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Monday 8 September 2014

Jesus Christ in Bhavishya purana

Bhavishya Purana is said to be written by Vyasa deva. Bhavishya Purana’s Pratisarga Parva, Chaturyuga Khanda Dvitiyadhyayah, 19th Chapter, Texts 17 to 32 speaks about it.

Texts 17 - 21

"Ruling over the Aryans was a king called Salivahana, the grandson of Vikramaditya, who occupied the throne of his father. He defeated the Shakas who were very difficult to subdue, the Cinas, the people from Tittiri and Bahikaus who could assume any form at will. He also defeated the people from Rome and the descendants of Khuru, who were deceitful and wicked. He punished them severely and took their wealth. Salivahana thus established the boundaries dividing the separate countries of the Mlecchas and the Aryans. In this way Sindusthan came to be known as the greatest country. That personality appointed the abode of the Mlecchas beyond the Sindhu River and to the west."

Text 22

Once upon a time the subduer of the Sakas went towards Himatunga and in the middle of the Huna country (Hunadesh - the area near Manasa Sarovara or Kailash mountain in Western Tibet), the powerful king saw an auspicious man who was living on a mountain. The man's complexion was golden and his clothes were white.

Text 23

"The king asked, 'Who are you sir?'

'You should know that I am Isha Putra, the Son of God'. he replied blissfully, and 'am born of a virgin.' "

Text 24

" 'I am the expounder of the religion of the suffering ordinary people and I strictly adhere to the Absolute Truth.' Hearing this the king enquired, 'What are religious principles according to you opinion?'

Texts 25 - 26

"Hearing this questions of Salivahara, Isha putra said, 'O king, when the destruction of the truth occurred, I, Masiha the prophet, came to this country of degraded people where there are no rules and regulations. Finding that fearful irreligious condition of the barbarians spreading, I have taken to prophethood'."

Texts 27 - 29

"Please hear Oh king which religious principles I have established. The living entity is subject to good and bad contaminations. The mind should be purified by taking recourse of proper conduct and performance of japa. By chanting the holy names one attains the highest purity. Just as the immovable sun attracts, from all directions, the elements of all living beings, the Lord of the solar region, who is fixed and all-attractive, attracts the hearts of all living creatures. Thus by following rules, speaking truthful words, by mental harmony and by meditation, Oh descendant of Manu, one should worship that immovable Lord'."

Text 30

"Having placed the eternally pure and auspicious form of the Supreme Lord in my heart, O protector of the earth planet, I preached these principles through the people' own faith and thus my name became 'isha-masiha' (Jesus the Messiah)."

Text 31

"After hearing these words and paying obeisances to that person who is worshipped by the wicked, the king humbly requested him to stay there in that dreadful land."

Text 32

"King Salivahara, after leaving his kingdom performed an asvamedha yajna and after ruling for sixty years, went to heaven. Now please hear what happened when the king went to svargaloka."

Thursday 5 June 2014

Deity worship

Srila Prabhupada established Deity worship in 108 temples around the world. He wanted his disciples to take care of Deities very nicely by offering opulent worship, delicious food and high class dresses. Many a times he narrated various pastimes where Deities reciprocated with Their devotees. Attached below are the photos of Sri Radha Ramana at Vrindavana; self manifested Deity. In first and last photo you can see His teeth within His lotus lips. And in the centre photo His teeth are not visible. This is the proof to the statement of Vedas that Deity of Krishna is non-different from Krishna Himself. Kindly observe the photos clearly to find it out for yourself…..  

From the pictures it appears that the Deity worship is going on very nicely. Krishna is very satisfied by His face. He looks very healthy. He is very fond of milk and butter. He is a butter thief. You have now got cows, so offer nicely. I have asked that the picture be framed.






Friday 16 May 2014

Who's First: Vishnu or Krishna?



