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Sunday, January 14, 2018

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The Difference Between Offensiveness and Weakness of Heart



The Difference Between Offensiveness and Weakness of Heart
by Śrīla Bhaktisiddhānta Sarasvatī Thākura Prabhupāda

Question 1: Is the surrendered soul bound to attain the topmost welfare?
Answer: Most definitely. The very same moment we surrender, our welfare is confirmed, as if it is already in our hands. One’s welfare is ensured when one becomes dependent upon the principal owner. Until we are surrendered, or to the extent we are not surrendered, we are simply embracing discomfort for ourselves.
Śrī Krsna has not brought us to this world to inflict pain upon us. But by utilizing our independence improperly, we have by our own actions chosen inauspiciousness and our own distress. As soon as we develop faith in His benevolent words, our false ego of being the doer shall be dispelled forever. Then we shall no longer make a mad dash to celebrate our bravado in the field of karma. Instead, we shall surrender unto His lotus feet in order to truly listen to Him.

Question 2: What are the symptoms of a surrendered soul?
Answer: The prime symptom of a surrendered soul is that he has relinquished any notion of being the doer. Renouncing this notion and exclusively accepting Śrī Krsna as one’s maintainer and guardian is the constitutional characteristic of surrender (śaranāgati). For one who is surrendered, there is no need of being the doer. When the conception of being a fully protected and maintained maidservant of Śrī Vrsabhānu-nandini appears in our heart, then no other worldly identifications, which are all insignificant in comparison, can overpower it.
“I am dependent on Śrī Krsna.” Unless one develops this identification, true surrender, or truly taking shelter (āśraya), has not yet occurred. Prior to this, it is natural to maintain the ego of being the doer.

Question 3: Is human birth greater than birth as a demigod?
Answer: Yes. Definitely. Thus, even the demigods desire to be born as humans. The demigods are so immersed in enjoying sensual pleasures that they are not able to accommodate the thought that their future is a veritable arsenal of distress. They are always engrossed in the intoxication of enjoying temporary pleasures. Since they remain demigods for a fixed duration only, upon exhausting the fruits of their good deeds they are bound to take birth again on the earthly planet.
Human beings tend to care about their futures more than any other form of life does. The demigods live a much happier and more carefree life than humans do, and they are able to engage in material pleasures for a longer duration, but then in the end, they face difficulties. The demigods are surrounded with the virtues of high birth, opulence, fame and so forth, and so they constantly seek to augment their opulence.
We consider them to be great because they have more avenues for enjoying pleasure. But despite this inferiority to demigods, humans have the special advantage of being able to weigh the long-term benefits and misfortune an action may bring. But if a human imitates the demigods and remains engaged in simply furthering his opulence, he too becomes unable to consider his true welfare.
Compared to demigods, humans have a greater opportunity to engage in bhagavad-bhajana and associate with the sādhus. On this basis, human birth is understood to be actually superior to birth as a demigod.
In human life various difficulties arise at every moment, reminding us that this world and all its pleasures are in fact of a temporary nature. But for demigods, whose life is comparatively full of uninterrupted sensual pleasure, realization of the temporary nature of the world is not easily attained. Thus, by taking birth as humans we are granted these interruptions in pleasure and, consequently, we can make preparations for our true welfare by correctly identifying what is actually, ultimately beneficial, and distinguishing it from what is not.

Question 4: Who is our most benevolent friend?
Answer: There is no truer or more benevolent friend in this world than he who causes us to become attracted to chanting the holy names of the Lord. All of the charity done by a million philanthropists, each as great as Karna*, seems very ordinary and small when compared to the immense benevolence of those who engage in preaching the glories of the holy names.
* C.f. Mahābhārata. Karna is renowned as the most charitable character in Mahābhārata. He famously donated his armour, which was a part of his own flesh, to Indra without hesitation.
Question 5: How may one attain Krsna’s mercy-potency?
Answer: When someone surrenders exclusively unto the lotus feet of śrī gurudeva, then śrī gurudeva transmits Krsna’s potency into the heart of that disciple. Thereafter, this krpa-śakti, or mercy-potency, is nourished by the disciple’s sincere service, and it gradually destroys all of his anarthas (meaningless impediments to attaining bhakti) and misfortune. But if he stops rendering service or if he becomes wholly uninspired in his service, then his anarthas will regain their prominence and Krsna’s potency will gradually diminish within him. If a person wants a seed to become a strong tree, he must carefully water it until it germinates, and then protect it from being assaulted by the environment while it is still tender and young. In the same way, it is essential to nurture Krsna’s potency within the heart – the potency received from śrī gurudeva – by constantly engaging in bhajana.

Question 6: What is the difference between offensiveness (aparādha) and weakness of heart (hṛdaya-durbalatā)?
Answer: A person with “weakness of heart” (hṛdaya-daurbalatā) and a person with offensiveness (aparādha) do not exactly fall into the same category. Although, in due course of time, weakness of heart may transform into offensiveness, he who is still in the former stage feels antipathy towards base cravings which lead to sin and towards making offences. He is unable to give up committing sin or making offences despite knowing that they are extremely wrong. But he who is an offender does not even consider these things to be wrong. He thinks that whatever actions he performs are good and that his own understanding of the world is correct, and that those who are true sādhus are mistaken if they disagree.
A person suffering from weakness of heart must not accept that his base cravings (kāmana) have any value, and he must not actively relish them. Rather he should discard them out of disgust. It can then be understood that Krsna’s mercy is truly upon him. Otherwise he will be cheated out of receiving Krsna’s mercy."

Translated by the Rays of The Harmonist team from Śrīla Prabhupādera Upadeśāmṛta
Questions re-numbered for this on-line presentation

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    The Difference Between Offensiveness and Weakness of Heart
    by Śrīla Bhaktisiddhānta Sarasvatī Thākura Prabhupāda

    Question 1: Is the surrendered soul bound to attain the topmost welfare?
    Answer: Most definitely. The very same moment we surrender, our welfare is confirmed, as if it is already in our hands. One’s welfare is ensured when one becomes dependent upon the principal owner. Until we are surrendered, or to the extent we are not surrendered, we are simply embracing discomfort for ourselves.
    Śrī Krsna has not brought us to this world to inflict pain upon us. But by utilizing our independence improperly, we have by our own actions chosen inauspiciousness and our own distress. As soon as we develop faith in His benevolent words, our false ego of being the doer shall be dispelled forever. Then we shall no longer make a mad dash to celebrate our bravado in the field of karma. Instead, we shall surrender unto His lotus feet in order to truly listen to Him.

    Question 2: What are the symptoms of a surrendered soul?
    Answer: The prime symptom of a surrendered soul is that he has relinquished any notion of being the doer. Renouncing this notion and exclusively accepting Śrī Krsna as one’s maintainer and guardian is the constitutional characteristic of surrender (śaranāgati). For one who is surrendered, there is no need of being the doer. When the conception of being a fully protected and maintained maidservant of Śrī Vrsabhānu-nandini appears in our heart, then no other worldly identifications, which are all insignificant in comparison, can overpower it.
    “I am dependent on Śrī Krsna.” Unless one develops this identification, true surrender, or truly taking shelter (āśraya), has not yet occurred. Prior to this, it is natural to maintain the ego of being the doer.

    Question 3: Is human birth greater than birth as a demigod?
    Answer: Yes. Definitely. Thus, even the demigods desire to be born as humans. The demigods are so immersed in enjoying sensual pleasures that they are not able to accommodate the thought that their future is a veritable arsenal of distress. They are always engrossed in the intoxication of enjoying temporary pleasures. Since they remain demigods for a fixed duration only, upon exhausting the fruits of their good deeds they are bound to take birth again on the earthly planet.
    Human beings tend to care about their futures more than any other form of life does. The demigods live a much happier and more carefree life than humans do, and they are able to engage in material pleasures for a longer duration, but then in the end, they face difficulties. The demigods are surrounded with the virtues of high birth, opulence, fame and so forth, and so they constantly seek to augment their opulence.
    We consider them to be great because they have more avenues for enjoying pleasure. But despite this inferiority to demigods, humans have the special advantage of being able to weigh the long-term benefits and misfortune an action may bring. But if a human imitates the demigods and remains engaged in simply furthering his opulence, he too becomes unable to consider his true welfare.
    Compared to demigods, humans have a greater opportunity to engage in bhagavad-bhajana and associate with the sādhus. On this basis, human birth is understood to be actually superior to birth as a demigod.
    In human life various difficulties arise at every moment, reminding us that this world and all its pleasures are in fact of a temporary nature. But for demigods, whose life is comparatively full of uninterrupted sensual pleasure, realization of the temporary nature of the world is not easily attained. Thus, by taking birth as humans we are granted these interruptions in pleasure and, consequently, we can make preparations for our true welfare by correctly identifying what is actually, ultimately beneficial, and distinguishing it from what is not.

