Breaking the Bonds of False Fatherhood

Back in 1967 Jayananda gave Srila Prabhupada his life savings of five thousand dollars, and then again, with his last letter to Srila Prabhupada, Jayananda enclosed a second gift of five thousand dollars — money that had been earmarked for medical expenses. Jayananda was so anxious to serve Srila Prabhupada that he even gave up the desire to go back to the spiritual world. “When I leave my body,” he said near the end, “I want very much to come back to continue serving Srila Prabhupada in this world.” These are the sentiments of Krsna’s most exalted devotees (Vaisnavas), of whom Srila Bhaktivinoda Thakura, our great-great-grand-spiritual master, once wrote:
He reasons ill who says that Vaisnavas die
When thou art living still in sound!
The Vaisnavas die to live, and living try
To spread the holy name around.

The following letter, dated May 5, arrived from Srila Prabhupada just before we went to press:

My Dear Jayananda,
Please accept my blessings.
I am feeling very intensely your separation. In 1967 you joined me in San Francisco. You were driving my car and chanting Hare Krsna. You were the first man to give me some contribution ($5000) for printing my Bhagavad-gita. After that, you have rendered very favorable service to Krsna in different ways.

I so hope at the time of your death you were remembering Krsna and as such, you have been promoted to the eternal association of Krsna.

 If not, if you had any tinge of material desire, you have gone to the celestial kingdom to live with the demigods for many thousands of years and enjoy the most opulent life of material existence. From there you can promote yourself to the spiritual world. But even if one fails to promote himself to the spiritual world, at that time he comes down again on the surface of this globe and takes birth in a big family like a yogis’ or a brahmanas’ or an aristocratic family, where there is again chance of reviving Krsna Consciousness.

But as you were hearing Krsna-kirtana, I am sure that you were directly promoted to Krsna-loka.

janma karma ca me divyam
evam yo vetti tattvatah
tyaktva deham punar janma
naiti man eti so’ rjuna
[Bg. 4.9]
Krsna has done a great favor to you, not to continue your diseased body, and has given you a suitable place for your service. Thank you very much.
Your ever well-wisher,
A.C. Bhaktivedanta Swami
Breaking the Bonds of False Fatherhood

BTG – Condolences 12.6.1977

Please click the below link

http://srilaacbhaktivedantathakuraprabhupada.wordpress.com/2012/02/28/299/

Note:

If we read both the communications of Srila Thakura Prabhupada we get to know that a

Who goes to Heavenly planets (even if we have a tinge of Material desire)

Who goes to Vaikunta

Who goes to Krsna Loka (remembering & Hearing the Lords name while leaving the body)

On May 1, just four days after his thirty-eighth birthday, Srila Prabhupada’s very dear disciple Jayananda dasa passed away in his quarters at the Los Angeles Temple complex (New Dvaraka). For the last few months his body had been ravaged by leukemia, and recently he had abandoned all attempts at recovery and, preparing for the crucial time of death, moved to New Dvaraka to immerse himself in the pure association of Lord Krsna’s Deity and His devotees.

Condolences

Jayananda Thakur

Jayananda Thakur

Jayananda honored with title Thakur

Sriman Jayananda dasa Thakura - A Vaishnava Acharya

Jayananda’s death is glorious. It is very good that he had stated, what is the use of such a useless body, better to give it up. He has left his body very wonderfully, and he has been transferred to Vaikuntha. I have already sent a condolence letter for publication in Back To Godhead. Everyone should follow the example of Jayananda. I am very proud that I had such a nice disciple. If possible Jayananda’s picture should be hung in the ratha of Lord Jagannatha, and in all of our temples a day may be set aside for holding a festival in his honor, just as we do on the disappearance day of the other great Vaisnavas.

Letter to: Ramesvara — New Delhi 11 May, 1977

Sankarshan Das Adhikari: Such personalities are very, very dear. Otherwise, how has Prabhupada instructed us to celebrate his disappearance day? This is Prabhupada’s order to us: “He is to be honored as a great Vaishnava Acharya.”

 

 

Fight Maya Avoid Kali – Example of urupataka (Very Great Sin)

Hope you all enjoy reading thoroughly in the mood of pleasure of jnana in the pain of testing life.

Sinful activities are called

1. atipataka 
2. mahapataka,
3. anupataka,
4. upapataka,
5. jatibhramsakara,
6. sankarikarana,
7. apatrikarana,
8. malavaha, and
9. prakirnaka.

http://srilaprabhupadavaniseva.wordpress.com/2011/04/14/sinners-their-sinful-activities/  

 

References from books

Sinful activities are called atipataka, mahapataka, anupataka, upapataka, jatibhramsakara, sankarikarana, apatrikarana, malavaha, and prakirnaka.

  Caitanya Bhagavata Madhya-khanda 13.054

 

“Papa has three categories: 

pataka, sinful; 

maha-pataka, very sinful; and 

atipataka, extremely sinful.

 Ref: Jaiva dharma

The four miserable conditions are due to the four kinds of sinful activities, known as 

(1) pataka, preliminary sin

(2) urupataka, very great sin

(3) maha-pataka and greater sin

(4) atipataka and topmost sin.

