Hollywood Krsna Lounge
Hollywood Satsunga
by Rocanadeva Dasa Brahmacari
Roger Lee Cornwall Jr.

We will be beginning the Hollywood Satsung Krsna Lounge after Ratya Yatra at Venice Beach Sunday Aug 5th 2012. We allready have an interesting following, Please feel free to join us. We will have Bajana, Singing and playing musical instruments, please bring bells, cymbals, Cartells, Drums, Tablas, Sitairs, Tamburas, Keyboards, Harmonium, guitars, bass, etc. Discussions and discourses on the Vedanta - Bhagavad Gita, Srimad Bhagavatam, IsoPanisad. This wil resume as a regular gathering in a intimate friendly family environment.

Please come to Venice Beach on Sun Aug 5th to associate with us with us. Starts at the santa monica convention area parking lot in the morning and a cart festival parade will begin to the Venice Beach Boardwalk

Ratha-yatraFestival 2012- Meetup

Rupanuga Vedic College
5201 The Paseo,
Kansas City, MO, 64110
(816) 924-5619
Fax: (816) 924-5640
Email: info@rvc.edu
http://www.rvc.edu/
http://www.krishnaloka.org

Rupanuga Vedic College is currently accepting students. Please fill out the online form to register http://www.rvc.edu/registration.html Call or email for more information.

Introduction, Mission Statement, Purpose & Use of this web site. The key points are described below.

Understanding body and soul:

Srila Prabhupada has pointed out that this is not a religion that can change, Krsna Consciousness is a non sectarian organisation dedicated to the science of the self or of the soul, known as jiva atma, a pure spiritual eternal living being. Each of us, and every living thing, is actually a pure eternal spiritual being as the self. The process of hearing and chanting, there are nine process recommended for purification of the mentality of a separate existence from God. That the very fact that life exists as well as the world we live in as part of this particular universe is prove of the existence of God as God is perceived by his separated energies as heat and fire accompany fire so also does material and spiritual energy's accompany the Supreme.

SB 7.5.23-24: Prahlāda Mahārāja said: Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia and pastimes of Lord Viṣṇu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful worship with sixteen types of paraphernalia, offering prayers to the Lord, becoming His servant, considering the Lord one's best friend, and surrendering everything unto Him (in other words, serving Him with the body, mind and words) — these nine processes are accepted as pure devotional service. One who has dedicated his life to the service of Kṛṣṇa through these nine methods should be understood to be the most learned person, for he has acquired complete knowledge. http://vedabase.net/sb/7/5/en

http://vedabase.net/sb/7/7/en

At the end of our life the persona we have created again is over as millions of times before this life, The self is actually a spiritual eternal being as to fulfill our desires in combination with our available Karma we get a specific chance within a particular body again to enjoy the senses as again previously enjoyed within various species therefor as Srimad Bhagavatam declares this pattern to be chewing the chewed as in our embodiment we don't remember our past lives as God as Paramatma the Super Self is awarding our desires he doesn't interfere.

This is just the problem actually, quick to accuse, passing judgment, self righteousness, everyone else is going to hell, anyone who has to make decisions based on the miss information from these people can not make a good decision obviously based on un truth. Actually one can tell what one's next destination will be as long as individuals are creating Karma. This society actually is animal society, but society is basically economic development, sense gratification religiosity and then ultimately liberation, varṇāśrama-dharma: four varṇas and four āśramas. The brāhmaṇa, kṣatriya, vaiśya, śūdra, and brahmacārī, gṛhastha, vānaprastha, and sannyāsa. This is the conception of human civilization, see: http://srimadbhagavatam.com/11/18/47/en http://www.encyclopedia.com/doc/1O101-Varramadharma.html In this present society some are trying more than others, So then lets just say to be unbiased that some people are just more just more wrong than others some are real big animal propensity and others not so much a little more clearer just say like small animals. This is not the goal of Human life as had the "self" undergone so many millions of times before we have no recollection of it. That is the danger of today's society it's economic system is all based on real bad Karmic activity as now the humans are only consumers of various products leading the individual deeper into darkness, next life is known by its characteristics but this society has them all combined and performed all day long daily for the entire life span of an individual. Every body has got to wake up to a few basic facts, That how to help the world the "self " is an eternal spiritual being not just consciousness that develops at a certain point of development of an embryo. Science and education and religion and economics and politics all have it wrong wrong wrong is not a "progressive" society, real progress is spiritual purification of colored consciousness of forgetfulness of the eternal atmosphere.

I have a tape that Prabhupada says that if you come to realize or sense that your an eternal servant of Krsna then your liberated. The sense of "I" the same self as a child's body or a youth same person the body just changed. Not the senses... or the mind in which sense perception is actualized within. The self is the experiencing the perception as so many millions of lifetimes identified with so many persona's as the nature of each body finally coming into contact with a pure devotee who can educate us as to the real situation of the difference of the external material so called society and the eternal spiritual atmosphere. Prabhupada was saying to develop our service attitude as attracts Krsna.

