The first verse alone....

In the past I have blogged reviews of Śrī Viśvanātha Cakravartīpāda’s ‘Sārārtha Darśinī’-ṭīkās of Śrīmad Bhāgavata’s Cantos 3-12. Canto 1 and 2 were never done so far. I made a small start with the first Canto here. The ṭīkā on the first verse takes more than half of the text of the ṭīkā on the entire first chapter. Viśvanatha gives 5 different explanations of it, the last one being the longest one. All of it is mighty interesting but it is impossible to put it all in a small media like a blog, so here is an anthology only (it is especially interesting for those who know each word of this śloka well) –

Viśvanāth says: “Just as He appears as Matsya among the fish, as Varāha among the animals, as Haṁsa among the birds, as svayam bhagavān Kṛṣṇa among humans, and as Upendra among the devatās, so the Lord has now appeared as the crown jewel of the scriptures, Śrīmad-bhāgavata, among the Vedas, for restoring dharma and delivering the devotees.”

He quotes SB 1.3.43, the famous verse comparing the Bhāgavat to the sun, and then says: “It (the Bhāgavata) has twelve forms (Cantos), just as the sun has twelve forms for each of the months of the year.”

Later he comes with an important quote to prove that even the devotees in Śvetadvīpa and Vaikuṇṭha have forms – “These forms are not material, since the word atīndriya is used. “

atīndriyā nirāhārā aniṣpannāḥ sugandhinaḥ

ekāntinas te puruṣāḥ śveta-dvīpa-nivāsinaḥ

“The inhabitants living in Śvetadvīpa, devoted completely to the Lord, are all fragrant, beyond the material senses, without any need for material food and without material movement.”  Mahābhārata 12.323.26

In the third explanation he explains the word ādi as follows -

“Let us meditate on Kṛṣṇa from whom appears the highest rasa, śṛṅgāra-rasa (janma ādyasya). ….. By meeting (anvayāt) and separation (itarataḥ) this rasa with the gopīs is accomplished. Just as Bhīmasena is represented by the word Bhīma, so the ādya-rasa is represented by the word ādya.”

“Kṛṣṇa is knowledgeable of, or skilful in (abhijñaḥ), all things suitable for rasa such as the sixty four arts.  But unlike material heroes such as Nala who are affected by time and karma, Kṛṣṇa, the viṣaya of spiritual rasa, is independent and spiritual (svarāṭ).  Rasa should not be accredited to other persons. He alone conveyed the truth about ādi-rasa (brahma) through His mind (hṛdā) unto Bharata Muni (ādi-kavaye), the famous exponent of material rasa. This reveals that rasa originates only from Kṛṣṇa.”

He then hits out at the sahajiyās –

“There is no rasa in material heroes whose temporary bodies end in ashes and worm waste. Rather, on consideration, in this there is a contradiction to rasa — distaste or disgust — because of the perversion of the object of love, vibhāva. The unintelligent describe rasa in such persons.”

That there are three types of meaning in Sanskrit writing does not mean they are ever false in relation to Kṛṣṇa. Viśvanātha writes:

“In the Lord there is the creation of the three meanings; literal, metaphorical and suggested, or creation of allusion (dhvani), skill in composition (guṇa) and literary ornaments (alaṅkāra). These are real (amṛṣā) and become amazing because of their extraordinary nature in Kṛṣṇa.”

From the fourth explanation:

“Without deceit, in correct manner, aspiring for the highest goal, we meditate on Rādhā and Kṛṣṇa from whom arises the height of madhura-rasa.  By giving up the other gopīs and following only Her, as dhīra-lalita He showed his expertise in the chief aspects of rasa and She exhibited herself as an independent lover. Kṛṣṇa imparted through the heart to Śukadeva, knower of this rasa from birth, the Bhāgavatam, by which the devotees faint in ecstasy and undergo transformation, just as fire, water and earth reverse their properties and by whose influence the three śaktis remain eternally….”

…..

“Giving up all other gopī lovers (itarataḥ), He followed Her alone and became obedient to Her (anvayāt).”

