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The profound impact of our dietary choices on our mental state is widely recognized. A popular Hindi adage, “Jaisa ann vaisa man,” translates to “The nature of the food reflects the nature of the mind.” This belief is so deeply rooted that many spiritual practitioners from various traditions prefer not to consume meals prepared by others. But what underpins this emphasis on food?

The ancient Upanishads provide insights into this connection. A particular verse from the Chāṅdogya Upaniṣad (6.5.1) elucidates the relationship between our sustenance and our mind. It states that when we consume food, it segregates into three distinct components. The most tangible part is expelled as waste; the moderately tangible transforms into our physical form, and the most refined influences our thoughts and feelings.

Elaborating on this verse, the philosopher Madhvācārya sheds light on the intricate science of nourishment. He categorizes food into:-

-The Gross component: This refers to the physical makeup of the food, which eventually becomes waste post-digestion.

-The Subtle component: This represents the energetic essence of the food, which turns into vital fluids (rasa) and vigor (oja) after digestion.

-The Subtlest component: This pertains to the cognitive aspect of the food, which has a direct bearing on our mental state.

The Science

The intricate relationship between food and our mental state is a topic that modern science has only partially explored. While contemporary research acknowledges the first two aspects of food, it remains largely unaware of the third dimension. Yet, there’s evidence suggesting that individuals who consume meat from animals that faced trauma in slaughterhouses might experience heightened feelings of fear, anxiety, anger, and stress. This is attributed to the belief that the intense fear and pain experienced by these animals at the time of their death can transfer to those who consume their flesh. The Upaniṣads offer this perspective to explain the emotional disturbances faced by meat-eaters.

Given these considerations, many spiritual practitioners prefer to prepare their meals personally, avoiding dishes made by others to prevent the potential transfer of the cook’s emotions and thoughts.

Bhakti Yoga View

The Bhakti Yoga tradition introduces another layer to this discourse. While the Upaniṣads emphasize the importance of self-cooking, termed as svapāk, they don’t delve into the act of offering food to the divine, a central tenet in Bhakti Yoga. In this tradition, even if food is prepared with the utmost care and consciousness, consuming it without first offering it to Bhagavān is seen as a transgression. The Bhagavad Gita (3.13) elucidates that true devotees are absolved from sins as they partake in food first presented as a sacrifice. In contrast, those who cook solely for personal gratification are consuming sin.

Madhvācārya, in his work ‘Karma Nirṇay’, emphasizes that the act of offering to the divine begins in the kitchen itself, not just at the altar. The mindset of the cook and the one making the offering are both pivotal. Offering food with the mere intention of purification is not enough; the genuine intent should be to delight the Lord, transcending mere ritualistic practices. Thus, food truly transforms into Prasādam (blessed food) when it’s both prepared by oneself or a devout follower and presented to the divine.

Practical Tips

For devout followers, mindful practices around food are essential. Reflecting on the aforementioned insights, here are some practical guidelines for devotees:

1. Avoid procuring ready-made meals from outside and presenting them as offerings to the Lord at home.

2. Simply chanting ‘Śrī Viṣṇu’ thrice before consuming purchased food isn’t recommended.

3. Remember, any food that undergoes processing or heating carries the consciousness of the individual who prepared it. Such food isn’t suitable for offering to the Lord.

4. Even fruits and products like jams might bear the impressions of those who handled or processed them.

5. It’s crucial to recognize our role as servants of the Lord, rather than viewing the Lord as a means to purify our food. Our offerings should be made with genuine love and reverence.

6. To maintain the sanctity of the offerings, it’s best to prepare meals personally or ensure they’re cooked by a devotee with the right consciousness, before presenting them to the Lord.

Bhakti is the process of loving and serving Bhagavān, the Supreme Personality of Godhead. Bhakti is the highest goal of life and the most sublime path of perfection. In this article, we will explore the seven glories of bhakti that are mentioned by Bhagavān Himself in the Bhagavad-gītā.

King of All Knowledge

Bhakti is the king of all knowledge because it is open for everyone, regardless of their caste, creed, wealth, intelligence, or morality. Anyone can practice bhakti by hearing, chanting, remembering, and serving Bhagavān and His devotees. Bhakti gives us the knowledge of our true identity as eternal servants of Bhagavān and frees us from the ignorance and illusion of material existence.

King of All Secrets

Bhakti is the king of all secrets because it is hidden from the eyes of those who are not sincere and humble. Bhakti can only be understood and practiced by the mercy of Bhagavān and His devotees. By associating with devotees, we can learn the secrets of bhakti and how to please Bhagavān with our thoughts, words, and deeds.

Purest Knowledge

Bhakti is the purest knowledge because it destroys all the sinful reactions that bind us to the cycle of birth and death. Bhakti purifies our heart from the seeds and habits of material desires and fills it with the love and devotion for Bhagavān. Bhakti also purifies our mind from the modes of ignorance and passion and elevates it to the mode of goodness and beyond.

Topmost Process of Attaining Perfection

Bhakti is the topmost process of attaining perfection because it is easy, powerful, and quick. Bhakti does not depend on any external factors such as time, place, or circumstance. Bhakti only requires a sincere and eager heart that wants to surrender to Bhagavān and follow His instructions. By practicing bhakti, we can attain the supreme perfection of life, which is to love Bhagavān and be loved by Him.

One Can See Bhagavān Face to Face

Bhakti is so powerful that it enables us to see Bhagavān face to face. By engaging in bhakti, we can experience the sweetness of Bhagavān’s names, forms, qualities, pastimes, and associates. We can also develop a personal and intimate relationship with Bhagavān, who is the source of all happiness and beauty. We can even meet, talk, and dance with Bhagavān by His grace.

Becoming Pure and Associates of Bhagavān

By practicing bhakti, we can become pure and associates of Bhagavān. We can go to His abode and stay with Him eternally. For that, we have to become supremely pure like Him and His devotees. We have to give up our false ego and selfishness and cultivate selflessness and renunciation. We have to realize that we belong to Bhagavān and not to this world.

Perfection of Religion

Bhakti is the perfection of religion because it encompasses all the principles and practices of dharma. The foundation of dharma is selflessness (nisvārtha) and renunciation (tyāga). By practicing bhakti, we automatically cultivate these qualities as well as truthfulness (satya), compassion (daya), cleanliness (saucam), and austerity (tapa). These are the four pillars of dharma that support our spiritual life.

Full of Happiness

Bhakti is full of happiness because it is a joyful and dynamic relationship with Bhagavān. Bhakti is not a dry or mechanical process, but a lively and ecstatic process that involves singing, dancing, feasting, and celebrating with Bhagavān and His devotees. Every day is a festival in bhakti. By practicing bhakti, we can experience the highest happiness and satisfaction in life.

Conclusion

Bhakti is the best way to please Bhagavān and attain His mercy. By practicing bhakti, we can cut the great tree of material desires and attain the supreme treasure of love for Bhagavān. Therefore, we should try to practice bhakti under the guidance of a bonafide spiritual master who can teach us how to cut the great tree of desires and attain the supreme treasure of love for Bhagavān.

