Bhakti-vaibhava Submission For Hanumatpresaka Swami 100 Pages of Essays

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The Prayers of Queen Kunti

Write an essay on one of the selections of verses that you have chosen to memorize.
Looking at the lectures that he gave while traveling, we see that Srila Prabhupada lectured several times on these Prayers by Queen Kunti. They appear in the SB as 1.8.18-43, twenty-five verses. We can chant them all in about ten minutes. As a mnemonic device we might note that the first verse is SB 1.8.18, or 18/18 (Kunti’s prayers equal the 18-puranas).

If we read through just the translations we can see many very wonderful echos of wonderful ideas in a clear consideration of who is Krsna.

Verses 1.8.18 – 22 are incredible beautiful. We have been giving a seminar on them for the last two days and after the class we kept hearing people chanting to themselves: krsnaya, vasudevaya…

[ttd] The whole purpose of Srimati Kunti devi’s prayers is to keep Krsna with her family, such a high ambition. Can we do that? Can we keep Krsna with ISKCON?

What is her consciousness?

We can chant these verses and purify our senses. We can understand them and purify our intelligence. We can love them and meet Mataji on the spiritual platform.

Is she on the same level as Mother Yasoda?

In the beginning she glorifies Krsna as the Purusa-avatar, all pervading master of the universe. Although He is everywhere no one can see Him! Why does He come? To inspire great Sannyasis from within the heart. He is not visible to the mudha-drsas. Reminds us of [ttd] avajnanti mam mudha. Then, if he is only visible internally to the great Sannyasis, how can a lady absorded in surviving the treacherous politics of the Kuru palace think of Him, know Him.

Ah, the answer, krsnaya, vasudevaya… Krsna is so kind He takes a form natural for our meditation. As a lady Kunti naturally meditates on her nephew, Vasudeva’s son, and what ladies heart is not captivated by a cute little, curly haired cowherd boy?

Then she finishes with a pure meditation on Krsna, the Paramatma, in terms of the lotus flowers.

We have to recite these more and more. Mataji is probably a million times more conscious of Krsna as Gokulananda than we are, yet there seems to be a great awareness of the Purusa-avatar aspect of Krsna in her first glorification.
Next she seems to state the details of their history with Krsna. Then she will state the current situation and her petition. These are such rich prayers. We can meditate on them for a few weeks with great benefit.
After this we feel that there is a nice grouping of verses from SB 1.8.23-27. In texts 18-22 Mataji has kind of framed Krsna as the Supersoul who is accessible to her by His mercy of incarnating in attractive forms. Now we see in texts 23-27 she describes more details of those forms and their relation to her and her children’s personal access. SB 1.8.25 is worth memorizing as center to these ideas and verses, also the term akincana-gocara which occurs in texts 26 and 27 is essential. She gives a nice summary of their afflictions which make the basis for a very nice class on the pastimes of the Maha-bharata. We can explain each of the afflictions in detail as it highlights Mataji’s life in a very intense sense. For a devotee all so called problems just become a delightful source of purification!
What’s next?

SB 1.8.28: My Lord, I consider Your Lordship to be eternal time, the supreme controller, without beginning and end, the all-pervasive one. In distributing Your mercy, You are equal to everyone. The dissensions between living beings are due to social intercourse.

SB 1.8.29: O Lord, no one can understand Your transcendental pastimes, which appear to be human and are so misleading. You have no specific object of favor, nor do You have any object of envy. People only imagine that You are partial

We won’t catch all the depth of her prayers in this pass, this essay. That’s our purpose in Bhakti-vaibhva, to find sources of beauty to mine more and more in the future, not to read, learn and forget!
Texts 28-29 go back to contemplating Krsna as Purusa-avatara and give very nice idea of our free-will and Krsna’s ultimate control.

Origen of the Jiva

Hare Krsna Gurumaharaja,

Please accept my humble obeisances...all glories to Srila Prabhupada!!! gaura bhakta Vrinda ki jay!!!!!!!!!!!!!

I am writing this email to ask a few questions and tll you some things to you. Sorry about the length! :(

1- I have been talking to a devotee, his name is XXX, now he is a disciple of YYY Maharaja. XXX prabhu told me about some conversations he had with you when he was a brahmacari, and he wanted to read ZZZ/YYY maharaja's books. He sends his obeisances to you!! he told me that the talks had been about jiva tattva, fall from vaikhunta et al...and I have some doubts about that...what should I do/read? Any how, my focus now is on my japa vrata, deities and serving devotees...but this question is in my heart.

