Satisfying Krishna Satisfies All

yathā taror mūla-nisecanena

trpyanti tat-skandha-bhujopaśākhāḥ

prānopahārāc ca yathendriyānam

tathaiva sarvārhanam acyutejyā

SB 4.31.14, Translation and Purport:

As pouring water on the root of a tree energizes the trunk, branches, twigs and everything else, and as supplying food to the stomach enlivens the senses and limbs of the body, simply worshiping the Supreme Personality of Godhead through devotional service automatically satisfies the demigods, who are parts of that Supreme Personality.

Sometimes people ask why this Kṛṣṇa consciousness movement simply advocates worship of Kṛṣṇa to the exclusion of the demigods. The answer is given in this verse. The example of pouring water on the root of a tree is very appropriate. In Bhagavad-gītā (15.1) it is said, ūrdhva-mūlam adhaḥ-śākham: this cosmic manifestation has expanded downward, and the root is the Supreme Personality of Godhead. As the Lord confirms in Bhagavad-gītā (10.8), ahaṁ sarvasya prabhavaḥ: "I am the source of all spiritual and material worlds." Kṛṣṇa is the root of everything; therefore rendering service to the Supreme Personality of Godhead, Kṛṣṇa (kṛṣṇa-sevā), means automatically serving all the demigods. Sometimes it is argued that karma and jñāna require a mixture of bhakti in order to be successfully executed, and sometimes it is argued that bhakti also requires karma and jñāna for its successful termination. The fact is, however, that although karma and jñāna cannot be successful without bhakti, bhakti does not require the help of karma and jñāna. Actually, as described by Śrīla Rūpa Gosvāmī, anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam: (CC Madhya 19.167) pure devotional service should not be contaminated by the touch of karma and jñāna. Modern society is involved in various types of philanthropic works, humanitarian works and so on, but people do not know that these activities will never be successful unless Kṛṣṇa, the Supreme Personality of Godhead, is brought into the center. One may ask what harm there is in worshiping Kṛṣṇa and the different parts of His body, the demigods, and the answer is also given in this verse.

The point is that by supplying food to the stomach, the indriyas, the senses, are automatically satisfied. If one tries to feed his eyes or ears independently, the result is only havoc. Simply by supplying food to the stomach, we satisfy all of the senses. It is neither necessary nor feasible to render separate service to the individual senses. The conclusion is that by serving Kṛṣṇa (kṛṣṇa-sevā), everything is complete. As confirmed in Caitanya-caritāmṛta (CC Madhya 22.62), kṛṣṇe bhakti kaile sarva-karma kṛta haya: if one is engaged in the devotional service of the Lord, the Supreme Personality of Godhead, everything is automatically accomplished.

Captivating Darshan from Sri Vrindavan Dhaam - Dec 10, 2011

Darshan from Sri Vrindavan Dhaam - December 09, 2011

Devotional Service to Krishna is always a Success

Even if one commits the most abominable action, if he is engaged in devotional service he is to be considered saintly because he is properly situated in his determination.

PURPORT

The word su-durācāraḥ used in this verse is very significant, and we should understand it properly. When a living entity is conditioned, he has two kinds of activities: one is conditional, and the other is constitutional. As for protecting the body or abiding by the rules of society and state, certainly there are different activities, even for the devotees, in connection with the conditional life, and such activities are called conditional. Besides these, the living entity who is fully conscious of his spiritual nature and is engaged in Kṛṣṇa consciousness, or the devotional service of the Lord, has activities which are called transcendental. Such activities are performed in his constitutional position, and they are technically called devotional service. Now, in the conditioned state, sometimes devotional service and the conditional service in relation to the body will parallel one another. But then again, sometimes these activities become opposed to one another. As far as possible, a devotee is very cautious so that he does not do anything that could disrupt his wholesome condition. He knows that perfection in his activities depends on his progressive realization of Kṛṣṇa consciousness. Sometimes, however, it may be seen that a person in Kṛṣṇa consciousness commits some act which may be taken as most abominable socially or politically. But such a temporary falldown does not disqualify him. In the Śrīmad-Bhāgavatam it is stated that if a person falls down but is wholeheartedly engaged in the transcendental service of the Supreme Lord, the Lord, being situated within his heart, purifies him and excuses him from that abomination. The material contamination is so strong that even a yogī fully engaged in the service of the Lord sometimes becomes ensnared; but Kṛṣṇa consciousness is so strong that such an occasional falldown is at once rectified. Therefore the process of devotional service is always a success. No one should deride a devotee for some accidental falldown from the ideal path, for, as explained in the next verse, such occasional falldowns will be stopped in due course, as soon as a devotee is completely situated in Kṛṣṇa consciousness.

Therefore a person who is situated in Kṛṣṇa consciousness and is engaged with determination in the process of chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare should be considered to be in the transcendental position, even if by chance or accident he is found to have fallen. The words sādhur eva, "he is saintly," are very emphatic. They are a warning to the nondevotees that because of an accidental falldown a devotee should not be derided; he should still be considered saintly even if he has accidentally fallen down. And the word mantavyaḥ is still more emphatic. If one does not follow this rule, and derides a devotee for his accidental falldown, then one is disobeying the order of the Supreme Lord. The only qualification of a devotee is to be unflinchingly and exclusively engaged in devotional service.

In the Nṛsiḿha Purāṇa the following statement is given:
bhagavati ca harāv ananya-cetā

bhṛśa-malino 'pi virājate manuṣyaḥ

na hi śaśa-kaluṣa-cchabiḥ kadācit

timira-parābhavatām upaiti candraḥ

The meaning is that even if one fully engaged in the devotional service of the Lord is sometimes found engaged in abominable activities, these activities should be considered to be like the spots that resemble the mark of a rabbit on the moon. Such spots do not become an impediment to the diffusion of moonlight. Similarly, the accidental falldown of a devotee from the path of saintly character does not make him abominable.

