Re: Shivaratri Glories

Please read the post above for the glories of Shri Shivaratri Tithi today. Nityananda! Gauranga! Hare Krishna!

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I find every day that the intensity of our remembrance of the Lord depends greatly on the quality of prasadam we eat (pure buying, cooking and offering).

I heard and sang our Gaudiya Acharyas' songs in the traditional Bengali melodies for the whole night and still feel like hearing more!!!

Radhji

My Dear Swamiji Maharaj,
Hare Krishna.
Please accept my humble pranam at your feet. All Glories to all Vaishnava Acharyas.
I heard from a lecture that Radhaji has three forms just like Sitaji. One Sitaji was real and Other was Maya Sita which Ravan abducted from forest.
Please explain that what are three forms of Radhaji. Who was the one stayed in Vrindavan lila and after Krishna departed to Mathura? Is the third one always stays in Goloka?
The queens of Dwarka total 16108, are all the expansion of Radhaji?
Your humble servant,
Navin Vyas ( Param Rushi Dasa)

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Pressing on in the journey - respect, humility, diversity.

Nityananda! Gauranga! Hare Krsna!

Dear Swami Gaurangapada and assembled devotees, please accept my full obiesances.

It some time since I posted at Nitaai Sangha. In my absence of posting I have been following some  posts of interest here and there, and the wonderful developments at Puri Dham. Last week Matus made contact which was very nice. So, I thought it is best to post here today and attempt some small service again.

Oneday I hope that we all can visit the Dham, worship Panca-Tattva, and sing the Holy Names alongside Srila Gurudeva. May you all take that journey in good time, as I hope to also.

One of the things I adore about the philosophy of Sri Caitanya is the teachings appreciation of diversity. From observation I have seen that diversity pervades all creation, what to say of the uniqueness of each individual part and parcel of God (souls). Diversity even in this material world of nature is a wonderful painting (picture) of something much greater (Reality the Beautiful). (Inconceivable to my mind.)

On a personal level I have realized that we each have much in common on the spiritual quest (as souls), and inconceivably we have at the same time, much difference. I am certain that in the kingdom of God diversity exists eternally, to enhance the play of love. What to say of humble and loving dealings amongst sadhakas whilst here.

While in contact with matter (this material body) we each have a unique set of experiences and karma. And as we take up the spiritual call, each of our needs, growths, and utilizations will be expressed in diverse ways (for devotional development). Utilization and application in devotional service is a key to self-knowledge and the private area of the heart, as far as I see thus far.

Oneday I wish to go to Puri Dham, and be humble in spirit. And I believe the Dham will call us when the time is right, to express that humility. It truly is profound how deep is the humility expressed by Sri Caitanya when he lived in the Dham. So, it is my prayer today, that I re-apply myself in devotional service with respect and humility, and service to fellow beings. From the insects that live in my garden, to family, neighbours and my spiritual community. And to develop repentance of heart (for the times I have hurt other beings) - in hope of forgiveness.

The realization I received over the last month, through contemplation, is that 'respect for the environment' - that is all living manifestation - respect for such, is of the highest priority to cultivate in the heart. Then chanting the Holy Name may arise within.

Over the coming days I hope to post a little more in this blog, and share bits and pieces of my journey of the last few months. And what direction I feel is necessary to take in my spiritual life. A life of application of all the gifts and grace of Sri Krsna - even my falleness.

My deepest wish this life would be the grace to develop a mindset that never offends any living entity, no matter how great or small.

y.s. Nava.

