ISKCON Bangalore Lectures: HG Sri Madhu Pandit Dasa

Lecture By His Grace Sri Madhu Pandit Dasa, President, ISKCON BANGALORE, Hare Krishna Hill, West of Cord Road, Rajajinagar, Bangalore, Karnataka, India on March 19, 2013

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Date: 19
Day: Tuesday
Month: March
Year: 2013
Speaker: HG Sri Madhu Pandit Dasa

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ISKCON BANGALORE Lecture: HG Sri Stoka Krishna Dasa

Lecture by His Grace Sri Stoka Krishna Dasa at ISKCON BANGALORE, Hare Krishna Hill, West of Cord Road, Rajajinagar, Bangalore, Karnataka, India on 18 March, 2013

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Date: 18
Day:  Monday
Month: March
Year: 2013
Speaker: HG Sri Stoka Krishna Dasa

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Harinam Sankirtan ISKCON Bangalore

Harinam Sankirtan

Harinam Sankirtan is the yuga dharma for this fallen age of Kali, the only way of deliverence.

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By the Grace of Kṛṣṇa: His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

By the Grace of Kṛṣṇa




…There are millions and trillions of living entities everywhere, and they are engaged by māyā in suffering and enjoying the results of their fruitive activity life after life. This is the position of the materially conditioned living entities. Out of many of these living entities, if one is actually fortunate (bhāgyavān), he comes in contact with a bona fide spiritual master by Kṛṣṇa's mercy.
Śrī Caitanya-caritāmṛta
By His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda
Madhya-līlā, Chapter 19, Text 151
brahmāṇḍa bhramite kona bhāgyavān jīva
guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja
brahmāṇḍa bhramite—wandering in this universe; kona—some; bhāgyavān—most fortunate; jīva—living being; guru—of the spiritual master; kṛṣṇa—of Kṛṣṇa; prasāde—by the mercy; pāya—gets; bhakti-latā—of the creeper of devotional service; bīja—the seed.
“According to their karma, all living entities are wandering throughout the entire universe. Some of them are being elevated to the upper planetary systems, and some are going down into the lower planetary systems. Out of many millions of wandering living entities, one who is very fortunate gets an opportunity to associate with a bona fide spiritual master by the grace of Kṛṣṇa. By the mercy of both Kṛṣṇa and the spiritual master, such a person receives the seed of the creeper of devotional service.”

PURPORT
When we speak of brahmāṇḍa, we refer to the whole universe, or to the cluster of many millions of universes. In all universes, there are innumerable planets and innumerable living entities upon those planets in the air and in the water. There are millions and trillions of living entities everywhere, and they are engaged by māyā in suffering and enjoying the results of their fruitive activity life after life. This is the position of the materially conditioned living entities. Out of many of these living entities, if one is actually fortunate (bhāgyavān), he comes in contact with a bona fide spiritual master by Kṛṣṇa's mercy.
Kṛṣṇa is situated in everyone's heart, and if one desires something, Kṛṣṇa fulfills one's desire. If the living entity by chance or fortune comes in contact with the Kṛṣṇa consciousness movement and wishes to associate with that movement, Kṛṣṇa, who is situated in everyone's heart, gives him the chance to meet a bona fide spiritual master. This is called guru-kṛṣṇa-prasāda. Kṛṣṇa is prepared to bestow His mercy upon all living entities, and as soon as a living entity desires the Lord's mercy, the Lord immediately gives him an opportunity to meet a bona fide spiritual master. Such a person is fortified by both Kṛṣṇa and the spiritual master. He is helped from within by Kṛṣṇa and from without by the spiritual master. Both are prepared to help the sincere living being become free from this material bondage.
How one can become this fortunate can be seen in the life of Śrīla Nārada Muni. In his previous life he was born of a maidservant. Although he was not born into a prestigious position, his mother was fortunately engaged in rendering service to some Vaiṣṇavas. When these Vaiṣṇavas were resting during the Cāturmāsya period, the boy Nārada took the opportunity to engage in their service. Taking compassion upon the boy, the Vaiṣṇavas offered him the remnants of their food.
By serving them and obeying their orders, the boy became the object of sympathy for the Vaiṣṇavas, and, by the Vaiṣṇavas' unknown mercy, he gradually became a pure devotee. In the next life he was Nārada Muni, the most exalted of Vaiṣṇavas and the most important guru and ācārya of Vaiṣṇavas.
Following in the footsteps of Nārada Muni, this Kṛṣṇa consciousness movement is rendering service to humanity by giving everyone a chance to come in contact with Kṛṣṇa. If one is fortunate, he becomes intimately related with this movement. Then, by the grace of Kṛṣṇa, one's life becomes successful. Everyone has dormant kṛṣṇa-bhakti-love for Kṛṣṇa-and in the association of good devotees, that love is revealed. As stated in Caitanya-caritāmṛta (
Madhya 22.107):
nitya-siddha-kṛṣṇa-prema 'sādhya' kabhu naya
śravaṇādi-śuddha-citte karaye udaya
Dormant devotional service to Kṛṣṇa is within everyone. Simply by associating with devotees, hearing their good instructions and chanting the Hare Kṛṣṇa mantra, dormant love for Kṛṣṇa is awakened. In this way one acquires the seed of devotional service. Guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja.

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ISKCON Bangalore Lectures: Sri Stoka Krishna Dasa

Lecture by His Grace Sri Stoka Krishna Dasa on October 17 at Srila Prabhupada's ISKCON Bangalore, Cord Road, Rajajinagar, Bangalore.

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Month: October

Day: Wed, 2012-10-17

Date: 17
Year: 2012
Speaker:  Sri Stoka Krishna Dasa

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Sri Panca-tattva

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Fifteen-Hundred-Year Tradition

 

Sri Panca-tattva’s journey began in the village of Swamimalai, where the deities were cast under the expert hands of Devasenapathy Stapathy and his sons, Radhakrishna and Srikand. The family traces its lineage back to the era of King Chola fifteen hundred years, or three hundred generations. The king ruled the Tanjore district, and placed great importance in art, music, sculpture, and architecture. When he desired to build a temple, he brought families of sthapatis (deity carvers) from the north of India. The temple, which took thirty years to build and is still standing today, was the biggest temple in the world at the time. Its tower was constructed from a single stone, weighing eighty tons and covering the entire temple, so that the shadow of the temple never touches the ground. After the temple was completed, the sthapatis remained, and still today they make up the village of Swamimalai.

Before the deities were cast, there were many years of preparation. Bharata Maharaja Dasa, who was to play a major part in the deities’ creation, began to study the Silpa Sastras, the scriptures covering deity making. He en-countered a major problem: Worship of Sri Panca-tattva is from the Bengali tradition, and no scriptures existed for their worship. So Bharata turned to the South Indian traditions but modified the deities’ proportions according to the written records of the Panca-tattva’s pastimes in Navadwip around five hundred years ago.

Still there were countless details to be resolved, including the height of the deities and their pose. Towards the end of 1997, the Sri Mayapur Project Development Committee (SMPDC) decided upon the poses from drawings submitted by Caitanya Candrodaya Dasa, an artist who worked in the SMPDC’s London office.
Bharata Maharaja’s study of the scriptures and his involvement with the sketching and the subsequent molding of clay models gave him a strong idea of how the deities would look. He worked strictly under the direction of Jananivasa Dasa, the headpujari (priest) at Mayapur. Jananivasa’s instructions related to the mood and characteristics of each personality of the Panca-tattva.
“We didn’t just have the deities carved according to some formula or computer-generated calculation,” Bharata Maharaja said. “Jananivasa put the personality and mood into each deity; he captured the expressions that you see on each face.”
Jananivasa would relay his directions to Bharata, who would then produce a clay model of the particular part of the body discussed. Then the artists would copy it and produce the final cast. In this way, the deities developed individually.
Recently, sitting behind the closed doors of the altar in the Panca-tattva temple and adding the finishing touches to the deity forms, Bharata Maharaja admitted that it was unavoidable that Western concepts would inuence the shape and form of the deities.
“Different cultures have different conceptions of beauty,” he explained. “In African tribal traditions, for example, a long neck is considered beautiful. In South India, their concept of beauty is different from a Bengali viewpoint. So in this way, through the involvement of South Indian sthapatis and Western devotees, we have produced these deities.”
Bharata Maharaja smiled as he looked up at the outcome.”The ultimate result is uniquely beautiful.”
A Needed Push
Towards the end of 2001, though, things had been at a standstill. Ganga Dasa and Bhagavatamrta Dasa, both long-time residents of Mayapur who were involved in the deity-casting project from start to finish, decided the time was right to get things done. They were keen to revive the project and see it through to the end.

