Re: Vaisnava Aparadha Doubt?

A friend of mine wanted to know why others who are related with the offender have to suffer for the sin that the aparadhi had committed because he felt that the others had not committed the sin themselves? Morever he argued that those who did not commit the sin may have not known or realised about what that aparadhi had done. Actually this was related to the topic concerning Ramachandra Khan's offence to Haridasa Thakura. He wanted to know why the whole village had to suffer for one person's sin.

It was because the whole village should have immediately rejected Ramachandra Khan and thrown him out of the village or if that was not possible, they should have left the association of Ramachandra Khan and left the village in which Lord Nitaai was insulted. Because they remained quiet and as you said since they were not remorseful or repentant, they had to bear some reactions of this great offense and thus suffer for it. Those who rejected Ramachandra Khan and left the village were not affected by this calamity.

In many cases, when a Vaisnava has been offended, the only thing one can do is fall at the feet of that Vaisnava and beg his forgiveness. Nevertheless we see that despite that, the Lord still does not forgive such people even when the Vaisnava forgives? Is it because the offenders are not serious about their repentance and are not genuinely remorseful, not knowing the true consequences of their heinious activities.

It the devotee forgives the offended from the bottom of his or her heart, then certainly the Lord forgives also. If the offense is great, to attain such a genuine forgiveness, the offender should render dedicated menial service to the devotee offended very sincerely and remorsefully.

Is the sin of associating with an aparadhi so sinful that even if one has not committed the offence directly, nevertheless he loses his wealth, piety, family, name, fame, and all of his devotional sukriti? What if that person does not know that his associate is an aparadhi?

If one does not know before, then one should at least immediately act when one comes to know and give up that wrong association. Then one can be saved from the results of Vaishnava Aparadha.

Anyhow, those who offend a Vaisnava go to the worst of hells for who knows how many billions of Brahmas will come and go by the time they get released from hell, what to speak of when they will get this chance again? As long as one's life lasts there is a chance to repent, but once those offenders die and go to hell, how will they ever be forgiven or get another chance? Is there no way by which those jivas can ever come back on the correct path?

They will get a chance but after a very long time. Pure devotees like Shrila Narada visit the hellish planets for this reason of giving chance to those souls. At the next chance they get, if they are humble and remorseful and they render sincere service to pure devotee they happen to meet, then slowly their offense is forgiven by the Vaishnava Tattva.

Daaso'smi, Swami Gaurangapada.

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Re: Independence of divine mercy

When the Lord descends to this world and gives everyone a chance to directly engage in devotion to him, do the conditioned souls in the universe get that chance by the sukrti they have accumulated or does the Lord show his mercy only by the sole factor of his own will regardless of how much sukrti the conditioned jivas may have?

Both. Some souls attain His association by kripa-siddhi also. The specific sukriti which earns the direct association of the Lord during His pastimes is service to pure devotees, which we may have performed in the past.

The same thing for a Vaisnava's mercy also. Do we get the mercy of devotees only by their own will regardless of how much sukrti we may have, or does that also depend on the sukrti that we have accumulated?

It depends on our past spiritual sukriti of vaishnava sevaa (service to the pure devotees), dhaama vaasa (residence or visit to the Holy Abodes), shravana and kirtana (hearing and chanting), tulasi sevaa, ekaadashi vrata etc.

My doubt is that have I done anything to deserve a Vaisnava's mercy or is it that whenever the Vaisnava appears, he distributes his mercy by his own independent will regardless of what our spiritual qualifications are (which can be called a manual override of our own free will and qualifications)?

It is a combination of both. Shrila Prabhupada states in Shrimad Bhagavatam that the pure devotees are given full independence by the Lord to distribute their causeless mercy.

Do we get more devotional sukrti from whatever sukrti committed earlier (If that is so, then getting enough sukrti to come all the way to where we are is a completely beginningless process beyond time). Or is it because the Lord and the devotees make so many so-called 'accidental' arrangements by which we get sukrti?

Again both. Spiritual sukriti does lead to more spiritual sukriti. And there are special arrangements also which may not actually deserve via our sukriti.

