4 regulative principles of freedom

From SB 1.17.38
The basic principles of irreligiosity, such as pride, prostitution, intoxication and falsehood, counteract the four principles of religion, namely austerity, cleanliness, mercy and truthfulness.

Pride>>>>>>> Austerity>>> No Meat Eating
Prostitution>>> Cleanliness>>No Illicit Connections
Intoxication>>> Mercy>>>>>No Intoxication
Falsehood>>>> Truthfulness>No Gambling

Difficulties: What prevented the bull from seeing Krsna's grace as the cause of his suffering?

Post continued from : 

Difficulties: Opportunity for introspection or opportunity for blame?

Srila Prabhupada's purport to 1.17.22:
"A devotee’s conclusion is that no one is directly responsible for being a benefactor or mischief-monger without the sanction of the Lord; therefore he does not consider anyone to be directly responsible for such action. But in both the cases he takes it for granted that either benefit or loss is God-sent, and thus it is His grace. In case of benefit, no one will deny that it is God-sent, but in case of loss or reverses one becomes doubtful about how the Lord could be so unkind to His devotee as to put him in great difficulty. Jesus Christ was seemingly put into such great difficulty, being crucified by the ignorant, but he was never angry at the mischief-mongers. That is the way of accepting a thing, either favorable or unfavorable. Thus for a devotee the identifier is equally a sinner, like the mischief-monger. By God’s grace, the devotee tolerates all reverses. Mahārāja Parīkṣit observed this, and therefore he could understand that the bull was no other than the personality of religion himself. In other words, a devotee has no suffering at all because so-called suffering is also God’s grace for a devotee who sees God in everything. The cow and bull never placed any complaint before the King for being tortured by the personality of Kali, although everyone lodges such complaints before the state authorities. The extraordinary behavior of the bull made the King conclude that the bull was certainly the personality of religion, for no one else could understand the finer intricacies of the codes of religion."

Why did Dharma not say it was God's grace? What prevents one from seeing Krsna and His mercy in all things?(From the purport to 1.17.23)

1. The personality of religion knew perfectly well that nothing can take place without the sanction of the Supreme Lord, and still he was put into doubts by the deluding energy, and thus he refrained from mentioning the supreme cause.
2. This doubtfulness was due to the contamination of both Kali and the material energy. The whole atmosphere of the Age of Kali is magnified by the deluding energy, and the proportion of measurement is inexplicable.

Should we just tolerate and not protect ourselves?

1. An accurate understanding of what occurs , therefore exists on more than one level. If one is being unreasonably beaten by a man with a stick, he will be injured and must defend himself or suffer great pain.
2. Despite the beating being ultimately "God's grace", the "beater" may not have one's best interest in mind. Dealing on this level demands prompt and practical action.
3. While acting practically, however one should nevertheless remember Krsna's ultimate control, because Krsna is the ultimate "doer".
4. Maintaining this awareness while acting will free one from envy, anxiety, and anger, and will carry one the Krsna's Lotus Feet
5. Seeing all that occurs as Krsna's will, a devotee understands that "not a blade of grass" moves without the will of Krsna.
6. Such a person remains free from anxiety amid even the greatest difficulties. 
7. Still along with maintaining this vision one must act practically while simultaneously remaining detached from the results of his action.

At another level, Krsna's desires cause our circumstances:

Because He desires that the living entities fully surrender to Him, become His devotees, and return to Him in the spiritual world.

Difficulties: Opportunity for introspection or opportunity for blame?

In the conversation between the Personality of Religion and Maharaja Pariksit where Dharma is asked to identify the cause of his suffering Dharma gives a very wonderful understanding:

1. Some philosophers claim it is one's own karma
2. Some say it is caused by Brahman- The Lord's Supreme Effulgence
3. Atheists say no cause exists beyond material nature

So based on these he advises the kin to reach his own conclusion.

How would I respond when asked this question?

1. Generally on reflecting on the cause of one's difficulty, one would answer with less philosophy and more accusation.
2. By identifying someone as a doer and viewing the person as an enemy, one comes to seek vengeance than practice introspection.
3. While one tends to justify thoughts of retaliation and the ensuing plan of action, one may not realize that those actions will implicate him/her in painful exchanges birth after birth
4. In addition by meditating on another's bad qualities , one will develop those bad qualities themselves. One's mentality is formed by the object of one's meditation
5. SB 7.1.28: A grassworm confined in a hole of a wall by a bee always thinks of the bee in fear and enmity and later becomes a bee simply because of such remembrance.

