Sri Krishna Kathamrita

Bindu

Tav k QaaMa*Ta& TaJaqvNaMa(

tava kathmta tapta-jvanam

Fortnightly email mini-magazine from Gopal Jiu Publications

Issue No. 330

r Kmik Ekda

22 July 2014

Circulation 7,225

Highlights

The Fault of Wanting to be More and More Important

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada

Dont Think Yourself a Vaishnava

Sri Srimad Gour Govinda Swami Maharaja

The Right of All Human Beings

Srila Bhaktisiddhanta Saraswati Thakur Prabhupada

Cream for Krishna

From Govinda Magala by Duhkhi Shyamdas

The Fault of Wanting to be

More and More Important
His Divine Grace A. C.
Bhaktivedanta Swami Prabhupada
The perfect spiritual concept of life is complete
knowledge of ones constitutional position, in
which one knows enough to dovetail himself in the
transcendental loving service of the Lord. One must
know that he is finite and that the Lord is infinite.
Thus it is not possible to actually become one with
the Lord even if one aspires for this. It is simply not
possible. Therefore, anyone who has any desire or
aspiration for satisfying his senses by becoming more
and more important, either in the material sense
or in the spiritual sense, cannot actually relish the
really sweet taste of devotional service. Srila Rupa
Goswami has therefore compared possessing these
bhukti (material) and mukti (liberation) desires with
being influenced by the black art of a witch in
both cases one is in trouble. Bhukti means material
enjoyment and mukti means to become freed from
material anxiety and to become one with the Lord.
These desires are compared to being haunted by
ghosts and witches, because while these aspirations
for material enjoyment or spiritual oneness with
the Supreme remain, no one can relish the actual
transcendental taste of devotional service.
From chapter three of Nectar of Devotion.

next column

His Divine Grace

A. C. Bhaktivedanta Swami Prabhupada

Dont Think Yourself a Vaishnava

Sri Srimad Gour Govinda Swami Maharaja
If this thing enters into your mind, Oh, I am a
great vaiava sdhu! then a demon enters into you.
You will develop pride and become puffed up. You
will demand respect. You will never pay respect.
But Mahaprabhu says, amn mnada Dont
demand respect. Pay respect to one and all. But if
you think, Now I am a great sdhu, vaiava! you
cannot become amn and pay respect to one and
all. You will demand respect and your heart will
become contaminated. You will run after name, fame,
prestige and adoration material gain and thus

top left 2

your heart will become contaminated. Pratih si,

hdaya dibe, ha-iba niraya-gm Then I will go to
hell. [Bhaktivinode Thakurs Kalya-kalpataru 2.8]
That is the consequence, the result that you will get.
You will desire lbha, pj, pratiha name, fame,
prestige and adoration. Your heart will become
contaminated and you will go to hell. Your heart
will not be purified but rather will become more
contaminated. So this is the most important thing.
One should eternally be a disciple and remain in the
position of being eternally disciplined by guru.

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[q k* Z<ak QaaMa*Ta ibNdu

Anglo-Indian school at Patna, circa 1880. Attributed to Bani Lal

Issue Three Hundred Thirty, Page 2

Sri Guru-vandana, p. 74-75. Gopal Jiu Publications. Bhubaneswar.

1996. From a lecture, Bhubaneswar, March 1993.

The right of all human beings

From a Letter by Srila Bhaktisiddhanta
Saraswati Thakur Prabhupada
According to stra, everyone has a right to receive
spiritual initiation. It is not confined to a particular
sampradya, as is the case with ordinary worldly
initiation. I am quoting here some scriptural evidence.
Kindly explain the meanings to paita mahaya.
The qualities of a candidate eligible for chanting
these mantras:
tntrikeu ca mantreu dky yoitm api
sdhvnm adhikro sti drdn ca sad-dhiym
Not only faithful twice-born brhmaas, but also chaste
ladies, pious dras, and others who are engaged in the
service of their spiritual master, are qualified to be
initiated into these mantras described in the Tantras.

In the Smti-artha-sra, as well as the Padma Pura,

Vaikha-mhtmya, in a conversation between Sri
Narada and Sri Ambarish, it is stated:
gamoktena mrgea str-drai caiva pjanam
kartavya raddhay vio cintayitv pati hdi
According to the path shown in the gama literature,
the ladies and dras have the right to worship the Lord.
They should perform such worship with great faith,
thinking of their respective masters in their hearts.
dr caiva bhavati nmn vai devatrcanam
sarve cgama-mrgea kuryur vednusri
For the dras the worship of the deity can certainly
be done by chanting the names of the Lord, and all
this is to be done according to the path shown in the
gamas that follow the Vedas.

