Tag Archive for: Mahanidhi Madan Gopal Das

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Identity of a Radha Dasi

Mahanidhi Madan Gopal Das

Abhimana means the mentality, attitude, thought, self-conception, inner feeling, or the innate sense of knowing who or what I am and what I want. Abhimana can be either material or spiritual.

Possessing the right attitude (abhimana), mentality and heart is the foundation of success in bhakti sadhana. It’s not about numbers, fasts, vratas and big quantities, it’s about QUALITY. Bhakti means being pure-minded, tender-hearted, and doing everything to please Radha and Krishna. Having the right abhimana (mentality, self-esteem) is so important and powerful that just by this one attains spiritual perfection!

Sri Jiva Goswami confirms: “Even without any spiritual practice, by this attitude (abhimana) alone [that I am Krishna’s eternal servant] one attains spiritual perfection, astu tavad bhajana prayasah kevala tadrshatv abhimanenapi siddhir bhavati. (Bhakti S. 304.2) The Upanisads say, “The soul is neither male, female, nor neuter. It attains a body according to its absorption in a particular thought, naiva stri na puman esa, na caivayam napumsakah, yad yac chariram adatte, tena tena sah rakshyate.” (Svetasvatara Upanisad 5.9.10)

A basic spiritual abhimana is having the self-conceit and feeling that I am Krishna’s eternal servant. A more developed sense of abhimana will give one the idea that I am an eternal maidservant of Srimati Radharani.

For example, a genuine devotee with shishya-abhimana, the attitude of a disciple, will think, “In this world, Gurudeva is my only true friend, wisdom guide, companion and ever-well wisher. And for time eternal I will lovingly serve my Gurudeva. Gurudeva is very dear to Sri Sri Radha Govinda and Their sakhis and manjaris. I pray to be eternally engaged in the seva of my Guru’s lotus feet.”

For a raganuga bhakta the best example of spiritual abhimana is Sri Raghunatha dasa Gosvami who was fully immersed in the abhimana or self-conceit of identifying as Radhika’s manjari.

Wetting the vraja-dhuli with his tears of separation, Dasa Goswami continually lamented in separation from his Swamini while praying, “O Radhika, I have nothing and no one but You. You are my everything and I am Your dasi. Although I am totally insignificant, please know it clearly that I am Yours, I am Yours!”

Here’s a wonderful example of transcendental abhimana in the kingdom of Vrindavana. One day after Krishna left Vraja, a clever sakhi, noticing the blossoming beauty of her younger sister, spoke to her in a private place just to test her: “O sakhi, our Krishna has now left Vrindavana. I see that your youthful beauty and other qualities are now developing. And Vraja is full of handsome dashing young lads. So if you want to marry one, just whisper your preference and I’ll make all arrangements.”

“What are you saying?” said the youthful kishori. “Surely there are millions of talented and qualified young men in this world. But I don’t care! If a young man does not have a mor mukuta, a murali, and mineral powders adorning his form then he is as insignificant as a piece of straw, and I could care less.” This is the abhimana of a kishori gopi.

The bhava and thoughts we cultivate and the sevas we meditate upon during sadhana will be attained at the stage of perfection. A raganuga bhakta should continually meditate on being Radha’s kinkari, loyal loving servant.

The following prayer of Sri Prabodhananda Sarasvati shows the intimacy and sweetness of having sakhi abhimana and being close to Priyaji: “When will I eternally live with Kishori jeu and serve Her in various clever ways while wearing Radha’s cloth and bodice that She lovingly gave me with Her own hands, prasadam svaminyah svakara-tala-dattam pranayatah?” (Radha Rasa Sudha Nidhi 53)

In this regard, Sri Narottama Dasa Thakura gives very clear advice on how to cultivate spiritual abhimana in raganuga bhakti.

One aspiring for manjari bhava on the path of raga should think, feel and hanker like this: “I will follow the manjaris of Radhika, and by their mercy I will blissfully serve Radha-Krishna in the kunjas of Vrindavana. Just by seeing the gestures of my guru sakhi or Tulasi-manjari, I will understand what seva is required for the pleasure of Lila Yugala.

“I will immerse my mind and heart in the beauty, charm and sweetness of Radha Govinda Yugala. I will live amongst Their intimate sakhis and serve Radha and Krishna with all my heart throughout the day and night. No matter what happens to me, I will always meditate upon and serve Radha-Krishna.

“By Their mercy, I will eventually realize and see the siddha deha upon which I was meditating on during my sadhana. It is only a matter of time. For what is now unripe during my sadhana will fully ripen when I attain the stage of prema. This is the way of bhajana for those treading the path of raga. (Prema-bhakti-candrika 53-58)

By the grace of Sri Guru a mature sadhaka will be introduced to his/her eternal identity (nitya-abhimana). Then that fortunate sadhaka will start identifying with that siddha svarupa, one’s eternal, seva-saturated spiritual form.

By regularly contemplating that siddha deha and mentally serving Radha and Krishna in that form, the sadhaka will one day have the crystal clear realization that, “I am nothing but a servant of the servants of the servants of Srimati Radharani, radha dasi dasi anudasi!