Ref: Madhya 24.60

Note:

Srila Prabhupada has put all the above nine sins in a capsule (as administered by a qualified physician) and given to us in the form of 4 regulative principles and this covers all of the above sins. By following the regulative principles we automatically avoid all of the above 9 sinful activities with their derivatives.

No meat eating replaces daya (compassion/mercy) there is no room for quarrel when we are compassionate to souls as kali yuga is the the age of sinful activities Quarrel & Hypocrisy

No intoxication replaces is tapasya (Austerity)

No Illicit sex replaces saucham (Cleanliness)

No Gambling replaces satyam (truthfulness) there is no room for hipocrisy in truthfulness.

So we get to know that in kali yuga(age of Quarrel &hypocrisy) the only dharma that is alive (truthfulness)is been proted by saints sages and acharyas as their prime objective.

http://srilaprabhupadavaniseva.wordpress.com/2011/11/07/4-pillars-of-religion-4-regulative-principles/

 

Fight Maya Avoid Kali - We will give some examples of urupataka 

A sannyasi gives up his family and takes a vow to abstain from sex, but if he again takes to sex hecommits a very great sin.

So, Ajamila was victimized by illicit sex with a prostitute. There are many instances throughout the world in which even a purified person falls victim to attraction by a prostitute and spends all his money on her. Prostitute-hunting is so abominable that sex with a prostitute can ruin one’s character, destroy one’s exalted position, and plunder all one’s money. Therefore illicit sex is strictly prohibited. One should be satisfied with his married wife, for even a slight deviation will create havoc. A Krsna conscious grhastha should always remember this. He should always be satisfied with one wife and be peaceful simply by chanting the Hare Krsna mantra. Otherwise at any moment he may fall down from his good position, as exemplified by the case of Ajamila.

SC 13: Ajamila Begins His Degraded Life

 

Reactions of committing a very grate sin by srngi son of samika rishi is seen in our present condition of brahmans being cursed to be born as sudras and therefore gaudiya vaisnav sampradaya popagates even if a person is born in a low class family but chats the holy name he should be considered as a great soul.

Since Samika Rsi was an experienced, good brahmana, he did not approve of the actions of his condemned son. He began to lament for all that his son had done. The king was beyond the jurisdiction of curses as a general rule, and what to speak of a good king like Maharaja Pariksit. The offense of the King was most insignificant, and his being condemned to death was certainly a very great sin for Srngi. Therefore Rsi Samika regretted the whole incident.

SB 1.18.41

 

The Samik Rishi as he was an experienced good Brahmin did not approve of the action of his condemned son. He began to lament therefore for all that his son had done. The king was beyond the jurisdiction of being cursed as a general rule and what to speak of a good king like Maharaj Parikshit. The offence of the king was most insignificant and he was condemned to death was certainly a very great sin on the part of the son of a Brahmin and therefore the Rishi Samik regretted the whole incidence

1.18.41

 

Note:

In the below pastime we get to see that misleading a soul is a very grate sin so from the above you can understand the reactions of the sins of this kind and nature

Rama paused and gradually His anger subsided. After some minutes He spoke again. “My father was wedded to truth. Following his instruction will lead only to happiness. I shall therefore remain in these woods and Bharata should rule the earth. This will be Our only assurance of happiness, both in this world and the next. O Jabali, you should not speak in this way again, for to mislead the people is a very great sin.”

RKD: 2.5: Rama Remains Firm

Note:

If the reaction of a very grate sin is a full kalpa then one can imagine the reactions of topmost sin

and how important it is to be vigilant and avoid committing such sins.(Fight maya & avoid Kali)

Therefore satras say

ei rupe bhramanda bhramite kono bhagyavan jiva

guru-krsna krpaya paya bhakti-lata-bija

[Cc. Madhya 19.151]

We are wandering all over the universe. When you are doing some pious activities, you are elevated to the higher planetary system, urdhvam gacchanti sattva-stha [Bg. 14.18]. When we are not very much pious, but not impious also — ordinary, following moral principles — then madhye tisthanti rajasah. And jaghanya-guna-vrtti-stha adho gacchanti tamasah. So in this way, up and down, we are wandering by transmigration of the soul. This is our position.

Bhagavad-gita 9.2 — Calcutta, March 8, 1972

Lord Caitanya says. We are wandering throughout the whole universe. That we do not know. We think that after finishing this body, everything is finished. But that is not the fact. Otherwise, why there are so many varieties of life? The varieties of life are because there are varieties of sinful activities. Because there are varieties of sinful activity, therefore we have got varieties of karma. Otherwise, if there would have been one class of activity, why there are different varieties of body? This is common sense

Bhagavad-gita 9.2 — Calcutta, March 8, 1972

Lord Visnhu Serves Vaisnavas

aradhananam sarvesam
visnor aradhanam param
tasmat parataram devi
tadiyanam samarcanam

“[Lord Siva told the goddess Durga:] ‘My dear Devi, although the Vedas recommend worship of demigods, the worship of Lord Visnu is topmost. However, above the worship of Lord Visnu is the rendering of service to Vaisnavas, who are related to Lord Visnu.’

