Bhakti Yoga-Devotional Service to the Supreme Lord Sri Krishna
Gopis performing Devotional Service to the Lordships Sri Sri Radha Krishna
---------- Forwarded message ----------
From: BVKS Sanga Mail <BVKS.Sanga.Mail@pamho.net>
From: Internet: "Radhananda Dasa. BVKS"
Date: 06-Dec-09 15:06 -0700
For: BVKS Sanga
Subject: Re: lying down eastways
------------------------------------------------------------
Mahat-Tattva Prabhuji,
Please accept my humble obeisances
All glories to Srila Prabhupada
During sleep your head should point east or south, for sleeping with
the head pointing east brings knowledge, and sleeping with it pointing
south promotes long life and strength. You should avoid sleeping with
the head pointing west or north, for sleeping with the head pointing
west brings worries, and sleeping with it pointing north can induce
premature death.
>>> Ref. VedaBase => PP 4.13: Preparation for a Day of Devotional Service
I am unable to provide any direct quote explaining how this works.
But, it might be related to the fact that Aniruddha, who is the
director of mind, also expands himself as sun-god who emerges from the
eastern horizon.
Hrsikesendriyatmane. The mind is the director of the senses, and Lord
Aniruddha is the director of the mind. In order to execute devotional
service, one has to fix his mind on the lotus feet of Krsna; therefore
Lord Siva prays to the controller of the mind, Lord Aniruddha, to be
pleased to help him engage his mind on the lotus feet of the Lord. It
is stated in Bhagavad-gita (9.34): man-mana bhava mad-bhakto mad-yaji
mam. namaskuru. The mind has to be engaged in meditation on the lotus
feet of the Lord in order to execute devotional service. It is also
stated in Bhagavad-gita (15.15), mattah smrtir jnanam apohanam ca:
from the Lord come remembrance, knowledge and forgetfulness. Thus if
Lord Aniruddha is pleased, He can help the mind engage in the service
of the Lord. It is also indicated in this verse that Lord Aniruddha is
the sun-god by virtue of His expansions. Since the predominating deity
of the sun is an expansion of Lord Aniruddha, Lord Siva also prays to
the sun-god in this verse.
>>> Ref. VedaBase => SB 4.24.36
Also, mind being product of false ego in mode of passion, is most
active & passionate at noon during Aniruddha muhurata, when it's
predominating deity, sun-god is at zenith. Mind is prone to be
influenced by goodness and ignorance at dawn and dusk respectively.
Hare Krishna
Your Servant,
Radhananda Dasa
> From: Internet: "Mahat Tattva Dasa"
> Date: 30-Nov-09 17:09 -0800
> For: BVKS Sanga
> Subject: lying down eastways
> ------------------------------------------------------------
> I've been hearing over the years that it is auspicious to position one's
> body eastways when lying down for longer periods such as when sleeping.
> What is the source of this knowledge and how does it really work?
>
> Thank you.
>
> Your servant,
> Mahat-tattva Dasa
From: BVKS Sanga Mail <BVKS.Sanga.Mail@pamho.net>
From: Internet: "Radhananda Dasa. BVKS"
Date: 06-Dec-09 15:06 -0700
For: BVKS Sanga
Subject: Re: lying down eastways
------------------------------------------------------------
Mahat-Tattva Prabhuji,
Please accept my humble obeisances
All glories to Srila Prabhupada
During sleep your head should point east or south, for sleeping with
the head pointing east brings knowledge, and sleeping with it pointing
south promotes long life and strength. You should avoid sleeping with
the head pointing west or north, for sleeping with the head pointing
west brings worries, and sleeping with it pointing north can induce
premature death.
>>> Ref. VedaBase => PP 4.13: Preparation for a Day of Devotional Service
I am unable to provide any direct quote explaining how this works.
But, it might be related to the fact that Aniruddha, who is the
director of mind, also expands himself as sun-god who emerges from the
eastern horizon.
