JKP Radha Madhav Dham

Radha Krishna Prem
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JKP Radha Madhav Dham

Inspiring Devotion to Radha Krishna www.radhakrishnaprem.com

  1. Lessons in Humility _ Swami Nikhilanand Ji

    قبل ٢١ ساعة

    Lessons in Humility _ Swami Nikhilanand Ji

    Watch video at: https://www.radhakrishnaprem.com/p/lessons-in-humility The Divine Souls! Today we're going to look at one shlok, a famous and important shlok by Chaitanya Mahaprabhuji which is also oft quoted by Jagadguru Shree Kripalu ji Maharaj. It has to do with remembering Radha Krishna and Their name all the time and developing deep feelings of humbleness. So, let us see what this shlok says and then we'll consider the practical application of it, because along with understanding the basic theory or knowledge, we have to know, in certain cases, the nuances of how to apply it in our life. So Mahaprabhuji says, Tṛiṇādapi su-nīchen tarorapi iva sahiṣhṇunā. amāninā mān-den kīrtanīyaḥ sadā hariḥ. - Chaitanya Charitamrit: Adi 17.31 “A devotee, someone who wants to follow the path of bhakti and attain Radha Krishna in this life, they should be as humble as a blade of grass, as forbearing as a tree. They should not demand honor from others but give respect to other people and chant the name of Radhe Govind all the time.” Being more humble than a blade of grass like the lawn out there you walk on It doesn't grumble. You put your foot on its head. It bends down. Then it pops back up. So be as humble as a blade of grass, Chaitanya Mahaprabhuji says, and as forbearing as a tree, ‘sahen shīlitā’, we say in Hindi. It means the ability to bear without lashing out. Why is the tree being used as an example? Because think of how generous and giving a tree is. The tree grows tall and provides shade from the sun, shelter from the rain, and wind; fruit for us to eat. And what does it bear? Oh, we plunder its fruit, we break its branches, cut its branches. We use everything and the tree just keeps giving and bearing everything without ever lashing out or getting grumpy. So, such forbearance is the example of ‘sahen shĩlitā’ is the tree. And in the third quarter of the verse Mahaprabhuji says, “Amāni nā.” Don't demand mān. Mān means ‘respect’. We have that reaction, “Do you know who I am?” That kind of thing. “How dare you?” That type of bhao is opposite of what Mahaprabhuji is saying. Don't demand respect from others. Mān dena - give respect to others. Obviously this is a very high ideal. This is the topmost state of being that we're trying to achieve and it doesn't happen easily. This grows within us as we progress. Many times people have asked Jagadguru Shree Kripalu ji Maharaj, “How do I know if I'm progressing on this path?” So, if you're progressing, your mind, your heart would be purifying, and the more pure your mind becomes the more it becomes infused with the grace of God and Guru, the more our ‘sahen shīlitā’ grows. Our forbearance grows. We become more like the tree, “Oh, it doesn't bother us. It's okay.” We become more like the grass. “Oh, it's good to be humble. I'm not looking for anybody's respect. I am the lowest of the low. It's okay. Everybody else can be respected. I don't need to be respected.” This is not like acting on the outside, but truly we become more and more like this on the inside. So, Shree Maharaj Ji says, “You want to know how much progress you're making? Measure how much sahen shīlitā has grown? How much dīnitā, how much humbleness has grown? Then there must have been some progress made, but how much you yourself can judge by how much this bhao has grown in your heart. Now practically living this… see, it's something that has to be practiced. Right? On one hand simply by doing sadhana which we practice here, sitting and doing Roopdhyan of Radha Krishna with kirtan, that will purify your heart. And, doing seva to Guru; that will purify your heart. But along the way, we also have to start pretending. I told you the real progress is you're not pretending from inside; you're becoming more forbearing and more humble. But we also have to pretend from the outside. In this case, pretending is not a bad thing. It's practicing. We're practicing being humble. We're practicing being forbearing. Shree Kripaluji Maharaj says, “Practice this and see how much mental peace you get. When somebody criticizes you, say, “Oh, thank you! I was focusing on my good qualities, and I was focusing on other people's bad qualities. It was giving me a sense of self superiority, which is the opposite of humbleness. Thank you for pointing out my faults!” He says you should get to the point where you feel like, “Hey! Nobody criticized me today! Something's missing!” You have, like an itch, “Oh, I hope somebody points out my fault so I can become more humble!” He says when that starts happening now know that you're truly a sadhak; you're truly a devotee. So, it's okay if we're not really like that on the inside but we can know that practicing that will make God and Guru happy. We were listening to a lecture