KRSNA( GOD ) AND HIS FORM

WHAT IS GOD LIKE ?


As with anyone in our experience, God is unique and complex. He's the transcendental Supreme Person, so there's infinitely more to know about Him than anyone else. The Vedas, suppy detailed information about  krishna. Everything about God is fully transcendental, or spiritual. Because God is absolute, there is no difference between Him and His name, form, activities, qualities, and so on. Contact with any of these gives the same spiritual benefit, namely purification of our consciousness.

KRISHNA'S  FORM

The Vedas tell us that spirit is composed of eternity, knowledge (or consciousness), and happiness. Both God and we souls possess spiritual forms, which are free of the limitations of material form. For example, each part of a spiritual body can perform the function of any other part.

Krishna’s body never changes; He is an eternal youth. 

Unlike us ordinary souls, who may possess a material body, Krishna and His body are always identical.


The Vedas describe Krishna in this way: He is a beautiful youth with a glowing complexion the color of rain clouds. He plays a flute, attracting the hearts of all. His cheeks are brilliant, His smiling enchanting. He wears a peacock feather in His curly black hair and a flower garland around His neck. His beautiful garments are the color of lightning. His toenails resemble the light of the moon.

Not only do the Vedas tell us what Krishna looks like, but pure souls have received His audience and written of their encounters. And fifty centuries ago, Krishna revealed His transcendental form to residents of India when He lived there for 125 years, sometimes showing and sometimes hiding His divinity.

"Ornaments caress Krishna's body, but His transcendental body is so beautiful that it beautifies the ornaments He wears. Therefore Krishna’s body is said to be the ornament of ornaments. Enhancing the wonderful beauty of Krishna is His three-curved style of standing." –Chaitanya Charitamrita, 






HARE KRSNA  HARE KRSNA , KRSNA KRSNA HARE HARE
HARE  RAMA HARE RAMA , RAMA RAMA HARE HARE 

HOW ONE CAN ATTAIN MERCY OF THE KRSNA

One who can control his senses by practicing the regulated principles of freedom can obtain the complete mercy of the Lord and thus become free from all attachment and aversion.

rāga-dveṣa-vimuktais tu
viṣayān indriyaiś caran
ātma-vaśyair vidheyātmā
prasādam adhigacchati

It is already explained that one may externally control the senses by some artificial process, but unless the senses are engaged in the transcendental service of the Lord,there is every chance of a fall. Although the person in full Kṛṣṇa consciousness may apparently be on the sensual plane, because of his being Kṛṣṇa conscious, he has no
attachment to sensual activities. The Kṛṣṇa conscious person is
concerned only with the satisfaction of Kṛṣṇa, and nothing else. Therefore he is transcendental to all attachment. If Kṛṣṇa wants, the devotee can do anything which is ordinarily undesirable; and if Kṛṣṇa does not want, he shall not do that which he would have ordinarily done for his own satisfaction. Therefore to act or not to act is within his control because he acts only under the direction of Kṛṣṇa. This consciousness is the causeless mercy of the Lord, which the devotee can achieve in spite of his being  attached to the sensual platform. So, one  who follows the  regulated  principles and has a contol  over  the  senses .He can attain the  complete mercy of the lord krsna.

ANGER SHOULD BE AVOIDED IN KRSNA CONCIOUSNESS

From anger, delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost, one falls down again into the material pool

krodhād bhavati sammohaḥ
sammohāt smṛti-vibhramaḥ
smṛti-bhraṁśād buddhi-nāśo
buddhi-nāśāt praṇaśyati

By development of Kṛṣṇa consciousness one can know that everything has its use in the service of the Lord. Those who are without knowledge of Kṛṣṇa consciousness artificially try to avoid material objects, and as a result, although they desire liberation from material bondage, they do not attain to the perfect stage of renunciation. On the
other  hand, a person in Kṛṣṇa consciousness  knows  how  to  use everything in the service of the Lord; therefore he does not become a victim of material consciousness. For example, for an impersonalist, the Lord, or the Absolute, being impersonal, cannot eat. Whereas an impersonalist tries to avoid good eatables, a devotee knows that Kṛṣṇa is the supreme enjoyer and that He eats all that is offered to Him in devotion. So, after offering good eatables to the Lord, the devotee takes the remnants, called prasādam. Thus everything becomes spiritualized and there is no danger of a downfall. The devotee takes prasādam in Kṛṣṇa consciousness, whereas the nondevotee rejects it as
material. The impersonalist, therefore, cannot enjoy life due to his artificial renunciation; and for this reason, a slight agitation of the mind pulls him down again into the pool of material existence. It is said that such a soul, even though rising up to the point of liberation, falls down again due to his not having support in devotional service.