God is the ultimate mystery of life. Some religious traditions claim that God is beyond definition, while others attempt to describe God by His attributes and qualities.

In this article, we will explore how the Vaishnava tradition of Hinduism defines God from different perspectives. We will see that God is not only definable, but also infinitely definable, according to the Vaishnava Saints.

The Five Perspectives

The Vaishnava tradition defines God from five perspectives: General perspective, Philosophical perspective, Power perspective, Mercy perspective, and Sweetness perspective.Each perspective gives a different definition of God, based on His different aspects and features. Let us briefly examine each perspective and its corresponding definition.

General Perspective

The general perspective is the most comprehensive and inclusive one. It defines God by His six opulences: all strength, all fame, all wealth, all knowledge, all beauty, and all renunciation.

This definition is given in the Visnu Purana 6.5.47:

aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ

jñāna-vairāgyayoś caiva ṣaṇṇāṁ bhaga itīṅganā

Bhagavān, the Supreme Personality of Godhead, is one who is full in six opulences -all strength, all fame,all wealth, all knowledge, all beauty, and all renunciation.

This definition implies that God is the source and owner of everything that exists. He has unlimited power and influence over everything and everyone. He possesses unlimited riches and resources. He knows everything past, present and future. He is the most attractive and charming person in existence. And He is completely detached from material attachments and desires.

Philosophical Perspective

The philosophical perspective defines God by His nature and function. It describes what God does and how He relates to His creation.

This definition is given in the Bhagavad Gita 9.18:

gatir bhartā prabhuḥ sākṣī nivāsaḥ śaraṇaṁ suhṛt

prabhavaḥ pralayaḥ sthānaṁ nidhānaṁ bījam avyayam

God is the goal, the sustainer, the master, the witness, the abode,the refuge and the most dear friend. I am the creation and the annihilation,the basis of everything, the resting place and the eternal seed.

This definition implies that God is the supreme destination of all living beings. He maintains and protects them as their provider and guardian. He controls and governs them as their ruler and judge. He observes and records their actions as their witness and accountant. He offers them shelter and comfort as their home and sanctuary. He loves and cares for them as their friend and well-wisher. He creates and destroys the material world as its origin and end. He supports and pervades everything as its foundation and substance. He generates and sustains life as its source and nourishment.

Power Perspective

The power perspective defines God by His supreme control and independence. It shows how God is the absolute authority and the cause of all causes.

This definition is given in the Śrimad Bhagavatam 1.1.1:

anmādy asyayato ‘nvayād itarataś cārtheṣv abhijñaḥ svarāṭ

tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ

tejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo ‘mṛṣā

dhāmnā svena sadā nirasta-kuhakaṁ satyaṁ paraṁ dhīmahi

This definition implies that God is the ultimate reality and the original source of everything that exists. He is aware of everything that happens in His creation, both directly and indirectly. He is completely free from any dependence or obligation to anyone or anything. He is the first teacher and revealer of spiritual knowledge to His devotees. He has the power to bewilder or enlighten anyone by His illusory or spiritual energy. He transcends the material world, which is temporary and unreal, and resides in His own eternal and blissful abode.

Mercy Perspective

Mercy perspective is higher than Power perspective because of His mercy we know above three definitions through revealed scriptures. That is why Mercy is the most important quality of God. Mercy of God is the queen of all qualities.

This definition is given in the Śrimad Bhagavatam 2.10.12:

dravyaṁ karma ca kālaś ca, svabhāvo jīva eva ca

yad-anugrahataḥ santi, na santi yad-upekṣayā

One should definitely know that all material ingredients, activities, time and modes, and the living entities who are meant to enjoy them all, exist by His mercy only, and as soon as He does not care for them, everything becomes nonexistent.

Sweetness Perspective

Sweetness perspective includes all of the above definitions. God is ‘Rasik Shekhar’ the relisher of various transcendental mellows, that is one who drinks sweetness and makes others to drink sweetness.

This definition is given in theŚrī Caitanya-caritāmṛta Ādi-līlā 4.15–16 .

rasika-śekhara kṛṣṇa parama-karuṇa

He [God] is known as supremely jubilant and as the most merciful of all.

Since God is sweet that is why He does mercy. Only sweet people do mercy and not hard hearted and malevolent people.

Without Sweetness God’s power would appear like a tyranny. Therefore Sweetness perspective gives a positive meaning to the Power perspective of God.

Since God’s power is sweet that is why devotees like His power. Since God is sweet that is why He uses His power to protect His devotees. The most powerful of all his powers is His sweet love for His devotees.

So you see the question is not ‘Can God be defined?’, rather the question now is ‘How many definitions of God can you digest?’

Navigating the path of devotion, regardless of life’s challenges, is akin to a ship’s journey across turbulent seas. While some ships may sink, others sail to their intended port. To ensure a steadfast journey in devotion, consider embracing the following three practices in the company of devotees:

1. **Delving into Scriptures**:📖

Understand God as portrayed in scriptures and foster an aspiration to connect with Him. True devotion is an allegiance to God, reinforced by an understanding of His magnificence.

2. **Embracing Challenges**: 💪

Recognizing and accepting life’s challenges is crucial. As scriptures suggest, resolving one issue might give rise to several others. Challenges are endless; hence, it’s prudent to accept rather than combat them.

3. **Wholehearted Praise of Bhagavān**: 👂

Offering praise through thought, word, and deed is a profound means to nourish the soul. Since God is the epitome of praise, our souls find fulfillment in His glorification.Dear devotees, by integrating these practices into your life, you’ll naturally draw closer to God.

Real humility is control over senses!

Practicing it, one understands the message of scriptures,

Imbibing it one realize the meaning of scriptures.

There once existed a master and his servant. The servant was diligent in his duties, always striving to fulfill his master’s commands, yet he had a single flaw.

In the master’s absence, the servant would indulge in the pleasures of his master’s home, watching his television, sleeping in his bed, eating from his fridge, essentially assuming the role of the master himself!

Can we call such a servant humble?

Absolutely not!

In the same vein, all that exists in this world is the property of the divine. To partake in the pleasures of this world is akin to enjoying God’s possessions, an act of pure arrogance. Thus, a true devotee should exhibit humility, refraining from indulging in the world that is God’s property.

To achieve this, a devotee must learn to master their senses. Through this mastery, not only will they cease to seek sensory pleasure, but they will also be better equipped to follow the divine command, setting aside personal likes and dislikes.

True humility lies in the mastery of one’s senses!

nāyam ātmā pravacanena labhyo and nāyam ātmā balhīnenalabhyo

Muṇḍaka Upaniṣad and Śvetaśvatara Upaniṣad

The eyes are the windows to the soul, and for a devotee, they are also the means to see the Lord. But seeing the Lord is not a matter of mere curiosity or ambition. It is a matter of love, humility and grace.

A devotee has an intense desire to see the Lord, because he loves Him more than anything else. He longs to behold His beautiful form, His enchanting smile, His captivating eyes. He wants to offer his obeisance, his prayers, his service to the Lord. He wants to experience the bliss of His presence,His touch, His voice.

