Mr. Bernard Shaw’s Wishful Desire

Mr. Bernard Shaw has congratulated Mahatma Gandhi on the occasion of the latter's 76th birthday in the following words: "I can only wish this were Mr. Gandhi's 35th birthday instead of his 76th." We heartily join with Mr. Shaw in his attempt to subtract 41 years from the present age of Mahatma Gandhi. Everyone tries to subtract at least some years from his calculated age and this attempt of increasing duration of life within the mind is quite natural for an ordinary cult of man. The psychology of such artificial way of increasing life's duration is that everyone of us does not wish to die. But death is so cruel that it does not respect our wishful desire. It comes when it must and any amount of our worldly acquisition cannot protect us from the cruel hands of death. Mr. Shaw or Mahatma Gandhi both are distinguished thinkers and lead the world in respect of many things. There are other great men and scientists who are equally respected leaders of thought in the world but none of them has ever tried to solve the question of death which none of us, beginning from Mr. Shaw to the man in the street, desires. The leaders of nations have however opened many factories for manufacturing weapons for the art of killing but none has opened a factory to manufacture weapons for protecting man from the cruel hands of death, although our wishful desire is always for not to die.

A layman may ask why the leaders of the world have set aside such a big problem and are engaged in the temporary arrangement of dal bhat which are lavishly produced by nature's own way but extremely mismanaged in distribution by the leaders of men. While the dal bhat problem is solved by nature's own production, the leaders of men may pause for a while and can see their way if the big question of death can be solved. There is a suggestion, however, in the Bhagawat Geeta which solved the death question without wishful desire to live by subtracting ages. The suggestion is this (Bg. 8.16)

(in Devanagari:)

a-brahma-bhuvanal lokah
punar avartino 'rjuna
mam upetya tu kaunteya
punar janma na vidyate

'Oh son of Kunti! the world (planets) up to the Brahmaloka, are all destructible but one who attains to Me, has no more to take his birth.'

The Kingdom of God is non-destructible and one who enters there does not come back to this region of death. This verdict is confirmed by all the scriptures of the world. If there is at all any such abode where death does not take place why the leaders of nations should cling to the earth of the land of their birth where death is inevitable? They should now combine and make research if there is at all such a place. We wish that in their ripe old age, Mr. Shaw and Mahatma Gandhi will make combined effort to educate men to learn how to go back to home, back to Godhead.

Principles for a harmonious marriage By: Radhanath Swami

Across all religions there is a universal concept that when a man and woman marry with proper attitude they become one body. They don’t merge into each other’s existence, but it means that they start living for a common purpose – to serve God together.

They share the same goal at many levels. First – I will do anything to protect you and you will do anything to protect me; this is oneness. We are there for each other and whatever the difficulties we may face, we will be faithful to each other, till death separates us. It means to give up one’s false ego for the sake of the other. It’s a two way street. So this faithfulness, this devotion to each other is the common principle of marriage.

Secondly, we will tolerate any differences between us for the sake of giving the children the best possible upbringing. I may be angry as fire on you and you may be totally disgusted with me, but if the children are there, we will not express our anger. If they see their parents don’t like each other it will affect their consciousness negatively. They will feel insecure and suffer internally. They may not understand intellectually what that suffering is, but it’s going to go deep within their psyche, and it will mold their consciousness for the rest of their lives. Even when they grow to the age of their parents, they will have certain insecurities, within their consciousness because of how their parents behaved. Whether it’s a fight or a cold war, children can feel the vibrations and its affects them within. So in a marriage we have to give up our egos and our preferences because we share one principle – the welfare of our children. And all this becomes transcendental when it is done in the service of God. Because the children are God’s children and our bodies are God’s bodies so we should not misuse them. Marriage is a divine relationship because we are responsible to God on behalf of each other. This is oneness.

Srila Prabhupada explains that when a husband and wife live together congenially with austerities and with God as the center of their lives – with service to God, service to their children, service to the society, and service to each other in connection to devotion to God; God lives in that house, not figuratively but in a very real sense. Between the husband and wife one person is sufficient to execute devotional service because both of them will enjoy the results because of their good relationship. Therefore, if the wife is unable to execute devotional service, the husband should carefully do so and the faithful wife will share the result, or vice versa. The relationship between husband and wife is firmly established when the wife is faithful and the husband is sincere. Then there is oneness because they are sharing their lives with a sense of responsibility. Whatever one person is doing the other is getting the spiritual credit for it.

In a marriage God works through your partner to give you what you lack. And if both parties are sincere, dedicated and understand the above mentioned principle then they will help each other to go back to the kingdom of God, keeping God in the center of their lives.

CHANT HARE KRISHNA MAHA MANTRA 

AND
ALWAYS BE HAPPY

Message of His Divine Grace by Srila Prabhupada

VOLUME 1 Parts I, II, III & IV

His Divine Grace Sree Sreemad Bhakti Siddhanta Saraswati Goswami Moharaj the celebrated Acharya (Spiritual Head) of the Gaudiya Vaisnavas spoke the following few lines as His Message just a few days (23rd December, 1936) before His passing away from this mortal world.

