and vital yes with gladness let
see fit to pass the candor on
yes please
consciousness is wholesomely
sound and
as the mind is fully absorbed
in samadhi or " trance " as
such one experiences how
anything done
transcendental consciousness
yajna or
for the absolute yes yes as
from the perspective of
consumate spiritual
consciousness the conrtibutor,
the contribution,the
consumption, the performer or
of the performance and the
result or
becomes one in the absolute,
the Supreme Brahman that is
the methodology of Krsna

oṁ pūrṇam adaḥ pūrṇam idaṁ
pūrṇāt pūrṇam udacyate
pūrṇasya pūrṇam ādāya
pūrṇam evāvaśiṣyate

oṁ—the Complete Whole;
pūrṇam—perfectly complete;
adaḥ—that; pūrṇam—perfectly
complete; idam—this
phenomenal world; pūrṇāt—
from the all-perfect; pūrṇam—
complete unit; udacyate—is
produced; pūrṇasya—of the
Complete Whole; pūrṇam—
completely, all; ādāya—having
been taken away; pūrṇam—
the complete balance; eva—
even; avaśiṣyate—is


The Personality of Godhead is
perfect and complete, and
because He is completely
perfect, all emanations from
Him, such as this phenomenal
world, are perfectly equipped
as complete wholes. Whatever
is produced of the Complete
Whole is also complete in
itself. Because He is the
Complete Whole, even though
so many complete units
emanate from Him, He
remains the complete balance.

The Complete Whole, or the
Supreme Absolute Truth, is
the complete Personality of
Godhead. Realization of
impersonal Brahman or of
Paramātmā, the Supersoul, is
incomplete realization of the
Absolute Complete. The
Supreme Personality of
Godhead is sac-cid-ānanda-
vigraha [Bs. 5.1]. Realization
of impersonal Brahman is
realization of His sat feature,
or His aspect of eternity, and
Paramātmā realization is
realization of His sat and cit
features, His aspects of
eternity and knowledge. But
realization of the Personality of
Godhead is realization of all
the transcendental features—
sat, cit and ānanda, bliss.
When one realizes the
Supreme Person, he realizes
these aspects of the Absolute
Truth in their completeness.  
Vigraha means “form.” Thus
the Complete Whole is not
formless. If He were formless,
or if He were less than His
creation in any other way, He
could not be complete. The
Complete Whole must contain
everything both within and
beyond our experience;
otherwise He cannot be
The Complete Whole, the
Personality of Godhead, has
immense potencies, all of
which are as complete as He
is. Thus this phenomenal
world is also complete in itself.
The twenty-four elements of
which this material universe is
a temporary manifestation are
arranged to produce
everything necessary for the
maintenance and subsistence
of this universe. No other unit
in the universe need make an
extraneous effort to try to
maintain the universe. The
universe functions on its own
time scale, which is fixed by
the energy of the Complete
Whole, and when that
schedule is completed, this
temporary manifestation will
be annihilated by the complete
arrangement of the Complete
All facilities are given to the
small complete units (namely
the living beings) to enable
them to realize the Complete
Whole. All forms of
incompleteness are
experienced due to incomplete
knowledge of the Complete
Whole. The human form of life
is a complete manifestation of
the consciousness of the living
being, and it is obtained after
evolving through 8,400,000
species of life in the cycle of
birth and death. If in this
human life of full
consciousness the living entity
does not realize his
completeness in relation to the
Complete Whole, he loses the
chance to realize his
completeness and is again put
into the evolutionary cycle by
the law of material nature.
Because we do not know that
there is a complete
arrangement in nature for our
maintenance, we make efforts
to utilize the resources of
nature to create a so-called
complete life of sense
enjoyment. Because the living
entity cannot enjoy the life of
the senses without being
dovetailed with the Complete
Whole, the misleading life of
sense enjoyment is illusion.
The hand of a body is a
complete unit only as long as it
is attached to the complete
body. When the hand is
severed from the body, it may
appear like a hand, but it
actually has none of the
potencies of a hand. Similarly,
living beings are part and
parcel of the Complete Whole,
and if they are severed from
the Complete Whole, the
illusory representation of
completeness cannot fully
satisfy them.
The completeness of human
life can be realized only when
one engages in the service of
the Complete Whole. All
services in this world—
whether social, political,
communal, international or
even interplanetary—will
remain incomplete until they
are dovetailed with the
Complete Whole. When
everything is dovetailed with
the Complete Whole, the
attached parts and parcels
also become complete in

jaya Srila Prabhupada
Haribol !