If the second case is true, then it means that we can never be liberated and achieve devotional service without the mercy of the devotees. It must mean that any chance of liberation for any soul in the material world is possible only because the Lord and the Vaisnavas only and never by our ourselves. The activities of the conditioned soul are all material, and to get spiritual mercy is not possible by materialistic activites. Then that means we get the qualification only from the influence of higher authorities (the Lord and the Vaisnavas) and their various arrangements by which we unknowingly accumulate sukrti. Then we must just be open to the Lord and the Vaisnavas whenever they appear and it does not even require us to accept voluntarily, but only we must not reject it.

Yes, exactly. The only way to the King is via his ministers or those who know him already.

Even when Vaisnavas give their mercy to the souls, some do not accept it even when it is forced into their mouths. Is this because of their previous karma which is stopping them or is because simply that they are misusing their own independence out of their own choice? For that matter, how can material karma interfere with acquiring spiritual sukrti?

Again both. It is specifically that karma we have done in the past of offending or criticizing or not accepting the devotees and the Lord which tries to create an big obstacle for us. Thanks for the nice questions Srinath. Please keep them coming.

Daaso'smi, Swami Gaurangapada.

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Vaisnava Aparadha Doubt?

Respected Swamiji and all Vaisnavas,

     Nityananda Gauranga Hare Krishna! Please accept my respectful obeisances!

     In all the chapters in the scriptures like Caitanya Bhagavata and Caitanya Caritamrta, it is said that those who offended Vaisnavas like Haridasa Thakura were utterly destroyed along with their wealth, friends, wives, children, families, etc.

    A friend of mine wanted to know why others who are related with the offender have to suffer for the sin that the aparadhi had committed because he felt that the others had not committed the sin themselves? Morever he argued that those who did not commit the sin may have not known or realised about what that aparadhi had done. Actually this was related to the topic concerning Ramachandra Khan's offence to Haridasa Thakura. He wanted to know why the whole village had to suffer for one person's sin.

     I personally felt that everyone involved was not serious or repentant and simply tolerated the offence towards the great namacharya despite having seen his greatness. Ramachandra Khan knew the greatness of the acarya, but still he was very envious, so he perished.

    In many cases, when a Vaisnava has been offended, the only thing one can do is fall at the feet of that Vaisnava and beg his forgiveness. Nevertheless we see that despite that, the Lord still does not forgive such people even when the Vaisnava forgives? Is it because the offenders are not serious about their repentance and are not genuinely remorseful, not knowing the true consequences of their heinious activities

    Is the sin of associating with an aparadhi so sinful that even if one has not committed the offence directly, nevertheless he loses his wealth, piety, family, name, fame, and all of his devotional sukriti? What if that person does not know that his associate is an aparadhi?

    Anyhow, those who offend a Vaisnava go to the worst of hells for who knows how many billions of Brahmas will come and go by the time they get released from hell, what to speak of when they will get this chance again? As long as one's life lasts there is a chance to repent, but once those offenders die and go to hell, how will they ever be forgiven or get another chance? Is there no way by which those jivas can ever come back on the correct path?

 

Useless and worthless offender,

Srinath

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Independence of divine mercy

Respected Swamiji and all Vaisnavas,

    Nityananda Gauranga Hare Krishna! Please accept my respectful obeisances!

    When the Lord descends to this world and gives everyone a chance to directly engage in devotion to him, do the conditioned souls in the universe get that chance by the sukrti they have accumulated or does the Lord show his mercy only by the sole factor of his own will regardless of how much sukrti the conditioned jivas may have?

     The same thing for a Vaisnava's mercy also. Do we get the mercy of devotees only by their own will regardless of how much sukrti we may have, or does that also depend on the sukrti that we have accumulated?

     We have been very fortunate that we have been born in this rare Kali age which will never come again and I am fortunate to get all your mercy.

    My doubt is that have I done anything to deserve a Vaisnava's mercy or is it that whenever the Vaisnava appears, he distributes his mercy by his own independent will regardless of what our spiritual qualifications are (which can be called a manual override of our own free will and qualifications)?

