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Comments Posted By sanjay ghosh(dasanu das)
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Material world exists because of the existence of the spiritual abode and does not come all by itself , but a reflected perishable version , just like a human and his shadow.
» Posted By sanjay ghosh(dasanu das) On August 22, 2012 @ 5:33 am
maya means that which is not exist but appears to be, similarly,mawad philosophy is that which is nor but appears to be a great phylosophy
» Posted By sanjay ghosh(dasanu das) On July 9, 2012 @ 7:29 am
If Mayadis say bramhan is
1) Nirakar meaning -bramhan does not have a brain and if he is
2) Niskriya- inactive obviously it means he cannot act.
then the act of imagining is also an activity , then even the mayawadis must agree that on one point at least they are wrong , an inactive principle gets into the act of imagining these are two contradictory aspects their philosophy reflect, it is very very strange how Sripad Adi Shrankaryacharya could so complicatedly propound this philosophy of illusion, obviously it only means no ordinary person could ever sell this philosophy, he had to be someone special, he was an incarnation of lord Shiva , he and lord krishna himself could have done it ,there is an example of Advaita acharya, who was incarnation of Sadashiva Mahavishnu , to invite the mercy of being beaten up by lord chatanya dev , who was lord krishna himself and to reveal his transcendence,he taught impersonalism.Lord therefore became the defeater and the defeated, but the soul purpose of this leela was to show how mayawad phylosophy is absurd and non acceptable.Lord chatanya dev thus said “Mayawad bhasya sunile hoibe sarva nash”
» Posted By sanjay ghosh(dasanu das) On January 17, 2012 @ 9:29 am
Dandawats to all devotees
Dear prabhuji ,
I have actually met some staunch mayawadi follower ,although it seems they do not also even know the mayawad philosophy properly, but dresses very immaculately as we vaishnavas do in our sampradaya, with propper tilak and dhoti at all times , conversing with them, some how it is clear in their system that congregational chanting of the name of lord, rath yatra and loudly expressing the estacy of chanting is all very lower methods of spiritual practices.Exactly what the mayawad sanyasis of varanasi headed by prakasanand saraswati questioned lord chatanya ,
I gave example of Srimad bhagwatam which he said he had read several times, I told him you cannot understand Bhagwatam unless it is heard from the mouth of a pure devotee , a vaishnava , After all it is said in bhawat mahatma “srimad bhagwatam puran tilakam yad vaishnavanam dhanam” Srimad Bhagwatam is the wealth and heart of the vaishnavas declare the scriptures.If you accept it as the ultimate proof then you must accept this
IN BHAGWATAM LORD KRISHNA INSTRUCTS UDDHAVA
Canto 11. Chapter 14 Sloke 23
At highest stage of bliss,
A devotee whose speech is sometimes choked up, whose heart melts, who cries continually and sometimes laughs, who feels ashamed and cries out loudly and then dances – a devotee thus fixed in loving service to Me purifies the entire universe.
quoting quite a few examples from the sastras he was not convinced,i though he would not be interested to hear anything further so i stopped discussing , god bless him.
But i certainly can discuss it here among vaishnavas ,I remember the versed that describe lord Chaitanya’s leela for showering his mercy to the Varanasi mayawadi sanyasis , whom he converted into vaishnavism by his sweet humble nature.Something for us to learn, how we can approach atheists and mayawadi sanyasis.
Chatanya Charitamrita Chapter 25 :How All the Residents of Varanasi Became Vaisnavas From verse 66 where Prakāśānanda Sarasvatī the stalwart among mayawadi sanyasi question lord chatanya
CC Ādi 7.66: Prakāśānanda Sarasvatī then said, “I understand that Your name is Śrī Kṛṣṇa Caitanya. You are a disciple of Śrī Keśava Bhāratī, and therefore You are glorious.
CC Ādi 7.67: “You belong to our Śańkara-sampradāya and live in our village, Vārāṇasī. Why then do You not associate with us? Why is it that You avoid even seeing us?
CC Ādi 7.68: “You are a sannyāsī. Why then do You indulge in chanting and dancing, engaging in Your sańkīrtana movement in the company of fanatics?
CC Ādi 7.69: “Meditation and the study of Vedānta are the sole duties of a sannyāsī. Why do You abandon these to dance with fanatics?
CC Ādi 7.70: “You look as brilliant as if You were Nārāyaṇa Himself. Will You kindly explain the reason that You have adopted the behavior of lower-class people?”
CC Ādi 7.71: Śrī Caitanya Mahāprabhu replied to Prakāśānanda Sarasvatī, “My dear sir, kindly hear the reason. My spiritual master considered Me a fool, and therefore he chastised Me.
CC Ādi 7.72: “‘You are a fool,’ he said. ‘You are not qualified to study Vedānta philosophy, and therefore You must always chant the holy name of Kṛṣṇa. This is the essence of all mantras, or Vedic hymns.
CC Ādi 7.73: “Simply by chanting the holy name of Kṛṣṇa one can obtain freedom from material existence. Indeed, simply by chanting the Hare Kṛṣṇa mantra one will be able to see the lotus feet of the Lord.
CC Ādi 7.74: “‘In this Age of Kali there is no religious principle other than the chanting of the holy name, which is the essence of all Vedic hymns. This is the purport of all scriptures.’
CC Ādi 7.75: “After describing the potency of the Hare Kṛṣṇa mahā-mantra, My spiritual master taught Me another verse, advising Me to always keep it within My throat.
CC Ādi 7.76: “‘For spiritual progress in this Age of Kali, there is no alternative, there is no alternative, there is no alternative to the holy name, the holy name, the holy name of the Lord.’
CC Ādi 7.77: “Since I received this order from My spiritual master, I always chant the holy name, but I thought that by chanting and chanting the holy name I had been bewildered.
CC Ādi 7.78: “While chanting the holy name of the Lord in pure ecstasy, I lose myself, and thus I laugh, cry, dance and sing just like a madman.