But a devotee is also humble. He knows that he is not worthy of seeing the Lord, who is the Supreme Personality of Godhead, the source of all existence, the master of all opulence. He knows that he is a fallen soul, a conditioned being, a sinner. He knows that he has offended the Lord in many ways, knowingly or unknowingly. He knows that he has no qualification, no merit, no claim to see the Lord.

This paradoxical situation creates a mood of viraḥ or love in separation. The devotee feels an intense pain of separation from the Lord, but also a hope of meeting Him someday. He feels a deep gratitude for the Lord’s mercy, but also a fear of displeasing Him. He feels a burning eagerness to see the Lord, but also surrender to His will. This is the highest state of devotion, the culmination of our philosophy.

But how can one attain this state? How can one see the Lord? The answer is simple: by the Lord’s grace. The Lord is not an object that can be seen by our material senses. He is not bound by our logic or our expectations. He is not obliged to reveal Himself to anyone. He is free and independent. He can only be seen when He chooses to reveal Himself

Bhagavān is the ultimate reality that can only be known by grace, not by mere hearing. This is the essence of all Upanishads, the sacred scriptures that reveal the highest truth. This is the foundation for all other teachings, the axis around which everything else revolves. This is the bhakti perspective, the path of devotion that seeks to love and serve Bhagavān in all forms and aspects.

So a devotee prays sincerely and earnestly for that mercy. He begs the Lord to show Himself to him, even for a moment. He expresses his longing and his lamentation, his joy and his sorrow, his faith and his doubt. He reveals his heart to the Lord, without any pretense or pride. He accepts whatever the Lord gives him, without any complaint or demand.

He serves the Lord in every possible way, with every possible mood. He serves Him physically by cleaning His temple, by cooking for Him, by dressing Him, by offering Him flowers and fruits. He serves Him mentally by meditating on Him, by remembering Him, by glorifying Him, by singing for Him. He serves Him emotionally by loving Him, by trusting Him, by surrendering to Him.

He does all this with an attitude of humility and gratitude. He does not think that he is doing anything great or special for the Lord. He does not think that he deserves any reward or recognition for his service. He does not think that he has any right or claim over the Lord. He thinks that he is simply doing his duty as a servant and a friend of the Lord.

He thinks that whatever he does is insignificant compared to what the Lord does for him. He thinks that whatever he has is a gift from the Lord and belongs to Him. He thinks that whatever he wants is subordinate to what the Lord wants for him.

He thinks that he is nothing and the Lord is everything.

This is how a devotee sees the Lord: with eyes of devotion.

Have you ever wondered if you truly exist? How can you prove that you are not a product of artificial intelligence or a computer simulation? How can you know that you have a soul or a consciousness that makes you different from a zombie?

These are some of the questions that have puzzled philosophers, scientists and spiritual seekers for centuries.

The Zombie Problem

One way to approach the question of existence is to imagine a scenario where you encounter a zombie. A zombie is a creature that looks and acts like a human, but has no inner life or emotions. It is just a mindless automaton that follows its programming. How would you tell the difference between a zombie and a real human?

You might think that you can simply cut the zombie and see if it bleeds or feels pain. But what if the zombie is made of carbon and has a sophisticated system that mimics blood and nerve signals? What if the zombie can also talk and respond to your questions, but only by repeating what it has heard before or using a pre-programmed algorithm?

The problem is that you can never be sure that the zombie is not just pretending to be alive. You can’t access its inner experience or verify its consciousness. You can only observe its external behavior, which may be indistinguishable from a human’s. This means that you can’t prove your own existence either, because you could be a zombie yourself and not know it.

The Simulation Hypothesis

Another way to challenge the question of existence is to consider the possibility that we are all living in a computer simulation. This idea has been popularized by movies like The Matrix and The Truman Show, but it also has some scientific and philosophical support.

One argument for the simulation hypothesis is based on String Theory, which is a branch of physics that tries to explain the fundamental nature of reality. According to string theory, there is a lower quantum reality beyond the strings of normal physics where digital codes (010101) exist. These codes could be the source of everything we see and experience in our world.

Another argument for the simulation hypothesis is based on probability. Some thinkers have suggested that if it is possible to create realistic simulations of human civilizations, then there must be many more simulated worlds than real ones. Therefore, it is more likely that we are living in one of them than in the original one.

The simulation hypothesis raises many questions about the nature of our existence. Who created the simulation and why? How can we tell if we are in a simulation or not? What happens if we escape or end the simulation? Do we have free will or are we predetermined by the code?

The Spiritual Perspective

A third way to approach the question of existence is to look at it from a spiritual perspective. Many religions and traditions have claimed that there is more to reality than what we perceive with our senses. They have taught that we have a soul or a spirit that transcends our physical body and connects us to a higher power or a divine source.

One example of such a perspective is found in the Bhagavad Gita, which is a sacred text of Hinduism. The Bhagavad Gita says that we are not our body, mind or senses, but we are the soul (consciousness), which is eternal and indestructible. The soul is part of God (super consciousness), who is the source of all existence.

The Bhagavad Gita also says that we cannot see God with our eyes, but we can experience him within ourselves through self-realization. Self-realization is the process of discovering our true nature and identity as souls and as part of God. It is achieved by practicing yoga, which means union with God.

The spiritual perspective offers a different way of answering the question of existence. It does not rely on external evidence or logical arguments, but on inner experience and intuition. It does not deny the reality of the physical world, but it also acknowledges the reality of the spiritual world. It does not claim to prove our existence, but it invites us to realize it for ourselves.

Conclusion

The question of existence is one of the most profound and fascinating questions that humans have ever asked. There is no definitive answer or proof that can satisfy everyone, but there are many ways to explore and understand it.

We can use our reason and logic to examine the possibility of zombies or simulations. We can use our imagination and creativity to envision alternative scenarios or realities. We can use our faith and spirituality to seek guidance and connection with something greater than ourselves.

Ultimately, the question of existence is not just an intellectual exercise, but a personal journey. It challenges us to reflect on who we are, why we are here, and what we want to do with our lives. It invites us to discover our true potential and purpose as beings who exist in this mysterious and wonderful world.

Many devotees assume that the joy, sweetness and emotions they feel in their devotion are genuine, but that may not always be true.How can we tell if our experience is authentic and not just a feeling, a thought, or a delusion?There are four indicators of real experience in devotion.

1.Transcendental Happiness

There are two kinds of happiness: one that comes from the world and one that comes from God.

The worldly happiness depends on external circumstances. When things go well, we feel happy. When things go wrong, we feel sad.

The divine happiness is different. It involves both happiness and sadness at the same time.

When we transcend the world and its attachments, we see the reality. We realize that we are far away from God and that we have neglected Him for a long time. We feel very sorry for this and we want to return to Him. This makes us very sad.

But this sadness is not negative. It is also mixed with happiness because we know God and we love Him. We feel a deep pain in our heart because we are separated from Him, but we also feel a sweet joy because we are remembering Him.

If we truly love God, we will experience both happiness and sadness at the same time. This is the true happiness from God which is called transcendental because it comes from God who is beyond this world.

2. Loss of Interest in Material Desires

Once you have tasted the real sweetness of God, you will find that the things that you were crazy about will no longer attract you.

