Posts in General

Srila Bhaktisiddhanta Sarasvati Thakur was known as the “Lion Guru,” producing many other “lions” who preached globally. He was a saint dedicated to destroying misconceptions and delusions while internally relishing the sweetness of Vrindavan. This duality—ferocious on the outside, tender on the inside—defined his unique approach to spirituality.

One word that epitomizes Srila Bhaktisiddhanta Sarasvati Thakur is “Destruction.” He was not a typical spiritual figure known for mere construction; he was a reformer who dismantled the misinterpretations and deviations that had infiltrated the spiritual landscape.

Destroying Sahajiyaism

Srila Bhaktisiddhanta Sarasvati Thakur, who appeared in 1874 and disappeared in 1936, took it upon himself to cleanse and elevate the movement of Lord Caitanya Mahaprabhu. At that time, scholarly and aristocratic circles regarded Mahaprabhu’s movement as degenerate, overly sentimental, and tainted with tantric practices. It was akin to the hippie movement of the 1960s and 1970s in the United States, immersed in a hallucinatory world. Through his scholarly lectures, writings, and commentaries, he crushed Sahajiyaism. His secretaries recorded his profound speeches, which were published in various magazines. He aspired to publish daily magazines, spreading the high philosophical standards of Gaudiya Vaishnavism. His erudite language, almost sanskritized Bengali, was aimed at scholarly circles, distinguishing Gaudiya Vaishnavism from the misguided Sahajiyaism.

Srila Bhaktisiddhanta Sarasvati Thakur deliberately used complex language to ensure that the philosophical depth of Gaudiya Vaishnavism was recognized. He made a significant impact, with many of his disciples being highly educated, joining from intellectual movements like Brahmo Samaj and Ramakrishna Mission. By establishing a scholarly ethos, he ensured that Lord Caitanya’s movement was seen as a high-order philosophy, unifying all Vaishnava sampradayas.

For Srila Bhaktisiddhanta Sarasvati Thakur, kirtan was not merely singing loudly but an internal and external war against deviations, misconceptions, and materialistic civilization. He fought Sahajiyaism at its root, making its proponents fear his resolute stance.

Srila Bhaktisiddhanta Sarasvati Thakur frequently participated in Vraj Mandal Parikrama, often criticizing Sahijyas. He emphasized the importance of understanding the essence of the message rather than mere imitation. His purity, strong message, and deep concern for fallen beings inspired many to join his mission.

Destroying Mayavad

Mayavad philosophy, which asserts that individual souls are God and denies the personal aspect of the divine, was another target. Srila Bhaktisiddhanta Sarasvati Thakur took immense efforts to dismantle this philosophy by publishing many books of Madhvacharya and other Vaishnava acharyas. He believed that before spreading the sweetness of God, the jungle of Mayavad had to be cleared. He traveled to South India to collect these crucial texts, ensuring their availability for devotees and scholars, debunking Mayavad through his writings and lectures.

Combatting Casteism

Srila Bhaktisiddhanta Sarasvati Thakur also fought against casteism, which was deeply entrenched in the society of his time. Brahmanas took pride in their position, claiming divine monopoly and considering Shudras and Vaishyas inferior. In a famous meeting in Balighai, Bengal, he delivered a powerful lecture, later documented in the book “Brahmana and Vaishnava.” Initially, he praised the unique position of Brahmanas as described in scriptures but then boldly stated that a Brahmana who is not a devotee of Vishnu is lower than a dog-eater. This declaration resonated deeply, earning applause and respect, but also envy from certain Brahmanas who sought to harm him. However, as a true ambassador of God, he remained unscathed.

Destroying Materialistic Civilization

To combat materialistic civilization, Srila Bhaktisiddhanta Sarasvati Thakur sent his disciples to the West to propagate Lord Caitanya Mahaprabhu’s movement. This was before A.C. Bhaktivedanta Swami Prabhupada traveled to the West. One notable disciple, Bon Maharaj, faced challenging questions from Western scholars, but Srila Prabhupada adeptly answered and defeated these queries, showcasing the profound depth and clarity of their teachings.

Conclusion

Srila Bhaktisiddhanta Sarasvati Thakur was a force of intellectual and spiritual reformation. His relentless efforts in crushing Sahajiyaism, casteism, and Mayavad established a distinct and elevated platform for Gaudiya Vaishnav His teachings and reforms continue to inspire and guide the path of pure devotion, underscoring the importance of adhering to true philosophical and devotional principles.

To effectively measure one’s progress in bhakti (devotion), one should exhibit some degree of these results in their devotional life. If not, it may indicate incorrect application of the process or misunderstanding of the principles.