CC Ādi 7.79: “Collecting My patience, therefore, I began to consider that chanting the holy name of Kṛṣṇa had covered all My spiritual knowledge.
CC Ādi 7.80: “I saw that I had become mad by chanting the holy name, and I immediately submitted this at the lotus feet of my spiritual master.
CC Ādi 7.81: “‘My dear lord, what kind of mantra have you given Me? I have become mad simply by chanting this mahā-mantra!
CC Ādi 7.82: “‘Chanting the holy name in ecstasy causes Me to dance, laugh and cry.’ When My spiritual master heard all this, he smiled and then began to speak.
CC Ādi 7.83: “‘It is the nature of the Hare Kṛṣṇa mahā-mantra that anyone who chants it immediately develops his loving ecstasy for Kṛṣṇa.
CC Ādi 7.84: “‘Religiosity, economic development, sense gratification and liberation are known as the four goals of life, but before love of Godhead, the fifth and highest goal, these appear as insignificant as straw in the street.
CC Ādi 7.85: “‘For a devotee who has actually developed bhāva, the pleasure derived from dharma, artha, kāma and mokṣa appears like a drop in the presence of the sea.
CC Ādi 7.86: “‘The conclusion of all revealed scriptures is that one should awaken his dormant love of Godhead. You are greatly fortunate to have already done so.
CC Ādi 7.87: “‘It is a characteristic of love of Godhead that by nature it induces transcendental symptoms in one’s body and makes one more and more greedy to achieve the shelter of the lotus feet of the Lord.
CC Ādi 7.88: “‘When one actually develops love of Godhead, he naturally sometimes cries, sometimes laughs, sometimes chants and sometimes runs here and there just like a madman.
CC Ādi 7.89-90: “‘Perspiration, trembling, standing on end of one’s bodily hairs, tears, faltering voice, fading complexion, madness, melancholy, patience, pride, joy and humility — these are various natural symptoms of ecstatic love of Godhead, which causes a devotee to dance and float in an ocean of transcendental bliss while chanting the Hare Kṛṣṇa mantra.
CC Ādi 7.91: “‘It is very good, my dear child, that You have attained the supreme goal of life by developing love of Godhead. Thus You have pleased me very much, and I am very much obliged to You.
CC Ādi 7.92: “‘My dear child, continue dancing, chanting and performing sańkīrtana in association with devotees. Furthermore, go out and preach the value of chanting kṛṣṇa-nāma, for by this process You will be able to deliver all fallen souls.’
CC Ādi 7.93: “Saying this, My spiritual master taught Me a verse from Śrīmad-Bhāgavatam. It is the essence of all the Bhāgavatam’s instructions; therefore he recited this verse again and again.
CC Ādi 7.94: “‘When a person is actually advanced and takes pleasure in chanting the holy name of the Lord, who is very dear to him, he is agitated and loudly chants the holy name. He also laughs, cries, becomes agitated and chants just like a madman, not caring for outsiders.’
CC Ādi 7.95-96: “I firmly believe in these words of My spiritual master, and therefore I always chant the holy name of the Lord, alone and in the association of devotees. That holy name of Lord Kṛṣṇa sometimes causes Me to chant and dance, and therefore I chant and dance. Please do not think that I intentionally do it. I do it automatically.
CC Ādi 7.97: “Compared to the ocean of transcendental bliss that one tastes by chanting the Hare Kṛṣṇa mantra, the pleasure derived from impersonal Brahman realization [brahmānanda] is like the shallow water in a canal.
CC Ādi 7.98: “‘My dear Lord, O master of the universe, since I have directly seen You, my transcendental bliss has taken the shape of a great ocean. Being situated in that ocean, I now realize all other so-called happiness to be like the water contained in the hoofprint of a calf.’”
CC Ādi 7.99: After hearing Lord Śrī Caitanya Mahāprabhu, all the Māyāvādī sannyāsīs were moved. Their minds changed, and thus they spoke with pleasing words.
CC Ādi 7.100: “Dear Śrī Caitanya Mahāprabhu, what You have said is all true. Only one who is favored by fortune attains love of Godhead.
» Posted By sanjay ghosh(dasanu das) On December 23, 2011 @ 7:14 am
Dandawats to lord krishna , to all acharyas , and the vaishnavas by who mercy “mukum karot wachalam ” a person who is incapable of speaking get any power to speak, i always seek their mercy.
in the scriptures ,four pramanams are given importance
1)Shruti praman- evidence by scriptures
2)Pratakshya praman – evidence by direct perception
3)Aitham- evidence by history
4)Anunamanam- by logic
In them 3 pramanams are within the modes of material nature ,
subject to bhrama (mistakes),pramada (illusion), vipralipsa (cheating), or karanapatava (imperfect perception). While sruti is the Best praman of which bhagwat gita as it is and srimad bhagwatam is the best at they are “shastram amalam” scriptures which is beyond and unaffected by the the three modes of material nature .
When we rely on the capacity of our tiny brain the transcendental pramanam in the scriptures may be inconceivable. Knowledge or proper understanding of the Absolute Truth is obtained through the descending process (avaroha) and not through the ascending process (aroha). Aroha depends on the mind and senses, which are inherently defective and thus knowledge obtained in this way is also defective or incomplete.
Avaroha means the process of receiving transcendental knowledge through the disciplic succession of self-realized souls. Such knowledge when received submissively enables one to understand the Absolute Truth.
The sound that comes to us through (disciplic succession) the process of avaroha is also calledsabda-brahma or transcendental sound vibration that is not subject to bhrama (mistakes),pramada (illusion), vipralipsa (cheating), or karanapatava (imperfect perception).
On the other hand any form of knowledge or understanding (particularly regarding the Absolute Truth) sought through the process of aroha is most certainly wrought with the four defects of bhrama, pramada, vipralipsa, and karanapatava.
If we want to know the origin of the soul or to understand the Supreme Personality of Godhead we must first hear from authorities with faith (sraddha). This is called sravana-dasa, hearing from authorities with faith.