Indian lady going to do pj

Even the ladies have a right in performing worship, etc.,

of Lord Vishnu, especially those who desire welfare for
their husbands. This is the verdict of the eternal ruti.

In the Agastya-sahit, regarding the rma-mantra,

it is stated:
uci-vrata-tama dr dharmik dvija-sevak
striya pati-vrat cnye pratilomnuloma-j
lok cla-paryant sarve py atrdhikria
dras who are religious, who serve the brhmaas,
and who observe sacred vows, as well as chaste ladies,
those born in intercaste families, and even dog-eaters,
are eligible to chant the r rma mantras. (Hari-bhaktivilsa, chapter 1, texts 194 to 198.)

In the Gautamya Tantra it is stated in a general way:

atha ka-mann vakye dda-phala-pradn
yn vai vijya munayo lebhire muktim ajas
Now I will describe the Krishna mantras, the chanting
of which give results which are sometimes seen
and sometimes unseen. By knowing these mantras,
thoughtful practitioners can easily attain liberation.
ghasth vanag caiva yatayo brahma-cria
striya drdaya caiva sarve yatrdhikria

strm py adhikro sti vior rdhandiu

pati-priya-hitn ca rutir e santan

Sri Krishna Kathamrita Bindu

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Brahmacris, ghasthas, vnaprasthas, and sannysis, as
well as women and dras, are eligible to chant these
mantras. (Hari-bhakti-vilasa 1.217-218.)

The living entities attain the human form of life

especially for serving the Supreme Lord. Animals
cannot accept spiritual initiation and only human
beings are eligible for it.
Acceptance of initiation is eternal. It is stated in the
gama literature:
dvijnm anupetn svakarma adhyandiu
yathdhikro nstha syt ca upanayandanu
tathtra dkitn tu mantra devrcandiu
ndhikrstita kuryt tmana iva sastuta
Just as a brhmana boy is not qualified to perform
his occupational duties and study the Vedas if he is
not initiated, so a person who has not taken spiritual
initiation is not eligible to chant spiritual mantras and
worship the Supreme Lord. By accepting initiation into
Vishnu mantras, one makes himself worthy of praise
even by Lord Shiva. Just as one cannot separate oneself
from worshiping the Supreme Lord, one cannot
separate oneself from accepting initiation.

In a conversation between Brahma and Narada

recorded in the krtika-prasaga section of the Skanda
Purna, the following statement is found:
te nar paavo loke ki tes jvane phalam
yenair labdh harer dk nrcito v janrdana
Those who on attaining initiation as a servant of
Hari do not worship him, such people certainly are
animals in the form of humans in this world, what is
the use of their lives?

A conversation found in ViuYmala between Rukmangada

and Mohini, includes the following statement:
adkitasya vmoru kta sarva nirartakam
pau-yonim avpnoti dk-virahito jana
O beautiful one! All activities performed by an
uninitiated person are useless. Not only that, but after
death such a person receives the body of an animal.
(Hari-bhakti-vilsa 2.3-6)

This is described in rmad Bhgavatam:

The spirit soul is neither male, female, nor neuter.
The living entities that are forced to enjoy the fruits
of their karma consider themselves to be male or
female due to forgetfulness of their constitutional
position and accept their material body as the self.
But learned persons do not.
yasytma-buddhi kuape tri-dhtuke
sva-dh kalatrdiu bhauma ijya-dh

Issue Three Hundred Thirty, Page 3

top right 3
yat-trtha-buddhi salile na karhicij
janev abhijeu sa eva go-khara

One who identifies his self as the inert body composed

of mucus, bile, and air, who assumes his wife and
family are permanently his own, who thinks an
earthen image or the land of his birth is worshipable,
or who sees a place of pilgrimage as merely the water
there, but who never identifies himself with, feels
kinship with, worships, or even visits those who are
wise in spiritual truth such a person is no better
than a cow or an ass. (Bhg. 10.84.13)
pryea veda tad ida na mahjano ya
devy vimohita-matir bata myaylam
trayy ja-kta-matir madhu-pupity
vaitnike mahati karmai yujyamna
Because they are bewildered by the illusory energy
of the Supreme Personality of Godhead, Yajnavalkya
and Jaimini and other compilers of religious scriptures
cannot know the secret, confidential religious system
of the twelve mahjanas. They cannot understand
the transcendental value of performing devotional
service or chanting the Hare Krishna mantra.
Because their minds are attracted to the ritualistic
ceremonies mentioned in the Vedasespecially the
Yajur Veda, Sma Veda, and g Veda their intelligence
has become dull. Thus they are busy collecting the
ingredients for ritualistic ceremonies that yield only
temporary benefits, such as elevation to Svargaloka
for material happiness. They are not attracted to the
sakrtana movement; instead, they are interested in
dharma, artha, kma, and moka. (Bhg. 6.3.25)