Ganga told Bharata, “We thought we could just get on our motorbikes, ride down to South India, and get everything moving get these deities made!”
It was to take a lot more than that, but it was no doubt because of the involvement of these two devotees that things took a giant step towards completion. They once again approached Devasenapathy, who sent his eldest son, Radhakrishna, to Mayapur. Radhakrishna discussed the desires of the team and showed examples of his previous work. Because of Devasenapathy’s ill health, the job was given to Radhakrishna and his brother, Sri-kand, and the fiberglass models of the deities were sent south to their workshop. When the father saw the model of Lord Caitanya, he approved, saying it was made according to the South Indian scriptures that guided his tradition. He gave the nod for the work to commence, telling his sons, “Take extra care with this work it’s a special project.” Sadly, Devasenapathy would not live to see the result: He passed away in 2002 before the casting began.
One of the main contributions to the deities’ form from the South Indian tradition is the ornaments and intricate engraving on the bodies. This was one of the conditions that Devasenapathy made to Jananivasa that he would cast the deities as long as he could include these traditional ornamental carvings. He told Jananivasa this condition must be met; otherwise his entire line hundreds of generations would be cursed, since sthapatis never make deities without clothing. Jananivasa agreed. The result speaks for itself.
Bharata Maharaja was called to South India to oversee the refinements that were added at each stage of the carving.
“Every stage of the work saw changes made,” said Bharata, “and every person involved added something. We didn’t move backwards.”
The preparations for the castings began, starting with puja (worship).
“The casting is not a manufacturing process,” Radhakrishna explained. “Everything is done according to culture.”
First, Radhakrishna and Srikand, along with their wives, invited brahmanas to the area where the casting would take place. Purification rites were performed during a fire sacrifice, and the brahmanas were asked to give their benediction that work would flow smoothly. This was followed by Go-puja (worship of the cow) and Tulasi-puja (worship of the sacred Tulasi tree). Finally, Agni-pujaworship of Agnideva, the god of fire was performed, as the process of casting is done under conditions of intense heat. Sixty to a hundred devotees performed kirtana continuously throughout the casting period.

In April 2003, Lord Caitanya was cast first, followed by Nityananda, then Gadadhara, Advaita Prabhu, and finally Srivasa. The casting of each deity was performed strictly according to astrological calculations. Auspicious days, hours, and minutes were chosen, as directed by scripture.
On the day of casting Gadadhara, heavy rain surrounded the area and threatened the workyard. Because of the intense heat of the liquid metal, not a drop of water can be mixed into the metal; such a mixture could result in small explosions capable of injuring those onsite.
Radhakrishna approached Jananivasa and said to him, “Maybe today there will be no casting.”
A dose of mercy was needed, and it seems that Krsna gave it.
“While all around the sky was black and rain fell continuously,” Ganga Dasa said, “the entire work area was dry.”
Work continued day and night. When it was suggested that outside help be brought in to speed things up, the workers refused: No one but them was going to work on these deities! They increased their pace. Radhakrishna says that without Bhagavatamrta’s pushing, the deities would never have been finished in time. Although the work was going on, Bhagavatamrta came daily, pushing harder and harder, encouraging everyone to work faster. He was the main force behind Sri Panca-tattva’s arriving in Mayapur on time. He was anxious to share the excitement with devotees worldwide. His emails, sent hurriedly from South India, captured the mood that was prevalent as the deities prepared to leave for Mayapur.
A Well-Earned Title
Loading the deities onto the truck and unloading them at the other end would prove to be another obstacle, which lasted several days. Along for the ride was Ravi Chandra, the chief engineer in charge of ensuring that the deities were taken care of properly and unloaded without damage.

The job was left in his capable and in the end, damaged hands. When Lord Nityananda was being worked on in December, He broke free of His ropes not once, but three times. The third time, Ravi put both his hands out to stop the deity from falling quite a remarkable feat, considering the deity weighs in at around two and a half tons. Somehow, Ravi’s hands did the job, and Lord Nityananda was saved. But Ravi’s left hand was trapped underneath the deity’s left hand the same hand that reached out of the packaging and beckoned the devotees while still on the truck and required twenty-four stitches. He also broke a finger on his right hand. Regardless, he showed up for work the next day.
Refinements continued up to the installation. Radhakrishna was particularly thoughtful when asked if he was satisfied with the result.
“Ordinarily, when we began to work, our father would guide us. After finishing a job, we would ask his approval. This time, our father was not here, so we wanted to make this job better than anything we had done in his presence, so that we knew he would be pleased, wherever he may be.”
He added that seeing the deities complete and watching the devotees’ reactions to the first darsana (audience) was a moving experience for him.
“I was standing at the front of the altar, but when the doors opened and the devotees roared with delight, I was thinking I should have stood at the back, because I wanted to see the looks of joy on the faces of the devotees, to see their longing to see the Lord.”
During the abhiseka (bathing) ceremony at the installation, which Radhakrishna describes as “the most grand abhiseka I have ever seen anywhere,” he was amazed at the devotees’ reactions: Tears of joy poured from their eyes, and their love for the deities was evident in their chanting and in their blissful faces.
When asked how he felt about leaving the deities in the care of devotees in Mayapur, Radhakrishna said, “Usually the father likes to see that the son is very well situated, not doing as well as the father, but better. Similarly, when I made Lord Caitanya and His associates, they became like my sons.”

Radhakrishna pauses, choosing his words carefully. “When I saw how everyone was worshiping the Lord so nicely, with so much love, I was very happy.”
He lifted the corner of his cloth, wiping the tears from his eyes.
“I can say with confidence, ‘the son is doing very nicely.’”
It is evident that Radhakrishna is pleased with the outcome.
“I have made many deities before these, but only now, after making Lord Caitanya, can I say that I have earned the title ‘sthapati.’”

Thousands of devotees worldwide will certainly agree.

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What is the Real Goal of Life?