To defeat the mayawad philosophy, you do not even need the axe of scriptural knowledge, but even by the fourth axe of praman -logic it can be defeated.Today’s the mayawadis are actual promoted sahajiawadis that was ought to happen by the arrangement of lord’s time factor whicd destroys all that knowledge that are material by nature. The best of mayawadis during lord chatanyas time, stalwart mayawadis like Prakashanand saraswati and Sarwabhauma bhatta were converted into vaisnavism ,leaving behind only a residue of dirt that is left behind when one drinks a glass of sharbat.
The axe of logic goes this way, if we try and understand the activity of dreaming , then the dreaming does not manifest all by itself,the act of dreaming certainly is a residue of the activities done in the state of wakefulness , and therefore we thus dream out the favorable and unfavorable experiences of the day or our past memories in form of dream.Therefore to say that the formless all pervasive cosmic intelligence,suddenly gets covered by dream state of his various imaginations in form of the material world or what they call as illusion or maya cannot be justified ,They say” bramha satya , jatat mithya “but by logic we can see , that imaginations of a dream cannot be without a propper source, for if we imagine a rope to be a snake , as the mayawadis give a parallel example, we see that both the rope and the snake are real objects, the person imagining a rope to be a snake cannot imagine the snake even in his wildest imaginations unless he has seen the snake in his past experience .So to say the creative imaginations of the material world comes from nowhere and the soul just by chance gets covered by it has no logic,
The Vaishanav ,on the other hand by exclusive surrender to the scriptures , understand that the material world as a perishable reflection of the spiritual world , as there is the spiritual abode similarly so is the material world ,the perishable reality but certainly not illusion or maya as the mayawadis say, therefore the mayawadis stands defeated just by simple logic. What to speak of shastras, the scriptures give several example of the lords spiritual abode(WHICH ALSO THE MAYAWADIS INTERPRET IN THEIR OWN WAY) , and establishes the material world as the perishable reality and the souls perversion in understanding the material world to be his original world and place of permanent residence ,thus inviting the laws of karma in form of repeated rebirths in 84 crore species of lfe.
Today there are no proper Mayawadis to be found , they do not even read the vedant sutra or it commentary by Adi Sankracharya , called Sariraka-bhasya,which lord sankra actually and delebrately by the orders of lord vishnu , covered their verses by imaginative interpretation , if a person believes in scriptures as the ultimate proof ,respecting the scriptures as the ultimate proof, would on a given example stop arguing on in and accept his defeat , but todays maya was sanyasis are not that way, they have no understandings of the impersonalistic preachings of sankracharya also,the cannot site examples of preachings of sankracharays in their argument, a proper scriptural discussion with a vaishnava would ultimate defeat his understanding and bring him to proper faith , Todays Mayawadis cannot not even argue on the Mayawadi philosophy properly . Due to the all devouring materialistic influence of age they do not have time even read Mayawad philosophy properly, So what is their source of spiritual understanding ? Obviously the croaking of the frogs who actually are their so called gurus, who preach something that is so complicated that the listener and the speaker at the end confused , like a spider and its offspring both entrapped in their own web of understanding.
Lord Chatanya’s mission is divided into internal and external reason ,the internal reason was to spread the transcendental name the world over , the internal reason was to deliver the mayawadis,the students the voidists and the Mallechas, this was his special mercy , which he as his form of lord krishna rarely does so , He also come in the motherly mood of radha bhava ,so he mercied everyone without much discrimination, but however some unfortunate residues of mayawad were left out , who are today almost like atheists , even falling into materialistic, criminal and political activities.
The Mayavadi philosophy appears very attractive, and once one has heard it his chances of becoming a devotee are practically destroyed:
“Caitanya Mahāprabhu warns that “māyāvādi-bhāṣya śunile haya sarva-nāśa.” Anyone who listens to the commentary of the Māyāvādī philosopher, then his fate is doomed. He is finished. He will never be able to understand bhakti philosophy. It is so so poisonous.”
» Posted By sanjay ghosh(dasanu das) On December 20, 2011 @ 6:51 am
Scriptures say there is many relations that accrue between the soul and the supreme lord ,
1) he is the father we are the son
2) he is the creator we are the created
3) he is the enjoyer we are the enjoyed
4) he is the enjoyer of unlimited power we have limited power
5) we are ‘anu’ a marginal fraction ,he is vibhu massive and eternal
6) he is the knower of all activites , we are a partial knower that also of our own body
7) The jiva ia controlled by Maya, Lord is the owner and controller of maya
There are inconceivable difference between the jiva and the supreme lord. As i said before the mayawadis do not believe in shakti parinam vad of lord has energies , and these energies expand in various ways to expand into the Spiritual abode and the material world .while the jiva is Tathast or marginal we all vaishnavas know that .’Tat’Means the position between the land and the deep sea .The jiva and Maya are vhibhinna anksha or different energies of the of the lord , swaanksha is is own personal energy, because of his minute size he gets covered , our acharayas give a good example like a small candle light is very week in power therefore gets enveloped by darkness although generating very small light that cannot dessapiate darkness , while the sun is so big if it comes into the room the same morning there is no question of any darkness , which cannot stand against sut light.This is again a material comparison.
“achinta bhada bhed” is the understanding that our sampraday has given us is extraordinary par excellence . The jiva although being same in quality but inconceivable in difference. It is inconceivable how a small minute jiva only a fraction in size can win over such massiveness of identical father, by cords of love .here are some of the understandings our acharyas and scriptures the two bhagwats identical in understanding give us .
Yatha agneh kshudra vishhphulinga vyuchcharanty ave maeva tasmad atmanaha sarvani bhutani^ vyuchcharanti
As from fire emanates small sparks , similarly from me all souls emantes from as small sparks
Anksho nana vapadeshat
All souls are in his or her marginal position is differently related with the lord .
subala upanisad of the Yahur Veda
divyo deva eko narayano mata pita bhrata nivasah saranam suhrdgatir narayano
bhutendriyantah-ka ranat pradhanaj jiva-samjnitat atma tatha prthag dmsta bhagavan brahma-samjnitah
bhuta–the five elements; indriya–the senses; antah-karanat–from the mind; pradhanat–from the pradhana; jiva-samjaitat–from the jiva soul; atma–the Paramatma; tatha–so; prthak–different; drasta–the seer;
bhagavan–the Personality of Godhead; brahma-samjnitah–called Brahman.
