hare krishna

I'm listening to Hair right now actually I saw it for the first time a couple of weeks ago...and I wanted to run up when they started singing the maha-mantra... It made me very happy. Do stick around...it is seriously happier than it seems right now...

 

Yes, do your best in everything that you do and chant, thats the best service anyone can give to krishna

 

I think that that's the best advice Reading the books and stuff...that's just the icing on the cake... If you start with chanting...things only get better ...as long as its all in love...its all good

 

Afraid I'm not with you here Jiva. I have already said I don't challenge Krishna, I've read many of Prabhupadas books over a period of thirty years and done much chanting.It seems you have not understood the points I raised in my previous posts rgarding the mind and its image or idea of God.
When you say we should 'not just pick something and exploit it for our own sake' I assume you think this iswhat I'am doing. But if so, to what end? And what exactly am I exploiting?
Prabhupada said that Krishna Consciousness is for the more intelligent, so please display some intelligence in responding to these posts.

 

'not just pick something and exploit it for our own sake' -that was meant for people who exploit Krishna in order to get control over people, or just push their own egotistical purposes. I didn't mean it in connection with you. These people they are creating their own versions of what Prabhupada said, what Krishna said, and so on. They create interpretations. They create false image of Krishna. They create false image of Krishna in people's minds. There's no need to create any image of Krishna, or interpret, do u follow? Bhagavadgita is Krishna Himself -it's not an interpretation. Deities are Krishna Himself, it's not interpretation, representation. There's no need to interpret -just tell them what you've read and you're a perfect Vaishnava. When you quote Prabhupada, or Krishna from Bhagavadgita without any addings you utter Krishna's words! They're Krishna -your words are Krishna -very powerful and they're perfect -no flaw.

But talking about the method how to receive the Krishna knowledge -we should first surender, that is requisite. We should not read, or chant without any beside reasons, except attain Krishna consciousness. If you don't surender in the beginning, it's hard to surender afterwards. It's like to jump into abyss, you must leave everything behind from your mental speculation. Open yourself and you'll understand. You can't loose anything except worries and paranoia. If you read the books, but you don't like Krishna, then it is hard. Also if you chant, but you have no sincerity within you, then it's futile. Then it's not a real Krishna consciousness.

cool pictures, keep them coming...

 

Yes, there are things in this world that we cannot control...not just false-gurus...but the people who think that they own the world and are putting harm to it...but snipping at eachother over it (when, as far as I know, none of us are these things) isn't helping...what helps is doing our part by spreading the good things. "You have to be aware"...Aware, aware....yes I know I said that...but there's a difference with being aware and paranoid. Paranoia is what prevents us from doing something... So forget watching your back, we know its out there...that which any common man would call evil...but there's only one way to combat that in the end and that's love. I don't care who you are or what you are....love is the answer in the end. Krishna is love, regardless of whether or not you call Him Krishna, He is love. Spreading Krishna consciousness...isn't that like spreading love? There's nothing material about it and it is unconditional...and with it perhaps we can do our part to save the world...I think that they go hand in hand...

So instead of snipping about specifics...dogma even... let's forget it... Let's love...Chanting, why is it so good? Because its pure and its love...it brings us together, does it not? In the end, that's what it is about...let's all join together and spread love...because that is something that is non-material, not illusion, it exists...

 

exactly. When you love Krishna, it is a real love, because you're not conditioned. You don't need to be afraid that you won't be loved. And also there are no other reasons. Because material love may be still imperfect, we love, because we want to be loved. we think it's unconditional, but it's still conditional.

When you love Krishna, the answer is here right away. It's a fulfillment of all desires. When you love Krishna, you love everybody in the whole universe, because that is Krishna and the whole universe loves you, because Krishna loves you. haribol!

 

Well...for the most part yes...but I don't think that love is material. Lust is. There's a difference. There is no illusion with love...its not palpable...but with it we can save the world because you need not be greedy with it...it is one thing that we can desire and not be guilty about it...it is the purpose...love. Simple, eh? Love is Krishna, love is us because we are part of God. And God saves, love saves. God helps he who helps himself...and I think that's the point...let's all love and we fill that cliche in...

Haribol!

 

no, I didn't say that love is material. Love for people is material, love for Krishna is spiritual. yeah, sometimes people think it's love, but it's lust.

 

See...I don't think that love for people is material... ::shrug:: I guess its just how you look at things...