………

“Because He gave up other gopīs and followed Her alone (preyasī vaśaḥ), He is known as a dhīra-lalita lover, favorable for cultivating rasa. He is thus called “one who is fully knowledgeable of the chief rasas filled with madhura-rasa (artheṣu abhijñaḥ).” And because He is dhīra-lalita, She alone remains with Her lover (svarāṭ), as a svādhīna-kāntā, a lady who controls Kṛṣṇa.“

………

“From hearing the Bhāgavatam (yad) since it has rasa, the devotees faint in ecstasy from tasting the rasa (yad sūrayaḥ muhyanti). Or because Rādhā and Kṛṣṇa are the objects of their hearing and seeing, Their close associates (sūrayaḥ), though most wise, become bewildered. This means that they take on qualities opposite their normal qualities, out of ecstasy. And others are included in this ecstasy also. This is illustrated through an example. Their ecstasy is just like earth, water and fire reversing their attributes (tejo-vārī mṛdam yathā vinimaya). For instance the moon, a form of fire, on seeing the rāsa-līlā of Rādhā and Kṛṣṇa, gave up its quality of moving and became stunned like earth. Water, on hearing the sound of the flute, became stunned like earth. Stones made of earth became liquid like water.”

The fifth explanation is again more grave and philosophical.

This is just an anthology of the commentary of one of the ācāryas on the first verse of the Bhāgavata – behold the depth and volume of this grantha!

Guru Pūrṇimā 2013

Sītānāth Kula-kaustubha paramārādhyatama Prabhupāda

Nitya-līlā praviṣṭa

Śrī Śrīmad Nikunja Gopāl Goswāmī

Guru Pūrṇimā 2013

On the occasion of Guru Pūrṇimā, I like to quote the following verses and / or comments –

Śrī Nārada told King Yudhiṣṭhira in Śrīmad Bhāgavata (7.15.22-25)  -

asaṅkalpāj jayet kāmaṁ krodhaṁ kāma-vivarjanāt

arthānarthekṣayā lobhaṁ bhayaṁ tattvāvamarśanāt

ānvīkṣikyā śoka-mohau dambhaṁ mahad-upāsayā

yogāntarāyān maunena hiṁsāṁ kāmādy-anīhayā

kṛpayā bhūtajaṁ duḥkhaṁ daivaṁ jahyāt samādhinā

ātmajaṁ yoga-vīryeṇa nidrāṁ sattva-niṣevayā

rajas tamaś ca sattvena sattvaṁ copaśamena ca

etat sarvaṁ gurau bhaktyā puruṣo hy añjasā jayet

            "To give up lust one must give up one's determination to enjoy, to give up anger one must give up lust and to give up greed one must see the evil of money. Fear can be given up by considering the truth, lamentation and illusion can be given up by considering what is material and what is spiritual (rational thinking), pride can be given up by serving a great soul and obstacles in yoga-practise (which serves the purpose of fixing the mind) can be overcome by perfecting a vow of silence. Violence is conquered by giving up endeavours for sense-gratification, suffering caused by other living entities can be mitigated by developing the quality of compassion, suffering caused by the elements can be mitigated by entering into samādhi (psycho-religious trance) and suffering caused by the own body and mind can be mitigated by practising the eight-fold path of mystic yoga (aṣṭāṅga-yoga). When the mode of goodness increases sleep is conquered, along with the modes of passion and indolence, and by controlling the senses the mode of goodness is transcended. But all these vices and obstacles together can be conquered simply by devotion to the guru."

Śrī Viśvanātha Cakravartīpāda comments on this verse -

añjasā śīghram āyāsābhāvena sarvaṁ jayet. sarva-rogopaśamanaṁ mukhyam ekam eva mahauṣadham ivety arthaḥ.

“One overcomes all obstacles quickly and easily by bhakti to the Guru. This is like taking just one principal medicine which cures all other diseases.”

Śrīdhara Swāmī comments on the last verse of Bhagavad Gītā (18.78):

sva-prāgalbhya-balād vilobhya bhagavad-gītāṁ tad-antar-gatam

tattvaṁ prepsur upaiti kiṁ guru-kṛpā-pīyūṣa-dṛṣṭiṁ vinā

ambu svāñjalinā nirasya jaladher āditsur antarmaṇī

nāvarteṣu na kiṁ nimajjati janaḥ sat-karṇa-dhāraṁ vinā

“Does a person who desires to attain the Truths contained within the Bhagavad-Gītā by trying to understand them on the strength of his own proficiency, realize them without the merciful nectar-glance of the Guru? Is a person who desires to get the jewels that lie at the bottom of the ocean by scooping out the water with the hollow of his hands, not doomed to failure unless he is helped by an able captain?”

The texts have been added to page 3 and 9 of my anthology of Guru-glorifications from śāstra on my website. 