Madhya 11.31

Mahaprabhu rejects all types of Bhakti if not Pure Bhakti

In His conversations with Ramananda Raya, Caitanya Mahaprabhu rejects svadharma-acarana, or external religious observances; He rejects krsna-karmarpana, or offering the results of our fruitive activities to Krsna; He rejects karma-misra-bhakti, or devotion mixed with fruitive intentions; He even rejects jnana-misra-bhakti, or devotion polluted by a preponderance of knowledge. These things are laudable, no doubt, but Lord Caitanya was only able to endorse pure, unmotivated spiritual love, completely unalloyed — not polluted by even the most subtle tinge of needless knowledge.

Teachings 4&5, Resolute In Purpose

 

 

Unalloyed Bhakti has no Karma

Prabhupada: So if you bring bhakti, karma-misra-bhakti, that is called karma-yoga. Similarly, you are addicted to speculation, jnana. When you bring bhakti and mix with it, then it is jnana-misra-bhakti or jnana-yoga.

Room Conversation with Reporter from Researchers Magazine — July 24, 1973, London

Prabhupada: Yes, quality of karma. Just like Arjuna, Arjuna was fighting. So he was giving the certificate-bhakto ‘si. Bhakto ‘si: “You are My devotee.” So everything is karma, whatever you do. It is activity. But we have to see the quality of that activity. What is the quality of it. Yes, how you can live without being active? You are living being. That’s not possible. Simply we have to see the quality of our activity. That makes one karma-yogi, jnana-yogi, dhyana-yogi, bhakti-yogi. Everywhere there is karma. Without karma there is nothing.

Reporter: Hm. Can I ask you another…
Prabhupada: Therefore it is called karma-misra-bhakti. It is not unalloyed bhakti.
Reporter: No, no.
Prabhupada: Unalloyed bhakti, there is no karma.

Room Conversation with Reporter from Researchers Magazine — July 24, 1973, London

81 Categories of Mixed Devotees

Devotional service in the modes of ignorance, passion and goodness can be divided into eighty-one categories. There are different devotional activities, such as hearing, chanting, remembering, worshiping, offering prayer, rendering service and surrendering everything, and each of them can be divided into three qualitative categories. There is hearing in the mode of passion, in the mode of ignorance and in the mode of goodness. Similarly, there is chanting in the mode of ignorance, passion and goodness, etc. Three multiplied by nine equals twenty-seven, and when again multiplied by three it becomes eighty-one. One has to transcend all such mixed materialistic devotional service in order to reach the standard of pure devotional service, as explained in the next verses.

SB 3.29.10

For more details click the below link

http://srilaprabhupadavaniseva.wordpress.com/2011/04/21/81-categories-of-devotional-activities/

karma-misra/jnana-misra & yoga-misra-bhakti all are external

By karma-misra-bhakti one is elevated to the celestial kingdom, by jnana-misra-bhakti one is able to merge in the Brahman effulgence, and by yoga-misra-bhakti one is able to realize the omnipotency of the Supreme Personality of Godhead. But pure bhakti does not depend on karma, jnana or yoga, for it simply consists of loving affairs. The liberation of the bhakta, therefore, which is called not just mukti but vimukti, surpasses the five other kinds of liberation-sayujya, sarupya, salokya, sarsti and samipya. A pure devotee always engages in pure service (anukulyena krsnanusilanam bhaktir uttama [Cc. Madhya 19.167]). Taking birth in the upper planetary system as a demigod is a chance to become a further purified devotee and go back home, back to Godhead. Narada Muni indirectly gave Manigriva and Nalakuvara the greatest opportunity by his so-called curse.

> SB 10.10.20, SB 10.10.21, SB 10.10.22, SB 10.10.20-22

Abhideya Tattva – Surrounds in Rendering service to Vaisnavas

Abhideya Tattva – Surrounds in Rendering service to Vaisnavas and its perfectional stage is the understanding of the Tattva of the Vaisnava that is - Service means How Srila Prabhupada served His Spiritual Master How His Sipritual Master Sril Bahti Siddhanta Sarasvati Served His Spiritual Master…in that unalloyed way. 

Oh the trustworthy brahmins, I am just putting the question before you all as to my immediate duty. You can, after proper deliberation, let me know as to what may be the unalloyed duty of everyone in all circumstances and specifically of them who are to die immediately.

1.19.24

In this verse the king has placed two questions before the learned sages.

1. The first question is what is the duty of everyone in all circumstances and
2. The second question is what is the specific duty of one who is to die very shortly.

Out of the two the question in realation of the dying man is most important because everyone is a dying man either very shortly or after one hundred years. The duration of life is immaterial but the duty of a dying man is more important.

Maharaj Prikshit placed these two questions before Sukhadeva Goswami also on his arrival on the spot and practically the whole of the Srimad Bhagwatam beginning from the second canto upto the last twelfth canto only these two questions have been dealt with by the great Goswami Sukdevaji.

And the conclusion arrived there of is that devotional service of the Lord Sri Krishna as it is confirmed by the Lord Himself in the last phases of the Bhagwat Geeta, is the last word in the matter of everyone’s permanent duty of life.

Maharaj Parikshit was already aware of this fact but he wanted that the great sages assembled there may unanimously give verdict upon his conviction so that he might be able to go on with his confirmed duty without any controversy between the sages present there. He has specially mentioned the word ‘Suddha’ or perfectly correct. For transcendental realisation or self-realisation many other processes are also recommended by various classes of philosophers. Some of them are first class method and some of them are second class or third class methods. The first class method is that one may give up all other second and third class methods and accept the first class one which is to surrender unto the lotus feet of the Lord and thus be saved from all sins and their reactions.