 

You are right SGB love is never materiel. It is a question of where we direct our love. Love for people - that's natural. The problem is that none of these relationships are permanant. The person we love may die, or leave - or we may feel love for someone one day, then later, we don't feel the same way. This is the way of all relationships in the world of Maya. We become attatched to these human loves, and we suffer under the gunas correspondingly.
If we direct our love to God, to Krishna, then this is permanant. Krishna already loves everyone eternally. and with a love far surpassing any human love. When we love the Lord, we rise above all these limited relationships and enter, or return to our true being. Krishna wants to give gifts that no human love can give - eternal bliss, knowledge and love.
If there is love in us it is because we are part and parcel of Krishna, and we partake in some of His qualities to some extent. Therefore we should try to offer our love to Him.
As for spreading Krishna's message, yes!! let's do all we can !

 

Hare Krishna!

 

there is "conditional love" and "unconditional love" for people...conditional love probably shouldn't even be called love because love by its nature is without conditions...that which led Chaitanya Mahaprabhu or Jesus Christ or any avatara to advent is their unconditional love for people...to assist their awakening to the Truth...seeing them for what they truly are...spiritual beings...this love is also known as compassion...and too, people as enlightened beings share blissfull and happy pastimes as that love which is God is ever increasing in its joy as its passed amongst the people...so yes, love for people is cool..."all you need is love love love is all you need"

 

The paragraphs below have been taken out from "Nectar of Devotion"

Śrīla Rūpa Gosvāmī, after consulting various scriptures, has enumerated the transcendental qualities of the Lord as follows: (1) beautiful features of the entire body; (2) marked with all auspicious characteristics; (3) extremely pleasing; (4) effulgent; (5) strong; (6) ever youthful; (7) wonderful linguist; (8) truthful; (9) talks pleasingly; (10) fluent; (11) highly learned; (12) highly intelligent; (13) a genius; (14) artistic; (15) extremely clever; (16) expert; (17) grateful; (18) firmly determined; (19) an expert judge of time and circumstances; (20) sees and speaks on the authority of Vedas, or scriptures; (21) pure; (22) self-controlled; (23) steadfast; (24) forbearing; (25) forgiving; (26) grave; (27) self-satisfied; (28) possessing equilibrium; (29) magnanimous; (30) religious; (31) heroic; (32) compassionate; (33) respectful; (34) gentle; (35) liberal; (36) shy; (37) the protector of surrendered souls; (38) happy; (39) the well-wisher of devotees; (40) controlled by love; (41) all-auspicious; (42) most powerful; (43) all-famous; (44) popular; (45) partial to devotees; (46) very attractive to all women; (47) all-worshipable; (48) all-opulent; (49) all-honorable; (50) the supreme controller. The Supreme Personality of Godhead has all these fifty transcendental qualities in fullness as deep as the ocean. In other words, the extent of His qualities is inconceivable.
As parts and parcels of the Supreme Lord, the individual living entities can also possess all of these qualities in minute quantities, provided they become pure devotees of the Lord. In other words, all of the above transcendental qualities can be present in the devotees in minute quantity, whereas the qualities in fullness are always present in the Supreme Personality of Godhead.

Besides these, there are other transcendental qualities which are described by Lord Śiva to Pārvatī in the Padma Purāṇa, and in the First Canto of Śrīmad-Bhāgavatam in connection with a conversation between the deity of the earth and the King of religion, Yamarāja. It is said therein, "Persons Who who are desirous of becoming great personalities must be decorated with the following qualities: truthfulness, cleanliness, mercy, perseverance, renunciation, peacefulness, simplicity, control of the senses, equilibrium of the mind, austerity, equality, forbearance, placidity, learning, knowledge, detachment, opulence, chivalry, influence, strength, memory, independence, tactfulness, luster, patience, kind-heartedness, ingenuity, gentility, mannerliness, determination, perfection in all knowledge, proper execution, possession of all objects of enjoyment, gravity, steadiness, faithfulness, fame, respectfulness and lack of false egotism." Persons who are desiring to become great souls cannot be without any of the above qualities, so we can know for certain that these qualities are found in Lord Kṛṣṇa, the supreme soul.

Besides all of the above-mentioned fifty qualities, Lord Kṛṣṇa possesses five more, which are sometimes partially manifested in the persons of Lord Brahmā or Lord Śiva. These transcendental qualities are as follows: (51) changeless; (52) all-cognizant; (53) ever fresh; (54) sac-cid-ānanda (possessing an eternal blissful body); (55) possessing all mystic perfections.