    Question 4: Who is our most benevolent friend?
    Answer: There is no truer or more benevolent friend in this world than he who causes us to become attracted to chanting the holy names of the Lord. All of the charity done by a million philanthropists, each as great as Karna*, seems very ordinary and small when compared to the immense benevolence of those who engage in preaching the glories of the holy names.
    * C.f. Mahābhārata. Karna is renowned as the most charitable character in Mahābhārata. He famously donated his armour, which was a part of his own flesh, to Indra without hesitation.
    Question 5: How may one attain Krsna’s mercy-potency?
    Answer: When someone surrenders exclusively unto the lotus feet of śrī gurudeva, then śrī gurudeva transmits Krsna’s potency into the heart of that disciple. Thereafter, this krpa-śakti, or mercy-potency, is nourished by the disciple’s sincere service, and it gradually destroys all of his anarthas (meaningless impediments to attaining bhakti) and misfortune. But if he stops rendering service or if he becomes wholly uninspired in his service, then his anarthas will regain their prominence and Krsna’s potency will gradually diminish within him. If a person wants a seed to become a strong tree, he must carefully water it until it germinates, and then protect it from being assaulted by the environment while it is still tender and young. In the same way, it is essential to nurture Krsna’s potency within the heart – the potency received from śrī gurudeva – by constantly engaging in bhajana.

    Question 6: What is the difference between offensiveness (aparādha) and weakness of heart (hṛdaya-durbalatā)?
    Answer: A person with “weakness of heart” (hṛdaya-daurbalatā) and a person with offensiveness (aparādha) do not exactly fall into the same category. Although, in due course of time, weakness of heart may transform into offensiveness, he who is still in the former stage feels antipathy towards base cravings which lead to sin and towards making offences. He is unable to give up committing sin or making offences despite knowing that they are extremely wrong. But he who is an offender does not even consider these things to be wrong. He thinks that whatever actions he performs are good and that his own understanding of the world is correct, and that those who are true sādhus are mistaken if they disagree.
    A person suffering from weakness of heart must not accept that his base cravings (kāmana) have any value, and he must not actively relish them. Rather he should discard them out of disgust. It can then be understood that Krsna’s mercy is truly upon him. Otherwise he will be cheated out of receiving Krsna’s mercy."

    Translated by the Rays of The Harmonist team from Śrīla Prabhupādera Upadeśāmṛta
    Questions re-numbered for this on-line presentation

    Visit Related Posts Below:













  • Mau Beli Buku Bhagavad-gita, Srimad-bhagavatam, Sri Caitanya Caritamrta, dll?
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    Terimakasih Atas Kunjungan Anda.

    By: Sanatana Dharma Indonesia
    '

    Gaudiya Math Self-Appointed Acharya's


    Gaudiya Math Self-Appointed Acharya's
    Srila Prabhupada, August 16, 1976, Bombay(Conversations with Srila Prabhupada, Vol. 26, p. 59-60)
    "If one remains always a servant everlastingly of guru, then he is liberated. And as soon as he thinks that he is liberated, he's a rascal. That is the teaching of Chaitanya Mahaprabhu.... You must be ready always to be chastised by guru. Then he's liberated. And as soon as he thinks that "I am beyond this chastisement, I am liberated," he's a rascal....
    Why this Gaudiya Math failed? Because they tried to become more than guru. He [Srila Bhaktisiddhanta Saraswati Thakura], before passing away, he gave them all direction and never said that "This man should be the next acharya .." But these people, just after his passing away, they began to fight, who shall be acharya . That is the failure. They never thought, "Why Guru Maharaja gave us instruction so many things, why he did not say that this man should be acharya? " They wanted to create artificially somebody acharya, and everything failed. They did not consider even with common sense that if Guru Maharaja wanted to appoint somebody as acharya, why did he not say? He said so many things, and this point he missed? The real point? And they insist upon it. They declared some unfit person to become acharya . Then another man came, then another, acharya, another acharya . So better remain a foolish person perpetually to be directed by Guru Maharaja. That is perfection. --
    Therefore we may not commit the same mistake in our ISKCON camp. Actually amongst my Godbrothers no one is qualified to become acarya. So it is better not to mix with my Godbrothers very intimately because instead of inspiring our students and disciples they may sometimes pollute them. This attempt was made previously by them, especially Madhava Maharaja and Tirtha Maharaja and Bon Maharaja but somehow or other I saved the situation. This is going on. We shall be very careful about them and not mix with them. This is my instruction to you all. They cannot help us in our movement, but they are very competent to harm our natural progress. So we must be very careful about them.

    ". . .He was first deputed by my Guru Maharaja, along with our late God Brother, Bhakti Pradip Tirtha Maharaja, to open a missionary center in London, and they stayed there for 3 years, but didn't make any appreciable advance. Except that spent enormous money of my Guru Maharaja, and later on they were called back to India. So that is a great history; it is not possible to say everything in this letter, but for the present, be satisfied with these words, and later we shall talk more and more. On the whole, you may know that he is not a liberated person, and therefore, he cannot initiate any person to Krishna Consciousness. It requires special spiritual benediction from higher authorities."

    [Srila Prabhupada Letter to: Janardana -- New York 26 April, 1968]
    Srila Prabhupada: "I am practically seeing that as soon as they, our students, begin to learn a little Sanskrit, they immediately feel they have become more than their guru. Then the policy is to kill their guru and become guru themselves". "As soon as he learns that Guru Maharaj is dead, now I am so advanced I can kill guru and become guru. Then he is finished." (Srila Prabhupada 1976).

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    0812-7740-3909 dan 0819-9108-4996

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    Terimakasih Atas Kunjungan Anda.


    Gaudiya Math Self-Appointed Acharya's
    Srila Prabhupada, August 16, 1976, Bombay(Conversations with Srila Prabhupada, Vol. 26, p. 59-60)
    "If one remains always a servant everlastingly of guru, then he is liberated. And as soon as he thinks that he is liberated, he's a rascal. That is the teaching of Chaitanya Mahaprabhu.... You must be ready always to be chastised by guru. Then he's liberated. And as soon as he thinks that "I am beyond this chastisement, I am liberated," he's a rascal....
    Why this Gaudiya Math failed? Because they tried to become more than guru. He [Srila Bhaktisiddhanta Saraswati Thakura], before passing away, he gave them all direction and never said that "This man should be the next acharya .." But these people, just after his passing away, they began to fight, who shall be acharya . That is the failure. They never thought, "Why Guru Maharaja gave us instruction so many things, why he did not say that this man should be acharya? " They wanted to create artificially somebody acharya, and everything failed. They did not consider even with common sense that if Guru Maharaja wanted to appoint somebody as acharya, why did he not say? He said so many things, and this point he missed? The real point? And they insist upon it. They declared some unfit person to become acharya . Then another man came, then another, acharya, another acharya . So better remain a foolish person perpetually to be directed by Guru Maharaja. That is perfection. --
    Therefore we may not commit the same mistake in our ISKCON camp. Actually amongst my Godbrothers no one is qualified to become acarya. So it is better not to mix with my Godbrothers very intimately because instead of inspiring our students and disciples they may sometimes pollute them. This attempt was made previously by them, especially Madhava Maharaja and Tirtha Maharaja and Bon Maharaja but somehow or other I saved the situation. This is going on. We shall be very careful about them and not mix with them. This is my instruction to you all. They cannot help us in our movement, but they are very competent to harm our natural progress. So we must be very careful about them.

    ". . .He was first deputed by my Guru Maharaja, along with our late God Brother, Bhakti Pradip Tirtha Maharaja, to open a missionary center in London, and they stayed there for 3 years, but didn't make any appreciable advance. Except that spent enormous money of my Guru Maharaja, and later on they were called back to India. So that is a great history; it is not possible to say everything in this letter, but for the present, be satisfied with these words, and later we shall talk more and more. On the whole, you may know that he is not a liberated person, and therefore, he cannot initiate any person to Krishna Consciousness. It requires special spiritual benediction from higher authorities."

    [Srila Prabhupada Letter to: Janardana -- New York 26 April, 1968]
    Srila Prabhupada: "I am practically seeing that as soon as they, our students, begin to learn a little Sanskrit, they immediately feel they have become more than their guru. Then the policy is to kill their guru and become guru themselves". "As soon as he learns that Guru Maharaj is dead, now I am so advanced I can kill guru and become guru. Then he is finished." (Srila Prabhupada 1976).

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    By: Sanatana Dharma Indonesia
    '

    Saya harus mengikuti kata-kata Guru Maharaja saya sebagai hidup dan jiwa saya



    "Visvanatha Chakravarti Thakura telah mengajarkan dengan sangat, sangat baik tentang guru, karena itu dia telah menulis di Gurvastaka, yasya prasadad bhagavat-prasadah. Dia adalah contoh, contoh praktis dari guru-bhakti, Visvanatha Chakravarti Thakura. Dia menerima gurunya, Narottama dasa Thakura. Jadi dia mengatakan bahwa 'Saya tidak tertarik untuk keselamatan saya atau kembali kepada Tuhan. Saya tidak tertarik.' Tertarik berarti mungkin datang, mungkin tidak datang, "Saya tidak keberatan, tapi saya hanya tertarik dengan kata-kata guru saya." Visvanatha Chakravarti berkata, 'Itulah hidup saya, apakah saya akan sukses atau tidak sukses, tidak masalah, saya harus mengikuti kata-kata Guru Maharaja saya sebagai hidup dan jiwa saya.' "

    (Ceramah Srila Prabhupada, 17 April 1976, Bombay)


    "Visvanatha Chakravarti Thakura has taught very, very nicely about guru. Therefore he has written in Gurvastaka, yasya prasadad bhagavat-prasadah. He is example, practical example of guru-bhakti, Visvanatha Chakravarti Thakura. He accepted his guru, Narottama dasa Thakura. So he said that 'I am not interested for my salvation or going back to Godhead. I am not interested.' Interested means it may come; it may not come. 'That I don't mind. But I am interested only with the words of my guru.' Visvanatha Chakravarti said. 'That is my life. Whether I will be successful or not successful, it doesn't matter. I must take the words of my Guru Maharaja as my life and soul.'"