The Supreme Personality of Godhead, who is known as Parambrahma, is the seer. He is different from the jiva soul, or individual living entity, who is combined with the senses, the five elements and consciousness.
atha baddhasya muktasya vailaksanyam vadami te viruddha-dharminos tata sthitayor eka-dharmini
atha–thus; baddhasya–of the conditioned soul; muktasya–of the liberated Personality of Godhead; vailaksanyam—different characteristics; vadami–I will now speak; te–unto you; viruddha–opposing; dharminoh–whose two natures; tata–My dear Uddhava; sthitayoh–of the two who are situated; eka-dharmini–in the one body which manifests their different characteristics.
Thus, my dear Uddhava, in the same material body we find opposing characteristics, such as great happiness and misery. That is because both the Supreme Personality of Godhead, who is eternally liberated, as well as the conditioned soul are within the body. I shall now speak to you about their different characteristics.
suparnav etau sadrsau sakhayau yadrcchayaitau krta-nidau ca vrkse ekas tayoh khadati pippalannam anyo niranno ‘pi balena bhuyan
suparnau–two birds; etau–these; sadrsau–similar; sakhayau–friends; yadrcchaya–by chance; etau–these two; krta–made; nidau–a nest; ca– and; vrkse–in a tree; ekah–one; tayoh–of the two; khadati–is eating;
pippala–of the tree; annam–the fruits; anyah–the other; nirannah—not eating; api–although; balena–by strength; bhuyan–He is superior.
By chance, two birds have made a nest together in the same tree. The two birds are friends and are of a simialr nature. One of them, however, is eating the fruits of the tree, whereas the other, who does
not eat the fruits, is in a superior position due to His potency.
mamaivāḿśo jīva-loke jīva-bhūtaḥ sanātanaḥ manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati
mama — My; eva — certainly; aḿśaḥ — fragmental particle; jīva-loke — in the world of conditional life; jīva-bhūtaḥ — the conditioned living entity; sanātanaḥ — eternal; manaḥ — with the mind; ṣaṣṭhāni — the six; indriyāṇi — senses; prakṛti — in material nature; sthāni — situated; karṣati — is struggling hard.
The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.
Katha Upanishad says:
agnir yathaiko bhuvanam pravishto rupam rupam pratirupo babhuva ekas tatha sarva-bhutantaratma rupam rupam prati rupo bahis ca
Just as the element fire enters the world and takes the form of many similar fires, the Supreme Lord, the soul of all souls, enters the material world, as many jivas.
Katha Upanishad 2.2.9
That which is like the original but dependent is called counter- image or pratibimba. Though the jiva is an expansion of paramatma and thus similar, it can never become the original, being situated at a distance from the original. As the sun has particles situated in its external rays, so paramatma has the jivas as his expansions.
sattvaḿ rajas tama iti guṇā jīvasya naiva me citta-jā yais tu bhūtānāḿ sajjamāno nibadhyate
sattvam — the mode of goodness; rajaḥ — the mode of passion; tamaḥ — the mode of ignorance; iti — thus; guṇāḥ — the modes; jīvasya — pertaining to the spirit soul; na — not; eva — indeed; me — to Me; citta-jāḥ — manifest within the mind; yaiḥ — by which modes; tu — and; bhūtānām — to material creations; sajjamānaḥ — becoming attached; nibadhyate — one is bound up.
The three modes of material nature — goodness, passion and ignorance — influence the living entity but not Me. Manifesting within his mind, they induce the living entity to become attached to material bodies and other created objects. In this way the living entity is bound up.
srimad bhagwatam 10.87.20
sva-kṛta-pureṣv amīṣv abahir-antara-saḿvaraṇaḿ tava puruṣaḿ vadanty akhila-śakti-dhṛto ‘ḿśa-kṛtam iti nṛ-gatiḿ vivicya kavayo nigamāvapanaḿ bhavata upāsate ‘ńghrim abhavam bhuvi viśvasitāḥ
sva — by himself; kṛta — created; pureṣu — in the bodies; amīṣu — these; abahiḥ — not externally; antara — or internally; saḿvaraṇam — whose factual envelopment; tava — Your; puruṣam — living entity; vadanti — (the Vedas) say; akhila — of all; śakti — energies; dhṛtaḥ — of the possessor; aḿśa — as the expansion; kṛtam — manifested; iti — in this manner; nṛ — of the living entity; gatim — the status; vivicya — ascertaining; kavayaḥ — learned sages; nigama — of the Vedas; āvapanam — the field in which all offerings are sown; bhavataḥ — Your; upāsate — they worship; ańghrim — the feet; abhavam — which cause the cessation of material existence; bhuvi — on the earth; viśvasitāḥ — having developed faith.
The individual living entity, while inhabiting the material bodies he has created for himself by his karma, actually remains uncovered by either gross or subtle matter. This is so because, as the Vedas describe, he is part and parcel of You, the possessor of all potencies. Having determined this to be the status of the living entity, learned sages become imbued with faith and worship Your lotus feet, to which all Vedic sacrifices in this world are offered, and which are the source of liberation.
» Posted By sanjay ghosh(dasanu das) On November 19, 2011 @ 7:46 am
Hare Krishna and dandawats
Material energy of lord krishna Maya ,has two forms Gayan Maya is and Avidya maya the mayawadis are under the clutches of Gayan maya ( in the mode of goodness )it is very difficult of overcome by a human , while avadia maya can be although very difficult to overcome, can be overcome by gayan maya. Therefore it is sometimes easy to convince people who are from non vedic faiths and also people in the vedic faith who do not follow the principles of vedas and only believe it as an excellent mouthpiece and perform activities forbidden in the vedas just like an atheist .