A discussion of the relative positions of the creator and the playful, ever-youthful cowherd boy of Vrindavan.
When I speak to college students or professors, a particular question often arises: Who is prior, Vishnu or Krishna? Most of my educated friends know that Vishnu and Krishna are names for two distinct manifestations of the same Personality of Godhead. They further know that Vishnu is generally seen as God while Krishna is considered His incarnation. Most dictionaries refer to Them in that way, with Vishnu taking the prior position. Consequently, the tradition that considers Krishna and Vishnu supreme is usually referred to as Vaishnavism, as opposed to the less common Krishnaism.

The very question of "who came first" is problematic, given that God is beyond time. For this reason, the chicken-or-egg logic simply does not apply. Vishnu and Krishna exist eternally, though it might be said that one is the source of the other, much like the sun and its rays: The sun globe is "prior" in the sense that its rays emanate from it, and not the other way around. But they both exist simultaneously: As soon as there is a sun, there are sunrays. The question, then, becomes this: In the case of Vishnu and Krishna, who is the sun and who the rays? (Although traditionally the analogy of the sun and its rays is used in regard to the Supreme [Bhagavan] and the living entities [jiva], it can apply here as well, in the sense that we are trying to discern the source of God's various manifestations.)

Historically, it makes sense to assume that Vishnu is prior. After all, the scriptures inform us that He is the source of the creation, while Krishna descended to earth some five thousand years ago. In addition, Vishnu lives in regal opulence in Vaikuntha, evoking awe and reverence—as one would expect of God—whereas Krishna appears as a simple cowherd boy in Vrindavan, ensconced in sweetness and simplicity.
Even though Vishnu came first in terms of the cosmic creation, visibility in the manifested world doesn't necessarily correspond to ontological truth (tattva). Let me offer a practical example: If you meet me before you meet my mother, does that mean I am prior to her? In fact, one's mother is always prior; one would not be here if not for her.

Another example: If you ask a child where water comes from, he might answer by referring to the tap, and he'll prove it by turning on the tap water. As he grows older he acknowledges that water comes from the clouds as rain, and he'll learn that there is a reservoir, a municipal water board, and a labyrinth of pipes that bring water to people's homes. He understands the complicated process with study and growing awareness.
Similarly, scripture bears out that Krishna is the source of Vishnu, even if Vishnu appears in this world before Krishna does.

Polymorphic Monotheism
The confusion partly arises because, unlike most religious traditions, Vaishnavism acknowledges a form of polymorphic monotheism. That is to say, it holds that there is one God who appears in numerous manifestations, each distinct and unique. These manifestations, moreover, are considered equal and yet hierarchical as well. They are one, and yet different.

Indeed, it may be said that all forms of God are one, as in the following quote from Srila Prabhupada:
In the category of Vishnu-tattva there is no loss of power from one expansion to the next, any more than there is a loss of illumination as one candle kindles another. Thousands may be kindled by an original candle, and all will have the same candle power. In this way it is to be understood that although all the Vishnu-tattvas, from Krishna and Lord Chaitanya to Rama, Narasimha, Varaha, and so on, appear with different features in different ages, all are equally invested with supreme potency. (Chaitanya-charitamrita, Adi 3.71, Purport)

Prabhupada's candle analogy draws on a traditional example found in theBrahma-samhita (5.46), objectively establishing Krishna as supreme among manifestations of the Lord: "The light of one candle being communicated to other candles, although it burns separately in them, is the same in its quality. I adore the primeval Lord Govinda [Krishna], who exhibits Himself equally in the same mobile manner in His various manifestations."
Brahma states this even more directly earlier in that same work (5.1): "Krishna, who is known as Govinda, is the Supreme Godhead. He has an eternal blissful spiritual body. He is the origin of all. He has no other origin, and He is the prime cause of all causes."

And then again (5.39): "I worship Govinda, the primeval Lord, who by His various plenary portions appeared in the world in different forms and incarnations, such as Lord Rama, but who personally appears in His supreme original form as Lord Krishna."

