Sunday, January 31. 2010
1st through 8th grade students singing a bhajan at the TKG Academy fundraising event at Barnes and Noble.
Continue reading "TKG Academy - 1st-8th Grade Bhajan - Barnes and Noble 3/9"
Saturday, January 30. 2010
Continue reading "TKG Academy - Puppet Show - Barnes and Noble 2/9"
Friday, January 29. 2010
Kidergarten students performing for the TKG Academy fundraising event at Barnes and Noble.
Continue reading "TKG Academy - Kindergarten Students - Barnes and Noble 1/9"
Wednesday, January 27. 2010
Baladev das singing the bhajan "Damodarastakam" at the Halloween home program at Krsnakant and Radhastuti's Home.
Download: 2009-10-31 - Halloween Home Program - 6 - Baladev das - Damodarastakam.mp3
Continue reading "Bhajan - Baladev das - Damodarastakam - Halloween Home Program 6/6"
Tuesday, January 26. 2010
Amala Kirtan das singing a Hare Krishna bhajan at the Halloween home program at Krsnakant and Radhastuti's Home.
Download: 2009-10-31 - Halloween Home Program - 5 - Amala Kirtan das.mp3
Continue reading "Bhajan - Amala Kirtan das - Halloween Home Program 5/6"
Thursday, January 21. 2010
Lecture on Srimad Bhagavatam, Canto 1, Chapter 1, Text 10 by Badrinarayan das.
O learned one, in this iron age of Kali men have but short lives. They are quarrelsome, lazy, misguided, unlucky and, above all, always disturbed.
The devotees of the Lord are always anxious for the spiritual improvement of the general public. When the sages of Naimisaranya analyzed the state of affairs of the people in this age of Kali, they foresaw that men would live short lives. In Kali-yuga, the duration of life is shortened not so much because of insufficient food but because of irregular habits. By keeping regular habits and eating simple food, any man can maintain his health. Overeating, over-sense gratification, overdependence on another's mercy, and artificial standards of living sap the very vitality of human energy. Therefore the duration of life is shortened.
The people of this age are also very lazy, not only materially but in the matter of self-realization. The human life is especially meant for self-realization. That is to say, man should come to know what he is, what the world is, and what the supreme truth is. Human life is a means by which the living entity can end all the miseries of the hard struggle for life in material existence and by which he can return to Godhead, his eternal home. But, due to a bad system of education, men have no desire for self-realization. Even if they come to know about it, they unfortunately become victims of misguided teachers.
In this age, men are victims not only of different political creeds and parties, but also of many different types of sense-gratificatory diversions, such as cinemas, sports, gambling, clubs, mundane libraries, bad association, smoking, drinking, cheating, pilfering, bickerings, and so on. Their minds are always disturbed and full of anxieties due to so many different engagements. In this age, many unscrupulous men manufacture their own religious faiths which are not based on any revealed scriptures, and very often people who are addicted to sense gratification are attracted by such institutions. Consequently, in the name of religion so many sinful acts are being carried on that the people in general have neither peace of mind nor health of body. The student (brahmacari) communities are no longer being maintained, and householders do not observe the rules and regulations of the grhastha-asrama. Consequently, the so-called vanaprasthas and sannyasis who come out of such grhastha-asramas are easily deviated from the rigid path. In the Kali-yuga the whole atmosphere is surcharged with faithlessness. Men are no longer interested in spiritual values. Material sense gratification is now the standard of civilization. For the maintenance of such material civilizations, man has formed complex nations and communities, and there is a constant strain of hot and cold wars between these different groups. It has become very difficult, therefore, to raise the spiritual standard due to the present distorted values of human society. The sages of Naimisaranya are anxious to disentangle all fallen souls, and here they are seeking the remedy from Srila Suta Gosvami.
Download: 2010-01-18 - Badrinarayan das - SB 1.1.10.mp3
Continue reading "Lecture - Badrinarayan das - SB 1.1.10"
Wednesday, January 20. 2010
Lecture on Srimad Bhagavatam, Canto 2, Chapter 2, Text 36 by Romapada Swami.
O King, it is therefore essential that every human being hear about, glorify and remember the Supreme Lord, the Personality of Godhead, always and everywhere.