What could be more fascinating and wonderful than thinking that someday I will become a most trusted, confidential serving girl of Srimati Radharani? May everyone someday receive this great treasure of possessing the pure abhimana of a being Radha’s eternal servant.

Gopi abhimana ki jai! Sri Radha’s eternal seva ki jai!

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Mixing Murti Puja & Asta-kaliya-lila

Mahanidhi Madan Gopal Das

With the right mood and desire, one can “link” one’s daily murti or Deity puja with the loving flow of Radha Govinda’s eternal daily pastimes in Gokula Vrindavana, the spiritual sky. By remembering the entries below a pujari will be able to link his/her Thakuraji seva with Krishna’s nitya lila. Basically, the pujari will transit between presence and transcendence by linking his body and mind with lila.

1) Pastimes at Night’s End (nishanta-lila) 3.36-6 am

Thakuraji (your murti, Deity) awakens much before sunrise on the pretext of inviting his pujari servants to awaken Him, which They do with the sweetest of songs and the tinkling of bells [mangala-aroti]. In Goloka, Radha-Krishna are resting in the secret bower-house after a night of exotic fun in the forest groves along with Their sakhis. When the pujari offers Thakuraji a pre-dawn snack of sweets and water [balya-bhoga], the sakhis are offering Radha-Madhava a tasty light snack as They lounge lazily upon Their flower bed. The pujari closes curtain after Thakuraji’s arati ceremony so that Radha Govinda Yugala can sneak back to Their respective homes, slide into Their beds and pretend to be sleeping right where Their parents had left them.

2) Morning pastimes (pratah-lila) 6-8.30 am

In Yavat and Nandishvara, Radha and Krishna are awakened by Their respective superiors. Radha-Krishna perform Their morning duties i.e. brush Their teeth, massage, bathe and dress. Then the Playful Pair are greeted by Their eternal associates, who make much celebration of the morning darsana. Similarly, during this time the pujari will bathe, dress, and feed Thakuraji who will then be greeted by the assembled devotees with arati, singing, chanting and dancing [srnghar-arati].

3) Forenoon pastimes (purvahna-lila) 8.36-10.48 am

Krishna Govinda meets His gopa friends and takes the cows out to graze in the Vrindavana pasturelands. Although Thakuraji stays [apparently] in the temple, actually Thakuraji is out frolicking in the meadows of Vraja. Radha watches Her Praneshvara depart for the pastures, and feels very sad in Krishna’s absence. Returning home, Radha plans how to later meet Shyama in the forest. Similarly, the devotees take Thakuraji’s morning darshana and leave for their duties. Though saddened in Thakuraji’s absence, the devotees are planning when they can return for another blissful darshana of Thakuraji Radha Ramana Giridhari.

4) Midday pastimes (madhyahna-lila) 10.46 am—3.36 pm

At noon, out in the forest, Krishna and the boys enjoy a big meal, raja-bhoga, sent to Him by Yashoda Maa. Krishna’s many friends and servants enjoy His remnants, maha-prasada. Thakuraji in the temple is served in the same way. Although Thakuraji eats in private, afterwards He meets the devotees and gives them His remnants.

While Krishna’s friends rest under a shady tree, He slips away to the kunja for a midday tryst and a little nap with Radhaji and the sakhis. Since no one should see this, the pujari closes the curtain so Thakuraji can rest and enjoy His lilas within His private chamber i.e. Deity room.

5) Afternoon pastimes (aparahna-lila) 3.36-6 pm

Before long Krishna wakes up and rejoins His cowherd boyfriends. Collecting the cows, the boys sing and dance while walking back to Vraja. Nanda Baba watches from the goshalla and Yashoda stands anxiously at the door ready with a snack for her Lala. Similarly, the pujari wakes Thakuraji, offers Him fruit and sweets, and opens the Deity door so all the devotees can see their beloved once again.

6) Dusk pastimes (sayana-lila) 6-8.36 pm

In Goloka, Krishna is pampered by Yasoda and attended by His male servants, who prepare Him for His evening pastimes at home. Krishna thoroughly enjoys the evening meal with much joking and laughter, sharing boundless love with the assembled family members who participate.

Similarly, the pujaris excuse Thakuraji once again from the devotee darshana by closing the curtain. Then they personally attend to Thakuraji by washing off the dust of the day, offering fresh comfortable clothes, and letting Him relax for His evening meal.

7) Evening pastimes (pradosh-lila) 8.36-10.48 pm

As Krishna is enjoying majestic shows of talent and skill in the royal theater in Nandishvara, the temple devotees are singing and dancing for Thakuraji’s pleasure. Before Thakuraji takes rest, the priests bring him His evening repast and warm milk just as His mother Yashoda faithfully does in Gokula. For Maa’s happiness, Krishna drifts off to sleep. Similarly, in the mandir, Thakuraji is soothed by the affectionate lullabies his faithful devotees. And just before His eyelids drop, the pujaris close the curtain to take Thakuraji to his resting quarters.