1. Praśānta-manasaṁ (Fully Satisfied Mind)

The first effect of bhakti is praśānta-manasaṁ, which means one’s mind remains steadfast even in the face of great difficulties. To determine if one’s mind is truly fixed on Bhagavān, one should observe their state during chanting. If the mind does not wander while chanting, it indicates a state of praśānta-manasaṁ. It is easy to mistakenly believe that a busy mind is undisturbed, but the real test lies in the practice of chanting. Properly practiced chanting allows one to enter a state of deep focus and peace during the first round of chanting Hare Kṛṣṇa, feeling the presence of Lord and remaining calm despite ongoing problems. The knowledge that Lord is with them provides an enduring sense of peace.

2. Sukhamuttamam (Transcendental Happiness)

The second effect is sukhamuttamam, which is experiencing happiness in the happiness of Lord. This manifests as joy in serving Lord and in chanting. Unlike adhamasukh, which is happiness derived from personal pleasure, sukhamuttamam represents a higher, transcendental bliss. One can recognize this bliss when they develop a distaste for material pleasures and a disinclination towards seeking personal happiness.

3. Śānta-rajasaṁ (Peaceful Mind)

The third effect, śānta-rajasaṁ, is characterized by a peaceful mind free from distractions, laziness, and anarthas (unwanted things). This state eliminates mental unrest and ensures enthusiasm in devotional activities.

4. Brahma-bhūtam (Union with Bhagavān)

The fourth effect is brahma-bhūtam, which involves establishing a profound connection with Lord, feeling that Lord is one’s own, and developing deep emotions for Him. This connection naturally manifests during chanting, fostering a sense of belonging to Bhagavān’s divine family.

5. Akalmaṣam (Freedom from Impurity)

The fifth effect, akalmaṣam, signifies freedom from the tendency to seek self-happiness (sva-sukhavāsana). This purity aligns with dharma, leading one to despise the habit of self-pleasure and instead focus on pleasing Lord and His devotees.

If these effects are not apparent during chanting, maṅgala-āratī, or serving Lord and His devotees, it suggests an issue in the practice that needs addressing. Revisiting and rectifying mistakes is essential. Often, devotees overlook these progress markers, focusing instead on staying busy with services, which can be misleading.

To conclude, the five effects of bhakti—praśānta-manasaṁ, sukhamuttamam, śānta-rajasaṁ, brahma-bhūtam, and akalmaṣam—serve as essential benchmarks for measuring progress in devotional life. Each effect signifies a deeper connection with Lord, characterized by a peaceful and fixed mind, transcendental happiness, the eradication of distractions, a profound union with the divine, and purity from self-centered desires. Recognizing these effects is crucial for ensuring that one’s practice of bhakti is aligned with the true principles of devotion. If these results are not evident, it may be necessary to revisit and refine one’s practice according to the guidelines provided in the Bhagavad Gita, ensuring that the journey of bhakti is both meaningful and fulfilling.

Govardhan Lila is indeed a beautiful and profound pastime of Lord Krishna, filled with deep spiritual lessons and symbolism. Here are some key points about this divine event:

The Meaning of Govardhan

The word “Govardhan” is derived from two Sanskrit words: “Go” and “Vardhan.” “Go” can mean earth, cows, gopis (cowherd girls), mountain, clouds, and renunciation, while “Vardhan” means to intensify or increase. Therefore, Govardhan signifies:

• Krishna increases the bliss of the earth (Vraj Bhumi) by standing on it.
• Krishna gives bliss to the cows, earning Him the name Govinda, the protector of cows.
• Krishna gives bliss to the gopis, the cowherd girls who love Him deeply.
• Krishna gives bliss to the mountain, Govardhan, by touching it with his hands and feet.
• Krishna gives bliss to the clouds, represented by Indra, by overcoming his pride and making him surrender.

The Teachings of Govardhan Lila

Govardhan Lila imparts several important lessons about devotion and service:

• Service in Bliss: Despite suffering and miseries, Govardhan was in bliss because he was serving Krishna. This teaches that service to the divine can transform suffering into joy.

• Contact with Krishna:  Govardhan was blessed to be in contact with Krishna for seven days and nights, showing that through service, one can come into contact with the divine and find true satisfaction.
• Empowerment through Service: By serving Krishna, devotees can achieve more than they could on their own, as Krishna empowers those who serve him.
• Satisfying Krishna: Govardhan’s example shows that a devotee’s ultimate goal should be to increase the pleasure of the Lord in all respects.
• Engaging Others in Service: The best way to serve Krishna is by engaging others in His service, thereby expanding the circle of devotion.
• Making Krishna Remember His Devotees: When we remind Krishna of His devotees and make them happy, it pleases him even more. Conversely, trying to separate Krishna from His devotees can invoke his displeasure.
• Intensifying Service: By learning from Govardhan, we can intensify our service to Krishna, ensuring that our actions are always aimed at increasing His pleasure and the well-being of His devotees.

