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Comments Posted By bbd

Displaying 1 To 30 Of 96 Comments

Husband as Guru

If the proof is in the pudding, we (as an advertising spiritual movement) have no business telling people how to “successfully” maintain a healthy marriage, school children, and run farms…period. To do so is an act of hypocrisy to highest degree. The statistics are just not on our side.

The attention of this movement needs to, as soon as possible, move away from the ritualistic and social distractions, and strictly focus on spiritual essence. Let people freely settle in their own family situations/lives and find what works for themselves. Stop instructing people how to “properly” or so-called “Vedically” live their lives.

Let’s simply help others awaken to the awareness of Radha Krsna’s omnipotence and omnipresence. The only effective way to do this is to become aware ourselves.

Bg 6.30: For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me.

SB 3.29.21: I am present in every living entity as the Supersoul. If someone neglects or disregards that Supersoul everywhere and engages himself in the worship of the Deity in the temple, that is simply imitation.

SB 3.29.22: One who worships the Deity of Godhead in the temples but does not know that the Supreme Lord, as Paramātmā, is situated in every living entity’s heart, must be in ignorance and is compared to one who offers oblations into ashes.

SB 11.2.41: A devotee should not see anything as being separate from the Supreme Personality of Godhead, Kṛṣṇa. Ether, fire, air, water, earth, the sun and other luminaries, all living beings, the directions, trees and other plants, the rivers and oceans — whatever a devotee experiences he should consider to be an expansion of Kṛṣṇa. Thus seeing everything that exists within creation as the body of the Supreme Lord, Hari, the devotee should offer his sincere respects to the entire expansion of the Lord’s body.

SB 3.28.42: A yogi should see the same soul in all manifestations, for all that exists is a manifestation of different energies of the Supreme. In this way the devotee should see all living entities without distinction. That is realization of the Supreme Soul.

SB 3.28.44: Thus the yogī can be in the self-realized position after conquering the insurmountable spell of māyā, who presents herself as both the cause and effect of this material manifestation and is therefore very difficult to understand.

» Posted By bbd On May 27, 2014 @ 7:29 pm

Ocean of Mercy: Bhakti Benefits for Doomed Cows?

Comment 50:

The simple fact is that not a single contemporary Vaisnava acharya in over 100 years has set an example of strictly following the Manu Samhita.

Not only have the Manu Samhita and other Vedic texts (Bhavishya Purana, etc.) been interpolated. Madhvacarya recognized the interpolations even within the Mahabharata.

Madhvacarya’s “Mahabharata-Tatparya-Nirnaya” talks about extensive interpolation of the Mahabharata in Ch. 2.

kvacid granthan prakshipanti kvacidantaritanapi |
kuryuh kvacicca vyatyasam pramadat kvacidanyatha || 2.3

3. In some places (of the Mahabharatha) verses have been interpolated and in others verses have been omitted in some places, the verses have been transposed and in others, different readings have been given out of ignorance or otherwise.

anutsanna api grantha vyakula iti sarvasah |
utsannah prayasah sarve kotyamso’pi na vartate || 2.4

4. Though the works are really indestructible, they must be deemed to be mostly altered. Mostly all of them have disappeared and not even one crore (out of several crores of slokas) now exists.

grantho’pyevam viluLitah kimvartho devadurgamah |
kalavevam vyakulite nirnayaya pracoditah || 2.5
harina nirnayan vacmi vijanamstatprasadatah || 2.6
sastrantarani sanjanan vedamscasya prasadatah |
dese dese tatha granthan drishtva caiva prithagvidhan || 2.7

5 – 7. When the original work itself is so altered, what is there to say of its meaning which is intelligible (even) to the Devas only with difficulty. When the work had thus become altered in the Kali age, under the direction of Hari for its clear understanding, I shall state the settled truths having known them through His grace, and also having well known the other (extinct) works and all the Vedas through His grace, and also having examined the various editions existing in several places.

Another Vaisnava acharya and scholar, Bhaktivinode Thakur clearly explains that one should take up the spirit of the shastras and not the literal words due to imperfections and errors that can lead to unfulfilled conclusions by the reader.

http://www.dandavats.com/?p=11259#comment-17472

When one sees the truth, nothing in this world is mundane.

SB 11.13.24: Within this world, whatever is perceived by the mind, speech, eyes or other senses is Me alone and nothing besides Me. All of you please understand this by a straightforward analysis of the facts.

» Posted By bbd On May 1, 2014 @ 5:43 pm

Hare Krsna

Inspiration has directed me to make 3 points in regards to this post:

1. It is widely accepted amongst the majority of respected scholars of indology, Sanskrit, and Vedic studies that the Manu Samhita and the dharma sastras have been heavily interpolated throughout the years and thus not intact in their original form. These interpolations are clearly identifiable and a plenty. Therefore, it is highly irrelevant to currently advocate a conclusive interpretation, or a practical application of the dharma sastras.

2. The more people get caught up in the weeds of these endless discussions that have little to do with self realization, the more ritualistic and less freeing the process of bhakti-yoga becomes.

3. Many of us self-proclaimed “bhakti benefactors” of the world talk about milk, cows, and cow protection night and day…until the milk comes out of our ears. We bash vegans as being “sentimental” or as “mlecchas” because they don’t accept milk products.

Meanwhile, “karmis” are showing the world compassion through loving action. With 4 million video views, these compassionate souls are getting more people questioning cow slaughter and protection than this discussion on dandavats, for sure.

http://m.youtube.com/watch?v=kUZ1YLhIAg8

Let’s get our heads out of the esoteric clouds, stop the hustle, and get back to the muscle.

» Posted By bbd On Apr 30, 2014 @ 5:02 am

Wash My Feet Not!

Continued…

As far as karma is concerned, simple action/reaction philosophy is taught to the neophyte . But when one gradually sees that he is in no way independent of the Lord’s will, and surrenders to the Lord’s supreme control, (as Arjuna did) the very idea of sinful reactions is vanquished, as Krsna states. This is the ultimate realization of BG 18:66. Here is the proper realization of one who sees the Lord’s control over everyone and everything, at all times.

CC Ādi 17.271: Keśava Bhāratī replied to the Lord, “You are the Supreme Personality of Godhead, the Supersoul. I must do whatever You cause me to do. I am not independent of You.”

