Bhakti Yoga-Devotional Service to the Supreme Lord Sri Krishna

Bhakti Yoga-Devotional Service to the Supreme Lord Sri Krishna
Gopis performing Devotional Service to the Lordships Sri Sri Radha Krishna

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Dinesh Mahesh Kumar
Dinesh Mahesh Kumar
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Impressions are carried for life




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Impressions - every moment everything that we do is creating grooves in our subtle body in our mind and these impressions get stronger and stronger the more and more we do the same thing and it gets harder to get rid of those habits in this and the subsequent lifetimes. So we always have to act consciously every moment to see what we accept and what we reject, what is maya and and what is reality with our mind with great discrimination.

Best Regards
Dinesh

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Moved by joys and sorrows of the relationships ? What about this?

The relationships in this world are like the meeting of straws by the strong waves of material ocean. Sometimes you get together by one wave and at other times ripped off to nowhere by another wave. The waves of material ocean doesn't stop ever until we are out of it. We can appreciate the greatness of land only when we are out of water. Similarly now we have no idea of how the spiritual World is until we get back Home back to Godhead.
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Dont Panic :-) Organize



--
Yours
Dinesh

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[SpiritualScientist] Words shape worlds – watch your words


From: "Spiritual Scientist spiritualscientist@gmail.com 

 


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Words shape worlds – watch your words

November 9, 2014

"Speak when you are angry and you'll make the best speech you'll ever regret."

- Laurence J Peter, Canadian Educator

"Austerity of speech consists in speaking words that are truthful, pleasing, beneficial, and not agitating to others, and also in regularly reciting Vedic literature."

Bhagavad-gita 17.15

 

Leaders need to inspire, guide and, at times, correct those whom they lead. All this requires good communication. Throughout history, reformers, revolutionaries, pioneers and other leaders have used effective communication as a central tool for actualizing their mission. Indeed, it is no overstatement that words have shaped worlds – and will continue to do so for all time to come.

But effective communication is not easy. Communication doesn't happen merely by our sending the right message – it happens when our message is rightly understood. Without effective communication skills, leaders will be talking past others. No matter how visionary they may be, others won't buy into their vision and they will feel as if they are alone, trying to do things right with no one understanding or cooperating.

To avoid such isolation and irritation, leaders need to learn better communication. The Gita vividly exemplifies effective communication, wherein Krishna restored confused Arjuna's determination through a succinct yet profound conversation.

Communication is both verbal and non-verbal. Verbal communication centers on words, which are indispensable tools for conveying our ideas and feelings to others. These linguistic tools have become increasingly critical in our hi-tech age of phones and emails that often don't allow the non-verbal forms of communication that nuance, soften, qualify or otherwise complement verbal communication in face-to-face conversations.

Choose words that connect, not alienate

Among the many roles that words can play in conversations, two prominent ones are as windows and as walls. As windows, words give others a clear view of our thoughts and feelings, thereby facilitating understanding. As walls, they block others' vision of our perspective, thereby breeding misunderstandings.

How can we ensure that our words act as windows, not walls?

By applying the guidelines of the Bhagavad-gita (17.15) for tapping the power of words: speak words that are non-agitating, truthful, pleasing, beneficial and scripturally based.

Let's focus on the first guideline. When we speak in ways that agitate others, their emotions rise as instinctive reflexes for self-defense. This relegates their rational faculty to the background, making a calm, intelligent discussion nearly impossible. Soon the conversation degenerates into a shouting match or a name-calling competition. Subordinates may not vent their feelings, but they will become emotionally closed to our inputs. Over time, our words will end as bricks in the Chinese wall that builds up between them and us.

To avoid such confrontations, do we have to suppress genuine facts or concerns?

No, because the same Gita verse also urges us to speak truthfully. The recommendation that we speak gently is meant to ensure that the form of our message doesn't unnecessarily alienate others from its content.

How do we balance sensitiveness and truthfulness?

By calmness and prayerfulness.

Before starting a high-stakes conversation, we can pause to gather our spiritual bearings, remind ourselves that this situation, like all situations, is ultimately Krishna's arrangement to deepen our wisdom, and pray for his guidance. The resulting inner peace and poise will help us find words that break walls and build windows.