8) Night pastimes (nisha-lila) 10.48 pm—3.36 am

Thakuraji’s temple is closed, the pujari goes home…and unseen by all…Thakuraji i.e. Rasaraja Shyama sneaks out again to join the cowherd girls for a night of rasa dancing, forest rambling and a sweet slumber. As Yashoda, who believes Lalaji is sleeping behind in His room, is completely unaware of what Krishna is really doing all night, Thakuraji’s devotees cannot even imagine what fun and bliss their worshipable Isatdeva is enjoying through the long night “behind closed doors.”

Thus the devotees take rest praying to dream of being with and serving Thakuraji throughout the blissful night until the auspicious time of mangala arati. In this way, one can combine Thakuraji puja with Radha-Krishna’s asta-kaliya-lila in the sweet land of eternal loving play, Gokula Vrindavana.

Radha-Krishna lila ki jai! Jaya Jaya Sri Radhe!

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Gems of Cakravartipada

Mahanidhi Madan Gopal Das

From the sweet ocean of Srila Visvanatha Cakravartipada’s tikas on Srimad Bhagavatam, we have collected some of the most rare and incredibly amazing jewels—each one glittering with a uniquely soothing and enlightening effulgence. So now please bask in their beneficial rays and rejuvenate your soul! For easier understanding and reference, the gems are presented by category.

Bhagavat Preachers:

Srila Visvanatha Cakravarti said, “For establishing attachment to Sukadeva, (Srimad Bhagavatam 1.2.2) says that Sukadeva entered into the minds of all living entities (sarva-bhüta-hådayam munim) by his yogic power.

‘’ ‘So let Sukadeva also enter my heart and speak the Bhagavatam through my mouth, as he once entered into dull trees and replied as an echo to pacify his father calling him back from the forest. May that Sukadeva also enter my heart and thereby please the intellects of all hearers of the Bhagavatam.’

“Before speaking, all Bhagavat katha vacakas should also meditate [and pray] in the same way.”

Srimad Bhagavatam prema amrita ki jai! Sastra Pramanam Amalam ki jai! Radha Govinda Yugala ki jai!

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Scripture, Free Will and Me

Mahanidhi Madan Gopal Das

Someone asked, “If we have no free will, then why do scriptures prescribe dos and don’ts? Scriptures say, ‘Do this—it’s good, don’t do this—it’s bad. If we have no free will, then why do scriptures present choices?

The intricacies of cause and effect, destiny, karma and free will are indeed very perplexing. From scriptural study we understand that if (God) Bhagavan Sri Krishna inspires someone to do good, Krishna will also inspire him to look at the scriptures, which He Himself has provided to guide the one whom He inspires to do good in the first place.

That “Krishna inspired” person will then see the scriptures and think, “O if I do good like Krishna wants then this will happen. But if I do bad then this will happen.”

Then if Krishna (God) wants that person to spiritually progress, Krishna from within the heart as the Antaryami will inspire that person to choose the right thing. And accordingly, Krishna will give the power to act rightly. As per His completely independent free will, Krishna is doing everything—setting up the whole thing to bring the “chosen few” to His lotus feet.

But why Krishna only inspires a few to look at scriptures and do good? Krishna is svatantra, Absolutely and completely independent—far beyond our logic, cause and effect and reason.

It’s best to ask Krishna the next time you see Him or when He lets you get there to the spiritual realm. Meanwhile, count your blessings…cause you be one of d chosen!

Jai Jai Sri Radhe!

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Mixing Nama Japa & Krishna Lila

Mahanidhi Madan Gopal Das

“The Vedic scriptures called Agamas say that it is proper to meditate on Sri Krishna’s pastimes which happened in the past because they are all eternal.” (Sri Jiva Goswamipada/ Krishna Sandarbha tika to Srimad Bhagavatam 8.3.8-9)

Once the mind and citta become purified by offenseless nama japa, one can have the ultimate japa experience of lovingly and attentively chanting Hare Krishna nama japa while diving deep into the ocean of Radha Govinda Yugala’s eight-fold daily pastimes, i.e. asta-kaliya lila smarana.

50 YEARS AGO! Srila Prabhupada himself said THIS IS THE GOAL of chanting Hare Krishna japa.

Japa/Lila Combination

In December 4,1968, Srila Prabhupada wrote to his disciple Sivananda das:

“Regarding your first question, is it offensive to think of Krishna’s Pastimes while chanting?

“You should know that it is not offensive, but rather it is required. One must try for the point when one simply hears Krishna’s name, and immediately all of Krishna—His Pastimes, His Form, and His Qualities are in his thoughts. To always be immersed in thoughts of Krishna is our process.”

However, if the mind, or antah karana, is not pure it will be difficult to meditate on Krishna lila along with nama japa. In that case, one can practice meditation on the 19 marks on Radha-Krishna’s lotus feet.

When one is proficient in this along with japa chanting, one can expand to meditating upon Radha-Krishna’s delightfully pleasing transcendental forms while doing nama japa.

Our book Art of Chanting Hare Krishna gives detailed instructions how to meditate upon Radha-Krishna’s lotus feet and the meanings of each mark on them.

In the following entry, Srila Prabhupada encourages meditation on Krishna’s murti form. From here one can expand to combine japa and form meditation to attain a wonderfully rewarding experience of nama japa.