3. Absolute Union with Absolute Will

If your experience is true, then you will align your Will with the Will of God.

4. Freedom from All Past Sinful Reactions

All your past sinful habits and negative traits will be erased, and you will acquire all the positive traits that God possesses.

The above four signs indicate that we are having a true experience of devotion and that we are tasting the true sweetness of God. They may not be fully manifested, but even if they manifest to a slight degree, they show that we are on the right path

Have you ever wondered why you are here? What is the meaning of your life? Is there a reason for your existence, or are you just a product of chance and chaos?

These are some of the most profound and important questions that humans have ever asked. And yet, many people today seem to ignore or avoid them.

They think that the modern world has made these question irrelevant, as we are supposed to enjoy and have fun without worrying about the deeper meaning of our existence.

Philosophers  think that this question is absurd, and scientist think life is nothing but a random and chaotic process of mutations and chance, with no ultimate goal or direction.

Still others think that life without a purpose is a miserable and animalistic existence, as we are doomed to sink into sex, violence, frustration, and madness.

But is this really true ? Is this really satisfying? Can we really find happiness and fulfillment in life without purpose?

Religion offers an answer to these questions. Religion claims that the purpose of life is to realize God, the supreme source of all existence, intelligence, and morality. Religion also provides us with logical arguments for the existence of God, as well as practical guidance on how to achieve God realization.

In this article, we will explore the religious views of the purpose of life in three simple steps.✅.

Step 1: Proving God’s Existence 🧐

Religion is not based on blind faith, superstition, or mysticism. Religion is based on reason and logic. The existence of God is a rational proposition that can be supported by various arguments. In the Western tradition, this branch of knowledge is called theology. In the Indian or Eastern or Vedic tradition, it is called Vedanta.

Religion gives us three powerful arguments for the existence of God:

 i) The First Cause Argument 🔥

The first cause argument states that everything that exists has a cause. The universe exists, therefore it has a cause. But what is the cause of the universe?

Science has come up with many theories of the origin of the universe and the origin of life, such as the Big Bang theory, the Inflation theory, etc. But these theories only push back the question one step further: what caused the Big Bang? What caused the Inflation? What caused the point that exploded or inflated?

The first cause argument says that there must be a first cause that is un caused, eternal, and independent of space and time. This first cause is God. God is the cause of all causes, the creator of all creation.

 ii) The Origin of Life Argument 🧬

The origin of life argument states that life comes from life. Science claims that life came from matter, but there is no evidence for this claim. On the contrary, Louis Pasteur proved that life does not come from matter. Life comes from life.🌱

Religion says that life comes from life, and ultimately from God. God is the source of all life.

 iii) The Cosmological Argument 🌠

The cosmological argument states that the universe is governed by some laws, such as physical laws, Newtonian laws, Einstein’s laws, quantum laws, etc. These laws are unchangeable and universally applicable.

Who made these laws? If there are laws, then there must be a lawgiver.

This lawgiver must be intelligent and powerful enough to design these laws in such a way that the universe keeps on running without being dissolved or crashed.

The cosmological argument says that this lawgiver is God. God is the controller of everything.

 iv) The Moral Argument ❤️

The moral argument states that we all have a moral sense in us. We all want to help others, we all have a sense of mercy, a sense of love and to be loved. Where does this moral sense come from? Why do we have it? Why do we feel guilty when we break it?

The moral argument says that this moral sense is created and sustained by God. God is the source of all morality, the giver of all conscience.

Step 2: Seeking God Realization 😇

Religion tells us that the purpose of life is to realize God. God is not only the creator and controller of the universe, but also our loving father and mother, our dearest friend and well-wisher, our supreme beloved and master. God wants us to know Him, to love Him, to serve Him.

Religion also tells us how to realize God. Here are some ways to realize God:

Through Scriptures,📖

Through Prayer,🙏

Through meditation,🧘‍♂️

Through Service,🤝

Through Devotion💖

Religion urges us to attain God realization because it will bring us ultimate satisfaction, peace, and happiness. Nothing else can satisfy our deepest longing for meaning and value. Nothing else can fill our hearts with joy and bliss.

Step 3: Rejecting All Other Goals 👀

Religion tells us that no other goal, no other purpose, is worth pursuing except God realization. All other goals are temporary, illusory, and unsatisfying. They will only lead us to more bondage, suffering, and ignorance.

Some people think that becoming rich is the purpose of life. But money cannot buy happiness, nor can it buy love. Money can only buy things that will eventually decay, break, or be stolen.

Some people think that becoming famous is the purpose of life. But fame is fleeting, fickle, and false. Fame can only bring envy, criticism, or indifference from others.

Some people think that becoming powerful is the purpose of life. But power is corrupting, dangerous, and destructive. Power can only bring fear, violence, or rebellion from others.

Some people think that becoming happy is the purpose of life. But happiness is relative, dependent, and conditional. Happiness can only come from external sources that are beyond our control and subject to change.

Religion tells us that the only goal that is eternal, real, and satisfying is God realization. God realization is the highest and most noble aspiration of the human soul. God realization is the ultimate fulfillment of our existence.

Conclusion

Religion offers a clear and compelling answer to this question: the purpose of life is to realize God, the supreme source of all existense,intelligence,and morality.

Religion also gives us logical arguments for the existence of God, as well as practical guidance on how to achieve God realization.

Religion invites us to embark on the most exciting and rewarding adventure of our lives: the quest for meaning.

Find your way to connect with God and experience His presence in your life.

The flute is one of the most beloved companion of Krishna, the supreme personality of Godhead. It’s difficult to imagine Krishna without His flute.

Why’s that?

Although there are different types of flutes, such as bansuri, vamsi, and murali, but they all give us some common profound lessons in devotional life.

🕳️ The Holes in the Flute 🕳️

One of the most important features of the flute is that it has holes in its body. These holes are not defects, but qualities.

The holes of flute signify the austerities and sacrifices that the flute has undergone to become fit for Krishna’s service. The flute was once a bamboo, but it had to endure the pain of being cut, hollowed and pierced by hot metal to become a musical instrument.

Similarly, a devotee has to undergo various difficulties and challenges in the path of bhakti. These difficulties are not obstacles, but opportunities.

They purify the devotee’s heart and mind from material attachments and selfish desires. They also increase the devotee’s dependence on Krishna and His mercy. Only by facing these difficulties with patience and faith can a devotee attain Krishna’s association.

The holes in the flute also produce different notes or surs when Krishna blows into it. There are seven main notes: sa, re, ga, ma, pa, dha and ni. These notes represent the different emotions and moods that Krishna expresses through His flute.

The notes can be short or long, depending on the size of the holes. The short notes signify fine and happy and naughty emotions of Krishna and the long notes signify even much finer and sad and romantic emotions of Krishna. A devotee should learn to appreciate the variety and beauty of Krishna’s flute music.

## 🎋 The Making of the Flute 🎋

Another important feature of the flute is how it is made. The flute is made from a bamboo that is carefully selected to make a perfect flute for Krishna. The craftsman cuts the bamboo from its roots, removes its branches and leaves, hollows out its core and makes holes in its body.