1.19.24

 Note:

Sambanda Tattva ends with the Understand of the  Sarangati tattva in BG 18.66 (Service in Patrice is  perfectional stage)

And Abhideya tattva surrounds this Sambandatattva in terms of duty/seva to attain the Sarangati (Service in Ecstasyis is perfectional stage)

Service means How Srila Prabhupada served His Spiritual Master How His Sipritual Master Sril Bahti Siddhanta Sarasvati Served His Spiritual Master…in that unalloyed way. 

The Goal is prayojana Tattva – Prema/Love (Service in Pure love of Godheat is perfectional stage)

Doing it with love is no more considered duty  but pleasure.

Therefor it is said that where BG ends from there SB Starts and from the place that SB ends CC starts and the. To check ones progress and stage one should take the help of NOD which helps in exposing the Imposers (Law book of KC )

King of All Sadhana – Congregational chanting of Krishna Holy Name

Congregational chanting of Krishna’s holy name is the king of sadhana

Srila Bhaktisiddhanta Sarasvati states: 

“Chanting is the best form of Krishna seva. If other sadhanas help us develop in our chanting, then they deserve to be called sadhana. Otherwise they are simply impediments on the path of chanting. Congregational chanting of Krishna holy name is the king of sadhana. It is the only infallible sadhana capable of bringing us to perfection. Sri Caitanya Mahaprabhu did not teach Deity worship in His siksatakam: He simply taught us to chant.” 

June Newsletter – Issue 2

Harinama gets everyone involved. You can really let off steam. It’s association with devotees in a favourable way. Harinama has the ability to fully absorb us. It’s real fun. It’s healthy. It helps us to lose all inhibitions. It’s interactive. We can practically develop tolerance, humility and all good qualities. You meet so many different people. It satisfies the need of loving exchanges and our desire for relationships. It brings peace to the consciousness. On top of that it makes us and the people around so happy and what’s better than that. We all get off the mental platform and become positive. Most of all it pleases the Lord. 

Why are we not going out onto the streets and giving the people the association of the holy names? They are eager for it – they love it but they are not getting enough contact with us. Why are we just sitting in our homes and temples and singing to ourselves. This is a preaching movement – preaching means giving to others. 

Vaisnava Truth – Vaisnava Tattva

Vaisnava Truth  - Vaisnava Tattva

(1)
apurva vaisnava-tattva! atmar ananda
prasravana! nahi ja’ra tulana samsare
sva-dharma boliya ja’r ache paricoy
e jagate! e tattver suno vivarana.
TRANSLATION
Oh most powerful essential truth of the Vaisnava! Oh gushing fountain of the bliss of the self! A similar truth of which there is no equal within this material world! On account of its own nature and characteristics, it is famous throughout this entire universe! Please hear the description of the essence of this truth.

(2)
parabrahma sanatana ananda-svarupa,
nitya-kal rasa-rupa, raser adhar –
paratpar, advitiya, ananta, apar!
tathapi svarupa-tattva, sakti saktimana;
lila-rasa-parakastha, asraya-svarupa.
tarka ki se tattva kabhu sparsibare pare?
rasa-tattva sugambhira! samadhi-asraye
upalabdha! aha mari, samadhi ki dhana!!
TRANSLATION
The Parabrahma is the original eternal form of bliss, as well as a deep reservoir of all transcendental mellows. He is greater than the grestest, one without a second, unlimited and unfathomable! Yet still the truth of His original form is the energetic source of all energires, the extreme zenith of mellows in transcendental pastimes, and the Supreme shelter-giving abode. How can any ordinary argument ever be able to touch this truth? The truth of such transcendental mellows is extremely deep and grave! It is attained only under the shelter of samadhi! Ah, such a wonderful treasure is samadhi!!

(3)
samadhistha ho’ye dekho, susthira antare,
he sadhaka! rasa-tattva akhanda ananda;
kintu tahe asvadaka-asvadya-bidhana,
nitya-dharma anusyuta! advitiya prabhu,
asvadaka krsna-rupa, — asvadya radhika,
dvaitananda! parananda-pitha vrndabana!
TRANSLATION
Oh aspiring devotee! Just see the characteristics of samadhi with an unagitated and peaceful mind. The truth of rasa is that such mellows produce complete, absolutely undivided supreme bliss. However, within that, the dealings between the taster of mellows and that which is tasted have an eternal principle that is inseparable. The Supreme Lord is one without a second, and in His original form of Lord Krsna He is the taster of transcendental mellows, and His object to be tasted is Sri Radhika. Oh, the joy of the meeting of the Supreme subject and object! And their transcendentally blissful meeting place is Sri Vrndavana.

(4)
prakrta jagate ja’r prakasa-visesa,
jogamaya prakasita! tanhar asraye
labhiche sadhaka-vrnda nitya prema-tattva –
adarsa, jahar nama vaikuntha-kalyana!!
TRANSLATION
The special manifestation of Sri Vrndavana within the material universe is revealed directly by the potency of Yogamaya! Those aspiring devotees who take refuge in this Vrndavana attain the eternal truth of ecstatic love. Indeed, the very name of this model of Vrndavana here on the earth’s surface is all-auspicious even within the realm of Vaikuntha!!