how   is  that
is not
the self apt to forever
drive one to distraction
you remember


had to go to hell
it was a very offensive


it was hellish
a place that is no place

the embarrassment is an awful
challenge to
message through

love that should have a lasting impression

you remember the embarrassment of being forgetful in the cycle
of birth and death


does one feel as one is behaving

in a spontaneous
manner anyway

remember how to behave yourself in a real
spontaneous manner

somewhere so suddenly
one knows
behaving in a real

anyway does make the same difference in this life

as being
simultaneously one and
here somewhere but there are
just remember all that one ever

in a number of ways that have nothing to do
this time

and that time of life all at the same

do you remember that so
here somewhere or is this
in a way that makes


yes Hare Krsna i say
one did to deserve oneself all the time is

around here somewhere without a single
doubt so one knows

yes one remembers how
there is more
than enough news to go

and around and around we go yes still more than

than one kind of living
accepting that as Krsna's mercy there as

we all

are deserving
so many ways there are ones that deserve
take Krsna's mercy and ones that

have to


Krsna's mercy in one form

another even

though yes even as one

actually deserves nothing else but

okay i told
you so
i told you so and you what
have you


told me that is different and at all believable as such
is nothing different to tell me in so many

ways you have

and can only tell
me that you do

deserve yourself and you had better yes

you had better


had better take Krsna's mercy you had

take Krsna's mercy yes no

going to take Krsna's mercy for
you like this but you will and
you will feel like sharing Krsna's


with others yes athaitad apy aśakto 'si
kartuḿ mad-yogam āśritaḥ

tataḥ kuru yatātmavān


atha — even though;

etat — this;  api — also; aśaktaḥ — unable;

asi — you are;

kartum — to perform; mat — unto Me; yogam — in
devotional service;

āśritaḥ — taking refuge; sarva-karma — of all
activities; phala — of the results;

tyāgam — renunciation;

tataḥ — then; kuru — do; yata-ātma-vān — self-

If, however, you are unable to work in this
consciousness of Me, then try to act giving up all
results of your work and
try to be self-situated.

It may be that one
is unable even to sympathize
with the activities of

Kṛṣṇa consciousness because of social, familial or

religious considerations or because

of some other impediments. If one attaches himself

directly to the activities of Kṛṣṇa consciousness,

there may be objections from family members, or so

many other difficulties. For one who has such a

problem, it is advised that he sacrifice the

accumulated result of his activities to some


cause. Such procedures are described in the Vedic

rules. There are many descriptions of sacrifices and

special functions of puṇya, or special work in which
the result of one's previous action may be applied.

Thus one may gradually become elevated to the

state of knowledge. It is also found that when one
who is not even interested in the activities of Kṛṣṇa
consciousness gives charity to some hospital or

some other social institution, he gives up the hard-

earned results of his activities. That is also

recommended here because by the practice of giving
up the fruits of one's activities one is sure to purify
his mind gradually, and in that purified stage of

mind one becomes able to understand Kṛṣṇa

consciousness. Of course Kṛṣṇa consciousness is

not dependent on any other experience, because

Kṛṣṇa consciousness itself can purify one's mind, but

if there are impediments to accepting Kṛṣṇa
consciousness, one may try to give up the results of
his actions. In that respect, social service, community
service, national service, sacrifice for one's country,
etc., may be accepted so that some day one

may come to the stage of pure devotional service to
the Supreme Lord. In Bhagavad-gītā (18.46) we find
it is stated,
yataḥ pravṛttir bhūtānām: if one decides to sacrifice
for the supreme cause, even if he does not know
that the supreme cause is Kṛṣṇa, he will come
gradually to understand that Kṛṣṇa is the supreme
cause by the sacrificial method.

śreyo hi jñānam abhyāsāj

jñānād dhyānaḿ viśiṣyate

dhyānāt karma-phala-tyāgas

tyāgāc chāntir anantaram


śreyaḥ — better; hi — certainly; jñānam —
knowledge; abhyāsāt — than practice; jñānāt —
than knowledge; dhyānam — meditation; viśiṣyate —
is considered better; dhyānāt — than meditation;
karma-phala-tyāgaḥ — renunciation of the results of
fruitive action; tyāgāt — by such renunciation; śāntiḥ
— peace; anantaram — thereafter.