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Re: How is Gauranga Mantra bonafide

Dear Guru-vrata dasa prabhu, Hare Krishna! Jaya Shrila Prabhupada! I am glad that you have at least accepted the Gauranga Mantra as bonafide now. If Shrila Prabhupada is against or does not recommend the chanting of the Gauranga Mantra, why is he using the words, *one who #CHANTS# the mantra Gauranga...*. In fact, he says that those who chant the Gauranga Mantra and the Hare Krishna are to be considered on the same level. He categorically states that all Gaudiya worshipers #ACCEPT# the Gauranga Mantra. What does *ACCEPT* mean? Does it means to only theoretically know about the Gauranga Mantra while rejecting, criticizing and prohibiting  others from chanting the Gauranga Mantra? I don't think so. "ACCEPT" means to worship the Gauranga Mantra as non-different from Lord Gauranga Himself and respect those devotees who are chanting the Gauranga Mantra along with the Hare Krishna Mahamantra, as being on the same level in the words of Shrila Prabhupada even if one does not want to chant the Gauranga Mantra oneself. "ACCEPT" means to be happy by singing and chanting the Gauranga Mantra sometimes. "ACCEPT" means to take shelter of this Holy Name of Lord Gauranga according to the instruction of Lord Nityananda Himself. Whether there is only one instruction or many instructions, every universal instruction of the Acharya in his books is the topmost instruction, and cannot be minimized by saying that he only said it at one place in his books. We, in this group, feel that this one purport is perfectly clear and enough for us about Shrila Prabhupada's position on the chanting of the authentic Gauranga Mantra and we don't need for him to repeatedly state it again and again. We are also trying to be sincere followers of Shrila Prabhupada's vani and for us, one clear universal instruction in his books which is not contradicted by any of his other instructions is enough, to sincerely follow that instruction. Sometimes the confidential secrets are mentioned only a few times by the Acharyas, like Shrila Bhaktivinoda Thakura states in the Navadvipa Dhaama Mahatmya about Gauranga's Holy Name. For your kind information, we are also worshiping the Deities of Shri Pancha Tattva in Shri Jagannatha Puri Dhaama and also chanting the full Pancha Tattva Mantra according to the instructions of Shrila Prabhupada.

Our understanding differs from your understanding of this purport of Shrila Prabhupada. When he says.."one who *CHANTS*  the mantra Gauranga..", we clearly understand that he has no objection whatsoever for chanting the Gauranga Mantra and we says that all worshipers of Shri Gaurasundara *ACCEPT* the Gaura Gopala Mantra, we understand that as his merciful recommendation to chant the Gauranga Mantra even though he may not have practically implemented it himself. You are free to maintain your own understanding, but please don't reject the last part of his commentary which states that both the chanters of the Gauranga Mantra and the chanters of Hare Krishna should be considered on the same level. So I would kindly request you to give proper respect if not equal respect to those devotees who are chanting the Gauranga Mantra along with the Hare Krishna Mahamantra, even though you may not be able to chant the Gauranga Mantra yourself, instead of attempting to minimize or discourage others from chanting the Gauranga Mantra. We are not trying to force or impose the chanting of the Gauranga Mantra on anyone nor do we expect all the devotees to Lord Krishna to chant the Gauranga Mantra because we know it is very confidential secret according to Shrila Bhaktivinoda Thakura. We just have our own small group here where we discuss and glorify Nitaai Gaura Naama to those who are interested. We welcome healthy discussion here in the proper mood which you have but we want to glorify the Holy Names of Gauranga and Nityananda more than simply discussing why They should or should not be chanted since that is a non-brainer to us.

In regards to the Pancha Tattva Mantra, I have explained many times that Shrila Prabhupada has more than once stopped the regular chanting of the Pancha-tattva Mantra in japa as well as kirtana more than three times. On one hand, he states many times in his books that one very regularly chant the Holy Names of Gauranga and Nityananda but on the other hand he did not want rounds of Pancha-tattva Mantra to be chanted on beads and also he wanted that the Pancha-tattva Mantra chanted three times only at the beginning of the kirtana. This is because there is no precedent in the lives of our previous Acharyas and Associates of Lord Gauranga that the Pancha Tattva Mantra has been specifically chanted as japa on Tulasi beads regularly, so Shrila Prabhupada did not recommend chanting it regularly. It is believed that the Pancha Tattva Mantra was mercifully revealed more as a hymn or a song by Shrila Jagannatha Dasa Babaji to be sung since it is not mentioned as specific japa Mantra in any of the scriptures or the writings of our Acharyas. For this same reason, Pancha Tattva Mantra has not been mentioned in the books of Shrila Bhaktivinoda Thakura or Shrila Bhaktisiddhanta Sarasvati Thakura Prabhupada. A Japa Mantra has a fixed number of syllables and according to Jaiva Dharma, authorized Gaura Mantras are all clearly mentioned in the scriptures unlike the Pancha Tattva Mantra which is more like a hymn or a song or a verse glorifying Shri Pancha Tattva.

