a similar mode of worship).

The whole "I and I" term is something profound, though. I had never much considered it until one day when it struck me that it is a three-word encapsulation of Jiva/Paramatma and achintya-bedabedha.

mjan · December 26, 2007

Where is the border between finite and infinite, infinite and finite.

There is no. (?)

It's just a perspective from where you look at this.

1.) from a perspective of infinite there is no border

2.) from a perspective of finite there is border (your ego(?))

Where could achintya-bedabedha go?

theist · December 26, 2007

There is no. (?)

It's just a perspective from where you look at this.

1.) from a perspective of infinite there is no border

2.) from a perspective of finite there is border (your ego(?))

Where could achintya-bedabedha go?

Nowhere in the scenario you describe because you cancel out the dualism. Mahaprabhu saw that they are both absolute there inconceiably one and different.

When we speak of the self we are not speaking of ahakara. We are not advaitins. You may agree or disagree but if you want to understand our position you must first suspend your advaitin viewpoint at least theorhetically.