गुरुदेव कृपा बिन्दु दिया ...श्रीला भक्तिविनोदा ठाकुर

gurudeva!
kripa-bindu diya, kara ei dase,
trinapeksha ati hina
sakala sahane, bala diya kara,
nija-mane spriha-hina (1)

Gurudeva! Give me a drop of mercy - make this servant more humble than a blade
of grass. Give me the strength to tolerate all eventualities. Let me not hanker for my
own honor and fame.

sakale sammana, karite shakati,
deha natha! yathayatha
tabe ta’ gaiba, harinama sukhe,
aparadha ha’be hata (2)

Give me the power to honor all living entities according to what they are due (and
all Vaishnavas as befitting their platform). Then I will be able to chant the holy names
blissfully, and all my offenses will be vanquished!

kabe hena kripa, labhiya e jana,
kritartha haibe natha!
shakti-buddhi-hina, ami ati dina,
kara more atma-satha (3)

O my master! When will I be benedicted with your mercy and finally be successful
in my life? I am so fallen that I have no strength or intelligence. Kindly take my soul
and make me like you.

yogyata-vicare, kichu nahi pai,
tomara karuna sara
karuna na haile, kadiya kadiya,
prana na rakhiba ara (4)

If I examine myself, I find no good qualities; Your mercy is the essence of my
existence. If you are not merciful, then bitterly weeping I will no longer maintain my
life।

Shrila Bhaktivinoda Thakura

KRSNA' S LOST COW

Tum Dhundo Mujhe Gopal, Main Khoi Gayi Yaa Teri,

Sudh Lo Mori Gopal, Main Khoi Gayi Yaa Teri,
Panch Vikar Se Haki Jaye, Panch Tatv Ki Yeh Dehi,

Barbas Bhatki Dur Kahi Main, Chain Na Pawo Ab Teri,
Yeh Kaisa Maya Jaal, Main Ulzi Gayi Yaa Teri,

Sudh Lo Mori Gopal, Main Khoi Gayi Yaa Teri,
Jamuna Taat Na Nandan Watna, Gopi Gwal Koi Dikhe,

Kusum Lata Na Teri Chatana Na, Pakh Pakhero Koi Dikhe,
Ab Sanj Dhali Ghanshyam Main, Vyakul Gayi Yaa Teri,

Sudh Lo Mori Gopal, Main Khoi Gayi Yaa Teri,
Kit Pawo Tarvar Ki Chawn, Jit Saje Krishan Kanhiya,

Man Ka Tap Shrap Bhatkan Ka, Tum Hi Haro Har Ras Rachyi,
Ab Rup Niharo Baat Tab Bhi, Main Gayi Yaa Teri,

Sudh Lo Mori Gopal, Main Khoi Gayi Yaa Teri,
Bansi Ke Swarnadh Tero, Madhur Tan Se Mujhe Pukaro,

Radha Krishan Govind Harihar, Mulrli Manohar Naam Tiharo,
Mujhe Kubaro He Gopal Main, Khoi Gayi Yaa Teri,

Tum Dhundo Mujhe Gopal, Main Khoi Gayi Yaa Teri

BRAJRAS

सूरदास

सखी, इन नैनन तें घन हारे ।
बिन ही रितु बरसत निसि बासर, सदा मलिन दोउ तारे ॥
ऊरध स्वाँस समीर तेज अति, सुख अनेक द्रुम डारे ।
दिसिन्ह सदन करि बसे बचन-खग, दुख पावस के मारे ॥
सुमिरि-सुमिरि गरजत जल छाँड़त, अंसु सलिल के धारे ॥
बूड़त ब्रजहिं 'सूर' को राखै, बिनु गिरिवरधर प्यारे ॥

- सूरदास

प्रीति करि काहु सुख न लह्यो।
प्रीति पतंग करी दीपक सों, आपै प्रान दह्यो॥
अलिसुत प्रीति करी जलसुत सों, संपति हाथ गह्यो।
सारँग प्रीति करी जो नाद सों, सन्मुख बान सह्यो॥
हम जो प्रीति करि माधव सों, चलत न कछु कह्यो।
'सूरदास' प्रभु बिनु दुख दूनो, नैननि नीर बह्यो॥

- सूरदास

Surdas

The Glories of Vrindavana धाम through quotes

Selected verses from the Vedic scriptures:

In all the three planetary systems, this earth is especially fortunate for here stands the town of Vrindavana
Adi Purana

Vrindavana dhäma is non-different from Krishna because the name, form, fame, and place where the Lord manifests – are all identical with the Lord as absolute knowledge. Therefore, Vrindavana dhäma is as worshipable as the Lord.
Srimad Bhagavatam (Intro) — Srila Prabhupada

By uttering the name of Vrindavana one attains the merit of chanting Krishna's holy name. By smelling the fragrance of Vrindavana, one is blessed by the merit of smelling the sweet fragrance of tulasi leaves offered to Lord Govinda
Garga Samhita

How wonderfull it is that simply by residing in Vrindavana even for one day, one can achieve a transcendental loving attitude towards the Supreme Personality of Godhead. This land of Vrindavana must be far more glorious than even Vaikuntha. Bhakti-rasamrita-sindhu — Srila Rupa Goswami

Visiting Vrindavana is by itself equal to the merit of visualisation of Lord Hari. By eating in Vrindavana one obtains the merit of partaking of the offering to Lord Hari. By working in Vrindavana with one's hands, one obtains the merit of serving Lord Hari. Walking in Vrindavana equals the merit of pilgramage to a different holy place with each and every step.
Garga Samhita

The results of travelling to all the pilgrimages in the three worlds is achieved simply by touching the holy land of Vrindavana.
Bhakti-rasamrita-sindhu — Srila Rupa Goswami

Even if I have the opportunity to bathe in the nectarian ocean of pure love of Krishna, and even if I have the pure devotees of the infalible Supreme Personality of Godhead as my associates, I will not consent to live, even for a single moment, in any sacred place other than Vrajabhümi.
Vraja-vilas-stava — Raghunatha dasa गोस्वामी

Selected verses from the Mathura Mahatmya of Srila Rupa Gosvam

If a person who has not seen Vrindavana has a keen desire to see Vrindavana, he will be reborn in Vrindavana no matter where he dies.

If a man decides in his mind “I will go to Vrindavana and stay there,” — simply by having such thoughts he will be freed from the wheel of saàsära.

All the sins accumulated through many births can be destroyed in a second by staying in Vrindavana
Sins committed in Vrindavana can be washed off in Vrindavana only. By staying in Vrindavana one can rise above dhärma, ärtha, karma and mokña. All these steps leading to salvation are easily attainable in Vrindavana.

Those who stay in Vrindavana for three nights, to them Lord Krishna gives happiness not even obtainable for those who are liberated.

Those who with devotion for Lord Krishna make a parikramä of Vrindavana — are freed from all sins and at death go straight to Viñëuloka.

Even women, malecchas, sudras, animals, birds, deer or anyone else dying in Vrindavana — goes to Visëuloka.

Candälas, yavanas, women, and murderers who die in Vrindavana — will not take birth again.
Dumb unconscious beings, the blind, killers, and those not practicing any tapasya or nyamas, who die in Vrindavana at any time — go to Viñëuloka.

Any man — dying in a gutter, a broken house, a cemetery, in the air, on a stage, in a bed, in a mansion or anywhere in Vrindavana — will attain liberation.