But to convince a mayawad is extremely difficult ,
There is a story our acharyas say,
Two people came to learn tabla from a guru,
Guru said ,” i wish to first know how much both of you know about tabla play”
, of the two the one who knew something about tabla playing said immediately , “guruji guruji!!i know quiet a few things about tabla .”
“Ok” the guru said” now the other person, what about you?how much you know?”
The other person said “i know nothing”.
Guruji said .”It is thus decided that i will charge the person who knows about Tabla ,rs 700 as fees, and 300 for the person who does not know anything”. The surprised person who knew something about tabla asked with surprise , “but sir this is unfair, how can you charge the person who knows nothing about tabla so less, on the contrary i must be charged less and he more ,as he does not know anything about tabla playing , there is something wrong.
Guru dev said nothing is wrong, i took this decision with proper deliberation, my justification is” the person who does not know anything about tabla playing is fresh it will be easy to teach him, while as in your case i will have to remove all that ‘kachra’ that you have learnt previously , that will take a great effort and time to remove, before you can resume learning .
this is the case with the mayawadis, To remove the dirt from their mind is very difficult, besides it is difficult to even find a propper mayawad who know anything about sciptures today.
» Posted By sanjay ghosh(dasanu das) On November 17, 2011 @ 1:39 pm
dandawats and hare krishna
Dear Madhudvisa dasa I cannot locate from which scriptures this sloke was derived could you help me?
Lord Siva states:
pracchannam bauddham ucyate
mayaiva kalpitam devi
“The Mayavadi philosophy is veiled Buddhism.” In other words, the voidist philosophy of Buddha is more or less repeated in the Mayavadi philosophy of impersonalism, although the Mayavadi philosophy claims to be directed by the Vedic conclusions. Lord Siva, however, admits that
this philosophy is manufactured by him in the age of Kali in order to mislead the atheists. “Actually the Supreme Personality of Godhead has His transcendental body,” Lord Siva states. “But I describe the Supreme as impersonal. I also explain the Vedanta-sutra according to the same principles of Mayavadi philosophy.”
» Posted By sanjay ghosh(dasanu das) On November 16, 2011 @ 9:20 am
DANDAWATS DEAR PRABHUJI
PLEASE DO NOT DISPLAY THIS REPLY, I WAS SHOCKED , AS MUCH YOU WILL BE TO READTHIS FROM AN ISLAM SITE,
HERE THE MUSLIMS ARE TRYING TO JUSTIFY THAT AT ONE TIME IT WAS OBLIGATORY OF A HINDU IN THE PAST TO SACRIFICE A COW AND HAVE HIS MEAT, TO ADD FUEL TO FIRE SWAMI VEVEKANANDA SAID IN HIS PREACHING IT IS TRUE , WHEN THE SCRIPTURES GOES INTO THE HANDS OF UNSCROUPLOUS MEN WHO READ VEDAS WHICH IS BEYOND INTELLIGENCE, BY THEIR MATERIAL INTELLIGENCE THIS IS THE RESULT, RAMKRISHNA AND VIVEKANANDA – ARE SAKSHAD KOLI AND HIS CHALA AS WE SAY IN OUR MISSION , VIVEKANANDA MUD BE CONSIDERED A FATHER OF MODERN GODMANISM IN INDIA .A GEM IN THE HANDS OF A MONKEY , A MONKEY DOES NOT KNOW AND CAPATALISE ON ITS VALUE , SIMILARLY TRANSCENDENTAL LITRATURES LIKE THE VEDAS WHEN IN THE HANDS OF GODMEN LIKE VEVEKANANDA IS LIKE MILK TOUCHED BY A SNAKE
“THE COW IN HINDUISM: MYTH AND REALITY”
With the supporting illustrations Extracted from various Hindu scriptures. In that article we tried our best to bring out what the Hindu scriptures ordain about beef eating. Relying on the facts we reached the conclusion that the Hindu religious books permitted the beef eating. Not only this, the beef was, if we believe in the Hindu scriptures, an inseparable part of Hindu religious rites from the birth to the death and even of the ‘Shraddha karma’.
If we go, back to the fifty years of India’s independence we come to know that there has been a long chain of agitations against cow slaughtering. A number of resolutions were passed against the slaughtering of cows and all-round efforts are being made to prove that in India the cow has always been venerable and not to be slaughtered. Therefore. Cow slaughtering is a heinous crime
But like facts are juxtaposite. There are a number of illustrations in ancient Sanskrit literature which prove that the cow was not only scarified in the yagyas but its beef was also served to the guests and Vedic scholars as a mark of their respect. Possibly this was why, the greatest propagator of Hinduism Swami Vivekanand said thus:
“YOU, WILL BE SURPRISED TO KNOW THAT ACCORDING TO ANCIENT HINDU RITES AND RITUALS, A MAN CANNOT BE A GOOD HINDU WHO DOES NOT EAT BEEF,’ (THE COMPLETE WORKS OF SWAMI VIVEKANAND, VOL-3, PAGE 536)
ON PAGE 174 OF THE ABOVE-MENTIONED BOOK THE SWAMI SAYS, “THERE WAS A TIME IN INDIA WHEN A BRAHMIN COULD NOT BE A BRAHMIN IF HE DID NOT EAT BEEF.”
There are a number of illustrations in the ancient Sanskrit literature, which suggest that the cow used to be scarified in the yagyas and its beef served to important guests and the Vedic scholars. In the Vedas, there is a detailed description of ‘Gomedh Yagya’, in which cow was scarified. Describing this yagya, an ancient and famous Sanskrit encyclopedia “shabdakalpdrum” says thus:
“YAJ VISHESHAH ATRA ESTRIGOPASHUH MANTRESHU ESTRILINGPATHET TASYA LAKSHANAM – SATPASHLATWA – NAY SHAFATWA- BHAG SHRINGATWA – KANATWA – CHHINNKARNTWA- DIDASHRAHITYAM. TASYA PRAYOGAH SARVO APEE CHHAGPASHUAWAT. YAJMAMSYA SWARGAH FALAM GOSCHA GOLOKO PRAPTEE.”