Tap the power of divine sounds

Significantly, the Gita (17.15) refers to speaking properly as an austerity or a discipline. That proper speech is a discipline implies that it doesn't come automatically – it has to be cultivated consciously and conscientiously.

Lack of verbal discipline can have grave consequences, as most of us have probably witnessed or even experienced. Harsh words can break hearts and wreck relationships. Even when the effects are not so devastating, still, thoughtless words can intensely scar others' hearts. These scars are often severe and sometimes incurable, especially if the inconsiderate words come from people held in high regard. The words we speak are powerful weapons akin to arrows – arrows that once released from the string of our tongue can't be withdrawn.

It's not that we aren't aware of these dire consequences of inconsiderate words. In fact, it's often such awareness that makes us resolve to refrain from impulsive harsh speech. Yet, during demanding situations, we frequently find ourselves, to our dismay, lashing out with the very kind of words we had resolved to avoid.

During the heat of the moment how can we check ourselves?

By tapping the power of divine sounds.

The same Gita verse also mentions regular recitation of scriptures as the final discipline of speech. This verbal discipline reveals the secret that can empower us to follow the preceding disciplines. When we regularly recite scriptures and also the holy names of Krishna that are the conclusive gist of scriptures, we become connected with his almighty power. This power enables us to take charge of ourselves when our lower self incites us to speak insensitively.

We can use whatever willpower we presently have to cultivate this empowering discipline of reciting divine sounds – both on a regular basis and especially when we feel provoked.

How can we recite scripture in the corporate settings where we often get provoked? When we are annoyed or angered, it's best to delay giving feedback because in that frame ofmind we will most likely over-criticize and under-help others. We can take brief breaks wherein we can recite divine sounds softly. When that's not possible, we may take just a few deep breaths wherein we recite or contemplate in the mind. Even such small investments in connecting with divine sounds can give big dividends in terms of calming us and enabling us to choose judicious words. Practicing such discipline steadily will reshape our regular speech so that it strengthens, not weakens, our relationships.

Speak the unpalatable truth palatably

An indispensable aspect of leadership is correcting subordinates when they go wrong. Our criticism can be either constructive or destructive depending on whether it inspires those corrected to improve or impels them to become defensive and reactive. We can't determine the way people respond to our feedback – that is determined by their volition.Still we often play a bigger role in determining their response than what we might presume. People respond not just to what we speak, but also how and why we speak. They sense whether we actually want to help them or whether we delight in pointing out their faults.

Leaders may well rationalize their insensitivity: "If people can't take feedback positively, they can just go find another job. I don't have the time to mollycoddle them – I have projects to complete and deadlines to meet."

Yes, we do have projects to complete, but ultimately we can't do those projects without people. And each time we lose a team member, we need to find a new person and spend time, energy and money on training. If people regularly leave because they find working with us too difficult, then the fault may not lie as much in their incompetence as in our harsh speech. For any organization functioning in a competitive world, high staff turnover is a decided disadvantage. Just as we work to fix other weaknesses in our organization, we need to minimize the turnover too. And we can do that by learning to moderate our speech.

Being sensitive is not about mollycoddling people – it is about helping them in their learning or at least not increasing the obstacles in their learning. Pertinently, the Gita (17.15) urges us to speak not just truthfully but also palatably. Translated to our context, this means that we not only tell others their faults when necessary but also do so as palatablyas possible.

Palatable speech can do much more than retain people – it can motivate them to higher levels of performance. What most inspires people to perform is not remuneration, but appreciation. When people are paid, they bring their hands to work, maybe even their head if their work is intellectual. But when people feel valued, they bring their heart to work – they offer their entire being to the team. If leaders can learn the art of valuing their team members and communicating that feeling effectively, they are guaranteed to have committed team members.

Faultfinding – a temptation or an obligation?

One of the most important ways we show our regard for others is by the sensitivity with which we offer negative feedback. And such sensitivity will be authentic when it comes not just from verbal expertise alone, but from a heart that cares. Pertinently, the Bhagavad-gita (16.02) recommends that we be averse to faultfinding.

Why averse?

Because faultfinding can be a degrading temptation.