In the following quote, Srila Prabhupada says one should meditate on the beautiful, all-attractive murti form of Sri Krishna [like Radha-ramana Jiu or Syamasundara]. Then if you mix such Krishna rupa/dhyana with your nama japa, you will directly experience how your daily nama japa will become concentrated, absorbing and very tasty. The proof of the chanting is in the tasting—nama ruchi and then nama rasa.

Japa/Rupa Combination

Srila Prabhupada said, “As far as meditation on the arca-vigraha form of Krishna is concerned, we have to look at the Deity beginning with His lotus feet. It is not that we immediately look at Krishna’s smiling face.

“We should first try to see the lotus feet of Krishna. When we are practiced in this way, we can look at Krishna’s thighs, His waist and His chest. Then we can reach Krishna’s smiling face.

“In this manner we should meditate on Krishna’ s form, and thus we can associate with Krishna by meditating on Krishna’s smiling face, His flute, His hands, His dress, His consort Srimati Radharani and the other gopis surrounding Him. Thus we should practice observing the Supreme Lord, and to this end He has appeared before us as the arca-vigraha. (folio: “Teachings Lord Kapila” 15.36 pur.)

Blissful japa ki jai! Namacarya Haridasa Thakura ki jai! Jai Jai Sri Radhe!

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The Ten Offenses to Sri Krishna’s Holy Names (Padma Purana)

Mahanidhi Madan Gopal Das

  1. satāṁ ninda-namnaḥ param aparādham vitanute, yataḥ khyātiṁ yātaṁ katham u sahate tu tad vigarhām
    The topmost offense (param aparadha) is to criticize a devotee.
  1. śivasya śrī visnor ya iha guṇa nāmādi sakalam, dhiyā bhinnaṁ paśyet sa khalu hari-nāmāhita-karaḥ
    One will get no benefit from Harinama (hari-nama ahita karah) if one considers the name or qualities of Siva as equal to or independent (bhinna) of Sri Vishnu.

  1. guror avagya
    To disrespect, disregard or disobey Sri Guru.

  2. śruti śāstra-nindanaṁ
    To disrespect any scriptures describing God.

  3. tathārthavādo
    Think the glories of Krishna Nama are exaggerations or empty praise.

  1. hari nāmni kalpanam
    To give imaginary or concocted meanings to Krishna’s Holy Names.
  1. nāmno balād yasya hi pāpabuddhir, na vidyate tasya yamair hi śuddhiḥ
    To commit sin on the power of Krishna’s Name means one has sinful intelligence (papa buddhi). Such an offender cannot be purified by any type of rule or regulation (yama na suddhi).
  1. dharma-vrata-tyaga-hutādi-sarva, subha-kriyā sāmyam api pramādaḥ
    To consider Krishna’s transcendental prema giving Holy Names to be a form of shubha karmas (good deeds) like varnashrama duties, vows, austerities, yagyas.
  1. aśraddadhāne vimukhe’py aśṛṇvati, yas copadeṣaḥ śiva-nāmāparādhaḥ
    To describe the glories of Krishna Nama to the faithless (ashradha); or one whose face is turned away from God  – agnostic, not interested  (vimukhe); and to one who does not want to hear anything about Krishna (ashrnvati).
  1. śrute’pi nāma-māhātmye yah prīti rahito naraḥ, ahaṁ mamādi paramo nāmni so’py aparādha-kṛt
    To not have faith, taste or affection (priti) for Krishna’s Holy Names even after hearing the glories of Krishna Nama, and to not give up material attachments and continue to think and act only in terms of “I and mine” (aham mam adi).

Nama Acharya Haridasa Thakura ki jai! Sri Harinama ki jai! Jai Jai Sri Radhe!

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Who Can Speak or Hear Rasa Lila?

Mahanidhi Madan Gopal Das

Why do we speak on rasa lila? We discuss rasa lila to please Srila Prabhupada, purify our heart, increase our devotion, dedicate our life to the Bhagavata (nityam bhagavata sevaya), deepen our love and attachment for Radha and Krishna, and to share the blessings of our teacher.

After publishing “Krishna Book” in 1969 as one of his foremost foundational works, Srila Prabhupada ordered all disciples to read it every night before sleeping. Thus, for the last 44 years, Krishna Book has been a main part of our life. And of all the lilas therein, Sri Krishna’s rasa-lila has especially thrilled and enlightened us regarding the divine reality of true love—pure, selfless, blissful and eternal: The immaculate, transcendental romantic love of Bhagavan Sri Krishna, Srimati Radharani and the beautiful cowherd damsels of Vraja.

To answer the often asked questions regarding Sri Krishna’s rasa-lila, we will quote His Divine Grace Srila Prabhupada.

  1. Who can hear rasa-lila?

Srila Prabhupada: “One who has faith in Krishna as the Supreme Personality of Godhead can both describe and hear the rasa-lila.”

  1. Who can speak rasa lila?

Srila Prabhupada: “One should hear the rasa-lila from an authorized spiritual master person in the disciplic succession who is always engaged in Krishna consciousness. In this way, one will understand the whole situation, lose all traces of lust, and be elevated to the highest standard of spiritual life.”