Therefore on hearing the bull's extraordinary and philosophical reply to his simple question, Maharaja Pariksit concluded that this bull must be religion personified.

The king thus pondered Dharma's words:

SB 1.17.22: The King said: O you, who are in the form of a bull! You know the truth of religion, and you are speaking according to the principle that the destination intended for the perpetrator of irreligious acts is also intended for one who identifies the perpetrator. You are no other than the personality of religion.

Post continued at 

Difficulties: What prevented the bull from seeing Krsna's grace as the cause of his suffering?

The Chief Function of the False Ego is Godlessness

SB 1.17.1 — Sūta Gosvāmī said: After reaching that place, Mahārāja Parīkṣit observed that a lower-caste śūdra, dressed like a king, was beating a cow and a bull with a club, as if they had no owner.

SB 1.17.2 — The bull was as white as a white lotus flower. He was terrified of the śūdra who was beating him, and he was so afraid that he was standing on one leg, trembling and urinating.

SB 1.17.3 — Although the cow is beneficial because one can draw religious principles from her, she was now rendered poor and calfless. Her legs were being beaten by a śūdra. There were tears in her eyes, and she was distressed and weak. She was hankering after some grass in the field.

From unveiling His Lotus Feet Pg 229:

1. It is a cornerstone of Kali's mission to undermine authority, for Krsna is the ultimate authority and Kali's job is to induce irreligion
2. Kali therefore corrupts authorities and then revelas them as inept and hypocritical.
3. Husband and Wife, parent and child, priest and congregation, government leader and citizen- these natural relationships that combine authorities with their dependents prove unreliable and untrustworthy in Kali Yuga.
4. Kali cries: "See how authorities exploit their dependents! Let there be independence for every man and woman! Think for yourself, care for yourself. Who else will care for you? Be your own authority!
5. Pet theory of evolution:
1. Kali also propagates his theory or evolution, because if people think they are ever evolving

The Lord's Causeless Mercy Gives One the Ability to Render Service - Part 2

Continued from

The Lord's Causeless Mercy Gives One the Ability to Render Service - Part 1

Further Srila Prabhupada's explains that in SB 4.9.8:

The Lord's mercy is beyond our estimation:

1. The devotee understands that the Lord’s causeless mercy is beyond his estimation; he cannot know how much he is benefited by the grace of the Lord.
2. The more a devotee engages himself in the devotional service of the Lord, the more encouragement is supplied by the energy of the Lord.
3. In the Bhagavad-gītā the Lord says that to those who are constantly engaged in devotional service with love and affection, the Supreme Personality of Godhead gives intelligence from within and thus they may make further progress.
4. Being so encouraged, the devotee can never forget, at any moment, the Personality of Godhead. He always feels obliged to Him for having achieved increased power in devotional service by His grace. 
5. Saintly persons like Sanaka, Sanātana and Lord Brahmā were able to see the entire universe, by the mercy of the Lord, through knowledge of the Lord. 
6. The example is given that a person may apparently abstain from sleep all day, but as long as he is not spiritually enlightened he is actually sleeping. He may sleep at night and perform his duties in the daytime, but as long as he does not come to the platform of working in spiritual enlightenment he is considered to be always sleeping.
7.  A devotee, therefore, never forgets the benefit derived from the Lord.

Inspite of hearing all this where is the ahankara and ego coming from that I am something :)

Lord please protect me from this tendency, help me understand that you are the cause of all causes, you are the ability in me, its your mercy that is acting. Help me become a servant of the servant of the servant.

If we do not surrender we are considered lacking in real knowledge:

1. The Māyāvādī philosopher, who does not surrender unto the Supreme Person, is understood to be lacking in real knowledge. 
2. The devotee in perfect knowledge cannot forget his obligation to the Lord at any moment.