“This is the special yagya. In this yagya, the cow is sacrificed. In this ‘mantra’ the word ‘go’ is used for cow, and not for ox or calf because the verse suggests the feminine gender the cow, worthy for sacrifice in this yagya, should have seven or nine hoofs. Its horns must be intact. It should be neither one-eyed, nor ear-cropt It should be treated like a goat. The performer of ‘Gomedh Yagya’ attains heaven and the cow scarified in this yagya goes to “Golok.”
This description of ‘Gomedh Yagya’ in ‘shabdakalpdrum’ leaves no room for the opposition of cow-slaughtering I want to remind the people behind the movement against cow-slaughtering that ‘shabdakalpdrum’ Sanskrit encyclopedia is published by Lal Bahadur Shastri Sanskrit Vidyapith, New Delhi and National Sanskrit Research Centre, New Delhi with the cooperation of Human Resources & Development Ministry, Government of India. Therefore, I request the people, who have called my article as confusing to go into the details of the facts and then decide the truthfulness of my contention on the issue. In the life of the followers of a religion, religious injunctions play very important role. If the Vedas and other Hindu religious books sanctify the beef eating. Where is the room for its opposition? Does the opposition of beef eating not show clumsiness? They must accept the truth they should go into the depth why the cow was made to be esteemed as mother, while the Vedas and other Hindu scriptures sanctify its sacrifice and beef eating. In fact, they must oppose that conspiracy, which made the Cow venerable. But unfortunately, it did not happen,
I AM QUOTING SOME EXCERPTS FROM CHATANYA CHARITAMRITA
ADI LEELA CHAPTER 17 : TEXT 152
LORD CHATANYA SPEAKS TO THE KAZI
The Lord said, “My dear uncle, I have come to your home just to ask you some questions.””Yes,” the Kazi replied, “You are welcome. Just tell me what is in Your mind.”
The Lord Chatanya Mahaprabhu said, “You drink cows’ milk; therefore the cow is your mother. And the bull produces grains for your maintenance; therefore he is your father.
“Since the bull and cow are your father and mother, how can you kill and eat them? What kind of religious principle is this? On what strength are you so daring that you commit such sinful activities?”
The Kazi replied, “As You have Your scriptures called the Vedas and Puranas, we have our scripture, known as the holy Koran.
“According to the Koran, there are two ways of advancement–through increasing the propensity to enjoy and decreasing the propensity to enjoy. On the path of decreasing attachment [nivrtti-marga], the killing of animals is prohibited.
“On the path of material activities, there is regulation for killing cows. If such killing is done under the guidance of scripture, there is no sin.”
As a learned scholar, the Kazi challenged Caitanya Mahaprabhu, “In Your Vedic scriptures there is an injunction for killing a cow. On the strength of this injunction, great sages peformed sacrifices involving cow-killing.”
Refuting the Kazi’s statement, the Lord immediately replied, “The Vedas clearly enjoin that cows should not be killed. Therefore every Hindu, whoever he may be, avoids indulging in cow-killing.
“In the Vedas and Puranas there are injunctions declaring that if one can revive a living being, be can kill it for experimental purposes.
“Therefore the great sages sometimes killed old cows, and by chanting Vedic hymns they again brought them to life for perfection.
“The killing and rejuvenation of such old and invalid cows was not truly killing but an act of great benefit.
“Formerly there were powerful brahmanas who could make such experiments using Vedic hymns, but now, because of the Kali-yuga, brahmanas are not so powerful. Therefore the killing of cows and bulls for rejuvenation is forbidden.
” ‘In this Age of Kali, five acts are forbidden: the offering of a horse in sacrifice, the offering of a cow in sacrifice, the acceptance of the order of sannyasa, the offering of oblations of flesh to the forefathers, and a man’s begetting children in his brother’s wife.’
“Since you Muslims cannot bring killed animals back to life, you are responsible for killing them. Therefore you are going to hell; there is no way for your deliverance.
“Cow-killers are condemned to rot in hellish life for as many thousands of years as there are hairs on the body of the cow.
“There are many mistakes and illusions in your scriptures. Their compilers, not knowing the essence of knowledge, gave orders that were against reason and argument.”
“My dear Nimai Pandita, what You have said is all true. Our scriptures have developed only recently, and they are certainly not logical and philosophical.
“As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change.”
“I know that our scriptures are full of imagination and mistaken ideas, yet because I am a Muslim I accept them for the sake of my community, despite their insufficient support.
“The reasoning and arguments in the scriptures of the meat-eaters are not very sound,” the Kazi concluded.
» Posted By sanjay ghosh(dasanu das) On November 10, 2011 @ 8:46 am
hare krishna and dandawats to all
hari bhakti vilas-sanatan goswamy
first vlias Text 53
maha-bhagavata-shreshyho brahmano vai gurur nrinam sarvesham eva lokanam
asau pujyo yatha harih
In the Padma Purana it is said:
“A devotee of the Supreme Personality of Godhead is the spiritual master of all human beings. Everyone should worship him as if he were Lord Krishna Himself.
maha-kula-prasuto ‘pi sarva-yajneshu dikshitah sahasra-shakhadhyayi ca
na guruh syad avaishnavah
“However, a person born in an aristocratic family, initiated in all yajnas, and learned in a thousand branches of the Vedas, but not a devotee of Lord Vishnu, cannot be a genuine spiritual master.