    Do we get more devotional sukrti from whatever sukrti committed earlier (If that is so, then getting enough sukrti to come all the way to where we are is a completely beginningless process beyond time). Or is it because the Lord and the devotees make so many so-called 'accidental' arrangements by which we get sukrti? 

   If the second case is true, then it means that we can never be liberated and achieve devotional service without the mercy of the devotees. It must mean that any chance of liberation for any soul in the material world is possible only because the Lord and the Vaisnavas only and never by our ourselves. The activities of the conditioned soul are all material, and to get spiritual mercy is not possible by materialistic activites. Then that means we get the qualification only from the influence of higher authorities (the Lord and the Vaisnavas) and their various arrangements by which we unknowingly accumulate sukrti. Then we must just be open to the Lord and the Vaisnavas whenever they appear and it does not even require us to accept voluntarily, but only we must not reject it.

     Even when Vaisnavas give their mercy to the souls, some do not accept it even when it is forced into their mouths. Is this because of their previous karma which is stopping them or is because simply that they are misusing their own independence out of their own choice? For that matter, how can material karma interfere with acquiring spiritual sukrti?

 

Useless fool,

Srinath

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Re: Which Vyasa is being referred

Nityananda Gauranga Hare Krsna

I just want to add that Srilla Vyasadeva already described magnificent glories of Lord Gauranga in Sri Caitanya-bhagavata because Srilla Vrindavana das Thakura is actually Srilla Vyasadeva in Gaura-lila.

Nityananda Gauranga Hare Krsna

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Re: everlasting life.

yes what you say Maharaj is true.

  False renunciation, and still having attachments. Many practitioners who stay in the temple, but still attached to friends family; even the style of cooking or food of their country.
Is it better to hold those desires within, and dwell on them, or continue your practice and if need get married, hoping and praying these material desires will leave you.
As you said its all about consciousness. even in house holder life if you dedicate your life to Sri Guru Gauranga you can reach everlasting life.but that is not the real goal, the real goal is to eternally serve Sri Guru Gauranga life after life preaching their glories where ever there are fallen souls.

Ramananda Raya, Raghunatha Dasa Goswami, are just two good examples, of pure devotees who were rich.

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Which Vyasa is being referred

Respected Swamiji and Vaisnavas,

   Nityananda! Gauranga! Hare Krishna! Please accept my respectful obeisances!

   In the Caitanya Caritamrta and Caitanya Bhagavata, it is said that Vyasadeva will elaborately describe the most sublime pastimes of Lord Nityananda and Lord Caitanya many times over. In all the purports it is said that the acaryas who come in the disciplic succession are all Vyasas.

  C.B. Purport by Sarasvati Prabhupada :

      The great sage Srila Vyasadeva has described innumerable pastimes of the Lord. Apart from the pastimes of Gaurasundara described in this book, His many other pastimes will be described by followers of Vedavyasa. Those who follow in the disciplic succession of Vyasadeva by narrating and compiling the pastimes of Lord Gaurasundara are also
known as Vyasa and sit on vyasasanas.

     The word varnibena is in the future tense. Seeing this usage, materialistic persons become doubtful about the existence of Vyasas, who are followers of the original Vedavyasa.

    So a similar statement is there in the Caitanya Caritamrta by Srila Bhaktivedanta Swami Prabhupada.

    My doubt is that will the same Vedavyasa who wrote the Srimad Bhagavatam, (the incarnation of the Lord) elaborate the pastimes in the future, or does Vyasa refer to the acaryas in the guru parampara who also describe the pastimes of the Lord or both?

    Vyasadeva still resides in Badarikashrama and in the next manvantara he is described as being one of the seven celestial sages. Right? And so I asked whether the same Vyasadeva will write a very elaborate description of the pastimes of Lord Gaurasundara in the future along with the other acaryas?

    Lord Gauranga has revealed something that was never revealed in the previous yugas or anytime else in this whole day of Brahma? Now that Lord Krishna and Lord Gaura have appeared, in the future (including other yugas from now), will this cause changes in the way the scriptures are realised by all great souls in the universe. I mean that when people will realise the Vedas in future yugas, will they all be directed towards the standard of devotion as set forth by Lord Caitanya?