RADHA MADAN MOHAN ISKCON GERMANY

HOW TO RISING UP FROM POOL OF MATERIAL EXISTENCE

              From anger, delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost, one falls down again into the material pool.


krodhād bhavati sammohaḥ
sammohāt smṛti-vibhramaḥ
smṛti-bhraṁśād buddhi-nāśo
buddhi-nāśāt praṇaśyati

By development of Kṛṣṇa consciousness one can know that everything has its use in the service of the Lord. Those who are without knowledge of Kṛṣṇa consciousness artificially try to avoid material objects, and as a result,   although   they    desire    liberation from material bondage, they do not attain to the perfect stage of renunciation. On the other hand, a person in Kṛṣṇa consciousness knows how to use everything in the service of the Lord; therefore he does not become a victim of material consciousness. For example, for an impersonalist, the Lord, or the Absolute, being impersonal, cannot eat. Whereas an impersonalist tries to avoid good eatables, a devotee knows that Kṛṣṇa is the supreme enjoyer and that He eats all that is offered to Him in devotion. So, after offering good eatables to the Lord, the devotee takes the remnants, called prasādam. Thus everything becomes spiritualized and there is no danger of a downfall. The devotee takes prasādam in Kṛṣṇa consciousness, whereas the nondevotee rejects it as material. The impersonalist, therefore, cannot enjoy life due to his artificial renunciation; and for this reason, a slight agitation of the mind pulls him down again into the pool of material existence. It is said that such a soul, even though rising up to the point of liberation, falls down again due to his not having support in devotional service.

ANGER _ORIGINATES

while  contemplating  the  objects of the  senses , a  person  develops 
attachments  for  them , and  from  such  attachment  lust  develops , and  from  lust  anger  arises

dhyāyato viṣayān puṁsaḥ
saṅgas teṣūpajāyate
saṅgāt sañjāyate kāmaḥ
kāmāt krodho 'bhijāyate

A person  who is not Kṛṣṇa conscious is subjected to material desires while contemplating the objects of senses. The senses require real engagements, and if they are not engaged in the transcendental loving service of the Lord, they will certainly seek engagement in the service of materialism. In the material world everyone, including Lord Śiva and Lord Brahmā—to say nothing of other demigods in the heavenly planets—is subjected to the influence of sense objects, and the only method to get out of this puzzle of material existence is to become Kṛṣṇa conscious. Lord Śiva was deep in meditation, but when Pārvatī agitated him for sense pleasure, he agreed to the proposal, and as a result Kārtikeya was born. When Haridāsa Ṭhākur was a young devotee of the Lord, he was similarly allured by the incarnation of Māyā Devī, but Haridāsa easily passed the test because of his unalloyed devotion to Lord Kṛṣṇa. As illustrated in the above-mentioned verse of Śrī Yāmunācārya, a sincere devotee of the Lord shuns all material sense enjoyment due to his higher taste for spiritual enjoyment in the association of the Lord. That is the secret of success. One who is not, therefore, in Kṛṣṇa consciousness, however powerful he may be in controlling the senses by artificial repression, is sure . ultimately to fail, for the slightest thought of sense pleasure will agitate him to gratify his desires

ALL THE SENSES USED in KRSNA CONCIOUSNESS

KRSNA  SAID : One  who  restrains  his  senses  and  fixes  his  conciousness  upon  me  is  known  as  a man of  steady  intelligence .

 That the highest conception of yoga perfection is Kṛṣṇa consciousness is clearly
explained in this verse. And, unless one is Kṛṣṇa conscious, it is not at all possible to
control the senses. As cited above, the great sage Durvāsā Muni picked a quarrel with
Mahārāja Ambarīṣa, and Durvāsā Muni unnecessarily became angry out of pride and
therefore could not check his senses. On the other hand, the King, although not as
powerful a yogī as the sage, but a devotee of the Lord, silently tolerated all the sage's
injustices and thereby emerged victorious. The King was able to control his senses
because of the following qualifications, as mentioned in the Śrīmad-Bhāgavatam:

sa vai manaḥ kṛṣṇa-padāravindayor
vacāṁsi vaikuṇṭha-guṇānavarṇane
karau harer mandira-mārjanādiṣu
śrutiṁ cakārācyuta-sat-kathodaye
mukunda-liṅgālaya-darśane dṛśau
tad-bhṛtya-gātra-sparśe'ṅga-saṅgamam
ghrāṇaṁ ca tat-pāda-saroja-saurabhe
śrīmat-tulasyā rasanāṁ tad-arpite
pādau hareḥ kṣetra-padānusarpaṇe
śiro hṛṣīkeśa-padābhivandane
kāmaṁ ca dāsye na tu kāma-kāmyayā
yathottamaśloka-janāśrayā ratiḥ