Commentary by Shrila Sanatana Gosvami
In the Pancaratra it is said:
avaishnavopadishöena mantrena nirayam vrajet punash ca vidhina samyag
grahayed vaishnavad guroh
“By chanting a mantra given by a spiritual master who is not a devotee of Lord Vishnu, one goes to hell. Such a disciple should be initiated again, this time by a spiritual master who is a devotee of Lord Vishnu.”
grihita-vishnu-dikshako vishnu-puja-paro narah vaishnavo ‘bhihito ‘bhijnair itaro smad avaishnavah
“A person who has accepted initiation in the worship of Lord Vishnu and who is devoted to the worship of Lord Vishnu is called a devotee of Lord Vishnu by the wise. One who is not like him is not a devotee of Lord Vishnu.”
sat-karma-nipuno vipro mantra-tantra-visaradah avaisnavo gurur na syad
vaisnavah sva-paco guruh
“A scholarly brahmana, expert in all subjects of Vedic knowledge, is
unfit to become a spiritual master without being a Vaisnava, or expert
in the science of Krsna consciousness. But a person born in a family of
a lower caste can become a spiritual master if he is a Vaisnava, or
(Caitanya-caritamrta, Madhya 8.128)
kiba vipra, kiba nyasi, sudra kene naya yei krsna-tattva-vetta, sei ‘guru’ haya
“Whether one is a brahmana, a sannyasi or a sudra–regardless of what he is–he can become a spiritual master if he knows the science of Krsna.”
In the Padma Purana it is said:
na sudrah bhagavad-bhaktas te ‘pi bhagavatottamah sarva-varnesu te sudra
ye na bhakta janardane
One who is actually advanced in spiritual knowledge of Krsna is never a sudra, even though he may have been born in a sudra family. However, even if a vipra, or brahmana, is very expert in the six brahminical activities (pathana, pathana, yajana, yajana, dana, pratigraha) and is also well versed in the Vedic hymns, he cannot become a spiritual master unless he is a Vaisnava. But if one is born in the family of candalas yet is well versed in Krsna consciousness, he can become a guru. These are the sastric injunctions, and strictly following these injunctions, Sri Caitanya Mahaprabhu, as a grhastha named Sri Visvambhara, was initiated by a sannyasi-guru named Isvara Puri. Similarly, Sri Nityananda Prabhu was initiated by Madhavendra Puri, a sannyasi. According to others, however, He was initiated by Laksmipati Tirtha. Advaita Acarya, although a grhastha, was initiated by Madhavendra Puri, and Sri Rasikananda, although born in a brahmana family, was initiated by Sri Syamananda Prabhu, who was not born in a caste brahmana family. There are many instances in which a born brahmana took initiation from a person who was not born in a brahmana family. The brahminical symptoms are explained in
Srila Sanatana Gosvami has advised us to hear about Krsna from a Vaisnava. He has explicitly forbidden us to hear from an avaisnava.
avaisnava-mukhodgirnam putam hari-kathamrtam sravanam naiva kartavyam
sarpocchistam yatha payah
Taking initiation from a non vaishnav and taking advice from such person,such initiation and instruction is like a cup of milk touched by a snake
scriptures also say sampradaya vihina mantra nisphala smrita
also here is the caution of taking innitiation from a propper vaishnav, not any tilak dhari vaishnav , there had been also a phase in gaudia sampradaya where vaishnava sampraday preaching s was almost destroyed by
apara vaishnav sampraday posing as vaishnav sampradaylike baul etc, until there was the prakatya or appearance of bhakti Binod Thakur , Bhakti Siddhant Saraswati Prabhupad and bhakti vedanta srila prabhupad , all appeared to seperate the clean and propper vaishnav sampradaya from the contaminated
and fought a great philosophical battle , by tutoring and self practice
it bring me tears in my eyes to think of their sacrifice.
Perhaps Madhudvisa dasa will also explain you what sampradaya is, i am a working person but office is a very disturbing place,devotees like Madhudvisa dasa are the right people to guide us,we should look forward for his mercy, i will aso try and share the preachings of vaishnavas i have with me as a treasure and jut keep adding their words as their parrot.
Madhudvisa dasa is right in saying that one must chant 16 rounds, it is not difficult when you think of the enormous time we have in travelling ,
Think also of the time we spend in company of people who are not only not beneficial in spiritual point of view but are also useless in materialistic point of view , think how much time in a day we waste just for no reason.
dasanu das sanjay
» Posted By sanjay ghosh(dasanu das) On October 12, 2011 @ 10:54 am
SOME DAYS AGO I READ A VERY THOUGHT PROVOKING PRINT ON A T SHIRT , “PREVIOUSLY I WAS AN ATHEIST …….NOW I COME TO KNOW THAT I AM GOD ” THIS IS WHAT DESCRIBES THE STATE OF THE MAYAWADIS. WHEN WE DO NOT WANT TO UNDERSTAND SCRIPTURES FROM THE LORD’S AND THE MAHAJAN’S POINT OF VIEW .LORD ARRANGES FOR A GURU EXACTLY CORRESPONDING TO OUR MENTAL DESIRES , WHO WILL SAY EXACTLY WHAT WE WILL LIKE TO HEAR , BUT ACTUAL MEDICINE THAT CURES MIGHT ACTUALLY BE BITTER , BUT IT ACTUALLY IS THE PROPER SOURCE TO CURE SO ARE THE VAISHNAVAS , THE PROPER GURU, WHO OFFERS YOU AS AN ETERNAL SERVANT OF THE LORD AND CONNECTS YOU WITH LORD ETERNALLY IN SELFLESS SERVICE AND THIS IS THE HIGHEST FROM OF BLISS SO DOES ALSO THE SCRIPTURES SAY.
» Posted By sanjay ghosh(dasanu das) On October 12, 2011 @ 10:16 am
Mayawad Phylosophy which is based of Sankaracharaya’s Adwaitwad , is based on vivarthawad – Bramhan is impersonal and that bramhan or cosmic intelligence is covered up by maya or illusion and trapped inside , like akash or sky is eternal and massive but if arrested within a pot is called ghat akash , arrested within the confines of the pot.Once the pot is broken it unites with the all pervasive sky , similarly when the illusion or maya in form of the body ,here compared with the pot, is destroyed by gayan or knowledge, unites with the all pervasive bramhan .
“bramha satya jagat mithya , atman bramhan eiva na para “.