If a person who has not seen Vrindavan has a keen desire to see Vrindavan, he will be reborn in Vrindavan no matter where he dies.

If a man decides in his mind-I will go to Vrindavan and stay there-simply by having such thoughts he will be freed from the wheel of samsara

Sins commited in Vrindavan can be washed off in Vrindavan only. By staying in Vrindavan one can rise above dharma, artha, karma and moksha. All these steps leading to salvation are easily attainable in Vrindavan.

Srila Prabhupada Quote….

"Those who have gone to Vrndavana, they have seen the temple of Radha-Madana-mohana. That was established by Sanatana Gosvami, the first disciple of Lord Caitanya Mahaprabhu. Sanatana Gosvami established this Madana-mohana temple, and Rupa Gosvami established that Govindaji's temple, and the Jiva Gosvami established Radha-Damodara temple. Gopal Bhatta Gosvami established Radha-Ramana temple. In this way, in Vrndavana there are seven temples authorizedly established by the Gaudiya-sampradaya, Caitanya Mahaprabhu's sampradaya. Later on, many big, big kings and zamindars, landlords, they also established many temples, big, big temples. And altogether, there are five thousand temples in a small city like Vrndavana, and thousands of men go to see the Deities in every temple almost every day, and especially during the four months Sravana, Bhadra, Asvina, Karttika: July, in July, August, September, October. So Vrndavana is always crowded by many pilgrims, and anyone who goes there, immediately he feels spiritual consciousness, especially nowadays."

Srila Prabhupada Lecture on Caitanya-caritamrta, 03-04-75, Dallas

Because it is vrindavana those who come should be exemplary so that all the people of Vrindavana..will see that we are actually following the six Gosvamis headed by Rupa Gosvami

Srila Prabhupad letter, 23 March, 1974

Akuras journey to Vrindaban is exemplary. One who intends to visit Vrindaban should follow the ideal footsteps of Akura and always think of the pastimes and activities of the Lord.

(Krsna book, Akuras arrival in vrindaban)

“In Vrindavana the temple of Govindadeva is surrounded by devoted worshipers. I prefer to live there. O king, in this world Vrindavana is the Vaikuntha of Govinda. Vrinda and other female devotees of Krishna also remain there। O Mahapala, those great souls who get darsana of Govinda in Vrindavana are the most glorified persons in this world.”

Skanda Purana, Narada Muni





“Between Nandisvara and Mahavana is a place named Vrindavana. This place is very suitable because it is lush with grass, plants, and creepers for the cows and other animals. It has nice gardens and tall mountains and is full of facilities for the happiness of all the gopas and gopis and our animals.”

Srimad Bhagavatam (10.11.28)

“Vrindavana is completely under Vrinda devi's grace. Sri Hari Himself lives in this splendid, incomprehensible place, which is served by the demigods headed by Brahma and Siva. Extending over a wide area, Vrndavana is decorated with forests of tulasi and the asramas of saints. Vrndavana is as dear to Govinda as Laksmi is to Visnu. Surrounded by His cowherd boys and cows, Madhava sports in Vrindavana with Balarama. O what a beautiful place is Vrindavana where Govardhana mountain along with many other holy places created by Lord Visnu are situated.”

Skanda Purana

“Vrindavana is filled with transcendental bliss. It destroys the greatest sins and miseries. Simply by living there one is awarded liberation.”

Padma Purana

“O friend, Vrindavana is spreading the glories of the earth, having obtained the treasure of the lotus feet of Krishna, the son of Devaki. The peacocks dance madly when they hear Govinda's flute, and when other creatures see them from the hilltops, they all become stunned.”

Srimad Bhagavatam (10.21.10)

“Every part of this beautiful Vrindavana is My abode. Every creature or demigod who lives in this place will attain Goloka dhama after death. The cowherd girls who live in My abode are yoginis. The five yojanas of Vrindavana forest are like My body and the spinal cord of the body is the Kalindi River, which flows with nectarean water. Deities and other spirits live here in invisible bodies. And I, living within every being, never leave this place. My appearance and disappearance has been enacted in every age. The divine and glorious illumination of this place is beyond worldly vision. The glories of Vrindavana are beyond anyone's calculation. People say Vrndavana covers sixteen krosa, and in the Sastra it is said Vrndavana extends five yojanas. Whoever has darsana of Govinda in Vrindavana never goes to Yamalaya, but attains the destination of pious persons. The temple of Sri Govindadeva is situated in Vrindavana and is surrounded by devotees. A fortunate person can have His darsana.”

Gautamiya tantra where Krishna says to narad

Think of Vrindaban with love, roll in teh dust of Vrindaban, offer your entire body to the service of Vrindaban and thus develop firm love for Vrindaban।

(Prababhodananda Saraswati, Vrindaban mahimamrata, staka 1 text 5)

The mind’s activities are thinking, feeling and willing, by which the mind accepts materially favorable things and rejects the unfavorable. This is the consciousness of people in general. But when one’s mind does not accept and reject but simply becomes fixed on the lotus feet of krsna, then one’s mind becomes as good as Vrindāvana. Wherever krsna is, there also are Śrīmatī Rādhārani, the gopīs, the cowherd boys and all the other inhabitants of Vrindāvana. Thus as soon as one fixes krsna in his mind, his mind becomes identical with Vrindāvana. In other words, when one’s mind is completely free from all material desires and is engaged only in the service of the Supreme Personality of Godhead, then one always lives in Vrindāvana, and nowhere else.¨

Srila Prabhupada

jaya radhe, jaya krsna

jaya radhe, jaya krsna,
jaya vrndavan,
sri govinda, gopinatha, madana-mohan

All glories to Radha and Krishna and the divine forest of Vrindavan. All glories to the three presiding Deities of Vrindavan: Sri Govinda, Gopinatha, and Madana-mohana.

syama-kunda, radha-kunda, giri-govardhan,
kalindi jamuna jaya,
jaya mahavan

All glories to Syama-kunda, Radha-kunda, Govardhana Hill, and the Yamuna River (Kalindi). All glories to the great forest known as Mahavana, where Krishna and Balarama displayed all of Their childhood pastimes.

kesi-ghata, bamsi-bata, dwadasa-kanan,
jaha saba lila koilo sri-nanda-nandan

All glories to Kesi-ghata, where Krishna killed the Kesi demon. All glories to the Vamsi-vata tree, where Krishna attracted all the gopis to come by playing His flute. Glories to all of the twelve forests of Vraja. At these places the son of Nanda, Sri Krishna, performed all of His pastimes.

sri-nanda-jasoda jaya,
jaya gopa-gan,
sridamadi jaya, jaya dhenu-vatsa-gan

All glories to Krishna’s divine father and mother, Nanda and Yasoda. All glories to the cowherd boys, headed by Sridama, the older brother of Srimati Radharani and Ananga Manjari. All glories to the cows and calves of Vraja

jaya brsabhanu, jaya
kirtida sundari,
jaya paurnamasi, jaya abhira-nagari

All glories to Radha’s divine father and mother, Vrishabhanu and the beautiful Kirtida. All glories to Paurnamasi, the mother of Sandipani Muni, grandmother of Madhumangala and Nandimukhi, and beloved disciple of Devarsi Narada. All glories to the young cowherd maidens of Vraja.

jaya jaya gopiswara vrndavana-majh,
jaya jaya krsna-sakha
batu dwija-raj

All glories, all glories to Gopisvara Shiva, who resides in Vrindavan in order to protect the holy dhama. All glories, all glories to Krishna’s funny brahmana friend, Madhumangala.