Śrīpāda Kānupriya Goswāmī writes in his book ‘Nāma Cintāmaṇi’, vol. 3, p.120 –

“The symptom of a sheltered person or āśrita is that he takes shelter wholeheartedly and exclusively so. If the sheltered does not consider the shelter the greatest of all but thinks others are equally or even more worshipable then this cannot truly be called taking shelter, because the main symptom of a sheltered soul is the exclusive nature of his surrender. No one can be equal or superior to the shelter in excellence – such a mentality is called an ‘exclusive attitude’. If one respects many things equally, the shelter of one of them can never be called true shelter. Experiencing all super-excellence in one shelter and being attracted just to that shelter, such an exclusive shelter is called true śaraṇa or shelter. The characteristic of the sheltered is that he has exclusive one-pointed focus on the shelter. If one does not take exclusive shelter such a shelter is a mere pretense, a theater play.”

Avinoda-vāda

Pandora’s box produces ever-new jīva-tattva speculations – we had fall-vāda, envy-vāda, dream-vāda, fall from taṭastha-vāda (will be discussed later) and first-become-lord-Brahmā-vāda. Now there is a new siddhānta – boredom-vāda.

Dāmodar Das

One devotee writes: By the way, Kṛṣṇa creates and oversees physical worlds as He has nothing to do, so says the famous commentary on verse 2.1.33 of "Srī Vedanta-sutra." This commentary states that Śrī Kṛṣṇa is like bored, very rich Prince, who plays a variety of games simply because of boredom, nothing to do and just to have fun. This commentary was written for the first time by Śrī Śrīmad Rāmānuja ācārya and all the Vaiṣṇava-ācāryas later in their comments just repeated this comment, because it is a genius and explains all two sentences. What do you think?

Advaita Das

I do not know of such comments. I have only an English rendering of Rāmānuja’s commentary here by George Thibaut, whoever that may be. There it says in 2.1.33 –

“We see in ordinary life how some great king, ruling this earth with its seven dvīpas, and possessing perfect strength, valour, and so on, has a game at balls, or the like, from no other motive than to amuse himself; hence there is no objection to the view that sport only is the motive prompting Brahman to the creation, sustentation, and destruction of this world which is easily fashioned by his mere will.”

Even if this translation is correct, it does not mention boredom. Anyway we are not Rāmānujaites. Our Vedānta Bhāṣya is by Baladeva Vidyābhūṣaṇa.”

Dāmodar Das

“He claims that all ācāryas repeated it.”

Advaita Das

The jivas are anādi, beginningless - there is no reason for their existence or their presence in the material world and Kṛṣṇa is never bored as He is ānanda ghana vigraha, the embodiment of bliss.”

Dāmodar Das

I quote the pūrva-pakṣa- “About a month ago I wrote that the jīva in any case does not fall from the spiritual world or goes out of taṭastha-śakti (allegedly while choosing where to go). A correct theory, which is supported by the Upaniṣads and the majority of the Vaiṣṇava Sampradaya is, that Śrī Kṛṣṇa Himself puts the jīva in the material world and decides for himself at what point to release the jīva!

Advaita Das

Majority? No Vedic philosopher says that. No Vedic guru or sampradāya speaks fall vāda, putting in the material world-vāda, envy-vāda, or dream-vāda. Where is the evidence for that? There are so many ślokas in Śrīmad Bhāgavata that say anādy avidyā, the jīvas’ ignorance is beginningless, and the Brahma Sūtra says anādi karma. Did Kṛṣṇa put us here, for what reason then? And when? This morning at 3? 1967? Ask his evidence.

Dāmodar Das

"Because of boredom, nothing to do and just to have fun'

Advaita Das

sṛṣṭy-ādikaṁ harir naiva prayojanam apekṣya tu |

kurute kevalānandād yathā mattasya nartanam ||

pūrṇānandasya tasyeha prayojana-matiḥ kutaḥ |

muktā avyāpta-kāmāḥ syuḥ kim utāsy akhilātmanaḥ

This is what is in Baladeva’s ṭīkā of the sūtra VS 2.1.33. It means –

“Hari has no purpose in his creation. He is doing it for fun only like the dancing of a crazy man. How can there be any purpose in the embodiment of full bliss?”