"I have most probably given many people troubles in the mind. Some of them might have thought about me that I am their enemy because I was obliged to speak the plain truth for service and devotion towards the Absolute Godhead. I have given them all those troubles only for the reason that they may turn their face towards the Personality of Godhead without any desire for gain and with unalloyed devotion. I hope some day or other they may understand me rightly."

"I advise all to preach the teachings of Rupa-Raghunath (disciples of Lord Chaitanya) with all energy and resources. Our ultimate goal shall be to become the dust of the lotus feet of Sree Sree Rupa and Raghunath Goswamins. You should all work conjointly under the guidance of your spiritual master with a view to serve the Absolute Knowledge, the Personality of Godhead. You should live somehow or other without any quarrel in this mortal world only for the service of Godhead. Do not please give up the service of Godhead in spite of all dangers, all criticisms and all discomforts. Do not be disappointed for most people in the world do not serve the Personality of Godhead; do not give up your own service which is your everything and all, neither reject the process of chanting and hearing of the transcendental Holy Name of Godhead. You should always chant the transcendental Name of Godhead with patience and forbearance like a tree and humbleness like a straw."

"We wish that this mass of our body of flesh and blood may be sacrificed at the altar of preaching the Samkirtan Movement (congregational chanting of the Holy Name of Godhead) propagated by Lord Chaitanya. We are not desirous of becoming a hero of work or a reformer of religion, but our reality may be identified with the dust of the Lotus Feet of Sree Rupa and Raghunath for that is our everything. The flow of the transcendental tide of the attraction of devotion will never be blocked, and you with your all energy shall devote yourself for fulfilling the desire of Sreela Bhakti Vinode Thakur. There are many amongst you who are well qualified and able workers. We have no other desire whatsoever."

"There are certainly many difficulties while we are in this mortal world but it is not our business simply to be overwhelmed with those difficulties or to try to overcome them only. We must know even during the duration of our present life, as to what we shall gain after overcoming all those difficulties of life and what shall be the mode of our permanent existence. We must make an adjustment of all things that evoke our love and hatred and for those that we want and do not want. Attachment and detachment of this mortal world will engage us more and more as we become farther and farthest from the Lotus Feet of Sree Krishna. When we are able to transcend the position of attachments and detachments of this mortal world and be attracted with the Holy Name of Godhead, it is then only we can understand the import of the transcendental service of Sree Krishna the Personality of Godhead. At the first instance the subject Krishna is startling and perplexing to us. Every one who is called by the name 'man' is more or less struggling knowingly or unknowingly to eliminate those invading elements what are baffling our conception of eternal need. It is our only duty to enter into the kingdom of eternal need."

"We have no love or hatred for any one in this world. All arrangements made in this world are but temporary. There is, therefore, unavoidable necessity for that ultimate need for every one in this world. You should attain the transcendental loving service of the objective, being situated in concerted action for that one aim. Let there be a constant flow of the ideas and thoughts as conceived by Rupa Goswami and His followers. We shall not at any time show our slightest dejection for the seven tongued "Samkirtan" movement. If we have undaunted faith in it we shall then only achieve all perfections. You should all therefore preach with fearlessness and with utmost energy the message of Rupa and Raghunath under the guidance of the followers of Sree Rupa."

CHANT HARE KRISHNA MAHA MANTRA 

AND
ALWAYS BE HAPPY

Srila Prabhupada speaks on: "The Natural World --Unnatural"

"The Natural World --Unnatural"

Srimad-Bhagavatam 5.5.1
Johannesburg, October 20, 1975 

World --Unnatural"

Prabhupada: sri-rsabha uvaca nayam deho deha-bhajam nrloke kastan kaman arhate vid-bhujam ye tapo divyam putraka yena sattvam suddhyed yasmad brahma-saukhyam tv anantam  [SB 5.5.1]

This is a verse, verse number one, Fifth Canto, Fifth Chapter, of Srimad-Bhagavatam. We are publishing Srimad-Bhagavatam, twelve cantos in sixty volumes, and this is the latest volume, just received today. Therefore I am taking advantage of this volume and reciting one verse. This is in connection with Rsabhadeva's instruction to His sons. Rsabhadeva was a king, and He had one hundred sons. Of all of them, the eldest was Maharaja Bharata, under whose name India is called Bharatavarsa since the time of Maharaja Bharata. So the instruction was being discussed amongst the royal family members. Formerly all Vedic instructions were discussed amongst the very topmost class of men. Yad yad acarati sresthas lokas tad anuvartate [Bg. 3.21]. That is the instruction in the Bhagavad-gita. If the higher level class of men accepts something as truth, then the ordinary, common man follows that.