 

Ignorant of the truth,

Srinath

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Re: everlasting life.

Nityananda! Gauranga! Hare Krishna! Jaya Shri Guru Parampara! Pranams! Thank you. Here the statement that "rich" cannot enter the kingdom of God would mean that those possess the ego of pride and proprietorship of their possessions and consider themselves the Lord and Master of everything they own, cannot enter the Kingdom of God. Rich and poor are material conditions of the body and have no connection at all with the soul's journey to the Kingdom of God. It is our humble consciousness which is the key. In some cases, a rich man can be internally more humble and devoted to God than a poor man.

And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundredfold, and shall inherit everlasting life.

Here again, it would mean that those who have given up the sense of proprietorship over all of the above and consider God as the ultimate owner and maintainer of everything will be able to enter the Kingdom of God. Literally giving up all the above is of no use unless our consciousness is reformed. One may give up everything and stay in the forest but one may be proud or in vanity about God. But someone may physically remain in the midst of all the above but internally may be fully dependent and dedicated to God, then such a personal is eligible for everlasting life. The word "forsaking" here means forsaking the sense of proprietorship over all these things internally not simply physical renunciation.

Daaso'smi, Swami Gaurangapada.

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everlasting life.

Dear Maharaj’s, Vaisnavas, and friends this enlightenment, and is good for preaching . We can see by reading the Bible, there is similarity in the teachings.
        Many of our friends who are Christians who keep telling us, they are told by, and miss-lead by their priest that they will go to the spiritual world at death, but by reading Mathew 19.23-19.28 it clearly told by Jesus you cannot enter the kingdom of God if you have material attachments. They are told to give up their wealth, home, lands, wife, and family members. By doing this they will have everlasting life.



Holy Bible Mathew 19.24

16    And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life?
17    And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments.
18    He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness,
19    Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself.
20    The young man saith unto him, All these things have I kept from my youth up: what lack I yet?
21    Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me.
22    But when the young man heard that saying, he went away sorrowful: for he had great possessions.
23    Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven.
24    And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.
25    When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved?
26    But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible.

27    Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore?

28    And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.

29    And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundredfold, and shall inherit everlasting life.
 

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Re: My Realization of the Day

Dear Matus, Nityananda! Gauranga! Hare Krishna! Jaya Shri Guru Parampara! Pranams! Thank you for your nice realizations. It will be nice if you can post each realization as a new topic (rather than a reply) with a relevant different title to encourage more readers. Also, discussion on each realization would be better possible that way.

Daaso'smi, Swami Gaurangapada.

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Re: My Realization of the Day

Nityananda! Gauranga! Hare Krishna!

Lord Gaura Krishna wants us simply to surrender, for our own good. He wants us to join a beautiful, fearless, lovely play, in which everything is based on complete faith and surrender. As one cannot become a fully surrendered soul over night, training is required. This training may include a variety of different setups, which from the first sight may appear unpalatable or even dangerous. Yes, the Lord orchestrates in the life of His dear devotee circumstences of many kind, even those of an apparently dangerous or insecure type. Yet there is actually no real danger as long as one is remembering the Lord. All the circumstences, which help us to surrender more, should be happily embraced, even though they may look "bad" (in the same way in which Shrimati Kuntidevi prays). Because, after considering the nature of Lord's and our soul's existence, which is eternity, the only actual danger in the pool of eternity is the forgetfulnes of the Lord and His Holy Name.

Matus

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Other Pastimes of Shrila Prahlada Maharaja

Other Pastimes of Shrila Prahlada Maharaja
By Bh. Jan

MW dictionary: prahlada
m. joyful excitement, delight, joy. happiness MBh. R. Susr. sound, noise L. a species of rice Gal.

hiranya - golden, aksa - eye

Vamana Purana ch. 7,8 describes his fight with sages Nara and Narayana, the incarnations of Lord Visnu, in Naimisaranya because he considered them to be false sannyasis.