That is not the same as being bored. If He is full bliss how can He be bored? But remember one thing - this is not an historical fact. Just as the Kaustubha-gem was not really gotten at the samudra manthan - it is eternally Kṛṣṇa's also before churning of the milk ocean. So there is no time frame in the creation. Otherwise Bhagavad Gītā’s verse 2.12 would be false, and all the anādy avdiyā verses in the śāstras and their commentaries too.”

Dāmodar Das

It is also mentioned in Bhagavat Sandarbha - What Jīva Goswāmī says in in the Sandarbhas about this verse?

Advaita Das

It is in Bhagavat Sandarbha paragraph 35 –

Nārāyaṇa-saṁhitā also states:

“Lord Hari performs actions, such as creation, without any specific purpose. He does so purely out of pleasure, just as an intoxicated man dances. Since He is completely blissful, what purpose does He have to achieve from creation? If even liberated souls delight in the Self alone, how much more must this be so for the Lord, the Supreme Soul of all?”

By the example of a dancing madman (implying deficiency or absence of awareness), one should not think that the Lord is something other than omniscient. The example is relevant in this sense alone, that, owing to His excessive internal bliss, He performs pastimes without having any particular purpose to accomplish. If to try and circumvent the problem with this example, we suggest instead the example of (the Lord’s pastimes occurring naturally, like) inhaling and exhaling, the same defect (absence of awareness being attributed to the Lord) still presents itself, in the case of breathing during deep sleep. Therefore, the limitations of these examples aside, the real point to be noted is that the Lord’s pastimes are characterized exclusively as natural and spontaneous manifestations of the bliss inherent in His essential nature. The Śruti also declares, “This (i.e., the act of creation, etc.) is the nature of the Lord. What yearning can there be in one whose desires are naturally and completely fulfilled?” (Māṇḍūkya-kārikā 1.9).

Dāmodar Das

na conmatta-dṛṣṭāntenāsarvajṣatva prasaṣjayitavyam | svarūpānandodrekeṇa sva-prayojanam ananusandhāyaiva līlāyate ity etad aṃśenaiva svīkārāt | ucchvāsa-praśvāsa-dṛṣṭānte'pi suṣupty-ādau tad-doṣāpātāt | tasmāt svarūpānanda-svābhāvikyena tal-līlā 

Advaita Das

The last text is Jīva Goswāmī's.

"If the Lord’s direct engagements, such as the act of glancing at material nature, are accepted as His pastimes, then the deeds He performs in Vaikuṇṭha are surely all the more so. The wives of the Kāliya serpent prayed: “Our obeisances unto You, who always enjoy in Your own nature” (avyākṛta-vihārāya, SB 10.16.47). Therefore, even liberated sages, like Śrī Śuka, hear His pastimes with total absorption and delight (as shown in the above-quoted verse, SB 12.12.69, ajita-rucira-līlākṛṣṭa-sāraḥ). “

I think it is clear Kṛṣṇa is not 'bored'. This devotee sees things that are not there. There is some text before too, before the Nārāyaṇa-Saṁhitā quote, just to get the whole context clear -

“Similarly, what distinguishes the Lord’s actions from ordinary acts is that they are exclusively manifestations of His natural bliss. As the Brahma-sūtra states, “The actions of the Lord, such as creation, are a play, like the pleasurable deeds people enact” (VS 2.1.33). The Tattva-vādī [Madhvācārya] has explained this sūtra, “The Lord creates in the same way that an intoxicated man dances out of bliss, and not to achieve anything.”

By the way you see here that Jīva Goswāmī calls Madhvācārya 'the tattva-vādī' not 'the head of our sampradāya'. Caitanya Caritāmṛta described Mahāprabhu smashing the tattva-vādīs who are not a branch of Madhva sampradāya but Madhva sampradāya proper. Jīva Goswāmī says vyākhyātaṁ ca tattva-vādibhiḥ, yathā, 'the tattva vādi explains” when he quotes Madhva. So how can Madhvācārya create a branch of his OWN sampradāya and be called a member of his own branch?

Dāmodar Das

That it is just fun of lord. But it is quite strange that because of that fun, jīvas suffer so much.”

Advaita Das

That is due to bodily consciousness. The soul does not suffer. But again, this is all anādi - never forget this. There is no beginning and thus also no cause. This is not an historical story. It is timeless - anādi bahirmukha. It is not that we were once in the spiritual sky and Kṛṣṇa just sent us away or so.”

Dāmodar Das

But without Rādhikā, Kṛṣṇa feels bored, or not?