Hrsikesendriyatmane. The mind is the director of the senses, and Lord
Aniruddha is the director of the mind. In order to execute devotional
service, one has to fix his mind on the lotus feet of Krsna; therefore
Lord Siva prays to the controller of the mind, Lord Aniruddha, to be
pleased to help him engage his mind on the lotus feet of the Lord. It
is stated in Bhagavad-gita (9.34): man-mana bhava mad-bhakto mad-yaji
mam. namaskuru. The mind has to be engaged in meditation on the lotus
feet of the Lord in order to execute devotional service. It is also
stated in Bhagavad-gita (15.15), mattah smrtir jnanam apohanam ca:
from the Lord come remembrance, knowledge and forgetfulness. Thus if
Lord Aniruddha is pleased, He can help the mind engage in the service
of the Lord. It is also indicated in this verse that Lord Aniruddha is
the sun-god by virtue of His expansions. Since the predominating deity
of the sun is an expansion of Lord Aniruddha, Lord Siva also prays to
the sun-god in this verse.
>>> Ref. VedaBase => SB 4.24.36
Also, mind being product of false ego in mode of passion, is most
active & passionate at noon during Aniruddha muhurata, when it's
predominating deity, sun-god is at zenith. Mind is prone to be
influenced by goodness and ignorance at dawn and dusk respectively.
Hare Krishna
Your Servant,
Radhananda Dasa
> From: Internet: "Mahat Tattva Dasa"
> Date: 30-Nov-09 17:09 -0800
> For: BVKS Sanga
> Subject: lying down eastways
> ------------------------------------------------------------
> I've been hearing over the years that it is auspicious to position one's
> body eastways when lying down for longer periods such as when sleeping.
> What is the source of this knowledge and how does it really work?
>
> Thank you.
>
> Your servant,
> Mahat-tattva Dasa
---------- Forwarded message ----------
From: Krishna.com Ebook Club <ebookclub@krishna.com>
From: Krishna.com Ebook Club <ebookclub@krishna.com>
Krishna.com eBook Club | Bhagavad-gita As It Is | Part [BG.IN.04]
The position of isvara, the Supreme Lord, is that of supreme consciousness. The jivas, or the living entities, being parts and parcels of the Supreme Lord, are also conscious. Both the living entity and material nature are explained as prakriti, the energy of the Supreme Lord, but one of the two, the jiva, is conscious. The other prakriti is not conscious. That is the difference. Therefore the jiva-prakriti is called superior because the jiva has consciousness which is similar to the Lord's. The Lord's is supreme consciousness, however, and one should not claim that the jiva, the living entity, is also supremely conscious. The living being cannot be supremely conscious at any stage of his perfection, and the theory that he can be so is a misleading theory. Conscious he may be, but he is not perfectly or supremely conscious.
The distinction between the jiva and the isvara will be explained in the Thirteenth Chapter of Bhagavad-gita. The Lord is kshetra-jna, conscious, as is the living being, but the living being is conscious of his particular body, whereas the Lord is conscious of all bodies. Because He lives in the heart of every living being, He is conscious of the psychic movements of the particular jivas. We should not forget this. It is also explained that the Paramatma, the Supreme Personality of Godhead, is living in everyone's heart as isvara, as the controller, and that He is giving directions for the living entity to act as he desires. The living entity forgets what to do.
First of all he makes a determination to act in a certain way, and then he is entangled in the actions and reactions of his own karma. After giving up one type of body, he enters another type of body, as we take off and put on clothes. As the soul thus migrates, he suffers the actions and reactions of his past activities. These activities can be changed when the living being is in the mode of goodness, in sanity, and understands what sort of activities he should adopt. If he does so, then all the actions and reactions of his past activities can be changed. Consequently, karma is not eternal. Therefore we stated that of the five items (isvara, jiva, prakriti, time and karma) four are eternal, whereas karma is not eternal.
----------------------------
Translation and commentary by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada
Discuss this book in the forum: http://connect.krishna.com/forum/7
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Please read the Terms & Conditions of this eBook Club. All materials © copyright Bhaktivedanta Book Trust International, Inc. http://www.krishna.com/en/node/2215
The position of isvara, the Supreme Lord, is that of supreme consciousness. The jivas, or the living entities, being parts and parcels of the Supreme Lord, are also conscious. Both the living entity and material nature are explained as prakriti, the energy of the Supreme Lord, but one of the two, the jiva, is conscious. The other prakriti is not conscious. That is the difference. Therefore the jiva-prakriti is called superior because the jiva has consciousness which is similar to the Lord's. The Lord's is supreme consciousness, however, and one should not claim that the jiva, the living entity, is also supremely conscious. The living being cannot be supremely conscious at any stage of his perfection, and the theory that he can be so is a misleading theory. Conscious he may be, but he is not perfectly or supremely conscious.