"Now, this body, this body made of earth, water, fire, air, sky, this gross body; and behind this, there is another subtle body. That is mind, intelligence and ego. So when we give up this gross body, that subtle body carries me to another g...ross body. So when this, this body is lifeless, that body, subtle body, is not lifeless. Just like at night, when this gross body is asleep, the subtle body works. Therefore we dream. So subtle body carries to next life. And I have given in the introduction that how one man changes his body. Yam yam vapi smaran bhavam tyajaty ante kalevaram [Bg. 8.6]. Now, the subtle body, I mean to say, mind, intelligence and ego, when these three things, psychic life, is absorbed in a certain kind of thought, the dying man gets a similar body in the next life. The, that we shall come when we make progress in the study of Bhagavad-gita. Just like the air passing over the rose tree carries the flavor of the rose, and the air passing over a filthy place carries the flavor of that filthy place -- the air is pure, but because it is passing over certain conditions, it carries the flavor -- similarly, the mind, intelligence and ego carries the flavor of our present activities to the next life. That is the subtle mystery of transmigration of the soul from one body to another. Now, if this, this life we purify just like rose, then next life we shall get a body which is full of flavor. If, if, if in this life, if we practice devotion of God, then next life is to become the associate of God. That cintamani-prakara-sadmasu... We are transferred to that planet. You see? These are simple things. The whole thing is in my hand. If I want to be degraded, I can prepare myself in this life for such degradation in the next life. And if we want to elevate ourself to the highest perfection of life, as to become one of the associates of God, we can prepare ourself like that" - http://www.prabhupadavani.org/main/Bhagavad-gita/GT042.html GT042 www.prabhupadavani.org
Hear and read Srila Prabhupada's lectures on Bhagavad-Gita and Srimad-Bhagavatam

Throughout Bhagavad-gita, we are concerned with the existential position of the individual living entity (the self or soul) and his relationship with the phenomenal world and with God. The real self is not the body but the soul, which is spiritual, eternal and unchanging. He is eternally a distinct, individual, conscious being, never losing or merging his unique identity into any other being or existence. The individual self (called in Sanskrit the jiva) is eternally a part of God (insofar as everything is the creation or energy of God), but he is not himself God. He is of the same spiritual nature as God, but whereas God is infinite, he is infinitesimal. God is the Creator, he is created; God is the pre-dominator, he is predominated; God is the maintainer, he is maintained.

Nature of soul: In his original pristine state, the soul resides in the eternal spiritual world, where he enjoys an intimate relationship with God. Just as the intrinsic qualities of fire are heat and light and the intrinsic nature of water is liquidity, the souls eternal religion or nature (sanatana-dharma) is bhakti pure devotional love and service to God. As the hand by nature serves the whole body, the jiva, who is constitutionally part of God, serves the complete whole.

Sanatana-dharma: Sanatana-dharma is dissimilar to the Western concept of religion, which indicates faith or belief that is potentially subject to change with time and circumstances; sanatana dharma indicates the eternal, unchanging function of the eternal jiva in his eternal relationship with God.

Jivas free will: Because bhakti (devotional service) cannot be forcibly imposed but must, rather, be a voluntary and natural expression of the soul, God endows the jiva with free will. By improper exercise of his minute free will, however, the soul may choose to ignore Gods predominance. So choosing, he is placed in the service of God’s own inferior or external energy (maya), which illusions the jiva, causing him to forget his eternal, spiritual identity as Gods servant.

Liberated and Conditioned Jiva: There are consequently two possible statuses for the soul—the liberated state (free from the influence of maya) and the conditioned state (illusioned by maya). Thus the jiva is the marginal energy of God, being subject, potentially, to both of God’s energies—matter and spirit.

When illusioned, the jiva descends to the material world. The world of matter is real, yet unreal. It exists, but its existence is temporal, although appearing substantial and permanent. Although the material energy (prakåti) is eternal, it assumes an infinite variety of temporary shapes and forms, which constitute merely a shadow of the reality of the spiritual world.

Jiva–servitor or enjoyer: Entering the material world, the fallen jiva takes birth in a material body, which, under the influence of maya, he thinks to be his self. Thus embodied, the jiva, forgetful of his higher, spiritual identity, indulges his mind and bodily senses in temporary, material phenomena in an aimless pursuit of pleasure.

The material world is a dramatic stage on which the illusioned jiva can act out, under the spell of maya, his artificial role as the puruña (enjoyer or predominator) of prakåti (material nature). In his original identity, the jiva is to serve and be “enjoyed” by God, but in his illusioned state he wants to act independently of God as the false lord of the material realm. Although he thinks himself independent of God, he is in actuality controlled by God through the agency of God’s external energy.

Material nature- three modes: The material nature is divided into three “modes,” or gunas (literally, “ropes”): sattva (goodness), rajas (passion) and tamas (ignorance). Acting individually or in various combinations, these gunas bind the soul to a particular mentality and course of worldly action. Under the law of karma, he enjoys or suffers the results of his actions. According to his actions and mental state, the law of karma awards him a new body after he leaves the present one.