(5)
jadi caha nityananda pravaha sevite
avirata, guru-padasraya koro’ jiva!
nirasa bhajana samudaya parihari’
brahma-cinta adi jata, sada sadha’ rati,
kusumita vrndabane sri-rasa-mandale.
TRANSLATION
If you ever want to continuously render service to the flowing current of eternal bliss, then just take shelter at the feet of a bona fide spiritual master, oh spirit soul! Then rejecting all types of dry, sapless worship which is devoid of appreciation for higher sentiments, please reflect deeply on the nature of the Absolute, and always endeavor to lovingly worship the circle of the divine rasa dance (the rasa-mandala) in ever-blossoming Vrndavana.

(6)
purusatva-ahankara nitanta durbala
taba. tumi suddha jiva. asvadya svajana,
sri-radhikar nitya sakhi! parananda-rasa
anubhavi’. maya-bhoga tomar patana!!!
TRANSLATION
My friend, your false egoistic conception of being a male is extremely feeble, for you are in reality pure spirit soul. And your real family is the beloved objects whom are tasted by Krsna, namely the eternal girlfriends of Sri Radhika! Just realize the mellows of such transcendental ecstasy! The enjoyment of maya is your downfall!!

Bakula Tree/ Mimusops Elengi

The Siddha Bakula tree – A witness to the Lords pastimes in His service

This Bakul tree which was planted by Sri Chaitanya Mahaprabhu listened to the japa of Srila Haridas Thakur and the poetry of Rupa Goswami

The temple where Abhirama Thakura worshiped is situated in Krsnanagara, which is near the kula (bank) of the Khana (Dvarakesvara River); therefore this place is celebrated as Khanakula-krsnanagara. Outside of the temple is a bakula tree. This place is known as Siddha-bakula-kunja. It is said that when Abhirama Thakura came there, he sat down under this tree.

Adi 11.13

Near Garbhavasa is a place called Bakulatala, where Sri Nityananda Prabhu and His boyfriends used to take part in sporting activities known as jhala-jhapeta. There is a bakula tree there that is wonderful because all its branches and subbranches look like the hoods of serpents. It has been suggested that by the desire of Sri Nityananda Prabhu, Anantadeva manifested Himself in that way. The tree is very old. It is said that formerly it had two trunks, but later on, when the playmates of Nityananda Prabhu felt inconvenience in jumping from the branches of one trunk to those of the other, Nityananda Prabhu, by His mercy, merged the two trunks into one.

Adi 13.61

While Sri Caitanya Mahaprabhu was taking rest beneath a bakula tree, Ramananda Raya immediately went to Maharaja Prataparudra.

Madhya 16.102

One day, after bathing in the ocean, the Lord met with Haridasa Thakura at the Siddha-bakula tree, and in blissful mind He carefully inquired from Haridasa how the jivas could easily become delivered from material existence.

Harinam Chintamani

 

Banyan Tree/Boca Grande Florida

Krsna says in BG : Of all trees I am the banyan tree

The banyan tree (asvattha) is one of the highest and most beautiful trees, and people in India often worship it as one of their daily morning rituals.

Bg 10.26

The entanglement of this material world is compared here to a banyan tree. For one who is engaged in fruitive activities, there is no end to the banyan tree. He wanders from one branch to another, to another, to another. The tree of this material world has no end, and for one who is attached to this tree, there is no possibility of liberation. The Vedic hymns, meant for elevating oneself, are called the leaves of this tree. This tree’s roots grow upward because they begin from where Brahma is located, the topmost planet of this universe. If one can understand this indestructible tree of illusion, then one can get out of it.

Bg 15.1

The branches of this tree extend downward and upward, nourished by the three modes of material nature. The twigs are the objects of the senses. This tree also has roots going down, and these are bound to the fruitive actions of human society.

The description of the banyan tree is further explained here. Its branches spread in all directions. In the lower parts, there are variegated manifestations of living entities — human beings, animals, horses, cows, dogs, cats, etc. These are situated on the lower parts of the branches, whereas on the upper parts are higher forms of living entities: the demigods, Gandharvas and many other higher species of life.

The twigs of the tree are considered to be the sense objects.

The tips of the branches are the senses — the ears, nose, eyes, etc. — which are attached to the enjoyment of different sense objects. The twigs are sound, form, touch, and so on — the sense objects. The subsidiary roots are attachments and aversions, which are byproducts of different varieties of suffering and sense enjoyment. The tendencies toward piety and impiety are considered to develop from these secondary roots, which spread in all directions. The real root is from Brahmaloka, and the other roots are in the human planetary systems. After one enjoys the results of virtuous activities in the upper planetary systems, he comes down to this earth and renews his karma, or fruitive activities for promotion.