The Lord's Causeless Mercy Gives One the Ability to Render Service - Part 1

Dhruva Maharaja patiently executed his spiritual master Narada Muni's instruction, by doing so he attained the Supreme Perfection of life which was to receive darshan of the Lord. When the Lord was standing before him, he was speechless and stunned. He was unable to offer prayers in glorification of the Lord. The Lord very mercifully blessed him by touching His conchshell on his head.

He was thus enabled by the causeless mercy of the Lord , to offer fitting prayers.

• The Lord's mercy is needed to render service:
• Srila Prabhupada states in the purport to the verse 4.9.5:"To glorify or offer prayers unto the Supreme, one needs the Lord’s mercy. One cannot write to glorify the Lord unless one is endowed with His causeless mercy."
• Dhruva Maharaja experiences difference in himself:
• Therefore when Dhruva Mahārāja found this difference within himself, he could immediately understand that it was because of the causeless mercy of the Lord. 
• Acknowledgement and Gratitude for the mercy received
• He offered obeisances to the Lord with great respect and reverence, completely understanding that the Lord’s favor was upon him. 

How does such spiritual enlivenment work?

From Srila Prabhupada's purport to SB 4.9.6

• Action of the internal potency
• This spiritual enlivenment of Dhruva Mahārāja’s senses and mind was due to the action of the internal potency of the Lord.
• Connect with internal potency through chanting:
• Spiritual enlightenment is possible by the mercy of the spiritual energy of the Lord. The chanting of the Hare Kṛṣṇa mantra is first addressed to the spiritual energy of the Lord, Hare.
• When does the spiritual energy act:
•  This spiritual energy acts when a living entity fully surrenders and accepts his position as an eternal servitor. 
• When a person places himself at the disposal or order of the Supreme Lord, that is called sevonmukha; at that time the spiritual energy gradually reveals the Lord to him.
• Nothing is possible without the revelation by the spiritual energy
• Without revelation by the spiritual energy, one is unable to offer prayers glorifying the Lord.
•  Any amount of philosophical speculation or poetic expression by mundane persons is still considered to be the action and reaction of the material energy. 
• Action  of the spiritual energy:
• When one is actually enlivened by the spiritual energy, all his senses become purified, and he engages only in the service of the Lord. At that time his hands, legs, ears, tongue, mind, genitals — everything — engage in the service of the Lord. 
• Such an enlightened devotee no longer has any material activities, nor has he any interest in being materially engaged. This process of purifying the senses and engaging them in the service of the Lord is known as bhakti, or devotional service.
• "Mechanically Engaged" followed by "Engagement with spiritual understanding":
•  In the beginning, the senses are engaged by the direction of the spiritual master and śāstra, and after realization, when the same senses are purified, the engagement continues.
•  The difference is that in the beginning the senses are engaged in a mechanical way, but after realization they are engaged in spiritual understanding.

Further continued in 

The Lord's Causeless Mercy Gives One the Ability to Render Service - Part 2

Attain Perfection by following the instructions of the spiritual master

In the purport to SB 4.8.71 Dhruva Maharaja begins his worship as advised by Narada Muni Srila Prabhupada says:

1. "The significance of this particular verse is that Dhruva Mahārāja acted exactly according to the advice of his spiritual master, the great sage Nārada.
2. Śrīla Viśvanātha Cakravartī also advises that if we want to be successful in our attempt to go back to Godhead, we must very seriously act according to the instruction of the spiritual master. That is the way of perfection.
3. There need be no anxiety over attaining perfection because if one follows the instruction given by the spiritual master he is sure to attain perfection.
4. Our only concern should be how to execute the order of the spiritual master. A spiritual master is expert in giving special instructions to each of his disciples, and if the disciple executes the order of the spiritual master, that is the way of his perfection."

In another purport SB 4.9.5 Srila Prabhupada says:

"Dhruva Mahārāja attained this perfection not by acting hastily, but by patiently executing the order of his spiritual master, and therefore he became so successful that he saw the Lord face to face. "

Some instructions recieved so far by us:

1. Become servant of servant of servant of the devotees of the Lord
2. Do not criticize devotees
3. Chant properly

To what extent are we following these?