The making of the flute is a symbolic process of transformation from a material entity to a spiritual entity.

• – The bamboo represents the conditioned soul who is bound by material nature and karma.
• – The cutting of the bamboo represents the detachment from worldly attachments and false ego.
• – The removal of the branches and leaves represents the renunciation of unnecessary activities and distractions.
• – The hollowing out of the core represents the emptying of one’s mind from material thoughts and desires.
• – The making of the holes represents the acceptance of difficulties and hardships as part of one’s purification.

The craftsman represents the spiritual master or guru who guides and instructs the disciple on how to become a pure devotee of Krishna. The guru knows how to mold and shape the disciple according to Krishna’s will and pleasure. The guru also knows how to protect and preserve the disciple from harm and danger.

The bamboo does not resist or complain when it is being made into a flute. It surrenders itself completely and feels happy that it has been chosen for such a noble purpose. It does not envy or compete with other bamboos who remain in their original state. It also inspires other bamboos who aspire to become flutes for Krishna.

## 🍯 The Nectar in the Flute 🍯

The flute contains divine nectar that comes from Krishna’s lips and breath. This nectar fills up the holes in the flute and makes it vibrate with ecstasy. This nectar also flows out from the flute and reaches the ears and hearts of those who hear it.

The nectar in the flute represents the love and grace that Krishna bestows on His devotees who serve Him sincerely and selflessly.

The nectar in the flute also represents the bliss and joy that a devotee experiences when he is connected with Krishna which is  not temporary, but eternal.

👉In essence, Krishna plays flute to attract the hearts of His devotees and to express His love for them.The flute is also a metaphor for the devotee’s life and attitude.

Know that God’s grace has descended upon you when

Anything related to Lord is perceived as if it is Lord Himself

Anything unrelated is perceived with indifference,

Anything in opposition to Lord is opposed.

(Vallabhacarya)

You may cry, shiver, or faint while chanting, but none of these signs guarantee that you have received the Lord’s mercy or grace. You may also feel blissful while chanting, but that is not a sure proof of the Lord’s favor. For all these signs could be mere shadows of the real symptoms, or just emotional reactions, or even deceptive tricks of Maya.

The only way to confirm that you have received the Lord’s grace is when your outlook, your vision, your way of thinking completely changes, by a full 180 degrees.

When you receive the Lord’s grace, you will stop caring about things related to yourself, and you will care deeply about things related to the Lord. You will be indifferent to things that have no connection to the Lord, and you will resist anything that goes against the Lord.

These symptoms were present in our beloved Srila Prabhupada. He strongly opposed atheists, scientists, and philosophers. He was totally unconcerned with any worldly or charitable activities. And he gave utmost importance and attention to anything or anyone that had even a slight relation to the Lord.

Do you think a preacher should respect everyone equally? You may think so,because God is in every soul. But this is a❌idea.

BhaktiSiddhanta Sarasvati said that this is a demonic philosophy. A preacher should not be naive,but wise.He should know who is a beginner,who is an advanced,who is a fake,who is deviated and who is not.

Why is this important? Because seeing God in every soul is not enough.One has to understand God’s mission too. God’s mission is to free people from their karma and their body.He wants them to stop the cycle of birth and death and go back to Him.This is the ultimate goal of life.

So,how should a preacher deal with different people? He should follow four principles: love God, befriend advanced devotees, show mercy to new devotees or the ignorant,and ignore the envious.

Love God ❤️

This is the most important thing.Love is for God alone.He is the source of all love and happiness.He is our eternal friend and master.

Be friend advanced devotees 🤝

This is how we can learn from them and grow in our devotion.They have knowledge (jñāna), experience (anubhav),and devotion (ṛtam). They can guide us and inspire us.We should close our mouth and open our ears to take association from them.

Show mercy to new devotees or the ignorant🤚

This is how we can help them and share the message of God with them.They have ideas based on ‘me and mine’. We do not agree with them,but we can be nice and friendly to them. We should close our ears but open our mouth to give them association.

Ignore the envious 🙏

This is how we can protect our selves and avoid unnecessary conflicts.Envious people get more envious when we tell them about God.If preaching makes them more envious,we should ignore them by not preaching.Unless we are strong and smart enough to convince them that Krishna is God.

👉This is the art of preaching. By following these principles,a preacher can serve God’s mission and also help others in their spiritual path.He can also protect himself from the lower modes of nature and stay fixed in his love for God.

We can never thank God enough for His amazing grace and all the good things He has done and is doing for us.

Every time we try to thank Him by serving Him, He is so kind to accept our thanks even though we don’t serve Him perfectly. But that makes us owe Him even more. It’s a never-ending cycle. But that’s okay. That’s what love is.

Love doesn’t make sense but it feels good. Love is apparently illogical but sweet. We want to keep owing God more and more so that we are always His loyal servants. Love takes away our freedom but it gives us security. Everyone owes God a lot.

Those who know this are His followers, and those who don’t are His deniers. Among those who know this, those who try to thank Him by serving Him purely make God owe them!!

The verse 4.11 of Bhagavad Gita is a mysterious one. But don’t worry, I will explain it to you.

ye yathā māṁ prapadyante
tāṁs tathaiva bhajāmy aham
mama vartmānuvartante
manuṣyāḥ pārtha sarvaśaḥ

As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pṛthā.

This verse has various meanings.

-Krishna manifests as bliss within matter for those who consider matter to be the ultimate reality.

-Krishna shows His corporeal effulgence as impersonal light for those who believe He is impersonal, while concealing His lovely transcendental form.

-Krishna deceives those who deceive Him by concealing His pure devotion from them.

-Krishna surrenders to those who surrender to Him by finding an opportunity or an excuse to serve them.

-Krishna loves those who love Him by revealing His form, qualities, and pastimes unto them.

-Krishna does not hear the prayers and chanting of those who do not listen to His instructions.

-Krishna considers the pleasure of the senses of those who consider His pleasure by bestowing delight in devotion on them.

-Krishna entangles those who reject Him in the cycle of birth and death.

-Krishna manifests as Vishnu or Narayana, the supreme Lord of creation, for those who are struck by His power.

-Krishna manifests as the darling of Vrindavan for those who are impressed by His sweetness.

-Krishna shames those who shame Him by hypocrisy in devotion by engaging them in sense-gratification and causing them to fall.

-Krishna glorifies those who glorify Him by making them famous as great devotees.

The five elements of the body will laugh within, on those who mislead others.

Thirukurral Kural -271

Cheaters who mislead others will be led astray by God and His creation. God will ensure that even their own bodies betray them. No one will work for them, for they do not work for others. Such is the law. The law of nature. The law of God.

Even the five elements of their own bodies will revolt against these cheaters, filling their lives with misery and suffering. Anxiety, disease, old age, and death will haunt them relentlessly.

Have you ever wondered why we all experience disease, aging, and death? Are we cheating someone? Are we misleading others.

Indeed, we are cheating ourselves and not anyone else by cheating God by neglecting devotion to Him. God, in His mercy, sustains our lives by providing sunlight, moonlight, water, air, and food. Yet, we fail to express gratitude. Is this not extreme selfishness? Will God not feel deceived?Are we not those cheaters?