Brahma reiterates this point in the Srimad-Bhagavatam (10.14.14) after seeing Krishna produce innumerable Vishnu forms from His transcendental body. Addressing Krishna, Brahma says, “Are You not the original Narayana [Vishnu], O supreme controller, since You are the Soul of every embodied being and the eternal witness of all created realms? Indeed, Lord Narayana is Your expansion, and He is called Narayana because He is the generating source of the primeval water of the universe. He is real, not a product of Your illusory Maya.”
So, while full manifestations of God are all equal, there is a sense in which one comes from the other, with Krishna existing at the very beginning. In this capacity He is known as avatari—the source of all incarnations—as opposed to avatara. Krishna and His full incarnations are the same Supreme Person in different guises for distinct purposes, ranging from accepting the regal worship of His servitors in the spiritual world to intimate exchanges with His confidential devotees in Vrindavan.

God at Home
Krishna's various forms perfectly accommodate His interactions with His devotees. This can be understood by way of analogy: President Obama, as chief executive at the White House, has a formal role with weighty national duties. But at home he is father to his children, and his wife might even scold him for being late for dinner. Similarly, Vishnu is God in a more formal capacity, while Krishna is "at home" as a loving cowherd boy who revels in intimacy with His various associates. An ordinary living entity, like the President, enacts his various roles using only one body, but God exists simultaneously in innumerable forms for each purpose and action.
According to tradition, the oneness of God's many forms exists in the realm of tattva, or philosophical truth. But there is a higher principle in Vaishnavism, known as rasa, or the ecstatic interactions of the spiritual realm. And in this latter category of knowledge, distinction reigns supreme.
It is true that several Vaishnava lines, such as the Sri Sampradaya, see Vishnu, also known as Narayana, as the highest manifestation of God. That is their prerogative, and devotees of Krishna, understanding the common identity of Krishna and Vishnu, respect the devotion of Vishnu's devotees. When Sri Chaitanya Mahaprabhu met with members of this lineage, for example, He was pleased to see how devoted they were to Vishnu. Similarly, in Sanatana Goswami's Brihad-bhagavatamrita (2.4.99–107) we learn that the residents of Vaikuntha, the majestic kingdom of God, prefer Vishnu to Krishna. Sanatana Goswami reveals this to be their particular bhava, or emotion, and it is pleasing to God that His devotees in Vaikuntha see Him in that way.
But those who come in the line of Chaitanya Mahaprabhu, who revealed an esoteric side of the Vaishnava tradition, see Krishna as supreme, knowing Him to be the original Personality of Godhead. While this was certainly thebhava taught by Mahaprabhu, it can also be demonstrated objectively with texts such as the Srimad-Bhagavatam and the Brahma-samhita, as mentioned earlier.
It is the Bhagavatam, in fact, that makes the most famous declarative statement about Krishna's primary position:
ete chamsha-kalah pumsah
krishnas tu bhagavan svayam
"All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Sri Krishna is the original Personality of Godhead." (Bhag. 1.3.28) Actually, the First Canto’s entire Third Chapter serves to prove our point: Its first four verses glorify the Vishnus who appear in the beginning of creation, and then it lists a number of important incarnations, including Krishna Himself. It is only at the end of the list that we find the words krishnas tu bhagavan svayam—"Krishna is God Himself"—words that ring loudest for theBhagavatam's traditional commentators.
Prabhupada's commentary on that text is clear: "In this particular stanza Lord Sri Krishna, the Personality of Godhead, is distinguished from other incarnations." And later in that purport: "According to Srila Jiva Goswami's statement, in accordance with authoritative sources, Lord Krishna is the source of all other incarnations. It is not that Lord Krishna has any source of incarnation."
According to Sri Jiva Goswami, one of the patriarchs of the Gaudiya Vaishnava tradition, this verse (krishnas tu bhagavan svayam) is theparibhasa-sutra of the entire 18,000-verse Bhagavatam. paribhasa-sutra states the central theme of a literary work. In his Krishna-sandarbha(Anuccheda 73), Sri Jiva elaborates, writing that the many verses of theBhagavatam might be compared to an army, with this verse the monarch who commands that army. He further shows that, according to this verse and many others, Krishna is the original form of God and the ideal object of pure devotional service.
Jayadeva Goswami's Gita Govinda (circa twelth century) also proclaims Lord Krishna's primary position among incarnations, reinforcing the teaching of the Bhagavatam. After listing ten prominent incarnations of Vishnu in the book's first chapter, Jayadeva concludes by stating that Krishna is their source. In fact, Jayadeva implies Krishna's preeminence throughout the Gita Govinda and states it explicitly in Act 1, Verse 16 (daÅ›akriti-krite krishnaya tubhyam namah): "O Krishna, I offer my obeisances unto You, who assume these ten spiritual forms."