early this morning where Shree Kripalu Maharaj was defining the word bhakti and saying that bhakti means seva. And although we don't have any power or possessions with which we could actually serve God or a God realized Saint, but trying our best to please Them is accepted by Them as seva because They're so kind. It's Their grace on us. So if we want to please Them, this is the best thing we can do. Practice being humble. Practice being forbearing. Practice giving respect to others. Even if we don't feel from our heart, we should still practice it and think this will make Maharaj ji happy. This will make the Guru happy. This will make God happy. And gradually through that practice, we get more of Guru's grace, and eventually we start really being like that from the inside. Now we also have to look at the practical side of this. Many of you sitting here are probably thinking right now, “If I try to practice this in my office with my colleagues, I'll become a doormat. Everybody's going to walk all over me!” So, yes, there are other considerations. There's a skill to implementing this in life. Let's just take it with a general principle. If something is not good for your devotion, something is not helping your bhakti… like, let's say there's a person that sometimes you're around. You spend time with them, and their influence is not good on you or their behavior disturbs your devotion. Then following this philosophy of humbleness, should you just not say anything? Let them do whatever they want? No. That's not the correct application of this philosophy. You should be aware, “Being around this person actually hampers my devotion for whatever reason. I'm not looking to find fault in them but I see when I'm around them my devotion gets disturbed.” So, then what is the correct behavior around that person? You want to reduce or eliminate the time you're spending with them. Right? Maybe it's a neighbor who comes over, maybe it's a relative, maybe it's a so-called friend. So how should we behave? Well, there's an escalation process. You can start by being humble, polite, courteous, respectful but not warm or friendly. Shree Kirpalu Ji Maharaj uses the phrase ‘Rookha vyavahar karo’. ‘Rookha’ means kind of dry, not warm and friendly and inviting. You're still courteous and respectful, but the person will get the feeling like, “you know, maybe I'm not so welcome here.” You're not being disrespectful but you're also not being inviting. That's okay. It doesn't mean you're not being humble; you're just protecting your devotional attitude, your devotional feelings. Then the next step beyond that would be being more curt with the person. Like, when they talk to you, again, you're being respectful and courteous. But if they say something that requires a response, you're very clipped, very short, like half sentence response, two word response. Again, not rude, but they're trying to give a hint to them. “No, I don't really want to interact with you.” And then finally you may get to the point where you actually have to say, if it's another devotee you can say, “I respect your devotion but I actually just wanna be introverted. So I don't want to have a conversation. I don't want to speak.” That doesn't mean you're violating the principle of being humble and forbearing. You're still being humble. You're not calling this person bad or or trying to harm their devotional feelings, but you're protecting your devotional feelings. That's okay. So whether it's in the ashram, amongst devotees, with your colleagues, there are probably different ways of accomplishing what I'm talking to you about that you would know better than me. How, you know, how would you have to behave or speak with the person or with a family member? But the principle is the same. You're respectful, but almost disengaged, trying not to interact with them, being very curt, not being warm or friendly, but still being courteous and respectful. And then eventually, if necessary, if they haven't gotten the message yet, getting to the point of just saying, “I need to be alone. I need to just be introverted. I can't have this interaction with you right now.” That's okay. That doesn't mean you're not humble. So there are a few things like this in devotional philosophy that have to be deeply considered. You can't blindly apply the principle across all situations like this principle of humbleness, and then you're just letting people talk to you and disturb your mental peace and you're not setting boundaries. So, you have to find that balance. That's where the skill comes in of being humble and being respectful and still seeing the other person as a soul who belongs to Krishna. You're not hating them, but you're setting your boundaries. Those boundaries are okay to set and it's important to set. It's okay to say no. Just because you're practicing humbleness doesn't mean you can't say no. Let's say you're in the ashram and you're doing seva, and someone else says, “Oh, I also need this done. I also need some help here. Can you do this seva?” And, for whatever