The distinction between the jiva and the isvara will be explained in the Thirteenth Chapter of Bhagavad-gita. The Lord is kshetra-jna, conscious, as is the living being, but the living being is conscious of his particular body, whereas the Lord is conscious of all bodies. Because He lives in the heart of every living being, He is conscious of the psychic movements of the particular jivas. We should not forget this. It is also explained that the Paramatma, the Supreme Personality of Godhead, is living in everyone's heart as isvara, as the controller, and that He is giving directions for the living entity to act as he desires. The living entity forgets what to do.
First of all he makes a determination to act in a certain way, and then he is entangled in the actions and reactions of his own karma. After giving up one type of body, he enters another type of body, as we take off and put on clothes. As the soul thus migrates, he suffers the actions and reactions of his past activities. These activities can be changed when the living being is in the mode of goodness, in sanity, and understands what sort of activities he should adopt. If he does so, then all the actions and reactions of his past activities can be changed. Consequently, karma is not eternal. Therefore we stated that of the five items (isvara, jiva, prakriti, time and karma) four are eternal, whereas karma is not eternal.
----------------------------
Translation and commentary by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada
Discuss this book in the forum: http://connect.krishna.com/forum/7
To listen to this book free (and more options): http://www.krishna.com/audiobook
To buy the print edition of this book: http://store.krishna.com/Detail.bok?no=2325
Please read the Terms & Conditions of this eBook Club. All materials © copyright Bhaktivedanta Book Trust International, Inc. http://www.krishna.com/en/node/2215
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"Happiness is union with God. There is no place without God. Whatever you do, you should feel that it is God's work. God is acting through your body. He is thinking through your mind. He is working through your hands. If you work with this feeling, there is no chance for the ego to arise. The body is lifeless, just matter. The mind is a bundle of desires. It is just imagination. You are not the body; you are not the mind; you are the Atma (soul)."
By Srila Bhaktisiddhanta Sarasvati Thakura (Bengali and English Translation)
dushta mana! tumi kiser vaishnava?
pratishthar tare, nirjaner ghare,
tava 'hari nama' kevala 'kaitava'
O wicked mind! What kind of Vaishnava do you think you are? Your pretentious show of chanting Lord Hari's holy name in a solitary place is only for the sake of attaining the false prestige of a worldly reputation-it is nothing but pure hypocrisy.
jader pratishtha, shukarer vishtha,
jano na ki taha 'mayar vaibhava'
kanaka kamini, divasa-yamini,
bhaviya ki kaja, anitya se saba
Such materialistic prestige is as disgusting as the stool of a hog. Do you not know that it is only a mere illusion cast by the potency of Maya? What is the value of contemplating day and night your plans for enjoying wealth and women? All these things are only temporary.
tomar kanaka, bhoger janaka,
kanaker dvare sevaho 'madhava'
kaminir kama, nahe tava dhama,
tahar-malika kevala 'yadava'
When you claim wealth as your own, it creates in you ever-increasing desires for material enjoyment. Your riches should be used for serving Madhava, the Lord of all wealth. Neither is it your proper place to indulge in lust for women, whose only true proprietor is Lord Yadava.
pratishthasha-taru, jada-maya-maru,
na pela 'ravana' yujhiya 'raghava'
vaishnavi pratishtha, tate koro nishtha,
taha na bhajile labhibe raurava
The demon Ravana (lust-incarnate) fought with Lord Ramachandra (love-incarnate) in order to gain the tree of worldly reputation-but that oasis turned out to be but a mirage cast in the desert wasteland of the Lord's illusory material potency. Please cultivate fixed determination to attain only the steady and solid platform whereupon a Vaishnava ever stands. If you neglect worshiping the Lord from this position, then you will ultimately attain a hellish existence.
harijana-dvesha, pratisthasha-klesha,
koro keno tabe tahar gaurava
vaishnaver pache, pratisthasha ache,
ta'te kabhu nahe 'anitya-vaibhava'
Why do you needlessly suffer the torment of blaspheming the devotees of Lord Hari, attempting to achieve their eminence, thereby only proving your own fruitless foolishness? The desire for spiritual eminence is easily fulfilled when one becomes a devotee of the Lord, for eternal fame automatically follows the heels of a Vaishnava. And that fame is never to be considered a temporary worldly opulence.