Imagine a lover who gives everything to their beloved, only to be met with indifference and ingratitude. Such is God’s plight when we fail to acknowledge His help, His existence, and His love.

The entire creation, the five elements, the celestial beings, destiny, and time itself will turn against us if we cheat God by neglecting to devote our lives to Him. We will have to face punishment in form of disease, aging, and repeated death, until we learn to love the Lord, to stop cheating Him, and to cease misleading one selves and others.

Those without religious inclinations often criticize the religious.

While the religious may criticize the devotees.

Those who follow rules-based devotion (vaidhi bhakti) criticize those who follow devotion guided by taste and rasa (prema bhakti).

But only those who embrace pure devotion guided by love (prema bhakti) are free from the tendency to criticize.

To avoid such criticism, one must cultivate Love of God, which is not just a goal but an essential need for the soul. Love opens our eyes to the illuminating wisdom of scriptures and the true path.

Put your utmost dedication into nurturing Love of God, or risk falling into the pit of envy and criticism.

“I would rather die than do something which I know to be a sin, or to be against God’s will”.

Joan of Arc

God created us to serve Him and love Him. However, it is important to understand the concept of sin, which is going against God’s system or laws.

Sin separates us from God, depriving us of His mercy and leading to suffering in the cycle of birth, death, disease, and old age.

There are two types of sins: grievous sins (sudhurachar) and less grievous sins (durachar).

Grievous sins include offenses committed against God and His devotees, such as blasphemy and willful enjoyment of the material world despite knowing its temporary nature. These sins cut us off from God’s mercy and hinder our goal of connecting with and pleasing Him.

Examples of grievous sins specific to Krishna consciousness are the ten offenses against the Holy Name and the violation of the four regulatory principles related to eating meat, engaging in illicit sex, intoxication, and gambling. Committing these sins as a devotee can have severe consequences and lead to a loss of spiritual progress.

Less grievous sins, or durachar, encompass behaviors like overworking, overeating, indulging excessively in enjoyment, gossiping, blindly following rules without understanding them, associating with non-devotees or new devotees, and desiring material things. While these behaviors may not sever our connection with God, they can impede our devotion and spiritual progress.

It is important to note that God understands our limitations and shows mercy in certain situations. If a devotee unintentionally commits grievous sins or lacks knowledge about right and wrong, God continues to extend His grace. However, intentionally engaging in less grievous sins hampers our devotion more than unintentional grievous sins.

The key takeaway is that God’s mercy is based on our will and knowledge of what is right and wrong. By understanding the nature of sin and making efforts to eliminate it from our lives, we can connect with God and attain His grace. It is a continuous process of practicing righteousness, seeking forgiveness, and striving for a closer relationship with the Divine.

Unless we extend our best efforts earnestly,and qualify ourselves for the Lord’s mercy,it is next to impossible that we can be rescued from our fallen condition.

Srila Bhaktisidhanta Saraswati Thakur -Upadesha Upakhyana

Doing any kind of work takes effort. If we don’t put effort into our work, it will slowly get worse and eventually be ruined. It’s like if we have a business but don’t work hard, we could lose money and the business might disappear. The same goes for knowledge -if we don’t put effort into learning and understanding, we can forget what we know.

And just like that, when it comes to serving God, we need to make an effort too. We can’t be lazy or give up easily.

We have to keep trying putting efforts to understand philosophy, ask questions when we’re unsure, and do our best to do what God wants, even when it’s hard.

We should also be careful to protect our faith by being careful about the people we spend time with, avoiding those who might influence us in a bad way.

And most importantly, we need to stay excited and enthusiastic about serving God.

A true devotee always focuses on making an effort in serving God. They know that putting in effort is important in everything we do, especially in our relationship with God. Devotees therefore fix their vision on the efforts in the service of God

When it comes to the path of devotion, two essential aspects seamlessly intertwine: the unwavering dedication of one’s efforts during acts of service, and the profound embrace of divine mercy in prayer.

Imagine them as the two wheels of a cart, for without one, the other loses its purpose, rendering the cart motionless. Thus, the harmonious convergence of both is indispensable.

Yet, the focus on mercy and effort undergoes a subtle transformation for the ardent devotee.

During active service rendered unto the Lord, the primary focus lies on the sheer exertion and diligence invested, with mercy assuming a secondary role, residing in the recesses of the devotee’s consciousness.

On the other hand, in the fervent moments of prayer, mercy takes center stage, occupying the forefront of the devotee’s thoughts, while effort retreats to a more subdued presence, lingering in the background.

In essence, during acts of service, the devotee wholeheartedly fixes on the precision of their efforts, for such service is dedicated to the perfection. In this pursuit, the devotee’s attention remains steadfastly devoted to the exertion required for flawless execution.

Conversely, when immersed in prayer, the devotee’s focus intensifies on the expanse of divine mercy, embracing it wholeheartedly. Surrendering themselves completely, the devotee bestows sole credit to the Supreme Lord for all their actions and accomplishments.

Thus, the dance between mercy and effort unfolds, harmonizing seamlessly as the devotee traverses the path of devotion, constantly shifting their focal points.

Everyone wants to be happy, and the good news is that happiness is within reach for anyone, regardless of their age, appearance, job, or income. Happiness is something everyone deserves, and you don’t have to strive to create it.

The real question is: How do we attain happiness?

Well, there’s a super simple four-step happiness formula mentioned in the Charaka Samhita:

Sukham shete satyavakta sukham shete mitavyayi।

Hitabhuk mitabhuk chaiva tathaiva vijitondriyah॥

1. Be honest and speak the truth: Always tell the truth and never lie. When you lie, you end up getting tangled in a web of more lies, which only leads to frustration.The best way to speak truth is to always speak about God because He is the Supreme Truth.

2. Spend wisely: Only spend money on what you truly need. Avoid unnecessary expenses and be mindful of your financial choices.

3. Don’t overindulge in food: Enjoy healthy meals, but don’t go overboard with your eating. It’s all about maintaining a balanced and moderate approach.

4. Keep your senses in check: If you can control your senses and not let them run wild, your mind will find peace and tranquility.

So, in a nutshell, the secret to happiness lies in telling the truth, spending wisely, eating in moderation, and having control over your senses.

It’s a simple yet powerful formula that can pave the way to a happier life.

The main thing holding us back from reconnecting with God isn’t some external force like Maya (illusion), but actually ourselves!

It’s hard to believe, but we are our own worst enemy in this regard. We have nobody to blame but ourselves for our current state.

That’s why Kanak Das, a follower of the Madhva Vaishnava tradition, sings, “I may go, If I will go.

“In simpler terms, if I can let go of my own ego and selfish desires, then maybe I can enter the spiritual world.

When we stop being so self-centered and start focusing on God, we can start our journey back to God.

Of all the nourishing foods,

Detachment nourishes the best.

(Ayurveda sutrasthan 25.40)

Forget popping pills or eating salads, the real deal for getting healthy is something totally different and way more awesome.

It’s called detachment!