    (Srila Prabhupada lecture, April 17, 1976, Bombay)

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    Terimakasih Atas Kunjungan Anda.



    "Visvanatha Chakravarti Thakura telah mengajarkan dengan sangat, sangat baik tentang guru, karena itu dia telah menulis di Gurvastaka, yasya prasadad bhagavat-prasadah. Dia adalah contoh, contoh praktis dari guru-bhakti, Visvanatha Chakravarti Thakura. Dia menerima gurunya, Narottama dasa Thakura. Jadi dia mengatakan bahwa 'Saya tidak tertarik untuk keselamatan saya atau kembali kepada Tuhan. Saya tidak tertarik.' Tertarik berarti mungkin datang, mungkin tidak datang, "Saya tidak keberatan, tapi saya hanya tertarik dengan kata-kata guru saya." Visvanatha Chakravarti berkata, 'Itulah hidup saya, apakah saya akan sukses atau tidak sukses, tidak masalah, saya harus mengikuti kata-kata Guru Maharaja saya sebagai hidup dan jiwa saya.' "

    (Ceramah Srila Prabhupada, 17 April 1976, Bombay)


    "Visvanatha Chakravarti Thakura has taught very, very nicely about guru. Therefore he has written in Gurvastaka, yasya prasadad bhagavat-prasadah. He is example, practical example of guru-bhakti, Visvanatha Chakravarti Thakura. He accepted his guru, Narottama dasa Thakura. So he said that 'I am not interested for my salvation or going back to Godhead. I am not interested.' Interested means it may come; it may not come. 'That I don't mind. But I am interested only with the words of my guru.' Visvanatha Chakravarti said. 'That is my life. Whether I will be successful or not successful, it doesn't matter. I must take the words of my Guru Maharaja as my life and soul.'"


    (Srila Prabhupada lecture, April 17, 1976, Bombay)

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    Terimakasih Atas Kunjungan Anda.

    By: Sanatana Dharma Indonesia
    '

    Srila Mahesa Pandit



    SRILA MAHESA PANDITA
    Srila Mahesa Pandita was one of the twelve gopalas who were close associates of Lord Nityananda. He traveled and preached with Lord Nityananda. According to Bhaktivinoda Thakura, some people say that he was the younger brother of Sri Jagadisa Pandita from the Yasodara district of West Bengal.In the celebrated Sri Caitanya Caritamrta written by Srila Krsnadasa Kaviraja Gosvami we find the following quote: 

    “Maheśa Paṇḍita, the seventh of the twelve gopālas, was very liberal. In great love of Kṛṣṇa he danced to the beating of a kettledrum like a madman” Adi 11.32

    Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya:
    “The village of Maheśa Paṇḍita, which is known as Pālapāḍā, is situated in the district of Nadia within a forest about one mile south of the Cākadaha railway station. The Ganges flows nearby.”
    It is said that formerly Maheśa Paṇḍita lived on the eastern side of Jirāṭ in the village known as Masipura or Yaśīpura, and when Masipura merged into the riverbed of the Ganges, the Deities there were brought to Pālapāḍā. The original Sripat at Sukh Sagor merged into the bed of the Ganges, but his worshipful deities of Sri Sri Nitai-Gauranga as well as his samadhi were moved to Palpara
    He was especially dear to Sri Nityananda Prabhu, and traveled with the Lord. Vrndavana dasa Thakura has described him as a 'param mahanta' due to the fact that he was very dear to Nityananda Prabhu. [C.B. Antya 5.744]
    It is mentioned that Maheśa Paṇḍita joined the festival Danda Mahotsava performed by Śrī Nityānanda Prabhu at Pānihāṭi.
    Narottama dāsa Ṭhākura also joined in the festival, and Maheśa Paṇḍita saw him on that occasion.
    In Bhakti-Ratnakara, Taranga Nine, it is stated that when Narottama dasa Thakura came to visit Khardaha, he had darsana of the lotus feet of Mahesa Pandita.

    In the temple of Maheśa Paṇḍita there are Deities of Gaura-Nityānanda, Śrī Gopīnātha, Śrī Madana-mohana and Rādhā-Govinda, as well as a śālagrāma-śilā. He was previously a very munificent cowherd boy. In Vraja lila he serves Krsna-Balarama as the cowherd boy, Mahabahu. According to Gaura-ganoddesa-dipika, Mahesa Pandita was formerly Maha-Bahusakha in Krsna-lila. His samadhi is in the 64 Samadhis Area.

    His disappearance day is on the thirteenth day of the bright fortnight in the month of Pausa.
    ALL GLORIES TO SRILA MAHESA PANDIT ON HIS GLORIOUS DISAPPEARANCE DAY

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    Terimakasih Atas Kunjungan Anda.



    SRILA MAHESA PANDITA
    Srila Mahesa Pandita was one of the twelve gopalas who were close associates of Lord Nityananda. He traveled and preached with Lord Nityananda. According to Bhaktivinoda Thakura, some people say that he was the younger brother of Sri Jagadisa Pandita from the Yasodara district of West Bengal.In the celebrated Sri Caitanya Caritamrta written by Srila Krsnadasa Kaviraja Gosvami we find the following quote: 

    “Maheśa Paṇḍita, the seventh of the twelve gopālas, was very liberal. In great love of Kṛṣṇa he danced to the beating of a kettledrum like a madman” Adi 11.32

    Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya:
    “The village of Maheśa Paṇḍita, which is known as Pālapāḍā, is situated in the district of Nadia within a forest about one mile south of the Cākadaha railway station. The Ganges flows nearby.”
    It is said that formerly Maheśa Paṇḍita lived on the eastern side of Jirāṭ in the village known as Masipura or Yaśīpura, and when Masipura merged into the riverbed of the Ganges, the Deities there were brought to Pālapāḍā. The original Sripat at Sukh Sagor merged into the bed of the Ganges, but his worshipful deities of Sri Sri Nitai-Gauranga as well as his samadhi were moved to Palpara
    He was especially dear to Sri Nityananda Prabhu, and traveled with the Lord. Vrndavana dasa Thakura has described him as a 'param mahanta' due to the fact that he was very dear to Nityananda Prabhu. [C.B. Antya 5.744]
    It is mentioned that Maheśa Paṇḍita joined the festival Danda Mahotsava performed by Śrī Nityānanda Prabhu at Pānihāṭi.
    Narottama dāsa Ṭhākura also joined in the festival, and Maheśa Paṇḍita saw him on that occasion.
    In Bhakti-Ratnakara, Taranga Nine, it is stated that when Narottama dasa Thakura came to visit Khardaha, he had darsana of the lotus feet of Mahesa Pandita.

    In the temple of Maheśa Paṇḍita there are Deities of Gaura-Nityānanda, Śrī Gopīnātha, Śrī Madana-mohana and Rādhā-Govinda, as well as a śālagrāma-śilā. He was previously a very munificent cowherd boy. In Vraja lila he serves Krsna-Balarama as the cowherd boy, Mahabahu. According to Gaura-ganoddesa-dipika, Mahesa Pandita was formerly Maha-Bahusakha in Krsna-lila. His samadhi is in the 64 Samadhis Area.

    His disappearance day is on the thirteenth day of the bright fortnight in the month of Pausa.
    ALL GLORIES TO SRILA MAHESA PANDIT ON HIS GLORIOUS DISAPPEARANCE DAY

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    Terimakasih Atas Kunjungan Anda.

    By: Sanatana Dharma Indonesia
    '

    Sibuk dalam bhakti-yoga sebenarnya tidaklah mudah



    Śrīla Prabhupāda berkata - [Mengenai bagaimana kita harus mengerti bahwa menjadi sibuk dalam bhakti-yoga sebenarnya tidaklah mudah)

    Akṣayānanda: Tahap Bhakti sperti itu sangat jarang, Prabhupāda. Untuk berada di platform yang begitu tinggi sangat jarang terjadi. Menjadi tak kenal takut.

    Prabhupāda: ya Bhakti itu sendiri jarang terjadi. Bhakti tidak mudah. Jangan anggap itu komoditas murah. Ada sebuah ayat, sekarang saya lupa. Kṛṣṇa bisa memberi pembebasan, tapi Dia ragu untuk memberi bhakti.

    Harikeśa: Muktim dadāti karhicit sma na bhakti-yogam.

    Prabhupāda: ya Mukti, dia siap, "Baiklah, ambil mukti." Tapi bila ada bhakti, dia harus mempertimbangkan dua kali. Bhakti berarti dia menjadi cengkeraman bhakta. Vedeṣu durlabhaṁ adurlabham ātma-bhaktau [Bs. 5.33].

    Caraṇāravindam: Apakah kita melakukan bhakti, Śrīla Prabhupāda?

    Prabhupāda: Itu viddhi-bhakti. Dan ini rāga-bhakti, spontan. Melalui viddhi-bhakti Anda harus sampai pada tahap rāga-bhakti. Tanpa viddhi-bhakti, Anda tidak akan ... Karena Anda terikat. Mereka yang dibebaskan, mereka langsung mendapatkan rāga-bhakti. Bukan dengan cara imitasi Itu adalah hal lain. Nitya-siddha (Japa :) Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare Rama ... Jadi aku mendapat semua semangat. Pergilah dan pergilah untuk mengajarkan. Jangan takut Cukup hadir, yāre dekha tāre kaha kṛṣṇa-upadeśa [Cc. Madhya 7.128]. Apa pun yang telah Anda pelajari dari Kṛṣṇa, dari guru Anda, hanya mengulangnya, itu saja. Tidak perlu menjadi sangat ahli. Cukup apapun yang anda pelajari. Itu saja.