Without understanding the teachings of rmad

Bhgavatam and the concept of bondage and
liberation, many people are bereft of the opportunity
of receiving spiritual initiation. No learned follower
of santana-dharma can disagree with the principal
that every male and female has the right for spiritual
initiation. The spirit soul is not a male or a female of
this material world. There are many social and worldly
duties which display their prominence due to a lack
of the realization of ones constitutional position.
One is advised to surpass all those conceptions and
proceed on the path of devotional service. (Letter
from Sri Gaudiya Matha, Calcutta. 2 March 1929.)
Excerpted, with a few verses retranslated, from Patrmta, Nectar
from the Letters, pps. 44-48. Touchstone Media. Kolkata. 2012.

Cream for Krishna

From Govinda Magala by Duhkhi Shyamdas
Duhkhi Shyamdas, also known as Duhkhishyam, lived
in the late 1500s. He was a disciple of Srila Shyamananda

Issue
Three Hundred Thirty, Page 4
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Top right 4

[q k* Z<ak QaaMa*Ta ibNd

On another day, after considering things in his

mind, Krishna reached the house of a gop.
una go sundari eka upadea v
kara para kari sara deha goylini
tomra bharete tabe n sibe cora
satya kath kahi mi barbara tora

Unknown artist, c. 1950's

[Krishna told her:] O beautiful lady, listen to my

advice. If you give some cream in my hand then no
thief will enter your house. I am telling you the truth.
uniy uatacitta haila goyl
dugdhera mohan haite sara ne tuli

Hearing this that woman became very happy and

brought the cream from the bowl of milk.
Krishna and Mother Yasoda

Pandit and an accomplished poet. He was born in the village

Hariharpur in the Kedarkund district, about sixteen miles east
of Midnapore. His parents were Srimukha De and Bhavani.
In his Govinda Magala he has presented, in various
metrical styles, Krishnas pastimes of the tenth canto of rmad
Bhgavatam, including points from various other sources, such
as the Brahma-vaivarta Pura and Srila Sridhar Swamis
Bhvrtha-dpik commentary on rmad Bhgavatam. It
is said that Duhkhi Shyamdas spent his time wandering around
in the Midnapore area reciting from his Govinda Magala.
tabe eka dina ka vicriy mane
upanta haila eka gopra bhavane

govindera kara the nahila praa

ka bale sara na una gopgaa

However, the hands of Govinda were not filled up.

Krishna said, Listen gops, bring more cream for me.
vyanta haila goylin ih dekhi uni
paasra ghara haite sara mgi ni

The milk maids became restless hearing his words

and begged cream from their neighbours.
ateka hira sara emana prakre
bre bre dila laiy govindera kare

Nearly a hundred bowls of cream were brought as

they tried again and again to fill the hands of Govinda.
kara-pra na ha-ila ydumai hse
khil se saba sara eka garse

Sri Krishna Kathamrita Bindu

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When the hands of Yadumani Krishna were still not

filled, he started laughing. Indeed he ate everything
up simply in one morsel.
dekhi camakita gop nke dila hta
mcaki hsiy ghe gela gopntha

Seeing this, the women were astonished. Gopinatha

smiled and left for his home.
Translated from the edition published by Sri Biharilal Sarkar.
Kolkata. 1808 Sakabda. (1886)

Gopal Jiu Publications is a branch of the International Society for Krishna Consciousness, Founder-Acharya: His Divine
Grace A.C. Bhaktivedanta Swami Prabhupada.
Quotations from the books, letters, and lectures of His Divine Grace A.
C. Bhaktivedanta Swami Prabhupada Bhaktivedanta Book Trust
International. All other materials, unless specified, ISKCON
Bhubaneswar/Gopal Jiu Publications. All rights reserved. Blanket
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Man and an ox pumping water