Dandavats Maharaj's and vaisnava's
Does any one have any ebooks of Sriman Sadaputa dasa Adhikari (Dr. Richard L. Thompson).
regards
lowerthanarat
Thanks Mihir. I would say that if you can manage to chant 2 hours in the morning before becoming busy in other activities, then your rapid spiritual progress is ensured. If not 2 hours, at least 50% of the chanting i.e. 1 hour is also much better than nothing in the morning. In fact any time spent chanting in the morning would be to our eternal benefit.
Daaso'smi, BR Sadhu Swami Gaurangapada.
Dear Swamiji,
Nityananda ! Gauranga ! Hare Krishna !
I would like to thank you from my heart for such wonderful encouragement and for opening my eyes. You are so right Swamiji, if we are serious about spiritual progress we can easily get up early by sleeping early. In fact since the last one year when I used to chant the rounds of other Gods and demigods I used to force myself to sleep early at 9 pm to get up early in the morning at 4 am. I used to fight with everyone in the house telling them that I would not go anywhere out with them after 9 pm as I was very keen to get up at 4 am. It is true it was painful to sleep so early but as I followed what you told me, no gain without pain. However recently when I started chanting the mantrajas I started thinking that Lord Nityananda is so kind, He accepted Jagai and Madhai so I started thinking that now I don't need to be as austere as before and I became very careless in bhakti. I became so careless that most of the time I have been chanting my 2 hrs of rounds at night from 9-11 pm. I am so thankful to you Swamiji, you actually opened my eyes and made me realize that I am the greatest rascal by thinking Lord Nityananda to be very cheap as I thought I can now be very careless in bhakti and I will still certainly get results. Now I have got that enthusiasm back and I will surely sleep at 9 pm today to get up at 4 am tomorrow to chant from 4:45-6:45 am. Unfortunately it is already 5:40 pm right now and I have yet got to chant 2 hrs of my rounds but I will surely finish all my work before my sleeping time 9 pm.
Thank you also Srinath. You are very right. When we chant at Brahma Muhurta ourc hanting is so effortless that we don't even realize when we finish our 2 hrs of chanting.
Jaya Gurudev ! Jaya Guru Parampara !
Sincerely,
Mihir.
Dear Candace, Nityananda! Gauranga! Hare Krishna! Jaya Shri Guru Parampara! Pranams! Welcome to our website. Souls who are sincerely seeking for the non-dual Absolute Truth are rare in this world and I happy you are one of them. We are happy to receive your association here. I hope you and Tommy can be ideal spiritual couple and advance nicely in the science of Naama Bhakti Yoga together along with your kids. Please feel free to post your questions or share your thoughts on spiritual knowledge here.
Daaso'smi, BRS Swami Gaurangapada.
Dear Tommy, Nityananda! Gauranga! Hare Krishna! Jaya Shri Guru Parampara! Pranams! It is so nice to have your nice association here. I am very happy that you are practicing Bhakti from 1993. I am sure you must have gained a lot of realizations on the way. Try to add the chanting of Nityaananda Gauraanga Naama along with Hare Krishna Naama and you will simply be astonished at the results. Nava forwarded me your email to him. I am happy things are getting better for you spiritually. I am happy Candace is nicely supporting you in Bhakti. If possible, please try to name your second child with the Holy Name of the Lord, so your home will become even more auspicious. Please send me an email any time if you have any questions.
Daaso'smi, BRS Swami Gaurangapada.
Dear Mihir, Chanting in the morning, the first thing after bathing, results in a permanent impression and influence on our mind and heart during the day because our mind is relatively peaceful and free from material thoughts, impressions and flickerings due to sleeping for many hours in the night, which in turn makes concentration and meditation of the Mantras relatively easier. The first thing we do in the day, remains with us throughout the day. That is why Shrila Prabhupada said that if one chants in the morning, one will remain quite aloof from the all-prevading influence of Maya throughout the day. Once we get involved in the hustle and bustle of the day life, we start accumulating impressions and thoughts in our mind. This may make it difficult for us to suddenly cut off from these thoughts and activities and focus our minds on the Mantras during the busy times in the day.
That said, as Srinath pointed out, there are no hard and fast rules for chanting Nityaananda, Gauraanga, and Hare Krishna because the Holy Names are always equally transcendental and powerful during any time in the day and night, even at midnight. Still I would recommend that you should try to complete your chanting as earlier in the day as possible and not leave it for the last thing you do before sleeping at night, which should be last option.