"King Ambarīṣa fixed his mind on the lotus feet of Lord Kṛṣṇa, engaged his words in describing the abode of the Lord, his hands in cleansing the temple of the Lord, his ears in hearing the pastimes of the Lord, his eyes in seeing the form of the Lord, his body in touching the body of the devotee, his nostrils in smelling the flavor of the flowers offered to the lotus feet of the Lord, his tongue in tasting the tulasī leaves offered to Him, his legs in traveling to the holy place where His temple is situated, his head in offering obeisances unto the Lord, and his desires in fulfilling the desires of the Lord ...and all these qualifications made him fit to become a mat-paraḥ devotee of the Lord." (Bhāg. 9.4.18-20)
 
The word mat-paraḥ is most significant in this connection. How one can become amat-paraḥ is described in the life of Mahārāja Ambarīṣa. Śrīla Baladeva Vidyābhūṣaṇa,a great scholar and ācārya in the line of the mat-paraḥ, remarks: "mad-bhakti-prabhāvena sarvendriya-vijaya-pūrvikā svātma dṛṣṭiḥ sulabheti bhāvaḥ." "The senses can be completelycontrolled only by the strength of devotional service to
Kṛṣṇa." Also the example of fire is sometimes given: "As the small flames within burn everything within the room, similarly Lord Viṣṇu, situated in the heart of the yogī, burns up all kinds of impurities." The Yoga-sūtra also prescribes meditation on Viṣṇu, and not meditation on the void. The so-called yogīs who meditate on something which is not the Viṣṇu form simply waste their time in a vain search after some
phantasmagoria. We have to be Kṛṣṇa conscious-devoted to the Personality of Godhead. This is the aim of the real yoga.

KRISHNA_FESTIVAL_AT_AHMEDABAD

HARE KRSNA  viewers

Last  night  I was  at the  Krishna  Festival   in   Ahmedabad .A swami  indradyumn was  present , who  was   initiated   by  shrila  Prabhupad  in  1967 in  America .He  was a  US  commando , but  as   he  came  under shrila Prabhupad's  presence . He  left  his   job  and  became  the  disciple  of  shrila Prabhupad .He  has  come  to  ahmedabad  for  the  Krishna Festival  with  his  35  disciples .There  were  many  programmes like  a play of GITA  ,Puppet show Magic  show , a  dance  shows  based  on  Bharatnatyam and Kathak . A  kirtan   was  also  performed  by  Indradyumn  swami . At  the  end , There  was  a  Prasad distribution  also . A  nice  Krishna  Conscious  time  at  the  Festival .



CHANT   HARE  KRSNA  AND  BE  HAPPY .

HARE KRSNA: BHAGVAD_GITA CHAPTER_2 VERSE_12

http://www.krishna.comHARE KRSNA: BHAGVAD_GITA CHAPTER_2 VERSE_12

BHAGVAD_GITA CHAPTER_2 VERSE_12

VERSE 12

na tv evāhaṁ jātu nāsaṁ
na tvaṁ neme janādhipāḥ
na caiva na bhaviṣyāmaḥ
sarve vayam ataḥ param

SYNONYMS

na—never; tu—but; eva—certainly; aham—I; jātu—become; na—never;āsam—existed; na—it is not so; tvam—yourself; na—not; ime—all these;janādhipāḥ—kings; na—never; ca—also; eva—certainly; na—not like that;bhaviṣyāmaḥ—shall exist; sarve—all of us; vayam—we; ataḥ param—hereafter

TRANSLATION

Never was there a time when I did not exist, nor you, nor all these kings; nor in the
future shall any of us cease to be.


PURPORT

In the Vedas, in the Kaṭha Upaniṣad as well as in the Śvetāśvatara Upaniṣad, it is said
that the Supreme Personality of Godhead is the maintainer of innumerable living
entities, in terms of their different situations according to individual work and reaction
of work. That Supreme Personality of Godhead is also, by His plenary portions, alive in
the heart of every living entity. Only saintly persons who can see, within and without,
the same Supreme Lord, can actually attain to perfect and eternal peace.

nityo nityānāṁ cetanaś cetanānām
eko bahūnāṁ yo vidadhāti kāmān
tam ātmasthaṁ ye 'nupaśyanti dhīrās
teṣāṁ śāntiḥ śāśvatī netareṣām.
(Kaṭha 2.2.13)