The verses you cite concerning dust from feet of devotees, wash water, remnants, etc… are allegorical. There’s not some special magic in the physical act of touching devotees feet that benefits the foot tagger. It’s the sincere mindset and mood of humility that becomes beneficial to the person by recognizing a devotee, a person with knowledge of the Lord, as an exalted figure to hear and learn from. It is to gradually evolve one’s lower state of realization.

At the same time, the example set by Mahaprabhu, and Prabhupada’s purport, warns that a devotee should not ordinarily accept such attention, feet worship, and be corrupted by pride or false ego through accepting god-like status.

BG 6.32: He is a perfect yogī who, by comparison to his own self, sees the true equality of all beings, in both their happiness and their distress, O Arjuna!

» Posted By bbd On May 1, 2013 @ 6:34 pm

Comments 6 & 7:

Why would Mahaprabhu need to jump in the Ganges to wash away sinful reactions? That would imply that the Lord is subject to material contamination. It is clear that Mahaprabhu was rejecting any recognition as being the Supreme Lord, at that time in the assembly of devotees at the house of Sri Chandrasekhara. Otherwise, the wife of a caste brahmana would not have approached Him in that way if she did not recognize His identity or exalted personality. We know Mahaprabhu did not often favor public displays or recognition of His supremacy.

If you look closely at the word-for-word translation of Adi 17.245, you will see that the words “to counteract the sinful activities of that woman” is absent in the Bengali.

CC Ādi 17.245: Immediately He ran to the river Ganges and jumped in to counteract the sinful activities of that woman. Lord Nityānanda and Haridāsa Ṭhākura caught Him and raised Him from the river.

sei-kṣaṇe dhāñā prabhu gańgāte paḍila
nityānanda-haridāsa dhari’ uṭhāila

sei-kṣaṇe — immediately; dhāñā — running; prabhu — the Lord; gańgāte — in the water of the Ganges; paḍila — plunged; nityānanda — Lord Nityānanda; haridāsa — Haridāsa Ṭhākura; dhari’ — catching Him; uṭhāila — raised Him.

The following verses show Mahaprabhu’s reasons for accepting the role of a strict sannyasa to hide His Lordship and to gain widespread acceptance of His teachings, by accepting the saffron cloth.

CC Ādi 17.265: “I shall accept the sannyāsa order of life, for thus people will offer Me their obeisances, thinking of Me as a member of the renounced order.

CC Ādi 17.266: “Offering obeisances will relieve them of all the reactions to their offenses. Then, by My grace, devotional service [bhakti] will awaken in their pure hearts.

CC Ādi 17.267: “All the unfaithful rogues of this world can be delivered by this process. There is no alternative. This is the essence of the argument.”

» Posted By bbd On May 1, 2013 @ 6:32 pm

continued…

Otherwise, to the outsider, feet washing mostly appears to be a strange ritualized cult phenomena, esp. when applied to an individual already placed on a pedestal.

The ultimate purpose of seeing the guru as good as Krsna is mainly to begin installing the practice of seeing Krsna (paramatma/antaryami) within others. It’s to begin the process of receiving divine revelation through everyday experiences. But when a devotee only sees Krsna in one’s guru and not in others, he immediately reveals his entry level of spiritual realization. Otherwise, if he was truly learned, he would see everyone with an equal vision. Equal vision and equal feet…it’s all a matter of perspective.

BG 5.18: The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater [outcaste].

BG 6.32: He is a perfect yogī who, by comparison to his own self, sees the true equality of all beings, in both their happiness and their distress, O Arjuna!

» Posted By bbd On Apr 16, 2013 @ 8:42 pm

“Devotees are wary of having their feet touched by others, let alone sit down for a ritual bathing. The thought of others offloading negative karma by touching one’s feet can be a deterrent, but aren’t Vaisnavas supposed to be kind and merciful to absorb the sins of others, thus purifying all?”

This kind of act, and mentality, seems to be a result of superstitious hocus pocus. The ancient practice of foot washing seems to have now become just a ritualized display of false humility. We’ve all seen devotees play the silly game of feet tag.

Foot washing was a practical service in honoring another individual. People of the ancient world typically would walk days on end, barefoot or with primitive sandals, acquiring all sorts of wear and tear on the feet, as well as filth. Removing shoes and washing feet was absolutely necessary for leaving filth at the doorstep of any residence, public building, or place of worship.

The belief that “negative karma” is acquired by touching another’s feet is the antithesis of karma. Karma is predestined and not a simple “action/reaction” as many first believe. That improper understanding of karma is very elementary and not in line with the deeper understanding of sastra. Even if that was the case with karma, true devotees don’t care about karma, right? Isn’t the mood of a true Vaisnava to uplift & serve humanity at all costs, even by acquiring “negative karma”?

My main question is this:

If devotees want to cling to the feet washing tradition, wouldn’t it be best applied & displayed to guests visiting your home or place of worship? Imagine the impression left on a guest who visited a temple for the first time and got their feet cleansed by a devotee with a true mood to serve them & not convert them. Pedicure service at the temple doorsteps anyone ? We’ve all smelled some feet in need of this service, so why not? This service would truly promote genuine humility.

» Posted By bbd On Apr 16, 2013 @ 8:40 pm

Why Veganism in Iskcon does not work, part 2

continued….

The vision this article, and like comments, demonstrate is a very elementary understanding of tattva. The ultimate reality is that everyone and everything is comprised of and controlled by God, aikatmyam mahā-ātmani, therefore we should see that the real cause of everyone’s actions is the will of God.

Krishna is the ultimate controlling principle, therefore he is the actual cause of all causes. That vision is for everyone’s own good because by that vision one can transcend anger (by seeing God in control of people’s actions) and one can actually come to see and commune with God through everything they experience because God is in control of everything they experience.

So, if you surrender to the supreme control of Para Brahman (Isvara), you will not have some axe to grind with “vegans”, or anyone else for that matter.

Brahma Samhita 5.1: “Kṛṣṇa who is known as Govinda is the Supreme Godhead. He has an eternal blissful spiritual body. He is the origin of all. He has no other origin and He is the prime cause of all causes.”

…even veganism.

» Posted By bbd On Apr 4, 2013 @ 12:45 am

Comment 30

You said: “Mayavadis of Lord Chaitanya’s time also avoided killing animals, and Lord Chaitanya avoided mayavadis. In Prabhupada’s time there were plenty of philanthropists who built hospitals and distributed food, out of compassion, and Prabhupada avoided them, too.”