  1. What benefit does one get by hearing rasa-lila?

Srila Prabhupada: “One who actually hears the rasa-lila will become completely freed from lusty desire.” (“Krishna Book” chapter 33)

Indeed, this is a most astonishing benediction which Sri Suka Muni himself proclaims at the end of his rasa lila description.

vikriditam vraja-vadhu, bhir idam ca visnoh
sraddanvito ‘nusrnuyad, atha varnayed yah
bhaktim param bhagavati, pratilabhya kamam
hrd-rogam asv apahinot, yacirena dhirah

“A person who with a reverential attitude hears the transcendental pastimes of Sri Krishna with the damsels of Vraja from the mouth of a pure devotee and then describes those pastimes accordingly, achieves the supramundane loving service of Godhead [Sri Krishna] within no time and thereby drives away mundane lusty desires for sense gratification from his heart.” (Srimad Bhagavatam 10.33.39/trans: Srila Prabhupada “Search Ultimate Goal of Life”)

Second trans: “Anyone who faithfully and continually hears or describes Bhagavan Sri Krishna’s playful affairs with the young gopis of Vrndavana will attain Vraja madhurya Krishna prema, quickly destroy the heart disease of lust, and immediately become steady and serene.”

Sri Caitanya Mahaprabhu personally described the incredible power and benefit of Sri Krishna’s rasa-lila:

ye sune ye pade, tanra phala etadrsi //
sei bhavavista yei, seve ahar-nisi
tanra phala ki kahimu, kahane na yaya //
nitya-siddha sei praya, siddha tanra kaya

Mahaprabhu said, “Anyone who hears or speaks the rasa-lila will attain the fruit of being absorbed in bhava. Day and night such a person will serve Radha and Krishna, and his/her body will become perfect and transcendental [siddha-deha] like Sri Krishna’s eternal associates.” (Caitanya-caritamrta 3.5.49-50)

May all devotees now become inspired to hear, study, meditate and enter the rasa-lila of Radha and Krishna in order to see the most beautiful “smiling face of Krishna” and to experience the “five life airs” (panca-prana) of the Srimad Bhagavatam!

Srila Prabhupada ki jai! Srimad Bhagavatam ki jai! Radha Govinda Yugala ki jai! Jai Jai Sri Radhe!

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Gita Chapters Sanskrit Titles

Mahanidhi Madan Gopal Das

Different acaryas name the Gita chapters differently, and some like Srila Prabhupada give English titles. Sri Visvanatha Cakravartipada and Sri Baladeva Vidyabhusana did not name their chapters. Here’s a sample of the most famous chapter titles for Sri Bhagavad-gita.

1. arjuna-viṣāda-yogaḥ
2. sāṅkhya-yogaḥ; sarva-gītārtha-sūtraṇam
3. karma-yogaḥ
4. jñāna-yoga; jñāna-karma-saṁnyāsa-yogaḥ; brahmārpaṇa-yogaḥ.
5. karma-saṁnyāsa-yogaḥ; saṁnyāsa-yogaḥ; sva-svarūpa-parijñānam
6. dhyāna-yogaḥ; ātma-saṁyama-yogaḥ; adhyātma-yoga
7. jñāna-vijñāna-yogaḥ; vijñāna-yoga; adhikāri-bhedenajñeya-dhyeya-pratipādya-tattva-brahma-nirūpaṇaṁ
8. akṣara-para-brahma-yogaḥ; tāraka-brahma-yoga; adhikāri-bhedenākṣara-para-brahma-vivaraṇaṁ
9. rāja-vidyā-rāja-guhya-yogaḥ; adhikāri-bhedenarāja-vidyā-rāja-guhya-yogaḥ;
10. vibhūti-yogaḥ; adhikāri-bhedenavibhūti-yogaḥ
11. viśva-rūpa-darśana-yogaḥ
12. bhakti-yogaḥ
13. kṣetra-kṣetrajña-yogaḥ; prakṛti-puruṣa-viveka-yogaḥ
14. guṇa-traya-vibhāga-yogaḥ
15. puruṣottama-yoga
16. daivāsura-sampad-vibhāga-yoga
17. śraddhā-traya-vibhāga-yoga
18. mokṣa-saṁnyāsa-yogaḥ; paramārtha-nirṇayaḥ; saṁnyāsa-yogaḥ

Gita Jayanti ki jai! Bhagavad-gita As It Is ki jai! Jai Jai Sri Radhe!

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Do We Have Free Will?

Mahanidhi Madan Gopal Das

Do we have free will? We have the innate ability to desire, but not the free will to carry out or fulfill that desire. Nor do we have the free will to choose what path we walk in life, or anything else that we do or experience. People take birth after birth deluded by avidyāand ahankāra, ignorance and pride, until their desire and ego is purified by the causeless mercy of Bhagavan Sri Krishna.

It’s not our free will, but it’s our desires that shape our actions. Everything we do or try to do is going on by the control of the Antaryami, who is the form of Bhagavan within you deciding what you need to experience to become free from aversion to Bhagavan’s control. Often karma is seen as a simple action-reaction—your good deeds bring good results and your bad deeds bring punishment.