Bg 15.2

Two Offences of Narada Muni when a Ghandharva

As far as kirtana is concerned, the sastras say, sravanam kirtanam visnoh: [SB 7.5.23] one should chant the glories of the Supreme Lord and the holy name of the Supreme Lord. This is clearly stated. Sravanam kirtanam visnoh: one should chant about and glorify Lord Visnu, not any demigod. Unfortunately, there are foolish persons who invent some process of kirtana on the basis of a demigod’s name. This is an offense. Kirtana means glorifying the Supreme Lord, not any demigod. Sometimes people invent kali-kirtana or siva-kirtana, and even big sannyasis in the Mayavada school say that one may chant any name and still get the same result. But here we find that millions and millions of years ago, when Narada Muni was a Gandharva, he neglected the order to glorify the Lord, and being mad in the association of women, he began to chant otherwise. Thus he was cursed to become a sudra. His first offense was that he went to join the sankirtana party in the company of lusty women, and another offense was that he considered ordinary songs, like cinema songs and other such songs, to be equal to sankirtana. For this offense he was punished with becoming a sudra.

SB 7.15.72

Vedic Flowers

The Hari-bhakti-vilasa particularly glorifies the following flowers (which we have identified, as far as possible, with Latin or local names:  

jati (jasmine: Jasminum grandiflorum),

red and white lotuses,

malati (jasmine),

kadamba (Nauclea cadamba),

mango buds,

mallika (night-blooming jasmine),

double jasmine (Linum usitatissimum),

madhavi (spring flower: Gaertnera racemosa),

campaka (Michelia campaka),

frangipani (a kind of magnolia),

asoka (Jonesia asoka roxb.),

karnikara (Pterospiternum acerfolium, Cassia fistula, or kaniyar),

jhintika (Balena cristata),

karavi (Celosia cristata, the asafetida plant),

yuthika (Jasminum auriculatum),

mandara (a white variety of Calotropis gigantea),

patala (Bignonia suaveolens),

bakula (Mimusops elengi),

tila (Sesamum indicum),

japa (China rose),

bilva (Aegle marmelos, bel, or wood apple),

white kutaja, ketaki (Pandanus odoratissimus),

pitaka (Odina pennata; saffron),

tagara (Tabernoemontana coronaria, moonbeam, or waxflower),

palasa (Butea frondosa), and

kumuda (white water lily).

Hari-bhakti-vilasa lists unofferable flowers

The Hari-bhakti-vilasa lists unofferable flowers as follows:

that are torn,

old, or

dried up (except lotus, campaka, tulasi, agastya, and bakula);

rotten flowers or those infested with or eaten by insects;

flowers that have fallen on the ground (except bakula);

bad-smelling flowers;

scentless flowers (except kusa);

flowers from thorny plants (unless fragrant and light-colored, although any color of rose is acceptable);

flower buds (except jasmine);

flowers with impure things like hair on them;

flowers from a cemetery;

flowers that have touched an impure object, such as a corpse;

flowers held while offering pranamas;

flowers collected with or held in the left hand;

flowers collected in the lower cloth;

flowers that have been placed on the head or ear or that have touched the lower part of the body;

flowers smelled by someone;

flowers washed by submersion in water (thereby losing their smell and staining whatever cloth they touch);

flowers picked in the hottest part of the day or at night;

flowers acquired by means of breaking branches or uprooting plants;

arka flowers; and

dhustura flowers.

Also, one should not use stolen flowers or

flowers that have been perfumed with oil or another agent.

 PP Suplement 1: The Process of Deity Worship Srimad-Bhagavatam, Canto 11, Chapter 27

Neel Kamal/Blue Waterlily & Kumuda/White Waterlily

The dark complexion of Krishna is compared to that of Neelkamal. For this reason, the Blue Waterlily is also called Krishna Kamal.
In the ‘Ramayana’, as it goes, Rama went to ‘Lanka’ to rescue his abducted wife, Sita, from the grip of Ravana, the king of the Demons in Lanka. Before starting for his battle with Ravana, Rama wanted the blessings of Devi Durga . He came to know that the Goddess would be pleased only if she is worshipped with one hundred ‘NeelKamal’ or blue lotuses. Rama, after travelling the whole world, could gather only ninety nine of them. He finally decided to offer one of his eyes, which resembled blue lotuses. Durga, being pleased with the devotion of Rama, appeared before him and blessed him.

 Kumudavana-  Kumuda means “water lily.” During Krsna’s pastimes beautiful water lilies grew here. Lord Kapila, an incarnation of Krsna, performed austerity here in the Treta-yuga. The Varaha Purana states that whoever bathes here will be blessed to understand the purport to the Vedic literature.

Krsna is Mine – I am Krsna’s

I am Krsna’s

Krsna is Mine

Active interest in Krsna — the understanding that Krsna is mine or that I am Krsna’s, and that therefore my business is to satisfy the senses of Krsna — is typical of a higher stage than the neutrality of the santa-rasa. Simply by understanding the greatness of Krsna, one can achieve the status of santa-rasa, in which the worshipable object may be the impersonal Brahman or Paramatma. Worship of the impersonal Brahman and the Paramatma is conducted by those engaged in empiric philosophical speculation and mystic yoga. However, when one develops even further in Krsna consciousness, or spiritual understanding, he can appreciate that the Paramatma, the Supersoul, is the eternal worshipable object, and he surrenders unto Him. Bahunam janmanam ante jnanavan mam prapadyate (Bg. 7.19): “After many, many births of worshiping Brahman and Paramatma, when one surrenders unto Vasudeva as the supreme master and accepts himself as the eternal servitor of Vasudeva, he becomes a great transcendentally realized soul.” At that time, due to his thick and thin relationship with the Supreme Absolute Truth, one begins to render some sort of transcendental loving service to the Supreme Personality of Godhead. Thus the neutral relationship known as santa-rasa is transformed into dasya-rasa, servitorship.

