meeting God storys

[sweetmerkaba]

I dont know if one should ask for this, but I would like to know more about meeting Krishna. I have a few questions to the advance devoties who got to see them, please tell me the story, on how it happen, what you saw, and what sri Krishna said to you.

 

Do you acctualy see God, in the form of krishna, or does he disguise himself? Are you in a mediate state, or does he just show up randomly somewhere, where you happen to be?

 

I'm sorry if is offence to ask this question.

Hare Krishna

[gHari]

We must remember that this is very rare. Attracting Krsna is possible only through intense desire for Him. Srila NArada Muni in past lives had become attached to hearing of Sri Krsna and His devotional service. Krsna will not embarrass us by appearing before we are ready. The meeting has to be special; after all, He is God. Are we humble enough to be in His presence yet?

 

As we read backward and forward from this one verse [SB 1.6.16] we can see both the sadness and joy as NArada narrates his story:<blockquote>As soon as I began to meditate upon the lotus feet of the Personality of Godhead with my mind transformed in transcendental love, tears rolled down my eyes, and without delay the Personality of Godhead Sri Krsna appeared on the lotus of my heart.

 

O VyAsadeva, at that time, being exceedingly overpowered by feelings of happiness, every part of my body became separately enlivened. Being absorbed in an ocean of ecstasy, I could not see both myself and the Lord.

 

The transcendental form of the Lord, as it is, satisfies the mind's desire and at once erases all mental incongruities. Upon losing that form, I suddenly got up, being perturbed, as is usual when one loses that which is desirable.

 

I desired to see again that transcendental form of the Lord, but despite my attempts to concentrate upon the heart with eagerness to view the form again, I could not see Him any more, and thus dissatisfied, I was very much aggrieved.

 

Seeing my attempts in that lonely place, the Personality of Godhead, who is transcendental to all mundane description, spoke to me with gravity and pleasing words, just to mitigate my grief.

 

O NArada [the Lord spoke], I regret that during this lifetime you will not be able to see Me anymore. Those who are incomplete in service and who are not completely free from all material taints can hardly see Me.

 

O virtuous one, you have only once seen My person, and this is just to increase your desire for Me, because the more you hanker for Me, the more you will be freed from all material desires.

 

By service of the Absolute Truth, even for a few days, a devotee attains firm and fixed intelligence in Me. Consequently he goes on to become My associate in the transcendental world after giving up the present deplorable material worlds.

 

Intelligence engaged in My devotion cannot be thwarted at any time. Even at the time of creation, as well as at the time of annihilation, your remembrance will continue by My mercy.

 

Then that supreme authority, personified by sound and unseen by eyes, but most wonderful, stopped speaking. Feeling a sense of gratitude, I offered my obeisances unto Him, bowing my head.

 

Thus I began chanting the holy name and fame of the Lord by repeated recitation, ignoring all the formalities of the material world. Such chanting and remembering of the transcendental pastimes of the Lord are benedictory. So doing, I traveled all over the earth, fully satisfied, humble and unenvious.

 

And so, O BrAhmaNa VyAsadeva, in due course of time I, who was fully absorbed in thinking of KRSNa and who therefore had no attachments, being completely freed from all material taints, met with death, as lightning and illumination occur simultaneously.</blockquote>

 

 

[gHari]

In CC Madhya 4.24-47, the great master Srila Madhavendra Puri has a different kind of experience:<blockquote>While he was sitting beneath a tree, an unknown cowherd boy came with a pot of milk, placed it before MAdhavendra PurI and, smiling, addressed him as follows.

 

"O MAdhavendra PurI, please drink the milk I have brought. Why don't you beg some food to eat? What kind of meditation are you undergoing?"

 

When he saw the beauty of that boy, MAdhavendra PurI became very satisfied. Hearing His sweet words, he forgot all hunger and thirst.

 

MAdhavendra PurI said, "Who are You? Where do You reside? And how did You know that I was fasting?"

 

The boy replied, "Sir, I am a cowherd boy, and I reside in this village. In My village, no one fasts.

 

"In this village a person can beg food from others and thus eat. Some people drink only milk, but if a person does not ask anyone for food, I supply him all his eatables.

 

"The women who come here to take water saw you, and they supplied Me with this milk and sent Me to you."

 

The boy continued, "I must go very soon to milk the cows, but I shall return and take back this milk pot from you."

 

Saying this, the boy left the place. Indeed, He suddenly could be seen no more, and MAdhavendra PurI's heart was filled with wonder.