Krishna's Unique Qualities
In the Bhakti-rasamrita-sindhu, Rupa Goswami lists sixty-four characteristics or qualities exhibited by living beings. Fifty of these, he writes, can be found in an ordinary soul (jiva) in minute proportion, while Lord Brahma, Lord Shiva, and other demigods may possess as many as fifty-five. Vishnu, he continues, displays up to sixty of these qualities. But the remaining four are found only in Krishna, escaping all other manifestations of the Supreme. The four qualities unique to Krishna are as follows:
1. Lila-madhurya: He exhibits numerous wonderful pastimes for the pleasure of His devotees.
2. Bhakta-madhurya: He interacts with loving devotees in intimate ways.
3. Venu-madhurya: He plays on His divine flute, thus attracting all souls.
4. Rupa-madhurya: His beautiful form is incomparable, unrivaled in all of existence.
Embedded in these scriptural explanations of Krishna's supreme position is something more fundamental: Krishna's supremacy underscores the superiority of love over power, sweetness over opulence.
Bhaktivinoda Thakura writes in the Navadvipa Bhava Taranga (118): "As much as my Sri Krishna is endowed with utmost sweetness [madhurya], similarly the Lord of Vaikuntha is endowed with absolute opulence and grandeur [aishvarya]. Lord Krishna as Vrajendra-nandana [the darling of the king of Vraja] never gives up this same opulence, but such aspects of His spiritual grandeur are considered unimportant by His pure devotees."
In other words, while Krishna sometimes reveals an opulent side that parallels that of Vishnu, as, for instance, when He enacts His kingly pastimes in Dwarka, Vishnu never displays the sweetness associated with Krishna and His associates. Therefore, it can be said that Krishna has something not found in Vishnu—pastimes of intimate, familiar love.
Most concepts of God, even in the Vaishnava tradition, naturally evoke awe and reverence, but Krishna evokes intimacy and personal loving relationship. It is this, beyond all else, that distinguishes Him among manifestations of the Supreme. And love, as we all know, is the highest phenomenon in all of existence. After all, when confronted with a choice between power and love, who would choose the former?
In conclusion, the Gaudiya Vaishnava vision of the divine is that all forms of Godhead are equal—since there is only one God—but Krishna enjoys a special position as the "candle who lights the other candles." In addition to His ontologically prior position as the source of all Vishnu manifestations of the Supreme, He exudes a sweetness and intimacy that eclipses the power and majesty of other divine forms. In fact, His all-attractive nature (Krishna means "the all-attractive one") even attracts other manifestations of the Lord. Srila Prabhupada explains that Krishna is known as Madana-mohana because He conquers the mind of Cupid (Madana). When He stands in a three-curved way, He attracts all living entities, including the demigods. Indeed, He even attracts the Narayana form presiding in every Vaikuntha planet.
Srila Prabhupada writes in Chapter Ten of Teachings of Lord Chaitanya:"There is no beauty to compare with that of Krishna, who is the origin of Narayana and all other incarnations, for no one possesses beauty equal to or greater than Krishna’s. Otherwise, why would the goddess of fortune, the constant companion of Narayana, give up His association and engage herself in penance to gain the association of Krishna? Such is the superexcellent beauty of Krishna, the everlasting mine of all beauty. It is from that beauty that all other beautiful things emanate."