If you cannot take to this practice, then engage
yourself in the cultivation of knowledge. Better than
knowledge, however, is meditation, and better than
meditation is renunciation of the fruits of action, for
by such renunciation one can attain peace of


As mentioned in the previous verses, there are two
kinds of devotional service: the way of regulative
principles and the way of full attachment in love to
the Supreme Personality of Godhead. For those who
are actually not able to follow the principles of Kṛṣṇa
consciousness it is better to cultivate knowledge,
because by knowledge one can be able to
understand his real position. Gradually knowledge
will develop to the point of meditation. By meditation
one can be able to understand the Supreme
Personality of Godhead by a gradual process. There
are processes which make one understand that one
himself is the Supreme, and that sort of meditation is
preferred if one is unable to engage in devotional
service. If one is not able to meditate in such a way,
then there are prescribed duties, as enjoined in the
Vedic literature, for the brāhmaṇas, kṣatriyas,
vaiśyas and śūdras, which we shall find in the last
chapter of Bhagavad-gītā. But in all cases, one
should give up the result or fruits of labor; this means
to employ the result of karma for some good cause.
In summary, to reach the Supreme Personality of
Godhead, the highest goal, there are two processes:
one process is by gradual development, and the
other process is direct. Devotional service in Kṛṣṇa
consciousness is the direct method, and the other
method involves renouncing the fruits of one's
activities. Then one can come to the stage of
knowledge, then to the stage of meditation, then to
the stage of understanding the Supersoul, and then
to the stage of the Supreme Personality of Godhead.
One may take either the step-by-step process or the
direct path. The direct process is not possible for
everyone; therefore the indirect process is also
good. It is, however, to be understood that the
indirect process is not recommended for Arjuna,
because he is already at the stage of loving
devotional service to the Supreme Lord. It is for
others, who are not at this stage; for them the
gradual process of renunciation, knowledge,
meditation and realization of the Supersoul and
Brahman should be followed. But as far as
Bhagavad-gītā is concerned, it is the direct method
that is stressed. Everyone is advised to take to the
direct method and surrender unto the Supreme
Personality of Godhead, Kṛṣṇa.

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adveṣṭā sarva-bhūtānāḿ

maitraḥ karuṇa eva ca

nirmamo nirahańkāraḥ

sama-duḥkha-sukhaḥ kṣamī

santuṣṭaḥ satataḿ yogī

yatātmā dṛḍha-niścayaḥ

mayy arpita-mano-buddhir

yo mad-bhaktaḥ sa me priyaḥ


adveṣṭā — nonenvious; sarva-bhūtānām — toward
all living entities; maitraḥ — friendly; karuṇaḥ —
kindly; eva — certainly; ca — also; nirmamaḥ — with
no sense of proprietorship; nirahańkāraḥ — without
false ego; sama — equal; duḥkha — in distress;
sukhaḥ — and happiness; kṣamī — forgiving;
santuṣṭaḥ — satisfied; satatam — always; yogī —
one engaged in devotion; yata-ātmā — self-
controlled; dṛḍha-niścayaḥ — with determination;
mayi — upon Me; arpita — engaged; manaḥ —
mind; buddhiḥ — and intelligence; yaḥ — one who;
mat-bhaktaḥ — My devotee; saḥ — he; me — to Me;
priyaḥ — dear.

One who is not envious but is a kind friend to all

living entities, who does not think himself a proprietor
and is free from false ego, who is equal in both

happiness and distress, who is tolerant, always

satisfied, self-controlled, and engaged in devotional
service with determination, his mind and intelligence
fixed on Me — such a devotee of Mine is very

dear to Me.

Coming again to the point of pure devotional service,

the Lord is describing the transcendental

qualifications of a pure devotee in these two verses.

A pure devotee is never disturbed in any
circumstances. Nor is he envious of anyone. Nor
does a devotee become his enemy's enemy; he

thinks, "This person is acting as my enemy due to

my own past misdeeds. So it is better to suffer than

to protest." In the Śrīmad-Bhāgavatam (10.14.8) it is

stated: tat te 'nukampāḿ susamīkṣamāṇo bhuñjāna
evātma-kṛtaḿ vipākam. Whenever a devotee is in

distress or has fallen into difficulty, he thinks that it

is the Lord's mercy upon him.
He thinks, "Thanks to my past misdeeds I should

suffer far, far greater than I am suffering now. So it

is by the mercy of the Supreme Lord that I am not

getting all the punishment I am due. I am just getting

a little, by the mercy of the Supreme Personality of

Godhead." Therefore he is always calm, quiet and

patient, despite many distressful conditions. A

devotee is also always kind to everyone, even to his

enemy. Nirmama means that a devotee does not

attach much importance to the pains and trouble

pertaining to the body because he knows perfectly

well that he is not the material body. He does not

identify with the body; therefore he is freed from the

conception of false ego and is equipoised in
happiness and distress. He is tolerant, and

he is

satisfied with whatever comes by the grace of the

Supreme Lord. He does not endeavor much to

achieve something with great difficulty; therefore he
is always joyful. He is a completely perfect mystic