The most important arrangment which may be required in order to accomplish this is to sleep early, which I know is like reversing the trend of these present times. But as we know, no gain without pain. Most of the times, the activities which we do during the very late hours of the night are anyway not very spiritually and even materially meaningful. So we can sleep earlier, at the right time, if we have the desire to succeed quickly in spiritual realization, so that we can wake up early for Mantra Meditation, before leaving for work. This is perhaps the most important decision in the life of the working-class devotees because chanting is the cause of 99% advancement in Naama Bhakti Yoga. Nityananda! Gauranga! Hare Krishna! Jaya Shri Guru Parampara! Pranams! 
Daaso'smi, BRS Swami Gaurangapada.
Nityaananda! Gauraanga! Hare Krishna! Jaya Shri Guru Parampara! It is extremely sad to hear of Sadaputa dasa prabhu's departure. I did not meet him personally since he was mostly based in the US but his intense dedication to Shrila Prabhupada's vision to explains the Vedic truth in the terms of the modern-day science which strikingly manifests in his wonderful writings, will be a great example for devotees in the coming generations. His valuable writings are also a beacon of hope for those people who think that the structure of the universe and the creation described in Shrimad Bhagavatam is simply imagination. We profusely thank him for taking the great pains to study and present the Vedic teachings in such a scientific manner. We sincerely pray that his soul attains the eternal shelter of Lord Gaura Krishna in the spiritual world.
It has always been the trend in this world that the people realize the gravity of the value of a devotee's contributions after he or she leaves this world. During their presence, the world takes their association for granted and does not even endeavor to meet them or try to understand their teachings.
Daaso'smi, BRS Swami Gaurangapada.
Nityananda! Gauranga! Hare Krsna!
Dear Swami Gaurangapada and assembled devotees,
please accept my simple obiesances.
I was informed today of the passing of Sadaputa dasa prabhu (Richard L Thompson).
I have only been graced by a little of his scientific devotional work, but that tiny fraction freed me from so many lingering doubts. It is hard to comprehend how far reaching a simple servant of Srila Prabhupada's love, can reach in this world.
Sadaputa dasa has left a legacy for generations to come. I am deeply humbled by such devotees, and beg for a drop of mercy to purify my life.
aspiring service....Nava.
Remembering Sadaputa Prabhu
By Danavir Goswami
We are shocked and very sorry to hear of the sudden departure of Sriman Sadaputa dasa Adhikari (Dr. Richard L. Thompson).
His work in establishing Krishna consciousness through science was brilliant and effective. As a submissive disciple of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, Sadaputa Prabhu put aside all of his Western academics in favor of studying the Vedas and practicing their tenants. However, at the request of his spiritual master, he agreed to utilize his scientific education and sharp intellect for supplying supporting evidence to Vedic teachings. He ventured into many subjects-the soul, consciousness, the spiritual world, as well as refutations of commonly-held modern theories of evolution, the Big Bang Theory, etc.
It was Sadaputa Prabhu who fearlessly led many attacks against the godless myths in the form of so-called science. His writing and speaking were so eloquent that no one could defeat him. Once in 1984, we invited Sadaputa Prabhu to speak at the prestigious Eindhoven University in the Netherlands (home to many Phillips Corporation scientists). The topic of the lecture was “Consciousness,” and the audience was made up entirely of science professors, including the chancellor of the university, a reputed scientist himself. Sadaputa Prabhu used a slide show demonstration and explained each slide thoroughly. He presented a convincing argument in favor of consciousness being a component of a living being rather than an outcome of material interactions.
The audience was in rapt attention and quiet until the questions and answers period afterward. These professors contemplated every word he said and they were determined to dismantle his arguments. They asked questions like, “Dr. Thompson, are you familiar with the work done by such and such scientist in the field of such and such?” Everyone was amazed at how Sadaputa Prabhu knew all about every subject that was asked. Not only that but he was able to synthesize and critique the work under discussion in light of the superior Vedic conclusions.
By the time the questions were over, the audience was spellbound. The best of scientists were unable to find any holes in his presentationithey became completely silent. Following the discussion, a wondrous prasadam feast was served and everyone honored it with gusto. Several professors, including the chancellor, stayed on longer and asked Sadaputa Prabhu questions of a more personal nature. One question was, “Dr. Thompson, how should we deal with the question of evil.” Sadaputa Prabhu answered all the submissive inquiries to their full satisfaction. That was one of the most striking preaching engagements I have ever witnessed.