se hari-sambandha, shunya-maya-gandha,
taha kabhu noy 'jader kaitava'
pratishtha-candali, nirjanata-jali,
ubhaye janiho mayika raurava
The relationship between a devotee and Lord Hari is devoid of even a trace of worldly illusion; it has nothing to do with the materialistic cheating propensity. The prestige of so-called popularity in the material realm is compared to a treacherous dog-eating witch, and the attempt to live in solitude to supposedly engage in unalloyed bhajan is compared to an entangling network of distraction. Please know that anyone striving in either of these ways verily lives in the hell of Maya's illusion.
dushta mana! tumi kiser vaishnava?
pratishthar tare, nirjaner ghare,
tava 'hari nama' kevala 'kaitava'
O wicked mind! What kind of Vaishnava do you think you are? Your pretentious show of chanting Lord Hari's holy name in a solitary place is only for the sake of attaining the false prestige of a worldly reputation-it is nothing but pure hypocrisy.
jader pratishtha, shukarer vishtha,
jano na ki taha 'mayar vaibhava'
kanaka kamini, divasa-yamini,
bhaviya ki kaja, anitya se saba
Such materialistic prestige is as disgusting as the stool of a hog. Do you not know that it is only a mere illusion cast by the potency of Maya? What is the value of contemplating day and night your plans for enjoying wealth and women? All these things are only temporary.
tomar kanaka, bhoger janaka,
kanaker dvare sevaho 'madhava'
kaminir kama, nahe tava dhama,
tahar-malika kevala 'yadava'
When you claim wealth as your own, it creates in you ever-increasing desires for material enjoyment. Your riches should be used for serving Madhava, the Lord of all wealth. Neither is it your proper place to indulge in lust for women, whose only true proprietor is Lord Yadava.
pratishthasha-taru, jada-maya-maru,
na pela 'ravana' yujhiya 'raghava'
vaishnavi pratishtha, tate koro nishtha,
taha na bhajile labhibe raurava
The demon Ravana (lust-incarnate) fought with Lord Ramachandra (love-incarnate) in order to gain the tree of worldly reputation-but that oasis turned out to be but a mirage cast in the desert wasteland of the Lord's illusory material potency. Please cultivate fixed determination to attain only the steady and solid platform whereupon a Vaishnava ever stands. If you neglect worshiping the Lord from this position, then you will ultimately attain a hellish existence.
harijana-dvesha, pratisthasha-klesha,
koro keno tabe tahar gaurava
vaishnaver pache, pratisthasha ache,
ta'te kabhu nahe 'anitya-vaibhava'
Why do you needlessly suffer the torment of blaspheming the devotees of Lord Hari, attempting to achieve their eminence, thereby only proving your own fruitless foolishness? The desire for spiritual eminence is easily fulfilled when one becomes a devotee of the Lord, for eternal fame automatically follows the heels of a Vaishnava. And that fame is never to be considered a temporary worldly opulence.
se hari-sambandha, shunya-maya-gandha,
taha kabhu noy 'jader kaitava'
pratishtha-candali, nirjanata-jali,
ubhaye janiho mayika raurava
The relationship between a devotee and Lord Hari is devoid of even a trace of worldly illusion; it has nothing to do with the materialistic cheating propensity. The prestige of so-called popularity in the material realm is compared to a treacherous dog-eating witch, and the attempt to live in solitude to supposedly engage in unalloyed bhajan is compared to an entangling network of distraction. Please know that anyone striving in either of these ways verily lives in the hell of Maya's illusion.
kirtana chadibo, pratishtha makhibo,
ki kaja dhudiya tadrisha gaurava
madhavendra puri, bhava-ghare curi,
na korilo kabhu sadai janabo
I shall give up chanting the Lord's name publicly in kirtan and retire to solitude, thus smearing myself with worldly honor." Dear mind, what is the good of seeking such so-called glory? I will always remind you that the great soul Madhavendra Puri never deceived himself in that regard by committing theft in his own storehouse of perception the way you do.
tomar pratishtha,-'shukarer vishtha',
tar-saha sama kabhu na manava
matsarata-vashe, tumi jada-rase,
majecho chadiya kirtana-saushtava
Your cheap reputation is equal to the stool of a hog. An ordinary ambitious man like you can never be equated with a devotee of Madhavendra Puri's eminence. Under the sway of envy, you have drowned yourself in the filthy waters of material enjoyment after having abandoned the excellent perfection of congregational kirtan.