Tuesday 18 March 2014

Deliverance..........

 One day during a religious discussion one puffed brahmana approached Haridasa Thakura and remarked, "O Haridasa! Why do you chant the holy name loudly? In the scriptures it is recommended to chant within the mind." In reply Haridasa Thakura told him, "The birds, beasts and insects cannot chant themselves, but if they get to hear Hari Nama then they also become delivered. If one chants only to himself then he delivers only himself, but if one chants loudly, the benefit is a hundred times greater. This is the conclusion of the scriptures." [C. B. Adi 16.180]

Monday 17 March 2014

What is the significance of lighting a bonfire on the festival of Holi ?

                  In traditional Vedic culture, festivals served a purpose that has been almost forgotten nowadays. They were primarily meant to bring humanity closer to divinity; they served as occasions for people to put aside their worldly preoccupations and focus on the Lord and His glorious deeds, as connected with the specific days of the festivals. Without knowing this spiritual purpose, people nowadays seek only material fun through festivals and miss the internal enrichment. 


The festival of Holi, celebrated on the last day of the bright fortnight of the month of Phalgun, offers an excellent opportunity to regain what we have missed for long.
Let’s now come to the bonfire.


1  


The history of the bonfire dates back to millennia, when the demon king Hiranyakashipu ruled and terrorized the universe and considered God, Vishnu, and His devotees to be his arch enemy. When the demon saw that his own son, Prahlada, had become a devotee of Vishnu, he became enraged and decided to kill Prahlada. But Lord Vishnu protected Prahlada during all the assassination attempts. In despair,

2


Hiranyakashipu ordered his sister, Holika, who had been blessed with immunity from fire, to take Prahlada into fire and burn him to death. She complied, but to the dismay of the demon, Prahlada came out of the fire, unscathed, being protected by Lord Vishnu, whereas Holika was reduced to ashes. Why? Because she had been given that blessing by Brahma with the condition that it shouldn’t be used to cause harm to others. This burning of Holika is commemorated by the bonfire and by the name ‘Holi’.


3


The significance of this historical narrative is immense. Prahlada signifies our godly, serving, selfless nature; Holika, the ungodly, exploitative, selfish tendency that covers our original nature. When gold is placed in fire, the impurities melt away and the purified gold emerges, shining brighter. Similarly, the purifying Holi bonfire signifies the burning away of our superficial, lower tendency and the re-emergence of our essential, higher nature.  When our pure nature re-emerges, we realize our identity as spiritual beings, as souls, who are sac-cid-ananda, eternal, enlightened and ecstatic. Realizing our identity as the beloved children of the infallible Lord, we become free from fear and full of joy.


Prahlada emerged triumphant from the fire by dint of his unflinching devotion to the Lord. Similarly, we will emerge successful through all the fire-like trials and tribulations of life by developing unflinching devotion. Just as Prahlada developed devotion from his devotee-guru Narada Muni, we too can develop devotion by learning chanting of God’s holy names from a contemporary devotee-guru.

With this devotional training, when we light the Holi bonfire, then the sacred fire will illuminate us not just externally, but also internally.

Friday 14 March 2014

When was Bhagavatam written by Vyasadeva?