Sadaputa’s work of debunking Darwin’s Theory of Evolution will go down as one of the history’s greatest acts of scholarship and kindness to a misguided civilization. Seeing him featured on NBC television’s The Mysterious Origins of Man, hosted by Charlton Heston, was exhilarating beyond description.
In the 1970’s Sadaputa and I spent many an hour together discussing a preaching strategy-a traveling Vedic planetarium in a tent. We envisioned taking it to universities all over America. I hope that dream of ours can still take place.
Sadaputa had the unique ability to explain extremely complex scientific subjects in a manner that most moderately-educated laymen could understand. Sadaputa was our movement’s big artillery. When doubtful questions arose from new bhaktas, we sent them to Sadaputa. When science challenged the faith of the devotees, Sadaputa answered and answered with scientific authority as well as Vedic knowledge. Armed with transcendental knowledge and firm faith in guru and Krsna, Sadaputa was invincible.
That powerful preacher has departed and we are very, very sorry that we will no longer be able to see him thrashing the demoniac speculators, providing us inspiring insights into understanding the Vedas and fulfilling the desires of Srila Prabhupada with expertise. After the departure of Srila Prabhupada, Sadaputa served thirty years as a vital resource for discerning Vedic and Western sciences.
Sadaputa Prabhu, we thank you with great sincerity for being there when it was most needed.
Your servant and friend,
Danavir Goswami.
Dear Mihir,
Nityananda Gauranga Hare Krishna! Please accept my humble obeisances!
You can always chant the names of the Lord at any time of the day as the chanting of the Holy names is completely independent of time, place and circumstances. As said by Lord Caitanya Mahaprabhu in the sikshastaka verse 2, where the Lord himself says there are no hard and fast rules for chanting His holy names, except to avoid or eliminate the ten offenses.
Chanting at Brahma muhurta or atleast very early morning is always advised because we put the Lord first before everything else and we give his service first priority. That way we start the day spiritually. That time is also very good to chant because the influence of material nature is minimum and we can very blisfully concentrate on the Holy names while we are fresh both physically and mentally. Brahma muhurta is recommended for chanting because of the influence of the mode of goodness, which can be utilised to improve the quality of chanting
However that doesn't mean chanting at other times of the day will slow your progress. I too get opportunities to chant in the afternoon for one thing. The results of chanting are independent of time and situation and your progress will always be extremely quick. Never feel that you will get less benefit by chanting in the afternoon. The mantrarajas always give full benefit under all circumstancesm but we must always desire to chant the names with 100% quality and attention and it is always a much more blissful experience.
The great Vaisnavas always chant day and night, it doesn't matter. When you advance some more, you'll see it yourself. However since we are still influenced by maya, it is advised that Brahma muhurta is the best time as we can chant with maximum quality very easily without having to face physical and mental tiredness or agitation. The mantrarajas can be chanted under all circumstances. They always give best results, but top quality chanting is what we should always desire.
If you are serious about good quality chanting, I recommend you see Hadai prabhu's site, and these links about silent chanting of the mantrarajas. That is Very deep and powerful and it is a useful addition to our normal japa and kirtana.
http://www.be-pure.info/AuthenticMedita … ofasm.html
http://www.be-pure.info/AuthenticMedita … ction.html
As I always tell myself, never feel fear of anything in devotion! Hope this helps. Nityananda Gauranga Hare Krishna!
Daaso'smi,
Srinath
Nityananda! Gauranga! Hare Krsna!
Dear Swami Gaurangapada and assembled devotees,
please accept my simple obiesances.
Here is a discussion I am having with some empiricists (scientists) presently. It is stretching me beyond my intellect, but relishable to glorify the Supreme Truth.
Dear devotees I thought this simple service may bring some joy to you all, therefore I am posting.
Originally Posted by Nava
Ch 4 Verse 9 here
janma karma ca me divyam / evam yo vetti tattvatah
tyaktva deham punar janma / naiti mam eti so ’rjuna
Click here to read Shrila Prabhupada's Bhagavad Gita As It Is 4.9 <http://www.bhagavadgitaasitis.com/4/9/en>
arjuna---O Arjuna; me---My; janma---birth; ca---and; karma--- activities; (are) divyam---transcendental; (one) yah---who; vetti--- knows; evam---thus; tattvatah---in truth; tyaktva---having given up; deham---the body; na eti---does not accept; punah---again; janma---(re) birth; sah---he; eti.comes; mam---to Me.