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  2. The Key To God Realization: Devotion or Grace? Sushree Diwakari Devi Ji

    قبل ٤ أيام

    The Key To God Realization: Devotion or Grace? Sushree Diwakari Devi Ji

    Watch video at: https://www.radhakrishnaprem.com/p/the-key-to-god-realization-devotion Spiritually inclined souls! On our journey to the Divine, often we come across a dilemma: Is God attained by the efforts of our devotional practice? Or is it only through God's grace that we can realize Him? The Ramayan details the sequence for attaining God, “Only through God's grace can we know Him and obtain His knowledge. Only after attaining His knowledge or knowing Him can one develop faith. And complete faith leads to the development of prem or true love,” Goswami Tulsiday tells us: जानें बिनु न होइ परतीती - बिनु परतीति होइ नहिं प्रीती Jane binu na hoi partiti, binu partiti hoi nahi priti - Ramcharitmanas (Without knowledge of God, one cannot develop faith in Him and without faith, one cannot develop love for God) Goswami Tulsidas further tells us in the Ramayan, “It may be possible to extract butter by churning water or oil from sand, but it is virtually impossible to cross the ocean of cosmic existence without devotion to God.” Goswami Tulsidas Ji tells in the Ramayan: जप तप नियम जोग निज धर्मा। श्रुति संभव नाना सुभ कर्मा॥ ग्यान दया दम तीरथ मज्जन। जहँ लगि धर्म कहत श्रुति सज्जन॥jap tap niyam jog nij dharma. shruti sambhav naana subh karma. gyaan daya dam teerath majjan. jahan lagi dharm kahat shruti sajjan. आगम निगम पुरान अनेका। पढ़े सुने कर फल प्रभु एका॥ तव पद पंकज प्रीति निरंतर। सब साधन कर यह फल सुंदर॥aagam nigam puraan aneka. padhe sune kar phal prabhu eka. tav pad pankaj preeti nirantar. sab saadhan kar yah phal sundar. रघुपति भगति सजीवन मूरी। अनूपान श्रद्धा मति पूरी॥raghupati bhagati sajivan muri. anupan shraddha mati puri. “The Lord of the Raghus, Shri Ram, cannot be found except by love, even if one may be practicing yoga, austerity, or even cultivate spiritual wisdom or dispassion.” So, quite naturally a question arises as to if God has attained on the strength of our own devotional practice, then He is not granting us any favors. Right? So why should we feel obliged when God-realization is due to the efforts of our own practice of devotion and bhakti? Why then is God called ‘causelessly merciful’? We just recited the beginning prayer, and in that we uttered, “He akāraņ karuņ…” Why is it then that God is called causelessly merciful? If He is indeed causelessly merciful, then why doesn't He manifest Himself before us instead of us having to do devotion or without us having to do devotion rather? So, let us unravel this mystery. First of all, we need to understand that devotion is not ‘a price’ to pay for God-realization. Let's first comprehend the true meaning or the right meaning of devotion, identify who ought to perform or practice devotion and the consequences of devotional practice. So devotion means oneness of the mind with God. Oneness of the mind with God or loving God with all your heart and mind. Tulsidasi Ji, Surdasi Ji, Mira, these Saints had unwavering and resolute love for God. They performed single-minded devotion to God. We, inversely, perform devotion by external acts of prayer while our mind remains entangled in worldly desires. We ‘goose step’ to the dictates of our mind only to gratify our material senses. In other words, we attempt to fool God who resides within us in our heart, forgetting that He is omnipresent and omniscient, and is witness to each and every thought of our mind. So, it is our mind that has to practice devotion. It's the mind. Now our mind is a product of the cosmic energy maya, and therefore, it is inert. The cosmic energy maya. Our mind is a product of maya which is inert. So anything, whatever our mind envisages or fathoms is within the realm of maya, whereas God is Divine. And so to receive or perceive Divine power, we need to have a Divine receptacle - a Divine pātra. That's what we need. So, how can anything material be the price for something Divine? How is it possible? So here, God's causelessly merciful nature comes into play. And so, He graciously accepts our material, mayic devotion and assists us in our spiritual journey in growing our bhakti, our devotion, our spiritual efforts. That's what He does. So, with constant practice, devotion purifies our mind. And we are able to get rid of or overcome worldly cravings, attachments, and all of those impurities; they begin to dissipate from our mind. So, the mind will not be Divinized by devotion. Then what will happen to the mind? The mind will only become purified through devotional practice. And once the mind is fully a 100% purified, then God will shower His grace and bestow His Divine power upon us through one of His loving Divine associates. And endowed with a Divine mind, we will then be able to perceive, visualize God in His actual true Divine glory. So the question then, the key to God realization, which was the topic of my lecture today, (is it) devotion or grace? The answer is: both are indispensable, Devotion and grace; both lead us to our ultimate goal of this human life, to the ultimate goal of this human existence that we have been endowed. So I will leave you with these words. We have five minutes. So I want to ask that you all please turn and face our beautiful divine shrine, and, we'll chat for a few more minutes. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit www.radhakrishnaprem.com