From Bhagavata Mahatmya, Padma Purana, Uttara Khanda:
Saunaka asked, "O Suta Gosvami, when did Sukadeva recite the Bhagavatam to Pariksita, Gokarna to Dhundhukari, and the Kumaras to Narada Muni?"
Suta Gosvami replied, "About thirty years after Lord Krsna's departure to His abode, on the ninth day of the bright fortnight in the month of Bhadra, Sukadeva recited Bhagavatam to Pariksit. Two hundred years later in the month of Asadha, on the ninth day of the bright fortnight Gokarna recited Bhagavatam to Dhundhukari. Thirty years later, in the month of Karttika on the ninth day of the bright fortnight, the Kumaras recited it to Narada Muni."
SUMMARY
February 18, 3102 BCE (around): Krsna's disappearance, beginning of Kali Yuga (Thus Krsna was present for around 125+48 = 173 years)
30 years after i.e 3072 BC: Sukadeva Goswami speaks Bhadra Navami Bhagavatam to Maharaj Pariksit
200 years later i.e. 2872 BCE: Gokarna recited Bhagavatam to Dhundhukari on Asadha Navami
30 years later i.e. 2842 BCE: Kumaras recited to Narada Muni on Karttika Navami
Around 2000 BC: Suta Goswami recited to the sages at Naimisaranya (long after the battle of Kuruksetra)
[Jan: Suta Gosvami retold SB to sages in Naimisaranya at the end of yajna lasting for 1 000 years (SB 1.1.4) which started after the end of Kali yuga (SB 1.1.21, exact date not found in SB but as per SB 1.17.43-44p. after the death of Maharaja Pariksit, exact date again not in SB). Puranic Encyclopedia, entries Bharata II., Janamejaya I. and Pariksit I., say that Janamejaya became king in 3042 BCE (i.e. after the death of his father, Maharaja Pariksit). Thus the date of SB's retelling in Naimisaranya would be 2042 BCE.]
after 1000 BCE: Compiling of Mahabharata
500 BCE: Compiling of Ramayana
before 900 CE: Vyasadeva completed writing the 12 Canto of the Bhagavatam
The last three dates have been picked up from the Introduction of Sri Krsna-samhita by Srila Bhaktivinoda Thakura. He gives the date of the writing of the Srimad Bhagavatam as being around 900 AD in the opinion of modern scholars and goes on to give very foolproof evidences regarding this which the modern scholars give. Though Bhaktivinoda Thakura himself put a lot of effort into writing this Intro., he leaves it upto the reader to accept it or not.
And he writes while trying to figure out a date of compiling of the Bhagavatam as per the modern scholars:
"Now we will consider the modern scholars view on the date of the appearance of Srimad Bhagavatam, the jewel of all scriptures. Not understanding our statements, third-grade people may lose all faith and consider it a recent work. Therefore they should read this section..."

Instead of blaming ...............

It is now the order of the day that there is no job satisfaction
anywhere. A person employed in office always feels that he deserves a
better position, better remuneration, better employer relationship,
more satisfactory job, so on and so forth. That is why change of jobs
is so rampant and we can hardly find anybody working in the same place
for a long time. A house wife has her own complaints and she feels
that she deserves a better deal and there is no satisfaction within
her. Every one of us feel that we are in situations and we are with
people who hardly understand us. And we all mentally concoct that we
are devotees and we feel that if the situation had been better, we
will be pure devotees and there are so many constraints in the present
situation. All my ideas were completely shattered when I went through
Srimad Bhagavatam Sixth Canto, Chapter 3. In this chapter regarding
the episode of the deliverance of Ajamila, the Yamadutas, after having
been baffled and disappointed in their attempt to take away a man they
considered sinful, went back to their master Yamaraja and explained
their encounter with the Vishnudutas and said that as soon as the
sinful Ajamila uttered the name Narayana, these four beautiful men
immediately arrived and asked him not to fear and they said that they
wished to know about them. In Srimad Bhagavatham 6.3.11

sri baadaraayanir  uvaaca
iti devah sa aaprshtah / prajaa-samyamano yamah
preetah sva-dutaan pratyaaha / smaran paadaambujam hareh

Sri Sukadeva Gosvami said, "Thus having been questioned, Lord
Yamaraja, the supreme controller of the living entities, was very
pleased with his order carriers because of hearing from them the holy
name of Narayana. He remembered the lotus feet of the Lord and began
to reply."