Srila Sukadeva Gosvami begins this verse with the word tasmat, or "therefore," because in the previous verse he has already explained that there is no auspicious means for salvation other than the sublime process of bhakti-yoga. The bhakti-yoga process is practiced by the devotees in different methods like hearing, chanting, remembering, serving the lotus feet of the Lord, worshiping, praying, rendering service in love, becoming friendly, and offering all that one may possess. All nine methods are bona fide methods, and either all of them, some of them or even one of them can bring about the desired result for the sincere devotee. But out of all the nine different methods, the first one, namely hearing, is the most important function in the process of bhakti-yoga. Without hearing sufficiently and properly, no one can make any progress by any of the methods of practice. And for hearing only, all the Vedic literatures are there, compiled by authorized persons like Vyasadeva, who is the powerful incarnation of Godhead. And since it has been ascertained that the Lord is the Supersoul of everything, He should therefore be heard and glorified everywhere and always. That is the special duty of the human being. When the human being gives up the process of hearing about the all-pervading personality of Godhead, he becomes victim to hearing rubbish transmitted by man-made machines. Machinery is not bad because through the machine one can take advantage of hearing about the Lord, but because machinery is used for ulterior purposes, it is creating rapid degradation in the standard of human civilization. It is said here that it is incumbent upon the human beings to hear because the scriptures like Bhagavad-gita and Srimad-Bhagavatam are made for that purpose. Living beings other than human beings have no ability to hear such Vedic literatures. If human society gives itself to the process of hearing the Vedic literature, it will not become a victim to the impious sounds vibrated by impious men who degrade the standards of the total society. Hearing is solidified by the process of chanting. One who has perfectly heard from the perfect source becomes convinced about the all-pervading Personality of Godhead and thus becomes enthusiastic in glorifying the Lord. All the great acaryas, like Ramanuja, Madhva, Caitanya, Sarasvati Thakura or even, in other countries, Muhammad, Christ and others, have all extensively glorified the Lord by chanting always and in every place. Because the Lord is all-pervading, it is essential to glorify Him always and everywhere. In the process of glorifying the Lord there should be no restriction of time and space. This is called sanatana-dharma or bhagavata-dharma. Sanatana means eternal, always and everywhere. Bhagavata means pertaining to Bhagavan, the Lord. The Lord is the master of all time and all space, and therefore the Lord's holy name must be heard, glorified and remembered everywhere in the world. That will bring about the desired peace and prosperity so eagerly awaited by the people of the world. The word ca includes all the remaining processes or methods of bhakti-yoga, as mentioned above.
Download: 2010-01-17 - Romapada Swami - SB 2.2.36.mp3
Continue reading "Lecture - Romapada Swami - SB 2.2.36"
Lecture on Srimad Bhagavatam, Canto 2, Chapter 2, Text 35 by Trivikrama Swami.
The Personality of Godhead Lord Sri Krsna is in every living being along with the individual soul. And this fact is perceived and hypothesized in our acts of seeing and taking help from the intelligence.
The general argument of the common man is that since the Lord is not visible to our eyes, how can one either surrender unto Him or render transcendental loving service unto Him? To such a common man, here is a practical suggestion given by Srila Sukadeva Gosvami as to how one can perceive the Supreme Lord by reason and perception. Actually the Lord is not perceivable by our present materialized senses, but when one is convinced of the presence of the Lord by a practical service attitude, there is a revelation by the Lord's mercy, and such a pure devotee of the Lord can perceive the Lord's presence always and everywhere. He can perceive that intelligence is the form-direction of the Paramatma plenary portion of the Personality of Godhead. The presence of Paramatma in everyone's company is not very difficult to realize, even for the common man. The procedure is as follows. One can perceive one's self-identification and feel positively that he exists. He may not feel it very abruptly, but by using a little intelligence, he can feel that he is not the body. He can feel that the hand, the leg, the head, the hair and the limbs are all his bodily parts and parcels, but as such the hand, the leg, the head, etc., cannot be identified with his self. Therefore just by using intelligence he can distinguish and separate his self from other things that he sees. So the natural conclusion is that the living being, either man or beast, is the seer, and he sees besides himself all other things. So there is a difference between the seer and the seen. Now, by a little use of intelligence we can also readily agree that the living being who sees the things beyond himself by ordinary vision has no power to see or to move independently. All our ordinary actions and perceptions depend on various forms of energy supplied to us by nature in various combinations. Our senses of perception and of action, that is to say, our five perceptive senses of (1) hearing, (2) touch, (3) sight, (4) taste and (5) smell, as well as our five senses of action, namely (1) hands, (2) legs, (3) speech, (4) evacuation organs and (5) reproductive organs, and also our three subtle senses, namely (1) mind, (2) intelligence and (3) ego (thirteen senses in all), are supplied to us by various arrangements of gross or subtle forms of natural energy. And it is equally evident that our objects of perception are nothing but the products of the inexhaustible permutations and combinations of the forms taken by natural energy. As this conclusively proves that the ordinary living being has no independent power of perception or of motion, and as we undoubtedly feel our existence being conditioned by nature's energy, we conclude that he who sees is spirit, and that the senses as well as the objects of perception are material. The spiritual quality of the seer is manifest in our dissatisfaction with the limited state of materially conditioned existence. That is the difference between spirit and matter. There are some less intelligent arguments that matter develops the power of seeing and moving as a certain organic development, but such an argument cannot be accepted because there is no experimental evidence that matter has anywhere produced a living entity. Trust no future, however pleasant. Idle talks regarding future development of matter into spirit are actually foolish because no matter has ever developed the power of seeing or moving in any part of the world. Therefore it is definite that matter and spirit are two different identities, and this conclusion is arrived at by the use of intelligence. Now we come to the point that the things which are seen by a little use of intelligence cannot be animate unless we accept someone as the user of or director of the intelligence. Intelligence gives one direction like some higher authority, and the living being cannot see or move or eat or do anything without the use of intelligence. When one fails to take advantage of intelligence he becomes a deranged man, and so a living being is dependent on intelligence or the direction of a superior being. Such intelligence is all-pervading. Every living being has his intelligence, and this intelligence, being the direction of some higher authority, is just like a father giving direction to his son. The higher authority, who is present and residing within every individual living being, is the Superself.