The same Vedic truth given to Arjuna is given to all persons in the world who pose
themselves as very learned but factually have but a poor fund of knowledge. The Lord
says clearly that He Himself, Arjuna, and all the kings who are assembled on the
battlefield, are eternally individual beings and that the Lord is eternally the maintainer
of the individual living entities both in their conditioned as well as in their liberated
situations. The Supreme Personality of Godhead is the supreme individual person, and
Arjuna, the Lord's eternal associate, and all the kings assembled there are individual,
eternal persons. It is not that they did not exist as individuals in the past, and it is not
that they will not remain eternal persons. Their individuality existed in the past, and
their individuality will continue in the future without interruption. Therefore, there is
no cause for lamentation for anyone.
The Māyāvādī theory that after liberation the individual soul, separated by the
covering of māyā or illusion, will merge into the impersonal Brahman and lose its
individual existence is not supported herein by Lord Kṛṣṇa, the supreme authority. Nor is the theory that we only think of individuality in the conditioned state supported
herein. Kṛṣṇa clearly says herein that in the future also the individuality of the Lord
and others, as it is confirmed in the Upaniṣads, will continue eternally. This statement
of Kṛṣṇa is authoritative because Kṛṣṇa cannot be subject to illusion. If individuality is
not a fact, then Kṛṣṇa would not have stressed it so much—even for the future. The
Māyāvādī may argue that the individuality spoken of by Kṛṣṇa is not spiritual, but
material. Even accepting the argument that the individuality is material, then how can
one distinguish Kṛṣṇa's individuality? Kṛṣṇa affirms His individuality in the past and
confirms His individuality in the future also. He has confirmed His individuality in
many ways, and impersonal Brahman has been declared to be subordinate to Him.
Kṛṣṇa has maintained spiritual individuality all along; if He is accepted as an ordinary
conditioned soul in individual consciousness, then His Bhagavad-gītā has no value as
authoritative scripture. A common man with all the four defects of human frailty is
unable to teach that which is worth hearing. The Gītā is above such literature. No
mundane book compares with the Bhagavad-gītā. When one accepts Kṛṣṇa as an
ordinary man, the Gītā loses all importance. The Māyāvādī argues that the plurality
mentioned in this verse is conventional and that it refers to the body. But previous to
this verse such a bodily conception is already condemned. After condemning the bodily
conception of the living entities, how was it possible for Kṛṣṇa to place a conventional
proposition on the body again? Therefore, individuality is maintained on spiritual
grounds and is thus confirmed by great ācāryas like Śrī Rāmānuja and others. It is
clearly mentioned in many places in the Gītā that this spiritual individuality is
understood by those who are devotees of the Lord. Those who are envious of Kṛṣṇa as
the Supreme Personality of Godhead have no bona fide access to the great literature.
The nondevotee's approach to the teachings of the Gīta is something like bees licking
on a bottle of honey. One cannot have a taste of honey unless one opens the bottle.
Similarly, the mysticism of the Bhagavad-gītā can be understood only by devotees, and
no one else can taste it, as it is stated in the Fourth Chapter of the book. Nor can the
Gītā be touched by persons who envy the very existence of the Lord. Therefore, the
Māyāvādī explanation of the Gītā is a most misleading presentation of the whole truth.
Lord Caitanya has forbidden us to read commentations made by the Māyāvādīs and
warns that one who takes to such an understanding of the Māyāvādī philosophy loses
all power to understand the real mystery of the Gītā. If individuality refers to the
empirical universe, then there is no need of teaching by the Lord. The plurality of the
individual soul and of the Lord is an eternal fact, and it is confirmed by the Vedas as
above mentioned.
 

ARJUNA_IS_FOOL_CHAPTER_2 VERSE_11

VERSE 11

śrī-bhagavān uvāca
aśocyān anvaśocas tvaṁ
prajñā-vādāṁś ca bhāṣase
gatāsūn agatāsūṁś ca
nānuśocanti paṇḍitāḥ

SYNONYMS


śrī bhagavān uvāca—the Supreme Personality of Godhead said; aśocyān—that which is
not worthy of lamentation; anvaśocaḥ—you are lamenting; tvam—you;
prajñā-vādāḥ—learned talks; ca—also; bhāṣase—speaking; gata—lost; asūn—life;
agata—not past; asūn—life; ca—also; na—never; anuśocanti—lament; paṇḍitāḥ—the
learned

TRANSLATION

The Blessed Lord said: While speaking learned words, you are mourning for what is
not worthy of grief. Those who are wise lament neither for the living nor the dead.

PURPORT

The Lord at once took the position of the teacher and chastised the student, calling
him, indirectly, a fool. The Lord said, you are talking like a learned man, but you do not
know that one who is learned—one who knows what is body and what is soul—does
not lament for any stage of the body, neither in the living nor in the dead condition. As
it will be explained in later chapters, it will be clear that knowledge means to know
matter and spirit and the controller of both. Arjuna argued that religious principles
should be given more importance than politics or sociology, but he did not know that
knowledge of matter, soul and the Supreme is even more important than religious
formularies. And, because he was lacking in that knowledge, he should not have posed
himself as a very learned man. As he did not happen to be a very learned man, he was
consequently lamenting for something which was unworthy of lamentation. The body is
born and is destined to be vanquished today or tomorrow; therefore the body is not as
important as the soul. One who knows this is actually learned, and for him there is no
cause for lamentation, regardless of the condition of the material body.