Shrila Prabhupada's purport of Shri Chaitanya Charitamrita 8.31 which Bhakta Matus has quoted above, is considerably taken from the Bengali commentary of his own Gurudeva Shrila Bhaktisiddhanta Prabhupada to the same verse. And in those original commentaries of Anubhashya of Shrila Bhaktisiddhanta Prabhupada and of Amrita Prvaha Bhashya of Shrila Bhaktivinoda Thakura, the Pancha Tattva Mantra is not mentioned at all. Both the Acharyas greatly recommend the very regular chanting of the two Holy Names of Gauranga and Nityananda not the Pancha Tattva Mantra in their commentaries to the same verse. Thus, Shrila Prabhupada recommends the Pancha Tattva Mantra for chanting a few times before Japa and Sankirtana but not very regularly as he recommends for the Holy Names of Gauranga and Nityananda, if we consider all his instructions regarding the Pancha Tattva Mantra.

On the other hand, the 4-syllable Gaura Gopala Mantra "Gauraanga" has been chanted on beads as the most worshipable Ishta Mantra by great Rasika Acharyas like Shrila Shivananda Sena so it is fully authorized tobe chanted both in Japa and Kirtana. There is no instruction of any Acharya or Scriptures which contradicts this. I hope you can kindly agree with that and see the truth behind it with an open mind, not just think about what you have been told or what you feel about it.

I would like to kindly suggest that you try to read all the quotes of the Acharyas from our Nityananda Gauranga Naama section (url given above) and understand the Nitaai Gaura Naama Tattva better yourself so that you can share the proper conclusions with this group or with other devotees. Before sharing, it is our duty to read and try to understand all the quotes of all our previous Acharyas, who are all our Shiksha Gurus according to Hari Naama Chintamani. One's enthusiasm to share is very nice but the proper understanding should also be there first, otherwise one may end up minimizing Naama Prabhu Himself to oneself and others.

Yours in the service of Gaura Naama,
Bhaktiratna Sadhu Swami.

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Re: bhaktatommy's blog

Dear Vaisnavas,
Pranams,
Please accept my humble obeisances,

By Krishnas mercy I was revealed these articles on Krishna.com regarding self criticism, humility, false humility and feeling bad about ones self and the destructive nature of self criticism.
Y.S.
bhaktatommy



Humble and Feeling Good

Wed, 12/10/2008 - 00:47 � Karnamrita.das

In light of some of the discussions we have been having I thought an old article by my wife would be useful. Being humble is essential in K.C. yet it has to be practiced in consideration of our realization. It doesn't mean we are a doormat, a "yes man", or trembling in the corner having to be told what to do. Like so many things we can imitate it or practice it artificially or we understand it more deeply through our spiritual practices and asking questions. We learn many things through time and maturity. Sometimes someone can appear humble just by being "beaten down" by the material world, though in truth it is not the realized humility that comes from the understanding of the greatness of Krishna. When I was a new devotee, I was such a person, "beaten down" by my life. It did serve me to come to Krishna, but I had to eventually learn that it would not be favorable for my maturity as a devotee and a human being.

We may feel useless in any circumstances just out of a material concept of who we are, or out of low self-esteem. Let us use this article to churn the topic of humility in comparison to saying what might need to be said or done, but isn't out of fear of not being humble or submissive. In most everything balance is essential, as is using our common sense. In the beginning of K.C. we sometimes think K.C. is different in every way from normal life---certainly the ultimate goal is, yet there are many similarities in the area of common courtesy and morality---though they go deeper.