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  3. ١٧ شعبان

    How to Meditate According to the Gita

    Watch video at: https://www.radhakrishnaprem.com/p/how-the-gita-teaches-to-meditate Swami Nikhilanand Ji tells us that meditation, according to the Bhagavad Gita, involves focusing the mind on God, particularly Shri Krishna, with emotional devotion. In the Bhagavad Gita, Shri Krishna teaches that meditation is not just about focusing the mind but involves deep emotional attachment to Him. In Chapter 6, Krishna directly instructs Arjun, "mat-chittaha" (6.47), meaning that one should focus their mind on Him, and "mat-paraha" (6.47), which indicates that meditation should be done with love and devotion towards Him. Shri Krishna did not say meditate by breathing and just concentrate on your breath coming in and out. That's a nice way to meditate. Very relaxing. But keep in mind, whatever your mind is dwelling upon, you get the qualities of that. So, Krishna is Divine bliss and perfect goodness. So, if you want to imbibe blissfulness, if you want to receive Krishna's grace, if you want to purify your mind, then you have to attach your mind to Him. One shouldn't think that, “Oh, meditation is meditation. It's all the same!” Krishna states, "Upavishyasane yunjyad yoga matma vishuddhaye" (6.11), which means that the purpose of meditation is to purify the mind. He also explains that a true yogi is one who joins their mind with Him and in doing so, (their) mind gets purified because He is pure and we are attaching our mind to Him. In the 12th chapter, when Arjun asks about meditating on Krishna’s formless aspect, Krishna responds, "It is very difficult to meditate on My formless aspect" (12.5), advising instead to meditate on His personal form. Krishna says that focusing on His personal form, with all its attributes like His eyes, face, and movements, is a more accessible and powerful way to connect with Him. This form-based meditation, called "Roopdhyan", was further elaborated by Jagatguru Shri Kripalu Ji Maharaj, who highlighted its importance in purifying the mind and strengthening the emotional connection with Krishna. Memorable Quotes from the Discourse: * "Meditating is a very effective way of doing that. Repeatedly thinking about something in a very deep way, in fact, is meditation." * "We are dwelling upon it (worldly affairs are negative or spiritual affairs are positive) almost constantly. That is meditation." * "When we meditate on a person or a thing emotionally like that, then it actually affects the quality of our mind." * "In the Gita, what does Sri Krishna say we should focus our mind upon? He says, 'Mat-chittaha.' (Think of me)." * "He (Shri Krishna) says, 'Attach your mind to Me, engross your heart in remembering Me.'" * "In fact, a yogi is synonymous with a devotee. Yoga is synonymous with bhakti." * "Mat-paraha is one little word. Mat again means ‘in me’. And ‘paraha’ is a little word … that means to love Him." * "And by doing so, our mind gets purified because He is pure and we're attaching our mind to Him." * "Yoga means to join our mind with Him." * "Krishna didn't say, clear your mind and think of nothing. No, He said, 'I know your mind is going to think of something … So whatever you are thinking of, put me there." * "Shree Kripalu Ji Maharaj gave this meditation the name Roopdhyan - if you're thinking of Krishna in His personal form, it means you'll think of His actual form. What does He look like? How are His eyes, His hair, His face? What is He wearing? How does He move?" Please watch the video or read the transcript to fully grasp the essence of the discourse. Please note that the transcript has not been proofread. If you spot any errors, kindly let us know by getting in touch with us. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit www.radhakrishnaprem.com