Hindu Dictionary by Manurishi Foundation:

Nivatakavachas- 1. Clothed  in impenetrable  armor. 2.  A class  of Daityas descended from Prahlada, "whose  spirits were purified by  rigid austerity." According to  the Mahabharata they were 30,000,000 in number, and dwelt in the depths of the sea. They were destroyed by Arjuna.

Prahlada- ...After the death of his father, Prahlada became king of the Daityas and dwelt in Patala; but, according to the Padmapurana, he was raised to the rank of  Indra for life, and finally attained Lord Vishnu. The Padmapurana carries the story farther back to a previous birth. In this previous existence Prahlada was a Brahman named Somasharman, fifth son of Shivasharman. His four brothers died and attained Lord Vishnu, and he desired to follow them. To accomplish this he engaged in profound meditation, but he allowed himself to be disturbed by an alarm of the Daityas, and so was born again as one of them. He took the part of his race in the war between them and the gods, and was killed by the discus of Vishnu, after that he was again born as son of Hiranyakashipu.

Puranic Encyclopedia:

BHUMI I. The earth.
4) Bhumi and Prahlada. Since Bhumidevi had been the wife of the Asura Hiranyaksa she has also been called the mother of the Asura clan. Hiranyaksa's brother was Hiranyakasipu. Prahlada, the son of Hiranyakasipu, was a devotee of Visnu. The father did not like the son's devotion to Visnu. So he persecuted Prahlada in various ways. Once he threw down Prahlada from the top of a high building. At that time Bhumi devi appeared there and received him in her arms. (Brahmanda Purana, Chapter 24).

36) Indra and Prahldda. The great King Prahlada once conquered Heaven. Indra, who lost his kingdom and glory, accepted Brhaspati's advice and went to meet ukracarya. Sukra told Indra that Prahlada was the noblest person and that he had earned that nobility by his good qualities. Indra decided to acquire those good qualities from Prahlada.

INDRA
36) Indra and Prahlada. The great King Prahlada once conquered Heaven. Indra, who lost his kingdom and glory, accepted Brhaspati's advice and went to meet Sukracarya. Sukra told Indra that Prahlada was the noblest person and that he had earned that nobility by his good qualities. Indra  decided to acquire those good qualities from Prahlada. Indra disguised himself as a Brahmin boy and approached Prahlada with a request for moral and spiritual advice. Prahlada accepted him as his pupil and gave him moral and spiritual advice. Pleased with the pupil's devotion, Prahlada agreed to give him whatever boon he wanted. The pupil said that he wanted only the good qualities of the Guru. Prahlada agreed to it. Then a shadow-like figure appeared to emerge from Prahlada's body. Prahlada who was puzzled asked the figure: "Who are you?" The figure answered: "I am your virtuous character. Now I am leaving you and entering this boy's body." Saying thus it left Prahlada's body and entered Indra's body.

Following it, all the good qualities of Prahlada, like charity, truth, glory etc. entered Indra's body one after another. It was only in the end that Prahlada came to know that the cunning pupil was Indra. Thus from that day, Prahlada began to decline in his good qualities and Indra began to prosper. (M.B. Santi Parva, Chapter 124).

NIVATAKAVACA(S). A sect of Daityas.
Four crores of asuras called Nivatakavacas were born in the family of Prahlada. The army of the Asuras, which routed the Devas many a time, was formed by the Nivatakavacas and Kalakeyas. (Agni Purana, Chapter 19).

PRAHLADA I.
7) Prahlada and Naranarayanas. When Hiranyakasipu was killed Prahlada was crowned as emperor of the demons in Patala. At that time, once Cyavana the best of the Bhrgus, went to Nagakulesvaratirtha to bathe in the Narmada. He saw Mahadeva there. When he entered the waters of the river a serpent Kekaralohita by name bit him and took him to Patala. Cyavana meditated on Visnu when he was bitten by the serpent and so he was not affected by the poison of the serpent. He therefore, roamed about in Patala accepting the hospitality of the serpent maidens. Travelling thus he reached the land of the danavas. He was worshipped by the daityas there and Prahlada finding an ascetic of great saintliness honoured and worshipped by his people received him with respect and worshipped him and enquired about him.