The Real Goal of life   Updated Lately :( Continuing with our series of a True account entitled Perfect Questions, Perfect Answers… A search for meaning carries Bob Cohen, a young American Peace Corps worker halfway around the world, to an ancient village in the midst of West Bengal. There, in a small bamboo hut, he finds a teacher who is able to tell him everything he ever wanted to know. Perfect Questions, Perfect Answers By His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda Chapter Three The Real Goal of life February 28, 1972 (continued) Śrīla Prabhupāda: This movement is especially meant to enable a human being to reach the real goal of life. Bob: The real goal… ? Śrīla Prabhupāda: The real goal of life. Bob: Is the real goal of life to know God? Śrīla Prabhupāda: Yes. To go back home, back to Godhead. That is the real goal of life. The water that comes from the sea forms clouds, the clouds fall down as rain, and the actual goal is to flow down the river and again enter the sea. So, we have come from God, and now we are embarrassed by material life. Therefore, our aim should be to get out of this embarrassing situation and go back home, back to Godhead. This is the real goal of life. mām upetya punar janma duḥkhālayam aśāśvatam nāpnuvanti mahātmānaḥ saṁsiddhiṁ paramāṁ gatāḥ ["After attaining Me, the great souls, who are yogīs in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection."] [Bg. 8.15] That is the version of Bhagavad-gītā. If anyone comes to Me—mām upetya: he does not come back again. Where? To this place—duḥkhālayam aśāśvatam [Bg. 8.15]. This place is the abode of miseries. Everyone knows, but they have been befooled by so-called leaders. Material life is miserable life. Kṛṣṇa says, God says, that this place is duḥkhālayam—it is a place of miseries. And it is also aśāśvatam, temporary. You cannot make a compromise: "All right, let it be miserable. I shall remain here as an American or Indian." No. That also you cannot do. You cannot remain an American. You may think that, having been born in America, you are very happy. But you cannot remain an American for long. You will have to be kicked out of that place. And your next life you do not know! Therefore, it is duḥkhālayam aśāśvatam [Bg. 8.15]—miserable and temporary. That is our philosophy. Bob: But when you have some knowledge of God, then life is not so miserable? Śrīla Prabhupāda: No! Some knowledge will not do. You must have perfect knowledge. janma karma ca me divyam evaṁ yo vetti tattvataḥ [Bg. 4.9] Tattvataḥ means "perfectly." Perfect knowledge is being taught in Bhagavad-gītā. So, we are giving everyone in human society a chance to learn Bhagavad-gītā as it is and make his life perfect. That is the Kṛṣṇa consciousness movement. What does your science say about the transmigration of the soul? Bob: I think… that science… cannot deny or affirm it. Science does not know it. Śrīla Prabhupāda: Therefore I say that science is imperfect. Bob: Science may. though, say something. It is said in science that energy is never destroyed; it is changed. Śrīla Prabhupāda: That's all right. But how the energy is working in the future—that science does not know. How is the energy diverted? How, by different manipulations, is the energy working differently? For instance, electrical energy. By different handling it is operating the heats and it is operating the refrigerator. They are just the opposite, but the electrical energy is the same. Similarly, this energy—living energy—how is it being directed? Which way is it going? How is it fructifying in the next life? That they do not know. But in Bhagavad-gītā it is very simply stated. vāsāṁsi jīrṇāni yathā vihāya [Bg. 2.22] You are covered by a dress, by a shirt. When this shirt is unuesable, you change it. Similarly, this body is just like a shirt and coat. When it is no longer workable, we have to change it. Bob: What is the "we" that has to change? What is constant? Śrīla Prabhupāda: That is the soul. Bob: From one life to the next? Śrīla Prabhupāda: That is the soul—I. What "you" is speaking? You! What "I" is speaking? Identity: ātmā, or soul. Bob: My soul is different from your soul? Śrīla Prabhupāda: Yes. You are an individual soul, I am an individual soul. Bob: You have removed yourself from karmic influences. If I was to remove myself from karmic influences, would our souls be the same or different? Śrīla Prabhupāda: The soul is of the same quality in all. You are under a certain conception of life at the present moment, and these countrymen of yours [the Kṛṣṇa conscious devotees] were under a certain conception of life, but by training they have taken to another conception of life. So the ultimate training is how to become Kṛṣṇa conscious. That is the perfection. Bob: If two people are Kṛṣṇa conscious, is their soul the same? Śrīla Prabhupāda: The soul is always the same. Bob: In each person? In each person is it the same? Śrīla Prabhupāda: Yes. Bob: [pointing to two devotees] If these two are Kṛṣṇa conscious, are their souls the same? Śrīla Prabhupāda: The soul is the same but always individual, even if one is not Kṛṣṇa conscious. For instance, you are a human being, and I am a human being. Even if I am not a Christian, even if you are not a Hindu, still we are human beings. Similarly, the soul may not be Kṛṣṇa conscious, or he may be Kṛṣṇa conscious—it doesn't matter. But the soul is the soul. Bob: Can you tell me more about this? Śrīla Prabhupāda: Soul—as pure spirit, all souls are equal. Even in an animal. Therefore it is said, paṇḍitāḥ sama-darśinaḥ: [Bg. 5.18] those who are actually learned do not see the outward covering, either in a human being or in an animal. Bob: If I may ask another question on this? Śrīla Prabhupāda: Yes. Bob: I have considered the soul somewhat as part of God. At times I think I feel God. I'm here, and you may say God is here. So if the soul is inside me, then should I be able to feel God inside me? Not all of God, I mean, but a… Śrīla Prabhupāda: Part of God. Bob: But I don't feel God in me, but God may be here, separate—separate from me. But should I be able to feel God inside me, since my soul is Part of God? Śrīla Prabhupāda: Yes. God is inside also. God is everywhere. God is inside and outside also. This is to be known. Bob: How do you feel God inside you? Śrīla Prabhupāda: Not in the beginning, but you have to know from the śāstras [scriptures], by the Vedic information. For example, in the Bhagavad-gītā it is said, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati: [Bg. 18.61] God is there in everyone's heart. Paramāṇu-cayāntara-stham: God is also within every atom. So this is the first information. And then, by the yogic process, you have to realize it. Bob: Yogic process? Śrīla Prabhupāda: Yes. Bob: Is chanting Hare Kṛṣṇa such a yogic process? Śrīla Prabhupāda: Yes, it is also a yogic process. Bob: What kind of yogic process must I do to find out—to feel this information—to feel the soul inside? Śrīla Prabhupāda: Yes, there are many different yogic Processes, but for this age this process is very nice. Bob: Chanting. Śrīla Prabhupāda: Yes. Bob: Through this I can feel not only God outside but God inside? Śrīla Prabhupāda: You'll understand everything of God—how God is inside, how God is outside, how God is working. Everything will be revealed. By this attitude of service, God will reveal Himself. You cannot understand God by your endeavor. Only if God reveals Himself. For instance, when the sun is out of your sight at night, you cannot see it by your torchlight, or any light. But in the morning you can see the sun automatically. without any torchlight. Similarly, you have to create a situation—you have to put yourself in a situation—in which God will be revealed. It is not that by some method you can ask God, "Please come. I will see You." No, God is not your order carrier. Bob: You must please God for Him to reveal Himself. Is that correct? Śrīla Prabhupāda: Yes. Śyāmasundara: How do we know when we are pleasing God? Śrīla Prabhupāda: When we see Him. Then you will understand. Just as, when you eat, you do not require to ask anyone whether you are feeling strength or your hunger is satisfied. If you eat, you understand that you are feeling energy. You don't need to inquire from anyone. Similarly. if you actually serve God, then you will understand, "God is dictating to me. God is there. I am seeing God." A devotee: Or God's representative. Śrīla Prabhupāda: Yes. Devotee: It comes easier. Śrīla Prabhupāda: You have to go through God's representative. yasya prasādād bhagavat-prasādaḥ ** "By the mercy of the spiritual master one is benedicted by the mercy of Kṛṣṇa." If you please God's representative, then automatically God becomes pleased, and thus you can directly see Him. An Indian gentleman: How to please God's representative? Śrīla Prabhupāda: You have to carry out his orders, that's all. God's representative is the guru. He asks you to do this, to do that—if you do that, that is pleasing. yasyāprasādān na gatiḥ kuto 'pi "Without the grace of the spiritual master one cannot make any advancement." If you displease him, then you are nowhere. Therefore we worship the guru. sākṣād-dharitvena samasta-śāstrair uktas tathā bhāvyata eva sadbhiḥ kintu prabhor yaḥ priya eva tasya vande guroḥ śrī-caraṇāravindam ** ["The spiritual master is to be honored as much as the Supreme Lord because of his being the most confidential servitor of the Lord. This is acknowledged by all revealed scriptures and is followed by all authorities. Therefore I offer my respectful obeisances unto the lotus feet of such a spiritual master, who is a bona fide representative of Lord Kṛṣṇa."] The guru should be accepted as God. That is the injunction of all śāstra. Bob: The guru should be accepted as a representative of God? Śrīla Prabhupāda: Yes, the guru is God's representative. The guru is the external manifestation of Kṛṣṇa. Bob: But different from the incarnations of Kṛṣṇa that come? Śrīla Prabhupāda: Yes. Bob: In what way is the external manifestation of the guru different from the external manifestation of, let us say, Kṛṣṇa or Caitanya when They come to earth? Śrīla Prabhupāda: The guru is the representative of Kṛṣṇa. So there are symptoms of who is a guru. The general symptoms are described in the Vedas. tad-vijñānārthaṁ sa gurum evābhigacchet samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham [MU 1.2.12] A guru must come in a disciplic succession, and he must have heard thoroughly about the Vedas from his spiritual master. Generally a guru's symptom is that he is a perfect devotee, that's all. And he serves Kṛṣṇa by preaching His message. Bob: Lord Caitanya—He was a different type of guru than you are? Śrīla Prabhupāda: No, no. Gurus cannot be of different types. All gurus are of one type. Bob: But He was—was He also an incarnation at the same time? Śrīla Prabhupāda: Yes, He is Kṛṣṇa Himself, but He is representing the guru. Bob: I… I see. Śrīla Prabhupāda: Yes. Bob: And then… Śrīla Prabhupāda: Because Kṛṣṇa was God, He demanded: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66] "Abandon all varieties of religion and just surrender unto Me." But people misunderstood Him. Therefore Kṛṣṇa again came as a guru and taught people how to surrender to Kṛṣṇa. Śyāmasundara: Doesn't He say in Bhagavad-gītā, "I am the spiritual master"? Śrīla Prabhupāda: Yes, He is the original spiritual master because He was accepted as spiritual master by Arjuna. So what is the difficulty? Śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam. Arjuna told the Lord, "I am Your disciple, and a soul surrendered unto You. Please instruct me." So unless He is a spiritual master how does Arjuna become His disciple? He is the original guru. Tene brahma hṛdā ya ādi-kavaye: "It is He only who first imparted Vedic knowledge unto the heart of Brahmā, the first created being." Therefore He is the original guru. Bob: Kṛṣṇa. Śrīla Prabhupāda: Yes. He is the original guru. Then His disciple Brahmā is a guru, then his disciple Nārada is a guru, then his disciple Vyāsa is a guru—in this way there is a guru-paramparā [disciplic succession of gurus]. Evaṁ paramparā-prāptam: the transcendental knowledge is received through the disciplic succession. Bob: So a guru receives his knowledge through the disciplic succession, not directly from Kṛṣṇa? Do you receive some knowledge directly from Kṛṣṇa? Śrīla Prabhupāda: Yes. Kṛṣṇa's direct instruction is there: Bhagavad-gītā. Bob: I see, but… Śrīla Prabhupāda: But you have to learn it through the disciplic succession, otherwise you will misunderstand it. Bob: But presently you do not receive information directly from Kṛṣṇa? It comes through the disciplic succession from the books? Śrīla Prabhupāda: There is no difference. Suppose I say that this is a pencil. If you say to him, "There is a pencil," and if he says to another man, "This is a pencil," then what is the difference between his instruction and my instructions? Bob: Kṛṣṇa's mercy allows you to know this now? Śrīla Prabhupāda: You can take Kṛṣṇa's mercy also, provided it is delivered as it is. Just as we are teaching Bhagavad-gītā In Bhagavad-gītā Kṛṣṇa says: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66] "Just give up all other forms of religion and simply surrender unto Me." Now we are saying that you should give up everything and surrender to Kṛṣṇa. Therefore, there is no difference between Kṛṣṇa's instruction and our instruction. There is no deviation. So if you receive knowledge in that perfect way, that is as good as receiving instruction directly from Kṛṣṇa. But we don't change anything. Bob: When I pray reverently, faithfully, does Kṛṣṇa hear me? Śrīla Prabhupāda: Yes. Bob: From me to Him? Śrīla Prabhupāda: Yes, because He is within your heat He is always hearing you—whether you are praying or not praying. When you are doing some nonsense, He is also hearing you. And when you pray, that is very good—welcome. Bob: To Kṛṣṇa's ear, is praying louder than nonsense? Śrīla Prabhupāda: No. He is all-perfect. He can hear everything. Even if you don't speak, even if you simply think, "I shall do it," then He hears you. Sarvasya cāhaṁ hṛdi sanniviṣṭaḥ: Kṛṣṇa is seated in everyone's heart. Bob: But one should pray—is that so? Śrīla Prabhupāda: That is his business—praying. Bob: Whose business? Śrīla Prabhupāda: Every living entity's. That is the only business. Eko bahūnāṁ yo vidadhāti kāmān. That is the statement of the Vedas. Bob: What does that mean? Śrīla Prabhupāda: He supplies everything to everyone. He is supplying food to everyone. So He is the Father. So why should you not pray, "Father, give me this"? Just as in the Christian Bible there is, "Father, give us our daily bread." That is good—they are accepting the Supreme Father. But grown-up children should not ask from the father; rather, they should be prepared to serve the father. That is bhakti [devotion]. Bob: My questions you solve so nicely. [Everyone laughs with affection.] Śrīla Prabhupāda: Thank you very much. Bob: So, should I ask you another question now? Śrīla Prabhupāda: Oh, yes. Yes! Text pasted from Causless Mercy