So the problem of life is discussed here by Rsabhadeva. He says, "My dear boys," nayam deha deha-bhajam nrloke kastan kaman arhate vid-bhujam ye [SB 5.5.1]. Ayam. Ayam means "this," this body, this human form of body. It is also a body, and the dog's body is also a body, material body. It is also made of blood and bone and urine and stool and so many other things. The dog's body is also made the same ingredients. But what is the difference between dog's body and this human body? He advises, ayam deha: "This human form of body..." Deha-bhajam nrloke. And where this body is obtained? It is obtained in the human society. This intelligent brain and good form of body, it is to be found in the human society. In the human society you will find from this body, big, big professors, big, big philosophers, scientists, mathematicians and..., they are coming, not from the dog society. That is not possible. Therefore it should be properly utilized. Nayam deho deha-bhajam nrloke. Nrloke means in human society. So how it should be utilized? He says, kastan kaman arhate, arhate vid-bhujam ye. Kastan. Kastan means very, very hard labor, kastan. And kaman means necessities of life we require. The necessities of this body, that is required. We want to eat something, we must have a shelter to live, Bhagavata.-bhaya, and we must defend from the enemies or from the attack of other living beings. Kastan kaman. So we require all these things, but not very hard labor, working day and night. That is for the lower animal. Kastan kaman na arhate vid bhujam ye. As the animal is working very hard day and night for meeting their necessities of life, the human form of life is not meant for that purpose. This is the basic principle of instruction. Ayam deha. This deha, this body, is meant for higher purposes, not for simply meeting the necessities of life. This is the basic principle of instruction. They have no other way. The cats and dogs and hogs, they are working day and night where to find out some stool and eat it, and as soon as the body is filled, then sense gratification, sex life This is going on in the lower class of animal life.

So does it mean that human life also will be utilized only for this purpose? No. That is his advice. "This is not meant for wasting our time and living like the lower animals, cats and dogs and hogs." Then what it is meant for? He says, tapo divyam: [SB 5.5.1] "My dear sons, this body is meant for tapo, austerity." Austerity. What is that austerity? Divyam, to realize God. That is the whole Vedic principle, that human body, human society should be trained intelligently in such a way that he can understand God. This is the goal of life. In the Vedanta-sutra... Those who are philosophically advanced, they might have studied the Vedanta-sutra or Brahma-sutra. So the first aphorism of the Brahma-sutra is athato brahma jijnasa: "Now this human form of life is there..." We have got it by the material nature's grace. There are 8,400,000 different forms of life, transmigration or evolution, as you say.

jalaja nava-laksani
sthavara laksa-vimsati
krmayo rudra-sankhyakah
paksinam dasa-laksanam

In this way there are aquatics, 900,000 different forms of life. And then, from aquatics to plants and trees, two million forms. Then insects, different insects, eleven..., 1,100,00. Then birds, ten..., one million different forms. Then beasts, three million different forms. In this way there are eight hundred millions. Hm? Eight?

Pusta-krsna: 8,400,000.

Prabhupada: Eight millions. And human being, 400,000 species form, there are. So out of that, the civilized man, the best form of human body, that is meant for this purpose, tapo divyam putraka yena suddhyed sattvam [SB 5.5.1], that: "My dear boys, you should not waste your time simply for finding out the necessities of this body and work very hard day and night and forget your own business." What is that own business? Self-realization, "What I am." This is called own business. "Am I this body or something else?" We can understand it that "I am not this body," because as soon as I, you, leave this body, the spirit soul, it is nothing but lump of matter. That we can understand. That is the beginning of Bhagavad-gita lesson, to understand that "I am not this body." If we live under the conception that "I am this body," then, the sastra, Vedic literatures, condemns, "Then you are no better than the cats and dogs, because they also live under the bodily concept of life." And if you do not understand that you are not this body, you are spirit soul and you are changing different forms of body for realization of the higher, the highest goal of life... That you should understand. That is called tapasya.

So if we do not become very sober... Tapo divyam [SB 5.5.1]. Then, to become sober, dhira... Dhiras tatra na muhyati [Bg. 2.13]. Dhira means sober. If we remain restless like animals, then we cannot achieve the goal of our life. We do not know how the laws of nature is working. We can experience how the laws of nature is working in our present life. Present life... Just like a young man, if he thinks that "I shall not become old man. I shall remain young man," will the nature's law allow it? No. You must become old man. There is no question of saying that "I don't want to become old man." So, no, nature's law will not allow you. You must become old man and suffer the old age's disadvantages. That you must. Similarly, if the old man says, "Never mind. I have become old man. I will not die," no. Nature's law will not allow. He must die. Similarly, after death, if you think foolishly that there is no more life, that is also wrong. Nature's law is that you must accept another body. This is nature's law. So we are dependent on nature's law. However foolishly we declare that "We are independent. We don't care for anything," that will not stay. We are under the clutches of material nature's law. In this law, by evolutionary process we have come to this human form of life, and if we don't utilize it properly, then we are missing the chance.

