Articles in philosophy
Why does Bhagavan allow Maya to create obstacles even for a jiva in whom the desire to surrender to Him has been born?
Sri Caitanya Mahaprabhu has shown by his own example how compassionate love for all animation arising in the context of the culture of uttama-bhakti precedes the attainment of bhakti-rasa.
The Vaisnavas want us to read the Bhagavatam, but we should be reading it with the view to apply ourselves in service.
As much as we are able to connect ourselves with Gaura lila, automatically we find that without any trouble we are already present in Krishna lila.
Many perennialists consider the terms “sanatana dharma” and perennialism to be synonymous – and conclude that all wisdom traditions end with eternal being. This pause is where Gaudiya Vedanta offers a second wind.
Regard for Siva and regard for Krishna are not at odds with one another. If we read and study the Bhagavatam we can find so much room to understand, accommodate, and appreciate Lord Siva.
Those who see the spiritual form of the deity in their souls’ eyes carry that impression as far as possible to the mind and then frame an emblem for continual study of the higher feeling, are by no means idolatrous.
Even after an aspirant to spiritual life has attained the company of devotees and hears the Bhagavatam in their association, he must still be careful to hear it in the proper manner. Otherwise he will not get the full result of this powerful devotional activity.
He is the Rama “who gives pleasure to Krsna,” as his best friend, and appearing as Nityananda he gives pleasure to Gaura and distributes fraternal love of God.
When Mahaprabhu appears in the world, he does not defy convention. Thus he appears at the request of Advaita Acarya, the Mahavishnu of Gaura-lila.
There is a mantra for the worship of the cows. There is a mantra for herding the cows. Krishna was a cowherd, that is why he has names like Gopal and Govinda. Krishna protected all the cows himself.