Yes, you heard it right. Detaching yourself from material desires is like a super food for your mind and body. It’s the key to finding inner peace and kicking stress and anxieties to the curb.

And you know what that means?

Say goodbye to all those nasty lifestyle diseases like heart attacks, high blood pressure, and diabetes. Plus, your immune system gets a major boost, protecting you from those pesky infections. No stress, no diseases

But here’s the kicker: Detachment isn’t just about the body—it nourishes your soul too.

When you let go of worldly attachments, your soul becomes a warrior, resisting all those tempting distractions and staying focused on one thing: getting that sweet, sweet Love of God. A detached mind is a strong mind, and a strong mind builds a sturdy body!

Those who sacrifice Materialistic Pleasures for the Pleasure of God, for them God is very near.

(Vedanta Desika, a prominent philosopher & theologian in South India during the 13th and 14th centuries)

God desires for us to let go of the pleasures of this world, not out of jealousy, but with our best interests at heart.

Picture this: it’s like parents dealing with a kid who’s all eager to grab a snake’s tail without knowing how dangerous it can be. Just like that, we often have no clue about the risks lurking behind the flashy pleasures of life. What are those risks?

First off, those worldly pleasures are sneaky little devils that distract us from our real purpose in life.

What’s more? They may seem exciting at first, but they eventually leave us feeling empty and frustrated. Those flashy pleasures may seem like a ticket to eternal happiness, but guess what? They’re nothing but mirages in the desert of life. Sooner or later, they leave us parched frustrated, and craving something more substantial.

Oh, and let’s not forget the hustle and bustle we gotta go through just to get a taste of those pleasures. We gotta slog and hustle, clawing our way to grasp them. It’s a continuous struggle, my friends. One wonders, Is this pleasure at all?

You know what’s even worse? Becoming dependent on stuff for our happiness. It’s like being chained to the material world instead of experiencing true unbounded spiritual bliss. It’s time to break free, my friends, and experience a higher levels of bliss not dependent on anything material whatsoever.

And the grand finale? Falling into the trap of addiction. Those worldly pleasures can turn us into slaves, stuck in an endless cycle of chasing after our own desires. It’s like being trapped in a twisted maze, chasing after the next hit of pleasure, losing our true selves in the process.

So here’s the deal: God is all about love and wants the best for us in the long run. So, He’s asking us to let go of the flashy distractions and focus on what really matters—our spiritual growth and well-being. Trust me, it’s the ultimate game-changer that’ll leave you truly charmed and benefited

When lovers come together, their eyes communicate the unsaid sentiment “I am Yours.”

The same holds true for God and His followers. They are the best  of all lovers.

These three straightforward words, “I am Yours,” have numerous layers, though.

I am Yours, according to Madhvacarya, may imply that I am dependent upon You. In all of our endeavors, the Lord is our upholder and sustainer.  He is the inspired within the heart and gives the approval as well.

Yamunacharya reads it as meaning You are my master and controller. Lord personally makes plans for His devoted followers, leads them, and, if necessary, punishes them.

But Chaitanya Mahaprabhu does not stop there; he goes even further, saying, “O my dear Lord! You may use me for your own gain. You can use me for your needs and then discard me if you like. Even if I don’t feel happy, your happiness is my happiness.

But if the next two considerations are not made, no interpretation of I am Yours has any meaning at all.

These three short words of I am Yours are built on the first principle of obedience to God’s rules. Any emotion, no matter how deep, is only sentimentalism without any real meaning if it is not in accordance with God’s will.

Second, the servant needs to know how to look after the master. The lover anticipates consideration and care in the material world. However, there is no such expectation in the spiritual world. It is essentially a service, and the only thing that might be expected in return is more service.

I am Yours is a truly original idea, and if correctly grasped and applied, it will quickly result in the perfection of life, which is Love of God.

Cry out for insight and understanding. Search for them as you would for the lost money or hidden treasure.

Proverb 2.3-4 Bible

Do you know what’s the price you must pay to meet God?

It is greed! An intense greed to meet Him.

God longs to reveal Himself unto us, but the question is, are we ready to receive Him?

They say : First deserve and then desire. Do two simple things.

First, follow the rules sincerely.

Second, do not speak lofty words and sing songs but show your greed by making your heart pure.

He always is, was, and will be by your side. However, we must be with Him!

The Vedic scriptures are vast and complex, with each verse having multiple layers of meaning. This makes the Vedas glorious and deep, while making them difficult to understand. 

 Many saints have attempted in the past to develop a comprehensive philosophy that can explain all the layers of scripture without falling into contradictions.

 Nimbarkacharya proposed Bheda-Abheda philosophy, Ramanujacharya Vishishta-advaita, Madhavcharya Dvaita, and Vallabhacarya Suddha-Advaita. However, none of their philosophies were adequate or satisfactory.

It was Lord Chaitanya who, five hundred years ago, developed his philosophical system that synthesized the basic ideas of all the other philosophies to create a holistic philosophy capable of harmonizing any Vedic contradiction. 

 From Nimbarkacharya, Lord Chaitanya took Gopi Bhava (the high esteem for the gopis’ love of Krishna) and Ananya Radhika Asraya (the necessity of taking shelter of Radha). 

 From Ramanujacharya, He took Vaishnava Seva (the service of devotees) and Suddha Sharanagati (the concept of Bhakti unpolluted by Karma and Gyan). 

 From Madhavacharya, Mayavad Khandanam (refutation of Mayavad Philosophy) and Archa Vigrah Seva (Deity Worship). 

And from Vallabhacharya, Pushti Marga (the path of raga Bhakti) and Ananya Ashraya (the sentiment of exclusive dependence on Krishna)

 But at the same time, Lord Chaitanya also pointed out the defects in their philosophies. In his essays on Gaudiya Vaishnavism, Bhaktivinoda Thakur points out that Nimbarka’s system is asampurna (not complete), Ramanuja’s system is apraphullit (not blossomed), Madhava’s system is aprasphutit (in seedling stage), and Vallabha’s system is aspashta (not clear).

 Lord Chaitanya removed the flaws and deficiencies in their systems, incorporated their basic aspects, and developed his own philosophical system of Achintya Bheda-Abheda Tattva (simultaneous difference and non-difference).

Indeed, Lord Chaitanya is not only the embodiment of the love of God, but also the supreme philosopher

For the purpose of being elevated, he bows down.For the sake of his life, he parts with it altogether.For the sake of happiness, he subjects himself to misery.

Alankar Sastra

 Let us become the servants of our Lord !                                                               

Or, let us become strange. Both are the same!

For we find people of this world strange, and people find devotees to be strange.

When such a phenomenon begins to happen,then be sure you are advancing in devotion and becoming dear to your strange Lord!

Lord Nṛsiṁha is the fourth of the ten incarnations of Lord Vishnu. He is known as the protector of the devotees. Therefore, devotees always glorify Him with various glorification and prayers.

The Source of Nṛsiṁha Prayers

In scriptures, there are many prayers about Nṛsiṁha Bhagavan. While traveling through South India, Chaitanya Mahaprabhu went to a lot of Nṛsiṁha temples among which Ahobilam, Jiyad Nṛsiṁha, and Siṁhācalam were just a few of them.