 

After drinking the milk, MAdhavendra PurI washed the pot and put it aside. He looked toward the path, but the boy never returned.

 

MAdhavendra PurI could not sleep. He sat and chanted the Hare KRSNa mahA-mantra, and at the end of the night he dozed a little, and his external activities stopped.

 

In a dream MAdhavendra PurI saw the very same boy. The boy came before him and, holding his hand, took him to a bush in the jungle.

 

The boy showed MAdhavendra PurI the bush and said, "I reside in this bush, and because of this I suffer very much from severe cold, rain showers, winds and scorching heat.

 

"Please bring the people of the village and get them to take Me out of this bush. Then have them situate Me nicely on top of the hill.

 

"Please construct a temple on top of that hill," the boy continued, "and install Me in that temple. After this, wash Me with large quantities of cold water so that My body may be cleansed.

 

"For many days I have been observing you, and I have been wondering, ‘When will MAdhavendra PurI come here to serve Me?'

 

"I have accepted your service due to your ecstatic love for Me. Thus I shall appear, and by My audience all fallen souls will be delivered.

 

"My name is GopAla. I am the lifter of Govardhana Hill. I was installed by Vajra, and here I am the authority.

 

"When the Muslims attacked, the priest who was serving Me hid Me in this bush in the jungle. Then he ran away out of fear of the attack.

 

"Since the priest went away, I have been staying in this bush. It is very good that you have come here. Now just remove Me with care."

 

After saying this, the boy disappeared. Then MAdhavendra PurI woke up and began to consider his dream.

 

MAdhavendra PurI began to lament, "I saw Lord KRSNa directly, but I could not recognize Him!" Thus he fell down on the ground in ecstatic love.

 

MAdhavendra PurI cried for some time, but then he fixed his mind on executing the order of GopAla. Thus he became tranquil.

</blockquote>

[gHari]

A general description of seeing God was written by our Lord Brahma in his Sri Brahma-saMhitA 5.38:<BLOCKQUOTE><CENTER><font color="RED">

premAJjana-cchurita-bhakti-vilocanena

santaH sadaiva hRdayeSu vilokayanti

yaM zyAmasundaram acintya-guNa-svarUpaM

govindam Adi-puruSaM tam ahaM bhajAmi

</center>

prema--of love; aJjana--with the salve; churita--tinged; bhakti--of devotion; vilocanena--with the eye; santaH--the pure devotees; sadA--always; eva--indeed; hRdayeSu--in their hearts; vilokayanti--see; yam--whom; zyAma--dark blue; sundaram--beautiful; acintya--inconceivable; guNa--with attributes; svarUpam--whose nature is endowed; govindam--Govinda; Adi-puruSam--the original person; tam--Him; aham--I; bhajAmi--worship.

</font>

I worship Govinda, the primeval Lord, who is SyAmasundara, KRSNa Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love.

 

PURPORT

The SyAmasundara form of KRSNa is His inconceivable simultaneous personal and impersonal self-contradictory form. True devotees see that form in their purified hearts under the influence of devotional trance. The form SyAma is not the blue color visible in the mundane world but is the transcendental variegated color affording eternal bliss, and is not visible to the mortal eye. On a consideration of the trance of VyAsadeva as in the zloka, bhakti-yogena manasi etc., it will be clear that the form of SrI KRSNa is the full Personality of Godhead and can only be visible in the heart of a true devotee, which is the only true seat in the state of trance under the influence of devotion. When KRSNa manifested Himself in Vraja, both the devotees and nondevotees saw Him with this very eye; but only the devotees cherished Him, eternally present in Vraja, as the priceless jewel of their heart. Nowadays also the devotees see Him in Vraja in their hearts, saturated with devotion although they do not see Him with their eyes. The eye of devotion is nothing but the eye of the pure unalloyed spiritual self of the jIva. The form of KRSNa is visible to that eye in proportion to its purification by the practice of devotion. When the devotion of the neophyte reaches the stage of bhAva-bhakti the pure eye of that devotee is tinged with the salve of love by the grace of KRSNa, which enables him to see KRSNa face to face. The phrase "in their hearts" means KRSNa is visible in proportion as their hearts are purified by the practice of devotion. The sum and substance of this zloka is that the form of KRSNa, who is SyAmasundara, NaTavara (Best Dancer), MuralIdhara (Holder of the Flute) and TribhaGga (Triple-bending), is not a mental concoction but is transcendental, and is visible with the eye of the soul of the devotee under trance.