_______________________________________________



Humble and Feeling Good


by Archana-siddhi Devi Dasi

(reprinted from Back to Godhead Magazine Volume 41, Number 02, 2007 � BBT International; all rights reserved)

Humility and a healthy self-esteem are compatible on the path of spiritual progress.

As a family therapist, I counsel people both within and outside the Hare Krishna movement. I recently received an email from a young woman devotee who was unhappy in her relationship with her abusive husband but was conflicted about leaving him.

"Maybe it's good that I feel bad about myself," she wrote, "because that will help me develop humility."

This wasn't the first time I had heard this logic. The Bhagavad-gita teaches that humility is essential for spiritual progress. Unfortunately, devotees sometimes think that feeling bad about oneself is a prerequisite for humility.

I often see devotees struggling with the concept of self-esteem. Having read the prayers of saints in our line, they often think their own feelings should align with the self-effacing statements of these great souls. They may associate low self-esteem with spiritual advancement and perpetuate a lifelong attitude of feeling bad about themselves. They may then attract people into their lives who treat them in accord with how they feel about themselves.

The confusion comes from trying to equate feelings that come from our pure ego with feelings that come from our material, or false, ego. The great souls express sentiments arising from pure spiritual ego uncontaminated by the modes of material nature.

When they feel, in Lord Chaitanya�s words, "lower than the straw in the street," that is an exhilarating emotion. They see the greatness of the Lord, and they see all others as more qualified than themselves. They are imbued with love and appreciation for all of Krishna's creation.

Bhaktivinoda Thakura, a superlative Vaishnava teacher, wrote many beautiful songs expressing his attraction and love for the Lord, songs about achieving the goal of his heart--unconditional love for the Lord--and self-denigrating songs in which he laments his lack of devotion. As a pure soul, he expresses his attachment and love for the Lord and at the same time his feelings of being unqualified and hopeless of achieving such love. These are both authentic feelings that spring from humility, attachment, and love for the Lord.

Acknowledging Our Faults

In the early stages of our spiritual journey, we may experience a semblance of these emotions as Krishna prepares the soil to cultivate our devotion. I recall an important experience I had before becoming a devotee. I had a difficult time accepting criticism and felt certain that my opinions were right.

That mentality created numerous problems, both professionally and personally. For months I had been contesting my supervisor's advice about how to do my job as a resident director in a university dormitory. My obstinacy was making my job very difficult, and I was suffering. Finally, one day I had the powerful realization that I was wrong. Not only was I wrong about this particular issue, but I was wrong about so many things.

I can't describe how liberating it felt to accept my fallible nature. I no longer carried the burden of having to be right about everything. I felt lowly, but at same time new possibilities opened up to me. For the first time in my adult life I could hear my authority with true submission. This mental shift prepared me to take shelter of my spiritual master and devotees. In instances when Krishna helps to free us from false pride, we can taste the sweetness of humility.

Sometimes, however, when we are still contaminated by the modes of material nature and identifying with our material mind and body, feeling lower than the straw in the street can lead to self-loathing and despondency.

These feelings then impede the execution of our devotional practices. We have to judge whether our psychology is favorable for serving the Lord or an impediment. Paradoxically, most people need to develop a healthy material ego before they can transcend it and realize their spiritual ego.

I once heard a motivational speaker say that people with healthy self-esteem think of themselves less, not less of themselves. When we feel good about ourselves, we can devote more time and energy extending ourselves to others, rather than being absorbed in self-deprecation. High self-esteem also gives us more freedom to act according to our values and convictions.

When we feel bad about ourselves, we may do things to please or placate others. In an effort to receive external validation, we may be easily influenced to do things that conflict with our beliefs.