Cyavana said: "I came today to see Nagakulesvara and bathe in the Narmada river. But as soon as I entered the river I was caught by a serpent and was brought to Patala. I was thus able to see you." Hearing the words of Cyavana the lord of the daityas said: "Oh, Bhagavan, which are all the
sacred tirthas of the earth, which are in the heavens and which all in Patala? Please do enlighten us." Cyavana replied: "Mighty king, Naimisa is the best of all tirthas on earth, Puskara in the heavens and Cakratirtha in Patala."

The daitya emperor turned to the danavas and said "Make all preparations immediately. We must go to earth to bathe in the holy tirtha, Naimisa. We can then see Pundarikaksa (lotus-eyed) Visnu sitting there as Pitambara (robed in yellow)." Hearing this danavas with heavy equipments started from Patala with their king to the earth.

All the mighty danavas reached the forest of Naimisa and after bathing in the holy pond there went for hunting. During their wanderings they found the river Sarasvati, flowing with crystal-like water. On the shore of the same they saw a pine tree covered with arrows. The arrows were sticking to it one above another. The arrows looked like serpents and the gruesome sight roused Prahlada's anger. Near that tree sat two ascetics wearing the hide of Krsna deer and matted hair on their heads. By their side were two divine bows, Sarnga and Ajagava with two never-empty quivers. Prahlada mistook them for two fake sannyasins and therefore questioned them thus: "Why are you thus falsely trading on virtuousness? What connection is there between matted hair and penance and weapons of such supreme quality?" Then one of the rsis, Nararsi, said "King of daityas, why do you think like that? If one is powerful whatever one does will be right." Prahlada jeered and said "When I, who have fixed limits for virtue and righteousness, am here what power can you wield?" Nara replied "Oh king, our ability is really supreme. There is nobody in the three worlds to conquer us in a fight."
Prahlada got furious on hearing the boasting of the rsi and took a vow thus immediately: "I will fight and win against Naranarayanas." Then the great Prahlada keeping aside his army in the forest took his bow and made a thundering noise with it.

At once Nara took his Ajagava bow and showered arrows on Prahlada with it. But Prahlada broke them all with his gold-plated matchless arrows.
Nara got angry when he found all his arrows broken to pieces so easily by Prahlada and he sent different kinds of arrows in quick succession. But the daitya king replied with astonishing rapidity. For one arrow of Nara the daitya sent two and the fight became grim. Nara covered the whole world above with arrows and the daitya emperor smashed them all to pieces by his gold-plated ones.

The fight then turned to one with divine weapons. The asura chief took the divine Brahmastra and then Nara took the fierce Narayanastra. They met in the air and fell down powerless. When his Brahmastra got fused Prahlada got wild with anger and taking a mace jumped out of his chariot arid rushed at Nara. When Narayana saw the daitya chief rushing towards Nara with his mace he asked Nara to step aside and faced the demon himself. Prahlada then attacked Narayana and hit him with the mace. But the mace broke into a hundred pieces and Prahlada was forced to use other weapons. The fight became ghastly and even devas assembled above to witness the fight. When Prahlada found it was getting more and more difficult for him to defeat the Naranarayanas he prayed to Mahavisnu for help. Visnu appeared before him and when Prahlada asked him the reason why he could not defeat Naranarayanas, Visnu replied that they were the sons of Dharmadeva who were invincible by weapons. They could be won over only by devotion.

Hearing that Prahlada returned to Patala and entrusting the administration of his kingdom to his cousin Andhaka, son of Hiranyaksa, Prahlada returned to Badarikasrama and erecting an asrama there started a penance to propitiate Naranarayanas. When Naranarayanas appeared before him Prahlada requested to be pardoned for fighting against them. They pardoned him and blessed him and Prahlada returned to Patala. Even after his return Prahlada did not take back the administration from Andhaka. He constructed an asrama away from the palace and lived there performing penance. He spent many years there as an advisor to the asura Kings. (Chapters 7 and 8, Vamana Purana).

Other details.

(i) Once there was a fight between Prahlada and Kala. (Bhavisya Parva, Chapter 59).

(ii) Bali who was trampled down to Patala built a Visnu temple and worshipped Visnu following the advice of Prahlada. (See under Bali).