</BLOCKQUOTE>

Lord Brahma just described God earlier in verse 5.31:<BLOCKQUOTE><CENTER><font color="RED">

Alola-candraka-lasad-vanamAlya-vaMzI-

ratnAGgadaM praNaya-keli-kalA-vilAsam

zyAmaM tri-bhaGga-lalitaM niyata-prakAzaM

govindam Adi-puruSaM tam ahaM bhajAmi

</center>

Alola--swinging; candraka--with a moon-locket; lasat--beautified; vana-mAlya--a garland of flowers; vaMzI--flute; ratna-aGgadam--adorned with jeweled ornaments; praNaya--of love; keli-kalA--in pastimes; vilAsam--who always revels; zyAmam--SyAmasundara; tri-bhaGga--bending in three places; lalitam--graceful; niyata--eternally; prakAzam--manifest; govindam--Govinda; Adi-puruSam--the original person; tam--Him; aham--I; bhajAmi--worship.

</font>

I worship Govinda, the primeval Lord, round whose neck is swinging a garland of flowers beautified with the moon-locket, whose two hands are adorned with the flute and jeweled ornaments, who always revels in pastimes of love, whose graceful threefold-bending form of SyAmasundara is eternally manifest.

 

PURPORT

In the zloka beginning with cintAmaNi-prakara the transcendental region and the spiritual names of Govinda, in the zloka beginning with veNuM kvaNantam, the eternal beautiful form of Govinda and in this zloka the amorous pastimes of Govinda, the embodiment of His sixty-four excellences, have been described. All the spiritual affairs that come within the scope of description in the narration of the ecstatic mellow quality (rasa) are included in the spiritual amorous sports of Govinda.

</BLOCKQUOTE>

 

[gHari]

As referenced above in the Purport to Sri Brahma-samhita, the Srimad-Bhagavatam verses 1.7.3-4 describe the vision of Srila Vyasadeva:<blockquote>

In that place, SrIla VyAsadeva, in his own Azrama, which was surrounded by berry trees, sat down to meditate after touching water for purification.

 

PURPORT

Under instructions of his spiritual master SrIla NArada Muni, VyAsadeva concentrated his mind in that transcendental place of meditation.

<CENTER><font color="RED">

 

bhakti-yogena manasi

samyak praNihite 'male

apazyat puruSaM pUrNaM

mAyAM ca tad-apAzrayam

</center>

bhakti--devotional service; yogena--by the process of linking up; manasi--upon the mind; samyak--perfectly; praNihite--engaged in and fixed upon; amale--without any matter; apazyat--saw; puruSam--the Personality of Godhead; pUrNam--absolute; mAyAm--energy; ca--also; tat--His; apAzrayam--under full control.

</font>

Thus he fixed his mind, perfectly engaging it by linking it in devotional service [bhakti-yoga] without any tinge of materialism, and thus he saw the Absolute Personality of Godhead along with His external energy, which was under full control.

 

PURPORT

Perfect vision of the Absolute Truth is possible only by the linking process of devotional service. This is also confirmed in the Bhagavad-gItA. One can perfectly realize the Absolute Truth Personality of Godhead only by the process of devotional service, and one can enter into the kingdom of God by such perfect knowledge. Imperfect realization of the Absolute by the partial approach of the impersonal Brahman or localized ParamAtmA does not permit anyone to enter into the kingdom of God. SrI NArada advised SrIla VyAsadeva to become absorbed in transcendental meditation on the Personality of Godhead and His activities. SrIla VyAsadeva did not take notice of the effulgence of Brahman because that is not absolute vision. The absolute vision is the Personality of Godhead, as it is confirmed in the Bhagavad-gItA (7.19): vAsudevaH sarvam iti. <font color="blue">In the UpaniSads also it is confirmed that VAsudeva, the Personality of Godhead, is covered by the golden glowing hiraNmayena pAtreNa veil of impersonal Brahman, and when that curtain is removed by the mercy of the Lord the real face of the Absolute is seen.</font> The Absolute is mentioned here as the puruSa, or person. The Absolute Personality of Godhead is mentioned in so many Vedic literatures, and in the Bhagavad-gItA, the puruSa is confirmed as the eternal and original person. The Absolute Personality of Godhead is the perfect person. The Supreme Person has manifold energies, out of which the internal, external and marginal energies are specifically important. The energy mentioned here is the external energy, as will be clear from the statements of her activities. The internal energy is there along with the Absolute Person as the moonlight is there with the moon. The external energy is compared to darkness because it keeps the living entities in the darkness of ignorance. The word apAzrayam suggests that this energy of the Lord is under full control. The internal potency or superior energy is also called mAyA, but it is spiritual mAyA, or energy exhibited in the absolute realm. When one is under the shelter of this internal potency, the darkness of material ignorance is at once dissipated. And even those who are AtmArAma, or fixed in trance, take shelter of this mAyA, or internal energy. Devotional service, or bhakti-yoga, is the function of the internal energy; thus there is no place for the inferior energy, or material energy, just as there is no place for darkness in the effulgence of spiritual light. Such internal energy is even superior to the spiritual bliss attainable in the conception of impersonal Brahman. It is stated in the Bhagavad-gItA that the impersonal Brahman effulgence is also an emanation from the Absolute Personality of Godhead SrI KRSNa. The parama-puruSa cannot be anyone except SrI KRSNa Himself, as will be explained in the later zlokas.