These teachings encourage us to deepen our devotion and service, always keeping Krishna and His devotees at the center of our actions.

This pastime also highlights the themes of bliss and renunciation, as Krishna and His devotees experience the highest joy and detachment from material miseries.

Among the nine processes of bhakti, śravaṇam (hearing) and kīrtanam (chanting or glorifying) are particularly emphasized. Kīrtanam is considered the most important, as stated in the Caitanya Caritāmṛta (CC Antya 4.71): “tāra madhye sarva-śreṣṭha nāma-saṅkīrtana.”

Kīrtanam encompasses various forms of glorification:

• Nāma-kīrtanam: Chanting the holy names of Bhagavān.
• Rūpa-kīrtanam: Glorifying the divine form of Bhagavān.
• Guṇa-kīrtanam: Praising the qualities of Bhagavān.
• Līlā-kīrtanam: Narrating the pastimes of Bhagavān.

The essence of kīrtanam is to praise Lord, as encapsulated in the phrase

“bolo kṛṣṇa bhajo kṛṣṇa koro kṛṣṇa-sikha.”

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākur expanded the meaning of kīrtanam to include preaching and spreading the glories of Lord. This can be done through lectures, book distribution, and other forms of outreach, all aimed at inspiring others to glorify God.

Glorification of God requires a focused mind, and kīrtanam helps devotees fix their minds on the divine, making it an essential practice in the path of bhakti.

Engaging faculties in chanting means sankirtan which involves focusing the mind, senses, intelligence, and ego on the holy name of Bhagavān. Here’s a breakdown of what happens when one engages these faculties:

Engaging the Mind

Fixing the mind on God’s name means concentrating on the sound vibration of the holy name. This practice helps prevent the mind from wandering. When the mind is fixed on the holy name, it naturally leads to smaraṇam (remembrance) of God’s form, qualities, and pastimes. This remembrance brings about a deep sense of connection and devotion. The mind’s functions—thinking, feeling, and willing—become aligned with thoughts of God, experiencing His mercy, and desiring to serve Him.

Engaging the Senses

The senses, particularly hearing, play a crucial role in chanting. The Upaniṣads state that the ears are the entrances to the ātmā (soul). By listening to the holy name, the ātmā becomes strengthened. This practice is known as śravaṇam (hearing) and is essential for spiritual growth. It is important to avoid allowing negative influences like lust, anger, greed, and criticism to enter through the ears, as these can disturb the mind and soul.

Engaging the Intelligence

The function of intelligence (buddhi) is to apply logic and provide conviction. When chanting, the intelligence reinforces the understanding that one is a servant of Kṛṣṇa. This conviction helps control and direct the thoughts of the mind, ensuring that the thought of being a servant of Kṛṣṇa remains constant. This alignment of intelligence with the holy name strengthens one’s determination and devotion.

Engaging the Ego

Fixing one’s ahankār (ego) in the holy name means aligning the sense of self and identity with the divine. Ahankār, which fosters the “Me and mine” concept, when fixed in the holy name, transforms this identification to a divine connection, making one feel that Rādhā and Kṛṣṇa are one’s own. This shift from self-centeredness to divine-centeredness helps in seeing oneself as part of a larger, divine reality.

Engaging the Soul

Fixing one’s ātmā (soul) in God’s name involves aligning one’s deepest intentions and resolutions (saṅkalpa) with the desire to please Him. The ātmā provides the power for the mind to make resolutions, and when these resolutions are focused on pleasing God, one’s entire existence becomes dedicated to His service.

In this state, every action, thought, and prayer is aimed at pleasing God. This dedication is reflected in the practice of sankīrtanam (congregational chanting), where all faculties are engaged in chanting the holy name. This practice helps one overcome māyā (illusion) and achieve spiritual victory, as expressed in the phrase

“paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam”

(all glories to the congregational chanting of the holy names of Krishna).

Ultimately, this means living and dying with the sole purpose of pleasing God, and praying for His mercy to ensure that one’s life and death are aligned with His will. This is a profound aspect of kīrtanam .

Chanting, therefore, is a holistic practice that engages multiple aspects of one’s being, leading to spiritual growth and a deeper connection with the divine.

The essence of saṅkīrtanam and its profound impact on one’s spiritual journey:

Connection with God: Through continuous saṅkīrtanam, one’s sambandha-jñāna (knowledge of one’s relationship with the Divine) matures. This leads to a deep realization that one belongs to the spiritual world rather than the material one. This connection brings inner guidance from God, helping one discern right from wrong. Advanced devotees, feeling this connection, often yearn to return to the spiritual realm, especially during times of disturbance, which intensifies their desire to attain God.