Everyone has a good side and a bad side – and faultfinding often brings forth their bad side much more than their good side. More importantly, it may well bring out our bad side too. When we delight in faultfinding, that delight symptomizes our bad side at work –we are seeing only the faulty side of others and not their good side. Such faultfinding is nothing but a temptation, hence the need to be averse to it.

Of course, in many real-life situations, faultfinding may be not a temptation but an obligation, especially for leaders. The Gita hints at such situations by enjoining not a ban on faultfinding, but an aversion.

Sometimes the faults of others may harm them or those connected with them or the organization at large. So, to help them, we may have to tell them their faults. Or if they are incorrigible, we may have to tell their faults to those who may be otherwise harmed. In content, this may be faultfinding, but in intent, it is education.

Even in such situations, we shouldn't delight in faultfinding; else we will succumb to our lower side. Subtly but inevitably, our attitude will reflect in our words, gestures and expressions. When others detect or even suspect that we are sadistically motivated, they will neglect or reject our attempts to help them and may even become antagonistic.

That's why we need to pray to Krishna to give us the right words to express others' faults sensitively, not judgmentally. And we can also pray that he give them the open-mindedness to understand and the willpower to reform. Praying for others has enormous power – not just in invoking Krishna's grace on them, but also in removing emotional blockages between them and us. When we pray for others, the positive emotional energy generated by praying changes our perception of them – we see them not as troublemakers who deserve our correction but as fellow human beings who like us are striving to bring out their better selves and who deserve our empathic assistance.

Such a careful and prayerful attitude will ensure that our faultfinding is not counter-productive or unproductive but is productive.

What we speak about others speaks about us

Effective leadership is not just a matter of acquiring a position – it is essentially a matter of earning the trust of those with whom one works through that position. When people trust their leader, they rally together to make things happen.

One of the fastest ways a leader can lose trust is by passing negative comments about others during casual conversations, especially when those people are not present to defend themselves. And one of the surest ways a leader can earn trust is by backing team members, present or absent, when they come under unwarranted fire.

We reveal more about ourselves when we speak about others than when we speak about ourselves. Our words offer listeners glimpses into our heart. When we speak about ourselves, we consciously try to present our best image, concealing our blemishes and biases. However, when we speak about others, often those blemishes and biases unconsciously flow through our speech. From our descriptions of others, perceptive hearers gather more about us than about those whom we describe.

Some people frequently delight in passing biting comments about others, usually behind the back. They imagine taunting others to be 'cool', for it earns them cheers among similar people. However, this so-called coolness eventually dries up their listeners' trust in them, who think, "If they can speak like this about this person, tomorrow, if our relationship becomes strained, they will speak similarly about me too."

Leaders need to scrupulously avoid behavior that will lead to such inferences.

This again harkens back to the validity and indeed the vitality of the Gita's injunctions to speak palatably and to minimize faultfinding. When mature leaders speak about others, they judiciously choose words that either appreciate the manifest talents of others or kindle their potential ones. Carefully chosen words remove people's self-limiting misconceptions and empower them to achieve their potentials. The Gita itself demonstrates vividly the transformative power of words. In around ten thousand words – less than the content of two pages of The Times of India, Krishna transforms Arjuna's attitude from confusion to determination.

By carefully watching their words, leaders can indeed contribute to shaping worlds, not just of their team, but also of the larger society of which they are significant parts.

(This article is adapted from the author's upcoming book "Gita Leadership sutras)

Chaitanya Charan das  

TheSpiritualScientist.com

__._,_.___

.

__,_._,___

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This moon shines not only in the nighttime, but day and night.




Home à Song Lyrics à S
Song Name: Sri Rupa Manjari Pada Sei Mora Sampada
Official Name: Lalasa Song 1
Book Name: Prarthana
Language: Bengali

LYRICS:
(1)
śrī-rūpa-mañjarī-padasei mora sampada,
sei mor bhajana-pūjana
sei mora prāṇa-dhanasei mora ābharaṇa,
sei mor jīvanera jīvana

(2)
sei mora rasa-nidhisei mora vāñchā-siddhi,
sei mor vedera dharama
sei bratasei tapasei mora mantra-japa,
sei mor dharama-karama

(3)
anukūla habe vidhi, se-pade hoibe siddhi,
nirakhibo e dui nayane
se rūpa-mādhurī-rāśiprāṇa-kuvalaya-śaśi,
praphullita habe niśi-dine

(4)
tuwā adarśana-ahigarale jāralo dehī,
ciro-dina tāpita jīvana
  rūpa koro doyādeho more pada-chāyā,
narottama loilo śaraṇa

TRANSLATION
1) The lotus feet of Sri Rupa Manjari are my treasure, my devotional service, and my object of worship. They give my life meaning, and they are the life of my life.