So our Krsna consciousness movement is reminding the whole human society that "Don't lose this chance of getting a human body." You must properly utilize it. And how it is to be utilized? That is stated here by Rsabhadeva: tapo divyam putraka yena sattvam suddhyet [SB 5.5.1]. Sattvam, our existence, is now polluted. Therefore we are getting this material body and changing this material body. And as soon as we get a material body, then our miserable condition begins. In this material body nobody can say that there is no miserable condition. It is full of miserable condition. There are three kinds of miserable conditions: adhyatmika, adhibhautika, adhidaivika. Adhyatmika means pertaining to the body and pertaining to the mind. There are so many miseries. Otherwise... The other day Swami Pusta-krsna was telling that in this country there is maximum number of suicide. Is it not? So, why one commits suicide unless he feels bodily position very uncomfortable, mental condition very disturbing? So this is called adhyatmika, pertaining to the body and mind. There are many troubles. Every one of us, we have got that experience, that there are troubles. I may be very rich, I may have immense wealth, but if my body and mind is not in order, I am in trouble. So simply material opulence, material wealth will not satisfy us. We require bodily comforts. And if I have got millions of dollars and if I am diseased man, I cannot enjoy; I cannot be in happiness. So these are one type of miserable condition. Similarly, there are other types of miserable condition as adhibhautika. I do not wish to create any misunderstanding with a friend, but automatically there is some misunderstanding between friends, neighbors, nation, man to man, business friend. There are troubles. So this is called... And not only... If not human being, human being, but other, lower animals. Just like there are insects, there are cockroaches, there are so many other living bodies -- they are giving us trouble. That is called adhibhautika. And adhidaivika. Adhidaivika is nature's disturbance.

So there are three kinds of miserable condition in this material world, and either of them or all of them, they are always troubling us. This is our position. We have to understand that. We are suffering. That everyone knows. But by illusion we think that "This is not suffering. This is natural." No. It is not natural. Just like if you have got fever, it is disease. Don't think that it is natural. Why you should be suffering from all these troubles? That is not natural; that is unnatural. Because we are part and parcel of God, we living entities, we should be as happy as God is. That is our position. Sac-cid-ananda-vigrahah. God is described isvarah paramah krsnah sac cid ananda vigrahah. Sat, cit, ananda [Bs. 5.1]. This is three different features of God's body. What is that? Sat. Sat means eternal. Sat. And cit. Cit means knowledge, full of knowledge. And ananda means full of bliss. That is ananda. So this is God's body. And we are part and parcel of God. Just like gold and particle of gold. It may be very small particle, but one shall say it is gold. It is not anything else. Similarly, in quality we are same as God. Now we have got this body which is not eternal. God's body is eternal and my, this body is not eternal. And sat, cit... God is full of knowledge, omniscient, but my body is full of ignorance. Why these universities are there? Because we do not know what it what. Therefore we are being educated. So that means this body is not full of knowledge. It is full of ignorance. So And again, God's body is blissful, and our body is miserable.

So the aim should be how again we come to the original position like God or the same type of body -- blissful, full of knowledge and eternal. That is the aim of human life. Therefore it is said, tapo divyam: [SB 5.5.1] "My dear son, don't become like cats and dogs and work hard for the bodily necessities of life. This human form of life is meant for austerity." "Why austerity? Let us enjoy." "No." Tapo divyam putraka yena sattvam suddhyet: "If you accept the path of austerity, then your existence will be purified." Now, at the present moment, the existence is not purified; therefore we have to accept birth, death, old age and disease. This is not our business. But because we have got this material body, the nature's law forces to accept all these things -- birth, death, old age and disease. In the Bhagavad-gita it is said, janma-mrtyu-jara-vyadhi-duhkha-dosanudarsanam [Bg. 13.9]. We are trying to be happy fighting with unhappiness, but we do not know our real unhappiness are that we have to die, we have to take birth again, we have to become diseased and we have to accept old age. Janma-mrtyu-jara-vyadhi duhkha-dosanudarsanam. This is intelligence, that "I am trying to solve all the problems of life by advancement of civilization, education, scientific knowledge and so many things. That's all right. But what is the solution of my, these four principle of miserable condition: birth, death, old age and disease?" And because we cannot make any solution, we set aside these four problems. We go on with the temporary problems and become busy to solve it, and in this way we waste our, this valuable human form of life like the cats and dogs. This is the instruction.

So we should not do that. We must be sober, and we must... And it is not very difficult. The knowledge is there in the Vedic literature. And it is... Everyone can accept it. It is not a sectarian, so-called religious principle. It is scientific. Every human being should understand his position. Every human being should not waste his valuable time. So therefore Narottama dasa Thakura, a great devotee and a great Vaisnava acarya, he has sung a nice song, that hari hari biphale janama gonainu: "My dear Lord, I got this chance of human form of body. Unfortunately I have wasted my time without any self-realization." Hari hari biphale, janama gonainu. Manusya janama paiya, radha krsna na bhajiya: "I got this very valuable form of life, human form of life, but instead of understanding what is God, Radha-Krsna, janiya suniya bisa khainu, "knowingly I have drunk poison." This is the opportunity to understand God and make solution of all different types of births and deaths and transmigration from one body to another.