Feeling Worthy and Competent

Nathaniel Branden, a well-known psychologist, defines self-esteem as "the disposition of experiencing oneself as competent in coping with the basic challenges of life and as being worthy of happiness." How do these aspects of self-esteem--self-confidence and self-respect--relate to Krishna consciousness? Krishna wants all souls trapped in the material world to be peaceful and happy. Human life affords us the opportunity to engage our talents and abilities in serving the Lord. When we offer ourselves to the Lord's service, we feel joyful. A friend once gave my husband and me a framed aphorism that says, "What you are is God's gift to you, and what you become is your gift to God."

Aside from confusing humility with low self-esteem, devotees sometimes correlate the concept of high self-esteem with pride and self-absorption. But it is actually the contrary. People who exhibit high self-esteem also exemplify a more humble attitude toward others. They show a willingness to admit and correct mistakes, whereas persons with low self-esteem are often defensive and feel a need to prove they are right.

In a famous story from the Mahabharata, Krishna once met with Yudhisthira Maharaja and Duryodhana. Desiring to glorify His devotee Yudhisthira, Krishna requested him to find a person lower than himself, and asked sinful Duryodhana to find a person greater than himself. Yudhisthira had all good qualities. He was peaceful and self-satisfied. No doubt he had healthy self-esteem. Yet he could not find anyone he considered lower than himself. Again, this is the example of an advanced Vaishnava who embodies genuine humility.

On the other hand, the unrighteous Duryodhana searched the kingdom all day and couldn't find anyone he considered superior to himself. Duryodhana was contaminated by vanity and pride. He envied and abused great souls.

He was in constant anxiety over his position, always trying to eliminate his competitors. His sense of self depended on externals such as position and power, and thus he knew of no inner peace. He was tormented by his own lust and greed.

Pride Versus High Self-esteem

Thinking oneself to be great is pride, not high self-esteem. A person with high self-esteem exhibits humility. The perfection of self-esteem is seen in persons completely free from false ego, where humility is a product of their spiritual realization.

In our conditioned state, we might identify more with Duryodhana's mentality than with Maharaja Yudhisthira's. But as we progress on our spiritual journey, we will see ourselves differently. The more we come to realize we aren't the independent performer but the instrument, the healthier our self-esteem becomes. In material life, the modes of goodness, passion, and ignorance influence us. These modes mix and compete with one another to shape our state of mind, including how we feel about ourselves.

Persons steeped in the mode of ignorance are happy and feel good about themselves when their senses are pleased. Persons immersed in the mode of passion are happy and feel good about themselves when others value and validate their accomplishments. In these lower modes, our sense of self fluctuates constantly.

Persons in the mode of goodness are happy and feel good about themselves when they act in knowledge, adhering to their ethical codes and values. They are less reactive to external stimuli so their self-esteem depends more on their inner life. Thus they have more control over how they feel. As people move into pure goodness, they realize themselves to be instruments of the Lord. They no longer identify themselves as the doer of their activities.

Prabhupada's Example

Our spiritual master, Shrila Prabhupada, showed high self-esteem. Although small in stature, he seemed large to us. He always held his head high and moved with purpose and confidence. He spoke in a straightforward way, with conviction and courage. His actions were bold and daring, yet he had a humble attitude, knowing that his success was totally up to the Lord. His humility is exemplified in his prayers aboard the ship when he first came to the United States from India:

�O Lord, I am just like a puppet in Your hands. So if You have brought me here to dance, then make me dance, make me dance, O Lord, make me dance as You like.

I have no devotion, nor do I have any knowledge, but I have strong faith in the holy name of Krishna. I have been designated as Bhaktivedanta, and now, if You like, You can fulfill the real purport of Bhaktivedanta.�

With great humility, Prabhupada finished his letter, "Signed, the most unfortunate, insignificant beggar A. C. Bhaktivedanta Swami."

On the one hand this prayers shows that Prabhupada feels very lowly, but on the other hand he is confident he can do anything by the Lord's grace. The prayer also gives us the key to developing qualities of pure devotion: faith in the holy name of Krishna. The stronger our faith in the holy name's ability to transform our material consciousness, the more we will apply ourselves to the process of chanting. We will chant with as much focus and attention as we can and will carefully avoid offenses that hinder our spiritual progress.