</blockquote>

[gHari]

<center><h3>SRI ISOPANISHAD</h3>

Mantra Fifteen

<FONT COLOR=RED>

hiraNmayena pAtreNa

satyasyApihitaM mukham

tat tvaM pUSann apAvRNu

satya-dharmAya dRSTaye

</center>

hiraNmayena--by a golden effulgence; pAtreNa--by a dazzling covering; satyasya--of the Supreme Truth; apihitam--covered; mukham--the face; tat--that covering; tvam--Yourself; pUSan--O sustainer; apAvRNu--kindly remove; satya--pure; dharmAya--unto the devotee; dRSTaye--for exhibiting.

</font>

O my Lord, sustainer of all that lives, Your real face is covered by Your dazzling effulgence. Kindly remove that covering and exhibit Yourself to Your pure devotee.

 

PURPORT

In the Bhagavad-gItA (14.27), the Lord explains His personal rays (brahmajyoti), the dazzling effulgence of His personal form, in this way:

<center><FONT COLOR=RED>

brahmaNo hi pratiSThAham

amRtasyAvyayasya ca

zAzvatasya ca dharmasya

sukhasyaikAntikasya ca

</center></font>

"I am the basis of the impersonal Brahman, which is immortal, imperishable and eternal and is the constitutional position of ultimate happiness." Brahman, ParamAtmA and BhagavAn are three aspects of the same Absolute Truth. Brahman is the aspect most easily perceived by the beginner; ParamAtmA, the Supersoul, is realized by those who have further progressed; and BhagavAn realization is the ultimate realization of the Absolute Truth. This is confirmed in the Bhagavad-gItA (7.7), where Lord KRSNa says that He is the ultimate concept of the Absolute Truth: mattaH parataraM nAnyat. Therefore KRSNa is the source of the brahmajyoti as well as the all-pervading ParamAtmA. Later in the Bhagavad-gItA (10.42) KRSNa further explains:

<center><FONT COLOR=RED>

atha vA bahunaitena

kiM jJAtena tavArjuna

viSTabhyAham idaM kRtsnam

ekAMzena sthito jagat

</center></font>

"But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe." Thus by His one plenary expansion, the all-pervading ParamAtmA, the Lord maintains the complete material cosmic creation. He also maintains all manifestations in the spiritual world. Therefore in this zruti-mantra of SrI IzopaniSad, the Lord is addressed as pUSan, the ultimate maintainer.

 

The Personality of Godhead, SrI KRSNa, is always filled with transcendental bliss (Ananda-mayo 'bhyAsAt). When He was present at VRndAvana in India five thousand years ago, He always remained in transcendental bliss, even from the beginning of His childhood pastimes. The killings of various demons--such as Agha, Baka, PUtanA and Pralamba--were but pleasure excursions for Him. In His village of VRndAvana He enjoyed Himself with His mother, brother and friends, and when He played the role of a naughty butter thief, all His associates enjoyed celestial bliss by His stealing. The Lord's fame as a butter thief is not reproachable, for by stealing butter the Lord gave pleasure to His pure devotees. Everything the Lord did in VRndAvana was for the pleasure of His associates there. The Lord created these pastimes to attract the dry speculators and the acrobats of the so-called haTha-yoga system who wish to find the Absolute Truth.

