Audio Katha Gopal campu Gopal-campu 1.5.55, 30 September 2020

Gopal-campu 1.5.55, 30 September 2020

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Lamentation – Bhagavad Gita

"Even if the fully-armed sons of Dhṛtarāṣṭra were to kill me unarmed and unresisting on the battlefield, that would be more auspicious for me." Arjuna said, "I will not fight. The sons of Dhṛtarāṣṭra may come and kill me and I will not resist. I would rather give up my life than fight." Arjuna was prepared to leave the world. He had the great fortune to be with Kṛṣṇa as His dear friend, but now he has become very weak, devoid of strength and intelligence. Why was his position like this? There is only one reason. He was considering his grandfather, Dhṛtarāṣṭra, Krpacarya, Droṇācārya, the brothers of Duryodhana and the young wives of the Kauravas. They would all become widows; their husbands dead. This was such a large family of the Kauravas standing opposed to the Pandavas...

Preaching suddha-bhakti in Caubis Pargana and Medinipura

...Apasampradaya doctrines are opposed to the scriptures and are filled with faulty conclusions. Pure Vaisnavas are the gurus of the four varnas. Unfortunately, the modern class of so-called Vaisnavas is full of bad qualities and is a degraded apasampradaya. One cannot gain any benefit by following it. Vaisnavas must perform the topmost bhakti to Visnu and must follow the rules of proper Vaisnava conduct and etiquette...

WHAT WILL I GAIN BY LISTENING TO YOUR PRABHU’S KATHA?

I don’t know if my Prabhu’s kathā will be relishable or not for everyone. But someone may think: “What will I stand to gain by listening to your Prabhu’s kathā? Am I using my time and wealth to listen to your Prabhu’s kathā? How will my self-interest be fulfilled by listening to your Prabhu’s kathā? Such questions and various forms of objections arise in a place where there is dvitīya-abhiniveśa (where the mind is absorbed in objects separate from Kṛṣṇa). This is because in this world, each individual is separated from every other by one thing—illusion. In this corporeal plane, the moods of “I, mine, yours, and mine,” are seen. Therefore, the selfish interest of two individuals cannot be reconciled. And, the auspiciousness of one cannot guarantee the auspicious of another. In this world of separate interests, there is a difference between the interests of mother and son, husband and wife, master and servant, and teacher and students. Therefore, by speaking the words, Āmār Prabhura Kathā, in this world, feelings of such disparity or separateness appear in the heart. But such differences are not seen in the spiritual world. In that realm, advaya-jñāna Śrī Kṛṣṇa, who is One without a second, is the only viṣaya (object of loving exchanges). The only aim of all the servitors in that realm, referred to āśrayas (abodes of love) is to bring happiness to Śrī Vrajendra-nandana Kṛṣṇa. Therefore, duality can never arise when everyone’s self-interest is one and where only one person enjoys being the cynosure of that interest. In that realm of divinity, there is no conception of “Your Prabhu and my Prabhu.” By speaking of “My Prabhu,” the kathā of “Your Prabhu” is spoken as well. Correspondingly, when the kathā of “Your Prabhu” is spoken, the kathā of “My Prabhu” is spoken as well. The countless eternal associates of Śrī Kṛṣṇa, the non-dual Absolute Truth and the one and only object of love, are indeed His fundamental principle of variegatedness. Their exclusive interest is to satisfy the senses of Śrī Kṛṣṇa. Disparity of interest can never arise among those who are perpetually absorbed in rousing the pleasure of Śrī Kṛṣṇa’s senses. Therefore, in this world of disparity, people may or may not honor the accounts of my master. Nonetheless, since I am a lowly dog who is sustained by my master’s remnants, it is my sole constitutional duty and function (dharma) to extol his glories. I understand the word Prabhu (master) to refer to that person who can extend his authority over me in every way, who can fully and always exercise control over my whole heart, and who in my every act, every footstep, every inhalation and exhalation and every directive of life, he is my sole ideal, goal and guide, or polestar. That person alone is my master. Someone who controls my heart for some time and after a while is expelled from it, who is my role model for a few moments but who, after a short time, does not remain so, is not worthy of being called my master. It therefore becomes apparent to me that such a person or thing is a mere illusion, or a speculation of the mind. By nature I am critical, always looking for faults in others. My heart is so absorbed in attachment to my body and residence that the devo­tees call me gṛha-vrata, one bound by a vow to home and necessities.

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