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  4. ١١ شعبان

    Q & A with Swami Nikhilanand Ji: December 19, 2021

    Watch video at: https://www.radhakrishnaprem.com/p/q-and-a-with-swami-nikhilanand-ji A devotee is asking: Does sāyujya mukti mean losing one's individuality forever? The goal of meditation is to join our mind with Krishna. Now when you and I do that our mind is partly and temporarily joined with Krishna The more we practice the deeper that state of union becomes, but we're not perfectly attached to Krishna. We're not completely surrendered to Him. So, right now to whatever extent we're attached to Him, our mind receives His grace. Our mind, to the same percentage, gets purified and develops good qualities and reduces bad qualities and in the very same amount receives ābhās or reflection of Krishna's Divine blissfulness. Ultimately, when one fully surrenders to Sri Krishna, then they attain the perfect state of union with Him. That perfect state of union can be realized in one of two main ways: * One is when you receive a Divine body, senses and mind and you go to the Divine world, just like you see depicted on some of these beautiful panels here in the mandir, you go to His Divine abode with Him in Divine Vrindavan, Divine Golok. And over there in His Divine abode, because you have a body and He has a body, you can see each other, talk to each other. You can embrace. You can be with Krishna in any way you want, play games or serve Him. This is one way of realizing God. * Another way of realizing the state of perfect union is not to have a Divine body, senses or mind. In that case, just your soul merges into Krishna's formless aspect. So this is called ‘såyuja mukti’. In this state, you don't actually get to experience anything because your mind no longer exists. You didn't get a Divine mind and your material mind finished because it was material, mayic, and now the mayic influence and bondage over you is finished. Your body was also mayic. You left that behind when you went to merge into God. So no mind or senses or body, just your pure original Divine soul. Then how would you experience anything? The soul needs faculties with which to experience. The soul needs senses. Soul needs a mind and a body in order to realize its potential to experience. The soul itself is the one with the potential to know, hear, see, experience, but without those faculties (you’re not going to be able to do anything). Just like you have an engine of a car but that car engine isn't connected to an axle with wheels; and the car is revving up, it's alive. It has potential, it has power. But where are you going to go? Until you give that engine a drive shaft and the axle and some wheels, (where are you going to go)?Similarly the soul has the potential to do everything. The soul is full of life, Divine power, yet without a mind, senses and a body, ‘the rubber is not going to hit the road’. You're not going to be able to do anything, think anything, know anything, experience anything. Right now we have material faculties to experience this world. After God realization, we could get Divine faculties to experience God and the Divine world. But some people ask for pure, ‘only liberation’; it's called ‘kaivalya mukti’ or ‘sayujya mukti’. So in that case, you actually do lose your individuality, although you don't cease to exist. But let's say you are a drop of water and you enter the ocean. Did you cease to exist? No, the drop of water didn't cease to exist. That molecule of H2o is still there, but practically it lost its individuality when it merged into the ocean. Similarly, you as a soul will never cease to exist, but if you merge into formless God in that state of ‘kaivalya moksh’, for all practical purposes your individuality is finished. You merged just like a drop of water into the ocean never to do anything or experience anything ever again. Do you still exist? Yes, your soul still exists as an individual entity. But just like the drop of water that lost its practical identity when it merged into the ocean, you practically lose your identity when you merge into formless God. So these are the two main options in the Divine world. Luckily for us, we have a choice. A devotee is asking: I hear about curses when you read our scriptures, Ramayan, Mahabharat. We always hear about this Rishi giving this curse, this person getting that curse, even God gets cursed. So they want to know what is that about? Is a curse a bad thing? Why does it happen in our scriptural history? So, let's look at the actual meaning of the word shrāp, which means curse. Shrāp in Sanskrit comes from the word ‘shreya prad’. ‘Prad’ means denewala (giver). ‘Shreya’ means ‘sabse achha’. ‘Apne hit ki bāt (talks about our best interests). ‘Shreya’ means our ultimate good and ‘prad’ means that which gives. So ‘shreya prad’ or a curse, shrāp means that which leads to something good happening. Let me give you an example: One time Narada ji came to Shri Krishna with pride that you know, “I was sitting and doing devotion and then Kam Dev, the material God of love, he came with all his maidens, and he tried his power on me. He tried to induce desire in my heart, but I was impervious to his influence!” So he had that pride that ‘see what a great devotee I am’. So Krishna said, “This pride is also a dangerous thing. It can lead to a person's downfall. So let me cure my devotee Narad Ji of this.” So He tricked Narad Ji. It's a long story, but He gave Narad Ji a face that looked like a monkey. Okay, I'll tell you a little bit more. When Narad left, Krishna said, “Okay, how will I teach him a lesson?” He used His yogmaya shakti to produce a whole city that wasn't there before. Krishna produced all the inhabitants of this city and in this city, there was a beautiful princess who is getting married on that very day and Narad Ji passed by and saw this princess, who, of course, being produced by yogmaya (It's not the same as getting enticed by Kam Dev, the material God of love), all this whole scene was produced by Krishna's yogmaya shakti. So, of course, people will get (attracted), even a Divine Saint would get attracted! But Narada ji didn't know what's the secret behind this whole situation. So Narad ji saw this princess. It was her swayamvar (a ceremony where the girl chooses a husband of her choice). She was getting married. She was choosing her husband on that day. So, Narada ji saw the beauty of the princess, and he said, “I want to be chosen by her!” And he went back to Krishna, and he said, “Give me a face like Hari”. He wanted to be so beautiful that this princess would definitely choose him. Now the word Hari isn't just Krishna's name! So, Narada ji was asking, “I want to be as good-looking as You!” But Hari also means monkey. So Krishna gave him a monkey face and Narada ji went back and sat in the crowd with other princes and thought, “She's definitely going to choose me!” He ended up getting that people were snickering at him and saying little snide remarks quietly. And he was hearing all this and thinking, “What's wrong? What's going on?” And the princess also when she saw him, kind of looked in surprise like, “How did this person think that they could come in this competition? Is this person crazy?” Gave him that kind of look. So Narad ji went and looked in the mirror, and he saw, “Krishna gave me a monkey face!” He became furious and he went to Krishna, and he cursed Him, “You are going to have monkeys as your servants! You'll have to be born on earth and have monkeys as your servants!” And then after having given the curse Narada ji felt, “Oh, what have I done? I just cursed my beloved Krishna? I'm His devotee, and I cursed Him!” And Krishna said, “Narada ji, don't worry! This was all My plan.” It was His plan to go as Ram and have Hanuman ji and other bānars to get the chance to come and do His seva like that. So you see this is one example you can read in Bhagwatam about this time Narada ji gave Shri Krishna a curse, and you think curse? No! It was part of Krishna's plan to make some Divine event happen that was going to benefit all the souls. See, we got to learn about Shri Ram and all of His leelas because of that one curse of Narada ji. Another curse that took place: Sanakadik paramhans went to the Divine abode of Vishnu and they were stopped at the gate by Vishnu's gatekeepers, Jai and Vijay. Sanakadik Paramhans are God-realized Saints. They're always in the form of five-year-old boys, and when they were stopped, well, Jai and Vijay were a little bit disrespectful to them, kind of saying like, “Where do you boys think you're going?” That type of thing. So those boys who are Divine Saints with their mind always established in God also became angry and cursed them, “How dare you stop us? How dare you disrespect us?” And then cursed Jai and Vijay to have three successive births on earth as rakshas. So one of those births was they became Ravana and Kumbhakarn. In other words, it was also part of Krishna's plan that if, “I'm going as Ram, there has to be some interesting leelas as well, not just loving leelas. There has to be some fighting leelas too, otherwise, what will all the little boys do roop dhyan of? They don't want to hear about Rās leela and Krishna and Gopis dancing. They want some fighting, right? So God produces all kinds of leelas, “If I'm going to fight, I'll have to fight against my own people. Otherwise who other than a Divine personality, who would be able to fight against Me?” So it was part of His plan that Jai and Vijay got cursed to go down to earth and be born as demons, and then Ram went and fought against them. When He killed them, He was just releasing them from that form and sending them back to the Divine abode. So every shrāp, whether it's Parikshit getting cursed by the son of that rishi that he had disrespected by throwing a dead snake around his neck, and then getting cursed by his son, “You will