O Arjuna! My birth and activities are transcendental. One who knows this in truth does not take another birth after giving up the present body. He certainly attains Me.
SARARTHA-VARShINI
BY ShRILA VIShVANATHA CAKRAVARTI THAKURA
"One will only become perfect when he has understood the essence of the transcendental nature of My birth (janma) and activities (karma), which are endowed with the characteristics described in the previous shlokas." This shloka, beginning with the word janma, is spoken to explain this. Shripada Ramanujacarya and Shripada Madhusudana Sarasvati explain that the word divya means aprakrita, transcendental, and Shrila Shridhara Svami has translated it as alaukika, not of this material world. The material world is created by prakriti (material nature), thus by the word alaukika Shrila Shridhara Svamipada also implies aprakrita. Consequently, because the birth and activities of Shri Bhagavan are aprakrita and beyond the modes, they are nitya (eternal). In the Bhagavat-sandarbha, Shrila Jiva Gosvami refers to this present subject in his explanation of the shloka: na vidyate yasya ca janma karma va (Shrimad-Bhagavatam (8.3.8)). He explains that, although this matter cannot be comprehended by logic, on the strength of statements from the Vedas and Smriti it must be accepted as being beyond reason. In this regard, it is also said in the Purusha-bodhini shruti of Piplada-shakha:
eko deva nitya-lilanurakto / bhakta-hridy antar-atma
Eternally engaged in His pastimes, the one Lord in His form of Antaryami enters within the hearts of His bhaktas. Regarding the eternality of Shri Bhagavan's birth and activities (janma and karma), detailed descriptions have been given in Shrimad-Bhagavatam. "After hearing My statements such as: yo vetti tattvatah (Gita 4.9), ajo 'pi sann avyayatma (Gita 4.6) and janma karma ca me divyam (Gita 4.9), one who understands the eternal nature of My birth and activities with theistic intelligence-that is, who is not dependent on empiricism to accept it-does not have to take birth again in this material world."
"Those who in truth understand the word tat in the statement of Gita (17.23)-om tat sad iti nirdesho brahmanas trividha h smritah to mean brahma do not have to take birth again after giving up their present body. Rather, it is assured that they attain Me." Here Bhagavan gives a superior meaning to the phrase 'giving up the body'. "Such a person does not take another birth after giving up the body. Rather, he attains Me even without giving it up."
Shripada Ramanujacarya writes paraphrasing Krishna, "All sins that impede one on the path to attain My full shelter are completely destroyed by true knowledge of My transcendental birth and activities. Only those dear devotees who have taken shelter of Me, attain Me even in this very life."
**********************************************************
Gita 4.9: O Arjuna! My birth and activities are transcendental. One who knows this in truth does not take another birth after giving up the present body. He certainly attains Me.
Dear Nava,
In my understanding ‘knowing something’ is equivalent to ‘being consciously aware of something’, whereas ‘knowledge’ or ‘consciousness’ is not necessarily equivalent to ‘understanding’. If one understands something then one automatically knows it, but if one knows something one may not understand it.
Then what did ShRILA VIShVANATHA CAKRAVARTI THAKURA mean when he stated in his explanation of Gita 4.9: “… one who understands the eternal nature of My birth and activities with theistic intelligence-that is, who is not dependent on empiricism to accept it - does not have to take birth again in this material world.”?
And can you tell me what Prabhupada meant when he stated in his explanation of the same Gita verse: “… there are many transcendental forms of the Lord, they are still one and the same Supreme Personality of Godhead. One has to understand this fact with conviction, although it is incomprehensible to mundane scholars and empiric philosophers. As stated in the Vedas”?
Does this mean that the scientific (empirical) method cannot be a valid path to arrive at true/absolute knowledge, or does it mean that these men simply didn’t understand science?
Kind regards, Bart
Does this mean that the scientific (empirical) method cannot be a valid path to arrive at true/absolute knowledge, or does it mean that these men simply didn’t understand science? by Bart
Firstly Bart, scripture is made of words. While we are in this body/mind consciousness we need to use words, to convey or point to, the transcendental reality. Empiricism is basically dealing with the substance of this universe. The transcendental is a totally different field of reality than matter.