2) They are the perfection of rasa, and they are perfection worthy of attainment. They are the very law of the Vedlc scriptures for me. They are the meaning of all my fasts and penances and my silent uttering of my mantras. They are the basis of religion and activities.

3) By the purifying process of favorable devotional service one will attain perfection and with these two eyes be able to see. His transcendental form is shining like moonlight in my heart, and my heart therefore shines and reciprocates. In other words, the ordinary moon lights up the night, and its shine illuminates other objects; but the moon of the effulgence of the form of Sri Rupa Manjari shines into the heart and makes the heart also shine back to the spiritual sky. This moon shines not only in the nighttime, but day and night.

4) Your absence from my vision is like a dose of strong poison, and I will suffer till the end of my life. Narottama dasa Thakura says: "Please give me your mercy and the shade of your lotus feet."

REMARKS/EXTRA INFORMATION:

This song was featured in Abhay Charan Video 8 when Srila Bhaktisiddhanta Sarasvati Thakura was passing away.

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The snow ball fight continues.......






In a snow ball fight, each and everyone throw snow balls and the situation will be like a chaos. Blind men and elephant also does the same thing, sticking to their own way of understanding. Blind men doesn't see the whole picture as everything ears, legs, trunk in totality should be perceived as elephant.
Similarly, if each one of us start quoting from scriptures or acharyas, we can do so unlimitedly and keep on fighting. But nobody will benefitted in the end. We should take all the points and understand the context in which it was spoken and reconcile to see the whole picture in the present situation. Otherwise we get bewildered and also create confusion to those around us.

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What can I do for you?


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He is Near but Far as well


The Supreme Lord has made Himself accessible by every means for those who are interested in Him. It's not that because we are mortals we cannot have access to His love. The easiest means to access Him is through His sweet Holy names. 

The Lord is situated in every atomic particle both on moving and non-moving beings. But only those who have the eyes can see. These eyes doesn't mean our naked eyes but sastra caksu, seeing through the eyes of scriptures.

Lord Caitanya says, Oh My Lord You have invested all Your energies in Your innumerable Holy names but I am so unfortunate that I have no attraction for Them. This is our position. It's because of our distaste for the Holy names of The Lord we feel that The Lord is so far. 

But we see Prabhupada writing in His purport that one who takes shelter of Srimad Bhagavatham can see Krsna face to face in the pages of Bhagavatham. Canakya pandit says one who lives physically near is not really near but those who dwells in our heart are really closer to us even though they may be located far from us physically. 

"We should not take it for granted that because we cannot see God with our eyes the Lord has no personal existence. ŚrīĪśopaniṣad refutes this argument by declaring that the Lord is far away but very near also. The abode of the Lord is beyond the material sky, and we have no means to measure even this material sky. If the material sky extends so far, then what to speak of the spiritual sky, which is altogether beyond it? That the spiritual sky is situated far, far away from the material universe is confirmed in the Bhagavad-gītā (15.6). But despite the Lord's being so far away, He can at once, within less than a second, descend before us with a speed swifter than that of the mind or wind. He can also run so swiftly that no one can surpass Him. This has already been described in the previous verse."- Purport ISO:5

Lord Krsna says in the Bhagavad Gita I am never manifest to the foolish and unintelligent. What does it mean here to be foolish ? Foolish means one who is not concerned about spiritual life and life after death but only on temporary material sense gratification. Unintelligent doesn't mean one who is not a PhD holder cannot understand the science of Krishna consciousness but being dumb to the process of self realization and unable to understand what is binding and what is liberating.

Your servant,
Dinesh

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Inspired!!!

Inspired by paramatma to remember and forget the desirable and undesirable things based on the past karma the living entity wanders here and there, everywhere but resides nowhere. Even though a person may be good how he relates to us depends on the inspiration Krsna gives from within his heart.