    [Percakapan Kebun: Vṛndāvan 6 Sept 1976]

    Śrīla Prabhupāda Says - [Regarding how we must understand that being engaged in actual bhakti-yoga is not cheap]

    Akṣayānanda: Such stage of Bhakti is very rare, Prabhupāda. To be on such a high platform is very rare. To be fearless.

    Prabhupāda: Yes. Bhakti itself is rare. Bhakti is not cheap. Don't think it is cheap commodity. There is a verse, I now forget. Kṛṣṇa can give you liberation, but He hesitates to give bhakti.

    Harikeśa: Muktim dadāti karhicit sma na bhakti-yogam.

    Prabhupāda: Yes. Mukti, He is prepared, "All right, take mukti." But when there is bhakti, He has to consider twice. Bhakti means he becomes in the grip of bhakta. Vedeṣu durlabhaṁ adurlabham ātma-bhaktau [Bs. 5.33].

    Caraṇāravindam: Are we doing bhakti, Śrīla Prabhupāda?

    Prabhupāda: That is viddhi-bhakti. And this is rāga-bhakti, spontaneous. Through viddhi-bhakti you have to come to the stage of rāga-bhakti. Without viddhi-bhakti, you'll not... Because you are conditioned. Those who are liberated, they immediately get rāga-bhakti. Not by imitation. That is another thing. Nitya-siddha. (Japa:) Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare Hare Rāma... So I have got all encouragement. Go and preach. Don't be afraid. Simply present, yāre dekha tāre kaha kṛṣṇa-upadeśa [Cc. Madhya 7.128]. Whatever you have learned from Kṛṣṇa, from your guru, just vomit it, that's all. There is no need of becoming very expert. Simply whatever you learned. That's all.

    [Garden Conversation: Vṛndāvan 6 Sept 1976]


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    Terimakasih Atas Kunjungan Anda.



    Śrīla Prabhupāda berkata - [Mengenai bagaimana kita harus mengerti bahwa menjadi sibuk dalam bhakti-yoga sebenarnya tidaklah mudah)

    Akṣayānanda: Tahap Bhakti sperti itu sangat jarang, Prabhupāda. Untuk berada di platform yang begitu tinggi sangat jarang terjadi. Menjadi tak kenal takut.

    Prabhupāda: ya Bhakti itu sendiri jarang terjadi. Bhakti tidak mudah. Jangan anggap itu komoditas murah. Ada sebuah ayat, sekarang saya lupa. Kṛṣṇa bisa memberi pembebasan, tapi Dia ragu untuk memberi bhakti.

    Harikeśa: Muktim dadāti karhicit sma na bhakti-yogam.

    Prabhupāda: ya Mukti, dia siap, "Baiklah, ambil mukti." Tapi bila ada bhakti, dia harus mempertimbangkan dua kali. Bhakti berarti dia menjadi cengkeraman bhakta. Vedeṣu durlabhaṁ adurlabham ātma-bhaktau [Bs. 5.33].

    Caraṇāravindam: Apakah kita melakukan bhakti, Śrīla Prabhupāda?

    Prabhupāda: Itu viddhi-bhakti. Dan ini rāga-bhakti, spontan. Melalui viddhi-bhakti Anda harus sampai pada tahap rāga-bhakti. Tanpa viddhi-bhakti, Anda tidak akan ... Karena Anda terikat. Mereka yang dibebaskan, mereka langsung mendapatkan rāga-bhakti. Bukan dengan cara imitasi Itu adalah hal lain. Nitya-siddha (Japa :) Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare Rama ... Jadi aku mendapat semua semangat. Pergilah dan pergilah untuk mengajarkan. Jangan takut Cukup hadir, yāre dekha tāre kaha kṛṣṇa-upadeśa [Cc. Madhya 7.128]. Apa pun yang telah Anda pelajari dari Kṛṣṇa, dari guru Anda, hanya mengulangnya, itu saja. Tidak perlu menjadi sangat ahli. Cukup apapun yang anda pelajari. Itu saja.

    [Percakapan Kebun: Vṛndāvan 6 Sept 1976]

    Śrīla Prabhupāda Says - [Regarding how we must understand that being engaged in actual bhakti-yoga is not cheap]

    Akṣayānanda: Such stage of Bhakti is very rare, Prabhupāda. To be on such a high platform is very rare. To be fearless.

    Prabhupāda: Yes. Bhakti itself is rare. Bhakti is not cheap. Don't think it is cheap commodity. There is a verse, I now forget. Kṛṣṇa can give you liberation, but He hesitates to give bhakti.

    Harikeśa: Muktim dadāti karhicit sma na bhakti-yogam.

    Prabhupāda: Yes. Mukti, He is prepared, "All right, take mukti." But when there is bhakti, He has to consider twice. Bhakti means he becomes in the grip of bhakta. Vedeṣu durlabhaṁ adurlabham ātma-bhaktau [Bs. 5.33].

    Caraṇāravindam: Are we doing bhakti, Śrīla Prabhupāda?

    Prabhupāda: That is viddhi-bhakti. And this is rāga-bhakti, spontaneous. Through viddhi-bhakti you have to come to the stage of rāga-bhakti. Without viddhi-bhakti, you'll not... Because you are conditioned. Those who are liberated, they immediately get rāga-bhakti. Not by imitation. That is another thing. Nitya-siddha. (Japa:) Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare Hare Rāma... So I have got all encouragement. Go and preach. Don't be afraid. Simply present, yāre dekha tāre kaha kṛṣṇa-upadeśa [Cc. Madhya 7.128]. Whatever you have learned from Kṛṣṇa, from your guru, just vomit it, that's all. There is no need of becoming very expert. Simply whatever you learned. That's all.

    [Garden Conversation: Vṛndāvan 6 Sept 1976]


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    Terimakasih Atas Kunjungan Anda.

    By: Sanatana Dharma Indonesia
    '

    Seseorang Harus Tahu Siapa Sebenarnya Bhakta


    Seseorang Harus Tahu Siapa Sebenarnya Bhakta

    Na Tad-Bhaktesu Canyesu

    Srila Prabhupada: ... "Bhakti sejati, para-bhakti, yaitu raganuga. Raganuga-bhakti ini, kita harus mengejar melebihi vaidhi-bhakti. Di dunia material, jika kita tidak berusaha melakukan kemajuan lebih jauh dan lebih jauh lagi dalam pelayanan bhakti, jika kita hanya berpegang teguh pada proses peraturan sastrik dan tidak pernah mencoba melampaui itu... Proses sastrik juga regulasi, itu diperlukan. Tanpa proses sastric Anda tidak bisa pergi ke platform itu. Tapi jika kita berpegang pada proses sastric saja dan tidak mencoba memperbaiki diri sendiri ... Proses sastric adalah kanistha-adhikara, tahap terendah dari pelayanan bhakti.

    arcayam eva haraye
    pujam yah sraddhayehate
    na tad-bhaktesu canyesu
    sa bhaktah prakrtah smrtah

    Umumnya orang datang ke temple ini, mereka sangat mencurahkan perhatian pada Arca. Mereka bersujud, mempersembhakan bunga dan hal lainnya, membuat proses regulatif, berjalan berkeliling (parikram). Ini awal yang bagus, tapi kita harus melampaui hal ini. Kita harus tahu siapa sebenarnya bhakta, siapa ac ... Na tad-bhaktesu canyesu. Kita harus berbuat baik untuk orang lain. Itu madhyama-adhikari. Jika saya merasa puas hanya dengan prinsip-prinsip regulatif ini untuk memuja Arca di Temple dan mengikuti prinsip regulatif setiap hari, namun jika saya tidak memiliki gagasan lain, maka sa bhaktah prakrtah smrtah. Prakrta berarti pada platform material. Penyembah seperti itu bisa jatuh setiap saat, karena dia berada di panggung prakrta. Dan prakrta berarti gunamayi ini, prakrti. Ini sangat kuat.

    Jadi penyembah pun bisa jatuh jika tetap prakrta-bhakta. Jadi dia harus mengangkat dirinya di atas ini di madhyama-adhikara. Jadi di sini dikatakan bahwa sva-nirmitesu nirvisto bhunkte bhutesu tad-gunan. Jadi sebenarnya kita tidak menikmati. Kita menikmati interaksi dari tiga sifat alam material. Dan kita berpikir ... Hal yang sama, seperti kata Guru Maharaja saya, bahwa kita sedang menjilat botol madu. Itu bukan madu asli. Anda harus membuka botol madu dan mengecap madu yang sebenarnya, maka Anda akan mendapatkan rasa. Itulah kemajuan pengetahuan spiritual.

    satam prasangan mama virya-samvido
    bhavanti hrt-karna-rasayanah kathah ...