jaya rama-ghata, jaya rohini-nandan,
jaya jaya vrndavana-
basi jata jan

All glories to Rama-ghata, where Lord Balarama performed His rasa dance. All glories to Lord Balarama, the son of Rohini. All glories, all glories to all of the residents of Vrindavan.

jaya dwija-patni, jaya naga-kanya-gan,
bhaktite jahara pailo govinda-caran

All glories to the wives of the proud Vedic brahmanas. All glories to the wives of the Kaliya serpent. Through pure devotion they all obtained the lotus feet of Lord Govinda.

sri-rasa-mandala jaya,
jaya radha-syam,
jaya jaya rasa-lila sarva-manoram

All glories to the place where the rasa dance of Sri Krishna was performed. All glories to Radha and Syama. All glories, all glories to the divine rasa dance, which is the most beautiful of all Lord Krishna’s pastimes.

jaya jayojjwala-rasa sarva-rasa-sar
parakiya-bhave jaha
brajete pracar

All glories, all glories to the mellow of conjugal love, which is the most excellent of all rasas and is propagated in Vraja by Sri Krishna in the form of the divine parakiya-bhava [paramour love].

sri-jahnava-pada-padma koriya smaran
dina krsna-dasa kohe nama-sankirtan

Remembering the lotus feet of Lord Nityananda’s consort, Sri Jahnava Devi, this very fallen and lowly servant of Krishna sings the sankirtana of the holy name.

गोपी उद्धव संवाद एक कवि के द्वारा

ये भी कोई कायदा है वायदा न पूरा करे, भेजे एक दूत जो की दुश्मनों सा लगता
ज्ञान की तो बात करे तीन हाथ आगे बढ़, प्रेम का वो नाम सुन पीछे पीछे भगता
ब्रज के निकुंज कुञ्ज गली रिद्धियों के बीच कान्हप्रेम कान्हप्रेम कान्हप्रेम पगता
ओ जान के अनाथ नाथ आपका परम मित्र भोली भाली गोपियों को खुलेआम ठगता

ज्ञान की महानता बखानते हैं ज्ञानी लोग गोपियाँ तो प्रेम की व्यथा कथा सुनाएंगी
ज्ञान के विकास का प्रयास आप कीजियेगा गोपियां तो स्नेह सिक्त दीप ही जलाएँगी
ज्ञान के मंजीरे खड़ताल और मृदंग बजे, गोपियाँ तो प्रेम की ही बांसुरी बजायेंगी
ज्ञान के तालाब में नहालाइएगा रुकमनी को गोपियाँ तो प्रेम की नदी में डूब जाएँगी

ओ ज्ञान के पुजारी तेरी मति गयी मारी, मूढ़ जानता नही है तू महत्व अश्रुपान का
ज्ञान है दुकान प्रेम कांच का मकान और, गोपियों का मान बड़ी आन बाण शान का
गोकुल से मथुरा की दूरी सिर्फ़ पाँच कोस, जानते हैं फिर भी ये प्रश्न स्वाभिमान का
होंगे सम्राट वो विराट ठाठ बाट पर गोपियों का प्रेम भाव पात्र कहाँ मानता

किसकी इजाजत से घुसा बरन मंडल में आओ सखी इसका कमंडल झपट लें
किसने बुलाया और किसने बिठाया इसे ऐसी महामारी से तनिक दूर हट लें
आज ज्ञान भावना में युद्ध घमासान होगा, चलो प्रेम पुस्तिका के पृष्ठों को पलट लें
राम से सुलट लेंगे श्याम से उलट लेंगे, पहले इस धूर्त अवधूत से निपट लें

Unlimited is not Impersonal

Morning Walk—
April 4, 1974, Bombay


Prabhupāda: You get credit just by cramming.

Girirāja:

arjuna uvāca
mad anugrahāya paramaṁ
guhyam adhyātma-samjñitam

Prabhupāda: Ah, read it.

Girirāja:

yat tvayoktaṁ vacas tena
moho 'yaṁ vigato mama
[Bg. 11.1]

"Arjuna said: I have heard Your instruction on confidential spiritual matters, which You have so kindly delivered unto me, and my illusion is now dispelled."

Prabhupāda: There must be the word meaning. Hare Kṛṣṇa.

Girirāja: Arjuna uvāca, Arjuna said. [break]

Prabhupāda: ...friend yesterday.

Dr. Patel: Sanskrit.

Prabhupāda: Ah. So let us begin from the Eleventh so that word meaning they may understand.

Dr. Patel:

mad anugrahāya paramaṁ
guhyam adhyātma-samjñitam
yat tvayoktaṁ vacas tena
moho 'yaṁ vigato mama
[Bg. 11.1]

Prabhupāda: Now try to understand the word meaning.

Girirāja: (reads synonyms)

Dr. Patel: It is in relation to the previous, this thing, that Tenth that He showed you all the vibhūtis in various conditions of the creation, and by understanding the various vibhūtis, Arjuna said that "I have practically got disillusioned by this explanation." That is what he said. Is it all right?

Prabhupāda: Yes. Now it is clear. Any question on this?

Dr. Patel: All right. Shall I go on?

Prabhupāda: No. So what is the translation?

Girirāja: "Arjuna said: I have heard Your instruction on confidential spiritual matters, which You have so kindly delivered unto me."

Dr. Patel: There you see here the last, last... [break]

Prabhupāda: ...means, now we have discussed Tenth [break], what is the confidential?

Satsvarūpa: About Kṛṣṇa Himself.

Prabhupāda: Yes.

Dr. Patel: This is the confidential. Viṣṭabhyāham idaṁ kṛtsnam ekāṁśena sthito jagat [Bg. 10.42]. That is the most confidential. "Only by one of My this thing, the whole jagat is being supported. Why do you want to talk about nonsense of so many things? Only one thing is important and that is this."

Prabhupāda: So... Yes. So unless one is convinced that Kṛṣṇa is the original cause of all causes, sarva kāraṇa-kāraṇam [Bs. 5.1], he has not understood the confidential subject matter of Bhagavad-gītā. That is the con... Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate [Bg. 10.8]. Unless one comes to this conclusion, that "Kṛṣṇa is the origin of everything," ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate, iti matvā bhajante mām, he cannot be fixed up in the worship or serving Kṛṣṇa. This conclusion must be reached.

Dr. Patel: The next word is telling the same thing as you say.

bhavāpyayau hi bhūtānāṁ
śrutau vistaraśo mayā
tvattaḥ kamala-patrākṣa
māhātmyam api cāvyayam
[Bg. 11.2]

That "Everything is originating from You and..."

Prabhupāda: Now the opposite. This is the conclusion, that one has to understand that Kṛṣṇa is the cause of all causes, He is the origin of everything. So why do they divert their attention to other subjects?

Dr. Patel: Because of the māyā.

Prabhupāda: Yes. And what is that māyā?

Dr. Patel: That Kṛṣṇa is... [break]

Girirāja: Kṛṣṇa is an ordinary human being.

Prabhupāda: Yes.

Yaśomatīnandana: They think that "Kṛṣṇa's body is just like mine."

Prabhupāda: This is Māyāvāda. This has been explained in the Śrīmad-Bhāgavatam, that matir na kṛṣṇe parataḥ svato vā.

Dr. Patel: That's right. It was in me. Any of your ideas, it is, other than Kṛṣṇa, is māyā.

