• Sri Gurvastakam

    Sri Gurvastakam

    I want to give an explanation of Sri Guru – what are the symptoms of a bona fide guru – and to show you examples that have been given in the epics [Vedic scriptures]. You can apply this to your own guru. Our Sri Guru is akhanda-guru-tattva, Sri Baladeva Prabhu or Sri Nityananda Prabhu, so all teachings should be applied to him and to others who are following this... Read More
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  • Our Master - His Life

    A most endearing hallmark of his preaching was the heart-stealing affection he showed to all. As an uttama-bhāgavata, he entered the deepest recesses of the heart to give the unmistakable reassurance that he is one's eternal well-wisher. The depth of his affection is a tangible reality for all who have experienced it, and this in itself bears subjective testimony to the fact that he was a true emissary of the Supreme Lord.

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  • Namah

    As long as Śrīla Gurudeva, the beloved of Śrī Kṛṣṇa, is physically manifest, it is wise to render intimate service to him, and thereby attain perfection. But if we are not able to attain perfection because we have failed to develop attachment to him, attachment wherein we consider him to be the lord of our heart; if we have failed to serve him by giving him our full heart in complete sincerity and selflessness, then we have certainly been deprived...

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  • The Most Compassionate

    Sri Caitanya Mahaprabhu is certainly more intelligent than each and every one of us, and He knows how to make the fallen souls of Kali-yuga best understand His high-level teachings. Indeed, His teachings are comprehensible by all. Still, our misfortune prevails. First, we do not accept His teachings. Second, to impress others with our prowess we mix something of our own with them...

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Rays of The Harmonist

  • Lust for Kṛṣṇa is fostered by the highest angels
  • Vaisnava Philosphy and Vedanta
  • Sri Raghunatha - the Pinnacle of Abnegation

tn srila bhakitsiddhantaby Śrīla Bhaktisiddhanta Sarasvatī Ṭhākura Prabhupāda

But there is found neither a feeling of apathy nor one of attachment towards these secular moralities. Rather, all such moralities are like maids, standing behind spiritual moralities and waiting to become elevated, having received permission to serve the Lord of transcendental love...

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tn srila bhakitsiddhantaby Śrīla Bhaktisiddhanta Sarasvatī Ṭhākura Prabhupāda

To be brief, the difference between the followers of Māyāvāda, or absolute monism, and the Vaiṣṇava Vedantists is that the former has a bias for the idea of nirviśeṣa, or non-distinction, whereas the latter accepts the eternality of Personal Godhead. The monists are atheists in disguise. On the other hand, the Vaiṣṇavas are sincere theists...

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tn srila bhakitsiddhantaby Śrīla Bhaktisiddhanta Sarasvatī Ṭhākura Prabhupāda

In his Vilāpa-kusumañjali (102), Raghunātha prays to Śrī Rādhā: “Somehow I have spent my life in high expectations of the ocean of nectar. If even You do not show kindness toward me, then what need is there for me to continue living? What, then, is the benefit of my residence in Vraja or even being with Kṛṣṇa?”

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Featured: Jagannatha Ratha-yatra

Jagannath Rathayatra 200

Śrī Jagannātha Ratha-yātrā is bound to take one’s appreciation of Ratha-yātrā to new heights, beyond the thrill of an extraordinary cultural or religious experience. Annually, in Purī, India, approximately a million people attend the ancient Ratha-yātrā festival, to take darśana of Lord Jagannātha on His chariot, and at least three times that view it from other places in India and around the world. Still, the deep significance of Ratha-yātrā, being most confidential, is not widely known...

 

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Among all the different types of offences a jiva (living being) can possibly commit, no offence is more severe than blaspheming a Vaisnava. It is therefore essential to contemplate the meaning of vaisnava-ninda according to the scriptures. It is written in the Skanda Purana...

tn_vamanJavala was a widow. She had one young son named Satyakama. One day, Satyakama approached her and said, "Mother, I want to adopt a vow of sacred celibacy and take up residence in the school of my guru. But to do so, I must know my family lineage."

tn_interview_sa10The director of a very popular South African television program, called Dharma Moments, came with his cameraman to the residence of Srila Narayana Gosvami Maharaja to interview him for their program. They first filmed the devotees chanting the maha-mantra...

tn_rvc3This surrender and complete dedication of the heart to guru is called tadatmya (oneness of heart) in Sanskrit. When an iron rod is placed in fire, the qualities of the fire enter the iron. When fire permeates an iron rod it is the fire that burns other objects; it is not that the iron rod burns other objects; The iron rod may ‘consider,’ “I am fire,” in the sense that the qualities of the iron have become one with the qualities of the fire; it now does the work of fire.

tn_rvc4As Lalita trains Srimati Radhika in this way [for Radhika’s nocturnal meeting with Sri Krsna], Rupa Manjari watches, and our guru in this world, as sakhi-manjari in that world, also watches.

tn_gdforvThis is the third of the three important slokas discussed by Srila Visvanatha Cakravarti Thakura in his Rag-vartma-candrika:
sravanotkirtanadini vaidhi-bhakty uditani tu
yany angani ca tanyatra vijneyani manisibhih

tn_rvc7Abhista-bhava-mayi: Whatever practices we execute at the time of our sadhana (the practice executed to attain our goal) will be the same at the time of sadhya (the goal of life, the stage of siddhi, perfection). Sadhakas remember Krsna, Govinda, now, at the time of their sadhana, and they will do so in siddha-sarira (spiritual form as a gopi-manjari) as well. Both remembrances are the same, but one is unripe and the other will be ripe. The subject of the mood will never change, just as kirtana will never be changed, whether in the stage of sadhana or siddha. The sadhakas' absorption in their constitutional mood is called abhista-bhava-mayi.

tn_rvc8First I explained abhista-bhava-mayi, which may be in an unripe or ripe stage. In the stage of sadhana it is the absorption that "We are gopis;" and in the siddha stage we will actually become gopis. In both cases, it is abhista-bhava-mayi.

tn_gdrvc6We have completed the explanations of the first two slokas quoted and discussed by Srila Visvanatha Cakravarti Thakura in his Raga-vartma-candrika, but in summary. The first sloka is:

krsnam smaran janam casya prestham nija samihitam
tat tat katha ratas casau kuryad vasam vraje sada

tn_rvc9Whether or not maha-aisvarya is present, if Krsna's pastimes are nara-lila, then it is madhurya. On the other hand, if by the presence of maha-aisvarya Krsna knows that, "I am Isvara, God," and His bhakta also knows that He is God, that is aisvarya-lila.

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