I don’t see the connection. Are you labeling all who abstain from dairy as “mayavadis”? Maybe a misunderstanding of what is Mayavada/impersonal is present here, as with many devotees.

“Those who accept all spiritual objects as illusion, think that Brahman is beyond illusion, the Supreme Controller is affected by illusion, and that the bodies of the Lord’s incarnations illusory are Mayavadis.”

“They say that the functions of maya are present in the living entities’ constitution. In other words, the living entities’ false egos are created by maya.”

“Therefore they think that when the living entities are liberated, they do not remain in an individual state as pure living entities.”

“They also teach that after liberation, the living entities become one with Brahman.”
(Bhaktivinoda Thakur’s Commentary on Caitanya-caritamrta Adi 7.29)

“Mayavadis engage in the worship of 5 gods: Durga, Surya, the sun-god, Ganapati, Siva, and Vishnu. At first, there is the material energy (under the control of Durga), then appears the sun, which induces action in the material energy, then appears Ganesa (Ganapati), who confirms the existence of consciousness. Then appears Lord Siva, who is perceived as all-pervading, and finally, Lord Vishnu is served. He is the Supersoul, saccidananda, incomparable, and beyond the reach of ordinary living entities. From a doubtful person to a learned scholar of spiritual topics, all are eligible to worship the Para Brahman. The symptom of actual worship is to make advancement on the path of raga. One should therefore worship the Supreme Lord, who is saccidananda and the controller of all living entities. However, if one remains entangled in other processes of worship, one will never achieve the goal of life.”
(Bhaktivinoda Thakur – Tattva-sutra 47)

We’re talking about devotees, who by inspiration & influence of paramatma/antaryami, for whatever reason, adopt a vegan diet. These 2 articles are not really about non-bhaktas promoting veganism without awareness of antaryami. This article is ultimately voiced towards devotees, and is an embarrassment on many levels.

» Posted By bbd On Apr 4, 2013 @ 12:42 am

Comments 8 & 10

Irregardless, dietary preference has absolutely no bearing on the acquisition of bhakti. If you happen to feel that you are a “better devotee” than others because you eat dairy and others may not, then kudos to you prabhu. Good luck on eating your way to Krsna prema.

As for myself, sometimes I consume copious amounts a dairy and sometimes I consume none. Even past acharyas would abstain from various dairy products during Caturmasya as an austerity. So what does that say about those devotees that abstain from dairy for life? I personally know more than a handful of GBC members, ISKCON gurus, and sannyasas who have adopted vegan diets. Maybe you want to recheck your critical analysis of those who choose to abstain from dairy.

Either way, you are missing the big picture.

BS 5.38: I worship Govinda, the primeval Lord, who is Syamasundara, Krsna Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love.

SB 11.13.24: Within this world, whatever is perceived by the mind, speech, eyes or other senses is Me alone and nothing besides Me. All of you please understand this by a straightforward analysis of the facts.

» Posted By bbd On Mar 21, 2013 @ 6:22 pm

Although no one needs to follow such tapasya to achieve bhakti, Dhruva Maharaja adopted a “vegan” diet throughout his journey of self realization. SB even says this diet is enough to keep the body & soul together. Therefore, I would advise the author to retract any statements in critique of this diet adopted by such a mahabhagavata.

SB 4.8.55: One should worship the Lord by offering pure water, pure flower garlands, fruits, flowers and vegetables, which are available in the forest, or by collecting newly grown grasses, small buds of flowers or even the skins of trees, and if possible, by offering tulasī leaves, which are very dear to the Supreme Personality of Godhead.

SB 4.8.56: It is possible to worship a form of the Lord made of physical elements such as earth, water, pulp, wood and metal. In the forest one can make a form with no more than earth and water and worship Him according to the above principles. A devotee who has full control over his self should be very sober and peaceful and must be satisfied simply with eating whatever fruits and vegetables are available in the forest.

SB 4.8.72: For the first month Dhruva Mahārāja ate only fruits and berries on every third day, only to keep his body and soul together, and in this way he progressed in his worship of the Supreme Personality of Godhead.

SB 4.8.73: In the second month Dhruva Mahārāja ate only every six days, and for his eatables he took dry grass and leaves. Thus he continued his worship.

SB 4.8.74: In the third month he drank water only every nine days. Thus he remained completely in trance and worshiped the Supreme Personality of Godhead, who is adored by selected verses.

SB 4.8.75: In the fourth month Dhruva Mahārāja became a complete master of the breathing exercise, and thus he inhaled air only every twelfth day. In this way he became completely fixed in his position and worshiped the Supreme Personality of Godhead.

SB 4.8.76: By the fifth month, Mahārāja Dhruva, the son of the King, had controlled his breathing so perfectly that he was able to stand on only one leg, just as a column stands, without motion, and concentrate his mind fully on the Parabrahman.

SB 4.8.77: He completely controlled his senses and their objects, and in this way he fixed his mind, without diversion to anything else, upon the form of the Supreme Personality of Godhead.

» Posted By bbd On Mar 19, 2013 @ 5:30 pm

This article states: “That Veganism is just a dietary consideration primarily based on a certain ethic, that shows no alternatives to pro-actively engage in, which is purely egocentrically motivated.”

It surprises me that dandavats.com would allow such an embarrassing article as this for public viewing. This article with its straw man arguments does no favor to Mahaprabhu’s mission. Rather it shows the “egocentrically motivated” agenda of those who do not yet see the supreme within and without all that exists.

(SB 3.29.20-23)

“As the chariot of air carries an aroma from its source and immediately catches the sense of smell, similarly, one in Kṛṣṇa consciousness, can catch the Supreme Soul, who is equally present everywhere.”

“I am present in every living entity as the Supersoul. If someone neglects or disregards that Supersoul everywhere and engages himself in the worship of the Deity in the temple, that is simply imitation.”

“One who worships the Deity of Godhead in the temples but does not know that the Supreme Lord, as Paramātmā, is situated in every living entity’s heart, must be in ignorance and is compared to one who offers oblations into ashes.”

(SB 3.28.42,44)

“A yogi should see the same soul in all manifestations, for all that exists is a manifestation of different energies of the Supreme. In this way the devotee should see all living entities without distinction. That is realization of the Supreme Soul.”