Development of Vairāgya: Saṅkīrtanam fosters a growing attraction to God and a corresponding distaste for the material world. This detachment (vairāgya) is a sign of spiritual progress. As one develops a liking for God, His devotees, and His abode, one desires to stay with them, which requires becoming like them in purity and devotion.

Purity and Bhoga-Vāsana: God and His devotees are pure and free from bhoga-vāsana (desire for material enjoyment). This purity inspires devotees to give up their own bhoga-vāsana to gain their association.

Genuine Vairāgya: True vairāgya is not just about disliking the material world but developing a genuine feeling of detachment. This detachment is not merely sentimental but comes from a deep realization and attraction to Bhagavān.

Chanting and Remembrance: Chanting Hare Kṛṣṇa brings joy by remembering the divine pastimes and associates of God, such as Rādhā, Kṛṣṇa, Yaśoda, Nanda Mahārāj, the gopīs, and the gopas. This remembrance contrasts with the negative feelings towards the material world, reinforcing the desire to reside in Goloka.

Saṅkīrtanam transform one’s spiritual journey, leading to a deeper connection with the divine and a natural detachment from the material world.

As far as Gaudiya theology is concerned, we are exclusively devoted to Srimati Radharani. Our founder acharya, Srila Prabhupada, and his Guru, Bhaktisiddhanta Sarasvati Thakur, emphasized that we are shuddha-shakta—pure worshipers of energy. While people in Bengal who worship Kali are called tantrics, we worship the energy of Lord Krishna ie Srimati Radharani.

Types of Tantrics

Tantrics are of two types: left-wing and right-wing. Left-wing tantrics worship Durga and practice black magic, whereas right-wing tantrics worship Radha. We, however, worship the divine love of Srimati Radharani for Krishna—that’s her magic.

The Importance of Srimati Radharani

Understanding who Srimati Radharani is and how she can enchant and attract Krishna is crucial, especially today on Radha Ashtami. It is only through Radharani that we can approach Krishna.

Srimati Radharani’s Unique Position

Govindānandinī rādhā, govinda-mohinī.

Krishna das Kaviraj Goswami says that Srimati Radharani gives pleasure to Sri Krishna and Govinda-mohini is the only one in entire Vrindavan who can attract Krishna. No one else in Vrindavan can enchant Him—not His servants, His best friends, His parents, nor even the other gopis. Krishna is under the control of Srimati Radha, and He cannot be controlled by anyone else. This is why one of the names of Srimati Radharani is Damodara-rati-vardhana-vese—she can bind Shri Krishna with the chords of love.

Embodiment of All Goddesses

Govinda-sarvasva, sarva-kāntā-śiromaṇi.

For Her, Krishna is everything. She is the embodiment of all the goddesses. It is said that if you take Krishna and extract all of His mercy and love for all the living entities in this entire universe and His devotees, and if you give a form to it, that form would be Srimati Radharani.

Approach to Worship

For this reason, the residents of Vrindavan seek to approach Krishna through Her. We Vaishnavas worship Srimati Radharani by offering this verse from CC Adi lila 4.83.

devī kṛṣṇa-mayī proktā
rādhikā para-devatā
sarva-lakṣmī-mayī sarva-
kāntiḥ sammohinī parā

Meanings of “Devi” According to Krishna Das Goswami

1. Dyotamānā: This means “full of effulgence.” Srila Prabhupada writes that it signifies “shining with love for Krishna.” Krishna is attracted to Srimati Radharani not because of her physical beauty, although she is the most beautiful female in the entire universe, even in the spiritual world. Instead, Krishna is drawn to Her shining devotion, which illuminates the entire universe. Everyone, including Lakshmi, Sachi, Uma, Brahma, and Shiva, praises Radharani for Her love. The term “shining” also refers to her knowledge and beauty.
2. Paramā Sundarī This means “the most beautiful female.” Radharani’s beauty is attributed to Her qualities. Scriptures advise not to judge anyone by their physical appearance. A person is known by their qualities, and in the eyes of Lord Krishna, Radharani is the most beautiful because of Her 25 qualities, which can control Krishna, who has infinite qualities. This may not be mathematically rational, but in the spiritual world, even one of her qualities is so profound that it can bring Krishna under her control.
3. Kṛṣṇa-pūjā-krīḍāra vasati nagarī: This means “the lovely abode of worship and love sports of Lord Krishna.” Radharani worships Krishna not with incense and lamps, although in the spiritual world, the gopis offer him lamps, incense, and flowers. Instead, her mode of worship is through Her glances, sweet words, anger, jealousy, cooking, and silence. She teaches us that the best mode of worship of Krishna is through activities done for him. She embodies service and shows us that to please Krishna, one must express their love through actions, which is the true worship of Lord Krishna.