Prabhupāda: Please let me explain. Matir na kṛṣṇe. No, just explain. Matir na kṛṣṇe parataḥ svato vā. Parataḥ means "from other sources." Just like I am explaining. That is parataḥ. And svato means...

Dr. Patel: Means Kṛṣṇa.

Prabhupāda: I will explain everything. Svato means personally, sva. Matir na kṛṣṇe parataḥ svato vā mitho 'bhipadyeta gṛha-vratānām. Or mithaḥ. There are three sources of understanding.

Dr. Patel: What is that mithaḥ?

Prabhupāda: Mithaḥ means just like we are studying altogether. Mithaḥ means in congregation. Abhipadyeta gṛha-vratānām.

Dr. Patel: Of the embodied people.

Prabhupāda: No, no. Gṛha-vratānām means those who are attracted to this... Gṛha means this worldly family life. Gṛha-vrata. Gṛha. Gṛha-vrata. So those who have decided that "We shall remain in this gṛha, for them, either personally or from others or by conference, the matir na kṛṣṇe."

Dr. Patel: They do not have that mind fixed on Kṛṣṇa.

Prabhupāda: Yes, they cannot. Why they cannot? Adānta-gobhir viśatāṁ tamiśram [SB 7.5.30]. This gṛha-vrata means their sense enjoyment. This gṛhastha life is a concession for sense gratification, license. Actually, it is not required. Sex life is not required. But those who cannot avoid the sex life, they are given some license, "All right, you enjoy sex life, marry one woman, remain as faithful husband and wife." So unless one determines that "This is not my life, gṛha-vrata..." Apaśyatām ātma-tattvaṁ gṛheṣu gṛha-medhinām [SB 2.1.2]. In another place it is said also, by Sukadeva Gosvāmī, one who cannot understand what is his self-interest, apaśyatām ātma-tattvam, actually what is needed, what is the need of the soul, gṛheṣu gṛha-medhinām... The gṛha-vrata and gṛhamedhi, these two words are for persons who are too much attached to this worldly life. So this determination already is there, that "Kṛṣṇa is the original cause of everything." Iti matvā bhajante mām. One who understands this perfectly well, he can be engaged in the matter of rendering service to Kṛṣṇa. Otherwise it is very difficult. Matir na kṛṣṇe parataḥ svato va.

Dr. Patel: Swami Nārāyaṇa has answered in this way, that any of your matir...

Prabhupāda: Swami Nārāyaṇa...

Dr. Patel: No, no, I speak. Any buddhi other than giving Kṛṣṇa is māyā. Anything you think other than Kṛṣṇa is māyā.

Prabhupāda: Then when he thinks that "I am incarnation of Kṛṣṇa,"...

Dr. Patel: He has not said.

Prabhupāda: ...it is not māyā?

Dr. Patel: He had not said so.

Prabhupāda: Oh, yes.

Dr. Patel: If tomorrow these boys say that you are incarnation of God, is it your fault?

Prabhupāda: Huh?

Dr. Patel: That is what it is. Tomorrow these boys say, after you pass away, that you are incarnation of God. It is not your fault. Like that, people will say so. I have not said so.

Prabhupāda: But that is going on. The other day one, another Swami Nārāyaṇa came. I ask him "Why there is no picture of Kṛṣṇa?"

Dr. Patel: That we will discuss after...

Prabhupāda: He also said like that. "No, because..."

Dr. Patel: Why do you want to divert?

Prabhupāda: Yes. You diverted. You brought Swami Nārāyaṇa. We don't accept Swami Nārāyaṇa as authority. We don't accept that.

Chandobhai: Let us hear the guru.

Prabhupāda: Yes.

Chandobhai: Then what happens further?

Dr. Patel: Shall I read further?

Prabhupāda: Yes.

Dr. Patel:

bhavāpyayau hi bhūtānāṁ
śrutau vistaraśo mayā
tvattaḥ kamala-patrākṣa
māhātmyam api cāvyayam
[Bg. 11.2]

Prabhupāda: Yes.

Dr. Patel:

evam etad yathāttha
tvam ātmānaṁ paramesvarā
draṣṭum icchāmi te rūpam
aiśvaraṁ puruṣottama
[Bg. 11.3]

He wants to see His real form.

Prabhupāda: Yes. No, that is not real form. Real form is Kṛṣṇa.

Dr. Patel: Aiśvaram rūpam.

Prabhupāda: This is a form for less intelligent. Those who are thinking "The God must be horizontal form. God, how He can be a human-like form?" God is great, so he is thinking of greatness of God. Somebody thinks that, according to his own idea. Greatness means they have got idea, "The sky is the greatest." So God must be of the form like sky. Yes. So what is the...?

Girirāja: (reads synonyms) "Translation: O lotus-eyed one, I have heard from You in detail about the appearance and disappearance of every living entity, as realized through Your inexhaustible glories." (reads next synonyms) "O greatest of all personalities, O supreme form, though I see here before me Your actual position, yet I wish to see how You have entered into this cosmic manifestation."

Prabhupāda: Entered. So just like it is to be understood. He's very intelligent. Now, I am... As soul, my magnitude is described. What is that? Keśāgra-śata-bhāgasya śatadhā kalpitasya ca [Cc. Madhya 19.140]. Keśa agra, the tip of the hair, divide into hundred parts. And again take that one part and again divide into hundred parts. Keśāgra-śata-bhāgasya śatadhā kalpitasya ca [Cc. Madhya 19.140]. Now, it is simply, it is to be imagined. Kalpitasya. Jīva-bhāgaḥ sa vijñeyaḥ. That is the magnitude of the jīva. Now, that magnitude of jīva has entered in this body or in the elephant's body. Now, which is important, the body is important or that small particle is important?

Dr. Patel: Small particle is important.

Prabhupāda: Ah. Therefore those who are materialistic persons, they are amazed with the huge body of this universe. But Arjuna is saying that "On account of Your entering..." As this body has developed on account of entering, that minute particle or spiritual spark, similarly, there are innumerable universes. All these universes, they have developed. (aside:) Hare Kṛṣṇa, Jaya. [break] ...Kṛṣṇa's entering as Garbhodakaśayī Viṣṇu. That is explained in the last chapter.

athavā bahunaitena
kim jñātena tavārjuna
vistabhyāham idaṁ kṛstnam
ekāṁśena sthito jagat
[Bg. 10.42]

By His one plenary portion, by entering into this material world, so gigantic form is there. Therefore they cannot understand that how Kṛṣṇa, just like a human being, he can be more important than this gigantic cosmic manifestation.

Dr. Patel: Shall I read further?

Prabhupāda: Yes.

Dr. Patel:

manyase yadi tac chakyaṁ
mayā draṣṭum iti prabho
yogeśvara tato me tvaṁ
darśayātmānam avyayam
[BG. 11.4]

Prabhupāda: So darśayam, darśaya. "Now, how You have, I mean to say, manifested yourself in this cosmic, gigantic cosmic manifestation?" So if it is possible, kindly... So the point is: this gigantic cosmic manifestation is dependent on Kṛṣṇa, not that Kṛṣṇa is one of the product of this gigantic manifestation.

Girirāja: (reads synonyms) (Prabhupāda interrupts)

Prabhupāda: Here Kṛṣṇa is addressed, "Yogeśvara," because the yogic power, that is estimated very much important by the ordinary class of men. So He is the master of all yogic power. Just like here, that gold maker?

Girirāja: Sai Baba?