Vaishnava Dealings: How to never be affected by the three fold miseries of the world

When Narada Muni sees Dhruva feeling insulted by the sharp words of his step mother, he instructs him in the aspect of tolerance and relationships in the following way:

1. SB 4.8.28: My dear Dhruva, if you feel that your sense of honor has been insulted, you still have no cause for dissatisfaction. This kind of dissatisfaction is another feature of the illusory energy; every living entity is controlled by his previous actions, and therefore there are different varieties of life for enjoying or suffering.
1. Purport 4.8.28: Nārada Ṛṣi first of all wanted to impress upon Dhruva Mahārāja that he was only a child; he should not have been affected by words of insult or honor. And if he were so developed as to understand honor and insult, then this understanding should have been applied in his own life. He should have known that honor and dishonor are both destined only by one’s previous actions; therefore one should not be sorry or happy under any circumstances.
2. Purport 4.8.27: Ordinarily if a child is rebuked as a rascal or fool, he smiles and does not take such insulting words very seriously. Similarly, if words of honor are offered, he does not appreciate them. But in the case of Dhruva Mahārāja, the kṣatriyaspirit was so strong that he could not tolerate a slight insult from his stepmother which injured his kṣatriya prestige.
2. Purport 4.8.29 Essence: 
1.  Everyone who is intelligent should know that because of our concept of bodily existence, we are subjected to suffering and enjoyment. One who is in the transcendental position, beyond the concept of bodily life, is considered to be intelligent.
3. SB 4.8.33: "One should try to keep himself satisfied in any condition of life — whether distress or happiness — which is offered by the supreme will. A person who endures in this way is able to cross over the darkness of nescience very easily."
1. Purport 4.8.33: Instead of being attached to the circumstantial happiness and distress resulting from pious or impious activities, if we want to get out of the clutches of this nescience, then whatever position we are put in by the will of the Lord we should accept. Thus if we simply surrender unto the Supreme Personality of Godhead, we shall get out of the clutches of this material existence.
4. SB 4.8.34: Every man should act like this: when he meets a person more qualified than himself, he should be very pleased; when he meets someone less qualified than himself, he should be compassionate toward him; and when he meets someone equal to himself, he should make friendship with him. In this way one is never affected by the threefold miseries of this material world.
1. Purport: Generally when we find someone more qualified than
   
   ourselves, we become envious of him; when we find someone less qualified, we deride him; and when we find someone equal we become very proud of our activities. These are the causes of all material tribulations. 
2. The great sage Nārada therefore advised that a devotee should act perfectly. Instead of being envious of a more qualified man, one should be jolly to receive him.
3.  Instead of being oppressive to a less qualified man, one should be compassionate toward him just to raise him to the proper standard.
4.  And when one meets an equal, instead of being proud of one’s own activities before him, one should treat him as a friend. 
5. One should also have compassion for the people in general, who are suffering due to forgetfulness of Kṛṣṇa. These important functions will make one happy within this material world.

Forgiveness: The Ornament of a Vaishnava

SB 4.6.48 :My dear lord, if in some places materialists, who are already bewildered by the insurmountable illusory energy of the Supreme Godhead, sometimes commit offenses, a saintly person, with compassion, does not take this seriously. Knowing that they commit offenses because they are overpowered by the illusory energy, he does not show his prowess to counteract them.

1. It is said that the beauty of a tapasvī, or saintly person, is forgiveness.
2. A Vaiṣṇava is personally tolerant for the benefit of others. When he does not show his prowess, this does not mean that he is lacking in strength; rather, it indicates that he is tolerant for the welfare of the entire human society.

SB 4.6.49 :My dear lord, you are never bewildered by the formidable influence of the illusory energy of the Supreme Personality of Godhead. Therefore you are omniscient and should be merciful and compassionate toward those who are bewildered by the same illusory energy and are very much attached to fruitive activities.

1. A Vaiṣṇava is never bewildered by the influence of the external energy because he is engaged in the transcendental loving service of the Lord.
2. A Vaiṣṇava should take care of those who are bewildered by this māyā instead of becoming angry with them, because without a Vaiṣṇava’s mercy they have no way to get out of the clutches of māyā. Those who have been condemned by māyā are rescued by the mercy of devotees:

Ten topics of Srimad Bhagavatam

From Hg Gauranga Prabhu's lecture:


Sthanam:
3rd topic of SB.