BHAGAVAD GITA CHAPTER_2 VERSE_10

HARE KRSNA   TO  ALL ,. 
VERSE 10

tam uvāca hṛṣīkeśaḥ
prahasann iva bhārata
senayor ubhayor madhye
viṣīdantam idaṁ vacaḥ

SYNONYMS

tam—unto him; uvāca—said; hṛṣīkeśaḥ—the master of the senses, Kṛṣṇa;
prahasan—smiling; iva—like that; bhārata—O Dhṛtarāṣṭra, descendant of Bharata;
senayoḥ—of the armies; ubhayoḥ—of both parties; madhye—between;
viṣīdantam—unto the lamenting one; idam—the following; vacaḥ—words.

TRANSLATION

O descendant of Bharata, at that time Kṛṣṇa, smiling, in the midst of both the armies,
spoke the following words to the grief-stricken Arjuna.

PURPORT

The talk was going on between intimate friends, namely the Hṛṣīkeśa and the
Guḍākeśa. As friends, both of them were on the same level, but one of them voluntarily
became a student of the other. Kṛṣṇa was smiling because a friend had chosen to
become a disciple. As Lord of all, He is always in the superior position as the master of
everyone, and yet the Lord accepts one who wishes to be a friend, a son, a lover or a
devotee, or who wants Him in such a role. But when He was accepted as the master, He
at once assumed the role and talked with the disciple like the master—with gravity, as
it is required. It appears that the talk between the master and the disciple was openly
exchanged in the presence of both armies so that all were benefitted. So the talks of
Bhagavad-gītā are not for any particular person, society, or community, but they are for
all, and friends or enemies are equally entitled to hear them.

BHAGAVAD GITA CHAPTER_2 VERSE_9

VERSE 9

sañjaya uvāca
evam uktvā hṛṣīkeśaṁ
guḍākeśaḥ parantapaḥ
na yotsya iti govindam
uktvā tūṣṇīṁ babhūva ha





SYNONYMS

sañjayaḥ uvāca—Sañjaya said; evam—thus; uktvā—speaking; hṛṣīkeśam—unto Kṛṣṇa,the master of the senses; guḍākeśaḥ—Arjuna, the master at curbing ignorance;parantapaḥ—the chastiser of the enemies; na yotsye—I shall not fight; iti—thus;govindam—unto Kṛṣṇa, the giver of pleasure; uktvā—saying; tūṣṇīm—silent;babhūva—became; ha—certainly
 
TRANSLATION

Sañjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Kṛṣṇa,"Govinda, I shall not fight," and fell silent.

PURPORT


Dhṛtarāṣṭra must have been very glad to understand that Arjuna was not going to fight and was instead leaving the battlefield for the begging profession. But Sañjaya disappointed him again in relating   that   Arjuna   was   competent    to kill   his     enemies  (parantapaḥ).   Although   Arjuna  was  for  the  time  being overwhelmed  with  false  grief  due to family affection,  he surrendered unto Kṛṣṇa, the supreme spiritual master, as a disciple. This indicated that he would soon be free from the false lamentation resulting from family affection and would be enlightened with perfect knowledge of self-realization, or Kṛṣṇa consciousness, and would then surely fight. Thus Dhṛtarāṣṭra's joy would be frustrated, since Arjuna would be enlightened. by Kṛṣṇa and would fight  to the end.



 

BHAGAVAD_GITA CHAPTER_2 VERSE_8

VERSE 8

na hi prapaśyāmi mamāpanudyād
yac chokam ucchoṣaṇam indriyāṇām
avāpya bhūmāv asapatnam ṛddhaṁ
rājyaṁ surāṇām api cādhipatyam


SYNONYMS

na—do not; hi—certainly; prapaśyāmi—I see; mama—my; apanudyāt—they can drive
away; yat—that; śokam—lamentation; ucchoṣaṇam—drying up; indriyāṇām—of the
senses; avāpya—achieving; bhūmau—on the earth; asapatnam—without rival;
ṛddham—prosperous; rājyam—kingdom; surāṇām—of the demigods; api—even;
ca—also; ādhipatyam—supremacy

TRANSLATION

I can find no means to drive away this grief which is drying up my senses. I will not
be able to destroy it even if I win an unrivalled kingdom on the earth with sovereignty
like that of the demigods in heaven.

PURPORT

Although Arjuna was putting forward so many arguments based on knowledge of the
principles of religion and moral codes, it appears that he was unable to solve his real
problem without the help of the spiritual master, Lord Śrī Kṛṣṇa. He could understand
that his so-called knowledge was useless in driving away his problems, which were
drying up his whole existence; and it was impossible for him to solve such perplexities
without the help of a spiritual master like Lord Kṛṣṇa. Academic knowledge,
scholarship, high position, etc., are all useless in solving the problems of life; help can
only be given by a spiritual master like Kṛṣṇa. Therefore, the conclusion is that a
spiritual master who is one hundred percent Kṛṣṇa conscious is the bona fide spiritual
master, for he can solve the problems of life. Lord Caitanya said that one who is master
in the science of Kṛṣṇa consciousness, regardless of his social position, is the real
spiritual master.