because he is fixed in the instructions received from

the spiritual master, and because his senses are

controlled he is determined. He is not swayed by

false arguments, because no one can lead him from

the fixed determination of devotional service. He is

fully conscious that Kṛṣṇa is the eternal Lord, so no
one can disturb him. All these qualifications enable

him to fix his mind and intelligence entirely on the

Supreme Lord. Such a standard of devotional

service is undoubtedly very rare, but a devotee

becomes situated in that stage by following the

regulative principles of devotional service.
Furthermore, the Lord says that such a devotee is
very dear to Him, for the Lord is always pleased with

all his activities in full Kṛṣṇa consciousness
simple living and high thinking
to walk right
into a bank and announce that one is
to renounce all the dirty money there
is a kind
of high thinking and simple living but the realization
that nothing is mine you must know
what that is
nirmama   nothing
mine yes that
is the realization of how
life is for you and i now
and right now as that realization constitutes the most
intelligent kind of high
one must simply
carry on with the humble and considerate way of life that is
simply wonderful like this yes
in an
intelligent manner
in an intelligent manner one considers well to Whom it is
that everything belongs
yes and it is nice to know
Krsna is the high life to Whom everything belongs and from Whom all
that is alive
comes forth
yes most especially since
that is alive
is in fact reality yes whatever it is
that is
which is not
quite simply not alive like you
dear thank God
thank GOD we are alive at any rate and by the grace
of Srila Prabhupada we
what to do with our

īśāvāsyam idam sarvaḿ

yat kiñca jagatyāḿ jagat

tena tyaktena bhuñjīthā

mā gṛdhaḥ kasya svid dhanam


īśa — by the Lord; āvāsyam — controlled; idam — this; sarvam — all; yat
kiñca — whatever; jagatyām — within the universe; jagat — all that is
animate or inanimate; tena — by Him; tyaktena — set-apart
quota; bhuñjīthāḥ — you should accept; mā — do not; gṛdhaḥ — endeavor to
gain; kasya svit — of anyone else; dhanam — the wealth.


Everything animate or inanimate that is within the universe is controlled and
owned by the Lord. One should therefore accept only those things necessary
for himself, which are set aside as his quota, and one should not accept
other things, knowing well to whom they belong.


Vedic knowledge is infallible because it comes down through the perfect
disciplic succession of spiritual masters, beginning with the Lord Himself.
Since He spoke the first word of Vedic knowledge, the source of this
knowledge is transcendental. The words spoken by the Lord are called
apauruṣeya, which indicates that they are not delivered by any mundane
person. A living being who lives in the mundane world has four defects: (1)
he is certain to commit mistakes; (2) he is subject to illusion; (3) he has a
propensity to cheat others; and (4) his senses are imperfect. No one with
these four imperfections can deliver perfect knowledge. The Vedas are not
produced by such an imperfect creature. Vedic knowledge was originally
imparted by the Lord into the heart of Brahmā, the first created living being,
and Brahmā in his turn disseminated this knowledge to his sons and
disciples, who have handed it down through history.

Since the Lord is pūrṇam, all-perfect, there is no possibility of His being
subjected to the laws of material nature, which He controls. However, both
the living entities and inanimate objects are controlled by the laws of nature
and ultimately by the Lord's potency. This Īśopaniṣad is part of the Yajur
Veda, and consequently it contains information concerning the proprietorship
of all things existing within the universe.

The Lord's proprietorship over everything within the universe is confirmed in
the Seventh Chapter of the Bhagavad-gītā (7.4-5), where parā and aparā
prakṛti are discussed. The elements of nature — earth, water, fire, air, ether,
mind, intelligence and ego — all belong to the Lord's inferior, material energy
(aparā prakṛti),whereas the living being, the organic energy, is His superior
energy (parā prakṛti). Both of these prakṛtis, or energies, are emanations
from the Lord, and ultimately He is the controller of everything that exists.
There is nothing in the universe that does not belong to either the parā or the
aparā prakṛti; therefore everything is the property of the Supreme Being.