• Defn: sthitir vikuntha vijaya- right situation for the jivas to obey the laws of the Lord. Original creator and maintainer is Lord Vishnu. Creation comes into being it is the duty of the jivas to acknowledge the victory of the Lord in all situations.
• It means- soul has desires- sthanam means when the soul starts desiring to perform activities which will take him back to Godhead- the right position, the Lord is always protecting His devotees- sthitih- this protection of the Lord for His devotees is vaikuntha vijayah - that means the excellences/vijayah of the Lord of Vaikuntha. That means every jiva in the material world has to ultimately go to the spiritual world- how he will go is only based on the help which the Lord provides.
• vaikuntha vijay :means the Lord destroys the sufferings of the jivas . So the Lord is always wanting to protect the jivas in different ways - 3,4,5 cantos this aspect is highlighted of sthanam- protection which is offered by the Lord- if we simply express a desire to the Lord the Lord can offer appropriate protection.
• 3rd canto Kapila explains Bhakti in the modes of goodness, passion and ignorance. Based on that 4th canto first pastime- daksha prajapati second pastime is Dhruva third is Prthu . What the Lord can give no one can give(Dhruva Maharaja's pastime)

How Krishna sees Racists and those who possess a differential outlook ?

SB 3.29.26

As the blazing fire of death, I cause great fear to whoever makes the least discrimination between himself and other living entities because of a differential outlook.

Purport: 

There are bodily differentiations among all varieties of living entities, but a devotee should not distinguish between one living entity and another on such a basis; a devotee’s outlook should be that both the soul and Supersoul are equally present in all varieties of living entities.

Also Brahma says this to Lord Shiva in SB 4.6.47:
Persons who observe everything with differentiation, who are simply attached to fruitive activities, who are mean-minded, who are always pained to see the flourishing condition of others and who thus give distress to them by uttering harsh and piercing words have already been killed by providence. Thus there is no need for them to be killed again by an exalted personality like you.

Persons who are materialistic and always engaged in fruitive activities for material profit cannot endure seeing the flourishing life of others. Except for a few persons in Kṛṣṇa consciousness, the entire world is full of such envious persons, who are perpetually full of anxieties because they are attached to the material body and are without self-realization. Since their hearts are always filled with anxiety, it is understood that they have already been killed by providence. Thus Lord Śiva, as a self-realized Vaiṣṇava, was advised not to kill Dakṣa. A Vaiṣṇava is described aspara-duḥkha-duḥkhī because although he is never distressed in any condition of life, he is distressed to see others in a distressed condition. Vaiṣṇavas, therefore, should not try to kill by any action of the body or mind but should try to revive the Kṛṣṇa consciousness of others out of compassion for them. The Kṛṣṇa consciousness movement has been started to deliver the envious persons of the world from the clutches of māyā, and even though devotees are sometimes put into trouble, they push on the Kṛṣṇa consciousness movement in all tolerance. Lord Caitanya advises:

tṛṇād api sunīcena
 taror api sahiṣṇunā
amāninā mānadena
 kīrtanīyaḥ sadā hariḥ

“One can chant the holy name of the Lord in a humble state of mind, thinking himself lower than the straw in the street. One should be more tolerant than the tree, devoid of all sense of false prestige and ready to offer all respects to others. In such a state of mind one can chant the holy name of the Lord constantly.” (Śikṣāṣṭaka 3)

A Vaiṣṇava should follow the examples of such Vaiṣṇavas as Haridāsa Ṭhākura, Nityānanda Prabhu and also Lord Jesus Christ. There is no need to kill anyone who has already been killed. But it should be noted herewith that a Vaiṣṇava should not tolerate the blaspheming of Viṣṇu or Vaiṣṇavas, although he should tolerate personal insults to himself.

The Lord's Darshan makes one aloof from sex attraction and one desires to see nothing else but the Lord

From the purport to SB 3.28.32:

A yogī should similarly meditate on the most benevolent smile of Lord Śrī Hari, a smile which, for all those who bow to Him, dries away the ocean of tears caused by intense grief. The yogī should also meditate on the Lord’s arched eyebrows, which are manifested by His internal potency in order to charm the sex-god for the good of the sages.