And as soon as I get a material body, immediately there are so many miserable condition. But I am... As spirit soul, part and parcel of God, I have nothing to do with all these things, but I have been forced to be working with these problems of life. This is human intelligence. Therefore he requires to live a saintly life. It is not possible, of course, that everyone should become saintly. That is not possible. Therefore in the Vedic civilization it is prescribed, varnasrama-dharma. Varnasrama-dharma. Varna means four classification of the society, and asrama means four division of spiritual life. The society, it is not meant for any particular nation or particular community. It is meant for the whole human society. Krsna says in the Bhagavad-gita that catur-varnyam maya srstam guna-karma-vibhagasah [Bg. 4.13]. The human society should be divided into four groups. What is that? The first-class men. There are first-class, second-class, third-class, fourth-class men. We have got our experience. Not that everyone is equally intelligent. No. There is difference of classification or intelligence or genuineness. There are so many things, division. So here also you have got division, classification. That is natural.

So first-class, the first-class men, means they should be trained as brahmana, at least one class of men. Catur-varnyam maya srstam [Bg. 4.13]. In order to realize the highest goal of life there must be division in the society and there must be division in spiritual life. The social life is divided into brahmana, ksatriya, vaisya, sudra. Brahmana means the most intelligent class of men, one who can understand God. That is brahmana. Brahma janatiti brahmanah. First-class man means not first-class dress. First-class man means he has got full knowledge: jnanam vijnanam astikyam brahma-karma svabhava-jam [Bg. 18.42]. Full knowledge. He knows what is God. That is first-class man. So the second-class men means the ksatriyas, the administrators, the administrative class of men, because government men, they must be very sober to rule over the citizens. There are varieties of men, and, to regulate them so that the state may go on very peacefully, so this is dependent on the ksatriyas. And they must be prepared to fight to the enemies. Everything is described in the sastra, in the Bhagavad-gita. Tejo sauryam yuddhe capy apalayanam. The administrator should be so brave that whenever there is war they must first of all come forward to fight so that soldiers and others may follow him. So they are second-class men, and they should be instructed by the first-class men. Then their activities will be nice.

Brahmana-ksatriya-vaisya. Vaisya means the productive class of men. Their business is how to produce food for all the society and give protection to the cows. Krsi-goraksya-vanijyam vaisya-karma svabhava-jam [Bg 18.44]. There must be sufficient milk in the human society. If you drink more milk and milk products, then your brain will be very sharp. You will understand things very nicely, corectly. Therefore milk is very important. In the Vedic sastra cow protection is recommended. Why? Because milk is very, very important thing. Milk is... What about the meat-eaters? If there are meat-eaters, they can eat other animals, but especially they should not eat the cow. They should give them protection. So because the vaisyas, the first class, second class, third class, they are meant for producing food for the society... So milk is very important. Therefore it is recommended, krsi-goraksya-vanijyam. And if there is excess, they can trade. And this is the first class, second class, third class. And those who cannot act as first-class men or as second-class men or third-class men -- that means fourth-class men -- they are called laborer or worker class of men.

So it is not that because one person is belonging to the worker class and another person is becoming the first class, there is differentiation. No. Everyone is important. Just like in this body the head is very important. That is a fact. If the head is cut off, then whole body is finished. But that does not mean that head is simply required without leg. Leg is also required; the hand is also required; the belly is also required. Similarly, the first-class man, the second-class man, the third-class man and the fourth-class man, all of them are equal provided they are adjusted for the higher aim of life, the higher aim of life -- the brain. The brain means... First-class brain means to realize self, to understand God, and do accordingly. This is required. This is called varnasrama-dharma. So unless one takes to the varnasrama-dharma as they are prescribed, it is not human society. It is cats' and dogs' society, and you cannot be happy, however you may adjust, in a society who is filled up with cats and dogs. That is not possible.

So this Vedic instruction, it is not meant for any particular person, any community or any country. It is meant for everyone. So we should take advantage. We are therefore publishing in English so many books so that people may understand. English language is spoken practically all over the world, and we are selling also. These books are being appreciated by the professors in university and highly learned circles, and common men also. So I am lecturing for, say, half an hour or forty-five minutes -- it is not possible to explain all the Vedic intelligence -- but we are distributing these books. I request you to read all these books as far as possible and take advantage of do not spoil your life simply for meeting the necessities of this body very hardly like cats and dogs. It is not required. The real business is to realize your self." That is Tapo divyam [SB 5.5.1]. For which And actually we do not require very much to work for meeting the necessities of life, because from the sastras we can understand that our necessities of life are already there. They are. Tasyaiva hetoh prayateta kovido [SB 1.5.18]. The sastra says that "Don't bother yourself about the necessities of life. This is already there, settled. You will get it. Depend on the supplier of the necessities of life. The supplier of necessities, life, is God." That is the description in the Vedic literature. Therefore we see practically that Christians, they go to church and they request God, "O God, father, give us our daily bread." Actually it is supplied by Him. So there are 8,400,000 different forms of life, and God is the creator of them, and He is supplying all the necessities of them. We human being, we have got different enterprises, but what the enterprises have got the elephant in Africa? There are millions of elephants. Who is feeding them? And the ant also. There are trillions and millions of ant in your room. Who is feeding them? So we do not believe in God. That is our defect. Otherwise, if God is providing food for the lower animals, why not for us if we become God conscious?