Meaning of the Name “Radha”

The name “Radha” is derived from the Sanskrit word “aradhana,” which means worship. Radha is considered the supreme devotee of Lord Krishna, and Her primary role is to fulfill Krishna’s desires and serve Him with utmost devotion.

In the Puranas, Radha is often referred to as “Radhika,” highlighting Her exceptional ability to worship and please Krishna. She is seen as the embodiment of devotion and love, teaching devotees how to serve and satisfy Krishna.

Srila Prabhupada says in one of his lectures that if you want to approach Krishna, you should approach Radha. If Radha recommends to Krishna, “Here is a good boy or girl, please accept them,” Krishna is obliged to accept them. Prabhupada also says that Radharani is the pleasure potency of Krishna, known as Haladini Shakti. Whatever pleasure any devotee attains by serving Krishna is due to the blessings of Radha.

Radha’s Role in Devotion

Radha’s role is not just limited to being Krishna’s consort; She is also the guiding force for devotees, inspiring them from within to serve Krishna better. This concept is central to the teachings of Gaudiya Vaishnavism, which holds that serving in the camp of Radha is greater than being directly with God.

Blessings on Radha Ashtami

Today marks the manifestation of Srimati Radharani in this material world. On such auspicious occasions, Radha is showering blessings on all her devotees and all those who approach Her. The more we understand Her and delve into her mysteries with an attitude of reverence, the more She will bless us.

Srimati Radharani Ki Jai!

Prajalpa (idle talk) and jalpa (argumentative speech) can be detrimental to one’s spiritual progress. Vāṇī (speech) is a powerful tool that can either uplift or spoil one’s devotion.

In the context of nyāya (logic), the sixteen types of speech include various forms of debate and discussion. Jalpa,  is a type of debate where the goal is to defeat the opponent rather than seek the truth. This is akin to a lawyer’s approach, focusing on winning the argument rather than uncovering the truth. Such discussions are common but not conducive to spiritual growth.

The remaining types of arguments fall under prajalpa, which should be avoided by devotees. Here are the four main types of prajalpa :

1. Saṁśaya: Unnecessary doubt. While healthy skepticism can aid understanding, constant doubting even after evidence is provided is unproductive.
2. Vāda: Discussions aimed at understanding the truth but with both parties holding their own versions of it. This includes debates between Vaiṣṇavas and Māyāvādīs. Such discussions can be divisive and are best avoided.
3. Vitaṅḍa: Denying the opponent’s argument regardless of its validity. This often happens between senior and junior devotees, where the senior dismisses the junior’s points due to their relative inexperience.
4. Jāti: Using examples without logical basis to convince others. Arguments based on superficial similarities or differences fall into this category.

Some very important principles for maintaining harmony and spiritual focus within the devotee community.

1. Avoid Useless Talk: It’s crucial to avoid speaking unnecessarily or making assumptions when conversing with other devotees. Misunderstandings can easily arise, leading to discord.
2. Speak Carefully: Even with close devotee friends, one should be mindful of their words. Gossip and idle talk can spread quickly and cause harm.
3. Speak Dharma: According to the Manu Saṁhitā, one should always speak in alignment with dharma, even in jest. Loose talk and negative comments about others should be avoided.
4. Instilling Envy: Speaking ill of someone to another person can create envy and negative feelings. This can lead to Vaiṣṇava-aparādha (offenses against devotees), which is highly detrimental.
5. Maintaining Faith: Careless comments can cause others to lose faith in the speaker and lead to isolation within the community. It’s important to foster positive thoughts and avoid spreading negativity.
6. Remembering Kṛṣṇa: Engaging in frivolous talk can distract one from remembering Kṛṣṇa. Always strive to keep Kṛṣṇa in mind and avoid forgetfulness.
7. Face-to-Face Criticism: Criticize others directly and constructively, rather than behind their backs. Conversely, appreciate others when they are not present. This helps build trust and respect.

It’s clear that this term encompasses a wide range of meanings, each with significant implications for a devotee’s life. Here’s a summary of the key points :

Food (Āhāra):

Devotees should avoid excessive and opulent prasādam.

Offer the best food to the Lord but consume simple prasādam personally.

Brahmacārīs and gṛhasthas should limit their intake of sweets.

Money (Āhāra):

In bhakti, atyāhāra means not collecting more funds than necessary.

Funds should be used solely for the service of the Lord.

Gṛhasthas should avoid over-accumulating money to save time for bhakti.

Impressions (Saṁskāra):

The mind’s food consists of impressions from sense objects.

Avoid unnecessary engagement with sense objects to prevent unwanted impressions.

Resolve (Saṅkalpa):              

The food of the ātmā is saṅkalpa.

Devotees should have realistic and achievable saṅkalpas.

Unrealistic goals, like attaining Kṛṣṇa prem in a short time, fall under atyāhāra.