Kṛṣṇa also possesses five other qualities, which are manifest in the body of Nārāyaṇa, and they are listed as follows. (56) He has inconceivable potency. (57) Uncountable universes generate from His body. (58) He is the original source of all incarnations. (59) He is the giver of salvation to the enemies whom He kills. (60) He is the attractor of liberated souls. All these transcendental qualities are manifest wonderfully in the personal feature of Lord Kṛṣṇa.

Besides these sixty transcendental qualities, Kṛṣṇa has four more, which are not manifest even in the Nārāyaṇa form of Godhead, what to speak of the demigods or living entities. They are as follows. (61) He is the performer of wonderful varieties of pastimes (especially His childhood pastimes). (62) He is surrounded by devotees endowed with wonderful love of Godhead. (63) He can attract all living entities all over the universes by playing on His flute. (64) He has a wonderful excellence of beauty which cannot be rivaled anywhere in the creation.

Adding to the list these four exceptional qualities of Kṛṣṇa, it is to be understood that the aggregate number of qualities of Kṛṣṇa is sixty-four. Śrīla Rūpa Gosvāmī has attempted to give evidences from various scriptures about all sixty-four qualities present in the person of the Supreme Lord.

 

sleeping jiva's one sightedness one the path of self realization of Krishna for me is quite inspiring but his criticisms and diatribes of Sridhara Maharaja, Narayana Maharaja and others here who happen to disagree with him is not an aspect of Truth but what is known as the mad elephant offense in the garden of the heart where the mad elephant rampages and stomps upon one's devotional creeper...it is simplistic to me when you say the problem is with our attitudes...yes, we may have some attitude problems but i hope sleeping jiva leaves behind his assault upon Prabhupada's Godbrothers and other Saints and Sages who speak of the same love and truth which is Krishna but only choose a different set of words to express it...read of the ocean of silence between words and one will see no differences

there are three pillars of vaishnavism and they are, sadhu, sastra and guru...i feel the medicine for sleeping jiva is sadhu as for him to have the association of one who has truly understood the mysteries of Krishna would convey to him the gentleness and love of the heart such an understanding requires...indeed, i feel he has had the oppurtunity in association in such a person as gdkumar and so hopefully he will return

yes, Prabhupada's books are great wonders of joy and beauty and wisdom but he seems to use them in way that where one is beaten and clubbed with these books...the message of the books is gained through bhakti...love and not attacking people with its teachings

but i agree, Truth is relative and each one alone has their glimpse of Krishna...and each has a light that shines within that will illuminate our world in a splendor untold in the coming days...years

 

all the residents of vrndavana think of Krishna as "my Krishna"

 

idea of Krishna...Krishna in the mind



[size=+2]Manasa Puja and Dhyana[/size]

by JTCd 30th January 2002

To read parts of this page the Balaram FONT is required - download it HERE [size=+1]What is Manasa puja?[/size]


Simply manasa puja means to worship in the mind. A devotee recently asked the following question on the www.pamho.net Deity worship forum:

>How is the manasa-puja being conducted? If, for example, the sixteen
>upacaras are to be offered during manasa-puja, do we then offer each item in
>the mind by showing it to the deity (e.g. putting a full plate of bogha
>bevor the deity). Or do we have to do the whole precedure like in "reality"
>(e.g. if bogha is to be offered: idam asanam, etad padyam.....idam
>naivdeyam.............idam acamaniam......)?

There are certainly two ways of doing manasa puja. One either meditates that s/he is worshipping the deity in the mind in which case all services are performed exactly like one would do in the external temple. Offerings are done with all procedures and mantras that would be done externally. The other method of manasa puja is more for raganuga bhaktas. They meditate on serving the Supreme Lord and his companions directly or with the help of others. In this case also puja is performed with all the procedures however the persons being offered the puja are not deities but the Lord and His entourage in Vaikuntha/Goloka, etc.

>What is the standard for manasa-puja?

I don't think that there is any standard for manasa puja in ISKCON.

ys Gaura Keshava das ( X-Com-Textno: PAMHO5318004 )

another devotee also responded with another nice reply, as follows:

X-Com-Textno: PAMHO5330488

According to Sanatana Gosvami manasa puja should accompany the regular daily external worship.

There are different ways to offer manasa puja. One way is to meditate on offering all the items, much like a slide show. Just visualize each of the sixteen items and their appropriate circumstances, one after another. You may also use an acamana cup and spoon and offer the items along with mantra. This serves as an external device to assist in the meditation. It is important that the manasa puja should not be interrupted.