So if we make friends with Krsna, we are making friends with everyone in the universe easily. Get inspired and inspire others.....keep fanning the spark of devotion within all our brothers and sisters to help us each other.

Yours
Dinesh
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Beauty is In the eye of beholder




Srila Prabhupada said, Beauty is In the eye of beholder. He said he was a very old man who was loved by young boys and girls from all over the world. How is it possible in a world where people abandon old people in oldage homes? Because Prabhupada had love for Krsna and spiritual love for all the living entities which naturally attracted everyone to him.



Yours
Dinesh

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Fwd: [granthraj] Cooking should be Vedic


Hare Krishna Prabhujis and Matajis,
Please accept my humble obeisances. All glories to Srila Prabhupada and Srila Gurudeva. 

In the recent offering titled "Secret of Good Health", we heard from our beloved spiritual master H H Mahavishnu Maharaj about the benefits of natural medicine and Vedic cooking. Maharaj's words are very informative and it is really and eye-opener. In this offering I would like to share some more words of Maharaj on Vedic cooking.

Srimad Bhagavatam says that our medicine must be our food and our food must be the medicine. Great Rishi Charak mentioned in his Charak Samhita that any food cooked without air and sun light is poison. But now in modern days most of the vessels are made of steel and we cook the food without exposure to sun-light. The body does not need aluminum. And aluminum is neither innocent nor benign  participant. Aluminum accumulates in the kidneys, brain, lungs, liver and thyroid where it competes with calcium for absorption and can affect skeletal mineralization. Aluminum is an attacker and its target is our central nervous system. Other hand Silver is non toxic and exhibits low toxicity in the human body. Aluminium plates were introduced in India by British to serve food to jail mates so that due to effect they will die early but in due course of time aluminum pots came to poor and now in every house. Refrigerators were first introduced in Canada to preserve medicine for soldiers at specific temperature, to get rid of extreme climate. But now we are using refrigerator for keeping food which is fully hazardous and difficult to digest. 

Maharaj said that clay pots are best for cooking. Maharaj always use to tell us that we should stop cooking in aluminium pots and refrain from using refridgerator and microwave. He used to advise that instead of that we can invest little money and buy clat pots for cooking some silver plates to eat. Being an acharya Maharaj practised what he preached. He used earthen vessels for his cooking and silver plate to take prasadam. He was also appreciative of the way food is served in banana leaves in the South. He said that all these natural ways are very simple and have a nice impact on our health. Even till date, Sri Sri Jagannathaji prasadam in Puri is prepared and offered in mud pots only. Our ancestors lived a long healthy life as their life-style, cooking etc all were Vedic. Diseases related to heart, cancer, blood-pressure, diabetes, infertility, insomnia were all unknown in their times because they led a simple and natural life style. But unfortunately since we have completely ignored Vedic cooking and life-style, we find large portion of the world's population is suffering from these ailments. 

Maharaj was also not appreciative of the standing kitchen style being adopted these days. He said that standing kitchen is a real punishment. He used to recollect how his mother, grandmother used to sit and cook, and how lovingly they used to serve hot prasadam. He said that this intimacy is not possible in standing kitchen. Maharaj's words are indeed true. When we have to stand for longer hours and cook, naturally we feel tired and irritated and disturbed. And in that mood, we would neither be able to cook joyfully nor serve them to others with love. In Srimad Bhagavad Gita verse 15.14 Lord Krishna states.

aham vaishvaanaro bhutvaa / praninaam deham aashritah 
pranaapaana-samaayuktah  / pacaamy annam catur-vidham

"I am the fire of digestion in every living body, and I am the air of life, outgoing and incoming, by which I digest the four kinds of foodstuff."
 
Being Krishna conscious and keeping our self-healthy is our prime duty to cooperate with Lord's instruction as He is the digestive force for all four kinds of foodstuff.  When cooking is Vedic, then there won't be indigestion because all the diseases, come mainly from undigested food. Though longevity is not our goal, we should ensure to do the bare minimum things necessary to keep our body fit, so that we are able to render proper service to Guru and Krishna in this life time. By embracing artificial standards of life, we are inviting more trouble in our already troublesome life. Srila Prabhupada in his wonderful purport to verse 1.1.10 says, "Overeating, over-sense gratification, over-dependence on another's mercy, and artificial standards of living sap the very vitality of human energy". So let us lead a simple life.