Because the Supreme Being, the Absolute Personality of Godhead, is the
complete person, He has complete and perfect intelligence to adjust
everything by means of His different potencies. The Supreme Being is often
compared to a fire, and everything organic and inorganic is compared to the
heat and light of that fire. Just as fire distributes energy in the form of heat
and light, the Lord displays His energy in different ways. He thus remains the
ultimate controller, sustainer and dictator of everything. He is the possessor
of all potencies, the knower of everything and the benefactor of everyone. He
is full of inconceivable opulence, power, fame, beauty, knowledge and

One should therefore be intelligent enough to know that except for the Lord
no one is a proprietor of anything. One should accept only those things that
are set aside by the Lord as his quota. The cow, for instance, gives milk, but
she does not drink that milk: she eats grass and straw, and her milk is
designated as food for human beings. Such is the arrangement of the Lord.
Thus we should be satisfied with those things He has kindly set aside for us,
and we should always consider to whom those things we possess actually

Take, for example, our dwelling, which is made of earth, wood, stone, iron,
cement and so many other material things. If we think in terms of Śrī
Īśopaniṣad, we must know that we cannot produce any of these building
materials ourselves. We can simply bring them together and transform them
into different shapes by our labor. A laborer cannot claim to be a proprietor of
a thing just because he has worked hard to manufacture it.

In modern society there is always a great quarrel between the laborers and
the capitalists. This quarrel has taken an international shape, and the world
is in danger. Men face one another in enmity and snarl just like cats and
dogs. Śrī Īśopaniṣad cannot give advice to the cats and dogs, but it can
deliver the message of Godhead to man through the bona fide ācāryas (holy
teachers). The human race should take the Vedic wisdom of Śrī Īśopaniṣad
and not quarrel over material possessions. One must be satisfied with
whatever privileges are given to him by the mercy of the Lord. There can be
no peace if the communists or capitalists or any other party claims
proprietorship over the resources of nature, which are entirely the property of
the Lord. The capitalists cannot curb the communists simply by political
maneuvering, nor can the communists defeat the capitalists simply by fighting
for stolen bread. If they do not recognize the proprietorship of the Supreme
Personality of Godhead, all the property they claim to be their own is stolen.
Consequently they will be liable to punishment by the laws of nature. Nuclear
bombs are in the hands of both communists and capitalists, and if both do not
recognize the proprietorship of the Supreme Lord, it is certain that these
bombs will ultimately ruin both parties. Thus in order to save themselves and
bring peace to the world, both parties must follow the instructions of Śrī

Human beings are not meant to quarrel like cats and dogs. They must be
intelligent enough to realize the importance and aim of human life. The Vedic
literature is meant for humanity and not for cats and dogs. Cats and dogs can
kill other animals for food without incurring sin, but if a man kills an animal for
the satisfaction of his uncontrolled taste buds, he is responsible for breaking
the laws of nature. Consequently he must be punished.

The standard of life for human beings cannot be applied to animals. The tiger
does not eat rice and wheat or drink cow's milk, because he has been given
food in the shape of animal flesh. Among the many animals and birds, some
are vegetarian and others are carnivorous, but none of them transgress the
laws of nature, which have been ordained by the will of the Lord. Animals,
birds, reptiles and other lower life forms strictly adhere to the laws of nature;
therefore there is no question of sin for them, nor are the Vedic instructions
meant for them. Human life alone is a life of responsibility.

It is wrong, however, to think that simply by becoming a vegetarian one can
avoid transgressing the laws of nature. Vegetables also have life, and while it
is nature's law that one living being is meant to feed on another, for human
beings the point is to recognize the Supreme Lord. Thus one should not be
proud of being a strict vegetarian. Animals do not have developed
consciousness by which to recognize the Lord, but a human being is
sufficiently intelligent to take lessons from the Vedic literature and thereby
know how the laws of nature are working and derive profit out of such
knowledge. If a man neglects the instructions of the Vedic literature, his life
becomes very risky. A human being is therefore required to recognize the
authority of the Supreme Lord and become His devotee. He must offer
everything for the Lord's service and partake only of the remnants of food
offered to the Lord. This will enable him to discharge his duty properly. In the
Bhagavad-gītā (9.26) the Lord directly states that He accepts vegetarian
food from the hands of a pure devotee. Therefore a human being should not
only become a strict vegetarian but should also become a devotee of the
Lord, offer the Lord all his food and then partake of such prasādam, or the
mercy of God. Only those who act in this way can properly discharge the
duties of human life. Those who do not offer their food to the Lord eat
nothing but sin and subject themselves to various types of distress, which are
the results of sin (Bg. 3.13).