Example here is given of a rope imagined to be a snake , how is it scientific or logically possible? both rope and a snake , are experiences of reality , if someone imagines snake superimposed on a rope , which means the person who imagines so has seen both in reality and seen them personally , or else could’nt have imagined them even in his wildest imagination. If that is the case then how can the soul get trapped into such self imagined illusion in the variegatedness of the material world, where does his imagination come from what is its source ? It cannot be a source by itself as all sourse is based on some experience of reality .Avaidwad of monoism does not answer these questions , therefore falls apart .
While what the shastras says,and vaishnavas understand is based on the science of shakti parinamwad , lord form is spiritual and eternal,so is his name form, his activites , his abode and devotees some are which nitya siddha .
shakti parinam wad can be easily understood by material example also, as matter is a perishable reflection of the spiritual world , take for example a fruit for example a mango , mango also means the seed, also means the pulp, which also means the peal ,which means the fiber inside the fruit , these are variegated aspects of fruit, but seed is the cause, similarly although every thing is the body of the supreme lord, he has variegated energies, and his energies expand in various different multiples into spiritual and material varieties, for example mango pulp jam is produced , and from the peal jelly is produced ,similarly from his spiritual energy his spiritual eternal abodes are maintained and by his material energy or maya the material world expands in varities ,with the lord is the controller and owner of all his energies , his energies act in variegated different ways in perfect control by the lord , his spiritual energy, his marginal energy, his material energy all in service of god.Therefore scriptures says maya is the perishable energy of the lord which is constantly is a state of flux, sristy creation and pralay destruction.Illusion or maya refers to the soul or the marginal energies romance with matter , like a person looking into the reflection of a world
in a pond and thinking it to be real , while the read world producing the reflection is on top.similarly the soul entrapped in this material varieties and his body imagines them to be is real self , and is trapped in the enjoyment of the body a curing suffering sorrow and happiness by means of karma , while hiS Constitutional position as lords eternal servant the source of eternal bliss which is the character of the soul gets covered.
» Posted By sanjay ghosh(dasanu das) On October 5, 2011 @ 12:17 pm
Hare Krishna and dandawats to all,
Our senses are like ten wives says pralad maharaj,Further he says that it pulls us in various direction , and the soul as their helpless husband is torn in between them ,actually the crux of this leela is to make us understand that as much as we dabble with our body and material bodily activities the concept and experience of soul will get dimmder and dimmer,it is like a balance whichever side you go the that side will become heavier and the other side lighter.The more you dabble with devotees, krishna katha, prasadam, and spiritual activities more the concept of the soul will fructify , the experience of the soul and the body are inversely proportionate with one another , a practicing devotee will definitely experience such swings but we know which side to go , the wives are called as “vishay”
In Srimad Bhagwatam Pralad maharaj pacifies lord narshimha with prayers
jihvaikato ‘cyuta vikarsati mâvitrptâ
sisno ‘nyatas tvag-udaram sravanam kutascit
ghrâno ‘nyatas capala-drk kva ca karma-saktir
bahvyah sapatnya iva geha-patim lunanti
My dear Lord, O infallible one, my position is like that of a person who has many wives, all trying to attract him in their own way. For example, the tongue is attracted to palatable dishes, the genitals to sex with an attractive woman, and the sense of touch to contact with soft things. The belly, although filled, still wants to eat more, and the ear, not attempting to hear about You, is generally attracted to cinema songs. The sense of smell is attracted to yet another side, the restless eyes are attracted to scenes of sense gratification, and the active senses are attracted elsewhere. In this way I am certainly embarrassed.
in katho Upanishads it is said
Atmanam rathinam vidhi
Shareeram rathameva tu
Budhim tu sarathim vidhi
A model for the working of the principle through the intellect, mind and body is described here. Know the spirit within as the sole passenger sitting in a chariot. The chariot is the body associated with that spirit. The intellect sits in the driving seat and controls the horses harnessed to the chariot. Mind is the reins by which the charioteer gets hold of the horses, to make them perform in accordance with its will.
The sense organs are the horses. The objects in this universe keep pulling the sense organs towards them. The intelligent persons understand that the inner spirit is the true consummator of all objects. The spirit acts through the mind to reach the objects through the sense organs.
Yastuavijnanavan bhavatyuktena manasa sada
Tasyendriyanyavashyani dushtashva iva saratheh
When one ignores this model it disturbs the union of mind and inner spirit. Then the sense organs work without respecting any control. They run in all directions dissipating energy like a group of foul horses in the hands of an incompetent charioteer. The charioteer has no control over the horses and eventually they topple the chariot. No meaningful progress is possible in such a scenario.
Yastu vijnanavan bhavati yuktena manasa sada
Tasyendriyani vashyani sadashva iva sarathe
For one who acknowledges this model the mind is united with the inner spirit. His sense organs remain perfectly under control like good horses in the hands of a competent charioteer.
Yastuavijnanavan bhavatyanyamanaskah sada/shuchih
Na sa tatpadamapnoti samsaram chadhigachchati
By ignoring this model the mind gets scattered and turbulent. It becomes incapable of conceiving higher realities. He is trapped in the ocean of worldly transactions. He can not attain that state where one is free from the cycles of birth and death.
Yastu vijnanavan bhavati samanaska sada shuchh
Sa tu tatpadamapnoti yasmat bhooyo na jayate
When this model is acknowledged his mind remains organized and clear. He acquires the power to reach that state where one is free from the cycle of birth and death.
The best method to control your senses is to apply it in the service of Rishikesa the owner of the senses
Toung -by krishna prasadam and bhagwat discussions
Ears-by hearing bhagwat katha
Nose- by smelling the flowers offered to the lord
Belly-by filling prasadam
Eyes- by having darshan of the lord
Hands-by doing krishna seva in the temple
Feet-by going to vrindavan and such places
Genitals- by producing krishna conscious children and so on
control over senses cannot be artificially done this is the only and only method , as the senses are different forms of Maya , and Maya can be only controlled by the Mayadish the owner of maya,and Rishikesha the owner of the senses
sanjay ghosh(dasanu das)
» Posted By sanjay ghosh(dasanu das) On December 3, 2011 @ 10:37 am