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The Spiritual Master Srila Prabhupada ISKCON

Updated Lately :( This is excerpted comment by Locanananda Prabhu at Prabhupada News on an article posted there by one of Srila Prabhupada's personal servants, Gauridasa Pandita dasa, about the Ritvik order. Very nice comment. The Spiritual Master by Locanananda dasa Srila Prabhupada is the eternal spiritual master of his followers and of all generations of followers still to come. His Divine Grace likened initiation to the admissions procedure at school. He said it was more or less a formality. He surely never wanted this initiation issue to divide his followers into different camps. The essence of the process of devotional service is to surrender to the spiritual master. A disciple accepts the discipline taught by Krishna's pure representative. He does not manufacture his own way. In that sense, followers are disciples, and Srila Prabhupada will deliver them to Krishna. As far as the formalities of diksa are concerned, in the ritvik system of initiation that should have been implemented in ISKCON after Srila Prabhupada's departure, diksa was to be given by the ritvik acarya acting on Srila Prabhupada's behalf, in other words, with transparency to the founder acarya. When Srila Prabhupada was asked whose disciples they would be, he referred to them as his grand disciples. That means that the ritvik acarya who was giving diksa by officiating would also be connecting the disciples to Krishna's pure devotee through whom Krishna's mercy would flow directly to them. It is only in terms of formalities that the ritvik acarya would be considered the initiator, and that is a principle that cannot be ignored. However, because his role is to officiate, he does not become an absolute authority or the object of meditation and worship for the disciple. As Krishna's empowered emissary, that is Srila Prabhupada's role, and no attempt should be made to usurp his position. One should not be upset thinking himself unfortunate not to have been directly initiated by Srila Prabhupada during the lifetime of the founder acarya. If the official initiator is capable of acting as a transparent medium, and if the disciple takes full shelter at the lotus feet of the eternal spiritual master, Srila Prabhupada, the difference is in name only. Besides, Srila Prabhupada used to say that although the ever-liberated spiritual master is kind to his direct disciples, he is even kinder to grand disciples.

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Iskcon Bangalore Uniques

ISKCON BANGALORE Goshala Photo gallery   Updated Lately:(

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ISKCON Bangalore Lectures: Madhu Pandit Dasa

Lecture by His Grace Sri Madhu Pandit Dasa on Oct 18 at Srila Prabhupada's ISKCON Bangalore, Chord Road, Rajajinagar, Bangalore

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SB 3.2.9_HG Madhu Pandit Dasa_Oct 18.mp3

Month:  October

Day: Thursday
Date: 18
Year: 2012

Speaker:  Sri Madhu Pandit Dasa

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Precious Cargo, ISKCON

Precious Cargo
by Braja Sevaki Devi Dasi
Descendents of a long line of South Indian deity carvers cast the Panca-tattva deities according to strict scriptural guidelines.
As this year slid slowly into February and the cold mornings blurred into soft-sun days, winter began to shed its skin in Mayapur. The residents breathed a sigh of relief; weary from long months of heat and thick monsoon rain, they had welcomed the cold weather, but were now just as anxious for some sun-filled days with warm breezes. On a morning that woke lazily under a blanket of fog, an electric charge filled the atmosphere as word spread: “Sri Panca-tattva are coming today!”
Devotees streamed out of the temple, through the main gates, and onto Bhaktisiddhanta Road, the main road that follows the Ganges into Mayapur. Their destination was the birthplace of Lord Caitanya (the yogapitha), one kilometer from Sri Mayapur Candrodaya Mandir. As devotees gathered at the gates of the yogapitha, where they would meet the deities, the tension increased. Finally, the distant sound of kirtana reached them. It was the chanting of hundreds of devotees who had gone on ahead and were now escorting the truck carrying the deities.

As the procession came into view, the sight was amazing colorful ags on bamboo poles danced in the air, held aloft by a stream of devotees who surrounded the heavy-load truck. Those waiting at the yogapitha fell to the ground, offering their respects to the precious cargo aboard the forty-foot flatbed. The smiling driver, Muruge-shan, had driven for five days and nights from Kumbakonam in South India.
The kirtana increased, the sound tumultuous, sweeping all into its irresistible embrace. From houses and shops, local villagers emerged, curious about the source of this wonderful celebration. Work stopped at the five-story construction site next to theyogapitha temple as laborers hung over balconies, their faces breaking into huge smiles.
As the truck made its way slowly along the narrow village road, Lord Nityananda’s hand protruded from its careful packaging. It curved, gently and softly, towards the edge of the truck. One by one, devotees lined up to receive the first blessings and the loving touch of the most merciful Sri Nityananda Prabhu, His golden fingers caressing everyone.
As the truck turned into the back entrance of the Mayapur Candrodaya Mandir and rolled gently to a standstill, the cargo didn’t budge; precious as it was, it was secured tight. No chances had been taken nothing, not even an earthquake, would shift it. For this special load was the Supreme Lord in His deity form Sri Caitanya Mahaprabhu, along with His eternal associates Lord Nityananda, Sri Advaita Acarya, Sri Gadadhara, and Srivasa Pandita.

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International Day for the Eradication of Poverty

International Day for the Eradication of Poverty

Today the 17th of October, we take a moment to analyze how poverty is affecting our children and how we can find ways to ensure that they are not affected. 

World leaders in Millennium summit committed themselves to cutting by half by the year 2015 the number of people living in extreme poverty - people whose income is less than one dollar a day.

Tue, 2012-10-16

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World leaders in Millennium summit committed themselves to cutting by half by the year 2015 the number of people living in extreme poverty. The most vulnerable are the children. Every statistics point at children, How can we make a difference? We at AkshayaPatra are trying our best to reach as many children as possible, you could too. Join us today!!

Find more by Clicking Here.

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Get a Copy of Original Books of Srila Prabhupada

Original Books of Srila Prabhupada @ Facebook

Below is a link that has been suggested we include from our site. We are strong proponents of making the Original Writings(books) of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada available again, and are urging the printing and distributing of all of Srila Prabhupada’s great original works, throughout the world. So with great pleasure we submit the following Facebook link.

https://www.facebook.com/Original.Books.of.Srila.Prabhupada

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ISKCON Bangalore Lectures: Sri Amitasana Dasa

Lecture by His Grace Sri Amitasana Dasa on October 14 at Srila Prabhupada's ISKCON Bangalore, Cord Road, Rajajinagar, Bangalore

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SB 1.2.15_HG Amitasana Dasa_Oct 14.mp3

Month: October

Day: Sunday
Date: 14
Year: 2012

Speaker: Sri Amitasana Dasa

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Appearance Day of Srila Haridasa Thakura

28 Sep 2012[Lately Updated]. Today we honor the Appearance Day of Srila Haridasa Thakura, an associate of Sri Caitanya Mahaprabhu, Haridāsa Ṭhākura daily chanted 300,000 names of the Lord. Certainly the chanting of 300,000 holy names of the Lord is wonderful. No ordinary person can chant so many names, nor should one artificially imitate Haridāsa Ṭhākura’s behavior. It is essential, however, that everyone fulfill a specific vow to chant the Hare Kṛṣṇa mantra. Haridāsa Ṭhākura said that liberation and freedom from the reactions of sinful activities are only by-products of chanting the holy name of the Lord. If one chants the holy name of the Lord purely, he attains the platform of loving service to the Supreme Personality of Godhead. (SB 5.24.20) Sri Caitanya-caritamrta 1975 Edition By His Divine Grace A.C. Bhaktivedanta Swami Prabhupada Madhya-lila, Chapter 7, Text 37 tomāra dui hasta baddha nāma-gaṇane jala-pātra-bahirvāsa vahibe kemane tomāra—Your; dui—two; hasta—hands; baddha—engaged; nāma—the holy name; gaṇane—in counting; jala-pātra—waterpot; bahir-vāsa—external garments; vahibe—will carry; kemane—how. TRANSLATION “Since Your two hands will always be engaged in chanting and counting the holy names, how will You be able to carry the water pot and external garments? PURPORT From this verse it is clear that Caitanya Mahāprabhu was chanting the holy names a fixed number of times daily. The Gosvāmīs used to follow in the footsteps of Śrī Caitanya Mahāprabhu, and Haridāsa Ṭhākura also followed this principle. Concerning the Gosvāmīs-Śrīla Rūpa Gosvāmī, Śrīla Sanātana Gosvāmī, Śrīla Raghunātha Bhaṭṭa Gosvāmī, Śrīla Jīva Gosvāmī, Śrīla Gopāla Bhaṭṭa Gosvāmī and Śrīla Raghunātha dāsa Gosvāmī-Śrīnivāsa Ācārya confirms: saṅkhyā-pūrvaka-nāma-gāna-natibhiḥ. (Ṣaḍ-gosvāmy-aṣṭaka 6) In addition to other duties, Śrī Caitanya Mahāprabhu introduced the system of chanting the holy name of the Lord a fixed number of times daily, as confirmed in this verse (tomāra dui hasta baddha nāma-gaṇane). Caitanya Mahāprabhu used to count on His fingers. While one hand was engaged in chanting, the other hand kept the number of rounds. This is corroborated in the Caitanya-candrāmṛta and also in Śrīla Rūpa Gosvāmī’s Stava-mālā: badhnan prema-bhara-prakampita-karo granthīn kaṭī-dorakaiḥ saṅkhyātuṁ nija-loka-maṅgala-hare-kṛṣṇeti nāmnāṁ japan (Caitanya-candrāmṛta 16) hare kṛṣṇety uccaiḥ sphurita-rasano nāma-gaṇanā- kṛta-granthi-śreṇī-subhaga-kaṭi-sūtrojjvala-karaḥ (Prathama-Caitanyāṣṭaka 5) Therefore devotees in the line of Śrī Caitanya Mahāprabhu must chant at least sixteen rounds daily, and this is the number prescribed by the International Society for Krishna Consciousness. Haridāsa Ṭhākura daily chanted 300,000 names. Sixteen rounds is about 28,000 names. There is no need to imitate Haridāsa Ṭhākura or the other Gosvāmīs, but chanting the holy name a fixed number of times daily is essential for every devotee.

