Writings

In the Gaudiya Vaisnava sampradaya, the gayatri which the guru (bona fide spiritual master) gives to the sadhaka (devotee) at the time of diksa (initiation) is that of the Vedic diksa (upanayana) and also that of the Vaisnava pancaratrika-diksa.

A Vaishnava is fearless in all circumstances because he knows that Krishna will always protect him. Yet, if we examine the mood of the great souls, the sadhus and the acharyas, we can detect that a Vaishnava is fearful of only one thing ­­ vaishnava-aparadha, not for Himself but for the benefit of His devotees, and He therefore cautions His devotees accordingly.

The sastra and the Bhagavata in particular is full of descriptions of the Supreme Personality of Godhead and His pure devotees. The guru and the sadhu, who are also known as the devotee Bhagavata, lead their lives strictly in accordance with the book Bhagavata.

The ancient medical science of ayurveda, which is experiencing a renaissance at present, is perhaps the most sophisticated and comprehensive approach to health care the world has known. A comparison of ayurveda and allopathy—their methodologies, origins, curative approaches, and disease causation theories-raises serious questions.

Thus it can be understood that Kala Krsnadasa was not an eternally liberated soul who fell down from the Lords association but rather he was a candidate from this material world and thus he was still susceptible to maya's influence.

As far as historical records show, dance in India has always been associated with spirituality and the pulsating rhythm of cosmic life. Indians have always held dance as sacred and have practiced it as a means of entering into divine consciousness. Shiva, a principal demigod in Indian religious tradition, is the saint of the sacred dance.

The only prerequisite for chanting the holy name is faith. One who takes shelter of the holy name with unflinching faith will attain all perfection. Sri Chaitanya Mahaprabhu has mercifully expressed the truths regarding the process of taking the holy name in his Siksastaka. The very first effect of nama-sankirtana gives us purification of the heart and mind.

Srila Prabhupada's faith in the instruction of his Guru Maharaja, his faith in Krsna was so absolute that he had no fear-- there was no question of success or failure. His success was that he endeavored, that he did it and there was no demand. This is the nature of pure devotion, that it is rendered without any desire of compensation.

The Sanskrit word arati literally means "before night." Ratri (night) when prefaced with the letter a indicates dusk. The waving of the lamp before the Deity thus implies the dispelling of the night of our material sojourn with the light of devotion through which God is revealed.

"A brahmana who is expert at chanting the four Vedas is not dear to me, but a devotee who comes from a family of dog-eaters is dear to me. Whatever he touches becomes pure. That devotee, although born in a family of outcastes is as worshippable as I am." (Itihasa Samucchaya)

Bhaktivinoda Thakura explains in his Sri Chaitanya-Siksamrta that vidhi, regulation that forms the basis of vaidhi-bhakti, is not contrary to raga (spontaneity). Pure vidhi is helpful to raga, and pure raga is a result of vidhi that is in harmony with the will of God. Vidhi helps us cure diseased raga, and when raga is healthy, vidhi retreats.

Om is described throughout the Vedic literature and by the acharyas, great spiritual masters, as the seed conception of theism. In the words of Srila Sridhar Maharaja, "Om means 'Yes'. Always, wherever we cast our glance to search, in one word the answer is 'yes'.