Prabhupāda: Sai Baba. He is showing little yogic aiśvarya. But people are, because they do not know, they are not aware of Kṛṣṇa, they are taking him as God. You see?

Girirāja: (reads rest of synonyms for this verse) "Translation: If you think that I am able to behold Your cosmic form, O my Lord, O master of all mystic power, then kindly show me that universal self."

Prabhupāda: Now, here is the description of how God manifests. So unless one reads Bhagavad-gītā carefully, they will be misled by this avatāra, that avatāra, that avatāra. You see?

Dr. Patel: Shall I read?

śrī bhagavān uvāca
paśya me pārtha rūpāṇi
śataśo 'tha sahasraśaḥ
nānā-vidhāni divyāni
nānā-varṇākṛtīni ca
[Bg. 11.5]

Paśyādityān...

Prabhupāda: No. One after another.

Girirāja: (reads synonyms) "Translation: The Blessed Lord said: My dear Arjuna, O son of Pṛthā, behold now My opulences, hundreds of thousands of varied divine forms, multi-colored like the sea."

Prabhupāda: This is another instruction. That I explained, that before accepting a so-called incarnation of God, one should ask him to show that "How you are God?" But they do not ask him. A group of persons... Because he is accepted by a group of persons, not by all... There are so many avatāras. But who knows them?

Dr. Patel: Shall I read?

Prabhupāda: Let us understand it. Don't be anxious to go forward. This is the..., that... Suppose a man declares himself that "I am avatāra." So intelligent man should test him, how he is avatāra. We accept Kṛṣṇa or Lord Rāmacandra for their uncommon activities. But what is the uncommon activities, so many avatāras? Simply being praised by a group of persons. That's all. Yes.

Dr. Patel: Paśyādityān vasūn rudrān aśvinau marutas tathā [BG. 11.6].

Prabhupāda: Now, first of all, he's saying that paśyādityān. Ādityān, plural number. Not only one, plural number. Ādityān means the Sūrya...

Dr. Patel: Sūrya and all those twelve sons.

Prabhupāda: Yes, yes, ādityān. So here they cannot estimate the influence of one Āditya, and here he is showing all the Ādityas.

Dr. Patel: Within Him.

Prabhupāda: Within Him. That is Yogeśvara.

Dr. Patel: All ādityāns, vasūns, rudrān, aśvinau and the Marut. Bahūny adṛṣṭa-pūrvāṇi paśyāścaryāṇi bhārata.

Prabhupāda: Yes.

Girirāja: (reads synonyms Bg. 11.6 up to:) "adṛṣṭa—that you have not heard or seen;"

Prabhupāda: Yes. Even which Arjuna did not hear before, that was also shown. What was heard by him formerly, that was also shown and unheard of, unseen, that was also.

Girirāja: (reads rest of synonyms) "Translation: O best of the Bhāratas, see here the different manifestations of Ādityas, Rudras and all the demigods. Behold the many things which no one has ever seen or heard before."

Dr. Patel:

ihaikasthaṁ jagat kṛtsnaṁ
paśyādya sa-carācaram
mama dehe guḍākeṣa
yac cānyad draṣṭum icchasi
[Bg. 11.7]

Prabhupāda: So this is, this is... You can... Mama deha. So the so-called incarnations of God, they should show in their body all these things. They must be accepted by the śāstra that he is avatāra. Otherwise, why so cheap avatāra, we shall accept?

Girirāja: (reads synonyms)

Prabhupāda: (interrupting) Altogether.

Dr. Patel: Kṛtsnam means all, complete.

Prabhupāda: Yes, so that means there are innumerable universes and that was exhibited by Kṛṣṇa in His boyhood.

Girirāja: (continues synonyms) "adya-immediately;" (etc.)

Prabhupāda: What the modern scientists will say, that the..., all the universes were shown in the body of Kṛṣṇa. So what is the, I mean to say, what is called, action, reaction, reaction of the modern scientists?

Girirāja: They don't believe.

Dr. Patel: Even they are now trying to find out stars further and further with a bigger and bigger...

Prabhupāda: They cannot see even one universe, and here it is said that "All the universes, innumerable universes." So what these...?

Satsvarūpa: Their reaction is: "Simply because it is stated in the Bhagavad-gītā does not mean it actually happened." They don't think it happened just because it is written here.

Prabhupāda: No, no, happened or not happened. But you have no estimation, even one universe. You cannot say like that because you are a fool still. Even though it did not happen in the body of Kṛṣṇa, but you have no estimation, you cannot know what is the sun-god or sun planet or moon planet. You cannot go there. So what is the value of your knowledge? If the statement of Bhagavad-gītā has no meaning, then what is the meaning of your scientific knowledge? You are not perfect. So how you can say? Because you are imperfect, so you cannot say against Bhagavad-gītā, which is accepted by all the ācāryas. Rāmānujācārya, Madhvācārya... Don't be in hurry. Just finish one word. That is sufficient.

Dr. Patel: Oh yes.

Prabhupāda: Without understanding, if you follow like a storm, that is no use. That is no use. Slow, but sure. Go slow... And that is the defect in the modern. If somebody can recite Bhagavad-gītā like storm, it is to be understood he has perfected himself. No. Let him explain at least one word of Bhagavad-gītā. That is wanted. Slow, but sure. That is going on. The professional Bhāgavata reciters, they jump over Kṛṣṇa's rāsa-līlā. The rascal does not explain the first line of Bhāgavatam, janmādy asya yataḥ [SB 1.1.1]. It requires many years to understand that one word, janmādy asya yataḥ [SB 1.1.1], and he jumps over, "Bhāgavata recitation means rāsa-līlā." That is going on. That has spoiled the whole atmosphere. Therefore that rascal has been able to challenge that Kṛṣṇa, that, what is that, rural?

Satsvarūpa: "Popular rural god with sixteen thousand wives."

Prabhupāda: That's it. He does not know what is Kṛṣṇa. And he is writing about Kṛṣṇa, "rural boy with sixteen thousand..." First of all, he does not know that when Kṛṣṇa was rural boy in Vṛndāvana he had no sixteen thousand wives. You see. Still, these rascals say, "rural boy with sixteen thousand wives."

Dr. Patel: When He had this rāsa dance, he was only seven years.

Prabhupāda: No, apart from that, actually, He had sixteen thousand wives when He was in Dvaraka, but these rascals say, "Rural boy." "Rural boy" means when He was in Vṛndāvana. So he does not know even the history, and he is trying to write about Kṛṣṇa. This is going on. And that is the proof. Kṛṣṇa had sixteen thousand wives. That is the proof that He is God, because you cannot maintain even one wife at the present moment. So He maintained sixteen thousand wives. That is the proof that He is God. That is the proof. But they will not take that side. They will take in other way, "Oh, this is all stories and fictitious." That's all. Paraṁ bhāvam ajānanto [Bg. 9.11]. They do not know. They do not know what is Kṛṣṇa, and they try to write upon Kṛṣṇa, to imitate Kṛṣṇa. "Kṛṣṇa was an avatāra. Therefore I am also avatāra." These things are not very good.

Girirāja: (reads synonyms) "Translation: Whatever you wish to see can be seen all at once in this body. This universal form can show you all that you now desire, as well as whatever you may desire in the future. Everything is here completely."