At this point in our investigation, we may consider the following question: on the one hand we realize that all our perceptions and activities are conditioned by arrangements of material nature, yet we also ordinarily feel and say, "I am perceiving" or "I am doing." Therefore we can say that our material senses of perception and action are moving because we are identifying the self with the material body, and that the superior principle of Superself is guiding and supplying us according to our desire. By taking advantage of the guidance of Superself in the form of intelligence, we can either continue to study and to put into practice our conclusion that "I am not this body," or we can choose to remain in the false material identification, fancying ourselves to be the possessors and doers. Our freedom consists in orienting our desire either toward the ignorant, material misconception or the true, spiritual conception. We can easily attain to the true, spiritual conception by recognizing the Superself (Paramatma) to be our friend and guide and by dovetailing our intelligence with the superior intelligence of Paramatma. The Superself and the individual self are both spirit, and therefore the Superself and the individual self are both qualitatively one and distinct from matter. But the Superself and the individual self cannot be on an equal level because the Superself gives direction or supplies intelligence and the individual self follows the direction, and thus actions are performed properly. The individual is completely dependent on the direction of the Superself because in every step the individual self follows the direction of the Superself in the matter of seeing, hearing, thinking, feeling, willing, etc.
So far as common sense is concerned, we come to the conclusion that there are three identities, namely matter, spirit and Superspirit. Now if we go to the Bhagavad-gita, or the Vedic intelligence, we can further understand that all three identities, namely matter, individual spirit, and the Superspirit, are all dependent on the Supreme Personality of Godhead. The Superself is a partial representation or plenary portion of the Supreme Personality of Godhead. The Bhagavad-gita affirms that the Supreme Personality of Godhead dominates all over the material world by His partial representation only. God is great, and He cannot be simply an order supplier of the individual selves; therefore the Superself cannot be a full representation of the Supreme Self, Purusottama, the Absolute Personality of Godhead. Realization of the Superself by the individual self is the beginning of self-realization, and by the progress of such self-realization one is able to realize the Supreme Personality of Godhead by intelligence, by the help of authorized scriptures, and, principally, by the grace of the Lord. The Bhagavad-gita is the preliminary conception of the Personality of Godhead Sri Krsna, and Srimad-Bhagavatam is the further explanation of the science of Godhead. So if we stick to our determination and pray for the mercy of the director of intelligence sitting within the same bodily tree, like a bird sitting with another bird (as explained in the Upanisads), certainly the purport of the revealed information in the Vedas becomes clear to our vision, and there is no difficulty in realizing the Supreme Personality of Godhead, Vasudeva. The intelligent man therefore, after many births of such use of intelligence, surrenders himself at the lotus feet of Vasudeva, as confirmed by the Bhagavad-gita (7.19).
Download: 2010-01-16 - Trivikrama Swami - SB 2.2.35.mp3
Continue reading "Lecture - Trivikrama Swami - SB 2.2.35"
Saturday, January 16. 2010
Lecture on Srimad Bhagavatam, Canto 2, Chapter 7, Text 47 by Vaisesika das.
What is realized as the Absolute Brahman is full of unlimited bliss without grief. That is certainly the ultimate phase of the supreme enjoyer, the Personality of Godhead. He is eternally void of all disturbances and fearless. He is complete consciousness as opposed to matter. Uncontaminated and without distinctions, He is the principle primeval cause of all causes and effects, in whom there is no sacrifice for fruitive activities and in whom the illusory energy does not stand.