    [SB 3.25.25]
    Oleh karena itu, jika kita tidak bergaul dengan para penyembah maju, uttama-adhikari, jika kita hanya ingin tetap berada di tingkat terendah dalam pelayanan bhakti, maka kita tidak membuat kemajuan. Kemudian kita hanya akan menikmati bidang material, tanpa masuk ke dalam platform spiritual. "

    Srimad-Bhagavatam 1.2.33 - Vrndavana, 12 November 1972

    One Has To Know Who Is Actually Bhakta

    Na Tad-Bhaktesu Canyesu


    Srila Prabhupada:..."Real bhakti, para-bhakti, that is raganuga. This raganuga-bhakti, we have to come after surpassing the vaidhi-bhakti. In the material world, if we do not try to make further and further progress in devotional service, if we are simply sticking to the sastric regulation process and do not try to go beyond that... Sastric process also regulation, that is required. Without sastric process you cannot go to that platform. But if we stick to the shastric process only and do not try to improve yourself... The sastric process is kanistha-adhikara, lowest stage of devotional service.


    arcayam eva haraye

    pujam yah sraddhayehate

    na tad-bhaktesu canyesu

    sa bhaktah prakrtah smrtah


    Generally, people come to this temple, they are very devoted to the Deity. They offer their respects, flowers and other things, make the regulative process, circumambulate. This is nice beginning, but one has to go above this. One has to know who is actually bhakta, who is ac... Na tad-bhaktesu canyesu. One has to do good for others. That is madhyama-adhikari. If I become satisfied only with these regulative principles for worshiping the Deity in the temple and following the regulative principle daily, but if I have no other idea, then sa bhaktah prakrtah smrtah. Prakrta means on the material platform. Such devotee can fall down at any moment, because he's on the prakrta stage. And prakrta means this gunamayi, prakrti. It is very strong.

    So any devotee can fall down if he remains prakrta-bhakta. So he has to raise himself above this in the madhyama-adhikara. So here it is said that sva-nirmitesu nirvisto bhunkte bhutesu tad-gunan. So we are not enjoying actually. We are enjoying the interaction of the three modes of material nature. And we are thinking... The same thing, as my Guru Maharaja used to say, that licking up the bottle of honey. That is not real honey. You have to open the bottle of the honey and lick up the real honey, then you'll get taste. That is advancement of spiritual knowledge.

    satam prasangan mama virya-samvido

    bhavanti hrt-karna-rasayanah kathah...

    [SB 3.25.25]

    Therefore, if we do not associate with the advanced devotees, uttama-adhikari, if we simply want to remain in the lowest stage of devotional service, then we are not making progress. Then we shall simply enjoy the material field, without entering into the spiritual platform."

    Srimad-Bhagavatam 1.2.33 -- Vrndavana, November 12, 1972

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    Terimakasih Atas Kunjungan Anda.


    Seseorang Harus Tahu Siapa Sebenarnya Bhakta

    Na Tad-Bhaktesu Canyesu

    Srila Prabhupada: ... "Bhakti sejati, para-bhakti, yaitu raganuga. Raganuga-bhakti ini, kita harus mengejar melebihi vaidhi-bhakti. Di dunia material, jika kita tidak berusaha melakukan kemajuan lebih jauh dan lebih jauh lagi dalam pelayanan bhakti, jika kita hanya berpegang teguh pada proses peraturan sastrik dan tidak pernah mencoba melampaui itu... Proses sastrik juga regulasi, itu diperlukan. Tanpa proses sastric Anda tidak bisa pergi ke platform itu. Tapi jika kita berpegang pada proses sastric saja dan tidak mencoba memperbaiki diri sendiri ... Proses sastric adalah kanistha-adhikara, tahap terendah dari pelayanan bhakti.

    arcayam eva haraye
    pujam yah sraddhayehate
    na tad-bhaktesu canyesu
    sa bhaktah prakrtah smrtah

    Umumnya orang datang ke temple ini, mereka sangat mencurahkan perhatian pada Arca. Mereka bersujud, mempersembhakan bunga dan hal lainnya, membuat proses regulatif, berjalan berkeliling (parikram). Ini awal yang bagus, tapi kita harus melampaui hal ini. Kita harus tahu siapa sebenarnya bhakta, siapa ac ... Na tad-bhaktesu canyesu. Kita harus berbuat baik untuk orang lain. Itu madhyama-adhikari. Jika saya merasa puas hanya dengan prinsip-prinsip regulatif ini untuk memuja Arca di Temple dan mengikuti prinsip regulatif setiap hari, namun jika saya tidak memiliki gagasan lain, maka sa bhaktah prakrtah smrtah. Prakrta berarti pada platform material. Penyembah seperti itu bisa jatuh setiap saat, karena dia berada di panggung prakrta. Dan prakrta berarti gunamayi ini, prakrti. Ini sangat kuat.

    Jadi penyembah pun bisa jatuh jika tetap prakrta-bhakta. Jadi dia harus mengangkat dirinya di atas ini di madhyama-adhikara. Jadi di sini dikatakan bahwa sva-nirmitesu nirvisto bhunkte bhutesu tad-gunan. Jadi sebenarnya kita tidak menikmati. Kita menikmati interaksi dari tiga sifat alam material. Dan kita berpikir ... Hal yang sama, seperti kata Guru Maharaja saya, bahwa kita sedang menjilat botol madu. Itu bukan madu asli. Anda harus membuka botol madu dan mengecap madu yang sebenarnya, maka Anda akan mendapatkan rasa. Itulah kemajuan pengetahuan spiritual.

    satam prasangan mama virya-samvido
    bhavanti hrt-karna-rasayanah kathah ...

    [SB 3.25.25]
    Oleh karena itu, jika kita tidak bergaul dengan para penyembah maju, uttama-adhikari, jika kita hanya ingin tetap berada di tingkat terendah dalam pelayanan bhakti, maka kita tidak membuat kemajuan. Kemudian kita hanya akan menikmati bidang material, tanpa masuk ke dalam platform spiritual. "

    Srimad-Bhagavatam 1.2.33 - Vrndavana, 12 November 1972

    One Has To Know Who Is Actually Bhakta

    Na Tad-Bhaktesu Canyesu


    Srila Prabhupada:..."Real bhakti, para-bhakti, that is raganuga. This raganuga-bhakti, we have to come after surpassing the vaidhi-bhakti. In the material world, if we do not try to make further and further progress in devotional service, if we are simply sticking to the sastric regulation process and do not try to go beyond that... Sastric process also regulation, that is required. Without sastric process you cannot go to that platform. But if we stick to the shastric process only and do not try to improve yourself... The sastric process is kanistha-adhikara, lowest stage of devotional service.


    arcayam eva haraye

    pujam yah sraddhayehate

    na tad-bhaktesu canyesu

    sa bhaktah prakrtah smrtah


    Generally, people come to this temple, they are very devoted to the Deity. They offer their respects, flowers and other things, make the regulative process, circumambulate. This is nice beginning, but one has to go above this. One has to know who is actually bhakta, who is ac... Na tad-bhaktesu canyesu. One has to do good for others. That is madhyama-adhikari. If I become satisfied only with these regulative principles for worshiping the Deity in the temple and following the regulative principle daily, but if I have no other idea, then sa bhaktah prakrtah smrtah. Prakrta means on the material platform. Such devotee can fall down at any moment, because he's on the prakrta stage. And prakrta means this gunamayi, prakrti. It is very strong.

    So any devotee can fall down if he remains prakrta-bhakta. So he has to raise himself above this in the madhyama-adhikara. So here it is said that sva-nirmitesu nirvisto bhunkte bhutesu tad-gunan. So we are not enjoying actually. We are enjoying the interaction of the three modes of material nature. And we are thinking... The same thing, as my Guru Maharaja used to say, that licking up the bottle of honey. That is not real honey. You have to open the bottle of the honey and lick up the real honey, then you'll get taste. That is advancement of spiritual knowledge.

    satam prasangan mama virya-samvido

    bhavanti hrt-karna-rasayanah kathah...

    [SB 3.25.25]

    Therefore, if we do not associate with the advanced devotees, uttama-adhikari, if we simply want to remain in the lowest stage of devotional service, then we are not making progress. Then we shall simply enjoy the material field, without entering into the spiritual platform."

    Srimad-Bhagavatam 1.2.33 -- Vrndavana, November 12, 1972

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    Terimakasih Atas Kunjungan Anda.

    By: Sanatana Dharma Indonesia
    '

    Jadi satu-satunya permintaan kami adalah kepada semua orang yang hadir di sini untuk mengucapkan mahā mantra ini, Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare Hare Rāma Hare Rāma Rāma Rāma Hare Hare


    Seperti yang telah saya jelaskan, kaler doṣa-nidhe rājann asti hy eko mahān guṇaḥ: "Di Kali-yuga ini adalah lautan kesalahan, begitu banyak kesalahan di sana, satu demi satu, tumpang tindih, tapi ada satu keuntungan, "doṣa-nidhe asti hy eko mahān guṇaḥ,"kualitas yang sangat bagus". Apa itu? Sekarang, kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet: "Dia tidak harus melakukan hal lain. Jika dia hanya mengucapkan mantra Hare Kṛṣṇa," kīrtanād eva kṛṣṇasya [SB 12.3.51], "maka dia terbebas dari keterikatan dunia material dan kembali ke rumah, kembali kepada Tuhan".

    Jadi satu-satunya permintaan kami adalah kepada semua orang yang hadir di sini untuk mengucapkan mahā mantra ini, Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare Hare Rāma Hare Rāma Rāma Rāma Hare Hare.

    Terima kasih banyak. Berjapa

    (Ceramah Srila Prabhupada, Bombay, 12 Januari 1975)

    As I have already explained, kaler doṣa-nidhe rājann asti hy eko mahān guṇaḥ: "In this Kali-yuga it is a ocean of fault. So many faults are there, one after another, one after another. But there is one benefit," doṣa-nidhe asti hy eko mahān guṇaḥ, "very great quality." What is that? Now, kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet: "He hasn't got to do anything else. If he simply chants the Hare Kṛṣṇa mantra," kīrtanād eva kṛṣṇasya [SB 12.3.51], "then he becomes free from this material bondage and goes back to home, back to Godhead."


