How to become wonderful-says Martin Luther King(video)

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The Flute and the Holy Name

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" The vibration of His flute is just like a bird that creates a nest within the ears of the gopis, and always remains prominent there, not allowing any other sound to enter their ears. Indeed the gopis cannot hear anything else , nor are they able to concentrate on anything else, not even to give a suitable reply. Such are the effects of Lord Krsna's flute."
~ Lord Caitanya to Sanatana Goswami

The vibration of Krsna's flute is always prominent in the ears of the gopis. Naturally they cannot hear anything else. Constant remembrance of the holy sound of Krsna's flute keeps them enlightened and enlivened, and they do not allow any other sound to enter their ears.

Since their attention is fixed on Krsna's flute, they cannot divert their minds on any other subject. The vibration of Krsna's flute is represented by the Hare Krsna maha-mantra.

A serious devotee of the Lord who chants and hears this transcendental vibration becomes so accustomed to it that he cannot divert his attention to any subject matter not related to Krsna's blissful characteristics and paraphenalia.

~ Purport to CC Madhya Lila, 21.144

Posted by Syamesvari at 1:36 PM
Courtesy : http://avaisnavisvoice.blogspot.com/

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Ashtapadi-Jayadev Goswami

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Listen online:
http://soundcloud.com/dineshkrishna108/chandana-charcita/s-hkvy4

Introduction to the Ashtapadi: This Ashtapadi by Sri Jayadeva [Sanskrit scholar] throws lights on Sri Krishna’s frolicking and playing with damsels in the Brindavan garden. This Ashtapadi is said actually to be a one-to-discussion between Raadha and her friend

taaLam: aadi
Composer: JayadEva GOsvAmi
Language: Sanskrit
caraNam 1
candana carcita nIlakaLEvara pIta vasana vanamAli kElicalanmaNI
kuNDala maNDita gaNDayuagaha smitashAli haririha mugdha vadhUnikarE
vilAsini vilasati kEliparE

caraNam 2
pInapayOdhara bhArabharENa harim parirabhya
sarAgam gOpa vadhUranu gAyati kAcid-udancita pancama rAgam

caraNam 3
kA-api vilAsa vilOla vilOcana khElana janita manOjam dhyAyati mugdha
vadhUradhikam madhusUdana vadana sarOjam

caraNam 4
kA-api kapOlatalE miLitA
lapitum kimapi shrutimUlE cAru cucumba nitambavatI dayitam pulakairanukUlE

caraNam 5
kELikalA kutukEna ca kAcid-amum yamunAvanakUlE manjuLa vanjuLa
kunjagatam vicakarSa karENa dUkulE

caraNam 6
karatala tALa taraLa valayAvali
kalita kalasvana vamshE rAsarasE saha nrtyaparA hariNA yuvatihi
prashashamshE

caraNam 7
shLiSyati kAmapi cumbati kAmapi kAmapi ramayati ramAm
pashyati sasmita cArutarAm aparAm anugacchati vAmAm

caraNam 8
shrI jayadEva
phaNitamidam adbhuta kEshava kELi rahasyam brndAvana vipinE caritam
vitanOtu shubhAmi yashasyam

Meaning:

1. He who has a bluish body that is bedecked with sandal paste, clad in yellow (peeta) silks, garlanded with basil leaves and other flowers (vanamaali), whose cheeks are adorned with glitters from the studded earrings; is frolicking and playing with the damsels and is amid a modest, simple, naïve damsels! One damsel says to Radha like this: “You, the expert in romance and amusement, are leaving Krishna play with simple, immatured and naïve damsels; Is it befitting Krishna to play with them when you are here? You go at once”.

2. Krishna is surrounded by these women who are simple and naïve, the romantic gestures of Krishna. His sliding and moving wide eyes (vilochana) towards them are so attractive (He himself) that these modest damsels/women who are inexperts in romancing, started gazing and staring at the the beautiful, lotus-like face of His, the eliminator of a demon Madhu (madhusoodhana*); thus, the Lord is amidst these damsels in a delightful (blissful) circle. *Madhusoodhana also means ‘The one who is spilling honey’. Though not everybody is expert danseuses/songsters, romance is common in every lass. Reaching Him is the Goal of every damsel and luckily He is for everyone. Women may be at any point in the circle/row, wherever but they feel Him. Be it bodily reach or envisaged/imagined. This is bringing each lady, a belonging to Krishna.