kibāvipra, kibā nyāsī, śūdra kene naya
yei kṛṣṇa-tattva-vettā, sei 'guru' haya.
(Caitanya-caritāmṛta, Madhya 8.127)

"It does not matter whether a person is a vipra [learned scholar in Vedic wisdom] or is
born in a lower family, or is in the renounced order of life—if he is master in the
science of Kṛṣṇa, he is the perfect and bona fide spiritual master." So without being a
master in the science of Kṛṣṇa consciousness, no one is a bona fide spiritual master. It is
also said in Vedic literatures:

ṣaṭ-karma-nipuṇo vipro mantra-tantra-viśāradaḥ
avaiṣṇavo gurur na syād vaiṣṇavaḥ śvapaco guruḥ

"A scholarly brāhmaṇa, expert in all subjects of Vedic knowledge, is unfit to become a
spiritual master without being a Vaiṣṇava, or expert in the science of Kṛṣṇa
consciousness. But a person born in a family of a lower caste can become a spiritual
master if he is a Vaiṣṇava, or Kṛṣṇa conscious."

The problems of material existence—birth, old age, disease and death—cannot be
counteracted by accumulation of wealth and economic development. In many parts of
the world there are states which are replete with all facilities of life, which are full of
wealth, and economically developed, yet the problems of material existence are still
present. They are seeking peace in different ways, but they ean achieve real happiness
only if they consult Kṛṣṇa, or the Bhagavad-gītā and Śrīmad-Bhāgavatam—which
constitute the science of Kṛṣṇa—or the bona fide representative of Kṛṣṇa, the man in
Kṛṣṇa consciousness.

If economic development and material comforts could drive away one's lamentations
for family, social, national or international inebrieties, then Arjuna would not have
said that even an unrivalled kingdom on earth or supremacy like that of the demigods
in the heavenly planets would not be able to drive away his lamentations. He sought,
therefore, refuge in Kṛṣṇa consciousness, and that is the right path for peace and 
 harmony. Economic development or supremacy over the world can be finished at any
moment by the cataclysms of material nature. Even elevation into a higher planetary
situation, as men are now seeking a place on the moon planet, can also be finished at
one stroke. The Bhagavad-gītā confirms this: kṣīṇe puṇye martyalokaṁ viśanti "When
the results of pious activities are finished, one falls down again from the peak of
happiness to the lowest status of life." Many politicians of the world have fallen down in
that way. Such downfalls only constitute more causes for lamentation.
Therefore, if we want to curb lamentation for good, then we have to take shelter of
Kṛṣṇa, as Arjuna is seeking to do. So Arjuna asked Kṛṣṇa to solve his problem
definitely, and that is the way of Kṛṣṇa consciousnessd

BHAGAVAD GITA CHAPTER_2 VERSE_6

HELLO  FRIENDS  , BEFORE  TWO  POST  WE   WERE  AT  5th  VERSE OF  BHAGAVAD GITA'S   SECOND CHAPTER , NOW  WE  WILL GO  AHEAD  FROM  6th  VERSE .

VERSE  6
na caitad vidmaù kataran no garéyo
yad vä jayema yadi vä no jayeyuù
yän eva hatvä na jijéviñämas
te 'vasthitäù pramukhe dhärtaräñöräù

SYNONYMS  

na—nor; ca—also; etat—this; vidmaù—do know; katarat—which; naù—us;
garéyaù—better; yat—what; vä—either; jayema—conquer us; yadi—if; vä—or;
naù—us; jayeyuù—conquer; yän—those; eva—certainly; hatvä—by killing; na—never;
jijéviñämaù—want to live; te—all of them; avasthitäù—are situated; pramukhe—in the
front; dhärtaräñöräù—the sons of Dhåtaräñöra

TRANSLATION

Nor do we know which is better—conquering them or being conquered by them. The
sons of Dhåtaräñöra, whom if we killed we should not care to live, are now standing
before us on this battlefield

PURPORT

ARJUNA did not know whether he should fight and risk unnecessary violence,
although fighting is the duty of the KSATRIYA, or whether he should refrain and live by
begging. If he did not conquer the enemy, begging would be his only means of
subsistence. Nor was there certainty of victory, because either side might emerge
victorious. Even if victory awaited them (and their cause was justified), still, if the sons
of DHITRASTA died in battle, it would be very difficult to live in their absence. Under
the circumstances, that would be another kind of defeat for them. All these
considerations by Arjuna definitely prove that he was not only a great devotee of the
Lord but that he was also highly enlightened and had complete control over his mind
and senses. His desire to live by begging, although he was born in the royal household, is
another sign of detachment. He was truly virtuous, as these qualities, combined with his
faith in the words of instruction of SRI KRSNA (his spiritual master), indicate. It is
concluded that ARJUNA was quite fit for liberation. Unless the senses are controlled,

there is no chance of elevation to the platform of knowledge, and without knowledge
and devotion there is no chance of liberation. Arjuna was competent in all these
attributes, over and above his enormous attributes in his material relationships