    So our only request is to everyone present here to chant this mahā-mantra, Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare Hare Rāma Hare Rāma Rāma Rāma Hare Hare.


    Thank you very much. Chant


    (Srila Prabhupada lecture, Bombay, January 12, 1975)

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    Terimakasih Atas Kunjungan Anda.


    Seperti yang telah saya jelaskan, kaler doṣa-nidhe rājann asti hy eko mahān guṇaḥ: "Di Kali-yuga ini adalah lautan kesalahan, begitu banyak kesalahan di sana, satu demi satu, tumpang tindih, tapi ada satu keuntungan, "doṣa-nidhe asti hy eko mahān guṇaḥ,"kualitas yang sangat bagus". Apa itu? Sekarang, kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet: "Dia tidak harus melakukan hal lain. Jika dia hanya mengucapkan mantra Hare Kṛṣṇa," kīrtanād eva kṛṣṇasya [SB 12.3.51], "maka dia terbebas dari keterikatan dunia material dan kembali ke rumah, kembali kepada Tuhan".

    Jadi satu-satunya permintaan kami adalah kepada semua orang yang hadir di sini untuk mengucapkan mahā mantra ini, Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare Hare Rāma Hare Rāma Rāma Rāma Hare Hare.

    Terima kasih banyak. Berjapa

    (Ceramah Srila Prabhupada, Bombay, 12 Januari 1975)

    As I have already explained, kaler doṣa-nidhe rājann asti hy eko mahān guṇaḥ: "In this Kali-yuga it is a ocean of fault. So many faults are there, one after another, one after another. But there is one benefit," doṣa-nidhe asti hy eko mahān guṇaḥ, "very great quality." What is that? Now, kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet: "He hasn't got to do anything else. If he simply chants the Hare Kṛṣṇa mantra," kīrtanād eva kṛṣṇasya [SB 12.3.51], "then he becomes free from this material bondage and goes back to home, back to Godhead."


    So our only request is to everyone present here to chant this mahā-mantra, Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare Hare Rāma Hare Rāma Rāma Rāma Hare Hare.


    Thank you very much. Chant


    (Srila Prabhupada lecture, Bombay, January 12, 1975)

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    Terimakasih Atas Kunjungan Anda.

    By: Sanatana Dharma Indonesia
    '

    Semua yang ada dalam Krishna sempurna, abadi, penuh kebahagiaan, dan penuh pengetahuan


    Hubungan cinta di dunia material hanyalah bayangan pantulan cinta sejati dengan Krishna. Jika Anda mencintai Krishna dalam kapasitas apa pun, Anda tidak akan pernah frustrasi karena semua yang ada dalam Krishna sempurna, abadi, penuh kebahagiaan, dan penuh pengetahuan.


    Love affairs in the material world are only shadows reflections of the real love with Krishna. If you love Krishna in any capacity, you shall never be frustrated because everything in Krishna is perfect, eternal, blissful, and full of knowledge.

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    Hubungan cinta di dunia material hanyalah bayangan pantulan cinta sejati dengan Krishna. Jika Anda mencintai Krishna dalam kapasitas apa pun, Anda tidak akan pernah frustrasi karena semua yang ada dalam Krishna sempurna, abadi, penuh kebahagiaan, dan penuh pengetahuan.


    Love affairs in the material world are only shadows reflections of the real love with Krishna. If you love Krishna in any capacity, you shall never be frustrated because everything in Krishna is perfect, eternal, blissful, and full of knowledge.

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    By: Sanatana Dharma Indonesia
    '

    Kita seharusnya tidak berbicara sesuatu yang omong kosong


    Śrīla Prabhupāda mengatakan - [Mengenai bagaimana kita seharusnya tidak berbicara sesuatu yang omong kosong]


    Mauna berarti jangan bicara, serius. Ini juga kualifikasi yang sangat bagus karena pada umumnya, saat kita bicara, kita hanya berbicara sesuatu yang omong kosong. Itu saja. Kita akan duduk bersama dan beberapa teman atau keluarga, beberapa ceramah yang tidak berguna, kita akan berjam-jam bersama. Tetapi jika Anda dipanggil untuk berbicara tentang Kṛṣṇa atau Bhagavad-gītā atau Bhāgavata, filosofi ini, tidak akan ada yang akan datang. Sebaiknya jangan sampai bicara. Lebih baik tidak berbicara daripada berbicara omong kosong, bodoh.


    Jadi secara umum, kita terbiasa dengan pembicaraan, menikmati pembicaraan bodoh, yang tidak memiliki arti, tidak ada manfaat bagi dunia material ini, tidak ada manfaat bagi dunia spiritual. Jika itu terjadi, tentu saja, mendapatkan sesuatu yang bermanfaat material ...


    Sama seperti pengusaha ngobrol. Mereka berbicara serius jika ada keuntungan. Jika tidak, sekretaris mengatakan, "Oh, Mr. Omong-omong tidak ada waktu untuk bertemu dengan Anda." Itu juga bagus karena waktu sangat berharga.


    Jadi mengapa kita harus berbicara omong kosong? Jadi itu juga kualifikasi yang sangat bagus jika Anda tidak berbicara omong kosong. Entah Anda berbicara tentang Kṛṣṇa atau tidak berbicara. Itu disebut mauna. Jika tidak ada pokok pembicaraan untuk membicarakan masalah Kṛṣṇa, maka sebaiknya tidak berbicara. Tapi kita sudah mendapat keterikatan yang sangat bagus. Kita bisa bicara tentang Hare Kṛṣṇa. Jika Anda tidak memiliki keterikatan lain, maka kita mendapatkan manik-manik (japamala) ini, "Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa ..." Anda bisa siang dan malam, dua puluh empat jam, teruskan. Inilah yang disebut mauna.

    [SB: 7,9.10 - Montreal 10 Juli 1968]

    Śrīla Prabhupāda Says - [Regarding how we should not talk nonsense]
    Mauna means don't talk, grave. This is also very good qualification because generally, when we talk, we simply talk nonsense. That's all. We shall sit together and some friends or family, some useless talks, we shall go on for hours together. But if you are called to talk about Kṛṣṇa or Bhagavad-gītā or Bhāgavata, this philosophy, nobody will come. So better not to talk. It is better not to talk than to talk nonsense, foolish.
    So generally, we are accustomed to talks, enjoy foolish talks, which has no meaning, neither any benefit for this material world, neither any benefit for spiritual world. If you are, of course, gaining something material benefit...
    Just like businessmen talk. They talk seriously if there is any profit. Otherwise the secretary says, "Oh, the Mr. such and such has no time to see you." That is also some good because time is so valuable.
    So why should we talk nonsense? So that is also very good qualification if you don't talk nonsense. Either you talk about Kṛṣṇa or don't talk. That is called mauna. If there is no subject matter for talking on the subject of Kṛṣṇa, then it is better not to talk. But we have got very nice engagement. We can talk Hare Kṛṣṇa. If you have no other engagement, then we have got these beads, "Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa..." You can day and night, twenty-four hours, go on. This is called mauna.
    [SB: 7.9.10 - Montreal 10 July 1968]

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    Terimakasih Atas Kunjungan Anda.


    Śrīla Prabhupāda mengatakan - [Mengenai bagaimana kita seharusnya tidak berbicara sesuatu yang omong kosong]


    Mauna berarti jangan bicara, serius. Ini juga kualifikasi yang sangat bagus karena pada umumnya, saat kita bicara, kita hanya berbicara sesuatu yang omong kosong. Itu saja. Kita akan duduk bersama dan beberapa teman atau keluarga, beberapa ceramah yang tidak berguna, kita akan berjam-jam bersama. Tetapi jika Anda dipanggil untuk berbicara tentang Kṛṣṇa atau Bhagavad-gītā atau Bhāgavata, filosofi ini, tidak akan ada yang akan datang. Sebaiknya jangan sampai bicara. Lebih baik tidak berbicara daripada berbicara omong kosong, bodoh.


    Jadi secara umum, kita terbiasa dengan pembicaraan, menikmati pembicaraan bodoh, yang tidak memiliki arti, tidak ada manfaat bagi dunia material ini, tidak ada manfaat bagi dunia spiritual. Jika itu terjadi, tentu saja, mendapatkan sesuatu yang bermanfaat material ...


    Sama seperti pengusaha ngobrol. Mereka berbicara serius jika ada keuntungan. Jika tidak, sekretaris mengatakan, "Oh, Mr. Omong-omong tidak ada waktu untuk bertemu dengan Anda." Itu juga bagus karena waktu sangat berharga.


    Jadi mengapa kita harus berbicara omong kosong? Jadi itu juga kualifikasi yang sangat bagus jika Anda tidak berbicara omong kosong. Entah Anda berbicara tentang Kṛṣṇa atau tidak berbicara. Itu disebut mauna. Jika tidak ada pokok pembicaraan untuk membicarakan masalah Kṛṣṇa, maka sebaiknya tidak berbicara. Tapi kita sudah mendapat keterikatan yang sangat bagus. Kita bisa bicara tentang Hare Kṛṣṇa. Jika Anda tidak memiliki keterikatan lain, maka kita mendapatkan manik-manik (japamala) ini, "Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa ..." Anda bisa siang dan malam, dua puluh empat jam, teruskan. Inilah yang disebut mauna.