“Thus the yogī can be in the self-realized position after conquering the insurmountable spell of māyā, who presents herself as both the cause and effect of this material manifestation and is therefore very difficult to understand.”

» Posted By bbd On Mar 18, 2013 @ 6:51 am

Download for free the book “Did Srila Prabhupada Want Women Diksa-gurus?”

Comment 10:

You said: ” …the difference between all those things you mention and FDG is that there’s practically no resistance to them in vaishnava circles, all our obstacles in implementing them are external…”

Practically no resistance? How many are sending their children to gurukulas? How many are relocating to start farms? Where is varnashrama dharma being implemented as the perfect model for society? I’d say there’s plenty of resistance as seeing these things as primary factors for achieving bhakti, even on a grand scale.

All these things are external to sentiments of bhakti. The main underlying complexity to the “FDG” issue appears to be 2 fold:

1) The external position/roles of women within ISKCON, a religious organization.

2) The over emphasis in the idea of a mystical and magical diksha ritual within ISKCON.

Some feel women are inherently inferior to men, and therefore should not have capacity to serve and practice certain spiritual pursuits like men. Rather, they feel women are dependent on men for their spiritual advancement and cannot achieve bhakti independently, due to their “weaker” nature.

Some over emphasize the oral tradition of times prior to the printing press, when sastra wasn’t available outside of hearing/reading/learning it from a brahmin or sadhu. Some feel the disksa/ritual guru is like a magician that grants one salvation through some mystical ritual, that without, one cannot achieve bhakti. Although sastra is now readily available to all, with commentaries from several prominent Gaudiya acharyas, over emphasis of the “magical” diksha ritual is still at play.

These 2 factors combined seems to make the “FDG” issue a complicated one without addressing the 2 factors individually.

» Posted By bbd On Feb 27, 2013 @ 7:45 pm

Comment 2:

You said: “This debate is snowballing out of hand, if FDG was genuine Krishna’s desire there wouldn’t be so much opposition to it.”

I’m not so sure about your use of logic. So, by your logic, because varnashrama dharma, fully self-sustainable ISKCON farms, perfectly functioning gurukulas, a society full of self realized souls…utopia…do not exist within this society, because it’s not Krsna’s genuine desire? Because, if they were “genuine Krishna’s desires” they would exist, right?

Actually, you may be on to something after all…

» Posted By bbd On Feb 26, 2013 @ 7:38 pm

Bhaktivinode Thakura and Varnasrama

Comment 5:

“We Must Think for Ourselves

BY: SRILA BHAKTIVINODA THAKUR

The Bhagavata teaches us that God gives us truth as He gave it to Vyasa: when we earnestly seek for it.

Truth is eternal and unexhausted. The soul receives a revelation when anxious for it. The souls of the great thinkers of the bygone ages, who now live spiritually, often approach our inquiring spirit and assist in its development. Thus Vyasa was assisted by Narada and Brahma.
Our Shastras, or in other words, books of thought, do not contain all that we could get from the infinite Father.

No book is without its errors.

God’s revelation is absolute truth, but it is scarcely received and preserved in its natural purity. We have been advised in the 14th Chapter of 11th Skandha of the Bhagavata to believe that truth when revealed is absolute, but it gets the tincture of the nature of the receiver in course of time and is converted into error by continual exchange of hands from age to age. New revelations, therefore, are continually necessary in order to keep truth in its original purity. We are thus warned to be careful in our studies of old authors, however wise they are reputed to be.

Here we have full liberty to reject the wrong idea, which is not sanctioned by the peace of conscience. Vyasa was not satisfied with what he collected in the Vedas, arranged in the Puranas and composed in the Mahabharata. The peace of his conscience did not sanction his labors. It told him from within, “No, Vyasa! You cannot rest contented with the erroneous picture of truth which was necessarily presented to you by the sages of bygone days. You must yourself knock at the door of the inexhaustible store of truth from which the former ages drew their wealth. Go, go up to the fountainhead of truth, where no pilgrim meets with disappointment of any kind.” Vyasa did it and obtained what he wanted. We have been all advised to do so.

Liberty then is the principle which we must consider as the most valuable gift of God. We must not allow ourselves to be led by those who lived and thought before us. We must think for ourselves and try to get further truths which are still undiscovered. In the Bhagavata we have been advised to take the spirit of the Shastras and not the words. The Bhagavata is therefore a religion of liberty, unmixed truth and absolute love.”

» Posted By bbd On Feb 14, 2013 @ 4:13 am

Response to Bhaktarupa and Madhavananda prabhus recent post on “Education and Guruship of Vaishnavis”

“We Must Think for Ourselves

BY: SRILA BHAKTIVINODA THAKUR

The Bhagavata teaches us that God gives us truth as He gave it to Vyasa: when we earnestly seek for it.

Truth is eternal and unexhausted. The soul receives a revelation when anxious for it. The souls of the great thinkers of the bygone ages, who now live spiritually, often approach our inquiring spirit and assist in its development. Thus Vyasa was assisted by Narada and Brahma.
Our Shastras, or in other words, books of thought, do not contain all that we could get from the infinite Father.

No book is without its errors.

God’s revelation is absolute truth, but it is scarcely received and preserved in its natural purity. We have been advised in the 14th Chapter of 11th Skandha of the Bhagavata to believe that truth when revealed is absolute, but it gets the tincture of the nature of the receiver in course of time and is converted into error by continual exchange of hands from age to age. New revelations, therefore, are continually necessary in order to keep truth in its original purity. We are thus warned to be careful in our studies of old authors, however wise they are reputed to be.

Here we have full liberty to reject the wrong idea, which is not sanctioned by the peace of conscience. Vyasa was not satisfied with what he collected in the Vedas, arranged in the Puranas and composed in the Mahabharata. The peace of his conscience did not sanction his labors. It told him from within, “No, Vyasa! You cannot rest contented with the erroneous picture of truth which was necessarily presented to you by the sages of bygone days. You must yourself knock at the door of the inexhaustible store of truth from which the former ages drew their wealth. Go, go up to the fountainhead of truth, where no pilgrim meets with disappointment of any kind.” Vyasa did it and obtained what he wanted. We have been all advised to do so.

Liberty then is the principle which we must consider as the most valuable gift of God. We must not allow ourselves to be led by those who lived and thought before us. We must think for ourselves and try to get further truths which are still undiscovered. In the Bhagavata we have been advised to take the spirit of the Shastras and not the words. The Bhagavata is therefore a religion of liberty, unmixed truth and absolute love.”

