“Once while they were engaged in their transcendental pastimes, a great demon of the name Pralambasura entered their company, desiring to kidnap both Balarama and Krsna. Although Krsna was playing the part of a cowherd boy, as the Supreme Personality of Godhead He could understand everything–past, present and future.So when Pralambasura entered their company, Krsna began to think how to kill the demon, but externally He received him as a friend. Keep Reading

When the visitors saw Lord Kṛṣṇa with His thousands of queens, they were fully satisfied at the sight of such beauty and transcendental opulence. All who were there personally visited Lord Balarāma and Kṛṣṇa, and being properly welcomed by Them, they began to glorify the members of the Yadu dynasty, especially Kṛṣṇa and Balarāma. Because Ugrasena was the King of the Bhojas, he was considered the chief Yadu, and therefore the visitors specifically addressed him.

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All glories and all victory to Vidura Mahatma Prabhu! Jaya! His conclusive realization in the matter of what books we should print will be the guidance for all the sincere devotees for the next 10000 years. This is how the pristine teachings of Srila Prabhupada will be spread. Like a transcendental torchlight this realization will show proper direction so no one gets lost in the ocean and flood of bogus editions such as ours that would plague the understanding of their unfortunate reader.

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This short book is a shocking revelation to the community of devotees who assume that the first editions of Srila Prabhupada are without any changes to Srila Prabhupada’s divine words. Makhancora Prabhu through elaborate research work shows us passages that have been changed against Srila Prabhupada’s clear instructions and suggest to re-define what our aim in preserving Srila Prabhupada’s legacy should be. A must read for every devotee who does not want to see Srila Prabhupada’s words being played with.

In course of our preaching work, we many times encounter persons with doubts about their ability to take up devotional service to Krsna, especially when they see the procedures in the temple, the devotee looks (shaven heads, robes, tilak etc.) and when they hear about the discipline followed by the devotees, the deep philosophy behind the practice and so on and so forth. Often it becomes „too much“ in their minds.

Seems like a completely different world. And it indeed is a different world. It´s the spiritual world, but now we are encaged in this world of material forms and procedures. So how can one come to the platform of connecting with the Absolute Truth, how can one achieve that perfection of yoga? It may seem like an insoluble difficulty, to come out of our common ways and take to the path of bhakti. But is it so? Is it really so difficult? What is actually required?

The thing here is, that nowadays people in general are superficial. They let themselves to be guided by their eyes without hearing patiently and sufficiently, what to speak of pondering over what was heard. They come, they SEE and they go. They see these strange guys bowing down to pictures, ringing bells, speaking some freaky language and smashing their cherished ideas. „This brainwash is not for me.“

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There have always been two types of transcendentalists: the impersonalists and the personalists. Both of them seek liberation from the illusory identification with the body in their respective ways.
The impersonalists’ idea of liberation beyond the body means annihilation of an individual self and merging with the Brahman, which is the all-pervading aspect of the Supreme Absolute Truth. The personalists, however, do not want to give up their individuality. Quite the opposite, the perfection of the personal path is brought about by full revival of individuality without any trace of material contamination and engaging the pure self in devotional service to the Supreme Personality of Godhead. The following example illustrates the distinct differences between the two types of transcendentalists.

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Traditionally, acarya must comment on the Vedanta sutra otherwise he is not recognized. In the past all the Vaisnava acaryas were vastly learned scholars who understood Vedanta philosophy fully, for unless one knows Vedanta philosophy he cannot be an acarya. To be accepted as an acarya among Indian transcendentalists who follow the Vedic principles, one must become a vastly learned scholar in Vedanta philosophy, either by studying it or hearing it.

For example, Srila Prabhupada has shown his vast knowledge of the Vedanta by giving a commentary on the Srimad Bhagavatam, which is the essence of the Vedanta sutra written by the author of the Vedanta Sutra itself Srila Vyasadeva. But this is not enough. He must be also conversant with all the other systems of philosophy. Srila Prabhupada writes:

Theism in complete is explained in the Vedanta Sutra whereas in other system of philosophical speculations, practically no importance has been awarded to the ultimate cause of all causes. One is there expected to sit on Vyasa Asana after being conversant with all the systems of philosophy so that one can present fully the theistic views of Bhagwat in defiance of all other system.