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  5. Q & A with Swami Maheshvaranand Ji: 05/26/24_Part 2

    ٩ شعبان

    Q & A with Swami Maheshvaranand Ji: 05/26/24_Part 2

    Watch video at: https://www.radhakrishnaprem.com/p/q-and-a-with-swami-maheshvaranand The Q&A revolves around various aspects of devotion, meditation, and spiritual practice, particularly focusing on the Roop Dhyan of Maharaj Ji, Radharani, and Shri Krishna. Here are the key points discussed: Interchangeability of Focus: It's perfectly acceptable for the focus during Roop Dhyan to shift between Maharaj Ji, Radharani, and Shri Krishna, as they are all considered one and the same. Understanding the Divine Forms: The physical representations of Radha Krishna are merely artistic interpretations, and the true essence of their forms transcends material depictions. Importance of Roop Dhyan: The practice of Roop Dhyan, whether focused on Radharani, Shri Krishna, or Maharaj Ji, serves the same purpose and yields equal benefits. Significance of Aarti: Aarti is not merely a physical ritual but a deeply spiritual practice meant to evoke heartfelt devotion and visualization of the divine forms. Hierarchy of Devotion: While Madhurya bhava (the mood of a lover) is appropriate for Shri Krishna, other forms of devotion like Dasya bhava (servant mood) and Sakhya bhava (friendship mood) are more suitable for Radharani. Practical Tips for Roop Dhyan: Practicing Radhe Naam Jap involves focusing on the breath and mentally chanting "Ra" on inhalation and "Dhe" on exhalation. Consistent practice is key to overcoming distractions and boredom. Detachment and Charity: The discussion extends to the importance of detachment and the futility of leaving behind material possessions for one's children, emphasizing that everything is ultimately governed by divine will. Unity in Devotion: Radhe Radhe chanting can encompass devotion to Shri Krishna, Radharani, and Maharaj Ji, as they are regarded as one and the same, allowing for a fluid interchange of focus. The dialogue underscores the universality of devotion and the practical application of spiritual principles in daily life. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit www.radhakrishnaprem.com

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  6. Balihari Hain Tihari Guru - Kirtan with Jagadguru Shree Kripalu Ji Maharaj