» Posted By bbd On Jan 15, 2013 @ 8:35 pm

BB Govinda Swami οn the death of the young Indian girl who was gang raped in Delhi

Cont…

BG 6.30: For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me.

PURPORT
A person in Krsna consciousness certainly sees Lord Krsna everywhere, and he sees everything in Krsna. Such a person may appear to see all separate manifestations of the material nature, but in each and every instance he is conscious of Krsna, knowing that everything is a manifestation of Krsna’s energy. Nothing can exist without Krsna, and Krsna is the Lord of everything — this is the basic principle of Krsna consciousness. Krsna consciousness is the development of love of Krsna — a position transcendental even to material liberation. At this stage of Krsna consciousness, beyond self-realization, the devotee becomes one with Krsna in the sense that Krsna becomes everything for the devotee and the devotee becomes full in loving Krsna. An intimate relationship between the Lord and the devotee then exists. In that stage, the living entity can never be annihilated, nor is the Personality of Godhead ever out of the sight of the devotee. To merge in Krsna is spiritual annihilation. A devotee takes no such risk. It is stated in the Brahma-saḿhitā (5.38):

premāñjana-cchurita-bhakti-vilocanena
santah sadaiva hrdayesu vilokayanti
yaḿ śyāmasundaram acintya-guna-svarūpaḿ
govindam ādi-purusaḿ tam ahaḿ bhajāmi

“I worship the primeval Lord, Govinda, who is always seen by the devotee whose eyes are anointed with the pulp of love. He is seen in His eternal form of Śyāmasundara, situated within the heart of the devotee.”

At this stage, Lord Krsna never disappears from the sight of the devotee, nor does the devotee ever lose sight of the Lord. In the case of a yogī who sees the Lord as Paramātmā within the heart, the same applies. Such a yogī turns into a pure devotee and cannot bear to live for a moment without seeing the Lord within himself.

» Posted By bbd On Jan 13, 2013 @ 9:49 pm

Comment 44:

You said:  “Your choice to emphasize Krsna’s complete control leaves out an important part of the equation. There is a normative aspect to Krishna’s instructions to Arjuna. He advises Arjuna to abandon lethargy and egoism. “Do your duty, but understand you are My instrument.” He doesn’t say, “I am in control so it doesn’t matter what you do.””

Krsna tells Arjuna in 11:33, “They are already put to death by My arrangement, and you, O Savyasācī, can be but an instrument in the fight.

Krsna has told Arjuna that the future has already been written, all others will die in battle.  Krsna is giving Arjuna the ability to see, or realize, the role he plays in the battle & death of others, irregardless of his desire not to fight.  Arjuna can now see himself as the instrument, and not the doer.  Krsna is removing ahankara & avidya from Arjuna in this Gita lila.

The jiva-sakti has the free ability to desire.  But, jiva-sakti has zero ability to control it’s manifestation, or lack of, in any way, shape, or form.  

When one realizes & sees Krsna as the supreme controller of everything & everyone at all times, that person then realizes & enters a constant conscious connection with the Supreme…for he/she then sees Krsna everywhere, within his/her own mind…relating with him/her through everything they experience.  Gradually elevating to the platform of seeing Krsna, face to face.  This is the gradual evolutionary process of the jiva-shakti.  Shakti is never separate or independent of shaktiman. Rather, the jiva-shakti is gradually given independent consiousness/awareness of its own self and its relationship with the Supreme Self.

» Posted By bbd On Jan 13, 2013 @ 9:48 pm

Cont…

“Digambara: You said that you are jiva-sakti. What is that?

Advaita: Bhagavan has said in the Bhagavad-gita (7.4-5):

bhumir apo ‘nalo vayuh kham mano buddhir eva ca
ahankara itiyam me bhinna prakrtir astadha
apareyam itas tv anyam prakrtim viddhi me param
jiva-bhutam maha-baho yayedam dharyate jagat

My inferior, or material prakrti, is comprised of the eight components: earth, water, fire, air, space, mind, intelligence, and ego. These eight elements are under the control of jadamaya. There is however another prakrti which is superior to this jada-prakrti and which consists of the jivas. By it this material world is perceived or seen.

Digambara, do you know the glory of Bhagavad-gita? This sastra is the essence of the instructions of all the sastras, and it resolves all conflicts between the various philosophical ideologies. It establishes that the category of entities known as jiva-tattva is fundamentally different from the material world and is one of Isvara’s potencies. Learned authorities refer to this tattva as the tatastha-sakti. This sakti is superior to the external potency and inferior to the internal potency. Therefore, the jivas are a unique sakti of Krsna.”

» Posted By bbd On Jan 12, 2013 @ 8:06 am

Cont….

“The sakti that supports the three modes of material nature –sattva, rajah, and tamah – is known as jada-sakti, and its functions are to create and destroy the universe. The Puranas and the Tantra refer to it as visnu-maya, mahamaya, maya, and so on. There are many allegorical descriptions of her activities. For example, it is said that she is the mother of Brahma, Visnu, and Siva, and that she slew the demoniac brothers Sumbha and Nisumbha. The living entity remains under the control of this sakti as long as he is engrossed in material enjoyment. When the jiva is endowed with pure knowledge, he becomes aware of his own svarupa, and this awareness enables him to transcend maya-sakti and attain the liberated status. He then comes under the control of cit-sakti and obtains spiritual happiness.

Digambara: Are you not under the control of some power?

Advaita: Yes, we are jiva-sakti. We have abandoned maya-sakti and come under the protection of cit-sakti.

Digambara: Then you are also a sakta.

Advaita: Yes, the Vaisnavas are true saktas. We are under the control of Sri Radhika, who is the embodiment of cit-sakti. It is only under Her shelter that we render service to Krsna, so who is more of a sakta than the Vaisnavas? We do not see any difference between the Vaisnavas and the real saktas. Those who are only attached to maya-sakti, without taking shelter of cit-sakti, may be called saktas, but they are not Vaisnavas; they are only materialists. In the Narada-pancaratra, Sri Durga Devi explains:

tava vaksasi radhaham rase vrndavane vane

In the forest known as Vrndavana, I am Your internal sakti,
Sri Radhika, who adorns Your chest in the rasa dance.