    [SB: 7,9.10 - Montreal 10 Juli 1968]

    Śrīla Prabhupāda Says - [Regarding how we should not talk nonsense]
    Mauna means don't talk, grave. This is also very good qualification because generally, when we talk, we simply talk nonsense. That's all. We shall sit together and some friends or family, some useless talks, we shall go on for hours together. But if you are called to talk about Kṛṣṇa or Bhagavad-gītā or Bhāgavata, this philosophy, nobody will come. So better not to talk. It is better not to talk than to talk nonsense, foolish.
    So generally, we are accustomed to talks, enjoy foolish talks, which has no meaning, neither any benefit for this material world, neither any benefit for spiritual world. If you are, of course, gaining something material benefit...
    Just like businessmen talk. They talk seriously if there is any profit. Otherwise the secretary says, "Oh, the Mr. such and such has no time to see you." That is also some good because time is so valuable.
    So why should we talk nonsense? So that is also very good qualification if you don't talk nonsense. Either you talk about Kṛṣṇa or don't talk. That is called mauna. If there is no subject matter for talking on the subject of Kṛṣṇa, then it is better not to talk. But we have got very nice engagement. We can talk Hare Kṛṣṇa. If you have no other engagement, then we have got these beads, "Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa..." You can day and night, twenty-four hours, go on. This is called mauna.
    [SB: 7.9.10 - Montreal 10 July 1968]

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    By: Sanatana Dharma Indonesia
    '

    Gerakan kesadaran Kṛṣṇa yang sangat penting ini dimaksudkan untuk menyelamatkan masyarakat manusia dari kematian rohani


    TUHAN ITU ADA, DAN KITA DAPAT MELIHATNYA SETIAP SAAT

    Srila Prabhapada ... "Siapakah Anda? ... Apakah Anda tubuh Anda atau pikiran Anda? Atau apakah Anda sesuatu yang lebih tinggi? Anda tahu siapa Anda atau apakah Anda hanya berpikir bahwa Anda tahu? Dan apakah itu benar-benar penting? Masyarakat materialistis, dengan kepemimpinannya yang tidak tercerahkan, telah membuatnya menjadi sangat tabu untuk menyelidiki diri kita yang sebenarnya dan lebih tinggi. Sebaliknya, kita menggunakan waktu kita yang berharga untuk memelihara, mendekorasi, dan memanjakan tubuh untuk kepentingan mereka sendiri. Mungkinkah ada alternatif lain?

    Gerakan kesadaran Kṛṣṇa yang sangat penting ini dimaksudkan untuk menyelamatkan masyarakat manusia dari kematian rohani. Saat ini masyarakat manusia disesatkan oleh para pemimpin yang buta, karena mereka tidak mengetahui sasaran dan tujuan kehidupan manusia, yaitu realisasi diri dan pembangunan kembali hubungan kita yang hilang dengan Kepribadian Tuhan Yang Maha Esa. Itu adalah pengetahuan penting yang hilang. Gerakan kesadaran Kṛṣṇa mencoba untuk mencerahkan masyarakat manusia dalam hal penting ini.

    Menurut peradaban Veda, kesempurnaan hidup adalah mewujudkan hubungan seseorang dengan Kṛṣṇa, atau Tuhan. Dalam Bhagavad-gītā, yang diterima oleh semua otoritas dalam ilmu transendental sebagai dasar dari semua pengetahuan Veda, kita memahami bahwa tidak hanya manusia tetapi semua makhluk hidup adalah bagian dan bingkisan Allah. Bagian-bagiannya dimaksudkan untuk melayani keseluruhan, sama seperti kaki, tangan, jari tangan, dan telinga dimaksudkan untuk melayani tubuh total. Kita hidup entitas, menjadi bagian dan percikan kecil Tuhan, ynag terikat dengan tugas untuk melayani Tuhan.

    Sebenarnya posisi kita adalah bahwa kita selalu memberikan pelayanan kepada seseorang, baik untuk keluarga, negara, atau masyarakat kita. Jika kita tidak memiliki seseorang untuk dilayani, terkadang kita memelihara seekor kucing peliharaan atau anjing dan memberikan pelayanan kepadanya. Semua faktor ini membuktikan bahwa kita secara konstitusional bermaksud memberikan pelayanan, namun dengan kemampuan terbaiknya, kita tidak puas. Begitu juga orang yang membuat kita merasa puas. Pada platform material, semua orang frustrasi. Alasan untuk ini adalah bahwa pelayanan yang diberikan tidak diarahkan dengan benar. Misalnya, jika kita ingin memberikan pelayanan ke pohon, kita harus menyiram akarnya. Jika kita menuangkan air ke daun, cabang, dan ranting, ada sedikit manfaatnya. Jika Kepribadian Tuhan Yang Maha Esa dilayani, semua bagian dan bagian-bagian kecil lainnya akan dipuaskan secara otomatis. Akibatnya semua kegiatan kesejahteraan sekaligus pelayanan kepada masyarakat, keluarga, dan bangsa diwujudkan dengan melayani Kepribadian Tuhan Yang Maha Esa.

    Adalah tugas setiap manusia untuk memahami kedudukan dasarnya dengan Tuhan dan bertindak sesuai dengan kedudukan dasarnya itu. Jika ini mungkin, maka hidup kita menjadi sukses. Terkadang, kita merasa ingin tahu lebih jauh dan berkata, "Tidak ada Tuhan," atau "Akulah Tuhan", atau bahkan, "Saya tidak peduli kepada Tuhan." Tetapi kenyataannya roh yang menantang ini tidak akan menyelamatkan kita. Tuhan itu ada, dan kita bisa melihat Dia setiap saat.

    Jika kita menolak untuk melihat Tuhan dalam hidup kita, maka Dia akan hadir di hadapan kita sebagai kematian yang kejam. Jika kita tidak memilih untuk melihat Dia dalam satu sifat (keistimewaan), kita akan melihat Dia di tempat lain. Ada berbagai keisrimewaan dari Kepribadian Tuhan Yang  Maha Esa karena Dia adalah penyebab pertama dari keseluruhan manifestasi kosmik. Dalam kesadaran seseorang, tidak mungkin kita melepaskan diri dari Dia. "


    GOD IS THERE, AND WE CAN SEE HIM AT EVERY MOMENT


    Srila Prabhapada..."Who are you?... Are you your body? Or your mind? Or are you something higher? Do you know who you are, or do you merely think you know? And does it really matter? Our materialistic society, with its unenlightened leadership, has made it virtually taboo to inquire into our real, higher self. Instead we use our valuable time maintaining, decorating, and pampering the body for its own sake. Might there be an alternative?
    This very important Kṛṣṇa consciousness movement is meant to save human society from spiritual death. At present human society is being misled by leaders who are blind, for they do not know the aim and objective of human life, which is self-realization and the reestablishment of our lost relationship with the Supreme Personality of Godhead. That is the missing point. The Kṛṣṇa consciousness movement is trying to enlighten human society in this important matter.
    According to Vedic civilization, the perfection of life is to realize one’s relationship with Kṛṣṇa, or God. In the Bhagavad-gītā, which is accepted by all authorities in transcendental science as the basis of all Vedic knowledge, we understand that not only human beings but all living entities are parts and parcels of God. The parts are meant for serving the whole, just as the legs, hands, fingers, and ears are meant for serving the total body. We living entities, being parts and parcels of God, are duty-bound to serve Him.
    Actually our position is that we are always rendering service to someone, either to our family, country, or society. If we have no one to serve, sometimes we keep a pet cat or dog and render service to it. All these factors prove that we are constitutionally meant to render service, yet in spite of serving to the best of our ability, we are not satisfied. Nor is the person to whom we are rendering that service satisfied. On the material platform, everyone is frustrated. The reason for this is that the service being rendered is not properly directed. For example, if we want to render service to a tree, we must water the root. If we pour water on the leaves, branches, and twigs, there is little benefit. If the Supreme Personality of Godhead is served, all other parts and parcels will be automatically satisfied. Consequently all welfare activities as well as service to society, family, and nation are realized by serving the Supreme Personality of Godhead.
    It is the duty of every human being to understand his constitutional position with God and to act accordingly. If this is possible, then our lives become successful. Sometimes, however, we feel challenging and say, “There is no God,” or “I am God,” or even, “I don’t care for God.” But in actuality this challenging spirit will not save us. God is there, and we can see Him at every moment. If we refuse to see God in our life, then He will be present before us as cruel death. If we do not choose to see Him in one feature, we will see Him in another. There are different features of the Supreme Personality of Godhead because He is the original root of the entire cosmic manifestation. In one sense, it is not possible for us to escape Him."
    ~ Science of Self Realization

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    Terimakasih Atas Kunjungan Anda.


    TUHAN ITU ADA, DAN KITA DAPAT MELIHATNYA SETIAP SAAT

    Srila Prabhapada ... "Siapakah Anda? ... Apakah Anda tubuh Anda atau pikiran Anda? Atau apakah Anda sesuatu yang lebih tinggi? Anda tahu siapa Anda atau apakah Anda hanya berpikir bahwa Anda tahu? Dan apakah itu benar-benar penting? Masyarakat materialistis, dengan kepemimpinannya yang tidak tercerahkan, telah membuatnya menjadi sangat tabu untuk menyelidiki diri kita yang sebenarnya dan lebih tinggi. Sebaliknya, kita menggunakan waktu kita yang berharga untuk memelihara, mendekorasi, dan memanjakan tubuh untuk kepentingan mereka sendiri. Mungkinkah ada alternatif lain?