The reality is that the law of karma is designed by Bhagavan Sri Krishna to purify the desire of the jīva. Karma is meant to bring one to the point of accepting Bhagavan’s ultimate control in everything one does.

So what is free will? It’s the idea that one is free to act or choose independently of any other controlling factor. However, the sastra clearly state that the idea of free will is an illusion.

Only Bhagavan Sri Krishna has the free will to act in any way He likes. Our actions, however, which bring us happiness or misery, are prompted by the Antaryami, not by our independent free choice.

ajno jantur anīśo‘yam ātmanaḥsukha-duḥkhayoḥ
īśvara-prerito gacchet svargaṁvāśv abhram eva ca

“The ignorant living entity is not Bhagavan. One’s happiness and distress is prompted or initiated by the Supreme Controller who is making one go to either heaven or hell.” (Mahābhārata 3.31.27)

eṣa eva sādhu-karma kārayati taṁyamebhyo lokebhya unninīṣate.
eṣa evāsādhu karma kārayati taṁyam adho ninīyate

“Bhagavan Sri Krishna makes whomsoever He wishes to liberate from this world of birth and death do good deeds, and whomever Bhagavan wishes to send to hell to do bad deeds.”(Kauśitaki Upaniṣad 3.8)

The fact is that we have no free will because our destiny is set already and cannot be altered. Of course, it’s not easy to accept the reality of having no control, and that there is a supreme controller over everything you and everyone else does and thinks.

When one is ready to accept, then the truth of Bhagavan’s omnipresence and full control in one’s life is gradually revealed through books like the Bhagavad-gita and Upanisads. In Bhagavad-Gītā 9.10, Sri Krishna says: mayādhyakṣena prakṛtiḥ, sūyate sa-carācaram… “Prakṛti (the material world) works under my supervision, O son of Kunti.”

prakṛtyaiva ca karmāṇi,  kriyamānāni sarvaśaḥ
yah paśyati tathātmānam,  akartāraṁsa paśyati

Sri Krishna said, “In all respects, all the activities that one does are being performed by material nature. He who sees that the ātmāis not the doer actually sees.” (Bhagavad Gītā 13.30)

na kartṛtvaṁna karmāni, lokasya sṛjati prabhuḥ
na karma-phala-saṁyogam, svabhāvas tu pravartate

“The jīva is not the doer nor the cause of his actions. Nor is he connected to the reactions of his actions. Everything is taking place because of the nature (svabhava: guna & karma) of the jīva.”(Bhagavad-Gītā 5.14)

Śrī Viśvanātha Cakravarti comments on this verse: “Bhagavan Sri Krishna does not make the jīva do activities, nor does He give the jīva the results of his activities. Rather the nature of the jīva in the form of his beginning less ignorance alone produces this. That ignorance makes the jīva assume the false identification as the doer.”

In Bhagavad-Gītā (3.27), Sri Krishna says,

prakrteh kriyamanani, gunaih karmani sarvasah
ahankara-vimudhatma, kartaham iti manyate,

“The three modes of nature perform all activities, but due to pride and false ego, one foolishly thinks “I am the doer!”

Some try to prove free will exists by citing the Bhagavad-Gītā (18.63) statement “yathecchasi tathākuru”(“Whatever you like, you can do”). However, here Krishna is just jesting with Arjuna. This verse does not at all prove or indicate free will. Just a few verses earlier (18.60) Bhagavan Sri Krishna tells Arjuna that he will be “forced” to act according to his adhikāra and svabhāva (his inherited karmic qualities and nature).

Therefore, the statement means that Arjuna must understand his adhikāra and act accordingly because he actually has no real “choice” in the matter.

svabhāva-jena kaunteya, nibaddhah svena karmana
kartuṁnecchasi yan mohāt,  kariṣyasy avaśo‘pi tat

“Out of illusion you do not wish to act, but due to your nature which binds you to your actions you will forced to act anyway.”  (18.60)

Further Sri Krishna emphasizes that all jivas are being moved and controlled by the supreme controller in the heart, Bhagavan Antaryami.

Īśvaraḥsarva-bhūtanam, hṛd-dese‘rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni, yantrārūḍhāni māyayā

“The supreme controller is in the heart of all beings, Arjuna, prompting and causing the movements of all living beings, who are sitting in a machine (i.e. material body) made of His maya.” (Bhagavad-Gītā 18.61)

In recent times, for various purposes some teachers have inserted the concept of free will, which originates from the Christians and western rationalists, into the Gaudiya Vaisnava philosophy. But the Vedas say karma is beginning less, anādi karma (Vedānta-sūtra 2.1.35), so where is the question of free will? Thus all the actions we perform are all being prompted by and initiated by Bhagavan Sri Krishna.

The jīvātma has the power to act, but that power is granted by Bhagavan only. In other words, “man proposes, God disposes”, or “Bhagavan iccha” as they say in India. Bhagavān from within the heart as Antaryami prompts the jīva to act good or bad according to his individual svabhāva, karma, saṁskāras etc. The jīva always has the capacity to will, feel and act, but what he wills, feels and does is restricted by and controlled by his own karma, svabhāva and Bhagavan Sri Krishna’s sanction.