 

Of the childhood play between the Lord and His playmates, the cowherd boys, Sukadeva GosvAmI says in SrImad-BhAgavatam (10.12.11):

<center><FONT COLOR=RED>

itthaM satAM brahma-sukhAnubhUtyA

dAsyaM gatAnAM para-daivatena

mAyAzritAnAM nara-dArakeNa

sAkaM vijahruH kRta-puNya-puJjAH

</center></font>

"The Personality of Godhead, who is perceived as the impersonal, blissful Brahman by the jJAnIs, who is worshiped as the Supreme Lord by devotees in the mood of servitorship, and who is considered an ordinary human being by mundane people, played with the cowherd boys, who had attained their position after accumulating many pious activities."

 

Thus the Lord is always engaged in transcendental loving activities with His spiritual associates in the various relationships of zAnta (neutrality), dAsya (servitorship), sakhya (friendship), vAtsalya (parental affection) and mAdhurya (conjugal love).

 

Since it is said that Lord KRSNa never leaves VRndAvana-dhAma, one may ask how He manages the affairs of the creation. This is answered in the Bhagavad-gItA (13.14–18): The Lord pervades the entire material creation by His plenary part known as the ParamAtmA, or Supersoul. Although the Lord personally has nothing to do with material creation, maintenance and destruction, He causes all these things to be done by His plenary expansion, the ParamAtmA. Every living entity is known as AtmA, soul, and the principal AtmA who controls them all is ParamAtmA, the Supersoul.

 

This system of God realization is a great science. The materialistic sAGkhya-yogIs can only analyze and meditate on the twenty-four factors of the material creation, for they have very little information of the puruSa, the Lord. And the impersonal transcendentalists are simply bewildered by the glaring effulgence of the brahmajyoti. If one wants to see the Absolute Truth in full, one has to penetrate beyond the twenty-four material elements and the glaring effulgence as well. SrI IzopaniSad points toward this direction, praying for the removal of the hiraNmaya-pAtra, the dazzling covering of the Lord. Unless this covering is removed so one can perceive the real face of the Personality of Godhead, factual realization of the Absolute Truth can never be achieved.

 

The ParamAtmA feature of the Personality of Godhead is one of three plenary expansions, or viSNu-tattvas, collectively known as the puruSa-avatAras. One of these viSNu-tattvas who is within the universe is known as KSIrodakazAyI ViSNu. He is the ViSNu among the three principal deities--BrahmA, ViSNu and Siva--and He is the all-pervading ParamAtmA in each and every individual living entity. The second viSNu-tattva within the universe is GarbhodakazAyI ViSNu, the collective Supersoul of all living entities. Beyond these two is KAraNodakazAyI ViSNu, who lies in the Causal Ocean. He is the creator of all universes. The yoga system teaches the serious student to meet the viSNu-tattvas after going beyond the twenty-four material elements of the cosmic creation. The culture of empiric philosophy helps one realize the impersonal brahmajyoti, which is the glaring effulgence of the transcendental body of Lord SrI KRSNa. That the brahmajyoti is KRSNa's effulgence is confirmed in the Bhagavad-gItA (14.27) as well as the Brahma-saMhitA (5.40):

<center><FONT COLOR=RED>

yasya prabhA-prabhavato jagad-aNDa-koTi-

koTiSv azeSa-vasudhAdi vibhUti-bhinnam

tad brahma niSkalam anantam azeSa-bhUtaM

govindam Adi-puruSaM tam ahaM bhajAmi

</center></font>

"In the millions and millions of universes there are innumerable planets, and each and every one of them is different from the others by its cosmic constitution. All of these planets are situated in a corner of the brahmajyoti. This brahmajyoti is but the personal rays of the Supreme Personality of Godhead, Govinda, whom I worship." This mantra from the Brahma-saMhitA is spoken from the platform of factual realization of the Absolute Truth, and the zruti-mantra of SrI IzopaniSad under discussion confirms this mantra as a process of realization. The IzopaniSad mantra is a simple prayer to the Lord to remove the brahmajyoti so that one can see His real face. This brahmajyoti effulgence is described in detail in several mantras of the MuNDaka UpaniSad (2.2.10–12):