From this statement of Durga Devi, it is clear that there is only one sakti, not two. That sakti is Radhika when She manifests as the internal potency, and she is Durga when she is manifested as the external potency. In the condition of freedom from contact with the material modes of nature, visnu-maya is the cit-sakti. That same visnu-maya is the jada-sakti when it is endowed with the modes of nature.”

» Posted By bbd On Jan 12, 2013 @ 7:23 am

Comment 38:

From Bhaktivinoda Thakur’s “Jaiva Dharma”:

“Advaita: My brother, Digambara, please don’t be angry. You have come to see me after such a long time, and I want to satisfy you. Is it a slight to speak of visnu-maya? Bhagavan Visnu is the embodiment of supreme consciousness, and He is the one supreme controller of all. Everything that exists is His potency. Potency is not an independent object (vastu), but rather the functional power inherent within an object (vastu-dharma). To say that sakti (potency) is the root of everything is thoroughly opposed to tattva, metaphysical truth. Sakti cannot exist independent of the object from which it originates. We must first accept the existence of an object that possesses full spiritual consciousness, otherwise accepting sakti by itself is like dreaming of a flower in the sky.

The commentary on Vedanta states, sakti-saktimator abhedah:“There is no difference between the potency and the possessor of potency.” This means that shakti is not a separate object. The Supreme Person who is the master of all potencies is the one truly abiding substance. Shakti is the quality, or inherent function, that is subordinate to His will. You have said that shakti is the embodiment of consciousness, that it possesses will, and that it is beyond the influence of the three qualities of material nature. This is correct, but only insofar as shakti operates fully under the support of a pure conscious entity, and is thus considered identical with that powerful entity. Will and consciousness depend on the Supreme Being. Will cannot exist in shakti; rather, shakti acts in accordance with the will of the Supreme Being. You have the power to move, and by your will to move, that power will act. To say “the power is moving” is merely a figure of speech; it actually means that the person who possesses that power is moving.

Bhagavan has only one sakti, which is manifest in different forms. When it functions in a spiritual capacity, it is known as cit-sakti, and when it operates in a material capacity, it is known as maya, or jada-sakti. It is stated in the Svetasvatara Upanisad (6.8), parasya saktir vividhaiva sruyate, “The Vedas say that Bhagavan’s divine sakti is full of variety.””

» Posted By bbd On Jan 12, 2013 @ 7:21 am

Comments 36, 37, & 39:

You said:  “The fact that different people should take to different processes because of their specific situation is being explained by Krishna, but He is not contradicting Himself. Everything He says from start to finish is perfectly true.”

Everything Krsna says is perfectly true.  However, there are higher and deeper truths revealed as one progresses through sastra & spiritual realization.  Truth is not always one dimensional.

You said:  “Even Krsna Himself observes proper regulations and duties. He goes to the Sudharma hall every day and conducts the affairs of government. Even Krsna goes to work every day! So why shouldn’t we?”

Krsna has everyone doing exactly what they should be doing at every given moment in time.  Krsna knows exactly everything you’ve done in the past, present, and will do in the future.  So if Krsna knows what you are going to do next, how can you decide otherwise, independent of Krsna’s will?  Krsna has already decided & knows what you are going to do.  Arjuna was Krsna’s instrument in the battle.  Instruments do not perform independent of the instrumentalist.  No logical argument can say otherwise.  

BG 11.26-27: All the sons of Dhrtarāstra, along with their allied kings, and Bhīsma, Drona, Karna — and our chief soldiers also — are rushing into Your fearful mouths. And some I see trapped with heads smashed between Your teeth.

BG 11.28: As the many waves of the rivers flow into the ocean, so do all these great warriors enter blazing into Your mouths.

BG 11.32: The Supreme Personality of Godhead said: Time I am, the great destroyer of the worlds, and I have come here to destroy all people. With the exception of you [the Pāndavas], all the soldiers here on both sides will be slain.

BG 11.33: Therefore get up. Prepare to fight and win glory. Conquer your enemies and enjoy a flourishing kingdom. They are already put to death by My arrangement, and you, O Savyasācī, can be but an instrument in the fight.

BG 11.34: Drona, Bhīsma, Jayadratha, Karna and the other great warriors have already been destroyed by Me. Therefore, kill them and do not be disturbed. Simply fight, and you will vanquish your enemies in battle.

» Posted By bbd On Jan 12, 2013 @ 7:11 am

Cont…

You said:  “Otherwise, how could we be creating good or bad karmic reactions?”

We don’t have the ability to create anything:

SB 11.28.6-7: “The Supersoul alone is the ultimate controller and creator of this world, and thus He alone is also the created. Similarly, the Soul of all existence Himself both maintains and is maintained, withdraws and is withdrawn. No other entity can be properly ascertained as separate from Him, the Supreme Soul, who nonetheless is distinct from everything and everyone else. The appearance of the threefold material nature, which is perceived within Him, has no actual basis. Rather, you should understand that this material nature, composed of the three modes, is simply the product of His illusory potency.”

People take birth after birth deluded by avidya and ahankara until their desire is purified. Their desire shapes their actions, not by their own free will, but by the will of Paramatma in deciding what the jiva needs to experience in order to become free from aversion to God’s control. Karma is much more complex than people often think. Often karma is seen as a simple action-reaction…you do bad you are punished. The reality is that karma is designed to purify the desire of the jiva. It’s not about vengeance, it’s about changing aversion to acceptance of God’s control.

» Posted By bbd On Jan 11, 2013 @ 5:24 am

Comments 32 & 33:

You said:  “It might be argued that since Lord Krsna has inherently free will, the atomic jivas – being part and parcel of Him – have an inherent free will as well, however minute. Remember: we are the same in quality and different in quantity.”

Where is that stated in shastra?  The truth is the jiva differs in so many ways, in no way does shastra teach that we are minature versions of God with the same abilities in minute form. For example: we don’t have the ability to control our thought process — we’re not the mind nor in control of it. Shastra teaches that paramatma manifests the mind, and that paramatma controls our thought process through control of memory and computational ability, and through the actual formation of our thoughts — all the work of paramatma, none of which we can do. All we do is hear our thoughts. Shastra also states we don’t even control our body. If we don’t control the mind or the body, whatever will we have is not free because we have no control over what we do or think.

You said:  “Srila Prabhupada was teaching that we do have a free will.”