The only way one can get free from the control of ignorance and maya is by surrendering to Krishna. In Bhagavad-Gītā (7.14), Krishna says:

daivī hy-eṣā guṇa-mayī mama māyā duratyayā 
mām-eva ye prapadyante māyām-etāṁ taranti te

“The material nature consisting of the three modes of material nature is very difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.” But then again surrendering to Krishna is not within our control; we don’t have the “free will” to choose but we may be chosen by Bhagavan.

To surrender to Krishna and start practicing bhakti is not due to one’s free will, it’s just the FREE WILL AND MERCY of Bhagavan Sri Krishna upon someone He chooses. The evidence that there is no free will regarding the principle of surrender is in Caitanya Caritamrta (2.19.151): brahmanda bhramite kon, bhagyavan jiva, Guru krsna prasade pay, bhakti lata bija, “Some fortunate soul who is wandering through the universe will get the seed of the creeper of devotion by the grace of Guru and Krishna.”

The phrase kon bhāgyavan jīva means some fortunate soul—Not everyone. Bhakti is very very rare as the Srimad Bhagavatam (6.14.5) says, “Among millions of liberated souls, one may be a devotee of Lord Nārāyana, or Krishna. The Katha Upanishad (1.2.23) says, yam evaiṣa vṛṇute tenaiva labhya, “Bhagavan Sri Krishna is only attained by one who is chosen by Him (Bhagavan Sri Krishna).”

InBhagavad-Gītā (14.26), Sri Krishna says,

māṁca yo ’vyabhicāreṇa, bhakti-yogena sevate,
sa guṇān samatītyaitān, brahma-bhūyāya kalpate

“One who serves Me alone in unswerving bhakti surpasses the guṇas, and becomes endowed with his own eternal spiritual nature.”

Sri Baladeva Vidyabhusana comments, “This verse answers the question ‘How can one surpass the guṇas?’ Krishna is saying that one who takes exclusive shelter of Him by performing bhakti-yoga surpasses the guṇas which are hard to surpass, and attains (kalpate) his own inherent nature (brahma-bhuyāya), which means the eight qualities of ātmā(no—sin, death, old age, hunger, thirst, lamentation—and one is truthful and fully satisfied devoid of all material desires).

All conditioned souls are driven and made to act by their individual svabhāva (guna & karma), and the will of Bhagavan—not by free will. Bhakti or the desire to serve and please Krishna, and the ultimate perfection of Krishna prema are both gifts of Krishna.

The fact and Vedic truth that we don’t have free will is a deep philosophical point of reality. One must accept the ultimate authority of sastra which is adbhuta and apauruṣeya, amazing and transcendental, because it is spoken by Bhagavan Sri Krishna. Sastra is not man-made.

In matters that are so grave and inconceivable such as this, we cannot follow or trust our minds, our powers of logic and reason or our sentiments. By one’s mind and intellect it is impossible to understand and accept the reality that “we have no free will”.

Bhāgavata Purāna (3.7.9) says: “Although by nature the jīva is superior to matter and liberated, by Krishna’s maya potency, which cannot be understood by logic, the jīva is eternally bound in ignorance.”

Jīva (ātmā) is superior to prakrti or māyābecause the soul is sentient and matter is inert. Ātmāhas the capacity to realize its own transcendental state, which is blissful and beyond the touch of maya. However, because of beginning less ignorance the jivatma is now bound by ignorance, which is a feature of māyā. Māyāis a potency of Krishna with the power to act in inconceivable ways.

Bhāgavata Purāna repeatedly points to māyāas the cause of the bondage of a jīva. ŚrīKṛṣṇa says this to Uddhava (Srimad Bhagavatam 11.11.1-2):

“The state of the jīva as bound or liberated is because of its being influenced or uninfluenced by the guṇas of prakriti controlled by Me. These states are not related to the essential nature of the jīva. In the next verse (Srimad Bhagavatam 11.11.3), ŚrīKṛṣṇa states that the ignorance of the jīva about himself is beginning less.

If Krishna favors a jiva, He will give intelligence, knowledge, and memory power so one can do bhakti bhajan and get free from maya. Otherwise, one will remain forever bound in beginning less ignorance, maya and samsara. In Bhagavad-Gītā (15.15), Bhagavan Sri Krishna says that memory, knowledge and forgetfulness come from Him. Bhagavan Sri Krishna is the source of everything (Bhagavad-Gītā. 10.8), and the director of all beings (Bhagavad-Gītā.18.61).

Krishna saranagati ki jai! Jai Jai Sri Radhe!

post concept Sri Advaita Dasji

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Srila Prabhupada Glorifies Gita

Mahanidhi Swami

By Priya-Priyatama’s merciful plan, the BHAGAVAD GITA AS IT IS, Srila Prabhupada’s pure Krishna devotional edition, is the most popular and widely distributed multi-lingual edition of Gita in the whole world!

Unlike other editions, Srila Prabhupada’s As It Is speaks the clear, easy to understand, gentle and at times quite forceful message of Absolute Truth.

With its universal principles, philosophy, and reasonable analysis of the material world, time, action, the individual self and the Superself, the Antaryami, Srila Prabhupada’s Gita has profoundly and amazingly purified and transformed the minds, hearts and lives of millions of fortunate human beings.