On the other hand, one should not misunderstand that a devotee in transcendental devotional service can act in all kinds of abominable ways; this verse only refers to an accident due to the strong power of material connections. Devotional service is more or less a declaration of war against the illusory energy. As long as one is not strong enough to fight the illusory energy, there may be accidental falldowns. But when one is strong enough, he is no longer subjected to such falldowns, as previously explained. No one should take advantage of this verse and commit nonsense and think that he is still a devotee. If he does not improve in his character by devotional service, then it is to be understood that he is not a high devotee.

- Bhagavad Gita 9.30

Trust in Krishna without Doubting

Whoever knows Me as the Supreme Personality of Godhead, without doubting, is the knower of everything. He therefore engages himself in full devotional service to Me, O son of Bharata.

PURPORT by A.C. Bhaktivedanta Swami Srila Prabhupada

There are many philosophical speculations about the constitutional position of the living entities and the Supreme Absolute Truth. Now in this verse the Supreme Personality of Godhead clearly explains that anyone who knows Lord Krsna to be the Supreme Person is actually the knower of everything. The imperfect knower goes on simply speculating about the Absolute Truth, but the perfect knower, without wasting his valuable time, engages directly in Krsna consciousness, the devotional service of the Supreme Lord. Throughout the whole of Bhagavad-gita this fact is being stressed at every step. And still there are so many stubborn commentators on Bhagavad-gita who consider the Supreme Absolute Truth and the living entities to be one and the same.

Vedic knowledge is called sruti, learning by aural reception. One should actually receive the Vedic message from authorities like Krsna and His representatives. Here Krsna distinguishes everything very nicely, and one should hear from this source. Simply to hear like the hogs is not sufficient; one must be able to understand from the authorities. It is not that one should simply speculate academically. One should submissively hear from Bhagavad-gita that these living entities are always subordinate to the Supreme Personality of Godhead. Anyone who is able to understand this, according to the Supreme Personality of Godhead, knows the purpose of the Vedas; no one else knows the purpose of the Vedas.

The word bhajati is very significant. In many places the word bhajati is expressed in relationship with the service of the Supreme Lord. If a person is engaged in full Krsna consciousness, in the devotional service of the Lord, it is to be understood that he has understood all the Vedic knowledge. In the Vaiṣṇava paramparā it is said that if one is engaged in the devotional service of Kṛṣṇa, then there is no need for any other spiritual process for understanding the Supreme Absolute Truth. He has already come to the point, because he is engaged in the devotional service of the Lord. He has ended all preliminary processes of understanding. But if anyone, after speculating for hundreds of thousands of lives, does not come to the point that Kṛṣṇa is the Supreme Personality of Godhead and that one has to surrender there, all his speculation for so many years and lives is a useless waste of time.

- Bhagavad Gita 15.19

Help Save the Cows

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Saving Cows!
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The Light of Krishna Consciousness

The holy name, character, pastimes and activities of Krsna are all transcendentally sweet like sugar candy. Although the tongue of one afflicted by the jaundice of avidya [ignorance] cannot taste anything sweet, it is wonderful that simply by carefully chanting these sweet names every day, a natural relish awakens within his tongue, and his disease is gradually destroyed at the root.

Vrindavan Darshan - November 7, 2011

Vote for Krishna

Saturday, 18 May 1974

Melbourne's Age "Quote of the Week" cited Sabhapati's reply to the question "What's the first thing you would do if you're elected to the House of Representatives?"

Sabhapati's answer was to the point: "I would abolish the bar in Parliament House -- how can you rule the country if you're intoxicated?"

The results of the Federal Elections, although not exciting, showed promise. Out of 52,982 possible votes, Sabhapati received 593 -- including 134 absent votes and 68 postal votes -- a total of a little over one per cent.

Sabhapati was not immediately inclined to continue his political career, but was satisfied that he had put in a good effort. It would take some time, he reasoned, for Krsna consciousness to become widely accepted amongst the community, who, on the whole, were still addicted to so many bad habits.

When news of the election results were later brought to Srila Prabhupada's attention, however, he was very positive and encouraging. As usual, Prabhupada saw from a unique, transcendental perspective. Those persons who had supported Sabhapati, he explained, had made tangible, spiritual advancement which would accrue and benefit them immensely in the future. Thus, despite apparently small results, the campaign had yielded positive spiritual gain.

"Every vote," Prabhupada explained with confidence, "was a vote for Krsna."


- From "The Great Transcendental Adventure" by HG Kurma Prabhu

Four Types of Anarthas (Unnecessary Things)

By Bhaktivinoda Thakur

1. Weakness of heart
The four types of weakness are:
1) Attachment to objects not related to Krishna
2) Deceitfulness or fault-finding
3) Enviousness
4) Desire for fame

2. Aparadha - all kinds of offenses
The four types of offenses are:
1) Offenses to the holy name
2) Offenses to the Deity
3) Offenses to the devotees
4) Offenses to other living entities

3. Asat-trsna - material desires
The four types of material desires are:
1) Desire for material objects
2) Desire for heavenly comforts
3) Desire for mystic powers
4) Desire for liberation

4. Tattva-vibhrama - illusion about spiritual knowledge
The four types of illusion are:
1) Illusion about one's own identity
2) Illusion about the Supreme Lord
3) Illusion about the processes of sadhana and prema-bhakti
4) Illusion regarding subjects unfavorable to Krishna consciousness

The creeper of devotion can never grow as long as one cannot give up these anarthas.