Srila Prabhuada writes in his brilliant purport, "Srila Yamaraja, the
supreme controller of the living entities in terms of their pious and
impious activities, was very pleased with his servants because they
had chanted the holy name of Narayana in his dominion. Yamaraja has to
deal with men who are all sinful and who can hardly understand
Narayana. Consequently when his order carriers uttered the name of
Narayana,  he was extremely pleased, for he also is a Vaishnava."

Here we see the job description of the greatest Vaishnava Yamaraja and
we never see him complaining about his job. And we see that his
internal consciousness inspite of his external service of always
dealing with vicious living entities is so pure and so sincere.

Srila Prabhupada glorifies him in his purport to SB 1.13.15, "Being a
Mahajana, it is the duty of Yamaraja to preach the cult of devotion to
the people of the world, as Narada, Brahma, and other Mahajanas do.
But Yamaraja is always busy in his plutonic kingdom punishing the
doers of sinful acts. Yamaraja is deputed by the Lord to a particular
planet, some hundreds of thousands of miles away from the planet of
earth, to take away the corrupt souls after death and convict them in
accordance with their respective sinful activities. Thus Yamaraja has
very little time to take leave from his responsible office of
punishing the wrongdoers. There are more wrongdoers than righteous
men. Therefore Yamaraja has to do more work than other demigods who
are also authorized agents of the Supreme Lord. But he wanted to
preach the glories of the Lord, and therefore by the will of the Lord
he was cursed by Manduka Muni to come into the world in the
incarnation of Vidura and work very hard as a great devotee."

Here we see that his purity and sincerity was rewarded amply by having
been given the opportunity of being born as Vidura and no wonder that
he had the greatest good fortune of being the only person to be
remembered by Lord Krishna when Lord Krishna was quitting this world
because whether anyone understands us or not, the Lord understands.
What an amazing Vaishnava and what an amazing reciprocation by our
Lord !!!

Hence I pray at the lotus feet of the Lord to give me the mercy to
develop the attitude to accept the people and the situations wherein I
am placed by His mercy and be grateful to the Lord for all He has
given.

Why Plant Killing?


It's a fact that plants and animals both have life. So whether I can
kill and eat a plant or an animal I am a murderer.  So what is the
difference then between being a vegetarian or a non-vegetarian? There
is actually is no difference.

In this material world certain acts are being performed naturally and
many living beings are killed about which we can not even think of.

We have so many organisms in our intestines and they get killed up
naturally. Even by breathing we are killing so many microbes. So many
microbes are killed while cooking. And eating vegetables is also
killing. In this world there is the law that one living being is food
for another living being.

jivo jivasya jivanam

"One living being is food for another."

We simply have to take what is allotted to us by the Lord as our quota
and offer it to Him first before eating.  This will free us from the
sin of killing.

yajna-sishtasinah santo / mucyante sarva-kilbishaih
bhunjate te tv agham papa / ye pacanty atma-karana

The devotees of the Lord are released from all kinds of sins because
they eat food, which is offered first for sacrifice. Others, who
prepare food for personal sense enjoyment, verily eat only sin.

In other words all kinds of eating is sinful unless the food is first
offered to Krishna before eating.  So if we want to be pure in our
eating, we must first offer our food to the Lord before we consume it.
 So what kind of foods should we offer Him?  If we truly love Him, we
should obviously offer Him what He asks for.  He requests that we
offer Him foods from the category of fruits, vegetables, dairy
products, and grains.

If He had wanted meat, fish, and eggs, He would have asked for them.
But He did not.  We cannot take meat, fish, and eggs because these
have not been allotted to us as our quota. Therefore we can understand
how to please Him by offering Him what He has requested.  And since we
only eat what He eats first, devotees of the Lord are naturally
vegetarians, or more accurately stated...devotees of the Lord are
naturally Krishnatarians.

conclusion

Ya guyzz and humble devotees once again thankzz for visiting this blog excuse my english that can be not as good as I would like.
wit regardzz.... Kannan.