Prabhupāda: That is avatāra. So nobody can compare. In the Vedic literature it is said, na tasya kāryaṁ kāraṇaṁ ca vidyate na tat-samaś cābhyadhikaś ca dṛśyate. Nobody can be equal to Him. Sama, sama means equal. Na tat-samaś cābhyadhikaś ca dṛśyate: "Nobody is greater than Him, nobody is equal to Him." That is Kṛṣṇa. So as soon as one claims that "I am also Kṛṣṇa," he is a bogus immediately.

Dr. Patel: Shall I go further?

Prabhupāda: Yes.

Dr. Patel:

na tu māṁ śakyase draṣṭum
anenaiva sva-cakṣuṣā
divyaṁ dadāmi te cakṣuḥ
paśya me yogam aiśvaram
[Bg. 11.8]

Girirāja: (reads synonyms to:) "draṣṭum—to see..."

Prabhupāda: How one can see? Suppose I am seeing this material sky. I cannot see what are there, not even the stars at the present moment, although we know there are millions and trillions of stars. So this is my power of seeing. So how can I see all the universes in the body of..., unless he gets a special power from Kṛṣṇa to see.

Girirāja: (completes synonyms) "Translation: But you cannot see Me with your present eyes. Therefore I give to you divine eyes by which you can behold My mystic opulence."

Prabhupāda: Now, this is Kṛṣṇa's power. Let us understand. A teeny aeroplane is floating in the air, and it is making so much sound. And millions and trillions of planets are floating, there is no sound. There is no sound. [break] ...if you take it and fix it up... What is that? One thousand or more than, one thousand miles.

Dr. Patel: A second.

Prabhupāda: No, no. This earth, per hour.

Dr. Patel: Earth is rotating and also going round... It has got two movements.

Prabhupāda: Anyway, but we cannot understand any movement, but it is moving. The force is there.

Dr. Patel: Shall I go further?

Prabhupāda: Yes, yes.

Dr. Patel:

sañjaya uvāca
evam uktvā tato rājan
mahā-yogeśvaro hariḥ
darśayāmāsa pārthāya
paramaṁ rūpam aīśvaram
[Bg. 11.9]

Girirāja: (reads synonyms to:) "tataḥ-thereafter..."

Prabhupāda: Just see. Sañjaya was speaking in the room to Dhṛtarāṣṭra and he said that "Now He showed." That means he was seeing. That is another television. Another television. That television is unknown now. Santaḥ sadaiva hṛdayeṣu. Premāñjana-churrita-bhakti-vilocanena. This is also television. The television machine is within the heart. One can see everything, provided he has learned the art how to see, that television within the heart.

Girirāja: (finishes synonyms) "Translation: Sañjaya said: O King, speaking thus, the Supreme, the Lord of all mystic power, the Personality of Godhead, displayed His universal form to Arjuna."

Dr. Patel: Shall I read?

Prabhupāda: Yes.

Dr. Patel:

aneka-vaktra-nayanam
anekādbhuta-darśanam
aneka-divyābharaṇaṁ
divyānekodyatāyudham
divya-mālyāmbara-dharaṁ
divya-gandhānulepanam
sarvāścaramayaṁ devam
anantaṁ viśvato-mukham
[Bg. 11.10-11]

Prabhupāda: So even in the universal form, there is personality. Divya-mālya, divya-gandha, kirīṭina, dressed, well-dressed. Well-dressed is possible not in the imperson. If you want to dress somebody, he must be a person. You cannot dress in the sky. "Here is helmet, here is garland." Where you put? (laughs) So in the universal form also there is personality.

Girirāja: (reads synonyms to:) "ābharaṇam-ornaments; divya-divine..."

Prabhupāda: You have to understand.

Girirāja: "Aneka-various..."

Prabhupāda: Aneka. So here is the word, aneka. Ana eka, "more than one." So what is that aneka?

Dr. Patel: Everything, aneka.

Prabhupāda: That's all right.

Dr. Patel: Innumerable you can say.

Chandobhai: I mean (indistinct Sanskrit)

Prabhupāda: Aneka, that is confirmed in the Vedas, eka puruṣam. That is aneka. That is aneka.

Dr. Patel: Eka puruṣam.

Prabhupāda: Yes. Although He is one, He can manifest. He is exiting, not manifest. He is existing in aneka. And what is that aneka? Aneka means expansion of svāṁśa... That is... Therefore we require reference from many śāstras. In the Varaha Purāṇa this aneka explained—svāṁśa and vibhinnāṁśa. Svāṁśa, expansion of the Viṣṇu-tattva. Viṣṇu-tattva. Rāmādi-mūrtiṣu kalā niyamena tiṣṭhan [Bs. 5.39]. He has expanded Himself in so many incarnations, rāmādi, like Rāma, not this loafer class. Rāmādi-mūrtiṣu kalā niyamena tiṣṭhan [Bs. 5.39]. This is aneka. Another aneka-mamaivāṁśo jīva-bhuta [Bg. 15.7]. They are also aneka. Anantāya kalpate. So all the Viṣṇu forms and all the living entity forms, altogether, he was able to see in the body of Kṛṣṇa. That is aneka. Yes, go on.

Girirāja: (continues synonyms to:) "mālya-..."

Prabhupāda: Aneka. There are aneka ayuddhas. Every Viṣṇu form has four symbolic representation—śaṅkha-cakra-gadā-padma—and they are differently situated. People do not know it. They... It begins. Just like here śaṅkha, then next, cakra, then next, gadā, then padma. Then here begins padma, here begins śaṅkha, in so many.

Chandobhai: Differently.

Dr. Patel: Combination, combination.

Prabhupāda: Yes, changing. These are in the śāstra, siddhārtha-saṁhitā, how many forms are there. This is aneka. Not evasively, that "All is one." No. There are so many, so many varieties, variegated, all spiritual, aneka.

Girirāja: "Mālya-garlands..."

Prabhupāda: These things are there. Each of them were garlanded, had helmets, had, I mean to say, ornaments. Everything aneka.

Dr. Patel: Mālyāmbara-dharam.

Prabhupāda: Yes. Dress, everything, garment, all varieties.

Girirāja: (continues synonyms to:) "divya-divine..."

Prabhupāda: Divine. That means they are not material. Kṛṣṇa's dress, Kṛṣṇa's helmet, Kṛṣṇa's bedding, Kṛṣṇa's shoes, they are all expansion of Lord Sesa. They are not material.

Girirāja: (continues synonyms to:) "aścaryamayam-wonderful..."

Prabhupāda: Although this is virāṭ-rūpa, still, there are aneka, many varieties. And each one of them is personally described. Yes.

Girirāja: (continues synonyms to end) "Translation: Arjuna saw in that universal form unlimited mouths and unlimited eyes."

Prabhupāda: Unlimited mouths. The unlimited person. As soon as you say, "unlimited mouths," means unlimited person. That is not imperson. Even in His aneka-mūrti He is person. That is explained in the Bhagavad-gītā in the Second Chapter, that all we remained person in the past, we are persons at present, and we shall continue to become persons in the future. So this impersonal description of the Supreme Personality of Godhead is for the persons who do not understand what is God.

Girirāja: "It was all wondrous. The form was decorated with divine, dazzling ornaments and arrayed..."

Prabhupāda: Again personality. And where do they get the idea of impersonal, even in the virāṭ-rūpa? How do they get? What is the authority?

Chandobhai: Gopīs are personal.

Prabhupāda: No, no, everything is being described as person. So where is the question of imperson? Even in His aneka mūrti, in the virāṭ form, universal form, there are persons. At least from Bhagavad-gītā, nobody can prove that the Absolute Truth, God, is imperson. That is not possible. But still, they are doing that. That means they do not understand what is Bhagavad-gītā, although they are very much proud of regular scholar of Bhagavad-gītā. So am I right or wrong? Let us discuss.