tai dushta mana, 'nirjana bhajan,'
pracaricho chale 'kuyogi-vaibhava'
prabhu sanatane, parama jatane,
shiksha dilo yaha, cinto sei saba
Truly, O wicked mind, the glories of so-called solitary worship are propagated only by false yogis using unscrupulous means to deceive others. To save yourself from these pitfalls, please contemplate the instructions that the Supreme Lord Shri Chaitanya Mahaprabhu kindly gave us while addressing Shrila Sanatana Goswami with the utmost care.
sei du'ti katha, bhulo' na sarvatha,
uccaih-svare koro 'hari-nama-rava'
'phalgu' ar 'yukta,' 'baddha' ar 'mukta,'
kabhu na bhaviho, ekakar saba
Do not forget for a moment the two most valuable concepts that He taught: 1) the principle of dry, apparent renunciation as opposed to real, appropriate renunciation; and 2) the principle of a soul being trapped in the bondage of matter as opposed to a soul who is liberated. Don't ever make the mistake of thinking that these conflicting concepts are on the same level. Please remember this while engaging yourself in chanting the Lord's holy names as loud as you possibly can.
'kanaka-kamini,' 'pratishtha-baghini,'
chadiyache jare, sei to' vaishnava
sei 'anasakta,' sei 'shuddha-bhakta,'
samsar tatha pay parabhava
One is truly a Vaishnava who has given up the habit of falling victim to the ferocious tigress of wealth, beauty, and fame. Such a soul is factually detached from material life, and is known as a pure devotee. Someone with this consciousness of detachment has thereby become victorious over the mundane world of birth and death.
ki kaja dhudiya tadrisha gaurava
madhavendra puri, bhava-ghare curi,
na korilo kabhu sadai janabo
I shall give up chanting the Lord's name publicly in kirtan and retire to solitude, thus smearing myself with worldly honor." Dear mind, what is the good of seeking such so-called glory? I will always remind you that the great soul Madhavendra Puri never deceived himself in that regard by committing theft in his own storehouse of perception the way you do.
tomar pratishtha,-'shukarer vishtha',
tar-saha sama kabhu na manava
matsarata-vashe, tumi jada-rase,
majecho chadiya kirtana-saushtava
Your cheap reputation is equal to the stool of a hog. An ordinary ambitious man like you can never be equated with a devotee of Madhavendra Puri's eminence. Under the sway of envy, you have drowned yourself in the filthy waters of material enjoyment after having abandoned the excellent perfection of congregational kirtan.
tai dushta mana, 'nirjana bhajan,'
pracaricho chale 'kuyogi-vaibhava'
prabhu sanatane, parama jatane,
shiksha dilo yaha, cinto sei saba
Truly, O wicked mind, the glories of so-called solitary worship are propagated only by false yogis using unscrupulous means to deceive others. To save yourself from these pitfalls, please contemplate the instructions that the Supreme Lord Shri Chaitanya Mahaprabhu kindly gave us while addressing Shrila Sanatana Goswami with the utmost care.
sei du'ti katha, bhulo' na sarvatha,
uccaih-svare koro 'hari-nama-rava'
'phalgu' ar 'yukta,' 'baddha' ar 'mukta,'
kabhu na bhaviho, ekakar saba
Do not forget for a moment the two most valuable concepts that He taught: 1) the principle of dry, apparent renunciation as opposed to real, appropriate renunciation; and 2) the principle of a soul being trapped in the bondage of matter as opposed to a soul who is liberated. Don't ever make the mistake of thinking that these conflicting concepts are on the same level. Please remember this while engaging yourself in chanting the Lord's holy names as loud as you possibly can.