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Chanting the Hare Krishna Maha-mantra (Japa)

It has been requested that we do a post on Japa Meditation, so on this auspicious day of the appearance of Haridasa Thakura, we share with you some instructions on the chanting of Japa. …Since God is all-powerful and all-merciful, He has kindly made it very easy for us to chant His names, and He has also invested all His powers in them. Therefore the names of God and God Himself are identical. This means that when we chant the holy names of Krishna and Rama we are directly associating with God and being purified. Therefore we should always try to chant with devotion and reverence. The Vedic literature states that Lord Krishna is personally dancing on your tongue when you chant His holy name. You can chant these holy names of the Lord anywhere and at any time, but it is best to set a specific time of the day to regularly chant. Early morning hours are ideal. The chanting can be done in two ways: singing the mantra, called kirtana (usually done in a group), and saying the mantra to oneself, called japa (which literally means "to speak softly"). Concentrate on hearing the sound of the holy names. As you chant, pronounce the names clearly and distinctly, addressing Krishna in a prayerful mood. When your mind wanders, bring it back to the sound of the Lord's names. Chanting is a prayer to Krishna that means "O energy of the Lord [Hare], O all-attractive Lord [Krishna], O Supreme Enjoyer [Rama], please engage me in Your service." The more attentively and sin¬cerely you chant these names of God, the more spiritual progress you will make. Since God is all-powerful and all-merciful, He has kindly made it very easy for us to chant His names, and He has also invested all His powers in them. Therefore the names of God and God Himself are identical. This means that when we chant the holy names of Krishna and Rama we are directly associating with God and being purified. Therefore we should always try to chant with devotion and reverence. The Vedic literature states that Lord Krishna is personally dancing on your tongue when you chant His holy name. When you chant alone, it is best to chant on japa beads (available at any ISKCON temple). This not only helps you fix your attention on the holy name, but it also helps you count the number of times you chant the mantra daily. Each strand of japa beads contains 108 small beads and one large bead, the head bead. Begin on a bead next to the head bead and gently roll it between the thumb and middle finger of your right hand as you chant the full Hare Krishna mantra. Then move to the next bead and repeat the process. In this way, chant on each of the 108 beads until you reach the head bead again. This is one round of japa. Then, without chanting on the head bead, reverse the beads and start your second round on the last bead you chanted on. Initiated devotees vow before the spiritual master to chant at least sixteen rounds of the Hare Krishna mantra daily. But even if you can chant only one round a day, the principle is that once you commit yourself to chanting that round, you should try and complete it every day without fail. When you feel you can chant more, increase the minimum number of rounds you chant each day—but don't fall below that number. You can chant more than your fixed number, but you should maintain a set minimum each day. (Please note that the beads are sacred and therefore should never touch the ground or be put in an unclean place. To keep your beads clean, it's best to carry them in a special bead bag, also available at our temple.) Aside from chanting japa, you can also sing the Lord's holy names in kirtana. While you can perform kirtana individually, it is generally performed with others. A melodious kirtana with family or friends is sure to enliven everyone. ISKCON devotees use traditional melodies and instruments, especially in the temple, but you can chant to any melody and use any musical instruments to accompany your chanting. As Lord Chaitanya said, "There are no hard and fast rules for chanting Hare Krishna." Golden Rules for Japa Meditation To obtain the full blessings of Lord Krishna for good meditation, chant the Pancha-tattva maha-mantra first (jaya) sri krishna chaitanya prabhu nityananda sri adwaita gadadhara srivasadi gaura-bhakta-vrinda Chant the full maha-mantra on each bead: Hare Krishna, Hare Krishna Krishna Krishna, Hare Hare Hare Rama, Hare Rama Rama Rama, Hare Hare Chant each syllable aloud and clearly. Listen very carefully & concentrate on the sound of the maha-mantra Some text pasted from; Iskcon Bangalore http://www.iskconbangalore.org/chanting-hare-krishna-mantra

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ISKCON Bangalore Lecture: Sri Madhu Pandit Dasa

Lecture by His Grace Sri Madhu Pandit Dasa on October 16 at Srila Prabhuapada's ISKCON Bangalore, Cord Road, Rajajinagar, Bangalore.

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SB 3.2.8_HG Madhu Pandit Dasa_Oct 16.mp3

Month: October

Day: Tuesday, 
Date: 16
Month: October
Year: 2012 

Speaker: Sri Madhu Pandit Dasa (President, ISKCON Bangalore)

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How to Upkeep The Seed of Devotional Service

Bhakti-latā-bīja; “The Seed of Devotional Service”

“When a person receives the seed of devotional service, he should take care of it by becoming a gardener and sowing the seed in his heart. If he waters the seed gradually by the process of śravaṇa and kīrtana [hearing and chanting], the seed will begin to sprout.
“As one waters the bhakti-latā-bīja, the seed sprouts, and the creeper gradually increases to the point where it penetrates the walls of this universe and goes beyond the Virajā River between the spiritual world and the material world. It attains brahma-loka, the Brahman effulgence, and, penetrating through that stratum, it reaches the spiritual sky and the spiritual planet Goloka Vṛndāvana.”
“Being situated in one's heart and being watered by śravaṇa-kīrtana, the bhakti creeper grows more and more. In this way it attains the shelter of the desire tree of the lotus feet of Kṛṣṇa, who is eternally situated in the planet known as Goloka Vṛndāvana in the topmost region of the spiritual sky.”
“The creeper greatly expands in the Goloka Vṛndāvana planet, and there it produces the fruit of love for Kṛṣṇa. Although remaining in the material world, the gardener regularly sprinkles the creeper with the water of hearing and chanting.

