Comments Posted By Abhaya Mudra Dasi
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We have got a situation in this material world, repetition of birth, death, old age and disease. But ÅÄstra says, “One should not become a guru, one should not become a father, one should not become a mother, one should not become a relative, one should not become a friend,” in this way, he says, “if one cannot give relief to his friend or son or disciple, relief from the impending birth, death, old age, and disease.” This is real contraceptive method. If you think that “If a child is born, I shall educate him in such a way that this birth will be his last birth. Next he is going to back to home, back to Godhead,” then produce a child. Otherwise don’t produce. This is spiritual contraceptive. This is real father and mother. Otherwise a dog is also becoming a father. The such kind of father-becoming is not recommended in the Vedic civilization. Now, just become a real father to give the real benefit to the son. Then you become a father.Ā
Lecture Bhagavad-Gita 9.4 — Melbourne, April 22, 1976
There would not be difference between preaching to one’s child or one’s disciple if the mission is to deliver them from repeated birth and death. According to ones position, no matter what it is, one should preach. If one can deliver a family it is glorious and if one can deliver a nation it is also glorious.
Comment Posted By Abhaya Mudra Dasi On 05.12.2012 @ 23:47
Thank you, Sita Rama Prabhu for the nice explanation you have given to Mohana Monini dd. I would have written something very similar: Consider that as great the Satya Yuga was it did not have the mercy of Lord Chaitanya.
…And Shrimad-Bhagavatam is like the body of the Supreme Lord. The Bhagavata Purana progresses gradually from the feet to the lotus face of Shri Krishna. It is meant for spiritual progress. When someone has finally arrived at the 10th canto he or she can taste the higher forms of devotional service. This devotion can only be experienced by giving up the dharma allotted to one by society and thus surrendering his or her life solely to Shri Krishna.
“O dear Krishna,” they continued, “You are the supreme instructor. There is no doubt about it. Your instructions to the women to be faithful to their husbands and to be merciful to their children, to take care of homely affairs and to be obedient to the elderly members of the family, are surely just according to the tenets of shastras. But we know also that all these instructions of the shastras may be observed perfectly by keeping oneself under the protection of Your lotus feet.ā (Krishna Book, The Rasa Dance: Introduction)
In our society there are devotees on different levels. According to ones level of realization there are instructions and duties that have to be performed for further progress on the path of devotion. Everyone has to be treated according to their level of devotional service not according to their body. Thus some devotee women need to be guided while others have progressed and can guide others. Same thing applies to devotees in male bodies. It is only natural and personal for a devotee to see everyone as individual.
Comment Posted By Abhaya Mudra Dasi On 04.12.2012 @ 00:43
In Kali Yuga, it appears as though qualified gurus may have come in the bodies of females. And however much this subject is debated amongst us, it is only a matter of time before such things are recognized. There are ideas whose time has come despite a flurry of opinions to the contrary, and the ascent of spiritual masters who happen to have been born as women appears to be one of them. As Shri Chaitanya Mahaprabhu says:
kiba vipra, kiba nyasi, sudra kene naya
Ā Ā Ā Ā Ā Ā Ā Ā Ā Ā Ā Ā yei krsna-tattva-vetta, sei ‘guru’ hay
Ā Ā Ā Ā Ā Ā Ā Ā Ā Ā Ā Ā Ā Ā Ā Ā Ā Ā Ā Ā Ā Ā Ā Ā Ā Ā Ā
Ā Ā “Whether one is a brahmana, a sannyasi or a shudra–regardless of what he is–he can become a spiritual master if he knows the science of Krishna.”
Comment Posted By Abhaya Mudra Dasi On 02.12.2012 @ 00:30
There are women who have proven that they are capable of taking on more responsibility not because that is their desire but due to some emergency situation. And Shrila Prabhupada was among the first to appreciate the capabilities of lady devotees who were a little bit qualified in this way. He gave not only diksha to women but His Divine Grace also blessed qualified female devotees with second initiation. Where in shastra is that mentioned? Gayatri mantra was given to vaishyas, kshatryas and brahmanas but not to shudras. But by his causeless mercy Shrila Prabupada made mlecchas into gurus. If you think those boys who came to Shrila Prabhupada were anything but shudras raise your hand. Now in the 21st Century some of these qualified mleccha mahajanas have become exemplary brahmanas and gurus.