<center><FONT COLOR=RED>

hiraNmaye pare koze

virajaM brahma niSkalam

tac chubhraM jyotiSAM jyotis

tad yad Atma-vido viduH

na tatra sUryo bhAti na candra-tArakaM

nemA vidyuto bhAnti kuto 'yam agniH

tam eva bhAntam anu bhAti sarvaM

tasya bhAsA sarvam idaM vibhAti

 

brahmaivedam amRtaM purastAd brahma

pazcAd brahma dakSiNataz cottareNa

adhaz cordhvaM ca prasRtaM brahmai-

vedaM vizvam idaM variSTham

</center></font>

"In the spiritual realm, beyond the material covering, is the unlimited Brahman effulgence, which is free from material contamination. That effulgent white light is understood by transcendentalists to be the light of all lights. In that realm there is no need of sunshine, moonshine, fire or electricity for illumination. Indeed, whatever illumination appears in the material world is only a reflection of that supreme illumination. That Brahman is in front and in back, in the north, south, east and west, and also overhead and below. In other words, that supreme Brahman effulgence spreads throughout both the material and spiritual skies."

 

Perfect knowledge means knowing KRSNa as the root of this Brahman effulgence. This knowledge can be gained from such scriptures as SrImad-BhAgavatam, which perfectly elaborates the science of KRSNa. In SrImad-BhAgavatam, the author, SrIla VyAsadeva, has established that one will describe the Supreme Truth as Brahman, ParamAtmA or BhagavAn according to one's realization of Him. SrIla VyAsadeva never states that the Supreme Truth is a jIva, an ordinary living entity. The living entity should never be considered the all-powerful Supreme Truth. If he were the Supreme, he would not need to pray to the Lord to remove His dazzling cover so that the living entity could see His real face.

 

The conclusion is that one who has no knowledge of the potencies of the Supreme Truth will realize the impersonal Brahman. Similarly, when one realizes the material potencies of the Lord but has little or no information of the spiritual potencies, he attains ParamAtmA realization. Thus both Brahman and ParamAtmA realization of the Absolute Truth are partial realizations. However, when one realizes the Supreme Personality of Godhead, SrI KRSNa, in full potency after the removal of the hiraNmaya-pAtra, one realizes vAsudevaH sarvam iti: [bg. 7.19] Lord SrI KRSNa, who is known as VAsudeva, is everything--Brahman, ParamAtmA and BhagavAn. He is BhagavAn, the root, and Brahman and ParamAtmA are His branches.

 

In the Bhagavad-gItA (6.46–47) there is a comparative analysis of the three types of transcendentalists--the worshipers of the impersonal Brahman (jJAnIs), the worshipers of the ParamAtmA feature (yogIs) and the devotees of Lord SrI KRSNa (bhaktas). It is stated there that the jJAnIs, those who have cultivated Vedic knowledge, are better than ordinary fruitive workers, that the yogIs are still greater than the jJAnIs, and that among all yogIs, those who constantly serve the Lord with all their energies are the topmost. In summary, a philosopher is better than a laboring man, a mystic is superior to a philosopher, and of all the mystic yogIs, he who follows bhakti-yoga, constantly engaging in the service of the Lord, is the highest. SrI IzopaniSad directs us toward this perfection.

 

 

[Guest guest]

don't try 2 c God. Act in a way that God will want 2 c u !!

[gHari]

It is not what we do but why we do it. It is said that it is lobha or intense greed for Krsna that attracts His attention. This greed destroys all material attachment and sponsors constant devotion. It is that sincerity He wants and cannot resist. Devotional greed develops as attraction thickens from affection through to love of God.

 

 

[gHari]

Starting at verse 4.9.1 of the Srimad-Bhagavatam, Dhruva Maharaja sees Krsna externally:<blockquote>The form of the Lord, which was brilliant like lightning and in which Dhruva MahArAja, in his mature yogic process, was fully absorbed in meditation, all of a sudden disappeared. Thus Dhruva was perturbed, and his meditation broke. But as soon as he opened his eyes he saw the Supreme Personality of Godhead personally present, just as he had been seeing the Lord in his heart.</blockquote>

 

[sweetmerkaba]

I saw Krishna today!

 

I was walking down a st, and i looked, there was a hindu resturnt, and inside there was a big statue of lord shiva and another one of radhe krishna!! I went in to check it out and it was way to beauitfull!!!

 

Hare Krishna

[gHari]

There's something special about suddenly finding Krsna in this dry world where you don't expect Him. I used to take great delight in finding Spiritual Sky incense with Lord Syamasundara. It's a bit like when Dhruva found his internal meditation on Supersoul become externalized. We try so hard to remember Krsna, and then bam, there He is before our eyes.

 

<center><img src=http://canoeparts.ca/KINGDOM/Syamasundara.jpg></center>