Knowledge (Jñāna):

The food of the buddhi is jñāna.

Avoid excessive or useless knowledge.

Read only as much as necessary for service.

 Occupation (Āhāra):

The food of life is occupation.

Devotees should not work more than eight hours a day.

Excessive work is considered atyāhāra. 

This is  a comprehensive understanding of how to balance these aspects in a devotee’s life. It’s a valuable guide for anyone practicing bhakti. This balanced approach helps devotees focus on their spiritual practice while managing their worldly responsibilities.

Kṛṣṇa possesses unlimited qualities, but He specifically exhibited sixty-four qualities in human society. These qualities can be categorized as follows:

1. Fifty Qualities common to Jīvātmā and Kṛṣṇa:
   • These are shared attributes between all living beings (jīvātmā) and Kṛṣṇa.
2. Five Qualities common to Śiva and Kṛṣṇa:
   • These qualities are shared by Lord Śiva and Kṛṣṇa.
3. Five Qualities common to Nārāyaṇa and Kṛṣṇa:
   • These are qualities that both Lord Nārāyaṇa and Kṛṣṇa possess.
4. Two and a Half Qualities common to Rāma and Kṛṣṇa:
   • These are shared attributes between Lord Rāma and Kṛṣṇa.
5. One and a Half Qualities Unique to Kṛṣṇa:
   • These qualities are exclusively present in Lord Kṛṣṇa.

Among these sixty-four qualities, Bhagavān’s beauty shines prominently. For Gauḍiya Vaiṣṇavas, Śrī (beauty) is considered the most important quality.

Let’s delve into the sweet qualities of Lord Kṛṣṇa, focusing on His beauty and other attributes.

1. Suramyaaṅgaḥ (Beauty): This quality refers to one whose limbs are exceptionally beautiful. In the Gauḍiya Vaiṣṇava tradition, when we discuss Lord Kṛṣṇa in Vṛndāvana, His beauty (śrī) takes center stage. Let’s explore some aspects of His divine form:

Face: Kṛṣṇa’s face is compared to the moon, radiating a gentle and captivating glow.

Thighs: His thighs resemble an elephant’s trunk, symbolizing strength and grace.

Shoulders: Like sturdy pillars, His shoulders support the weight of the universe.

Hands: His hands resemble delicate lotus flowers, signifying purity and compassion.

Chest: Kṛṣṇa’s chest is expansive, akin to a wide door, welcoming all devotees.        

Waist: His waist is slender, adding to His overall aesthetic appeal.

Softness: His entire body exudes softness, inviting affection and devotion.

2.  Sarva-sat-lakṣānvitaḥ (Possessing All Good Qualities): Lord Kṛṣṇa embodies every positive attribute. His character is flawless, and His actions are guided by wisdom, compassion, and love.

3.  Rucira (Invoking Interest and Pleasure): Kṛṣṇa’s beauty captivates not only devotees but even asuras (demonic beings). For instance:

• Jharāsandha and Kāliya: These asuras momentarily appreciated Kṛṣṇa’s beauty but later succumbed to their hatred and ill intentions.
• Ānanda (Bliss): Bhagavān’s quality lies in granting bliss to anyone who beholds Him. This joy is inherent in the object (Kṛṣṇa) and not dependent on the observer (seer). Devotees, through their unwavering bhakti, can sustain this bliss.
• Asuras vs. Sura: While asuras experience fleeting pleasure, devotees relish ever-deepening joy by appreciating Kṛṣṇa’s beauty.

 Kṛṣṇa’s beauty transcends mere physical appearance—it encompasses His divine qualities, which inspire devotion and love in the hearts of His devotees.

4.Tejasaḥ (Effulgence and Influence): Bhagavān’s qualities resonate throughout the universe. His form emits a radiant effulgence that leaves a lasting impact on all who behold Him. Even asuras like Cāṇūra and Muṣṭika were awestruck by His divine glow in the wrestling arena. This effect isn’t limited to devotees; it touches both suras (divine beings) and asuras (demonic entities). However, in non-devotees, it fades quickly, whereas in devotees, it lingers, deepening their connection.

Kṛṣṇa’s speech isn’t just about language—it’s a divine expression that resonates with love, wisdom, and truth.

5. Bala (Strength): Kṛṣṇa’s strength is awe-inspiring. He effortlessly lifted Govardhan Hill, much like an elephant lifting a small ball. Similarly, He tossed Ariṣṭāsura—a massive demon whose head touched the sky—like a child playing with a cotton ball. His divine might transcends ordinary limits.

6.Vyasānvitaḥ (Beautiful Kiśora Form): In His youthful kiśora form, Kṛṣṇa’s beauty reaches its pinnacle. His enchanting appearance captivates hearts, drawing devotees into ever-deepening love and devotion.