Advaita Das

No, because the separation is a thrill and the tricks He plans to meet her too. This all takes place on the topmost level of transcendental bliss called mahābhāva.

Dāmodar Das

When he is bored from behavior of Rukmiṇī, he teases her meek humble behaviour - tries to make her angry….

Advaita Das

The Bhāgavat (10.60) does not say He is bored - he just enjoys her māna not out of boredom. vibhur api kalayann sadāpi vṛddhi – Kṛṣṇa is always full but his fullness always increases (Dāna Keli Kaumudī 1)

Dāmodar Das

That means "If He is always full, how He can be bored?"

Advaita Das

Yes. If sādhakas feel always thrilled in worshipping Him how can He Himself be bored? Boredom-vāda is like fall-vāda - thinking there is material imperfection in spiritual sky. There is no evidence for this in śāstra, nor does it make any sense (yukti).

Dāmodar Dās

Boredom is not mentioned among the vyabhicārī bhāvas in Bhakti Rasāmṛta Sindhu (2.4.4-6) either.

Akrūra yātrā and bhajanānandī vs goṣṭhyānandī

AKRŪRA YĀTRĀ

Bhakta: Some doubt the Bhāgavat because it says, in chapter 38 of the 10^th canto, that Akrūra left Mathurā to pick up Kṛṣṇa from Gokula, uṣitvā (10.38.1), without even having broken Ekādaśī, viz. early in the morning,  and only arrived in Gokula at dusk. Gokula is very close to Mathurā – he should have reached it in half an hour only.”

Advaitadās – “These are persons with narrow, mundane intellect only. The land of Vraja contains all the brahmāṇḍas in a mere corner, the Goswāmīs say. Laws of time and space do not apply there. The opposite scenario is also depicted in Govinda Līlāmṛta (21.105) – 

nidhāya yantrārpita yāna sannibhe mano-jave hṛt kamala nināya 

 “The soil of Vraja held Kṛṣṇa on her lotus-like heart, so He went as swift as the mind.” 

Kṛṣṇa lives in Nandagrām and Rādhikā in Yāvat – 55 km from Vṛndāvana – even by running there it would take them the whole night – how can They reach it in a flash? mano-jave – by the speed of the mind. You are now in Vraja but you were born in, say, America. If you think of America in Vraja you are there instantly. And that is just travelling with the mundane mind, what to speak of with a spiritual body!

BHAJANĀNANDĪ OR GOṢṬHYĀNANDĪ?

Is there really such a duality between bhajanānandī and goṣṭhyānandī? Apart from the fact that such terms do not appear in śāstra, the eternal associates of Śrī Caitanya Mahāprabhu, and contemporary ācāryas following in their wake, spent their valuable time doing both. Look for instance at Śrī Haridās Ṭhākur. In Śāntipura Śrī Advaita Ācārya gave him a solitary cave for doing bhajan, but he also taught the devotional purports of Śrīmad Bhāgavata and Bhagavad Gītā –

gaṅgā-tīre gophā kori nirjane tare dilā

bhāgavata gītāra bhakti artha śunāilā

(Caitanya Caritāmṛta, Antya 3.216)

There is 24 hours in a day and it is neither necessary to sit down and do bhajan or run around preaching all these 24 hours. They can and should both be done.

Rādhārāni (the word) not in śāstra

Recently I had this discussion on Facebook with Hari Pārṣada Dās:

Hari Pārṣada Dās:  

You wrongly spelled radharani in your last blog.

Advaita Dās:

“ṇ should be like that.”

Hari Pārṣada Dās

“No its not RĀṆĪ it should be RĀNĪ - राधारानी its not राधाराणी. I think the word may not be found in ancient Sanskrit dictionaries. It will be found in the Hindi dictionaries. The Sanskrit word is rājñī. I found it on spokensanskrit.de. It is rānī not rāṇī.”

Advaita Dās:

“It is not in Apte’s Sanskrit dictionary. Yes, I see it in spoken sanskrit.de. Strange. I thought the n was Hindi and the ṇ was Sanskrit.”

Hari Pārṣada Dās

“Well as I said Apte is a Sanskrit dictionary and rānī is a later prākṛta or śūrasenī word. Some Hindi words become mixed in Sanskrit. The Goswāmis never use rānī.”

Advaita Dās:

Very interesting. I never thought of that. It is rājñi in Vilāpa Kusumānjali (14): vṛndāraṇya rājñi

Hari Pārṣada Dās:

"Indeed. There are some words like these which confirm my suspicion that some languages have found some way in Sanskrit."