The intelligent person (jnani) will negate, for example, spirit is not this thing, spirit is not that thing. And on and on, but still such an approach only points to the subject matter of transcendence. It is not this, it is not that!
Ravindran for example has had such a profound encounter. Such deep knowledge and experience. But it seems from his writing his answers are not satisfying him with the 'point'. The goal has not been pinned down yet. Such a great mind and mystic.
Krsna and the other forms of transcendence are a higher principle. This is called adhoksaja. This higher principle has a nature called 'pressing down'. It can press down to us. But we have no claim to extrapolate, then quantify, by our own frog mentality. Mr. Frog sits in his well with his small pond. 'Oh the ocean is like this, and the ocean is like that. There is no sunshine near the ocean etc etc'.
The adhoksaja plane is so great, it may take many many births using empiricism to even gain a glimpse. If we are gleaning a hint through the empirical mode it is because of a very good pious birth, after many many such births. And also due to association with devotees.
Try to understand the adhoksaja plane of existence is living, full of personality. If you had a friend, would it be wise to quantify him/her. Catergorize and box him/her. Measure, probe...and then out of complete pride say, 'You are like this! I have studied you well!'. Would that be pleasing to your friend?
Any sane man knows Bart, such dealings on a personal level are never satisfying. A conscious feeling entity hardly ever, fully grants full affection, when treated as an object. And in fact, the nature of the so-called object is not really known by the fool. By some good fortune if we begin to treat the other with affection (bhakti)...the other begins to open and reveal who they truly are. Such is the nature of love.
What this Gita commentary is saying simply, is the adhoksaja plane of affection is living and full of conscious diversity. It will press down and come to us if we simply 'surrender' in love. Bhakti being the highest principle, the nature of the adhoksaja plane.
I cannot explain it to you. I can only admonish you to put faith in the scriptures I have presented, and to begin devotional service. I can only point by using words, which are temporary and of this world.
Then what did ShRILA VIShVANATHA CAKRAVARTI THAKURA mean when he stated in his explanation of Gita 4.9: “… one who understands the eternal nature of My birth and activities with theistic intelligence-that is, who is not dependent on empiricism to accept it - does not have to take birth again in this material world.”?
And can you tell me what Prabhupada meant when he stated in his explanation of the same Gita verse: “… there are many transcendental forms of the Lord, they are still one and the same Supreme Personality of Godhead. by Bart
Bart, those with material consciousness only see a sectarian God and division. Those who have awoken (by the grace of a pure devotee) to the truth of vedanta sutra, know that the truth is non-sectarian and non-dual (inconceivably full of diversity). The Supreme Personality (reality) reciprocates with each devotee who has pure 'desire' of love. Yoga means fulfillment of 'desire' Bart, spiritual union. It is inconceivable to the mind, how a devotee can cultivate and attain a spiritual reality (vaikuntha planet) or impersonal liberation. It is inconceivable that the absolute Personality of Godhead manifests diverse realities to satisfy the devotees heart. It almost appears that the absolute becomes a servant. How is that? Love.
It is very difficult for me to formulate this in words Bart (I have seen it in my heart - even though you doubt). It is almost if the higher plane, the super-soul becomes a servant. It is the sweetest of loving dealings.
The materialist (mayavadi) will identify himself as the supreme God at some point. Due to lacking fine theistic intelligence of this great mystery. We are never the supreme but we are one with it. We are particle servants of a divine Personality that manifests the devotees inner most desires. Even the material world if that is what we desired. Ravindran has pointed to a great mystery of universes upon universes in this very world Bart. That is mind reality and still of this world. It is not the Transcendental.
Srila Prabhupada is pointing to that Krsna, that Rama, that Nrsingha etc etc. He calls it the Supreme Personality of Godhead. What is that Supreme Personality of Godhead...it is the finest principle. It is the Anandamaya Personality. We gain fullest satisfaction by serving it.
It is so profound it may even appear as a baby, or small cowherd boy....within the heart of hearts. It is the fullest satisfaction and desire of the pure heart.