> When I use manasa puja (for example, if I'm on a very long plane journey
> and have to worship my Govardhana sila but have no facility or
> cleanliness..) I make a great endeavor to do every single step as if in
> reality. I also endeavor to do so mentally as if "seeing through my own
> eyes" rather than "seeing myself" as if a "movie."

As far as possible you should be clean when you do manasa puja. Please see the description of the brahmana and the sweet rice in Nectar Of Devotion.

Your servant,
Nrsimha Kavaca dasa

 

If one does not know any formal pUja prayog, or for one reason or another due to travelling, one can do a manasa pUja. It can be done anywhere, at any time, you dont have to spend a paisa on pUja materials either. manasa pUja is simply worshipping in mind. You imagine the entire sequence of the worship. It is not inferior to actual worship. In fact it is considered in some schools as being superior, as it is easy, and engages the mind without distraction. The usual is to prepare oneself through various pratiprokshanas such as bhut suddhi, pranayama, nyasa, dhyana, achaman (even sotariya achaman) etc. These will help one to focus the mind properly, and that is the essense of manasa puja. In actual physical pUja while situated in front of the Deity you may be sitting and the mind goes here and there thinking about your bank account, this and that. Therefore preparing the mind is essential to successfuly performing the pUja to the Lord. We have seen and experienced personally that without focusing the mind, by merely engaging the external senses in pUja one may do the function, even get some recognition for dresing the Archa-vighraha nicely, but the yoga that one should attain through such Ijya (worship) was not achieved. It can be easy to train anyone to follow a system and go through the motions of "worshipping the Lord" but in mAnasa pUja it is not so possible. Thus, free from lesser or possible "distracted seva" manasa's fixed or focused attention makes it higher seva.

In the process of worshiping the Deity it is sometimes enjoined that one worship the Deity within the mind. In the Padma Puräëa, Uttara-khaëòa, it is said, “All persons can generally worship within the mind.” The Gautaméya Tantra states, “For a sannyäsé who has no home, worship of the Deity within the mind is recommended.” In the Närada-païcarätra it is stated by Lord Näräyaëa that worship of the Deity within the mind is called mänasa-püjä, One can become free from the four miseries by this method. Sometimes worship from the mind can be independently executed. According to the instruction of Avirhotra Muni, one of the nava-yogendras, as mentioned in Çrémad-Bhägavatam, one may worship the Deity by chanting all the mantras. Eight kinds of Deities are mentioned in the çästra, and the mental Deity is one of them. In this regard, the following description is given in the Brahma-vaivarta Puräëa.
In the city of Pratiñöhäna-pura, long ago, there resided a brähmaëa who was poverty-stricken but innocent and not dissatisfied. One day he heard a discourse in an assembly of brähmaëas concerning how to worship the Deity in the temple. In that meeting, he also heard that the Deity may be worshiped within the mind. After this incident, the brähmaëa, having bathed in the Godävaré River, began mentally worshiping the Deity. He would wash the temple within his mind, and then in his imagination he would bring water from all the sacred rivers in golden and silver waterpots. He collected all kinds of valuable paraphernalia for worship, and he worshiped the Deity very gorgeously, beginning from bathing the Deity and ending with offering ärati. Thus he felt great happiness. After many years had passed in this way, one day within his mind he cooked nice sweet rice with ghee to worship the Deity. He placed the sweet rice on a golden dish and offered it to Lord Kåñëa, but he felt that the sweet rice was very hot, and therefore he touched it with his finger. He immediately felt that his finger had been burned by the hot sweet rice, and thus he began to lament. While the brähmaëa was in pain, Lord Viñëu in Vaikuëöha began smiling, and the goddess of fortune inquired from the Lord why He was smiling. Lord Viñëu then ordered His associates to bring the brähmaëa to Vaikuëöha. Thus the brähmaëa attained the liberation of sämépya, the facility of living near the Supreme Personality of Godhead. (Srila A.C. Bhaktivedanta Swami Prabhupad. Srimad Bhagavatam 7:5:23-24. purport excerpt.)