Advaita Dās:

"Yes I know. Most online Sanskrit dictionaries even include the suffix 'ji', which is Muslim."

Hari Pārṣada Dās:

"Yes. The word jī has come from jī huzoor. jī sāheb."

Advaita Dās:

"It is so deeply engrained in Indian usage that it even crept into the Sanskrit lexicon. How about pātarāni or patta-rāṇī? This is also Muslim?"

Hari Pārṣada Dās:

"Yes. Should we not be surprised if some Muslim styles of playing harmonium have crept in our kīrtanas? Paṭarānī is not in spokensanskrit.de which means it’s not in Amarakosa or the old lexicons. rājñī is the standard word for ‘queen’. The Gosvāmīs’ inspiration for poetry have been Bilvamaṅgala Ṭhākura and Jayadeva Gosvāmī, so i doubt that they'll use those words. And Rūpa Gosvāmī is thoroughly trained in nāṭya śāstra, so he will stick to pure Sanskrit.

End note:

I went through all my e-files of śāstra with Word Search - the Bhāgavata and all the Gosvāmīs’ books, and the word rāṇī is indeed mentioned nowhere at all. Nice studies are the 108 names of Rādhā or Visākhānandada Stotram by Srīla Raghunātha Dās Goswāmī (Advaitadas.)

Sādhu Caritra and more on veganism

Bimba fruits

Today I was approached by two devotees simultaneously on the question of sādhu caritra (hagiography of saints):

“Rādhe dādā! Do you know the story about Śrī Jīv Goswāmī from Śrīvās Angan, something like he was sitting in a closed room for 3 days and then some devotee came inside and saw that Goswāmī was in sārī.... a devotee asked him about it and Goswāmījī said: "What can i say? Rādhārānī gave me this vesh..." I heard it like this... do you know the details? Thanks.

Advaita Das

“No I never heard it, sorry. I know him personally by the way. Wonderful sādhu! There is a story about my Guru like that too. But it is always hard to know for sure if these things really happened. If these things like giving sārī did occur, we must remember this was given in the privacy of their quarters. They were not walking all over town with it.”

Bhakta: “Do you think devotees can add something from themselves to such stories?”

Advaita Das

“That is always possible, but even this I cannot claim for sure. It is glorification meant for the audience of his followers. That goes for most of these stories.”

Bhakta: “Does it mean that many stories from 'Saints of Vraja' etc. are not true?”

Advaita Das

“I am not sure if that really matters. It is of course impossible to corroborate such stories, but as long as there is no vaiṣṇava aparādh or apasiddhāntas in these stories there is no harm in believing them. Some of these stories are 100-200 years old - there were no video recorders at the time. The point of these stories is that you become encouraged in humility and vairāgya, as these mahātmās were.”

MORE ON VEGANISM -

Advaitadas – “Returning to the topics of veganism, I must think of the sentence in Bhagavad Gītā 3.13, bhuñjate te tv aghaṁ pāpā ye pacanty ātma kāraṇāt - “Those who cook for themselves eat only sin”. Vegans do not care about Kṛṣṇa's pleasure - they cook for themselves only. Who would offer raw potatoes to Kṛṣṇa? Perhaps they could read chapter 3 of Govinda Līlāmṛta? They can see there what Kṛṣṇa likes to eat.”

Dāmodar Das

“They say it is very healthy.”

Advaita Das

“And they claim this is what Kṛṣṇa likes or they don't think about this at all??? In that case there is no more need for Śrī Rādhikā to travel to Nandagrām - mother Yasodā will just wash and grate some carrots for Kṛṣṇa. And Kṛṣṇa likes that? Is there any evidence from śāstra that He likes that?