7.Speech: Bhagavān’s speech possesses remarkable qualities:

Vividhaadbhutabhāṣāvit (Multilingual): Kṛṣṇa understands and speaks various languages, including the celestial language of birds and even Sanskrit, the language of the demigods.

Satya-vāk, one whose words cannot be false. He always speaks the truth.

8.Priyam-vadhaḥ (Speaking dearly Even to Enemies): Kṛṣṇa’s words are filled with affection, even when addressing adversaries. For instance:

• Kāliya: When Kāliya, the venomous serpent, polluted the Yamunā River, Kṛṣṇa chastised him but also showed kindness by sparing his life.
• Pauṇḍraka: Despite Pauṇḍraka’s false claim of being Lord Viṣṇu, Kṛṣṇa engaged in playful dialogue with him, revealing the truth without malice.

9.Vāva-duḥkh (Clever and Endearing Speech): Kṛṣṇa’s words are both clever and endearing. His playful exchanges with the gopīs (cowherd maidens) in Vṛndāvana exemplify this quality. His sweet and witty responses captivate hearts and create an intimate bond with devotees.

Kṛṣṇa’s speech isn’t just about language—it’s a divine expression that resonates with love, wisdom, and truth.

Indeed, contemplating these divine qualities brings us closer to the essence of devotion and the blissful experience of ānanda. May our hearts remain pure, receptive, and ever appreciative of Lord Kṛṣṇa’s beauty and grace.

Sanatana Dharma is like a road map. It provides the basic rules by which human society must function to remain happy and in harmony. But what is Sanatana Dharma? Providing rules is its function, but not its definition. So, what is the definition?

Sanatana Dharma is defined as the eternal occupation of all living entities. It is an intrinsic quality that can never be taken away from them. This implies that every human must engage in an activity, without which they can never become truly happy and satisfied. That essential activity is devotion to the Lord. Without devotion, no one can achieve happiness, regardless of their efforts.

But then, what is devotion? Is it merely a sentiment for the Lord, or a set of religious practices? Devotion is based on three fundamental principles: yajña (sacrifice), dāna (charity), and tapa (austerity). One may belong to any theistic religion, but these principles will remain the same. Let’s begin to explore them.

Yajña: Selfless Action

Yajña means selfless action, not necessarily a fire sacrifice. It involves giving up one’s selfishness, attachment to personal ideas, and self-satisfaction, and working for the satisfaction of Viṣṇu, the Supreme Personality of Godhead.

Yajña is the way to express one’s gratitude to the Lord, who is the source and maintainer of everything. People write gratitude journals, that can also be a type of yajna. But simply writing journals, and not expressing gratitude is incomplete. One must serve God as an expression of that gratitude and then all is perfect.

Service to God can be done by practical actions of chanting the holy names of Lord, reading the scriptures, serving the saints, and spreading the message of Lord.

Dāna: Charity

Dāna means charity, which is the voluntary act of giving away one’s material possessions for a noble cause. But to whom should we give?

Many believe that NGOs are mostly corrupt, with money given in charity often being misused and directed towards the wrong causes. Anything offered for free is sometimes considered to be useless, or even harmful, with a sinister intention behind it.

According to the Mahabharata, the best way to perform charity in this age of hypocrisy is to give to the Lord and His devotees.

Dāna can take various forms, such as building temples, supporting preaching activities, and distributing books. It is a sign of generosity and compassion, qualities of a noble person.

The debate about giving charity directly to the poor and suffering is complex. Some argue that poverty and suffering are choices, not mere chance. This perspective suggests that villagers migrate to big cities primarily due to desires, using financial crisis as an excuse, and then face poverty. Sufferings are seen as the result of our own negative psychological intentions and emotions, which manifest as diseases in the body and mind. The principle of ‘like attracts like’ implies that evil attracts evil, and suffering is considered an evil.

Therefore, helping the poor and suffering is viewed not as charity, but as a temporary solution to their problems. True charity, according to this viewpoint, is to connect them with God, which will eliminate their desires and, consequently, their poverty. It will also dissolve their negativity, al along with their sufferings.

Dāna is a way to free oneself from the bondage of greed and attachment, the root causes of suffering. It also helps to purify one’s wealth, which may be tainted by sin, even if earned honestly. Above all, Dāna pleases the Lord, who is the true owner and enjoyer of everything.

Tapa: Austerity

Tapa means austerity, the voluntary acceptance of bodily and mental pains to achieve a higher purpose in life. It is a method to discipline and control one’s senses, mind, and intelligence, which are often disturbed by lust, anger, and illusion. This discipline helps to purify one’s consciousness, which is obscured by ignorance and false ego.

Tapa attracts the mercy and grace of the Lord, the source of all knowledge and bliss, because it is a sign of determination and sincerity.