So there is no reason. We shall get. But we have been habituated for economic development. Let us do it. It doesn't matter. But don't forget God. That is wanted. If you forget God, then you are no better than dog. This is the movement of Krsna consciousness movement, that we are reminding everyone that "Don't remain like lower animals. You have got this opportunity of human life. You go, accept little austerity." So what we are prescribing, austerity? Just like these European, American boys. They are under training. Our first business is to take declaration that the devotee will not indulge in illicit sex life, not meat-eating, no intoxication and no gambling. This is austerity. And chant Hare Krsna. It is very easy. It is not very difficult. Just like these boys, girls, they are chanting Hare Krsna, and they are undergoing the austerity. So they have not died. Not they are unhealthy. You can see. They are living, and they will live. But they have become purified. Tapo divyam yena sattvam suddhyet [SB 5.5.1]. This is purifying our existence. Purifying existence means no more material body. Tyaktva deham punar janma naiti mam eti kaunteya [Bg. 4.9]. These are the information we get, that if we purify our existence, our existential position, then the result will be that... Tyaktva deham. We have to give up this body. The cats and dogs also will give up, and I'll also give up. That's a fact. But the cats and dogs, they'll get another material body, but if you purify your existential position, then tyaktva deham punar janma naiti [Bg. 4.9], you'll not to have, accept any more material body. You shall stay in your spiritual body. And when you stay in your spiritual body you become equal with God -- sac-cid-ananda: eternal, ananda, blissful, and full of knowledge. That is the human form of life..., er, aim of human mission. Don't miss this. There is ample information. The practice is very easy. Anyone can do it.

So our only request is take advantage of this Krsna consciousness movement. Try to understand it properly. It is not meant for any particular person, nation, or community. It is for every human being. So we request you to study this movement and take to it seriously. Then you will be all happy.

Thank you very much. Hare Krsna. [break]

Yes. Creation means this material world. There are two worlds: material world and spiritual world. Spiritual world is eternal, and material world is created. We can experience. Anything material is created, it is maintained for some time, then it is annihilated. Nothing remains forever. So when... Creation means this material world, not the spiritual world. So when Krsna says, aham adir hi devanam [Bg 10.2], aham sarvasya prabhavah [Bg. 10.8], that means God is not within this material world, created being. He is the creator. So creator was there in the beginning, and then the created material world was in existence or is in existence. Therefore God is not one of these created things. He is beyond created. He is transcendental. If we accept God is also one of the created beings, that is our mistake. Because if God created this material world, He was existing before the creation. Therefore He is not one of the product of this creation. Therefore He is sac-cid-ananda-vigraha [Bs. 5.1]. His body is eternal, full of bliss and full of knowledge. Creator means He must have full knowledge.

How God creates this material world? That is explained in the Srimad-Bhagavatam: janmady asya yatah anvayat itaratas ca arthesu abhijnah svarat [SB 1.1.1]. This creator is well conversant directly and indirectly every details of the universe. Just like we are trying to study how this material world is going on, how the big, big planets are floating in the air. We cannot understand properly. There are so many scientists, but they do not understand what are these. There are innumerable universes. This is only one universe. So He must have full knowledge how He is maintaining this material world. Therefore He is called abhijna. He is not dull-headed. He has got full knowledge. That is God, omniscient. He has got full knowledge. We may not have because we are very tiny. A child may not have knowledge, but the father knows everything. Similarly, He is the supreme father. He knows everything. He has got full knowledge. Anvayad itaratas ca arthesu. There are things, indirect and direct. In both ways He is abhijna; He is well aware, everything. Then the next question is svarat. Svarat. Because we are thinking in our own way of life, that "If God has got so much knowledge, where from He got it?" Because we have got experience that whenever we require knowledge we go to a superior person and take knowledge from him -- "Then where from God has got so much knowledge?" Therefore the answer is svarat. Svarat means He is fully independent. He is not dependent for knowledge to anyone else. So these things are there. We have to study very nicely.

So your question about the creation, maintenance and annihilation... It is being done by the Supreme Lord. The material world is... Our body is also like that. It is created at a certain date, it exists for a certain time, and it is annihilated. This is being done by God. This is the law, nature. Nature means an instrument in the hands of God. Mayadhyaksena prakrtih suyate sa-caracaram [Bg. 9.10]. This is the information. Don't think that material nature is working automatically. No. This is not possible. Behind this material nature, the big machine, there is the operator, God. That you should understand. [break] This is meditation. If you become sober and think of everything, that is meditation. Meditation means the subject matter must be very sober and you think over and find out the solution. That is meditation.

 (end)

CHANT HARE KRISHNA MAHA MANTRA 

AND
ALWAYS BE HAPPY

Surrender to Lord Krishna

Hare Krishna ,

I hope you are very well and I am sure you are coming closer to Krishna every day.