Well, in ISKCON we often use some form of the saying that the acharya is teaching people, on various levels of spiritual realization, according to time, place, & circumstance.  This is all relative to the audience’s level of spiritual realization.

You said:  “We may say that it is a limited free will, because there are inherent limits to our options, yet the opportunity to make various relevant choices in life is really there.”

Bhakti is about purification of desire by the destruction of avidya and ahankara. We don’t have the free will to choose what path we go down in anything we do or experience. By our desire to be independent from the reality of what we are, by our desire to not live under the control of another being, we end up being put into a situation by that being which will eventually purify our desire. We have no other choice but to exist under the control of another being. We simply cannot exist without being under the control of God. We are totally dependent on God for our ability to function as intelligent people. We can’t control our thoughts, our memory, or our actions. We simply do not have the same ability that God has to exist independently.

» Posted By bbd On Jan 11, 2013 @ 5:22 am

cont…

People often don’t understand the full meaning of this verse.  They think it just means that if you accept Krishna as God & guru that the reactions to all your past sins, your karma, will be washed away. The deeper meaning is that if you accept what Krishna says about His supreme control over everyone & everything, you will understand that you have no sins nor sinful reactions because you have no free will, that it’s all been about an evolutionary process to bring you to higher & higher levels of consciousness.

The very concept of free will, as defined above, is actually ahankara, false ego.  One falsely perceives one’s self as the doer, not seeing Krsna as the cause of all causes.

You said:  “I have never heard Srila Prabhupada say that parts of the Gita are relative truth. What parts are the relative parts, and what are the absolute parts? It all seems very wonderful and consistent to me.”

BG 12.8-12

“Just fix your mind upon Me, the Supreme Personality of Godhead, and engage all your intelligence in Me. Thus you will live in Me always, without a doubt.”

“My dear Arjuna, O winner of wealth, if you cannot fix your mind upon Me without deviation, then follow the regulative principles of bhakti-yoga. In this way develop a desire to attain Me.”

“If you cannot practice the regulations of bhakti-yoga, then just try to work for Me, because by working for Me you will come to the perfect stage.”

“If, however, you are unable to work in this consciousness of Me, then try to act giving up all results of your work and try to be self-situated.”

“If you cannot take to this practice, then engage yourself in the cultivation of knowledge. Better than knowledge, however, is meditation, and better than meditation is renunciation of the fruits of action, for by such renunciation one can attain peace of mind.”

This is a good example.  In a very clear fashion, Krishna is giving knowledge relative to one’s level of spiritual realization.

» Posted By bbd On Jan 10, 2013 @ 7:54 am

Comments 28 & 29:

You said:  “Jivas have free will.”

Dictionary.com definition:

free will (noun)
1. free and independent choice; voluntary decision: You took on the responsibility of your own free will.
2. the doctrine that the conduct of human beings expresses personal choice and is not simply determined by physical or divine forces.

Nowhere is shastra does it teach the concept of free will. As I’ve been referencing, sastra & previous acharyas conclude the opposite to free will.  Every conditioned soul is born under ahankara.  And what is that ahankara, false ego?

SB 3.26.26: This false ego is characterized as the doer, as an instrument and as an effect. It is further characterized as serene, active or dull according to how it is influenced by the modes of goodness, passion and ignorance.

You said:  “The jiva is described earlier as “karta”, the doer, but as only one of the five factors of action (18.14) Therefore one who thinks himself the only doer, not considering the five factors, does not see things as they are (18.16) But one who is free from false ego and has intelligence which is not entangled can act without being bound, even if such actions involve killing others in battle. (18.17)”

In the 18th chapter, Krsna is summarizing the Gita and it’s progressive stages of realization for the conditioned jiva.  This is Prabhupada’s purport for BG 18:16:

“A foolish person cannot understand that the Supersoul is sitting as a friend within and conducting his actions. Although the material causes are the place, the worker, the endeavor and the senses, the final cause is the Supreme, the Personality of Godhead. Therefore, one should see not only the four material causes but the supreme efficient cause as well. One who does not see the Supreme thinks himself to be the doer.”

BG 18.17: One who is not motivated by false ego, whose intelligence is not entangled, though he kills men in this world, does not kill. Nor is he bound by his actions.

Krishna here is telling Arjuna that one free from ahankara realizes that although he is playing a part in the killing of men, knows that it is actually being orchestrated/controlled by Krsna.  Therefore, there is no real basis for sin, or sinful reactions.  This is the conclusion and deeper understanding of BG 18:66.

“Abandon all varieties of dharma and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.”

» Posted By bbd On Jan 10, 2013 @ 7:51 am

It’s also saying something else. The absolute truth is we can’t control the mind, it simply isn’t within our power, it isn’t under our control & never will be. In the 18th chapter Krishna tells Arjuna that it was ahankara, the false ego or wrong conception of ones identity, that was the cause of his thinking he wasn’t going to fight. Krishna tells him that he was delusional to think he could do as he wanted, that in fact he was bound by the nature of his birth as a human, that he has no independence, because Krishna, being situated within him, is the controller of everybody’s actions.

BG 15.15: I am seated in everyone’s heart, and from Me come remembrance, knowledge and forgetfulness.

BG 18.61: The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.

“All the world’s a stage
And all the men and women merely players:
They have their exits and their entrances;
And one man in his time plays many parts.”

While Shakespeare intended his speech to refer to people going through life playing various roles, it’s a good analogy of how reality is experienced for a self-realized soul. The world becomes a stage for a play, for a type of lila, with a director, writer, & actor, who are all the same person, God, playing all the parts through God’s total control over everyone. We are the audience who experiences the show & play our parts as well, even though our parts are being orchestrated or played by God also. The point is to develop bhava & rasa through that relationship we experience externally & internally. That isn’t for any type of bhakta, 1st the development of knowledge on how much control Krishna as paramatma has over everyone & everything is required. That amount is 100%, but most bhaktas find it difficult to understand & accept that fact, so they aren’t ready for the higher level of bhava-bhakti until they do. Once they do, then Krishna will start to relate with them, personally & directly, all of the time. It’s not that Krishna is far away, Krishna is always with us, acting as our mind (antaryami), & experiencing every moment of our lives, guiding us to our destiny, which is to awaken to God’s presence.

SB 3.26.28: The mind of the living entity is known by the name of Lord Aniruddha, the supreme ruler of the senses. He possesses a bluish-black form resembling a lotus flower growing in the autumn. He is found slowly by the yogīs.