Similarly there's a story about a great devotee of Lord Shiva who practiced manasa puja: In thamizhnADu there is place called thiruninRavUr. In that place there lived a brahmana called pUsalar who is well trained in veda-s and agama-s. This brahmana had a burning desire. In that village there was no temple for Lord shiva and pUsalar wanted to construct a temple. Eventhough he had the desire, he did not have the material resources to support it. But pUsalar had the knowledge of building a temple for Lord shiva according to Agama vidhiH. After a long contemplation on his inability to build a temple, pUsalAr got an idea to accomplish what he desired.

pUsalAr thought even though he cannot build a temple outside, he can indeed build one in his mind. From that day onwards he started building the temple. Even though it was built in mind, he went through every step as if it built normally. Every single detail, like amout of material needed and labor required was planned carefully and executed. Finally the construction was completed. It took pUsalAr the same amount of time it will require to build the actual temple. After the completion, pUsalAr fixed an auspicious time and date for kumbAbhishekam and invited the Lord to be present and sanctify the ceremony.

It so happened that the pallava king wanted to perform kumbAbhishekam to the temple he constructed on the same date and began making aranngements for it. Lord who is present everywhere, to show the greatness of his poor devotee, appeared in the dream of the king and commanded him to change the date. Lord shiva told the king that HE is going to enter the magnificient temple built by the devotee pUsalAr in thiruninRavUr and will be not available for the king. Next day, astonished pallava king with his ministers started out to thiruninRavUr in search of pUsalAr and
the temple. After reaching thiruninRavUr, he could not find the temple or any details about it from the local people. Finally, he and his ministers, managed to locate pUsalar's house and asked him the details (after informing about the dream).

pUsalar was stunned and was overcome by waves of emotion. Tears veiled his eyes thinking about his Lord's love and grace. Finally after overcoming his emotions, when he narrated the details of his temple. The whole assembly was overcome with joy and emotion. King paid his respects to the great pUsalar and returned back to his capital. thiru pUsalAr (in tamizh thiru = shrI), as planned did the kumbabhishekam in all grandeur and daily at all six times did pUjA to Lord shiva according to the rules laid down by agAma-s.

Sometimes there's a misunderstanding that we have to artificially put ourselves into some siddha-pranali state and thus whilst still situated in a material form (this stoola sarira - linga sarira) try to rise above it's demands extraniously. The fact of the matter is that to attain constant absorbtion one starts with absorbtion. The process is stated that by some faith (sradha) we engage in associating with like minded devotees (sadhu sanga) by such sat sanga naturally devotional activities take place (bhajana kriya - sravanam kritanam vishnu smaranam using all the paraphernalia of any of them in the Lord's service), to do that requires that we avoid items or behaviour that is not condusive to the progression and maintainance of the Lord's service (anartha nirvritti - removing unwanted things from our association/hearts). By so following this naturaly organic process one will become fixed (nistha) that steadiness in constant absorbtion will allow a taste (ruchi) to develop. As the flower of ruci blossoms into 100% fixation on service to Krishna and 100% negation of anything that brings one to material consciousness asakti or trascendentalism is born. This is real Krishna Consciousness, this is the state we aspire for. It cannot be attained cheaply.

 

Further more when we are doing such puja it is not that we try to try and visualize ourselves/myself rendering service to Krishna artificially; rather through our understanding of dhyana we just visualize the bona fide lila descriptions of the Divine pastimes of the Lord. We cannot forcibly enter into those pastimes in our present state, it is not possible. But through manasa pUja one can and does experience the very same activities that the Deity has done by engaging the mind in such processes as mentioned abouve. As for actual seva pUja seva we have in reading and discussion heard that rather than seeing oneself in the picture, of what I'm doing with Krishna or what I'm offering to Krishna, or any of those that focus us in the centre, we have been told that the process is, and have experienced such that to only "visualize my delicate hands" when performing service, and otherwise be an observer of the bona fide revealed and established Lilas. For the Lord resides in His approved Deity forms in His eternal lilas, He makes Himself available to us to render service to through the system of service in practice, vaidhi bhakti. Anything else would be artificial whilst in the present jada prakrita-bhakta condition, without knowing my/our eternal Sthayi-bhava awareness of our identity, being outside of "Nitya-lila".

As stated in Bhagavad Gita:

karmendriyani samyamya
ya aste manasa smaran
indriyarthan vimudhatma
mithyacarah sa ucyate

TRANSLATION
One who restrains the senses of action but whose mind dwells on sense objects certainly deludes himself and is called a pretender. (BG 3:6.)

yas tv indriyani manasa
niyamyarabhate 'rjuna
karmendriyaih karma-yogam
asaktah sa visisyate

TRANSLATION
On the other hand, if a sincere person tries to control the active senses by the mind and begins karma-yoga [in Krishna consciousness] without attachment, he is by far superior. (BG 3:7.)