He recited many prayers about Nṛsiṁha Bhagavan.From those, Srila Prabhupada picked only three verses.

Scriptural Reference

The Nṛsiṁha prayers comes from two separate sources.

The first two verses are from Nṛsiṁha Purāṇa, which are also stated in Chaitanya Charitamrita, Antya-lila 16.52-53.

namas te nara-siṁhāya, prahlādāhlāda-dāyine

hiraṇyakaśipor vakṣaḥ, śilā-ṭaṅka-nakhālaye ||

ito nṛsiṁhaḥ parato nṛsiṁho, yato yato yāmi tato nṛsiṁhaḥ

bahir nṛsiṁho hṛdaye nṛsiṁho, nṛsiṁhamādiṁ śaraṇaṁ prapadye||

Mahāprabhu used to every day recite the above first two verses while offering namaskār to Nṛsiṁha Bhagavān when He entered the Jagannath temple.

The third verse is from Daśāvatāra stotra of Jayedeva Gosvāmī.

tava kara-kamala-vare nakham adbhuta-śṛṅgaṁ

dalita-hiraṇyakaśipu-tanu-bhṛṅgam,

keśava dhṛta-narahari-rūpa, jaya jagadīśa hare (repeated 3 times)||

Meaning of the above Three Verses

The first verse talks about the mood and mission of Lord Nṛsiṁha Bhagavān.

The second verse reveals His greatness (aishvarya bhava).

The third verse is about seeing sweetness (madhurya bhāva) in Nṛsiṁha Bhagavān’s form.

Why and When did ŚrīlaPrabhupāda introduce Nṛsiṁha prayers in ISKCON ?

After an incident in San Francisco in 1970, Śrīla Prabhupāda introduced Nṛsiṁha prayers in ISKCON. ŚrīlaPrabhupāda gave this mantra to his disciples for protection of the mission before the San Francisco RathaYātra. He also instructed individual disciples to chant these prayers for their protection.

For the first time in the Ratha Yātra of San Francisco, Nṛsiṁha prayers in the form of kīrtana was sung. Later Śrīla Prabhupāda introduced Nṛsiṁha arati, worship, along with the singing Nṛsiṁha prayers in all the temples for the protection of the movement.

Why we recite Nṛsiṁha prayers?

(1) to protect of the preaching mission

(2) to protect our devotion

(3) to get into Rādhā-Kṛṣṇa’s mādhurya līla

(4) to understand the purports of scriptures and live that way.

Functions of Nṛsiṁha Bhagavān

In the third verse sung by Jayadeva Gosvāmī, jaya jagadīśa hare is repeated three times to indicate three secret functions of Lord Nṛsiṁha. 

1. Nṛsiṁha Bhagavān is the controller of this world who makes everyone happy by purifying the sins of this world.

2. He takes away the troubles of His devotees.

3. He steal the minds of His sincere and advanced devotees and places them at the lotus feet of Rādhā-Mādhava.

Having heard about Lord Nrsimha, always honor and praise Lord Nṛsiṁha, the powerful and kind half-man, half-lion figure who protects and helps his devotees.

“Those who read the scriptures but do not understand their purport are certainly the destroyer of religious principles”.

Brihad Smriti

Don’t be a donkey simply carrying the load of scriptures.Understand the purport. Imbibe the essence. And practice the message.

Devotion means enthusiasm. Donkey is lazy and foolish. But a genuine devotee is agile and wise.

Those who are like donkeys are called Bharavahi. Bhara means burden, while vahi means carrying. While genuine devotees are Sargrahi. Sar means essence and grahi means to absorb.

There are three types of Bharavahi:

1)   Kapti (Hypocrites): People who externally present themselves as saints but within their aim is to enjoy and fulfill their selfish desires . These are further categorized into three types.

i.Puran khand: They read scriptures but have their own agendas. Khand means to divide.Such people divide the scriptures into arbitrary divisions and miss the entire point that the goal of scriptures is self realization. These are the religious materialists.

ii.Ardh Khand: Ardh means half. They divide the scriptures into half by accepting only the gyan kand part and not the karma kand part of the Vedas. Thus they only accept the impersonal aspect of God. Finally they want to become one with God. These are the Mayavadis.

iii.Arth Khand:They divide meaning of the text from the text itself. For them the meaning of the text is not important. Repetition of the mantras are more important than the meaning of the mantras.These are the Karma Kandis who believe in ritualistic actions.

2) Sampradaya Dveshi (The liberalists):

They hate to be part of any sampradaya. They do want to associate with any institution. For them the concept of spiritual institution and guru is disgusting. Even if they hear from saints and read scriptures but do so with an independent mind. Their philosophy is hear everyone but do what intellect says.

3) Sampradaya Asakt (The Fanatic)

These people are fanatically attached to their own sampradaya and demean other sampradaya.

In essence, if you wish to understand God, guard yourself from becoming a Bharavahi. Do not carry the burden of scriptures! Understand and serve God

We don’t value austerity in the world where we live. Most of us don’t know what it is or why it’s important, which is unfortunate. The main goal of modern society is to let people enjoy and use all kinds of sensory pleasures without limits.

Well, what’s wrong with enjoyment? You might think.

First it’s a waste of time and energy which can be used in some constructive work. And second, you miss higher bliss and enjoyment in connection with divine.

The path of Yoga is on the other extreme. They recommend bizarre and impractical austerities like standing in icy cold water in the winter and sit around a fire in the summer, eat less, and live lonely life.

This kind of thing… Forget it! 

Real austerity, according to Bhagavad Gita, is giving up of bad habits and refusing to give in to temptations of the mind, body, and senses.

You might wonder, why it’s important to do austerity?

I will answer it clearly and bluntly: we are not animals, we are humans!

We have the power to stop manifesting up in our actions of what we see, speak, and think. This is something exclusive to us as humans which animals do not possess.

We have been bestowed with these gifts by God and it is our responsibility to use them wisely.

We need to live a life of austerity to make sure that our lives have meaning and purpose and that we can spend our energy and time in what we value.

Also, the main purpose of austerities is to connect with God and experience eternal peace and happiness.

Let me explain what austerity means!

The first step in giving up bad habits is to do something good instead of something bad. By good habits we can give up bad habits.

Good habits must be cultured at physical, verbal, and mental level.

But to develop good habits there can be some discomfort to begin with and you might have to apply some energy. And that’s why getting free of bad habits by developing good habits is an austerity.

Now, what are the necessary austerity measures we should take on these three levels.

Austerity at Physical level

• Following instructions of God, wise men trained in scriptures,and Guru.
• Keep clean your body and environment you live in.
• Avoid life of luxury because it will make you lazy.
• Practice celibacy.
• Avoid physical abuse and violence, and forgive even an aggressor.

Austerity  of speech

• Be polite.
• Be truthful.
• Speak truth in a pleasing and beneficial manner.
• Study scriptures.

Austerity of mind

• Be satisfied and content
• Think of God
• Develop self-control 

If you practice austerity of body, speech, and mind, you will be peaceful,  completely satisfied and come close to God. And above all become a better human being. Is it not what everyone wants deep within his or her heart?