Śrī Caitanya-caritāmṛta
By His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda
Madhya-līlā, Chapter 19, Text 152-156
TEXT 152
mālī hañā kare sei bīja āropaṇa
śravaṇa-kīrtana-jale karaye secana
mālī hañā—becoming a gardener; kare—does; sei—that; bīja—seed of devotional service; āropaṇa—sowing; śravaṇa—of hearing; kīrtana—of chanting; jale—with the water; karaye—does; secana—sprinkling.
“When a person receives the seed of devotional service, he should take care of it by becoming a gardener and sowing the seed in his heart. If he waters the seed gradually by the process of śravaṇa and kīrtana [hearing and chanting], the seed will begin to sprout.
PURPORT
To live with devotees or to live in a temple means to associate with the śravaṇa-kīrtana process. Sometimes neophyte devotees think that they can continue the śravaṇa-kīrtana process without worshiping the Deity, but the execution of śravaṇa-kīrtana is meant for highly developed devotees like Haridāsa Ṭhākura, who engaged in the śravaṇa-kīrtana process without worshiping the Deity. However, one should not falsely imitate Haridāsa Ṭhākura and abandon Deity worship just to try to engage in śravaṇa-kīrtana. This is not possible for neophyte devotees.
The word guru-prasāda indicates that the spiritual master is very merciful in bestowing the boon of devotional service upon the disciple. That is the best possible gift the spiritual master has to offer. Those with a background of pious life are eligible to receive life's supreme benefit, and to bestow this benefit, the Supreme Personality of Godhead sends His representative to impart His mercy. Endowed with the mercy of the Supreme Personality of Godhead, the spiritual master distributes the mercy to those who are elevated and pious. Thus the spiritual master trains his disciples to render devotional service unto the Supreme Personality of Godhead. This is called guru-kṛpā. It is kṛṣṇa-prasāda, Kṛṣṇa's mercy, that He sends a bona fide spiritual master to the deserving disciple. By the mercy of Kṛṣṇa, one meets the bona fide spiritual master, and by the mercy of the spiritual master, the disciple is fully trained in the devotional service of the Lord.
Bhakti-latā-bīja means "the seed of devotional service." Everything has an original cause, or seed. For any idea, program, plan or device, there is first of all the contemplation of the plan, and that is called bīja, or the seed. The methods, rules and regulations by which one is perfectly trained in devotional service constitute the bhakti-latā-bīja, or seed of devotional service. This bhakti-latā-bīja is received from the spiritual master by the grace of Kṛṣṇa. Other seeds are called anyābhilāṣa-bīja, karma-bīja and jñāna-bīja. If one is not fortunate enough to receive the bhakti-latā-bīja from the spiritual master, he instead cultivates the seeds of karma-bīja, jñāna-bīja, or political and social or philanthropic bīja. However, bhakti-latā-bīja is different from these other bījas. Bhakti-latā-bīja can be received only through the mercy of the spiritual master. Therefore one has to satisfy the spiritual master to get bhakti-latā-bīja (yasya prasādād bhagavat-prasādaḥ). Bhakti-latā-bīja is the origin of devotional service. Unless one satisfies the spiritual master, he gets the bīja, or root cause, of karma, jñāna and yoga without the benefit of devotional service. However, one who is faithful to his spiritual master gets the bhakti-latā-bīja. This bhakti-latā-bīja is received when one is initiated by the bona fide spiritual master. After receiving the spiritual master's mercy, one must repeat his instructions, and this is called śravaṇa-kīrtana-hearing and chanting. One who has not properly heard from the spiritual master or who does not follow the regulative principles is not fit for chanting (kīrtana). This is explained in Bhagavad-gītā (2.41): vyavasāyātmikā buddhir ekeha kuru-nandana. One who has not listened carefully to the instructions of the spiritual master is unfit to chant or preach the cult of devotional service. One has to water the bhakti-latā-bīja after receiving instructions from the spiritual master.
TEXT 153
upajiyā bāḍe latā 'brahmāṇḍa' bhedi' yāya
'virajā' 'brahma-loka' bhedi' 'para-vyoma' pāya
upajiyā—being cultivated; bāḍe—increases; latā—the creeper of devotional service; brahmāṇḍa—the whole universe; bhedi'-penetrating; yāya—goes; virajā—the river between the spiritual world and the material world; brahma-loka—the Brahman effulgence; bhedi'-penetrating; para-vyoma—the spiritual sky; pāya—attains.
“As one waters the bhakti-latā-bīja, the seed sprouts, and the creeper gradually increases to the point where it penetrates the walls of this universe and goes beyond the Virajā River between the spiritual world and the material world. It attains brahma-loka, the Brahman effulgence, and, penetrating through that stratum, it reaches the spiritual sky and the spiritual planet Goloka Vṛndāvana.”
PURPORT
A creeper generally takes shelter of a big tree, but the bhakti-latā, being the creeper of spiritual energy, cannot take shelter of any material planet, for there is no tree on any material planet that the bhakti-latā creeper can utilize for shelter. In other words, devotional service cannot be utilized for any material purpose. Devotional service is meant only for the Supreme Personality of Godhead. Sometimes men with a poor fund of knowledge maintain that bhakti can be applied to material things also. In other words, they say that devotional service can be rendered to one's country or to the demigods, but this is not a fact. Devotional service is especially meant for the Supreme Personality of Godhead, and it is beyond this material range. There is a river, or causal ocean, between the spiritual and material natures, and this river is free from the influence of the three modes of material nature; therefore it is called Virajā. The word vi means vigata (completely eradicated), and rajaḥ means "the influence of the material world." On this platform, a living entity is completely free from material entanglement. For the jñānīs who want to merge into the Brahman effulgence, there is brahma-loka. Bhakti-latā, however, has no shelter in the material world, nor has it shelter in brahma-loka, although brahma-loka is beyond the material world. The bhakti-latā increases until it reaches the spiritual sky, where Goloka Vṛndāvana is situated.
TEXT 154
tabe yāya tad-upari 'goloka-vṛndāvana'
'kṛṣṇa-caraṇa'-kalpa-vṛkṣe kare ārohaṇa
tabe—thereafter; yāya—goes; tat-upari—to the top of that (the spiritual sky); goloka-vṛndāvana—to the planet known as Goloka Vṛndāvana where Kṛṣṇa lives; kṛṣṇa-caraṇa—of the lotus feet of Lord Kṛṣṇa; kalpa-vṛkṣe—on the desire tree; kare ārohaṇa—climbs.
“Being situated in one's heart and being watered by śravaṇa-kīrtana, the bhakti creeper grows more and more. In this way it attains the shelter of the desire tree of the lotus feet of Kṛṣṇa, who is eternally situated in the planet known as Goloka Vṛndāvana in the topmost region of the spiritual sky.”
PURPORT
In the Brahma-saṁhitā (5.37) it is said:
ānanda-cinmaya-rasa-pratibhāvitābhis
tābhir ya eva nija-rūpatayā kalābhiḥ
goloka eva nivasaty akhilātma-bhūto
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
"I worship Govinda, the primeval Lord. He resides in His own realm, Goloka, with Rādhā, who resembles His own spiritual figure and who embodies the ecstatic potency [hlādinī]. Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa." In the spiritual world, the Supreme Personality of Godhead, Kṛṣṇa, has expanded Himself in His spiritual potency. He has His eternal form of bliss and knowledge (sac-cid-ānanda-vigraha). Everything in the Goloka Vṛndāvana planet is a spiritual expansion of sac-cid-ānanda. Everyone there is of the same potency-ānanda-cinmaya-rasa. The relationship between the Supreme Personality of Godhead and His servitor is cinmaya-rasa. Kṛṣṇa and His entourage and paraphernalia are of the same cinmaya potency. When the cinmaya-rasa potency goes through the material potency, it becomes all-pervading. Although the Supreme Personality of Godhead exists on His own planet Goloka Vṛndāvana, He is present everywhere. Aṇḍāntara-stha-paramāṇu-cayāntara-stham. He is present within all universes, although they are innumerable. He is present within the atom. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati: He is also present within the heart of all living entities. This is His all-pervasive potency.
Goloka Vṛndāvana is the highest planet in the spiritual world. In order to go to the spiritual world after penetrating the cover of the material universe, one must penetrate brahma-loka, the spiritual effulgence. Then one can come to the Goloka Vṛndāvana planet. There are also other planets in the spiritual world called Vaikuṇṭha planets, and on these planets Lord Nārāyaṇa is worshiped with awe and veneration. On these planets the śānta-rasa is prevalent, and some of the devotees are also connected with the Supreme Personality of Godhead in the dāsya-rasa, the mellow of servitorship. As far as the mellow of fraternity is concerned, the Vaikuṇṭha rasa is represented by gaurava-sakhya, friendship in awe and veneration. The other fraternity rasa is exhibited as viśrambha (friendship in equality), and this is found in the Goloka Vṛndāvana planet. Above that is service to the Lord in vātsalya-rasa (paternal love), and above all is the relationship with the Lord in the mādhurya-rasa (conjugal love). These five rasas are fully exhibited in the spiritual world in one's relationship with the Lord. Therefore in the spiritual world the bhakti-latā creeper finds its resting place at the lotus feet of Kṛṣṇa.
TEXT 155
tāhāṅ vistārita hañā phale prema-phala
ihāṅ mālī sece nitya śravaṇādi jala
tāhāṅ—there in the spiritual world (in the Goloka Vṛndāvana planet); vistārita—expanded; hañā—becoming; phale—produces; prema-phala—the fruit known as love of Godhead; ihāṅ—in the material world, where the devotee is still present; mālī—exactly like a gardener; sece—sprinkles; nitya—regularly, without fail; śravaṇa-ādi jala—the water of śravaṇa, kīrtana and so on.
“The creeper greatly expands in the Goloka Vṛndāvana planet, and there it produces the fruit of love for Kṛṣṇa. Although remaining in the material world, the gardener regularly sprinkles the creeper with the water of hearing and chanting.
PURPORT
In Goloka Vṛndāvana the devotees have very intimate relationships with the Supreme Personality of Godhead. The devotee engages in the Lord's service in great ecstatic love. Such love was exhibited personally by Śrī Caitanya Mahāprabhu in His teachings to the people of the material world. The fruit of the devotional creeper is pure desire to serve and please the senses of the Supreme Personality of Godhead. Kṛṣṇendriya-prīti-icchā dhare 'prema' nāma. (Cc. Ādi 4.165) In the spiritual world one has no desire other than to please the senses of the Supreme Personality of Godhead. The conditioned soul within the material world can neither understand nor appreciate how the devotee in the material world can render confidential service to the Lord out of feelings of ecstatic love and always engage in pleasing the Supreme Lord's senses. Although seen within this material world, the pure devotee always engages in the confidential service of the Lord. An ordinary neophyte devotee cannot realize this; therefore it is said, vaiṣṇavera kriyā-mudrā vijñāneha nā bujhaya. The activities of a pure Vaiṣṇava cannot be understood even by a learned scholar in the material world.
Every living entity is wandering within this universe in different species and on different planetary systems according to his fruitive activities. Out of many millions of living entities, one may be fortunate enough to receive the seed of bhakti-latā, the creeper of devotional service. By the grace of the spiritual master and Kṛṣṇa, one nourishes the bhakti-latā by regularly sprinkling it with the water of śravaṇa-kīrtana, hearing and chanting. In this way the seed of bhakti-latā sprouts and grows up and up through the whole universe until it penetrates the covering of the material universe and reaches the spiritual world. The bhakti-latā continues to grow until it reaches the topmost planetary system, Goloka Vṛndāvana, where Kṛṣṇa lives. There the creeper takes shelter at the lotus feet of the Lord, and that is its final destination. At that time the creeper begins to grow the fruits of ecstatic love of God. It is the duty of the devotee who nourishes the creeper to be very careful. It is said that the watering of the creeper must continue: ihāṅ mālī sece nitya śravaṇādi jala. It is not that at a certain stage one can stop chanting and hearing and become a mature devotee. If one stops, one certainly falls down from devotional service. Although one may be very exalted in devotional service, he should not give up the watering process of śravaṇa-kīrtana. If one gives up that process, it is due to an offense. This is described in the following verse.
TEXT 156
yadi vaiṣṇava-aparādha uṭhe hātī mātā
upāḍe vā chiṇḍe, tāra śukhi' yāya pātā
yadi—if; vaiṣṇava-aparādha—an offense at the feet of a Vaiṣṇava; uṭhe—arises; hātī—an elephant; mātā—mad; upāḍe—uproots; vā—or; chiṇḍe—breaks; tāra—of the creeper; śukhi'-shriveling up; yāya—goes; pātā—the leaf.
“If the devotee commits an offense at the feet of a Vaiṣṇava while cultivating the creeper of devotional service in the material world, his offense is compared to a mad elephant that uproots the creeper and breaks it. In this way the leaves of the creeper are dried up.
PURPORT
One's devotional attitude increases in the association of a Vaiṣṇava.
tāṅdera caraṇa sevi bhakta-sane vāsa
janame janame haya, ei abhilāṣa
By his personal example, Narottama dāsa Ṭhākura stresses that a devotee must always remember to please his predecessor ācārya. The Gosvāmīs are represented by one's spiritual master. One cannot be an ācārya (spiritual master) without following strictly in the disciplic succession of the ācāryas. One who is actually serious in advancing in devotional service should desire only to satisfy the previous ācāryas. Ei chaya gosāñi yāra, mui tāra dāsa. One should always think of oneself as a servant of the servant of the ācāryas, and thinking this, one should live in the society of Vaiṣṇavas. However, if one thinks that he has become very mature and can live separate from the association of Vaiṣṇavas and thus gives up all the regulative principles due to offending a Vaiṣṇava, one's position becomes very dangerous. Offenses against the holy name are explained in Ādi-līlā (Chapter Eight, verse 24). Giving up the regulative principles and living according to one's whims are compared to a mad elephant, which by force uproots the bhakti-latā and breaks it to pieces. In this way the bhakti-latā shrivels up. Such an offense is especially created when one disobeys the instructions of the spiritual master. This is called guru-avajñā. The devotee must therefore be very careful not to commit offenses against the spiritual master. As soon as one is deviated from the spiritual master, the uprooting of the bhakti-latā begins, and gradually all the leaves dry up.