"All of them--As they surrender unto Me--I reward accordingly. Everyone follows My path in all respects, O son of Prtha [Arjuna]." (Bhagavad-gita 4.11)

Krishna is responding to everyone, devotee or non-devotee. He is revealing Himself or not revealing Himself according to the desire of the individual person. In another place in the Gita Krishna says: "I am within everyone's heart and I am giving remembrance, knowledge and forgetfulness." So one may ask why would Krishna give anyone the ability to forget Him? He states here clearly that He gives remembrance and knowledge -- but He also gives forgetfulness. Krishna helps the devotees by giving them rememberance and knowledge so they can worship and serve Him--because that is what the devotees want, they want to remember Krishna, so Krishna helps them. But the demons do not want to remember Krishna. They want to become the supreme lord themselves, they want others to serve them, they want to be the master--they do not want to surrender to Krishna, they do not want to even know that there is a Supreme Personality of Godhead above them. So it is Krishna's mercy to the demons that from within their hearts He gives them the ability to forget Him. 

In reality everyone is searching for Krishna in the different aspects of His manifestations. Krishna is the Supreme Personality of Godhead and is fully realized by His pure devotees but everyone is realizing different aspects of Krishna according to their desires and their surrender to Krishna. Thejnanis or the philosophers partially realize Krishna in the form of His impersonal brahmajyotieffulgence that is spread everywhere in an all-pervasive way, the yogis or meditators realize theparamatma or supersoul feature of Krishna within their hearts. In this way Krishna is the object of everyone's realization and He reveals Himself according to one's desire to have Him. 

In the transcendental world also Krishna reciprocates with His pure devotees just as the devotee wants Him. One devotee may want Krishna as his supreme master, another as his personal friend, another as his son and still another as his lover. Krishna responds to all the devotees equally, according to their different intensities of love for Him. In the material world also the same reciprocations of feelings are there, and they are equally exchanged by the Lord with the different types of worshipers.

The pure devotees both here in the material world and in the spiritual world associate with Krishna in person and are able to render personal service to Him and in this way they derive transcendental bliss from His loving service. Also Krishna helps the impersonalists who desire to commit spiritual suicide by annihilating the individual existence of the living entity -- Krishna helps them by absorbing them into His effulgence. Because the impersonalists do not agree to accept the eternal, blissful Personality of Godhead they can not enjoy the bliss of personal service to the Lord, having extinguished their individuality. So Krishna is rewarding the impersonalists in the way they want to be rewarded, by absorbing them into His impersonal effulgence and He is rewarding the devotees also by manifesting Himself before them in the way they want to see Him.

Krishna directly states that for the non-devotees -- because they do not want to see Him -- He does not manifest Himself before them:

"I am never manifest to the foolish and unintelligent. For them I am covered by My eternal creative potency [yoga-maya]; and so the deluded world knows Me not, who am unborn and infallible." (Bg. 7.25)

This whole material world is created by Krishna for us, the rebellious living entities who want to try to enjoy separately from Him. In reality there is no enjoyment separate from Krishna because He is the Supreme Personality of Godhead the sole enjoyer and we are His servants. We are constitutionally servants. We have no alternative, we must render service. The devotees enjoyment comes from seeing Krishna happy. So when Krishna is happy because of his service the devotee enjoys. 

The materialists, also, can not avoid this service. Even if you look at the greatest and most powerful men on the planet -- they all have to render service. If you take the President of the United States -- a very big post -- still he has to serve the country. He is elected because he promises to serve the country and if he does not serve the people will demand that he be removed from the post of president. 

Every one of us is serving. Some are serving their family and to get money they have to serve the boss and serve the customers. Even if one is alone he is still serving his senses.  In every field of life this service is the most prominent thing for everyone. Many have heard the term 'sanatana-dharma' but very few realize what this is. Sanatana means 'eternal' and dharma means 'occupation' sosanatana dharma means the eternal occupation of the living entity. People tend to think that thissanatana-dharma is religion but that is not a very good understanding of the word because religion can change. One day I can be a Christian then I can change to be a Hindu so this 'Christian' or 'Hindu' can not be sanatana-dhrama because it can not be changed. 

The dharma of an object is that thing which can not be separated from the object. The thing that can not be changed, the eternal characteristic of that object. For example if we speak of sugar it must be sweet. Sweetness is the dharma of sugar. If it is not sweet it is not sugar. The dharma of water is to be wet, the dharma of salt is to be salty... So what is our dharma? What is the characteristic that we have that can not be changed and without it we have no meaning? Actually that characteristic is service. We have no meaning without service. There is no way we can escape from service. Even to simply maintain the body we have to work, we have to render service. So ourdharma is service and there are so many different types of service that we can be occupied with. But what is sanatana-dharma, our eternal occupation? That is service to Krishna, the Supreme Personality of Godhead so that is our eternal occupation, serving Krishna, and really there is nothing else but service to Krishna.

However Krishna has given us all a limited amount of independence. Our relationship with Krishna is based on love and love can not be forced. So if we are to love Krishna in a voluntary way then there has to be some other option for the rebellious living entities who decide not to love Krishna. That is this material world and because Krishna reciprocates with all the living entities in the way they want to see Him then it is His great mercy for the demons who have rebelled against Him the He creates this material world as a place where the demons can forget Krishna and try to be happy separately from serving Krishna. Actually there is no question of us ever being separate from Krishna but to create this illusion for the demons who want it Krishna has created maha-maya. It is only by the power of maya that the demons are bewildered into thinking that they can be happy separately from Krishna, it is only by the spell of maya that they think they can turn this material world into a happy place where they can live forever.