» Posted By bbd On Jan 8, 2013 @ 9:37 pm

Sastra has various levels of meaning to facilitate every level of spiritual realization one may be on in their ongoing spiritual evolution.  Sometimes in the Gita there is relative truth, sometimes absolute truth, that’s the progressive nature of the Gita. It presents an evolutionary path of spiritual practice and teaching.  

As you advance, your ability to understand more and complex truth increases, so shastra provides a more advanced teaching for you. It’s the nature of Vedic spiritual teachings in general to sometimes speak lesser truths or relative truths in order to progressively lead someone to the higher or absolute truth. The 6th chapter of the Gita is a perfect example. Krishna is talking about learning how to detach the self from the mind in meditation, but because until you are advanced in spiritual understanding you will identify with the mind as yourself or under your control, Krishna tailors those instructions on learning how to detach the self from identifying with the mind, by using a concept you believe to be true — that you can control your mind.

BG 6.26: From wherever the mind wanders due to its flickering and unsteady nature, one must certainly withdraw it and bring it back under the control of the self.

Because people are so conditioned from birth to identify with the mind, they need to gradually learn how to detach themselves from that in order to be self-realized & God conscious. One way to do that is by telling them to try to control the mind, to steady it, to try to focus it on silence. What this type of teaching is doing is helping people to detach from identifying with the mind, to see it as different from themselves, as something to observe, which is the real purpose of these teachings.

Krishna is always speaking in ways which have more than one interpretation for teaching people on different levels of spiritual understanding. For example:

BG 6.25: Gradually, step by step, one should become situated in trance by means of intelligence sustained by full conviction, and thus the mind should be fixed on the self alone and should think of nothing else.

This verse is telling us that by our intellect, our understanding, we should be aware of our self as different from the mind by training the mind on the self, to focus our awareness of ourselves as the consciousness, and think of nothing else, i.e. try to be silent & observe yourself as purely the conscious observer, the self experiencing the mind & the body.

» Posted By bbd On Jan 8, 2013 @ 9:35 pm

Comment 23:

You said:  “To say that the world stands in no need of any reformer does not mean that everyone should simply sit down and try to be inactive.”

The Thakur is saying there is no need to reform any person because, a) one cannot because it is not within one’s power, b) everyone is being driven by a force separate from one’s self, and c) no one is left without the highest guidance.  That is what the Thakur is saying.  He is saying the world is in no need of reform, but our outlook/perception of the world is.  In other words, our realization/understanding of how the world operates is in need of reform.  

One cannot sit idle and be inactive unless made to do so by divine will.  It is simply not within our power to do so independently.  That was the ultimate point explained in the Gita.  We always do as Krishna guides us whether we are aware of the truth of God’s control over us or not, we have no choice to help or not help someone, we have no choice to harm or not harm someone, even ourselves — as Krishna told Arjuna:

“You were thinking that you will not fight” – na yotsya iti manyase. “But that is due to your misconception of your self and reality” – yad ahankaram asritya . “That resolution was in vain” – mithyaiva vyavasayas te, “prakriti (Krishna’s universal nature) will engage you (make you fight)” – prakritis tvam niyokshyati.

“Your will not to act is illusory” – kartum necchasi yan mohat. “Bound by actions” – nibaddhah svena karmana, “born of your nature son of Kunti” – svabhava-jena kaunteya, “helpless, you will act” – karishyasy avaso ‘pi tat.

“The supreme controller is at the heart of all beings Arjuna” – isvarah sarva-bhutanam hrid-dese ‘rjuna tishthati, “driving the movements of all living beings” -bhramayan sarva-bhutani, “who are mounted on the machine of His universal potency” – yantrarudhani mayaya

Simply Paraphrased:

“You didn’t want to harm your relatives and thought you could leave and not fight, but that was because you don’t understand the truth of your relationship with me — I am inside you and control you completely because you cannot function without me, you will do what I want you to do, and I want you to fight, so you will fight.”

Then you said:  ” Our mind keeps working throughout the day and even in dreams, and we cannot stop it even though we try (though with suitable practice and detachment it is possible to control the mind in dhyana yoga, by chanting Krsna’s names attentively).”

» Posted By bbd On Jan 8, 2013 @ 9:34 pm

Comment 21:

You said: “It is only the less intelligent persons not well versed in the history of the world who say that observance of separation of female from male is an introduction of the Mohammedan period in India. This incident from the Mahabharata period proves definitely that the ladies of the palace observed strict parda (restricted association with men)”

This verse you quoted shows no evidence whatsoever that women were forbid to be in the company of men. Besides, it is widely known and documented that the dharma sastras (especially anything dealing with social design) have been thoroughly interpolated throughout the ages. Even the great Epics like the Mahabharata have been interpolated. It’s difficult to stand against the mountains of evidence.

Madhvacarya’s “Mahabharata-Tatparya-Nirnaya” talks about extensive interpolation of the Mahabharata in Ch. 2.

kvacid granthan prakshipanti kvacidantaritanapi |
kuryuh kvacicca vyatyasam pramadat kvacidanyatha || 2.3

3. In some places (of the Mahabharatha) verses have been interpolated and in others verses have been omitted in some places, the verses have been transposed and in others, different readings have been given out of ignorance or otherwise.

anutsanna api grantha vyakula iti sarvasah |
utsannah prayasah sarve kotyamso’pi na vartate || 2.4

4. Though the works are really indestructible, they must be deemed to be mostly altered. Mostly all of them have disappeared and not even one crore (out of several crores of slokas) now exists.

grantho’pyevam viluLitah kimvartho devadurgamah |
kalavevam vyakulite nirnayaya pracoditah || 2.5
harina nirnayan vacmi vijanamstatprasadatah || 2.6
sastrantarani sanjanan vedamscasya prasadatah |
dese dese tatha granthan drishtva caiva prithagvidhan || 2.7

5 – 7. When the original work itself is so altered, What is there to say of its meaning which is intelligible (even) to the Devas only with difficulty. When the work had thus become altered in the Kali age, under the direction of Hari for its clear understanding, I shall state the settled truths having known them through His grace, and also having well known the other (extinct) works and all the Vedas through His grace, and also having examined the various editions existing in several places.

» Posted By bbd On Jan 7, 2013 @ 6:06 pm

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