Text pasted from; Causless Mercy

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How to Upkeep The Seed of Devotional Service

Bhakti-latā-bīja; “The Seed of Devotional Service”

“When a person receives the seed of devotional service, he should take care of it by becoming a gardener and sowing the seed in his heart. If he waters the seed gradually by the process of śravaṇa and kīrtana [hearing and chanting], the seed will begin to sprout.
“As one waters the bhakti-latā-bīja, the seed sprouts, and the creeper gradually increases to the point where it penetrates the walls of this universe and goes beyond the Virajā River between the spiritual world and the material world. It attains brahma-loka, the Brahman effulgence, and, penetrating through that stratum, it reaches the spiritual sky and the spiritual planet Goloka Vṛndāvana.”
“Being situated in one's heart and being watered by śravaṇa-kīrtana, the bhakti creeper grows more and more. In this way it attains the shelter of the desire tree of the lotus feet of Kṛṣṇa, who is eternally situated in the planet known as Goloka Vṛndāvana in the topmost region of the spiritual sky.”
“The creeper greatly expands in the Goloka Vṛndāvana planet, and there it produces the fruit of love for Kṛṣṇa. Although remaining in the material world, the gardener regularly sprinkles the creeper with the water of hearing and chanting.

Śrī Caitanya-caritāmṛta
By His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda
Madhya-līlā, Chapter 19, Text 152-156
TEXT 152
mālī hañā kare sei bīja āropaṇa
śravaṇa-kīrtana-jale karaye secana
mālī hañā—becoming a gardener; kare—does; sei—that; bīja—seed of devotional service; āropaṇa—sowing; śravaṇa—of hearing; kīrtana—of chanting; jale—with the water; karaye—does; secana—sprinkling.
“When a person receives the seed of devotional service, he should take care of it by becoming a gardener and sowing the seed in his heart. If he waters the seed gradually by the process of śravaṇa and kīrtana [hearing and chanting], the seed will begin to sprout.
PURPORT
To live with devotees or to live in a temple means to associate with the śravaṇa-kīrtana process. Sometimes neophyte devotees think that they can continue the śravaṇa-kīrtana process without worshiping the Deity, but the execution of śravaṇa-kīrtana is meant for highly developed devotees like Haridāsa Ṭhākura, who engaged in the śravaṇa-kīrtana process without worshiping the Deity. However, one should not falsely imitate Haridāsa Ṭhākura and abandon Deity worship just to try to engage in śravaṇa-kīrtana. This is not possible for neophyte devotees.
The word guru-prasāda indicates that the spiritual master is very merciful in bestowing the boon of devotional service upon the disciple. That is the best possible gift the spiritual master has to offer. Those with a background of pious life are eligible to receive life's supreme benefit, and to bestow this benefit, the Supreme Personality of Godhead sends His representative to impart His mercy. Endowed with the mercy of the Supreme Personality of Godhead, the spiritual master distributes the mercy to those who are elevated and pious. Thus the spiritual master trains his disciples to render devotional service unto the Supreme Personality of Godhead. This is called guru-kṛpā. It is kṛṣṇa-prasāda, Kṛṣṇa's mercy, that He sends a bona fide spiritual master to the deserving disciple. By the mercy of Kṛṣṇa, one meets the bona fide spiritual master, and by the mercy of the spiritual master, the disciple is fully trained in the devotional service of the Lord.
Bhakti-latā-bīja means "the seed of devotional service." Everything has an original cause, or seed. For any idea, program, plan or device, there is first of all the contemplation of the plan, and that is called bīja, or the seed. The methods, rules and regulations by which one is perfectly trained in devotional service constitute the bhakti-latā-bīja, or seed of devotional service. This bhakti-latā-bīja is received from the spiritual master by the grace of Kṛṣṇa. Other seeds are called anyābhilāṣa-bīja, karma-bīja and jñāna-bīja. If one is not fortunate enough to receive the bhakti-latā-bīja from the spiritual master, he instead cultivates the seeds of karma-bīja, jñāna-bīja, or political and social or philanthropic bīja. However, bhakti-latā-bīja is different from these other bījas. Bhakti-latā-bīja can be received only through the mercy of the spiritual master. Therefore one has to satisfy the spiritual master to get bhakti-latā-bīja (yasya prasādād bhagavat-prasādaḥ). Bhakti-latā-bīja is the origin of devotional service. Unless one satisfies the spiritual master, he gets the bīja, or root cause, of karma, jñāna and yoga without the benefit of devotional service. However, one who is faithful to his spiritual master gets the bhakti-latā-bīja. This bhakti-latā-bīja is received when one is initiated by the bona fide spiritual master. After receiving the spiritual master's mercy, one must repeat his instructions, and this is called śravaṇa-kīrtana-hearing and chanting. One who has not properly heard from the spiritual master or who does not follow the regulative principles is not fit for chanting (kīrtana). This is explained in Bhagavad-gītā (2.41): vyavasāyātmikā buddhir ekeha kuru-nandana. One who has not listened carefully to the instructions of the spiritual master is unfit to chant or preach the cult of devotional service. One has to water the bhakti-latā-bīja after receiving instructions from the spiritual master.
TEXT 153
upajiyā bāḍe latā 'brahmāṇḍa' bhedi' yāya
'virajā' 'brahma-loka' bhedi' 'para-vyoma' pāya
upajiyā—being cultivated; bāḍe—increases; latā—the creeper of devotional service; brahmāṇḍa—the whole universe; bhedi'-penetrating; yāya—goes; virajā—the river between the spiritual world and the material world; brahma-loka—the Brahman effulgence; bhedi'-penetrating; para-vyoma—the spiritual sky; pāya—attains.
“As one waters the bhakti-latā-bīja, the seed sprouts, and the creeper gradually increases to the point where it penetrates the walls of this universe and goes beyond the Virajā River between the spiritual world and the material world. It attains brahma-loka, the Brahman effulgence, and, penetrating through that stratum, it reaches the spiritual sky and the spiritual planet Goloka Vṛndāvana.”
PURPORT
A creeper generally takes shelter of a big tree, but the bhakti-latā, being the creeper of spiritual energy, cannot take shelter of any material planet, for there is no tree on any material planet that the bhakti-latā creeper can utilize for shelter. In other words, devotional service cannot be utilized for any material purpose. Devotional service is meant only for the Supreme Personality of Godhead. Sometimes men with a poor fund of knowledge maintain that bhakti can be applied to material things also. In other words, they say that devotional service can be rendered to one's country or to the demigods, but this is not a fact. Devotional service is especially meant for the Supreme Personality of Godhead, and it is beyond this material range. There is a river, or causal ocean, between the spiritual and material natures, and this river is free from the influence of the three modes of material nature; therefore it is called Virajā. The word vi means vigata (completely eradicated), and rajaḥ means "the influence of the material world." On this platform, a living entity is completely free from material entanglement. For the jñānīs who want to merge into the Brahman effulgence, there is brahma-loka. Bhakti-latā, however, has no shelter in the material world, nor has it shelter in brahma-loka, although brahma-loka is beyond the material world. The bhakti-latā increases until it reaches the spiritual sky, where Goloka Vṛndāvana is situated.
TEXT 154
tabe yāya tad-upari 'goloka-vṛndāvana'
'kṛṣṇa-caraṇa'-kalpa-vṛkṣe kare ārohaṇa
tabe—thereafter; yāya—goes; tat-upari—to the top of that (the spiritual sky); goloka-vṛndāvana—to the planet known as Goloka Vṛndāvana where Kṛṣṇa lives; kṛṣṇa-caraṇa—of the lotus feet of Lord Kṛṣṇa; kalpa-vṛkṣe—on the desire tree; kare ārohaṇa—climbs.
“Being situated in one's heart and being watered by śravaṇa-kīrtana, the bhakti creeper grows more and more. In this way it attains the shelter of the desire tree of the lotus feet of Kṛṣṇa, who is eternally situated in the planet known as Goloka Vṛndāvana in the topmost region of the spiritual sky.”