 
So the summary is Krishna reveals Himself to the living entities in the way they want to see Him. So for a devotee Krishna appears as Krishna in a relationship like son, friend of lover and for the demon Krishna appears as maya and by the illusions generated by maya the demon can believe that Krishna does not exist.

Therefore Krishna is revealing Himself to everyone in the way they want to see Him or if someone does not want to see Him Krishna is hiding Himself from them.

CHANT HARE KRISHNA MAHA MANTRA 

AND
ALWAYS BE HAPPY

The Future Birth of Man By: Thomas M Easley

As we are, we assume that man—the human race as we know ourselves to be—is alive. And we assume as well, even before God, that man has the unique and preeminent  right to ascertain and denominate what is and is not alive.

But what if we are not what we seem? What if we are alive, but not yet born? What if our perception of the laws of physics, and God, or gods, essential to all religions, are only partly made? What if science and religion are not bookends between which all of reality is compressed?

To even the most casual practicing observer, it’s obvious that our assessment of God and the forces governing the material world are as different today from those of the past as today’s assessment will be to those in the future. This implies at the very least that any determination we make today, however well proven or deeply believed, will break down under future change much like the laws of physics break down on the crest of a black hole’s event horizon. This being so, we can safely argue that our perception of today’s world, if it will have little or no relevance in the future, has little or no relevance now. We only believe it does, with the same conviction that we believe we’re alive, that we believe “I” is the center of our identity, that fairytales are for children, God for adults, and faith for believers. 

Though we do try, it is very difficult for us to face life honestly. This is so, perhaps, because we lack the indifference of objective vision. We are not evolved enough to see through the faultless eyes of truth because truth prosecutes, and we fear the effects of such prosecution. In general no one believes in what weakens us, not intentionally. We believe in what makes us strong, and belief in what makes us strong strengthens the illusion that doubting our belief is wrong. But doubt seeds and fertilizes the imagination, which in turn grows the mind, which in turn advances human vision and human evolution.

For my part, in response to this realization, I have done all possible to minimize my dependence on defined and decided beliefs and facts, and to revaluate human spirituality, purpose, and behavior from the point of view of the species itself. Though not absolute in its objectivity, our species awareness of us as individuals within it will be unattached and indifferent.

Therefore, to better my comprehension of specie’s awareness, and it’s more objective indifference to us, I do all possible to remain self-aware in the present of those massive interacting self-organizing systems, laws, and processes which lead to species scale-of-vision perspectives, and a greater understanding of our own human specie’s self-organizing principles.

Indeed, the view that a cell in our body would have of its place in the whole of our body—a species scale-of-vision perspective—is possible for us. We can see as the species sees, but it’s a difficult perspective to sustain, and even more difficult to utilize.

After years of work and study, my scale-of-vision remains primarily human perspective biased, anthramorphic, more self-absorbed than self-aware, and this, according to my observations, is true for everyone. But this can change, barring too much resistance in us from our abhorrence to undefined borders and the fear of insignificance perpetuated in us by possessive “I” attachment.

Every mood we feel, thought we think, item we own, desire we have, need not be seen by us as essential to what makes us real; as “I” attached. “I” is not the center of individual identity, and it never has been. We are not one, we are many. There is no “I” to attach to, no center around which our identity revolves.

Fear of insignificance cannot define significance, only it’s absence can.

Hierarchical conformations; indifferent multiple self-organizing systems, laws, and processes intermingling—scaling from subatomic levels, to towns, cities, nations, stars and galaxies, to black holes and the vacuum of space, constitute an accumulated blend that leads to this reality in this moment everywhere in time.

Big things lead to these words on this page, to this moment in which you are reading them and the opportunity, here and now, to affirm that being insignificant, as we are, does not separate us from reality—it awakens reality in us. A reality focused by present awareness which makes it possible for us to see how we are seen within the species by the species, and to begin considerations as to where we are within the species’ evolutionary cycle.

Perhaps we are alive in the embryonic state of species evolution. If so, the question, “are we alive, but not yet born,” becomes preeminently meaningful. And, how to assess the importance of that moment in time in which the human species leaves the womb—the future birth of man—becomes a question of even greater depth and purpose.

To become more observant moment after moment; more self-aware of self-organizing systems, laws, and processes, and the impact on human evolution of this awareness not only excites the brain to challenge perceived limits, it’s our best means of graduating our scale-of-vision to something closer to God, and all systems, laws, and processes that make reality possible for us.

The practice of a practicing observer; a practice without want of proof, or faith, this is where we begin, where we always begin—we open our eyes, see, and understand that our awareness of a question, which is not an answer, is the answer to it.

CHANT HARE KRISHNA MAHA MANTRA 

AND
ALWAYS BE HAPPY