The supreme enjoyer, the Personality of Godhead, is the Supreme Brahman or the summum bonum because of His being the supreme cause of all causes. The conception of impersonal Brahman realization is the first step, due to His distinction from the illusory conception of material existence. In other words, impersonal Brahman is a feature of the Absolute distinct from the material variegatedness, just as light is a conception distinct from its counterpart, darkness. But the light has its variegatedness, which is seen by those who further advance in the light, and thus the ultimate realization of Brahman is the source of the Brahman light, the Supreme Personality of Godhead, the summum bonum or the ultimate source of everything. Therefore, meeting the Personality of Godhead includes the realization of the impersonal Brahman as realized at first in contrast with material inebriety. The Personality of Godhead is the third step of Brahman realization. As explained in the First Canto, one must understand all three features of the Absolute -- Brahman, Paramatma and Bhagavan.
Pratibodha-matram is just the opposite conception of material existence. In matter there are material miseries, and thus in the first realization of Brahman there is the negation of such material inebrieties, and there is a feeling of eternal existence distinct from the pangs of birth and death, disease and old age. That is the primary conception of impersonal Brahman.
The Supreme Lord is the Supreme Soul of everything, and therefore in the supreme conception affection is realized. The conception of affection is due to the relationship of soul to soul. A father is affectionate to his son because there is some relationship of nearness between the son and the father. But that sort of affection in the material world is full of inebriety. When the Personality of Godhead is met, the fullness of affection becomes manifested because of the reality of the affectionate relationship. He is not the object of affection by material tinges of body and mind, but He is the full, naked, uncontaminated object of affection for all living entities because He is the Supersoul, or Paramatma, within everyone's heart. In the liberated state of affairs, the full-fledged affection for the Lord is awakened.
As such, there is an unlimited flow of everlasting happiness, without the fear of its being broken as we have experienced here in the material world. The relationship with the Lord is never broken; thus there is no grief and no fear. Such happiness is inexplicable by words, and there can be no attempt to generate such happiness by fruitive activities by arrangements and sacrifices. But we must also know that happiness, unbroken happiness exchanged with the Supreme Person, the Personality of Godhead as described in this verse, transcends the impersonal conception of the Upanisads. In the Upanisads the description is more or less negation of the material conception of things, but this is not denial of the transcendental senses of the Supreme Lord. Herein also the same is affirmed in the statements about the material elements; they are all transcendental, free from all contamination of material identification. And also the liberated souls are not devoid of senses; otherwise there cannot be any reciprocation of unhampered spiritual happiness exchanged between them in spontaneous unbroken joy. All the senses, both of the Lord and of the devotees, are without material contamination. They are so because they are beyond the material cause and effects, as clearly mentioned herein (sad-asatah param). The illusory, material energy cannot work there, being ashamed before the Lord and His transcendental devotees. In the material world the sense activities are not without grief, but here it is clearly said that the senses of the Lord and the devotees are without any grief. There is a distinct difference between the material and spiritual senses. And one should understand it without denying the spiritual senses because of a material conception.
The senses in the material world are surcharged with material ignorance. In every way, the authorities have recommended purification of the senses from the material conception. In the material world the senses are manipulated for individual and personal satisfaction, whereas in the spiritual world the senses are properly used for the purpose for which they were originally meant, namely the satisfaction of the Supreme Lord. Such sensual activities are natural, and therefore sense gratification there is uninterrupted and unbroken by material contamination because the senses are spiritually purified. And such satisfaction of the senses is equally shared by the transcendental reciprocators. Since the activities are unlimited and constantly increasing, there is no scope for material attempts or artificial arrangements. Such happiness of transcendental quality is called brahma-saukhyam, which will he clearly described in the Fifth Canto.
Download: 2010-01-15 - Vaisesika das - SB 2.7.47.mp3
Continue reading "Lecture - Vaisesika das - SB 2.7.47"
Subscribe to this Blog
Show tagged entries
Advaita Acharya das
Amala Kirtan das
Ananta Vrindavan das
BB Govinda Maharaj
Bhakti Charu Maharaj
Bhakti Sundar Goswami
Bir Krishna Goswami
Braja Bihari das
Chaitanya Chandra das
Festival of the Holy Name
Gaura Mani dasi
Gaura Vani das
GBC & TP Meetings
Gopi Gita dasi
Gunagrahi dasa Goswami
Hanumat Presaka Swami
Kalachandji's Kirtan Group
Keshava Bharati Dasa Goswami
Kishori Mohan das
Krsna Kishor das
Madhava Hari das
Mukunda Datta das
New Year's Eve
Nityananda Chandra das
Radha Krishna das
Ratna Radhika dasi
Sri Prahlad das
Sri Rupa das
Surya Summer Tour
Tamal Krishna Goswami
Temple Bhajan Band
Veda Vyasa Priya Swami
Vijay Krsna das
Youth Bus Tour