On the platform of dasya-rasa, the greatest quantity of awe and veneration of the Supreme Lord is exhibited. That is, in the dasya-rasa, the greatness of the Supreme Lord is appreciated. It should be noted here that on the platform of santa-rasa there is no spiritual activity, but on the platform of dasya-rasa, service begins. Thus in the dasya-rasa the quality of the santa-rasa is exhibited, and, in addition, there is consciousness of the transcendental taste of service.
Transcendental qualities are certainly present in the santa-rasa and dasya-rasa, but beyond these there is another quality, confidential attachment, which is pure transcendental love. This loving confidence in the Supreme Personality is technically known as visrambha. On the platform of visrambha, fraternity, there is no sense of awe or veneration towards the Supreme Personality of Godhead. Thus in the transcendental fraternal relationship known as sakhya-rasa, there are three transcendental characteristics: the sense of greatness, the sense of service, and the sense of intimacy without awe or veneration. Thus in the sakhya-rasa, the relationship of fraternity, the transcendental qualities are further increased.

Similarly, on the platform of paternal affection (vatsalya-rasa) there are four qualities. In addition to the three qualities already mentioned, there is the sense that the Supreme Lord is dependent on the mercy of the devotee. As a parent of the Supreme Personality of Godhead, the devotee sometimes chastises the Lord and considers himself to be the Lord’s maintainer. This transcendental sense of being the maintainer of the supreme maintainer is very pleasing both to the devotee and to the Supreme Lord.

The Lord instructed Srila Rupa Gosvami to write the transcendental literature named Bhakti-rasamrta-sindhu, the science of devotional service, and indicate therein the substance of these five transcendental relationships. It is explained in that great literature how the transcendental relationship of santa-rasa, taking the shape of unflinching faith in Krsna, is further developed into dasya-rasa with the spirit of service, and then to sakhya-rasa or undeterred fraternity, and further to the transcendental platform of paternal love, wherein one feels himself to be maintaining the Lord. All these relationships culminate on the highest platform of conjugal love (madhura-rasa), wherein all these transcendental relationships exist simultaneously.

Characteristics of Madhurya Rasa (conjugal love)

 

Characteristics of Madhurya Rasa (conjugal love)

1. Unflinching Faith in Krsna

2. Cessation of all desires which are not Connected to krsna

3. Spirit of Service (Service begins)

4. Confidential attachment

(CONSCIOUSNESS OF THE TRANSCENDENTAL TASTE OF SERVICE)

5. Sense of Greatness

6. Senses of Service

7. Sense of Intimacy (No Awe & Veneration)

8. Supreme Lord dependent on the mercy of the devotees

9. All of the above Transcendental Relationships exist Simultaneously

CharacteristicS of Vatsalya Rasa (Maintaining the Lord)

CharacteristicS of Vatsalya Rasa (Maintaining the Lord)

1. Unflinching Faith in Krsna

2. Cessation of all desires which are not Connected to krsna

3. Spirit of Service (Service begins)

4. Confidential attachment

(CONSCIOUSNESS OF THE TRANSCENDENTAL TASTE OF SERVICE)

5. Sense of Greatness

6. Senses of Service

7. Sense of Intimacy (No Awe & Veneration)

8. Supreme Lord dependent on the mercy of the devotees

Characteristics of Sakhya Rasas

 

CharacteristicS of Sakhya Rasa (Undeterred Fraternity)

1. Unflinching Faith in Krsna

2. Cessation of all desires which are not Connected to krsna

3. Spirit of Service (Service begins)

4. Confidential attachment

(CONSCIOUSNESS OF THE TRANSCENDENTAL TASTE OF SERVICE)

5. Sense of Greatness

6. Senses of Service

7. Sense of Intimacy (No Awe & Veneration)

 

Characteristics of Dasya Rasa

CharacteristicS of Dasya Rasa

1. Unflinching Faith in Krsna

2. Cessation of all desires which are not Connected to krsna

3. Spirit of Service (Service begins)

(CONSCIOUSNESS OF THE TRANSCENDENTAL TASTE OF SERVICE)

Characteristic of Santa Rasa

 

 

Characteristic of Santa Rasa

1. Unflinching Faith in Krsna

2. Cessation of all desires which are not Connected to krsna

Rasa Bhaktas/ Devotee Rasas

 

1. Santa Rasa  - 4 Kumaras

2. Dasya Rasa – Daruka & Hanuman

3. Sankhya Rasa – Sridhama (Vrindavana) & (Bhima & Arjuna – Dwarka)

4. Vatsalaya Rasa – Vasudev & Devaki (Mathura & Dwarka)

                                         Maharaj nanda & Yasoda (Vrindavan)

5. Madhurya Rasa – Svakiya (Queens of Dwarka) & Parakiya (Damsels of Vrindavan headed by Srimati Radha rani)

Jambu Tree/Rose Apple – Water Apple (Syzygium formerly Eugenia – Family Myrtaceae)

Rose Apple – Water Apple (Syzygium, formerly Eugenia — Family Myrtaceae)

Similarly, the fruits of the jambu tree, which are full of pulp and have very small seeds, fall from a great height and break to pieces. Those fruits are the size of elephants, and the juice gliding from them becomes a river named Jambu-nadi. This river falls a distance of 10,000 yojanas, from the summit of Merumandara to the southern side of Ilavrta, and floods the entire land of Ilavrta with juice.