Purport:

It is stated in this verse that the charming eyebrows of the Lord are so fascinating that they cause one to forget the charms of sense attraction. The conditioned souls are shackled to material existence because they are captivated by the charms of sense gratification, especially sex life. The sex-god is called Makara-dhvaja. The charming brows of the Supreme Personality of Godhead protect the sages and devotees from being charmed by material lust and sex attraction. Yāmunācārya, a great ācārya, said that ever since he had seen the charming pastimes of the Lord, the charms of sex life had become abominable for him, and the mere thought of sex enjoyment would cause him to spit and turn his face. Thus if anyone wants to be aloof from sex attraction, he must see the charming smile and fascinating eyebrows of the Supreme Personality of Godhead.

3.28.33
With devotion steeped in love and affection, the yogī should meditate within the core of his heart upon the laughter of Lord Viṣṇu. The laughter of Viṣṇu is so captivating that it can be easily meditated upon. When the Supreme Lord is laughing, one can see His small teeth, which resemble jasmine buds rendered rosy by the splendor of His lips. Once devoting his mind to this, the yogī should no longer desire to see anything else.

Purport:
If the yogī is able to place the beautiful face of the Lord in the core of his heart, he will be completely satisfied. In other words, when one is absorbed in seeing the beauty of the Lord within himself, the material attraction can no longer disturb him.

What is the meaning of taking shelter of the Lord's Lotus Feet?

I heard this in a class by HG Vraja bihari Prabhu sometime in 2011 maybe:

What is the meaning of taking shelter of the Lord's Lotus Feet?

• Physical Darshan
• Humility, want to serve Krsna, become a servant of Krsna and His devotees. Take a humble position. Follow instructions

What is the qualification to take darshan of His Lotus Feet?

• Attachment to hearing and Chanting about Krsna
• Non enviousness
• Hold on to the Holy Name - Kaliya was envious but by allowing Krsna to dance on his head all his dirty poison came out. Similarly if we hold on to the Lord;s Holy Name we will be cured of our envy.

How to meditate on Krsna's Lotus Feet?

• Take Darshan step by step from His Lotus Feet progressively upwards finally to His face.
• Follow the instructions of the spiritual master.

Meditation on the Lord's Lotus Feet

From 3.28.1:
The devotee should first concentrate his mind on the Lord’s lotus feet, which are adorned with the marks of a thunderbolt, a goad, a banner and a lotus. The splendor of their beautiful ruby nails resembles the orb of the moon and dispels the thick gloom of one’s heart.

From the purport to the verse : 3.28.22

The blessed Lord Śiva becomes all the more blessed by bearing on his head the holy waters of the Ganges, which has its source in the water that washed the Lord’s lotus feet. The Lord’s feet act like thunderbolts hurled to shatter the mountain of sin stored in the mind of the meditating devotee. One should therefore meditate on the lotus feet of the Lord for a long time.

Purport:

Another significant point of this verse is that the mind of the conditioned soul, on account of its association with the material energy from time immemorial, contains heaps of dirt in the form of desires to lord it over material nature. This dirt is like a mountain, but a mountain can be shattered when hit by a thunderbolt. Meditating on the lotus feet of the Lord acts like a thunderbolt on the mountain of dirt in the mind of the yogī. If a yogī wants to shatter the mountain of dirt in his mind, he should concentrate on the lotus feet of the Lord and not imagine something void or impersonal. Because the dirt has accumulated like a solid mountain, one must meditate on the lotus feet of the Lord for quite a long time. For one who is accustomed to thinking of the lotus feet of the Lord constantly, however, it is a different matter. The devotees are so fixed on the lotus feet of the Lord that they do not think of anything else. Those who practice the yoga system must meditate on the lotus feet of the Lord for a long time after following the regulative principles and thereby controlling the senses.

Loneliness of the heart- looking for Krishna

We are like lutes once held by God.

Being away from his warm body

Fully explains 

This constant yearning.
---Hafiz

Breath Control versus chanting Hare Krsna

In the purport to this verse SB 3.25.9, Kapila Deva instructs His mother Devahuti:

The yogī should clear the passage of vital air by breathing in the following manner: first he should inhale very deeply, then hold the breath in, and finally exhale. Or, reversing the process, the yogi can first exhale, then hold the breath outside, and finally inhale. This is done so that the mind may become steady and free from external disturbances.