(iii) Once Prahlada taught Indra the rules of good conduct. (Sloka 28, Chapter 124 Santi Parva).

(iv) Once Usanas sang in honour of Prahlada. (Sloka 50, Chapter 139, Santi Parva).

(v) Once Prahlada learnt the importance of Ajagaravrtti from a sage. (Chapter 179, Santi Parva).

(vi) During the reign of emperor Prthu when the goddess of earth (Bhumidevi) was milked, the asuras used Prahlada as the calf to milk
madya (wine) from her. (4th Skandha, Bhagavata).

(vii) Prahlada sits in the court of Varuna and worships him. (Sloka 12, Chapter 9, Sabha Parva).

(viii) Prahlada once went to the court of Brahma to worship him. (Sloka 19, Chapter 11, Sabha Parva).

(ix) Prahlada acted as mediator in the controversy between Virocana and Sudhanva. (See under Sudhanva). (For knowing more details about
Prahlada please see under Virocana and Bali.)

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Hare Krishna

thanks for this nice forum.

i am a most fallen servant of lord gauranga, who helped me a lot in my life. hoping u can tolerate me in this association of great devotees. maybe i could become one too in your nectarian association, after some time. i am very much inspired by the netiquette here.

bhaktar

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Re: What is really prasadam

The consciousness of the cook is very important in preparing  an offering. The consciousness of the one who makes the offering is also  important and also the consciousness of the person distributing the  prasadam and also the consciousness of the person taking the  prasadam is important.

Nityaananda! Gauraanga! Hare Krishna! I fully agree with the article. In my opinion, the two main pillars which determine the quality of prasadam and whether it is prasadam or not are the devotional consciousness and advancement of the cook and second the devotional consciousness and advancement of the devotee who offers it (if he or she is different from the cook). The other two about the person distributing the prasadam and the person eating it, are much smaller factors unless either of them has a grossly offensive mentality towards prasadam. That is why even a very sinful soul can be greatly benefitted if he or she even unknowingly accepts the prasadam which is cooked and offered by an advanced or pure devotee.

Daaso'smi, BRS Swami Gaurangapada.

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What is really prasadam

Respected Swamiji and all devotees

    Nityananda! Gauranga! Hare Krishna!

Jaya Visnupada Srila Prabhupada!

Jaya Swami Gaurangpada!

All glories to the guru parampara!

All glories to the Vaisnavas!

   I found this article on prasada over the net and thought it might be useful.

Devotee:  In a recent Krsna Talk you mentioned that we should appreciate  prasadam more deeply, but I have also heard you say that  everything called 'prasadam' may not actually be prasadam. This  seems to be inconsistent, so can you please explain this more clearly?

Swami Narasingha:  There are gradations in all things, prasadam included. There are  many things to consider. It is easy to say it is prasadam because it  comes from a 'temple,' but in fact the offering may not have been accepted by  Krsna.

In the Hyderbad temple it  so happened that Srila Prabhupada once asked to taste the prasadam that  was being distributed to the guests. When he tasted the prasadam he was  upset and he called for the leaders of the temple. He asked them, "What is  this?" To which they replied, "It is prasadam Srila Prabhupada." Then to  everyone's dismay Srila Prabhupada said, "This is not prasadam, this is  garbage! You cannot offer just anything to Krsna. Krsna is not a garbage  disposal."

It was discovered that the  cook was not a qualified Vaishnava and he was then removed from that service.  Srila Prabhupada did not forget about that incident for a long time. A few days  later while taking prasadam in the home of Sri Bogilal Patel, a prominent  life member, Srila Prabhupada commented to Bogilal that, "These boys eat  garbage. Before I came they ate all garbage."

There had been a  controversy in the Hyderbad temple for some time and some of the devotees were  saying that the 'prasadam' was not actually prasadam. Something was wrong and  some devotees could sense that. But, whoever said that was called an offender.  Later when Srila Prabhupada gave his opinion they were of course vindicated.  [Editors Note: The devotee who had pointed out to the temple president that the  offerings were improper was Swami B. G. Narasingha]

The offerings in the  Hyderbad temple had not been prepared properly and therefore the offerings were  not accepted by Krsna. Many things are required for the preparation of an  offering to Krsna. The consciousness of the cook is very important in preparing  an offering. The consciousness of the one who makes the offering is also  important and also the consciousness of the person distributing the  prasadam and also the consciousness of the person taking the  prasadam is important.