    ٨ شعبان

    Balihari Hain Tihari Guru - Kirtan with Jagadguru Shree Kripalu Ji Maharaj

    Watch video at: https://www.radhakrishnaprem.com/p/balihari-hain-tihari-guru-kirtan बलिहारी हैं तिहारी गुरु - Balihari Hain Tihari Guru Kirtan composed by Jagadguru Shree Kripalu Ji Maharaj. Since 1938, at the age of 16, Jagadguru Shree Kripaluji Maharaj has been showering Braj ras, the highest Bliss of the love of Radha Krishn. He does so through his kirtan and pad (devotional songs about Radha Krishn), of which he has produced an immense quantity. He has revealed thousands of kirtan and bhajan which describe the Divine names, leelas, virtues and decorations of Radha Krishn for the meditation of the devotees. By singing these songs and meditating on Radha and Krishn, devotees purify their hearts and begin to experience the bliss of Radha Krishn name. These devotional songs are not only the literal descriptions, but are also imbued with the Divine Grace and love of Radha Krishn, which can be experienced on the basis of a person's faith. When Jagadguru Shree Kripaluji Maharaj himself sings the kirtan in his Divine voice, then a receptive heart may experience the flow of the ocean of Braj ras from within Shree Kripaluji Maharaj. Jagadguru Shree Kripaluji Maharaj received the title of Jagadguru in 1957 from a group of over 500 leading scholars of Kashi. He is thus the 5th original Jagadguru in the last 5,000 years, following Jagadguru Shankaracharya, Jagadguru Nimbarkacharya, Jagadguru Ramanujacharya and Jagadguru Madhvacharya. The title of Jagadguru means the Spiritual Master for the whole world. Jagadguru Shree Kripaluji Maharaj is the founder of Jagadguru Kripalu Parishat (JKP), a non-profit, charitable, educational, and religious organization. Its main U.S. center is JKP, Radha Madhav Dham (http://radhamadhavdham.org) in Austin, Texas. Radha Madhav Dham is one of the largest Hindu temples in the country and has become a place of pilgrimage in the West. Kirtan or kirtana (Bengali: কীর্তন; Punjabi: ਕੀਰਤਨ Hindi: कीर्तन ;Telugu:కీర్తన ;Sanskrit for "praise; eulogy"; also sankirtan) is call-and-response chanting performed in India's bhakti devotional traditions. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit www.radhakrishnaprem.com