The root of sin is deliberate disobedience of the laws of nature through
disregarding the proprietorship of the Lord. Disobeying the laws of nature or
the order of the Lord brings ruin to a human being. Conversely, one who is
sober, who knows the laws of nature, and who is not influenced by
unnecessary attachment or aversion is sure to be recognized by the Lord and
thus become eligible to go back to Godhead, back to the eternal home.
bhajahū re mana śrī-nanda-nandana
abhaya-caraṇāravinda re
durlabha mānava-janama sat-sańge
taroho e bhava-sindhu re

śīta ātapa bāta bariṣaṇa
e dina jāminī jāgi re
biphale sevinu kṛpaṇa durajana
capala sukha-laba lāgi' re

e dhana, yaubana, putra, parijana
ithe ki āche paratīti re
kamala-dala-jala, jīvana ṭalamala
bhajahū hari-pada nīti re

śravaṇa, kīrtana, smaraṇa, vandana,
pāda-sevana, dāsya re
pūjana, sakhī-jana, ātma-nivedana
govinda-dāsa-abhilāṣa re

1) O mind just worship the lotus feet of the son of Nanda,
which make one fearless. Having obtained this rare human
birth, cross over this ocean of worldly existence through the
association of saintly persons.

2) Both in the day and at night I remain sleepless, suffering the
pains of the heat and cold, the wind and the rain. For a fraction
of flickering happiness I have uselessly served wicked and
miserly men.

3) What assurance of real happiness is there in all of one's
wealth, youthfulness, sons, and family members? This life is
tottering like a drop of water on a lotus petal; therefore you
should always serve and worship the divine feet of Lord Hari.

4) It is the desire and great longing of Govinda Dasa to engage
himself in the nine processes of bhakti, namely hearing the
glories of Lord Hari and chanting those glories, constantly
remembering Him and offering prayers to Him, serving the
Lord's lotus feet, serving the Supreme Lord as a servant,
worshiping Him with flowers and incense and so forth, serving
Him as a friend, and completely offering the Lord one's very

               Purport by His Divine Grace Srila Prabhpada

Bhajahu re mana sri-nanda-nandana-abhaya caranaravinda
re. This is a song sung by Govinda dasa, poet Govinda dasa.
He’s addressing his mind, because, after all, we have to work
with the cooperation of our mind. If our mind is disturbed, if the
mind is dragging us to choose something else, then it is very
difficult to concentrate in one sort of business. That is
practical. Therefore the yoga system means to control the
mind. It is a mechanical process of controlling the mind.
Because without controlling the mind, without the mind being
not disturbed, nobody can make any spiritual progress. But our
Vaisnava system is to engage the mind directly in devotional
service so that it may not go outside the scope of devotional
service. That is our system. And that is practical. If we
concentrate our mind on the lotus feet of Krsna, arcanam—
sravanam kirtanam visnoh, smaranam pada-sevanam—pada-
sevanam [SB 7.5.23], then automatically mind becomes
controlled. The yogis are trying artificially to control the mind,
but they are failing. There are many instances big, big yogis
fail. So anything done artificially is not possible to be perfectly
done. Therefore the system of controlling the mind means you
give the mind better engagement, then mind will not be
attracted by inferior energy. This is the science or secret of