MAHA VISNU

VISNU  impregnated Mäyä or material nature simply by glancing at her. This is the
spiritual method. Materially we are limited to impregnate by only one particular part of
our body, but the Supreme Lord, KRSNA or MAHA VISNU, can impregnate any part by any
part. Simply by glancing the Lord can conceive countless living entities in the womb of
material nature. The Brahma-samhita also confirms that the spiritual body of the
Supreme Lord is so powerful that any part of that body can perform the functions of
any other part. We can only touch with our hands or skin, but KRSNAcan touch just by
glancing. We can only see with our eyes, we cannot touch or smell with them. KRSNAhowever, can smell and also eat with His eyes. When foodstuffs are offered to KRSNA we
don't see Him eating, but He eats simply by glancing at the food. We cannot imagine
how things work in the spiritual world where everything is spiritual. It is not that KRSNA does not eat or that we imagine that He eats; He actually eats, but His eating is
different from ours. Our eating process will be similar to His when we are completely onthe spiritual platform. On that platform every part of the body can act on behalf of any OTHER  PART.

VISNU  does not require anything in order to create. He does not require the goddess
LAKSHMI  in order to give birth to Brahmä, for Brahmä is born from a lotus flower which
grows from the navel of  VISNU. The goddess LAKSHMI  sits at the feet of Viñëu and serves
Him. In this material world sex is required to produce children, but in the spiritual
world one can produce as many children as he likes without having to take help from
his wife. Because we have no experience with spiritual energy, we think that Brahmä's
birth from the navel of VISNU is simply a fictional story. We are not aware that spiritual
energy is so powerful that it can do anything and everything. Material energy is
dependent on certain laws, but spiritual energy is fully independent

Brahmä is born from the navel of Garbhodakasaye VISNU, who is but a partial
manifestation of the MAHA VISNU. Countless universes reside like seeds within the skin
pores of the MAHA VISNU, and when He exhales, they all are manifest. In the material
world we have no experience of such a thing, but we do experience a perverted
reflection in the phenomenon of perspiration. We cannot imagine, however, the
duration of one breath of the MAHA VISNU, for within one breath all of the universes
are created and annihilated. Lord Brahmä only lives for the duration of one breath, and
according to our time scale 4,320,000,000 years constitute only twelve hours of Brahmä,
and Brahmä lives one hundred of his years. Yet the whole life of Brahmä is contained
within one breath of the MAHA VISNU. Thus it is not possible for us to imagine the
breathing power of the Supreme Lord. That MAHA VISNU  is but a partial manifestation
of KRSNA.

EIGHT VERSES CREATED BY LORD CHAITANYA ( INCARNARION OF LORD KRSNA )

LORD  CHAITANYA  had  created  eight  verses , called  SIKSASTAKA . These eight verses clearly reveal His  mission and precepts. These supremely valuable prayers are translated herein .

1. Glory to the SRI KRSNA SANKIRTAN , which cleanses the heart of all the dust
   accumulated for years and extinguishes the fire of conditional life, of repeated birth
   and death. This   SANKIRTAN   movement is the prime benediction for humanity at large
   because it spreads the rays of the benediction moon. It is the life of all transcendental
   knowledge. It increases the ocean of transcendental bliss, and it enables us to fully taste
   the nectar for which we are always anxious.
2.  O my Lord, Your holy name alone can render all benediction to living beings, and
   thus You have hundreds and millions of names like Kåñëa and Govinda. In these
   transcendental names You have invested all Your transcendental energies. There are
   not even hard and fast rules for chanting these names. O my Lord, out of kindness You
   enable us to easily approach You by Your holy names, but I am so unfortunate that I
   have no attraction for them.
3. One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree,devoid of all sense of false prestige and should be ready to offer all respect to others. In
   such a state of mind one can chant the holy name of the Lord constantly.
4. O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful
   women, nor do I want any number of followers. I only want Your causeless devotional
   service birth after birth.
5. O son of Mahäräja Nanda [KRSNA], I am Your eternal servitor, yet somehow or other
   I have fallen into the ocean of birth and death. Please pick me up from this ocean of
   death and place me as one of the atoms at Your lotus feet.
6. O my Lord, when will my eyes be decorated with tears of love flowing constantly
   when I chant Your holy name? When will my voice choke up, and when will the hairs
   of my body stand on end at the recitation of Your name?
7. O Govinda! Feeling Your separation, I am considering a moment to be like twelve
   years or more. Tears are flowing from my eyes like torrents of rain, and I am feeling all
   vacant in the world in Your absence
8. I know no one but Kåñëa as my Lord, and He shall remain so even if He handles me
   roughly by His embrace or makes me brokenhearted by not being present before me. He
   is completely free to do anything and everything, for He is always my worshipful Lord
   unconditionally.