'kanaka-kamini,' 'pratishtha-baghini,'
chadiyache jare, sei to' vaishnava
sei 'anasakta,' sei 'shuddha-bhakta,'
samsar tatha pay parabhava
One is truly a Vaishnava who has given up the habit of falling victim to the ferocious tigress of wealth, beauty, and fame. Such a soul is factually detached from material life, and is known as a pure devotee. Someone with this consciousness of detachment has thereby become victorious over the mundane world of birth and death.
yatha-yogya bhoga, nahi tatha roga,
'anasakta' sei, ki ar kahabo
'asakti-rohita,' 'sambandha-sahita,'
vishaya-samuha sakali 'madhava'
One is indeed detached who moderately partakes of worldly things that are deemed necessary for living in devotional service; a devotee acting in that manner does not fall prey to the disease of material infatuation. Thus devoid of selfish attachment, and endowed with the ability to see things in relation to the Lord, all sense objects are then directly perceived as being Lord Madhava Himself.
se 'yukta-vairagya,' taha to' saubhagya,
taha-i jadete harir vaibhava
kirtane jahar, 'pratishtha-sambhar,'
tahar sampatti kevala 'kaitava'
This is the standard of befitting renunciation, and one who realizes this is most fortunate indeed. Everything involved in such a devotee's life represents Lord Hari's personal spiritual opulence as manifest in the world of matter. On the other hand, one who engages in chanting the Lord's name with hopes of enhancing his own material reputation finds that all his activities and paraphernalia represent only the riches of hypocrisy.
'vishaya-mumukshu,' 'bhoger bubhukshu,'
du'ye tyajo mana, dui 'avaishnava'
'krishner sambandha,' aprakrita-skandha,
kabhu nahe taha jader sambhava
O mind, please reject the company of two types of persons-those desiring impersonal liberation from the material world, and those who desire to enjoy the pleasure of material sense objects. Both of these are equally non-devotees. The things that are used in relation to Lord Krishna are objects belonging directly to the transcendental realm, and thus having nothing to do with matter they cannot be either owned or forsaken by persons interested in mundane enjoyment or renunciation.
'mayavadi jana,' krishnetara mana,
mukta abhimane se ninde vaishnava
vaishnaver das, tava bhakti-ash,
keno va dakicho nirjana-ahava
An impersonal philospher is opposed to thinking of Krishna as an object of devotion, and thus being puffed up with the false pride of imaginary liberation he dares to criticize the true devotees of the Lord. O mind, you are the servant of the Vaishnavas, and you should always hope for attaining devotion. Why then do you make such a loud commotion by calling to me and trying to prove the supposed supremacy of your practice of solitary worship?
je 'phalgu-vairagi,' kohe nije 'tyagi,'
se na pare kabhu hoite 'vaishnava'
hari-pada chadi', 'nirjanata badi,'
labhiya ki phala, 'phalgu' se vaibhava
One who falsely gives up things that could actually be used in the Lord's service proudly calls himself a 'renunciate,' but unfortunately he can never become a Vaishnava by such an attitude. Abandoning his servitorship to the lotus feet of Lord Hari, and resigning himself to his solitary home-whatever is gained by that exercise can only be the worthless treasure of deception.
'anasakta' sei, ki ar kahabo
'asakti-rohita,' 'sambandha-sahita,'
vishaya-samuha sakali 'madhava'
One is indeed detached who moderately partakes of worldly things that are deemed necessary for living in devotional service; a devotee acting in that manner does not fall prey to the disease of material infatuation. Thus devoid of selfish attachment, and endowed with the ability to see things in relation to the Lord, all sense objects are then directly perceived as being Lord Madhava Himself.
se 'yukta-vairagya,' taha to' saubhagya,
taha-i jadete harir vaibhava
kirtane jahar, 'pratishtha-sambhar,'
tahar sampatti kevala 'kaitava'
This is the standard of befitting renunciation, and one who realizes this is most fortunate indeed. Everything involved in such a devotee's life represents Lord Hari's personal spiritual opulence as manifest in the world of matter. On the other hand, one who engages in chanting the Lord's name with hopes of enhancing his own material reputation finds that all his activities and paraphernalia represent only the riches of hypocrisy.
'vishaya-mumukshu,' 'bhoger bubhukshu,'
du'ye tyajo mana, dui 'avaishnava'
'krishner sambandha,' aprakrita-skandha,
kabhu nahe taha jader sambhava
O mind, please reject the company of two types of persons-those desiring impersonal liberation from the material world, and those who desire to enjoy the pleasure of material sense objects. Both of these are equally non-devotees. The things that are used in relation to Lord Krishna are objects belonging directly to the transcendental realm, and thus having nothing to do with matter they cannot be either owned or forsaken by persons interested in mundane enjoyment or renunciation.