If one takes  prasadam of the Deity but does so in the mood of enjoyment then he does  not get the full benefit of prasadam, but rather he falls victim to his  senses. This has been explained by Srila Prabhupada as follows:

"However, if one accepts  prasada only because of its palatable taste and thus eats too much, he also  falls prey to trying to satisfy the demands of the tongue. Sri Caitanya  Mahaprabhu taught us to avoid very palatable dishes even while eating  prasadam. If we offer palatable dishes to the Deity with the intention of  eating such nice food, we are involved in trying to satisfy the demands of the  tongue. In Caitanya-caritamrta (Antya 6.227) it is stated:

jihavara lalase yei  iti-uti dhaya

sisnodara-parayana krsna  nahi paya

'That person who runs here  and there seeking to gratify his palate and who is always attached to the  desires of his stomach and genitals is unable to attain Krsna.'"

Even the selling of bona  fide prasadam may be an offense against prasadam. The accepted  tradition is that a temple may sell maha-prasadam to the temple visitors  and the revenues from those sales are to be directly utilized in the service of  the Deity. However, if the prasadam is sold to a third party who in turn  sells the prasadam for a profit and uses that revenue for material sense  gratification then an offense to prasadam is created.

The power of  prasadam and maha-prasadam is always transcendental, but if  allowed to be exploited by anyone for material purposes then an offense is  created.

There is a story in this  regard that once Ramanujacarya fed a fish the maha-prasadam of the Deity.  The fish jumped out of the water to grab the prasadam in its mouth and  before it could enter the water again the fish assumed a Vaikuntha form and  entered the Vaikuntha planets. The disciples of Ramanuja saw this and inquired  from their guru as to why they had not yet received a Vaikuntha form since they  had received maha-prasadam many times. Ramanuja replied that his  disciples were trying to enjoy the prasadam which is an aparadha,  offense. The fish he said made no such aparadha and therefore he attained  Vaikuntha.

There was also once an  incident wherein some devotees came to Srila Sridhar Maharaja to ask him about  the "prasadam cookie distribution" in Los Angles. They informed Srila  Sridhar Maharaja that thousands of people were taking the 'prasadam  cookies' and they wanted to know if by taking such prasadam the people  were guaranteed at least a human body in their next life? Srila Sridhara  Maharaja said that would depend on what type of prasadam it actually was.  He commented that there is gradation in all things and that there are  considerations about the prasadam, such as who cooked it, who offered it,  who distributed it, and in what consciousness it was honored, etc. Srila  Sridhara Maharaja did not simply accept that anything in the name of  'prasadam' was actually prasadam or that all 'prasadam' was  the same.

Sridhara Maharaja spoke  the following in regard to this issue:

"The current must be  there. Only wiring has no value. Do you follow? Connecting wiring but no  current. So Vaikuntha nama grahane, the Vaikuntha connection, transcendental  connection must be there. Otherwise form is form, useless. But the spirit must  be within the form. Form is also necessary, wiring also necessary to utilize the  electric current. But mere wiring has got no utility. The current must be there.  So prasad distribution, all these external exhibition. But if the real  connection with divinity otherwise all trade. Otherwise ulterior motive may be  there as a business. Yati Goswami, the Bhagavata reading, taking money and  reading Bhagavata is a class of trade. That may be trade but if the man who is  at the back he has got sincere connection with the Lord then the connection  coming and pervades everywhere, that is prasadam. Otherwise imitation.  Imitation is not a real thing. So Bhaktivinode Thakura's congregation  sankirtana. At least one man, the leader of the party must be suddha bhakta,  pure devotee, the kirtana party guided under the pure devotee. Then we shall  otherwise we will be dancing and jumping in the mundane plane. Connection must  be there the electric connection."

 

 

In your service

Srinath

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