I have pointed you to the Vedanta Sutra with commentary by Srila Baladeva Vidyabushana several times. It will explain what Anandamaya is. Vidyabushana was a master of using words, and much more realized in the subject than me. Therefore I serve such a master, and hope (with love) for the higher principle to press down to my soul. Our tradition is descending from Sri Krsna Caitanya, the master of all potencies.
I can copy and paste many quotes from the Vedanta Sutra for you Bart, but I think you are quite capable of reading it and understanding it, if you have any 'desire' for bhakti and 'surrender'.
Vedanta Sutra
Sutra 15
mantra-varnikam eva ca giyate
mantra—by the mantra portion of the Vedas; varnikam—described; eva—certainly; ca—also; giyate—is described.
(The same Supreme Personality of Godhead) described in the mantra-portion of the Vedas is also described (as the anandamaya-person in the text of the Taittiriya Upanishad).
Purport by Baladeva Vidyabhushana
The same Supreme Brahman described in the Vedic mantra, Satyam jnanam anantam brahma (the Supreme Brahman has no limits. He is eternal and full of knowledge), is also described in the Taittiriya Upanishad by the word anandamaya. In this way the above sutra explains that the word anandamaya does not refer to the individual living entitiy. Further, the Taittiriya Upanishad explains:
brahma-vid apnoti param
"One who understands the Supreme Brahman attains the Supreme Brahman."
This sentence explains that the individual living entity worships the Supreme Brahman and then attains the association of that Supreme Brahman. This is the same Supreme Brahman previously described in the mantra, satyam jnanam anantam brahma. This is the Supreme Brahman described by the word anandamaya. This is the Supreme Brahman described in the Taittiriya Upanishad in the passage begining with the words tasmad va etasmat. Because the Supreme Brahman is the object of attainment for the individual spirit soul, and because the object of attainment and the attainer must be two distinct entities, and they cannot be identical, therefore the Supreme Brahman and the individual living entities must be distinct persons, and therefore the word anandamaya refers only to the Supreme Personality of Godhead and not to the individual living entites.
At this point someone may raise the following objection: If the Supreme Brahman described in the Vedic mantras were different from the individual living entity, then the individual living enitites could not be the anandamaya person described in the scriptures. The actual fact is that the Supreme Brahman and the individual living entities are identical. The Vedic mantras state that when the individual spirit soul is free from ignorance and liberated from material bondage, then he become identical with the Supreme Brahman.
To answer this objection, Shrila Vyasadeva speaks the following sutra.
Sutra 16
netaro 'nupapatteh
na—not; itarah—the other; upapatteh—because it is illogical.
The other person (individual living entity) is not described (in the mantra "satyam jnanam anantam brahma"), because such an interpretation of the mantra is illogical.
Purport by Shrila Baladeva Vidyabhushana
The itara (other person) mentioned in this sutra is the individual living entity. This sutra, therefore, states that the individual spirit soul, even in the liberated condition, cannot be the Supremem Person described in the mantra, satyam jnanam anantam brahma. This is confirmed by the following statement of Vedic literature:
so 'shnute sarvan kaman saha brahmana vipashcita
"The liberated soul enjoys the fulfillment of all his desires in the company of the omniscient Supreme Brahman."
In this passage the difference between the liberated spirit-soul and the Supreme Brahman is described in the words "He enjoys in the company of the Supreme Brahman." The word vipascit means "He whose consciousness (cit) sees (pashyati) the great variety of that which exists (vividham). The word pashya is changed to pash in this word by the grammatical formula prishodaradi-gana (Panini 6.3.109). In this way the liberated individual soul attains the association of the Supreme Personality of Godhead, who is expert at enjoying many varieties of transcendental bliss, and with Him, the individual spirit soul enjoys, fulfilling all his desires.
The word asnute should be understood to mean "enjoys" in this context. The verb ash means "to enjoy", and although we would expect it to be conjugated in the parasmaipada, (ashnati), in this passage it is conjugated in the atmanepada (ashnute). The reason for this is explained by Panini in the sutra vyatyayo bahulam iti chandasi tatha smriteh (3.1.85).
The Supreme Personality of Godhead is naturally the Supreme Enjoyer, and the individual spirit soul is His subordinate in the matter of enjoyment also. Still, the Supreme Personality of Godhead glorifies the liberated souls, when He says:
vashe kurvanti mam bhaktah
sat-striyah sat-patim yatha
"My pure devotees bring Me under their control, just as faithful wives bring a kind-hearted husband under their control."
y.s.Nava.