Chandobhai: He is both personal and impersonal.

Prabhupāda: No, no, why?

Dr. Patel: You are right.

Prabhupāda: No, here it is described person. Although the virāṭ-rūpa is there... Virāṭ-rūpa is considered...

Chandobhai: Virāṭ-rūpa is personal.

Prabhupāda: Personal. So but...

Indian man: Kṛṣṇa has also declared...

Dr. Patel: For personal communication...

Indian man: Kṛṣṇa says that I am both personal, impersonal, and I am above that.

Prabhupāda: No, no. That imperson does not mean that He is not spiritually person. Impersonal means He does not become... That... This description of person, they are not these material persons.

Chandobhai: Ah, then it's all right. Spiritual personality, everyone believes. That's correct. Then there is no rift. Spiritual personality... [break]

Prabhupāda: Therefore it is said, avyaktaṁ vyaktim āpannaṁ manyante mām abuddhayaḥ [Bg. 7.24]. They, these Māyāvādīs, they think, "Originally the Absolute Truth is avyakta. Now He has assumed, Kṛṣṇa, the form, accepting a body of māyā." This is called Māyāvāda. Abuddhayaḥ. They have no intelligence that spiritually the Lord is always vyakti, a person. Either Nārāyaṇa, Viṣṇu, Kṛṣṇa, any way, He is always person.

Girirāja: "He was garlanded gloriously and there were many scents smeared over His body."

Prabhupāda: It is all personal description: "Dress, ornaments, flowers, garlands, scents." This is offered to the person.

Girirāja: "All was magnificent, all-expanding, unlimited. This was seen by Arjuna."

Prabhupāda: This is spiritual. Unlimited. Yes.

Dr. Patel: Shall I read?

Prabhupāda: Yes.

Dr. Patel:

divi sūrya-sahasrasya
bhaved yugapad utthitā
yadi bhāḥ sadṛśī sā syād
bhāsas tasya mahātmanaḥ
[Bg. 11.12]

Girirāja: (reads synonyms) (end)

most confidential knowledge

Bg 10.42

TEXT 42

TEXT

atha vā bahunaitena

kiṁ jñātena tavārjuna

viṣṭabhyāham idaṁ kṛtsnam

ekāṁśena sthito jagat

SYNONYMS

athavā—or; bahunā—many; etena—by this kind; kim—what; jñātena—knowing; tava—you; arjuna—O Arjuna; viṣṭabhya—entire; aham—I; idam—this; kṛtsnam—all manifestations; eka—one; aṁśena—part; sthithaḥ—situated; jagat—in the universe.

TRANSLATION

But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe.

PURPORT

The Supreme Lord is represented throughout the entire material universes by His entering into all things as the Supersoul. The Lord here tells Arjuna that there is no point in understanding how things exist in their separate opulence and grandeur. He should know that all things are existing due to Kṛṣṇa's entering them as Supersoul. From Brahmā, the most gigantic entity, on down to the smallest ant, all are existing because the Lord has entered each and all and is sustaining them.

Worship of demigods is discouraged herein because even the greatest demigods like Brahmā and Śiva only represent part of the opulence of the Supreme Lord. He is the origin of everyone born, and no one is greater than Him. He is samatā, which means that no one is superior to Him and that no one is equal to Him. In the Viṣṇu-mantra it is said that one who considers the Supreme Lord Kṛṣṇa in the same category with demigods-be they even Brahmā or Śiva-becomes at once an atheist. If, however, one thoroughly studies the different descriptions of the opulences and expansions of Kṛṣṇa's energy, then one can understand without any doubt the position of Lord Śrī Kṛṣṇa and can fix his mind in the worship of Kṛṣṇa without deviation. The Lord is all-pervading by the expansion of His partial representation, the Supersoul, who enters into everything that is. Pure devotees, therefore, concentrate their minds in Kṛṣṇa consciousness in full devotional service; therefore they are always situated in the transcendental position. Devotional service and worship of Kṛṣṇa are very clearly indicated in this chapter in verses eight to eleven. That is the way of pure devotional service. How one can attain the highest devotional perfection of association with the Supreme Personality of Godhead has been thoroughly explained in this chapter.

Thus end the Bhaktivedanta Purports to the Tenth Chapter of the Śrīmad-Bhagavad-gītā in the matter of the Opulence of the Absolute.

Sadhusanga

Is Brahman Krsna?

Father Emmanuel: Is Brahman Krsna?
Srila Prabhupada: Krsna is Parabrahman. Brahman is realized in three aspects: as impersonal Brahman, as localized Paramatma, and as personal Brahman. Krsna is personal, and He is the Supreme Brahman, for God is ultimately a person. In the Srimad-Bhagavatam (1.2.11), this is confirmed:
vadanti tat tattva-vidas
tattvam yaj jnanam advayam
brahmeti paramatmeti
bhagavan iti sabdyate"Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramatma, or Bhagavan." The feature of the Supreme Personality is the ultimate realization of God. He has all six opulences in full: He is the strongest, the richest, the most beautiful, the most famous, the wisest, and the most renounced.

The Vedas

The Vedic scriptures are the spiritual literature of the ancient Indian culture. They consist of a huge collection of books written in the Sanskrit language that includes material (mundane), religious (ritualistic), and spiritual(monotheistic) knowledge. The word "Vedic" is derived from the Sanskrit word veda, meaning knowledge or revelation. According to Vedic history, these scriptures were written down about 5000 years ago. This date is not accepted in modern Indology, but the date is in fact not very important, because the knowledge in these scriptuires existed long before it was written down.

The Veda is understood by simply accepting what the Veda says about itself. This Vedic self-understanding may be amazing or even unbelievable to the modern reader, but the different opinions about the origin and history of the Vedic scriptures are due to a fundamental difference in world views between the followers of the Veda and modern mundane scholars.

According to the Indological world view, "Vedic Scripture" doesn't even exist. Modern Indology says that the collection of books mentioned in this article is not a consistent body of knowledge but a mere accumulation of texts from different sources. Indology claims that they were written over a long period, starting after the hypothetical Aryan invasion into the Indian subcontinent, about 1000 to 1500 B.C., when the mixture of tribes formed a "Vedic" culture. If we believe this scenario, then it is natural to think that the Indian scriptures are a mass of unsystematic, mythological texts.

The Vedic scriptures maintain a completely different version-one of ancient cultures, timeless revelations, and divine incarnations. The entire body of Vedic knowledge has a systematic structure and a clearly-defined goal, being compiled by Vedic rishis (sages) headed by Vyasadeva- the literary incarnation of Lord Krishna. About 5000 years ago these sages systematically wrote down this knowledge to prevent it from being lost in the upcoming Kali-yuga, the Iron Age of quarrel and hypocrisy, the most fallen in the cycle of ages.

The structure of the Vedic scriptures can be compared to a staircase with many steps, with specific scriptures corresponding to each step. The Vedic scriptures describe both the goal and the steps leading up to this goal. They are nonsectarian because they respect people of all "steps", encouraging everyone to progress to the next step. There is no converting or pushing, because everyone has to walk for himself. As the Vedic saying goes, "Even in a flock of birds, each bird has to fly for itself."