Tapa can be practiced by adhering to the rules and regulations of spiritual life, observing fasts and vows, living a simple and humble life, and tolerating difficulties and risks in serving the Lord. Enduring challenges in spreading the message of Bhagavān (preaching) is tapa. It requires energy and enthusiasm to help people understand the science of devotion (bhakti).

Conclusion

Yajña, dāna, and tapa are the three principles of devotion or, in other words, Sanatana Dharma which support and sustain the spiritual welfare of the individual and the society. Not only spiritual welfare but even the material welfare of people can be taken care of by Sanatan Dharma, since when the Lord is pleased everything will be perfectly taken care of by the Lord.

Thus by performing these three principles, one can achieve success in both worlds, and finally the ultimate goal of life, the love of God. This is the way to be safe and happy in this world and the next.

Some people are confused about the concept of God in sanātana dharma, or the eternal way of life. They think that there are many Gods, such as Kṛṣṇa, Śiva, Durgā, Brahma, and others. This confusion has made some of the modern youth turn away from spirituality. However, according to the Vedic tradition, there is only one supreme God, and He is Kṛṣṇa. The other deities are demigods, who are subordinate to Him. They are not Bhagavān, the supreme controller.

The confusion arises from the misinterpretation of the Vedas and the Purāṇas, the ancient scriptures of sanātana dharma. The Vedas clearly state that only Viṣṇu and Kṛṣṇa are Bhagavān, and they are the same person. The Purāṇas also use the word Bhagavān in a broad sense, depending on the context. For example, Śiva is called Bhagavān, īśvara, and maheśvara because he is the controller of this universe. Viṣṇu and Kṛṣṇa are called Bhagavān because they control both the material and the spiritualworlds. Brahma controls only the fourteen planetary systems. Brahma, Śiva, and Kṛṣṇa are all īśvaras, or controllers, but there is a difference. Brahma is called īśvara, Śiva is called maheśvara, and Kṛṣṇa is called parameśvara. Kṛṣṇa is the supreme controller of all other controllers.

There is no contradiction in the Purāṇas. They use the word Bhagavān in a literal sense, meaning the supreme controller. One can be supreme at various levels, so the word Bhagavān can refer to different deities in different situations. However, the Vedas accept only one God, who is the source of everything.

Om tad visnoh paramam padam sada pasyanti surayah (Rg Veda 1.22.20).

The Kṛṣṇa Upaniṣad, a part of the Ṛg Veda, clearly states that Kṛṣṇa is Bhagavān:

om kṛṣṇo vai sacit-ananda kṛṣṇa aˉdi-puruṣam ̇kṛṣṇaḥ puruṣottamah

Kṛṣṇa is the eternal, blissful, and conscious person, the original and the best of all persons.

The Gopāla-tāpanī Upaniṣad, the Kaṭha Upaniṣad, and the Chāndogya Upaniṣad also state that Kṛṣṇa is Bhagavān.

In the Bhagavad-gītā, (7.7) Kṛṣṇa says that there is nothing to be known beyond Him

mattaḥ parataraṁ nānyat
kiñcid asti dhanañ-jaya
mayi sarvam idaṁ protaṁ
sūtre maṇi-gaṇā iva

Brahma states that Kṛṣṇa is the original Nārāyaṇa in the Śrīmad-Bhāgavatam:10.14.14

nārāyaṇas tvaṁ na hi sarva-dehinām
ātmāsy adhīśākhila-loka-sākṣī
nārāyaṇo ’ṅgaṁ nara-bhū-jalāyanāt
tac cāpi satyaṁ na tavaiva māyā

There is no confusion in sanātana dharma about who Bhagavān is. It is the ignorant people who spread wrong information. Everywhere in the Vedas, the Purāṇas, and the Itihāsas, Lord Hari is glorified:

vede rāmāyaṇe caiva purāṇe bhārate tathā ādāv ante ca madhye ca hariḥ sarvatra gīyate.

However, it is not enough to know that Kṛṣṇa is Bhagavān. One should also know His qualities, desires, and activities to understand Him. Knowing Bhagavān’s desires is very important. More than that, it is more important to understand what He desires from us. Only then can one follow one’s dharma properly. Otherwise, one follows what one’s mind dictates (manodharma).

Conclusion

In conclusion, sanātana dharma teaches that there is only one supreme God, who is Kṛṣṇa. He is the source and the controller of everything. The other deities are demigods, who serve Him and have limited powers. The Vedas and the Purāṇas use the word Bhagavān in different ways, depending on the context. However, they all agree that Kṛṣṇa is the ultimate Bhagavān, who is worshiped by all the demigods. To understand Him, one should not only know His identity, but also His qualities, desires, and activities. One should also follow His instructions and do what He wants from us. This is the essence of sanātana dharma, the eternal way of life.