    ١١ من الدقائق

  7. ٧ شعبان

    The Importance of God's Name: Part 2

    Watch video at: https://www.radhakrishnaprem.com/p/the-importance-of-gods-name-part Sushree Diwakari Devi Ji begins by quoting Chaitanya Mahaprabhuji’s teaching about the deep emotional connection that should accompany the chanting, "Oh Krishna, I am longing for that day when while singing Your Divine name, tears of love and longing will flow from my eyes!" This reflects the ideal devotional state, where the act of chanting is infused with deep love and longing for Krishna. Goswami Tulsidas also expresses this yearning, stating that ‘those eyes that have shed so many tears for the world, if they do not shed tears of love for Radha Krishna, then they should be packed with mitti (dirt)’. Didi ji reflects that even if we don't experience such tears immediately, chanting still has immense value, and we should not be disheartened: "We don't have to destroy our eyes...”, Tulsidas ji is only expressing the humble feelings of his heart." Didi Ji also shares an insightful story of a devotee who tried to follow Chaitanya Mahaprabhuji’s instruction to chant with tears of longing, but was unable to produce tears. In his sincere attempt, the devotee resorted to ‘touching a piece of cloth with chili powder to his eyes to force tears’ which was noticed by others and reported to Mahaprabhuji. The response from Mahaprabhuji was, "You are complaining about him, but he understands and realizes the importance of my instruction!" This story underscores that the true value lies in understanding the teaching and sincerely following it, even if the emotional experience isn’t there immediately. The speaker goes on to highlight that chanting the Divine name, even without the ideal emotional state, still holds transformative power. Scriptures say that even when ‘someone sings the Divine name jokingly or yawns while saying it, they will still receive benefit’. The Bhagwatam affirms this idea, stating that ‘it doesn’t matter how we chant the Divine name, we will receive the benefit of chanting it’. This is echoed by Adi Jagadguru Shankaracharya who says, "Whether we say it with shraddha (faith) or without faith, if we just simply remember and chant and sing the Divine name, that we will get the benefit." Tulsidasji also supports this notion saying, "Whether we say it with love or without love, with feelings or no feelings, just singing the Divine name, yes, we will receive the benefit." Sushree Diwakari Devi Ji affirms that the goal of devotion is to experience perfect love for Radha Krishna, transcending the material world. She concludes with a quote from Goswami Tulsidas who says, "The name of Sri Krishna is so extremely sweet. It is in none other practice, whether it's jap, tap, or niyam." Remembrance through chanting is essential on the path to achieving ultimate Divine love, "Remembrance is essential! It’s extremely important! The Divine name is a Divine power." Memorable Quotes from the Discourse: "Oh Krishna, I am longing for that day when while chanting Your Divine name, tears of love will flow from my eyes." "O Krishna, I am longing for that day when while longing for Your Divine vision, this whole world will seem dull and tasteless." "Those eyes that have shed so many tears for the world, if those eyes do not shed tears of love for Radha Krishna, then they should be packed with mitti (dirt)." (“We don't have to destroy our eyes...”, Tulsidas ji is only expressing the humble feelings of his heart.) "It doesn’t matter how we chant the Divine name, we will receive the benefit of chanting it." "Whether we say it with shraddha (faith) or without faith, if we just simply remember and chant and sing the Divine name, we will get the benefit." "Whether we say it with love or without love, with feelings or no feelings, just singing the Divine name, yes, we will receive the benefit." "The ras, the sweetness and the madhurima and the garima and the bliss that is in the Divine name of Shri Krishna, in the name of Gopal, it is in none other practice. Whether … the practice may be, jap, tap, niyam, all, any other kind of practice, the name of Sri Krishna is so extremely sweet." "Remembrance is essential. It’s extremely important. The Divine name is a Divine power." "But if our heart does not melt while chanting Their Divine name, then our heart is useless. What's the point of it?" "The first reason is that when Saints, God-realized Saints, Mahapurush, from their very elevated state of Divine love consciousness, when they sing the Divine name or whether they hear the Divine name, they say from their very elevated state of consciousness they say, “It doesn’t matter; just sing the Divine name!" "Chaitanya Mahaprabhuji used to lead the satsang of Harinam sankirtan, the chanting of the Divine name; it was his agya (instruction). It was his instruction to his devotees that while chanting the Divine name, they should shed tears of love and longing and yearning and separation." More Discourses How to advance Spiritually Please watch the video or read the transcript to fully grasp the essence of the discourse. Please note that the transcript has not been proofread. If you spot any errors, kindly let us know by getting in touch with us. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit www.radhakrishnaprem.com

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  8. Q & A with Swami Maheshvaranand Ji: 05/26/24_Part 1

    ٥ شعبان

    Q & A with Swami Maheshvaranand Ji: 05/26/24_Part 1

    Watch video at: https://www.radhakrishnaprem.com/p/q-and-a-with-swami-maheshvaranand-1 The Q&A revolves around various aspects of devotion, meditation, and spiritual practice, particularly focusing on the Roop Dhyan of Maharaj Ji, Radharani, and Shri Krishna. Here are the key points discussed: Interchangeability of Focus: It's perfectly acceptable for the focus during Roop Dhyan to shift between Maharaj Ji, Radharani, and Shri Krishna, as they are all considered one and the same. Understanding the Divine Forms: The physical representations of Radha Krishna are merely artistic interpretations, and the true essence of their forms transcends material depictions. Importance of Roop Dhyan: The practice of Roop Dhyan, whether focused on Radharani, Shri Krishna, or Maharaj Ji, serves the same purpose and yields equal benefits. Significance of Aarti: Aarti is not merely a physical ritual but a deeply spiritual practice meant to evoke heartfelt devotion and visualization of the divine forms. Hierarchy of Devotion: While Madhurya bhava (the mood of a lover) is appropriate for Shri Krishna, other forms of devotion like Dasya bhava (servant mood) and Sakhya bhava (friendship mood) are more suitable for Radharani. Practical Tips for Roop Dhyan: Practicing Radhe Naam Jap involves focusing on the breath and mentally chanting "Ra" on inhalation and "Dhe" on exhalation. Consistent practice is key to overcoming distractions and boredom. Detachment and Charity: The discussion extends to the importance of detachment and the futility of leaving behind material possessions for one's children, emphasizing that everything is ultimately governed by divine will. Unity in Devotion: Radhe Radhe chanting can encompass devotion to Shri Krishna, Radharani, and Maharaj Ji, as they are regarded as one and the same, allowing for a fluid interchange of focus. The dialogue underscores the universality of devotion and the practical application of spiritual principles in daily life. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit www.radhakrishnaprem.com

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Inspiring Devotion to Radha Krishna www.radhakrishnaprem.com

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