Individual evolution is not limited to one life. The Vedic understanding of reincarnation declares that the steps of this symbolical staircase can also be understood as lifetimes. The almost proverbial "Hindu" tolerance is based on a solid philosophical understanding and shouldn't be confused with merging, indifference or "everything is one."

Superficially, the Vedic scriptures may appear to be unsystematic and even contradictory, but this impression can easily be reconciled by finding out how each step is connected with the goal.


The Four Vedas

Known as Rig, Yajur, Sama, and Atharva, the four Vedas are usually labeled as the original Vedic scriptures. Rig means ritual, and this Veda contains mainly hymns and prayers (mantras) for the worship of the universal forces known as the demigods. Yajur means ceremony, and this Veda mainly describes how to perform the rituals. Sama means singing, and this Veda contains many other mantras and strict rules how to chant these mantras according to mystic vibrations. Atharva means the priest who knows the secret lore, and this Veda describes many different kinds of worship and invocations. In a broader sense, the Atharva also includes scriptures of material knowledge, like the Ayur-Veda(pharmacology and health).

The purpose of these teachings is to encourage one to understand that one is not an independent entity but a part of a universal body that depends on many higher forces. The most important lesson from these four Vedas is to accept higher authorities. By linking up with the divine forces through ritual and understanding, one profits materially and experiences peace and harmony.


Tantric Scriptures

Not everybody is inclined to follow the methods of the Vedas, which demand strictness, purity, faith, and patience. Impatient, ignorant people demand instant results, and these can be obtained by magic, ghost worship, etc. By providing such knowledge, the Vedic scriptures encourage the faith of occultists, so that one day or one lifetime, they may develop interest in the higher aspects of the Veda. Such works are in the modes of passion and ignorance.


The Upanisads

Woven into the four Vedas are philosophical discussions called the Aranyakas and Brahmanas. The most significant of these are the Upanisads("sitting beneath", i.e. knowledge obtained from a spiritual teacher). These texts show that all material forms are temporary manifestations of an eternal energy beyond material duality. They show the oneness behind the variety and inspire those absorbed in the rituals of the Vedas to go beyond their short-term goals.


The Vedanta-sutras

To provide a common ground of argument for all philosophical schools, the 560 condensed aphorisms of the Vedanta-sutra define the Vedic truths in the most general terms. Therefore the commentaries to the Vedanta-sutras are voluminous.


The Itihasas

These are the historical works, mainly the Ramayana(the history of the incarnation Rama), the 18 Puranas and 18 Sub-puranas(the universal history of creation and annihilation, incarnations and great kings, saints and teachers), and the Mahabharata (the history of ancient India, or Bharata, up to the appearance of Krishna five thousand years ago). These scriptures are essential because they expand the understanding of the Absolute beyond the abstract, impersonal platform. The Absolute is supremely perfect and complete, which is why it is both impersonal and personal. But the personal aspect is the original source of the secondary impersonal existence of the Lord, since an impersonal energy cannot be the source of persons. The Itihasas reveal this personal feature, gradually introducing and identifying it, culminating in the purely monotheistic revelations of the Bhagavad-gita and Srimad-Bhagavatam.


The Bhagavad-gita and the Srimad-Bhagavatam

The Vedic scriptures designate these sacred texts as the most important, essential revelations. They directly describe the nature, energy, and person of God, who is both the immanent (as Vishnu) and transcendent (as Krishna) source of everything, the cause of all causes, of both the impersonal and personal manifestations. Bhagavad-gita("the song of God") are the words spoken by God, and Srimad-Bhagavatam("Divine Revelation")are the words about God spoken by His representatives. This implicit structure of the Vedic scriptures sheds new light on the entire Vedic tradition and deserves closer examination. But the goal of these scriptures is to lead us to the Supreme, and it is not sufficient merely to study them theoretically. They imply practical consequences. Mere academic study of the Vedic scriptures can be compared to reading a cookbook or a musical composition. If we don't come to the point of actually cooking or playing, we will have missed the goal.


The Bhagavad-gita As It Is

Bhagavad-gita means "the song of God." It was spoken by Lord Krishna to His friend and eternal servant Arjuna, one of the five Pandava brothers, the heroes of the epic Mahabharata. The 18 chapters of the Bhagavad-gita are from the middle of the Mahabharata and comprise the core teaching of that history of India. The 700 verses of the Bhagavad-gita were spoken in about 45 minutes. They were spoken 3,134 years before the birth of Christ on a battlefield about 80 km. north of Delhi, India. That battlefield, called Kuruksetra, still exists today.

The external reason for the Bhagavad-gita's being spoken is the refusal of the great warrior and general Arjuna to fight on the battlefield of Kuruksetra due to the illusion that had momentarily overcome him. Krishna therefore gave him perfect instruction, which cleared up his illusion and ultimately led to the victory of the Pandavas and the reestablishment of righteousness and purity in the kingdom. The internal reason is to enable us, the fallen conditioned souls of this material world, to hear directly from Krishna how to free ourselves from illusion and return to our original position of eternal, loving devotional service to the Lord.

Although many editions of the Bhagavad-gita have been published in the world, most scholars agree that only the Bhagavad-gita As It Is truly represents the words of Krishna as they are understood by Krishna's sincere followers. Indeed, although many persons had translated the text before Srila Prabhupada presented his book, the study of these other versions had not resulted in anyone becoming a devotee of Lord Krishna-which is the whole point of the Gita. Since one may judge a thing by the results it brings, the result that thousands of people have transformed their lives by devotion to Krishna owing to the publication and distribution of the Bhagavad-gita As It Is. His Divine Grace A.C. Bhaktivedanta Swami Prabhupada has made the science of Krsna consciousness available to those outside of India and has shown that Vedic knowledge is divine revelation to bring us to the supreme goal, pure loving devotional service of Krishna.

Lord Krishna says in Bhagavad-gita 15.15:

sarvasya caham hrdi sannivisto
mattah smrtir jnanam apohanam ca
vedais ca sarvair aham eva vedyo
vedanta-krd veda-vid eva caham

I am seated in everyone's heart, and from Me come rememberance, knowledge
and forgetfulness. By all the Vedas, I am to be known.
Indeed, I am the compiler of Vedanta, and I am the knower of the Vedas.


Srimad Bhagavatam

The Bhagavata Purana, is the ripened fruit of the Vedic literature and is the narration of transcendental pastimes of the Supreme Personality of Godhead, Krsna. It is narrated by Sukadeva and has become more sweet from being spoken from his lips.

"Completely rejecting all religious activities which are materially motivated, this Bhagavata Purana propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhagavatam, compiled by the great sage Vyasadeva, is sufficient in itself for God realization. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhagavatam, by this culture of knowledge the Supreme Lord is established within his heart."
Srimad-Bhagavatam Canto 1, Part 1, Verse 2

"O expert and thoughtful men, relish Srimad Bhagavatam, the mature fruit of desire of Vedic literatures. It emanated from the lips of Sri Sukadeva Gosvami. Therefore this fruit has become even more tasteful, although its nectarean juice was already relishable for all, including liberated souls."
Srimad-Bhagavatam Canto 1, Part 1, Verse 3

One should read the Bhagavatam from the beginning to the end and not skip to the Tenth Canto, as recommended by Srila Prabhupada:
"The Tenth Canto is distinct from the first nine cantos because it deals directly with the transcendental activities of the Personality of Godhead, Sri Krsna. One will be unable to capture the effects of the tenth Canto without going through the first nine cantos. The book is complete in twelve cantos, eac independent, but it is good for all to read them in small installments one after another." -Preface