    Gerakan kesadaran Kṛṣṇa yang sangat penting ini dimaksudkan untuk menyelamatkan masyarakat manusia dari kematian rohani. Saat ini masyarakat manusia disesatkan oleh para pemimpin yang buta, karena mereka tidak mengetahui sasaran dan tujuan kehidupan manusia, yaitu realisasi diri dan pembangunan kembali hubungan kita yang hilang dengan Kepribadian Tuhan Yang Maha Esa. Itu adalah pengetahuan penting yang hilang. Gerakan kesadaran Kṛṣṇa mencoba untuk mencerahkan masyarakat manusia dalam hal penting ini.

    Menurut peradaban Veda, kesempurnaan hidup adalah mewujudkan hubungan seseorang dengan Kṛṣṇa, atau Tuhan. Dalam Bhagavad-gītā, yang diterima oleh semua otoritas dalam ilmu transendental sebagai dasar dari semua pengetahuan Veda, kita memahami bahwa tidak hanya manusia tetapi semua makhluk hidup adalah bagian dan bingkisan Allah. Bagian-bagiannya dimaksudkan untuk melayani keseluruhan, sama seperti kaki, tangan, jari tangan, dan telinga dimaksudkan untuk melayani tubuh total. Kita hidup entitas, menjadi bagian dan percikan kecil Tuhan, ynag terikat dengan tugas untuk melayani Tuhan.

    Sebenarnya posisi kita adalah bahwa kita selalu memberikan pelayanan kepada seseorang, baik untuk keluarga, negara, atau masyarakat kita. Jika kita tidak memiliki seseorang untuk dilayani, terkadang kita memelihara seekor kucing peliharaan atau anjing dan memberikan pelayanan kepadanya. Semua faktor ini membuktikan bahwa kita secara konstitusional bermaksud memberikan pelayanan, namun dengan kemampuan terbaiknya, kita tidak puas. Begitu juga orang yang membuat kita merasa puas. Pada platform material, semua orang frustrasi. Alasan untuk ini adalah bahwa pelayanan yang diberikan tidak diarahkan dengan benar. Misalnya, jika kita ingin memberikan pelayanan ke pohon, kita harus menyiram akarnya. Jika kita menuangkan air ke daun, cabang, dan ranting, ada sedikit manfaatnya. Jika Kepribadian Tuhan Yang Maha Esa dilayani, semua bagian dan bagian-bagian kecil lainnya akan dipuaskan secara otomatis. Akibatnya semua kegiatan kesejahteraan sekaligus pelayanan kepada masyarakat, keluarga, dan bangsa diwujudkan dengan melayani Kepribadian Tuhan Yang Maha Esa.

    Adalah tugas setiap manusia untuk memahami kedudukan dasarnya dengan Tuhan dan bertindak sesuai dengan kedudukan dasarnya itu. Jika ini mungkin, maka hidup kita menjadi sukses. Terkadang, kita merasa ingin tahu lebih jauh dan berkata, "Tidak ada Tuhan," atau "Akulah Tuhan", atau bahkan, "Saya tidak peduli kepada Tuhan." Tetapi kenyataannya roh yang menantang ini tidak akan menyelamatkan kita. Tuhan itu ada, dan kita bisa melihat Dia setiap saat.

    Jika kita menolak untuk melihat Tuhan dalam hidup kita, maka Dia akan hadir di hadapan kita sebagai kematian yang kejam. Jika kita tidak memilih untuk melihat Dia dalam satu sifat (keistimewaan), kita akan melihat Dia di tempat lain. Ada berbagai keisrimewaan dari Kepribadian Tuhan Yang  Maha Esa karena Dia adalah penyebab pertama dari keseluruhan manifestasi kosmik. Dalam kesadaran seseorang, tidak mungkin kita melepaskan diri dari Dia. "


    GOD IS THERE, AND WE CAN SEE HIM AT EVERY MOMENT


    Srila Prabhapada..."Who are you?... Are you your body? Or your mind? Or are you something higher? Do you know who you are, or do you merely think you know? And does it really matter? Our materialistic society, with its unenlightened leadership, has made it virtually taboo to inquire into our real, higher self. Instead we use our valuable time maintaining, decorating, and pampering the body for its own sake. Might there be an alternative?
    This very important Kṛṣṇa consciousness movement is meant to save human society from spiritual death. At present human society is being misled by leaders who are blind, for they do not know the aim and objective of human life, which is self-realization and the reestablishment of our lost relationship with the Supreme Personality of Godhead. That is the missing point. The Kṛṣṇa consciousness movement is trying to enlighten human society in this important matter.
    According to Vedic civilization, the perfection of life is to realize one’s relationship with Kṛṣṇa, or God. In the Bhagavad-gītā, which is accepted by all authorities in transcendental science as the basis of all Vedic knowledge, we understand that not only human beings but all living entities are parts and parcels of God. The parts are meant for serving the whole, just as the legs, hands, fingers, and ears are meant for serving the total body. We living entities, being parts and parcels of God, are duty-bound to serve Him.
    Actually our position is that we are always rendering service to someone, either to our family, country, or society. If we have no one to serve, sometimes we keep a pet cat or dog and render service to it. All these factors prove that we are constitutionally meant to render service, yet in spite of serving to the best of our ability, we are not satisfied. Nor is the person to whom we are rendering that service satisfied. On the material platform, everyone is frustrated. The reason for this is that the service being rendered is not properly directed. For example, if we want to render service to a tree, we must water the root. If we pour water on the leaves, branches, and twigs, there is little benefit. If the Supreme Personality of Godhead is served, all other parts and parcels will be automatically satisfied. Consequently all welfare activities as well as service to society, family, and nation are realized by serving the Supreme Personality of Godhead.
    It is the duty of every human being to understand his constitutional position with God and to act accordingly. If this is possible, then our lives become successful. Sometimes, however, we feel challenging and say, “There is no God,” or “I am God,” or even, “I don’t care for God.” But in actuality this challenging spirit will not save us. God is there, and we can see Him at every moment. If we refuse to see God in our life, then He will be present before us as cruel death. If we do not choose to see Him in one feature, we will see Him in another. There are different features of the Supreme Personality of Godhead because He is the original root of the entire cosmic manifestation. In one sense, it is not possible for us to escape Him."
    ~ Science of Self Realization

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    By: Sanatana Dharma Indonesia
    '

    Anda harus mengerti tujuan kelahiran ini



    "Menjalani ratusan, ratusan kelahiran pada spesies lain, Tuhan Yang Maha Esa telah memberi Anda kelahiran manusia yang jarang dicapai ini. Anda harus mengerti tujuan kelahiran ini. Apakah maksud kelahiran ini hanya untuk memenuhi tuntutan tubuh ini - makan, tidur, bertahan dan berketurunan? Hewan yang hanya mengenal tubuh, hanya memenuhi tuntutan tubuh - makan, tidur, bertahan dan berketurunan; Ini adalah akhir dari seluruh hidup mereka."

    “Undergoing hundreds, hundreds of births in other species, the Supreme Lord has mercifully given you this rarely achieved human birth. You should understand the purpose of this birth. Is the purport of this birth just to fulfill the demands of this body - eating, sleeping, defending and mating? Animals who only know the body, only fulfill the demands of the body – eating, sleeping, defending and mating; it is the end all of their life.”

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    "Menjalani ratusan, ratusan kelahiran pada spesies lain, Tuhan Yang Maha Esa telah memberi Anda kelahiran manusia yang jarang dicapai ini. Anda harus mengerti tujuan kelahiran ini. Apakah maksud kelahiran ini hanya untuk memenuhi tuntutan tubuh ini - makan, tidur, bertahan dan berketurunan? Hewan yang hanya mengenal tubuh, hanya memenuhi tuntutan tubuh - makan, tidur, bertahan dan berketurunan; Ini adalah akhir dari seluruh hidup mereka."

    “Undergoing hundreds, hundreds of births in other species, the Supreme Lord has mercifully given you this rarely achieved human birth. You should understand the purpose of this birth. Is the purport of this birth just to fulfill the demands of this body - eating, sleeping, defending and mating? Animals who only know the body, only fulfill the demands of the body – eating, sleeping, defending and mating; it is the end all of their life.”

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    By: Sanatana Dharma Indonesia
    '

    Pengetahuan transendental menurun dalam dua cara

    "Pengetahuan transendental menurun dalam dua cara: melalui sistem guru -parampara formal dimana instruksi diberikan bersamaan dengan inisiasi, dan melalui sista-parampara dimana pengetahuan transendental datang melalui suksesi tanpa inisiasi formal. Keduanya dikenal sebagai sampradaya atau garis perguruan bhakti."

    "Transcendental knowledge descends in two ways: through the formal guru-parampara system where instructions are given along with initiation, and through sista-parampara where transcendental knowledge is coming through a succession without formal initiation. These two are known as sampradaya or disciplic succession."

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    "Pengetahuan transendental menurun dalam dua cara: melalui sistem guru -parampara formal dimana instruksi diberikan bersamaan dengan inisiasi, dan melalui sista-parampara dimana pengetahuan transendental datang melalui suksesi tanpa inisiasi formal. Keduanya dikenal sebagai sampradaya atau garis perguruan bhakti."

    "Transcendental knowledge descends in two ways: through the formal guru-parampara system where instructions are given along with initiation, and through sista-parampara where transcendental knowledge is coming through a succession without formal initiation. These two are known as sampradaya or disciplic succession."

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    Terimakasih Atas Kunjungan Anda.

    By: Sanatana Dharma Indonesia

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