Thank you very much.
Yours in service of Srila Prabhupada and Srila Gurudeva,
Tushta Krishna Das.
Sharjah
__,_._,___

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10 Types of prayers



(from Gaudiya Vaisnava Abhidhana)

1. Samprarthanatmika - direct prayer glorifying the Lord. We have many examples of this type of prayer in Narottama Dasa's Prarthana.

2. Svadhainyabodhika - expressing humility and embarrassment, informing the Lord: I am very fallen.

3. Manah-siksa - examples are Bhajahu Re Mana by Govinda das or Manah-siksa by Raghunatha das Gosvami. In this type of prayer the mind becomes a disciple and we teach it how to deal with the senses and relate to intelligence. We consider the mind a separate entity and tell it: Pull yourself together! Meditate on Krsna! The challenging spirit of intelligence becomes manifest. One function of the intelligence is to challenge the mind.

4. Vilapatmika - statements of supreme lamentation. This may be confusing; we hear the devotees are always happy, so how can a devotee lament? But this kind of lamentation is a type of devotional ecstasy - it draws a devotee closer to Krsna.

5. Vaisnava Mahimaprakasika - revealing the greatness of the Vaisnavas. Krsna doesn't want to be considered separately from the Vaisnavas, therefore we can please Him by glorifying them.

6. Sri-Guru-Vaisnava-vijnapti-rupa - statements of submission and glorification of the Vaisnavas, especially of the guru. The example is Bhaktivinoda Thakura's Ohe! Vaisnava Thakura.

7. Sridhama-vase-lipsatmika - expressing the desire to live in the holy places. There are many prayers of this kind, composed by Prabodhananda Sarasvati, glorifying Sri Vrndavana. In one of them he says: Anyone who desires to leave Vrndavana I consider to be a madman.

8. Sadhaka-dehe-lalasa-sucika - expressing the desire to practice devotional service.

9. Siddha-dehe-lalasamayi - desire to attain siddha-deha and serve Krsna in this spiritual body.

10. Aksepabodhika - lamentation again: extreme grief and sorrow that we have fallen to this material world.--
Yours
Dinesh

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Life is Short


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Senapati Bhakta Srila Prabhupada Predicted in the Scriptures



nama-guna-sankirtana vaisnavera shakti

prakasa karibe ami nija prema-bhakti



Chanting of the name & qualities of Krsna is the life & energy of the

Vaisnavas. I will reveal these activities & rejuvenate pure devotional

service

unto Myself.



ei mate kali-papa karibe sanhara

sabe cala age pache na kara vichara



In this way I will destroy all the sins in Kali Yuga. So all of you, My

associates, go ahead and take birth on the earthly planet before My advent

and don't remain behind.



ebe nama sankirtana tikshna khadaga laiya

antara asura jivera phelibe katiya



Taking the sharp sword of the congregational chanting of the Hare Krsna

mantra, I will root out & destroy the demoniac mentality in the hearts of all the

conditioned souls.



yadi papi chadi dharma dure dese yaya

mora **senapati-bhakta** yaibe tathaya



If some sinful people escape and giving up religious principles go to far

off countries, then my Senapati Bhakta will come at that time to give them Krsna

consciousness.



From Caitanya Mangal by Srila Locana Dasa Thakura

--
Yours
Dinesh

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The Material Creation


The material creation in its very first stage is called pradhana the eternal, subtle, undifferentiated sum total of all material elements, the unmanifested eternal combination of the three modes of material nature.
Pradhana is sometimes also related to as saguna Brahman, since it is basically Brahman but with the presence of the three modes of material nature. Nevertheless, these modes do not yet clearly manifest causes and effects (SB 3.26.10). The pradhana contains the following 24 elements in a dormant state:


5 subtle elements (sound, touch, form color, taste)
5 gross elements (ether, air, fire, water, earth)
5 knowledge acquiring senses (ears, skin, eyes, tongue, nose)
5 working senses (tongue mouth, hands, legs, genital, and anus)
4 internal, subtle senses (mind, intelligence, ego, contaminated
Consciousness)

Time is considered to be the 25th element; it is the mixing and agitating Element. The Supreme Personality of Godhead can be perceived as time (SB3.26.1118)

The pradhana or saguna Brahman becomes then agitated by the time factor which represents the Supreme Personality of Godhead. Thus and by the influence of the three modes of material nature the creation comes to the level of mahat tattva, or prakrti, where the elements actually can manifest themselves. The mahat tattva is the breeding source of all varieties and brings forth all the different material bodies and material objects; it contains all the universes and is the root of all cosmic manifestations. The mahattattva is annihilated at the time of the annihilation, the end of Brahma's life.