Dāmodar Das

They may quote the patraṁ puṣpaṁ verse (“If you offer to Me with devotion a leaf, flower, fruit and water”, Bhagavad Gītā 9.26)

Advaita Dās-

Hahahaha, that is funny! Then for Janmāṣṭamī you offer 108 dishes of raw food? 36 salads and 56 types of carrots? Bhagavad Gītā 9.26 includes puṣpaṁ – Kṛṣṇa also eats flowers then? Did any of the ācāryas, recent or ancient, eat this goat-food? If you are initiated by any of these authentic Gurus, are you not making nāmāparādha by disobeying Guru? Do not get me wrong, if a devotee is very sick he cannot eat certain things and he can offer adjusted dishes to the Lord. I have to do this myself too to some extent because of my stomach problems. But offering tasteless health food, in the illusion that you can increase your lifespan for even one minute, is ye pacanty ātma kāraṇāt, totally selfish cooking. It gets worse all the time – there are even vegan ‘devotees’ now who claim drinking milk is like eating meat. It is like accusing Nanda Mahārāja and his son Kṛṣṇa to be butchers.  The whole point is lost by the vegans - they cook for themselves, while Vaiṣṇavas are supposed to cook for Kṛṣṇa. Our health and lifespan is in His hands, not in ours - māre kṛṣṇa rākhe ke, rākhe kṛṣṇa māre ke? If Kṛṣṇa wants to kill us who will protect us, and if Kṛṣṇa wants to protect us then who can kill us? People who are bewildered by false ego think they are doing things themselves. Of course if we mainline a kilo of heroin we will be dead but otherwise, our lifestyle will not extend our lifespan. Veganism is totally out of paramparā, and a recent complete concoction.

A golden age?

Letter to Pandit Satyanārāyan Das about Brahma Vaivarta Purāṇa

Panditji, Radhe Radhe

I have heard the Brahma Vaivarta Purāṇa is one of the worst interpolated Purāṇas and I find it important to know which parts are interpolated exactly. The Kṛṣṇa Janma Khaṇḍa contains some shocking vulgar eroticism and even meat hangs out to dry in Nandagrām when Uddhava enters the village. Then there is the following 12 verses which are often quoted to prove predictions of a 10,000 year golden era in Kali, which is mentioned nowhere at all in any of the other ācāryas’ books. These are the verses. Do they (especially verse 59) really speak of a golden age? Are these verses genuine?

Satya Nārāyan Panditji replied-

I cannot say which parts are interpolated but surely there are interpolations. My reasoning is that Śrī Jīva Gosvāmī quotes many verses from Brahma Vaivarta Purāṇa and they are not to be found in the available editions. Moreover, what is available he does not quote although if they were available in the Brahma Vaivarta Purāṇa he would have definitely quoted them because they could be so useful to his work. He also mentions the story of Śukadeva's birth, in which it is said that he did not want to come out of the womb, and took birth only on Krsna's assurance that His Māyā will not trouble him. This is supposed to be in Brahma Vaivarta Purāṇa but is not seen in the available editions. Some research should be done what is interpolated. 
In Bhaviṣya Purāṇa there are also descriptions about Caitanya Mahāprabhu, Guru Nanak, Kabir etc. I remember one story of a meeting between Mahāprabhu and Bhaṭṭaji Dīkṣit, the author of Siddhānta Kaumudī (I may be wrong about the name but that is what I remember. I read Bhaviṣya Purāṇa more than 20 years ago). Now Bhaṭṭajī existed even after Jīva Gosvāmī, so how he could have met Mahāprabhu? I remember when I read it I lost all faith in these stories. There is a verse in Bhaviṣya Purāṇa which says that in Kali-yuga ravi-vāsara (Sanskrit name for Sunday) will be called Sunday. That is quite a far out prediction. 
I will go through the verses below. Predicted in Brahma-vaivarta Purana 4.129 -

Text 49:

bhāgīrathy uvāca

he nātha ramaṇa śreṣṭha

yāsi golokam uttamam

asmākam kā gatiś cātra

bhaviṣyati kalau yuge

"Ganges said: O protector, Supreme enjoyer, on your departure for the perfect abode, Goloka, thereafter what will be my situation in the age of Kali?"

Text 50

srī-bhagavān uvāca

kaleḥ pañca sahasrāni

varṣāni tiṣṭha bhū-tale

pāpāni pāpino yāni

tubhyaṁ dāsyanti snānataḥ

"The Supreme Personality of Godhead said: On the earth 5,000 years of Kali will be sinful and sinners will deposit their sins in you by bathing."

SND: “The translation is bit wrong: Lord is asking Ganga to stay on earth for 5000 years of Kali, in which period sinner will deposit their sins in Ganga by bathing.”

Text 51

man-mantropāsaka sparśād

bhasmībhūtāni tat-kṣaṇāt

bhaviṣyanti darśanācca

snānād eva hi jāhnavi

"Thereafter by the sight and touch of those who worship Me by My mantra, all those sins will be burnt."

SND: “There is no "thereafter" in the verse.”