We are less likely to exploit others when we see ourselves as their servant, realizing our--and their--true spiritual nature as part of God. We are glorious sparks of spiritual energy, with all good qualities, yet we feel tiny in the presence of the greatest, our Lord. With this true knowledge, the pure soul can have high self-esteem and humility simultaneously.

When I shared some of these points with the young woman who had e-mailed me her question, she wrote back: "It is a great relief to understand these points from this perspective. I now understand that I don't have to keep living in shame and abuse to be spiritual."

She suggested I write an article on the subject for Back To Godhead Magazine. I took her suggestion to heart, since other devotees have asked similar questions over the years. I hope it will be useful to others as well.

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How is Gauranga Mantra bonafide

Dear Guru-vrata dasa prabhu, Hare Krishna! Jaya Shrila Prabhupada! Jaya Shri Guru Parampara! Thank you for your participation in this Group. I am the Guru of Bhakta Matus and I am happy to join this discussion.

I want you to seriously consider and try to understand the full meaning of the following quote from Shrila Prabhupada:

Shrila Prabhupada in Shri Chaitanya Charitamrita Antya-lila 2.31 purport: "Worshipers of Shri Gaurasundara accept the four syllables gau-ra-an-ga as the Gaura mantra, but pure worshipers of Radha and Krishna accept the four syllables ra-dha krs-na as the Gaura-gopala mantra. However, Vaishnavas consider Shri Chaitanya Mahaprabhu nondifferent from Radha-Krishna (shri-krishna-chaitanya radha-krishna nahe anya). Therefore one who chants the mantra "gauranga" and one who chants the names of Radha and Krishna are on the same level."

Shrila Prabhupada states that all worshipers of Lord Gauranga accept the Name "Gauraanga" as the four-syllable Gaura Gopala Mantra. And he emphatically authorizes the chanting of the Gauranga Mantra by stating that anyone who *CHANTS* the mantra Gauranga and one who chants the names of Radha and Krishna (in the form of the Hare Krishna Mahamantra) are on the same level. The quotes you have quoted about concocted Mantras in Kali Yuga do not apply for the Gauranga Mantra because it is authorized by Shrila Prabhupada and all the Acharyas and has been chanted by great Acharyas like Shrila Shivananda Sena and Lord Nityananda Prabhu Himself. Pancha Tattva Mantra is regularly chanted along with the Hare Krishna Mahaamantra by all our students and accepted by us according to Shrila Prabhupada instructions. We are teaching our students to gradually increase to the stage of chanting 64 rounds of the Hare Krishna Mahamantra, therefore we are not compromising the Hare Krishna Mahamantra or the Pancha Tattva Mantra in any way whatsoever.

Iif someone states that chanting the Gauranga Mantra is a deviation or stops others from chanting the Gauranga Mantra, such a person is not only rejecting outright Shrila Prabhupada's above instructions but also cannot be called a worshiper of Lord Gauranga according to the above purport of Shrila Prabhupada since he or she is rejecting the Gauranga Mantra even though Shrila Prabhupada has established and glorified the chanting of the Mantra himself.

Therfore, I think that before coming to hasty decisions about what is a deviation and what is not, one should study the instructions of the Acharya (like Shrila Prabhupada) in totality and also understand them in accordance to the instructions of all our previous Acharyas. An Acharya may sometimes practically not implement some of his own universal teachings and instructions (in his own books) according to time, place and circumstance, but that does not mean that those universal instructions are to be rejected or ignored or minimized in any way or that they can be never implemented ever in the future. I would suggest that you kindly study all the extensive scriptural quotes from our Acharyas on this important matter, which we have compiled and discussed in our Nityaananda Gauraanga Naama book ( http://nitaai.net/forums/viewforum.php?id=23#top ) before coming to a conclusion. Thanks again.

Yours in the service of the Holy Names,
Bhaktiratna Sadhu Swami.

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