Next the Supreme Personality of Godhead impregnates the mahat tattva with His internal potency which is the living entities. Agitated by the destinations of the contitioned souls the material nature, or mahat tattva, delivers the cosmic intelligence (Hiranyamaya). The mahat tattva is thus "lit up" by the sum total of the consciousness of all the conditioned souls (SB 3.26.1920).

The Caturvyuha expansions of the Supreme Personality of Godhead, namely Sri Vasudeva, Sri Aniruddha, Sri Pradyumna and Sri Sankarsana occur and take charge of various aspects of the material creation.

In the beginning pure goodness, the vasudeva stage of consciousness, prevails within the mahat tattva. This point of creation is controlled by Sri Vasudeva, the Superknower. Due to the pure goodness the consciousness has the qualities of complete serenity, clarity and freedom from any distraction; one is free from the infringement by material desires.
Therefore one can see a reflection of the Supreme Personality of Godhead and
if one worships Sri Vasudeva one can come to the platform of pure goodness
(suddha sattva), thus understanding the Supreme Personality of Godhead (SB 3.26.21).

Through the desire to enjoy and control separately from Krsna, the misuse of Independence by the living entities which are impregnated into the material nature, material ego or false ego is caused to spring up from the mahat tattva in pure goodness. This false ego is endowed with active power of three kind good (serene), passionate (active), ignorant (dull). From the false ego in different modes of material nature mind, senses, elements as well as all the other ingredients and objects of the material nature are produced. Therefore every object within the material creation is seen as identical with false ego since it has the false ego as its source. Sri Sankarsana controls that false ego and in order to become free from it one is advised to worship Sri Sankarsana. He is worshipped through Lord Siva; the snakes which cover the body of Lord Siva are representations of Sri Sankarsna, and Lord Siva is always absorbed in meditation upon Sri Sankarsana (SB 3.26.23©24).

From the false ego in goodness come the controlling demigods as well as the mind. The mind has the quality of not being fixed; due to different kind of desires for sense gratification the mind rejects something as bad and accepts something else as good. The false ego in goodness is controlled by Sri Aniruddha. If one wants to get free from mental disturbances, one has to worship Sri Aniruddha. For this purpose, worship of the moon planet is also recommended in the Vedic literature (SB 3.26.26©27).

From the false ego in passion intelligence, living energy (prana), the five knowledge acquiring sense and the five working senses are created.
Intelligence has five qualities: doubt, misapprehension, correct apprehension, memory and sleep. The function of intelligence is to ascertain the nature of an object and thus help the senses to make choices. The intelligence is supposed to control or guide the senses. By intelligence one can understand how things are and if intelligence is properly applied one's consciousness becomes expanded. This begins with doubt, the first quality of intelligence. One doubts whether ones existence is spiritual or material. Doubt is a very important factor in developing intelligence, even though doubting is improper after receiving information from an authoritative source. Through proper analysis one then finds that things are different from what they seemed to be so far; thus misapprehension, the second quality of intelligence, is detected. Next, after eliminating the wrong understanding one can come to the proper conclusion; this is called correct apprehension, the third quality of intelligence. In this way by intelligence one can understands that one is not the body and one's consciousness becomes expanded; expansion of consciousness culminates in pure Krsna consciousness.
Beyond the intelligence's 3 qualities of doubt, misapprehension and correct apprehension there are also the qualities of memory and sleep. In order to keep the intelligence working properly one must sleep. For being fixed in one's intelligence one has to worship Sri Pradyumna, who is reached through the worship of Lord Brahma.