BHAGAVAD-GITA CHAPTER_2 VERSE_5

verse
gurün ahatvä hi mahänubhävän
çreyo bhoktuà bhaikñyam apéha loke
hatvärtha-kämäàs tu gurün ihaiva
bhuïjéya bhogän rudhira-pradigdhän

SYNONYMS

gurün—the superiors; ahatvä—by killing; hi—certainly; mahä-anubhävän—great souls;
çreyaù—it is better; bhoktum—to enjoy life; bhaikñyam—begging; api—even; iha—in
this life; loke—in this world; hatvä—killing; artha—gain; kämän—so desiring; tu—but;
gurün—superiors; iha—in this world; eva—certainly; bhuïjéya—has to enjoy;
bhogän—enjoyable things; rudhira—blood; pradigdhän—tainted with.

 TRANSLATION 

It is better to live in this world by begging than to live at the cost of the lives of great
souls who are my teachers. Even though they are avaricious, they are nonetheless
superiors. If they are killed, our spoils will be tainted with blood.

PURPORT

According to scriptural codes, a teacher who engages in an abominable action and
has lost his sense of discrimination is fit to be abandoned. Bhéñma and Droëa were
obliged to take the side of Duryodhana because of his financial assistance, although
they should not have accepted such a position simply on financial considerations.
Under the circumstances, they have lost the respectability of teachers. But Arjuna
thinks that nevertheless they remain his superiors, and therefore to enjoy material
profits after killing them would mean to enjoy spoils tainted with blood.

HARE  KRSNA

BHAGAVAD-GITA CHAPTER_2 VERSE_4

arjuna uväca

kathaà bhéñmam ahaà saìkhye
droëaà ca madhusüdana
iñubhiù pratiyotsyämi
püjärhäv ari-südana

SYNONYMS

arjunaù uväca—Arjuna said; katham—how; bhéñmam—unto Bhéñma; aham—I;
saìkhye—in the fight; droëam—unto Droëa; ca—also, madhusüdana—O killer of
Madhu; iñubhiù—with arrows; pratiyotsyämi—shall counterattack; püjä-arhau—those
who are worshipable; arisüdana—O killer of the enemies.

TRANSLATION

Arjuna said: O killer of Madhu [Kåñëa], how can I counterattack with arrows in
battle men like Bhéñma and Droëa, who are worthy of my worship?

PURPORT

Respectable superiors like Bhéñma the grandfather and Droëäcärya the teacher arealways worshipable. Even if they attack, they should not be counterattacked. It is general etiquette that superiors are not to be offered even a verbal fight. Even if they are sometimes harsh in behavior, they should not be harshly treated. Then, how is it possible for Arjuna to counterattack them? Would Kåñëa ever attack His own grandfather, Ugrasena, or His teacher, Sändépani Muni? These were some of the arguments by Arjuna to Kåñëa.

BHAGAVAD_GITA CHAPTER 2 VERSE _ 3

klaibyaà mä sma gamaù pärthaT
naitat tvayy upapadyate
kñudraà hådaya-daurbalyaà
tyaktvottiñöha parantapa

SYNONYMS

klaibyam—impotence; mä—do not; sma—take it; gamaù—go in; pärtha—O son of
Påthä; na—never; etat—like this; tvayi—unto you; upapadyate—is befitting;
kñudram—very little; hådaya—heart; daurbalyam—weakness; tyaktvä—giving up;
uttiñöha—get up; parantapa—O chastiser of the enemies.


TRANSLATION

O son of Påthä, do not yield to this degrading impotence. It does not become you.
Give up such petty weakness of heart and arise, O chastiser of the enemy.

PURPORT

Arjuna was addressed as the "son of Påthä," who happened to be the sister of Kåñëa's
father Vasudeva. Therefore Arjuna had a blood relationship with Kåñëa. If the son of a
ksatriya declines to fight, he is a kñatriya in name only, and if the son of a brähmaëa
acts impiously, he is a brähmaëa in name only. Such kñatriyas and brähmaëas are
unworthy sons of their fathers; therefore, Kåñëa did not want Arjuna to become an
unworthy son of a kñatriya. Arjuna was the most intimate friend of Kåñëa, and Kåñëa
was directly guiding him on the chariot; but in spite of all these credits, if Arjuna
abandoned the battle, he would be committing an infamous act; therefore Kåñëa said
that such an attitude in Arjuna did not fit his personality. Arjuna might argue that he
would give up the battle on the grounds of his magnanimous attitude for the most
respectable Bhéñma and his relatives, but Kåñëa considered that sort of magnanimity
not approved by authority. Therefore, such magnanimity or so-called nonviolence
should be given up by persons like Arjuna under the direct guidance of Kåñëa.