Srila Prabhupada was a “Gita Man” in the sense that He fully realized the essence of Gita, which is selfless service-based immaculate love divine. For Srila Prabhupada, the Gita was one with his mind, heart, words, teachings and his sterling personal devotional behavior.

Thus, who would know the glories of the Bhagavad-gita more than Srila Prabhupada? I am sure my beloved Gurudeva would be most pleased that his own realized words spoken in praise of Gita were being shared with the world on the most auspicious occasion of Gita Jayanti, Mokshada Ekadashi.

The following amazing statements of Srila Prabhupada will inspire, encourage, enliven and satisfy all classes of devotees. Just by reading them, many seekers of love divine will surely pick up the Bhagavad-gita, and start the most beneficial practice of reading it EVERYDAY!

And for the caring and compassionate transcendental book distributors, these quotes are the perfect “lines” to use in convincing the curious to buy the book. Worlwide Bhagavad-gita book distribution ki jai!

Srila Prabhupada speaks:

I. IDENTITY: Bhagavad-gita is also known as Gitopanishad. It is the essence of Vedic knowledge and one of the most important Upaniñads in Vedic literature.

  1. Vedic knowledge is complete because it is above all doubts and mistakes, and Bhagavad-gita is the essence of all that infallible Vedic knowledge.
  2. This one book, Bhagavad-gita, is the essence of all Vedic literatures and [very] special because it is spoken by Bhagavan Sri Krishna, the Supreme Personality of Godhead.
  3. Bhagavad-gita is a transcendental literature which one should read very carefully.
  4. One need not read any other Vedic literature. One need only attentively and regularly hear and read Bhagavad-gita.
  5. Bhagavad-gita contains perfect knowledge which comes down by the disciplic succession, guru parampara.
  6. Bhagavad-gita is the essence of the Mahabharata, and it is spoken by Bhagavan Sri Krishna Himself.

II. PURPOSE: The purpose of Bhagavad-gita is to deliver mankind from the nescience of material existence.

  1. All the instructions of Bhagavad-gita are intended to awaken one’s pure consciousness, which is the preliminary activity for the transcendentalist.
  2. Bhagavad-gita was spoken by Bhagavan Sri Krishna just to change Arjuna’s point of view [because Arjuna was foolishly stuck in the bodily concept of life].
  3. The whole purpose of Bhagavad-gita is to revive our sanatana dharma, which means the eternal occupation of the living entity [i.e. Sri Krishna’s selfless loving seva].

III. READERS: Those who question why they are suffering; where they came from and where they shall go after death are proper students for understanding Bhagavad-gita.

  1. The ways and the means for ultimate realization, ultimate attainment, are stated in the Bhagavad-gita, and the doors of this knowledge are open for everyone.
  2. The Bhagavad-gita is just like a cow and its milk is the essence of the Vedas. Sri Krishna is milking this cow to feed the calf-like Arjuna. Wise men, great sages and pure devotees should drink the nectarean milk of Bhagavad-gita.

IV. TEACHINGS: The subject of the Bhagavad-gétä entails the comprehension of five basic truths [i.e. the tattvas: Ishvara, Prakrti, Kala, Karma and Jivatma.]

  1. The Bhagavad-gita teaches that we have to purify this materially contaminated consciousness.
  2. The Bhagavad-gita teaches that the complete whole is comprised of the supreme controller, the controlled living entities, the cosmic manifestation, eternal time and activities [Ishvara, jivas, prakrti, nitya kala, karma].
  3. The Gita teaches that the living entity is never born and never dies. The jivatma, living entity, is eternal and indestructible. He continues to live after the destruction of his/her temporary material body.
  4. Through the Bhagavad-gita’s instructions, we are given information how to leave the material world and begin a truly blissful life in the spiritual sky.
  5. The Bhagavad-gita gives the real picture of the material world.
  6. The Bhagavad-gita teaches how to absorb the mind and intelligence in the thought of Lord Sri Krishna and thus transfer one’s self to the kingdom of the Lord.
  7. This is the art! And this is also the secret of Bhagavad-gita: total absorption in the thought of Sri Krishna.

V. BENEFITS: If we properly utilize the instructions of Bhagavad-gita, then our whole life will become purified, and ultimately we will be able to reach the spiritual sky [Krishnaloka].

  1. If one properly follows the instructions of Bhagavad-gita, one can be freed from all miseries and anxieties in this life, and one’s next life will be spiritual.
  2. If one reads Bhagavad-gita very sincerely and with all seriousness, then by the grace of Bhagavan Sri Krishna the reactions of his past misdeeds (papa karma phala) will not act upon him.
  3. One who takes his bath only once in the sacred Ganges water of the Gita cleanses away all the dirt of material life.
  4. In conclusion, Bhagavad-gita is a transcendental literature which one should read very carefully because it is capable of saving one from all fear. (all quotations from Srila Prabhupada’s personally written Introduction of Bhagavad-gita As It Is.)

Gita Jayanti ki jai! Srimad Bhagavad-gita ki jai! Daily Gita reading ki jai! Jaya Jaya Sri Radhe!