So Govinda dasa is trying to fix up the mind on the lotus feet of
Krsna which is known as abhaya-carana. Abhaya means
“where there is no fear.’’ Just like we deposit our money in a
reliable bank because we think there is no fear of loss. That is
called abhaya, “without any fear,’’ and carana means “lotus
feet.’’ So Govinda dasa is advising his mind, hu re mana “My
dear mind,’’ hu re addressing the mind. Bhaja hu re mana.
Bhaja. Bhaja means “be engaged in devotional service.’’ Bhaja
hu re mana sri-nanda-nandana, “in the service of Krsna, the
son of Nanda.’’ There are many, many Krsnas, but we are
concerned with the particular Krsna who appeared as the son
of Nanda Maharaja and the son of Vasudeva. Therefore he
says particularly just like we identify one person his name, his
father’s name, then it is perfectly identified. So, he says sri
nanda-nandana; bhajahu re mana sri-nanda-nandana abhaya-
caranaravinda re, “His Lotus Feet is secure to take shelter of.’’
There are many slokas in the Bhagavatam about this:
samasrita ye pada-pallava-plavam mahat-padam punya-yaso
murareh. Mahat-padam, “Under the Lotus Feet of Krsna, the
whole material creation is resting.’’ So if such a gigantic
creation can rest, so if I am insignificant tiny living being, if I
take shelter at the Lotus Feet, which is fearless, of Krsna, then
my security is guaranteed. Bhajahu re mana sri-nanda-
nandana, abhaya carana-ravinda re, durlabha manava-janama
sat-sange, taroho e bhava-sindhu re. Durlabha, “very rarely
got this human form of life.’’ Durlabha manava-janama. So in
order to fix up our mind on the Lotus Feet of Krsna, it is
necessary that we should live in the association of devotees.
Durlabha manava-janama sat-sange. Sat-sange means “in the
association of devotees.’’ (If we) don’t live in the association of
devotees, if we try to fix up our mind on the lotus feet of Krsna
independently, it will be not possible. It will be failure.
Therefore he says sat-sange, “in the association of devotees.”
Taroho e bhava-sindhu re, “the real purpose of life is to cross
over the ocean of nescience.’’ So if we fix up our mind on the
Lotus Feet of Krsna in the association of devotees, then we
can very easily cross over the ocean of nescience, the material
existence. Then, what is my present business? Now my
present business is: sita atapa bata barisana, e dina jamini jagi
re. My material engagement is that “I don’t care for severe
cold, I don’t care for scorching heat, I don’t care for sleeping at
night; I am working hard day and night.’’ Sita atapa bata
barisana, e dina jamini jagi re. And what for? Krpana, bhipale
sevinu krpana durajana, “for the service of krpana dura-jana.’’
Krpana durajana means outsiders. The so-called material
society, friendship, love, etc., they are actually outsiders. They
can not give me actual spiritual advancement of life. But we
are engaged in the service of society, friendship, or love,
nationalism, socialism, so many. Our engagements are
various, but that is biphale. Biphale means “without any
result.’’ Result will be that I create a certain type of mentality in
order to protect the so-called country, society, family, and at
the time of death I will have to accept a body according to my
mentality. So people are accepting so many abominable
means to carry on this business of society, friendship, and
love, so-called. The result is that he is developing a certain
type of mentality which is not human, and the result will be next
life he’ll be forced to accept a body according to that mentality.
Therefore krpana durajana. Krpana means “miser.’’ They’ll not
give me any intelligence, any enlightenment of my real need of
life, but still we are engaged in the service of such durajana,
“outsider.’’ Biphale sevinu krpana durajana, capala sukha-laba
lagi’ re, and there is little happiness. Otherwise, how a man
can work so hard day and night. The happiness is sex
enjoyment, capala, “flickering.’’ Vidyapati sings, tatala saikate
vari bindu-sama, “That happiness is just like a drop of water in
the desert.’’ Desert requires water but if you take little water
and sprinkle over it, “Now take water,’’ so what is the value of
that water? Similarly, we are hankering after eternal
happiness, what these society, friendship and love will give
us? Therefore we are simply wasting our time in the matter of
deriving happiness from this so-called materialistic way of life
maintaining society, friendship and so forth, simply wasting.
Biphale. Biphale means “without any good result.’’ Biphale
sevinu krpana durajana, capala sukha-laba lagi’ re. “Never
mind, I shall enjoy personally. I’ve got my youthful life, I can
earn money, and I don’t care for my family.’’ Actually this is now
happening at the present moment. Nobody cares for family, but
he is busy only for maintaining himself, to utilize his youthful
life, and so many things. Govinda Dasa poet is advising, “My
dear mind, I accept that now you have got youthful life, you can
enjoy.’’ Therefore, you say e dhana yaubana putra parijana,
ithe ki ache paratiti re, “this accumulation of wealth: earning
money; and this youthful life: enjoying.’’ E dhana yaubana
putra parijana, and by society, friendship and love, is there any
actual happiness or transcendental happiness? Ithe ki ache
paratiti re, “It is something like the water on the lotus leaf.’’
Kamala-dala-jala, jivana talamala, “It is this existence of water
is tiltering, at any moment will fall down.’’ Actually, all of this
youthful enjoyment or money-making business, at any moment
it can be finished. So actually you can not believe or bring your
faith in that sort of happiness. That is not good because it can
be finished at any moment. These people are engaged in
making skyscraper buildings, and bank balance, and having
good motorcars, and so many things they are trying to enjoy,
but forgetting that any moment it can be finished. Any moment.
So it is just like kamala-dala-jala, “keeping water on the lotus
leaf.’’ It does not stand, it is tilted, can fall down, any moment.
The example is very nice. Therefore he’s advising, sravana
kirtana, he is instructing the mind that, “don’t do this, don’t do
this,’’ so many negative things. Then the next question will be
then actually, mind may ask Govinda Dasa, “Actually what do
you want to do? You are negativating all these material
engagements that’s all right, then what is your positive
proposal?’’ He says, “Yes, my positive proposal is this:
sravana kirtana smarana vandana, pada-sevana dasya re,
pujana sakhi-jana atma-nivedana, govinda dasa-abhilasa re.”
“My dear mind, my desire is that you kindly help me hearing
about this abhaya-caranaravinda, Krsna, sravana. And let me
chant about His glories, sravana kirtana. Let me remember, let
me serve His Lotus Feet, let me make friendship with Him.
Offer, let me offer everything what have I got to Him. These are
my desires. If you kindly cooperate with me, and then I can do
this.’’ So this is a very instructing song, the summary of the
mission of human life, and anyone who will follow this principle
will be actually happy transcendentally.