The mother of Dhruva, the exalted Queen Suniti, was not a mere woman. She was a kshatriya which means she knew was acquainted with various kshatriya sciences as well as shastra. She possessed unlimited wealth and managed countless servants. Shrila Prabhupada explained what was the situation in Satya Yuga. But he himself initiated women and even trained some of them to personally perform the function of gurus personally by leading class, giving public lectures, writing books and articles, and public preaching accompanied by the distribution of sacred literature. His Divine Grace never pointedly ordered that women should not be gurus. In fact His Divine Grace repeatedly emphasized that all his disciples should become gurus. And if someone is inspired spiritually by an elderly woman and wants to be initiated by her, it is my contention that preventing such a circumstance constitutes nothing less than a form of spiritual violence. After all, according to the rules of initiation it is the guru who is supposed to have the supreme authority over the initiation process. Nowhere it is stated that a qualified guru should be prevented from initiating a disciple. That relationship must exist between the qualified Shri Guru and the qualified disciple. True, there shouldnāt be a āwoman guruā because a guru knows that he or she transcends this material body.
Comment Posted By Abhaya Mudra Dasi On 02.12.2012 @ 00:29
Dhruva Maharaja lived in Satya Yuga or the Golden Age. The difference between Satya Yuga and Kali Yuga is like the summer and winter seasons. During Satya Yuga all good qualities of human beings were inevitably present whereas in Kali Yuga hardly any good qualities decorate humankind. In Satya Yuga the people practically equaled paramahamsas while now in the Iron Age practically everyone has become a mleccha.
Women are considered shudras and they may have preserved their qualities better than men which makes them the last soldiers to fall in the battle with the demonic forces of Kali Yuga. When men arbitrarily abandon their family and social responsibilities, at such times it is the women who are left behind to take on the duties of both men and women alike.
The situation in Kali Yuga is so desperate, so perilous, that it merited special mercy which is why Shri Chaitanya Mahaprabhu descended with His tsunami of mercy. Shrila Prabhupada says that He is golden on the outside, and blue on the inside, so in this way Lord Shri Krishna appeared to celebrate his female counterpart Shrimati Radharani. He brought the message that without Her mercy no living entity can experience the highest and purest love of Godhead. Shri Chaitanya Mahaprabhu is both Shrimati Radharani and Shri Krishna combined. The Supreme Lord has shown us wayward living entities that both aspects of His personality have to be respected and worshiped to achieve pure devotion unto the lotus feet of the Supreme Personality of Godhead.
So much did Shri Krishna appreciate His consort Shrimati Radharani that He appeared in Her mood (in order to understand Her devotion). If the Lord Himself can appreciate His female counterpart why shouldnāt we as His devotees also be appreciative? Shri Krishna and Shrimati Radharani expand simultaneously in the spiritual and material worlds. Shrimati Radharani is the compassionate aspect of the Supreme Lord and this aspect of Her personality is also present in lesser (minute) degrees in Her own expansions.
Comment Posted By Abhaya Mudra Dasi On 02.12.2012 @ 00:28
Dear Sita Rama Prabhu,
I know that you have some ongoing interest in the topic. Thank you for coming along.
The main idea of the article is to compel an understanding about the invaluable role of the mother. Giving her respect as our first guru is only right. The addressing of women as āmatajeeā is often perceived as an insult which is contrary to the meaning imbedded in the word.
If we want to come to some conclusion whether a woman diksha guru will be filling a gap in our society Š¾r her role as such is really necessary we should start from the concept of the mother and her role as a guru of her children.
A mother can expand her qualifications of rising devotee children to others and take on the initiation role in society once her offspring are grown up. That is possible if the disciples perceive her as caring and compassionate mother whose only duty is to nourish them to spiritual maturity.
And when there is war with Maya every soldier counts. Women can and should become initiating gurus for the sake of winning the war. In peaceful times they can stick to their allotted duties. But unfortunately we are not living in peaceful times; the world in on the verge of utter distinction.
If devotees are able to give respect to devotee women then the necessary protection that the womenās body needs will be there. In such conditions qualified women can also fight effectively the war with Maya by becoming initiating gurus and delivering the fallen conditioned souls back to Godhead. Just see how many devotees are there in the world and how many living entities are waiting to be delivered. Wouldnāt we wise to use all of our power and energies and try to help the billions of lost souls?
Abhaya Mudra Dasi
Comment Posted By Abhaya Mudra Dasi On 27.11.2012 @ 23:47
We should understand that a devotee on the Bhagavan platform and another on the Paramatma level see Paramatma differently. The yogis, or those who specifically are attached to the Supersoul realization, are those who see the Lord in shanta rasa and that rasa is essentially impersonal as described by Shrila Prabhupada (in the quote I gave in my previous posting). A devotee who knows Shri Krishna sees Him everywhere, in the heart, and also acknowledges His separate personal existence. This is because essentially all three features–impersonal, localized and personal– of the Supreme Lord are inseparable for one who has achieved the Bhagavan platform of realization. The Supreme Lord is perfect and complete and everything exists within Him. It is not surprising that you, Pushta Krishna Prabhu, as a devotee of the personal form of Shri Krishna do not accept that He can be perceived in an impersonal way in the heart. But we should understand that there are different grades of living entities in this material world and they are by no means pure. In other words, they have no ability to see the ever blissful Supreme Personality of Godhead Shri Krishna as a person sitting within their own hearts. As Vaishnavas we have to be merciful upon them. We need to be able to explain the different features of the Lord, and in this way apply the knowledge of Shrimad Bhagavatam and Bhagavad Gita practically for the pleasure of our previous acharyas.