Similar process is described in the Srimad Bhagavatam 3:28:5-7:

TEXT 5
maunam sad-asana jayah
sthairyam prana jayah sanaih
pratyaharas cendriyanam
visayan manasa hrdi

TRANSLATION
One must observe silence, acquire steadiness by practicing different yogic postures, control the breathing of the vital air, withdraw the senses from sense objects and thus concentrate the mind on the heart.

TEXT 6
sva-dhisnyanam eka-dese
manasa prana-dharanam
vaikuntha-lilabhidhyanam
samadhanam tathatmanah

TRANSLATION
Fixing the vital air and the mind in one of the six circles of vital air circulation within the body, thus concentrating one's mind on the transcendental pastimes of the Supreme Personality of Godhead, is called samadhi, or samadhana, of the mind.

TEXT 7
etair anyais ca pathibhir
mano dustam asat-patham
buddhya yunjita sanakair
jita-prano hy atandritah

TRANSLATION
By these processes, or any other true process, one must control the contaminated, unbridled mind, which is always attracted by material enjoyment, and thus fix himself in thought of the Supreme Personality of Godhead.

So, and in great humility knowing my great lacking in understanding and realisation in this topic, I try to pass on something of what I have been told regarding such focused and singleminded pUjas, "...try now before death so that your understanding of Nitya-lila and serving without a material body will have already become attractive to your heart and you will simply enter at death a state of consciousness which you are already familiar with and even attracted too."

MÂNASA DEHA GEHA

(1)

mânasa deha, geha, jo kichu mor (A III G A III A M7 I Bm I A I)

arpilû tuwâ pade, nanda-kisor! (Fm I Bm I E D M7 E A ) (h)

(2)

sampade vipade, jîvane-marane (E I Fm I D A 7 I BmA) (h)

dây mama gelâ, towâ o-pada barane (A G I A I Bm D A) (h)

(3)

mârobi râkhobi - jo icchâ tohârâ (A III G A III A M7 I Bm I A I)

nitya-dâsa prati tuwâ adhikârâ(Fm I Bm I E D M7 E A ) (h)

(4)

janmâobi moe icchâ jadi tor (E I Fm I D A 7 I BmA) (h)

bhakta-grhe jani janma hau mor (A G I A I Bm D A) (h)

(5)

kîta janma hau jathâ tuwâ dâs (A III G A III A M7 I Bm I A I)

bahir mukha brahma-janme nâhi âs (Fm I Bm I E D M7 E A ) (h)

(6)

bhukti-mukti-sprhâ vihîna je bhaktah (E I Fm I D A 7 I BmA) (h)

labhaite tâko sanga anurakta (A G I A I Bm D A) (h)

(7)

janaka, jananî, dayata, tanay (A III G A IIIA M7 I Bm I A I)

prabhu, guru, pati - tuhû sarva-moy (Fm I Bm I E D M7 E A ) (h)

(8)

bhakativinoda kohe, suno kâna! (E I Fm I D A 7 I BmA) (h)

râdhâ-nâtha! tuhû hâmâra parâna (A G I A I Bm D A) (h)



(chords harmonium)






Translation

Mind, Body and Family

1)

Mind, body, and family, whatever may be mine, I have surrendered atYour lotus feet, O youthful son of Nanda!

2)

In good fortune or in bad, in life or at death, all my difficulties have disappeared by choosing those feet of Yours as my only shelter.

3)

Slay me or protect me as You wish, for You are the master of Your eternal servant.

4)

If it is Your will that I be born again, then may it be in the home of Your devotee.

5)

May I be born again even as a worm, so long as I may remain Your devotee. I have no desire to be born as a Brahma averse to You.

6)

I yearn for the company of that devotee who is completely devoid of all desire for worldly enjoyment or liberation.

7)

Father, mother, lover, son, Lord, preceptor, and husband; You are everything to me.

8) Thakura Bhaktivinoda says, "O Kana, please hear me! O Lord of Radha, You are my life and soul!"

 

If you ever get the chance... get this album Breath of the Heart by Krishna Das... its absolutely and it is laced with the many names of Sri Krsna and the maha mantra is everywhere...its soo beautiful...

This is the track listing...

1- Baba Hanuman
2- Kainchi Hare Krishna
3- Ma Durga
4- Kashi Vishwanath Gange
5- Om Namo Bhagavate Vasudevaya
6- Brindavan Hare Ram

I came upon it by accident yesterday in the library...and I must say its a beautiful and fortunate accident