SB 1.1.7 purport

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It is a very common and fashionable slogan to say: “everyone has his own way”. Majority of people in our society have become totally disillusioned with absolutes. Absolute is just not cool anymore. As soon as science came on the scene with its new discoveries challenging the Bible’s teachings, the absolute went out of fashion. Science then completely replaced religion and unofficially brought a new absolute ideal –revolution, evolution, progress and technology. Science became the alpha-omega. Keep Reading

The originator of the yatha mat tatha pat -”all paths lead to the same goal”doctrine is a so-called Indian incarnation. Born in the 19th century, this person proclaimed to become the Supreme God, the cause of all causes and foolish persons lacking mature discrimination believed him. Any sane reasonable man will ask though: “If God is eternal and absolute, how can He ever become God? What was before He became God and who gave birth to such a cheap God?” Only a fool can accept an ordinary man, who is subjected to the laws of nature as God. Nevertheless the rascal philosophies of these so-called incarnations of God are confusing people until this day. Although completely off from the conclusions of the Vedic scriptures(which are considered to be the top most authority in the matter of India’s rich and deep spiritual knowledge), these twisted nonsense conceptions have actually become the fundamental basis of the Western society’s excuse for spiritual life.

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The following is an interview between Craig MacKie(I), a sociologist from Concordia university and Purujit Dasa(P), a devotee of Krsna about how time is viewed upon from the perspective of the Vedic civilization.

I: Okay, so, ah, first, um, do you mind if I ask you some questions about your perception of time and your opinions about the end of time? Or whether or not you believe in it?
P: …the second part of the question?
I: Ummm, whether the…okay, so…about your perception of time? So how you see it? And then your opinions about the end of time, whether you believe in the end of time or not, why or why not, those kind of questions.
P: Well, see we don’t follow what is called the ascending process of acquiring knowledge. Ascending means by your limited mind and so on, and so on. We accept the Vedic authority, the Vedas, you know? The spiritual master and so on and so on and we are acquiring knowledge by the descending process, the knowledge is already perfect and it descends through a disciplic line so we don’t actually accept things like “my individual perception” or we don’t accept them as perfect, you see? So, what we accept as the time…there are two types of time. One time is eternal, the time is eternal, it’s coming from Krishna, from the Supreme Absolute Truth and the other time is, that’s the absolute time, the absolute time…the other time is the relative time. Relative time is related to our body, you know? Like in the body whatever you perceive as past, present, future is because we are in the body. As soon as you become liberated from the bodily conception there is no past, present, future and this is the beginning of spiritual realization to understand that you are not this body. So Lord Krishna says in the Bhagavad-gita, He says that dehino smin yatha dehe kaumara yauvana jara tatha dehantara praptih dhiras tatra namuhyanti” He says that as you had a body of a small boy in the beginning, then later on you had a body of a teenager now you have a grown-up body, similarly you will have an old body. The body changes but you, the observer of the changes, you don’t change. Your body changes, your mind changes, your intelligence changes, but you, the pure you, behind all these coverings, you know, we have different coverings, the body conception, you know? People think I’m the body, man, woman, ugly, beautiful, American, Canadian, this is illusion. Similarly, a little bit more elevated, mental speculators, intellectuals, they identify with the mind, mental.

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vyavasayatmika buddhir

ekeha kuru-nandana

bahu-sakha hy anantas ca

buddhayo ‘vyavasayinam

“Those who are on this path are resolute in purpose, and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched.”

( Bg 2.41) Keep Reading

If we were to name one single book, which connects all the devotees of Krsna in the world, it would be the Bhagavad-gita. Spoken 5000 years ago, on a battlefield, it is a recorded conversation between Sri Krsna, the Supreme Personality of Godhead and Arjuna, his confidential associate. In the Second Chapter of this exalted literature. Lord Krsna explains the fundamental teaching of spiritual knowledge:

As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change.
(Bg 2.13)

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