Abhaya Mudra Dasi
Comment Posted By Abhaya Mudra Dasi On 23.11.2012 @ 22:49
Dear Pushta Krishna Prabhu,
You are correct that Shri Krishna is always the Supreme Personality of Godhead and He shares different relation with every living entity. Yet, the conditioned living entity cannot see Him although he is right there in the heart.
When the conditioned jiva purifies himself of the dust covering his heart for countless births, he can see Shri Krishna in one of His Chaturvuha forms or as the original Shri Krishna. You, me and all devotees from the Gaudiya Vaishnava tradition, who are followers of Shri Chaitaya Mahaprabhu, purify our hearts by chanting the Hare Krishna mahamantra. By doing so we may become privileged to see Paramatma within the heart as Shri Krishna Himself. As Lord Chitanya Mahaprabhu has instructed (Shikshastaka 1)
anandambhdhi-vardhanam prati-padam purnamritasvadanam
sarvatma-snapanam param vijayate shri-krishna-sankirtanam
āGlory to the Shri Krishna sankirtana which cleanses the heart of all the dust accumulated for years and extinguishes the fire of conditional life, of repeated birth and death. That sankirtana movement is the prime benediction for humanity at large because it spreads the rays of the benediction moon. It is the life of all transcendental knowledge. It increases the ocean of transcendental bliss, and it enables us to fully taste the nectar for which we are always anxious.ā
Comment Posted By Abhaya Mudra Dasi On 23.11.2012 @ 22:47
As the material world is covered Brahmajyoti, so to a great extent is the Deity of this material world. It is not that we feel that Lord Vishnu is impersonal. That is out of the question. But the knowledge of the living entities in this world about Vishnu is limited. He exists in the heart of all living entities in this world, but they are unaware of His existence (until they become devotees). Shrila Prabhupada explains the difference between between Paramatma and Narayana:
āWhen He is realized in His impersonal form He is called the Supreme Brahman, when realized as the Paramatma He is called antaryami, and when He expands Himself in different forms for material creation He is called Kshirodakashayi Vishnu, Garbhodakashayi Vishnu and Karanodakashayi Viį¹£į¹u. When He is realized as Vasudeva, Sankarshana, Pradyumna and Aniruddhaāthe Chaturvyuha, who are beyond the three forms of Viį¹£į¹uāHe is the Vaikuntha Narayaį¹a. Above realization of Narayana is realization of Baladeva, and above that is realization of Kį¹į¹£į¹a.ā (-SB 6.9.33, Purport)
Devotees, who are all personalists, meditate on the Paramatma as Shri Krishna or another personal form of the Lord. For the devotee the material world is not exactly material anymore. Such mahabhagavatas have crossed the border of impersonalism to personalism. Thus they see Paramatma according to their personal realization.
Abhaya Mudra Dasi
Comment Posted By Abhaya Mudra Dasi On 21.11.2012 @ 15:33
āImpersonal Brahman is incomplete realization of the absolute whole, and so also is the conception of Paramatma in the Twelfth Chapter.ā (Bhagavad Gita As It Is, Introduction)
Dear Pushta Krishna Prabhu,
You have presented your point intelligently.
Now, how Paramatma is a partially impersonal and partially personal is explained by Shrila Prabhupada thusly:
āThe shanta-rati realization of Krishna is in the neutral stage between the conception of impersonalism and personalism. This means that one is not very strongly attached to the personal feature of the Lord. An appreciation of the greatness of the Lord is called shanta-rati. This is attachment not to the personal feature but to the impersonal feature. Generally, one in this stage is attached to the Paramatma feature of the Supreme Personality of Godhead.ā (-CC Madhya-lila 19.183-184, Purport)
And to further elaborate on the subject of your comment, of course you are correct that there are many planets in the spiritual world that are controlled by the Chaturvyuha form of the Supreme Lord. However there Chaturvyuha are forms (expansions) of Lord Narayana. Those who worship them are personalist. Shri Vishnu is an expansion of Narayana and is the predominating deity of the material world.
āKrishna expands as Sankarshana, Narayana, Vishnu, Maha-Vishnu, Garbhodakashayi Vishnu and Kshirodakashayi Vishnu.ā (-Teachings of Lord Kapila Vs 3, Purport)
Comment Posted By Abhaya Mudra Dasi On 21.11.2012 @ 15:32