3. Krishna, now in the ronde, is kissing someone; someone else find Him in their bosom; yet someone else find Him delighting her in full beauty, having a look at the other damsels too (pashyati). Each damsel go after Krishna and everybody readily finds themselves with Him! Such is the delight that Raama** **Rama is the analogy to the one who gives and takes delight in which the other person is delighted. He, the giver of delight, is received with the beaming smiles on the faces of the damsels. Even those women who are peeved or irritated were reclaimed by the Lord and they encircle Him to play and frolic with Him for the diving desire !!

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Fire of material existence&Fire of Devotional Service!

Posted by dinesh

Fire of material existence#
The material existence which is like a forest fire cannot be
extinguished completely by our endeavors. No one knows How it started
but can only see that we are trapped deeper in it.
The mercy of the Lord is like the heavy downpour of rain which is the
only means to extinguish the blazing fire of material existence. Not
our fire engines nor our buckets of water is capable of dousing the
fire of material existence

Fire of Devotional Service#
Even though the trees of karma are mostly burnt out by the
fire,there's still a chance for the trees to grow again due to the
roots being intact under the ground. Thats why Parikshat Maharaj is
not just satisfied by this example of fire like Devotional Service
burning all the karma of trees. But When the fire in sun rays hit the
dew drops present at the tip of the leaves, it's completely
evaporated&nothing remains. Parikshit Maharaja is happy with this dew
drop example. Many Years ago my Bhagavata friend explained me this.

--
Yours
Dinesh

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I envy no one, nor am I partial to anyone. I am equal to all. [BG.9.29]

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Bhagavad-gita As It Is | Part [BG.9.29]

TEXT 29:

samo 'ham sarva-bhuteshu

na me dveshyo 'sti na priyah

ye bhajanti tu mam bhaktya

mayi te teshu capy aham

TRANSLATION:

I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him.

PURPORT:

One may question here that if Krishna is equal to everyone and no one is His special friend, then why does He take a special interest in the devotees who are always engaged in His transcendental service? But this is not discrimination; it is natural. Any man in this material world may be very charitably disposed, yet he has a special interest in his own children. The Lord claims that every living entity-in whatever form-is His son, and as such He provides everyone with a generous supply of the necessities of life. He is just like a cloud which pours rain all over, regardless whether it falls on rock or land or water. But for His devotees, He gives specific attention. Such devotees are mentioned here: they are always in Krishna consciousness, and therefore they are always transcendentally situated in Krishna. The very phrase Krishna consciousness suggests that those who are in such consciousness are living transcendentalists, situated in Him. The Lord says here distinctly, "mayi te," "in Me." Naturally, as a result, the Lord is also in them. This is reciprocal. This also explains the words: asti na priyah/ye bhajanti: "Whoever surrenders unto Me, proportionately I take care of him." This transcendental reciprocation exists because both the Lord and the devotee are conscious. When a diamond is set in a golden ring, it looks very nice. The gold is glorified, and at the same time the diamond is glorified. The Lord and the living entity eternally glitter, and when a living entity becomes inclined to the service of the Supreme Lord, he looks like gold. The Lord is a diamond, and so this combination is very nice. Living entities in a pure state are called devotees. The Supreme Lord becomes the devotee of His devotees. If a reciprocal relationship is not present between the devotee and the Lord, then there is no personalist philosophy. In the impersonal philosophy there is no reciprocation between the Supreme and the living entity, but in the personalist philosophy there is.

The example is often given that the Lord is like a desire tree, and whatever one wants from this desire tree, the Lord supplies. But here the explanation is more complete. The Lord is here stated to be partial to the devotees. This is the manifestation of the Lord's special mercy to the devotees. The Lord's reciprocation should not be considered to be under the law of karma. It belongs to the transcendental situation in which the Lord and His devotees function. Devotional service of the Lord is not an activity of this material world; it is part of the spiritual world where eternity, bliss and knowledge predominate.

Translation and commentary by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada

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