HpS - AGTSP pamho. We have an Index with citations from Prabhupada about these things. We just dowloaded it from:

Specifically there is the Topic - "Origin of jiva". We have included the citations below and the citations from our Bhakti-vaibhava Index of the First Six Canto which are at the end of the above mentioned Index.

Basically, the comments by Srila Prabhupada seem to be a little equivocal as we remember. However, it seems to be a politically motivated topic, with the focus being that we don't have to accept Srila Prabhupada as a perfect authority, and related in some ways, that we don't have to accept the GBC or ISKCON as a perfect authority. More extreme is, "My Guru knows more than your Guru". "Srila Prabhupada didn't teach you, know, everything".

As a sincere question we see that Srila Prabhupada comments that the real concern is not how we got here but how we are going to get out.

I have seen the copy of one letter where Prabhupada commented that whever we were originally Sayujya-mukti (liberated in the Brahman) or Sarupya-mukti (liberated in Vaikuntha or Goloka), now we are neither one, and our first priority is to again become liberated and then we can easily understand our origin.

Of course, understanding the origin of our present position has some value in correcting it!
Also, there is the problem that we cannot actually talk of the "Origen of the Jiva's Position", besause the Jiva is Sat, eternal, what to speak of Cit and Ananda. Therefore there is no time factor on the spiritual plane of one event after another as we know it, so all of this is like analogy for children.
Basically, as far as I understand now, we always have free-will. We can leave Krsna from any postion. There are othe citations under the Topic of Free Will about this. The citation we especially remember is from the Fifth Canto where it mentions that he "Fell Down" from the platform of Bhava. In the Purport Srila Prabhupada clearly empasizes that we cannot have an accidental falldown from the platform of Bhava, that MB's "Fall Down" was a conscious choice. If there is no conscious choice, then there is no love.

We are not forced to serve Krsna in Vaikuntha by fear or pleasure, like some kind of heroine addicts. Srila Prabhupada also discusses this in the end of NOI 7 with the citation of the CC verse, "krsna surya sama, maya haya..."

Realizing this causes fear (BG 4.10). We become afraid to understand that we have free will and we will not be "forced" to stay with Krsna and enjoy. Again, the basic idea is that we want Mukti, not Bhakti.

But, the Prayers by the Personfied Vedas in the KRSNA book start with glorifying Krsna for His foremost quality, His mercy on the conditioned souls in reclaiming them from Maya. Thus the essence of Justice is not Satya, Truth, it is Daya, Mercy. There is a whole, I think Puranic, story about this with Maharaja Hariscandra. As I remember he starts with this idea that Truth is the essence of Justice, but in the end arrives at the conclusion that Mercy is the essence. The Catholic church believes the same thing.

The conclusion, then is that we could have chosen to come here but Krsna in the form of Srimati Radharani is so kind that He will find some way to get us out of this problem, even though we don't deserve it.

One last point is that there is the argument that there is a citation that Srila Bhaktivinode mentions that we fall down from the association of Mahavisnu. I would very much like to see the citation if you can get it. However, immediately there are two points. First is that it may be from a source, such as Jaiva-dharma, which has no commentary from our Acharya, Srila Prabhupada, so it is difficult to assess it's value. For example, I remember various citations in CC where Srila Prabhupada comments that various works by our Acharya's were adjusted according to the circumstance and that they were not intended as truth in all circumstances. I don't find a citation for that under Epistemology in our Index. We are still building it.
We have to understand the previous Acharyas through our Acharya. By following Srila Prabhupada I have directly seen Radha Gokulananda beyond my mind and senses so I accept what he says as coming from beyond the mind and senses.
Second, even if the citation says that we fall down from a position near the material energy and Maha-visnu, this does not invalidate that our original position might have been in Goloka. First we might have become slack in our devotion and then we went to Ayodhaya. From there we may have returned to Goloka-bhava or have progressively gone to lower and lower levels of consciousness until we finally entered external energy consciousness.
So, this is our understanding at the present. The citations give some interesting reading. Maybe you can edit them into a systematic order by topic. If anybody asks us this question again we will refer them to you. BG 4.34 purport warns us that blind faith and absurd enquiery are condemned. Haw! Haw! Hare!
Also, thank you so much because we will use this for one of our essays for our Bhakti-vaibhava paper!

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