'mayavadi jana,' krishnetara mana,
mukta abhimane se ninde vaishnava
vaishnaver das, tava bhakti-ash,
keno va dakicho nirjana-ahava
An impersonal philospher is opposed to thinking of Krishna as an object of devotion, and thus being puffed up with the false pride of imaginary liberation he dares to criticize the true devotees of the Lord. O mind, you are the servant of the Vaishnavas, and you should always hope for attaining devotion. Why then do you make such a loud commotion by calling to me and trying to prove the supposed supremacy of your practice of solitary worship?
je 'phalgu-vairagi,' kohe nije 'tyagi,'
se na pare kabhu hoite 'vaishnava'
hari-pada chadi', 'nirjanata badi,'
labhiya ki phala, 'phalgu' se vaibhava
One who falsely gives up things that could actually be used in the Lord's service proudly calls himself a 'renunciate,' but unfortunately he can never become a Vaishnava by such an attitude. Abandoning his servitorship to the lotus feet of Lord Hari, and resigning himself to his solitary home-whatever is gained by that exercise can only be the worthless treasure of deception.
Pada Puja of Srila Prabhupada
radha-dasye rohi', chadi 'bhoga-ahi,'
'pratishthasha' nahe 'kirtana-gaurava'
'radha-nitya-jana,' taha chadi' mana,
keno va nirjana-bhajana-kaitava
Ever engage yourself in the service of Shri Radha, and keep aloof from the vicious snake of materialistic sense gratification. The glory of participating in the Lord's kirtan is not meant to bolster anyone's ambitions for personal recognition. O mind, why then have you abandoned the identity of being Radha's eternal servant in favor of retiring to a solitary place to practice the cheating process of so-called bhajan?
vraja-vasi-gana, pracaraka-dhana,
pratishtha-bhikshuka ta'ra nahe 'shava'
prana ache ta'r, se-hetu pracar,
pratishthasha-hina-'krishna-gatha' saba
The most valuable treasures amongst the Lord's preachers are the eternal personalities residing in Vraja-dham. They never occupy themselves with begging for worthless material reputation, which is cherished only by the living dead. The Vraja-vasis are truly infused with life, and therefore they preach in order to give life to the walking corpses of the mundane world. All the songs that the Vraja-vasis sing about the glories of Lord Krishna are devoid of any tinge of desire for fame.
shri-dayita-das, kirtanete ash,
koro uccaih-svare 'hari-nama-rava'
kirtana-prabhave, smarana svabhave,
se kale bhajana-nirjana sambhava
This humble servant of Radha and Her beloved Krishna always hopes for kirtan, and he begs all to loudly sing the names of Lord Hari. The transcendental power of congregational chanting automatically awakens remembrance of the Lord and His divine pastimes in relation to one's own eternal spiritual form. Only at that time does it become possible to go off to a solitary place and engage in the confidential worship of Their Lordships.
'pratishthasha' nahe 'kirtana-gaurava'
'radha-nitya-jana,' taha chadi' mana,
keno va nirjana-bhajana-kaitava
Ever engage yourself in the service of Shri Radha, and keep aloof from the vicious snake of materialistic sense gratification. The glory of participating in the Lord's kirtan is not meant to bolster anyone's ambitions for personal recognition. O mind, why then have you abandoned the identity of being Radha's eternal servant in favor of retiring to a solitary place to practice the cheating process of so-called bhajan?
vraja-vasi-gana, pracaraka-dhana,
pratishtha-bhikshuka ta'ra nahe 'shava'
prana ache ta'r, se-hetu pracar,
pratishthasha-hina-'krishna-gatha' saba
The most valuable treasures amongst the Lord's preachers are the eternal personalities residing in Vraja-dham. They never occupy themselves with begging for worthless material reputation, which is cherished only by the living dead. The Vraja-vasis are truly infused with life, and therefore they preach in order to give life to the walking corpses of the mundane world. All the songs that the Vraja-vasis sing about the glories of Lord Krishna are devoid of any tinge of desire for fame.
shri-dayita-das, kirtanete ash,
koro uccaih-svare 'hari-nama-rava'
kirtana-prabhave, smarana svabhave,
se kale bhajana-nirjana sambhava
This humble servant of Radha and Her beloved Krishna always hopes for kirtan, and he begs all to loudly sing the names of Lord Hari. The transcendental power of congregational chanting automatically awakens remembrance of the Lord and His divine pastimes in relation to one's own eternal spiritual form. Only at that time does it become possible to go off to a solitary place and engage in the confidential worship of Their Lordships.
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