SB 5.16.19

 jambu tree on Jambudvipa  SB 5.20.2

jambu-phalanam — of the fruits called jambu (the rose apple)  SB 5.16.19

 Medicinal Value – Mouth Blisters can be cured by having this fruit

Gopies Cry – trees living on the bank of the Yamuna for the welfare of others, please let us know where Krsna has gone. We have lost our minds and are almost dead

 Antya 15.32

Cuta tree (a kind of mango tree)/Mangifera Indica

Young Mango Tree

cuta tree (a kind of mango tree)  Antya 15.32

cuta-potaih — by young mango trees  SB 3.21.42-43

cuta-pallava — with mango leaves SB 4.9.55

 

Gopis cry out to trees living by the banks of the Yamuna who have dedicated your very existence to the welfare of others, we gopis have lost our minds, so please tell us where Krsna has gone.

 SB 10.30.9

 

According to Srila Jiva Gosvami, the cuta is a mango creeper  SB 10.30.9

 

Common Name:
English - Mango
Hindi - Amra
Malayalam - Mavu
Sanskrit - Cuta
Tamil - Mamaram

Botanical Name - Mangifera indica L.

Family - Anacardiaceae

Origin - Indigenous

Tree Size - Medium to Large

Height at Maturity - 20-25 ft

Other Details - Popular edible fruit tree

Uses - Fruit used edible also as vegetable; Timber valuable

Specific Location at the Campus - Several places

 

Priyala tree (a kind of sala tree)/Buchanania lanzan

Belongs to cashew Family – Produces a dry fruit call chiroli used in sweets

Priyala tree (a kind of sala tree) -  SB 10.30.9 

 The Gopis call out to this Tree and they ask for Krsnas where abouts.

cuta-priyala-panasasana-kovidara-
jambv-arka-bilva-bakulamra-kadamba-nipah
ye ‘nye parartha-bhavaka yamunopakulah
samsantu krsna-padavim rahitatmanam nah

Gopis cry to trees living on the bank of the Yamuna for the welfare of others, “please let us know where Krsna has gone. We have lost our minds and are almost dead”.

Chiraunjee (Nepalese: चिरोंजि)

Anacardiaceae (cashew family) » Buchanania lanzan

 Antya 15.32

 

Calumpang Nut Tree, Priyala (Stem Bark), Chiraunji
Synonyms:	Calumpang Nut Tree, Priyala (Stem Bark), Chiraunji, Piyaar, Chironji, Priyala, Carah, Kharaskandhah
Short Description:	It is a Greyish-brown colored powder. CONSTITUENTS:- Alkaloids, Tannins, Saponins, reducing Sugars, Triterpenoids and Flavonoids. FORMULATIONS:- Nyagrodhadi Kvatha Curna, Asoka Ghrta.THERAPEUTIC USES:- Jvara, Trsa, Raktatisara, Raktapitta.
Category Details:	Stem bark herbals

Kadamba tree/Neolamarckia cadamba

Kadamba is a fragrant and beautiful solid flower, which is round in shape. The flower especially grows in Vrindavan and Mayapur.

Kadamba trees full of beautiful round white flowers like snow balls is a scenic delight. For the divine pleasure of the Lord, devotees lovingly offer Kadamaba garlands and bouquets. Kadamba flowers can be seen only for few days in a year. Krishna enjoys His rasa dance underneath the kadamba tree.

Kadamba tree has mention in several places in our Gaudiya Vaisnava Literatures. The Kadamba tree plays the role of Krsna Servant as  Santa Rasa devotee of the Lord.

This tree has its glory to reunite separated lovers. The Kadamba tree was considered a holy tree by the Kadamba dynasty.

Kadamba Tree is remembered for the pastime of Gopi Vastra Haran which took place in the presence of this glories tree.

It claimed that the 27 Stars (constellations) constituting 12 Houses (Rasis) and 9 Planets are specifically represented precisely by 27 trees —one for each star. The Kadamba tree is said to represent Shatabhisha (Western star name -γ Aquarii)

 

Devotees must be ideal in Character

 

I always want that my students should be very ideal in character and not discredit our Society.

We must all become ideal in character and then people will become very impressed with such purity.

In Bhagavad-gita it is stated by the Lord Himself that the acts and character of great authorities are followed by people in general. Leaders of ideal character are therefore needed in society.

The leaders should be self motivated and motivate others by their ideal character & engage everyone in service Mahaprabhus Mission.

“The clue is in ones ability to engage people in Devotional Service”

 

Ideal character, ideal behavior, ideal preaching. People will appreciate. [break] …pure character or position, people will take, in any condition.

“The GBC must be vigilant by following the regulative principles and teach by ideal character, the presidents of the centers, and the presidents by their ideal character must teach the others, then automatically all members of the whole institution will be ideal to the human society.

>>> Ref. VedaBase => GBC and the Temple President