Text 52

harer nāmni yatraiva

purānāni bhavanti hi

tatra gatvā sāvadhānam

ābhiḥ sārddhaṁ ca śroṣyasi

"There will be chanting of the name of Hari and reading of the [Bhāgavata] Purāṇa. Reaching such a place, attentively hear."

Text 53:

purāṇa śravaṇāc caiva

harer nāmānukīrtanāt

bhasmībhūtāni pāpāni

brahma-hatyādikāni ca

"Sinful reactions including the killing of a brāhmaṇa can be nullified be hearing the Purāṇa and chanting of the names of Hari in the manner of devotees."

SND: There is nothing special about Kali here. This is applicable in all yugas. "In the manner of devotees" is the translator's addition.

Text 54:

bhasmībhūtāni tānyeva

vaiṣṇavāliṅganena ca

tṛṇāni śuṣka kāṣṭhāni

dahanti pāvako yathā

"Just as dry grass is burnt by fire, by the embrace of Vaiṣṇavas all sins are burnt."

SND: Again there is nothing specific about Kali here.

Text 55:

tathāpi vaisnavā loke

pāpāni pāpinām api

pṛthivyāṁ yāni tīrthāni

puṇyānyapi ca jāhnavi

"O Ganges, the whole planet will become a pilgrimage sight by the presence of Vaiṣṇavas, even though it had been sinful"

Text 56:

Mad bhaktānāṁ śarīreṣu

santi pūteṣu santatam

mad bhakta pāda rajasā

sadyaḥ pūtā vasundharā

"In the body of My devotees remains eternally [the purifier]. Mother Earth becomes pure by the dust of the feet of My devotees."

SND: Again, nothing specific about Kali here.

Text 57:

sadyaḥ pūtāni tīrthāni

sadyaḥ pūtaṁ jagat tathā

man mantropāsakā viprā

ye mad ucchiṣṭa bhojinah

"It will be the same in the case of pilgrimage sites and the whole world. Those intelligent worshipers of My mantra who partake My remnants will purify everything."

SND: “There is no future tense here. It is general description applicable in all times. No prediction is made here. Vipra does not mean intelligent people, although granted that they may be intelligent

Text 58

mām eva nityaṁ dhyāyante

te mat prāṇādhikāḥ priyāḥ

tad upasparśa mātrena

pūto vāyuś ca pāvakaḥ

"They are more dear to Me than My life, who everyday meditate only on Me. The air and fire become pure simply even by their indirect touch."

Text 59:

kaler daśa-sahasrāni

mad bhaktāḥ santi bhū-tale

eka varṇā bhaviṣyanti

mad bhakteṣu gateṣu ca

"For 10,000 years of Kali such devotees of Mine will fill the whole planet. After the departure of My devotees there will be only one varna [outcaste]."

SND: “It does not say "fill the whole planet". It simply says: For 10,000 years of Kali My devotees will exist on earth. How many devotees? Well, 3 or more. In Sanskrit plural means that. Out of 10,000 years, five thousand have already passed. So even if we take this verse to be true only 5000 years remain and not 10000 years. Call it Golden age or diamond age, the verse makes no such mention. So this idea of 10000 years of golden age is not supported by this verse. Such a prediction is wrong by 50%, and there is no mentioning of a Golden age. One could argue that after 10,000 years of Kali there will be one varna, which you can say is the śūdra varṇa, and you can consider that as iron age and in comparison to that the present age is Golden. So Golden is indirectly mentioned. Even then how to account for 5,000 years? Is there more than one varna at present? There should be as per the verse. But we do not see that. What varna has to do with bhakti? Why are they contrasted? It makes no sense. The verse should have said that after 10000 years there will no devotees or people will be atheistic. What if that one varna will be a brāhmaṇa varṇa? Now everything is being done by machines and computers. People can stay peacefully, have knowledge (internet is everywhere), meditate (yoga is spreading all around). Looks like more brahmanical.

Text 60:

mad bhakta śūnyā prthivi

kali grastā bhaviṣyati

etasminn antare tatra

kṛṣṇa dehād vinirgataḥ

"Devoid of My devotees, the earth will be shackled by Kali. Saying this, Kṛṣṇa departed."

SND: "Kṛṣṇa departed from the body" that is what the verse says. It does not say "he departed". This statement itself puts a question mark on the validity of the previous verses. The author is considering Kṛṣṇa's body as material.”