Purport: 

These breathing exercises are performed to control the mind and fix it on the Supreme Personality of Godhead. Sa vai manaḥ kṛṣṇa-padāravindayoḥ: the devotee Ambarīṣa Mahārāja fixed his mind on the lotus feet of Kṛṣṇa twenty-four hours a day. The process of Kṛṣṇa consciousness is to chant Hare Kṛṣṇa and to hear the sound attentively so that the mind is fixed upon the transcendental vibration of Kṛṣṇa’s name, which is nondifferent from Kṛṣṇa the personality. The real purpose of controlling the mind by the prescribed method of clearing the passage of the life air is achieved immediately if one fixes his mind directly on the lotus feet of Kṛṣṇa. The haṭha-yogasystem, or breathing system, is especially recommended for those who are very absorbed in the concept of bodily existence, but one who can perform the simple process of chanting Hare Kṛṣṇa can fix the mind more easily.

Three different activities are recommended for clearing the passage of breath: pūraka, kumbhaka and recaka.Inhaling the breath is called pūraka, sustaining it within is called kumbhaka, and finally exhaling it is calledrecaka. These recommended processes can also be performed in the reverse order. After exhaling, one can keep the air outside for some time and then inhale. The nerves through which inhalation and exhalation are conducted are technically called iḍā and piṅgalā. The ultimate purpose of clearing the iḍā and piṅgalā passages is to divert the mind from material enjoyment. As stated in Bhagavad-gītā, one’s mind is his enemy, and one’s mind is also his friend; its position varies according to the different dealings of the living entity. If we divert our mind to thoughts of material enjoyment, then our mind becomes an enemy, and if we concentrate our mind on the lotus feet of Kṛṣṇa, then our mind is a friend. By the yoga system of pūraka, kumbhaka and recaka or by directly fixing the mind on the sound vibration of Kṛṣṇa or on the form of Kṛṣṇa, the same purpose is achieved. In Bhagavad-gītā it is said that one must practice the breathing exercise (abhyāsa-yoga-yuktena). By virtue of these processes of control, the mind cannot wander to external thoughts (cetasā nānya-gāminā). Thus one can fix his mind constantly on the Supreme Personality of Godhead and can attain (yāti) Him.

Practicing the yoga system of exercise and breath control is very difficult for a person in this age, and therefore Lord Caitanya recommended, kīrtanīyaḥ sadā hariḥ: one should always chant the holy name of the Supreme Lord, Kṛṣṇa, because Kṛṣṇa is the most suitable name of the Supreme Personality of Godhead. The name Kṛṣṇa and the Supreme Person Kṛṣṇa are nondifferent. Therefore, if one concentrates his mind on hearing and chanting Hare Kṛṣṇa, the same result is achieved.

Theft in spiritual terms

We understand theft as one person taking away another person's property by force or by cunning.

In Text 3.28.4 Kapila Muni instructs his mother :

SB 3.28.4 — One should practice nonviolence and truthfulness, should avoid thieving and be satisfied with possessing as much as he needs for his maintenance. He should abstain from sex life, perform austerity, be clean, study the Vedas and worship the supreme form of the Supreme Personality of Godhead.

In the purport Srila Prabhupada explains the word asteyam, theft as :
"The word asteyam is also very important for a yogī. Asteyam means “to refrain from theft.” In the broader sense, everyone who accumulates more than he needs is a thief. According to spiritual communism, one cannot possess more than he needs for his personal maintenance. That is the law of nature. Anyone who accumulates more money or more possessions than he needs is called a thief, and one who simply accumulates wealth without spending for sacrifice or for worship of the Personality of Godhead is a great thief."

I surrender unto You!

Deserted, abandoned, cast off

Caught unaware

Shocked, Lonely and Hurt

over and over again

Thousand years or millions of lifetimes

finding Gajendra within myself

How many experiences 

before I follow Gajendra

Futility of false shelters

belief in false promises

Why that pull towards falsity?

You are the Absolute Truth!

Your loving embrace

Your ocean of compassion

Your glance, Your love, Your patience

You are the controller

You are acyuta

You have kept Your promise at all times

You are bhakta vatsala

Hey Govinda!

I surrender unto You

I surrender unto You

I surrender unto You