                                     Haribol    jaya Srila Prabhpada !
is never entirely
but yes quite confidential
in reality
therefore Krsna is known as Adhokṣaja

course any transcendental
collaboration in Krsna consciousness is confidential
as such
yes that is accepted
as Krsna's mercy
yes Krsna's mercy and one
gradually find out how that is
Krsna's mercy
standard of collaboration in
Krsna consciousness
has always
transcendental as Krsna's mercy
as any
collaboration in Krsna consciousness has
been as
Krsna's mercy one needs to gradually find
that is Krsna's eternal mercy
and how the
collaborative transcendental mission
of nama-sankirtana in every
town and village is
Gaudiya-vaishnava way of gradually taking others
into their confidence

krsna-varnam tvisakrsnam sangopangastra-parsadam
yajnaih sankirtana-prayair yajanti hi su-medhasah
"In this age of Kali those who are intelligent perform the
congregational chanting of the Hare Krsna maha-
mantra, worshipping the Supreme Personality of
Godhead, who appears in this age along with His
associates to inaugurate the sankirtana movement, or
chanting of the holy names. That incarnation is golden
in hue.'' (Bhag. 11.5.32)
the doctor of philosophy even
remembers how
say it
the walls
all off
heart even
the bubble
of concrete
rooms on


a mouth full of soap doesn't confuse
the great
outdoors that
more than a window


than a window so suddenly
so suddenly so suddenly way
cleaner than a window way
than a window and who wouldn't be
glad to
be glad remembering a window
cleaner now that it
over like this
yes whatever


was so
and there
the other one by the way yes
Hare Krsna with all
for Srila Prabhupada and
dancing <ॐ

Bhaktivedanta VedaBase: Bhagavad-gītā As It Is 9.17

pitāham asya jagato

mātā dhātā pitāmahaḥ

vedyaḿ pavitram oḿkāra

ṛk sāma yajur eva ca


pitā — father; aham — I; asya — of this; jagataḥ —
universe; mātā — mother; dhātā — supporter; pitāmahaḥ
— grandfather; vedyam — what is to be known; pavitram
— that which purifies; oḿ-kāra — the syllable oḿ; ṛk — the
Ṛg Veda; sāma — the Sāma Veda; yajuḥ — the Yajur
Veda; eva — certainly; ca — and.

I am the father of this universe, the mother, the support and
the grandsire. I am the object of knowledge, the purifier
and the syllable oḿ. I am also the Ṛg, the Sāma and the
Yajur Vedas.

The entire cosmic manifestations, moving and nonmoving,
are manifested by different activities of Kṛṣṇa's energy. In
the material existence we create different relationships with
different living entities who are nothing but Kṛṣṇa's
marginal energy; under the creation of prakṛti some of them
appear as our father, mother, grandfather, creator, etc., but
actually they are parts and parcels of Kṛṣṇa. As such,
these living entities who appear to be our father, mother,
etc., are nothing but Kṛṣṇa. In this verse the word dhātā
means "creator." Not only are our father and mother parts
and parcels of Kṛṣṇa, but the creator, grandmother and
grandfather, etc., are also Kṛṣṇa. Actually any living entity,
being part and parcel of Kṛṣṇa, is Kṛṣṇa. All the Vedas,
therefore, aim only toward Kṛṣṇa. Whatever we want to
know through the Vedas is but a progressive step toward
understanding Kṛṣṇa. That subject matter which helps us
purify our constitutional position is especially Kṛṣṇa.
Similarly, the living entity who is inquisitive to understand
all Vedic principles is also part and parcel of Kṛṣṇa and as
such is also Kṛṣṇa. In all the Vedic mantras the word oḿ,
called praṇava, is a transcendental sound vibration and is
also Kṛṣṇa. And because in all the hymns of the four Vedas
— Sāma, Yajur, Ṛg and Atharva — the praṇava, or
oḿkāra, is very prominent, it is understood to be Kṛṣṇa.
related to you
who one
false ego as            it


though there is nothing
else to do
it             all that
way yes
twice         it            is
all on
for this
coming around again only as
determined to
false ego with                it


yes even
there is
else to do with


anyway just like
that so
for nothing

is nothing else to
do with                    it
awesome yes
mighty yes false
of           it            will get one nowhere


as well funny that
it is
but what is     it


you know

chants Hare Krsna yes no yes
yes no one needs
one still



one can't help
as you know


but wonder what it

Far From Done