PURPORT
In the Brahma-saṁhitā (5.37) it is said:
ānanda-cinmaya-rasa-pratibhāvitābhis
tābhir ya eva nija-rūpatayā kalābhiḥ
goloka eva nivasaty akhilātma-bhūto
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
"I worship Govinda, the primeval Lord. He resides in His own realm, Goloka, with Rādhā, who resembles His own spiritual figure and who embodies the ecstatic potency [hlādinī]. Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa." In the spiritual world, the Supreme Personality of Godhead, Kṛṣṇa, has expanded Himself in His spiritual potency. He has His eternal form of bliss and knowledge (sac-cid-ānanda-vigraha). Everything in the Goloka Vṛndāvana planet is a spiritual expansion of sac-cid-ānanda. Everyone there is of the same potency-ānanda-cinmaya-rasa. The relationship between the Supreme Personality of Godhead and His servitor is cinmaya-rasa. Kṛṣṇa and His entourage and paraphernalia are of the same cinmaya potency. When the cinmaya-rasa potency goes through the material potency, it becomes all-pervading. Although the Supreme Personality of Godhead exists on His own planet Goloka Vṛndāvana, He is present everywhere. Aṇḍāntara-stha-paramāṇu-cayāntara-stham. He is present within all universes, although they are innumerable. He is present within the atom. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati: He is also present within the heart of all living entities. This is His all-pervasive potency.
Goloka Vṛndāvana is the highest planet in the spiritual world. In order to go to the spiritual world after penetrating the cover of the material universe, one must penetrate brahma-loka, the spiritual effulgence. Then one can come to the Goloka Vṛndāvana planet. There are also other planets in the spiritual world called Vaikuṇṭha planets, and on these planets Lord Nārāyaṇa is worshiped with awe and veneration. On these planets the śānta-rasa is prevalent, and some of the devotees are also connected with the Supreme Personality of Godhead in the dāsya-rasa, the mellow of servitorship. As far as the mellow of fraternity is concerned, the Vaikuṇṭha rasa is represented by gaurava-sakhya, friendship in awe and veneration. The other fraternity rasa is exhibited as viśrambha (friendship in equality), and this is found in the Goloka Vṛndāvana planet. Above that is service to the Lord in vātsalya-rasa (paternal love), and above all is the relationship with the Lord in the mādhurya-rasa (conjugal love). These five rasas are fully exhibited in the spiritual world in one's relationship with the Lord. Therefore in the spiritual world the bhakti-latā creeper finds its resting place at the lotus feet of Kṛṣṇa.
TEXT 155
tāhāṅ vistārita hañā phale prema-phala
ihāṅ mālī sece nitya śravaṇādi jala
tāhāṅ—there in the spiritual world (in the Goloka Vṛndāvana planet); vistārita—expanded; hañā—becoming; phale—produces; prema-phala—the fruit known as love of Godhead; ihāṅ—in the material world, where the devotee is still present; mālī—exactly like a gardener; sece—sprinkles; nitya—regularly, without fail; śravaṇa-ādi jala—the water of śravaṇa, kīrtana and so on.
“The creeper greatly expands in the Goloka Vṛndāvana planet, and there it produces the fruit of love for Kṛṣṇa. Although remaining in the material world, the gardener regularly sprinkles the creeper with the water of hearing and chanting.
PURPORT
In Goloka Vṛndāvana the devotees have very intimate relationships with the Supreme Personality of Godhead. The devotee engages in the Lord's service in great ecstatic love. Such love was exhibited personally by Śrī Caitanya Mahāprabhu in His teachings to the people of the material world. The fruit of the devotional creeper is pure desire to serve and please the senses of the Supreme Personality of Godhead. Kṛṣṇendriya-prīti-icchā dhare 'prema' nāma. (Cc. Ādi 4.165) In the spiritual world one has no desire other than to please the senses of the Supreme Personality of Godhead. The conditioned soul within the material world can neither understand nor appreciate how the devotee in the material world can render confidential service to the Lord out of feelings of ecstatic love and always engage in pleasing the Supreme Lord's senses. Although seen within this material world, the pure devotee always engages in the confidential service of the Lord. An ordinary neophyte devotee cannot realize this; therefore it is said, vaiṣṇavera kriyā-mudrā vijñāneha nā bujhaya. The activities of a pure Vaiṣṇava cannot be understood even by a learned scholar in the material world.
Every living entity is wandering within this universe in different species and on different planetary systems according to his fruitive activities. Out of many millions of living entities, one may be fortunate enough to receive the seed of bhakti-latā, the creeper of devotional service. By the grace of the spiritual master and Kṛṣṇa, one nourishes the bhakti-latā by regularly sprinkling it with the water of śravaṇa-kīrtana, hearing and chanting. In this way the seed of bhakti-latā sprouts and grows up and up through the whole universe until it penetrates the covering of the material universe and reaches the spiritual world. The bhakti-latā continues to grow until it reaches the topmost planetary system, Goloka Vṛndāvana, where Kṛṣṇa lives. There the creeper takes shelter at the lotus feet of the Lord, and that is its final destination. At that time the creeper begins to grow the fruits of ecstatic love of God. It is the duty of the devotee who nourishes the creeper to be very careful. It is said that the watering of the creeper must continue: ihāṅ mālī sece nitya śravaṇādi jala. It is not that at a certain stage one can stop chanting and hearing and become a mature devotee. If one stops, one certainly falls down from devotional service. Although one may be very exalted in devotional service, he should not give up the watering process of śravaṇa-kīrtana. If one gives up that process, it is due to an offense. This is described in the following verse.
TEXT 156
yadi vaiṣṇava-aparādha uṭhe hātī mātā
upāḍe vā chiṇḍe, tāra śukhi' yāya pātā
yadi—if; vaiṣṇava-aparādha—an offense at the feet of a Vaiṣṇava; uṭhe—arises; hātī—an elephant; mātā—mad; upāḍe—uproots; vā—or; chiṇḍe—breaks; tāra—of the creeper; śukhi'-shriveling up; yāya—goes; pātā—the leaf.
“If the devotee commits an offense at the feet of a Vaiṣṇava while cultivating the creeper of devotional service in the material world, his offense is compared to a mad elephant that uproots the creeper and breaks it. In this way the leaves of the creeper are dried up.
PURPORT
One's devotional attitude increases in the association of a Vaiṣṇava.
tāṅdera caraṇa sevi bhakta-sane vāsa
janame janame haya, ei abhilāṣa
By his personal example, Narottama dāsa Ṭhākura stresses that a devotee must always remember to please his predecessor ācārya. The Gosvāmīs are represented by one's spiritual master. One cannot be an ācārya (spiritual master) without following strictly in the disciplic succession of the ācāryas. One who is actually serious in advancing in devotional service should desire only to satisfy the previous ācāryas. Ei chaya gosāñi yāra, mui tāra dāsa. One should always think of oneself as a servant of the servant of the ācāryas, and thinking this, one should live in the society of Vaiṣṇavas. However, if one thinks that he has become very mature and can live separate from the association of Vaiṣṇavas and thus gives up all the regulative principles due to offending a Vaiṣṇava, one's position becomes very dangerous. Offenses against the holy name are explained in Ādi-līlā (Chapter Eight, verse 24). Giving up the regulative principles and living according to one's whims are compared to a mad elephant, which by force uproots the bhakti-latā and breaks it to pieces. In this way the bhakti-latā shrivels up. Such an offense is especially created when one disobeys the instructions of the spiritual master. This is called guru-avajñā. The devotee must therefore be very careful not to commit offenses against the spiritual master. As soon as one is deviated from the spiritual master, the uprooting of the bhakti-latā begins, and gradually all the leaves dry up.

Text pasted from; Causless Mercy

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