Directly related to intelligence in their function are the knowledge acquiring senses which are: Ears, skin, eyes, nose and the tongue.
With the working senses action are performed; there are five working senses as well: Tongue (mouth, speaking), hands, legs, genitals and the anus.
Both, the knowledge acquiring senses and the working senses are depending on the living energy (vital energy, prana), which is also created from the
false ego in the mode of passion. The more a person is influenced by the mode of passion the more he can accomplish and acquire. The Vedic scriptures recommend that if one wants to encourage a person in acquiring material possessions, one should also encourage him in sex life. Thus one can see that those who are addicted to sex life are also materially advanced. Sex life or passionate life is the impetus for the material advancement of civilization (SB 3.26.29).

From the false ego in ignorance the five subtle and gross elements, from whom all (perceivable) objects within the material world are made, become manifested; it is presided over by Sri Sankarsana. Therefore persons who are very dull and very much absorbed in the gross material world worship Lord Siva who is connected with Sri Sankarsana, in order to obtain gross material sense objects. When the false ego in ignorance is agitated by the sex energy of the Supreme Personality of Godhead, first the subtle element sound is manifested. The original and very first sound within the creation is the omkara, "OM", being the sound representation of the Supreme Personality’s Brahman aspect. From sound comes the gross element ether as well as the sense of hearing. Sound has the quality of conveying the idea of an object; therefore it is considered to be the subtle form of an object. Further sound indicates the presence of a speaker, eventually screened form our view, and it also constitutes the subtle form of ether (SB 3.26.32©33).

Ether has the qualities of accommodating the room for external and internal existences of all living entities, the field of activity of the vital air, the senses and the mind.
Ether means room or space, and it evolves from sound vibration. Thus form the original sound vibration "OM" the room was created within which the manifestation of the gross elements like air, fire, water and earth (the universe) can take place. In general the ether or sky gives accommodation to the room which the various material bodies of the living entities need for their external and internal existence. The internal existence of a living entity in the material world comprises of vital air (prana), senses and the mind. These ingredients require for their functioning subtle forms which are invisible and rest within ether. In this way ether accommodates the internal existence of the living entities within the material world. With external existence everything is meant that stands in relation with material objects which are external to the material body. By means of sound vibration, talking about a particular object, the subtle form of that object, which sound carries, is created within the mind. These subtle and invisible forms of material objects are given a room within the ether and this is called the external activity of ether. That within ether subtle, invisible forms of material sense objects can exist has been proven by modern science by transmission of television where forms as pictures are transmitted from one place to another by wireless means (SB 3.26.34). Thus it is seen that mental activities or psychological action in terms of thinking, feeling and willing are activities on the ethereal platform. This is very important in relation to the moment of death. On the basis of its reflections (which are influenced by sound vibrations) the mind generates desires for obtaining various sense objects. In fact these desires are unlimited and they all subtle forms within ether. An of course, they all result in various bodies in order to enjoy these desired situations (desiring a sense object indirectly means desiring all the tools to enjoy it) which are accommodated in their subtle form within ether as well. In this way one can, and in fact by every minute's desires one actually does create an unlimited number of bodies within the ether, all well equipped to become manifested on the gross level. At the moment when one particular body perishes the opportunity for one of all the subtle forms kept within ether arises to become manifested on the gross plane. This happens according to the level of contamination or desire which was most prominent within the mind at the moment of death. All this is described by Sri Krsna in the Bhagavadgita (8.58).

From the above it becomes clear that the evolution of various material elements is not something that takes place only once, at the moment of creation. The description of the primary creation is rather a general scheme by which matter is manifested in general, at the moment when creation starts as well as at any stage of the existence of the material manifestation. The difference is, however, that at the beginning of creation the sum total of each element was taken from a dormant state, the pradhana, and made available by the direction of the Supreme Personality of Godhead, whereas later, when the living entities "create" while pursuing various desires they simply receive supplies from that sum total of the material elements.

From ethereal existence, under the influence of time, the subtle element touch and thence air and the sense of touch become manifested.
After creating subtle forms in the mind which are accommodated in the ether, time separates us from the manifestation of gross forms which we can touch.
By the influence of the mode of passion, which is related to air (movement)? We endeavor to manifest the form on the gross level. Our sense of proprietorship over action (= passion) is due to the activity of air within the material body. Consequently, we will "get in touch" with the gross form of what now is a wishful thought in the mind in due course of time.--

Yours
Dinesh

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