Although the soul is unborn and undying, upon leaving the body he is said to die, and upon entering a new one he is said to take birth. In this manner, entangled within a complicated network of actions and reactions, he transmigrates from body to body, experiencing the bitter and sweet fruits of his actions in an endless succession of rebirths. Thus imprisoned within samsara, the wheel of repeated birth and death, the jiva perpetually suffers the miseries offered by his foreign, material existence.

Soul enters a human form: After a long evolutionary ascent through the different species of plant and animal life, the soul finally enters a human form. By properly using the higher philosophical intelligence afforded by his human body, the bound jiva can analyze his existential position (as soul distinct from matter). With higher understanding of the self, he can extricate himself, by the discipline of yoga, from his bondage to the material world. Bhagavad-gita teaches that to purify the materially contaminated consciousness is the goal of human life.

In pure consciousness, the jiva acts in harmony with the will of God and is therefore happy. When, in the illusion of identifying with the material body, one acts in disharmony with the Supreme Will, one suffers the results of his sinful actions.

Goal of yoga and Role of yoga: The goal of yoga, therefore, is to liberate the jiva from his mistaken identification with the material body and the material world and to reconnect him to God (yoga literally means “link”). Yoga involves withdrawing the mind and senses from sense objects and, through unattached action, meditation, philosophical speculation or devotion (depending on which system of yoga one employs), gradually detaching oneself from the mundane world and ultimately realizing the self and his relationship with God.

Types of yoga: Although there is some mention of astanga-yoga (“the eightfold path”), the Gita deals primarily with three important systems of yoga: karma-yoga (“the yoga of action”), jnana-yoga (“the yoga of knowledge”) and bhakti-yoga (“the yoga of devotion”).

Karma-yoga: In karma-yoga, one acts in selfless duty to the Supreme, sacrificing the fruits of one’s work to God. This purifies the actor and releases him from material entanglement.

Jnana-yoga: In jnana-yoga, one gradually cultivates spiritual knowledge by philosophical induction, exercising the intellect to differentiate between matter and spirit. Bhagavad-gita introduces these yoga systems not exactly as self-sufficient paths.

Bhakti-yoga: But in this progressive “yoga ladder,” the highest rung being bhakti-yoga. The paths of karma-yoga, jnana-yoga and dhyana-yoga are prescribed as the various preliminary aspects of a single way to approach God: bhakti, selfless devotional love.

Brahman, Paramatma and Bhagavan: In the Gita, God possesses three principal features—Brahman, Paramatma and Bhagavan. Brahman, the object of pantheistic philosophies, is the impersonal, all-pervasive aspect of God. Paramatma (“Supersoul”) is the localized form of God situated within the hearts of all embodied jivas, eternally accompanying them as the indwelling maintainer, witness, permitter and guide. Bhagavan is the complete form of God and is identified in the Gita with Krishna Himself, the speaker of the Gita.

Krishna-the Supreme Person: As such, Krishna is not the embodiment of any higher, abstract principle or force, but, as He repeatedly informs Arjuna, is Purusottama, the “Supreme Person,” the cause of all causes, the creator, maintainer and annihilator of the universe (although transcendental to it) and the supreme object of worship. He descends periodically, in His original spiritual form (or in the form of an avatara, or incarnation), to deliver the pious and to reestablish the principles of religion. The supreme principle of religion for the jiva is to surrender voluntarily unto Him and become His loving devotee.

Bhakti-the ultimate and highest purpose of the Jiva: As the speaker of the Gita, Krishna commands Arjuna, at the conclusion of His teachings, to abandon all temporary dharmas (social duties, religious performances and methods of spiritual elevation) and simply surrender, with love, unto Him. Bhakti, therefore, is the ultimate and highest purpose of the jiva. Even while still materially embodied, the jiva can meditate on Krishna, worship Him, glorify Him, serve Him and thus attain divine love for Him. When passing from the body, the devotee meditates on Krishna, who then liberates His faithful devotee from material bondage. The liberated jiva then returns to Krishna’s supreme abode in the spiritual world to render eternal loving service to Him.

Yoga (Sanskrit)

Refers to traditional physical and mental disciplines originating in India.[1] The word is associated with meditative practices in Hinduism, Buddhism and Jainism. Within Hinduism, it also refers to one of the six orthodox (a-stika) schools of Hindu philosophy, and to the goal toward which that school directs its practices.[5][6] In Jainism yoga is the sum total of all activities—mental, verbal and physical. Major branches of yoga in Hindu philosophy include Ra-ja Yoga, Karma Yoga, Jnana Yoga, Bhakti Yoga, and Hatha Yoga.Raja Yoga, compiled in the Yoga Sutras of Patanjali, and known simply as yoga in the context of Hindu philosophy, is part of the Samkhya tradition. Many other Hindu texts discuss aspects of yoga, including Upanishads, the Bhagavad Gita, the Hatha Yoga Pradipika, the Shiva Samhita and various Tantras. The Sanskrit word yoga has many meanings, and is derived from the Sanskrit root "yuj", meaning "to control", "to yoke" or "to unite."Translations include "joining", "uniting", "union", "conjunction", and "means". An alternate root from which the word yoga may be derived is "yujir samadhau", which means "contemplation" or "absorption." This translation fits better with the dualist Raja Yoga because it is through contemplation that discrimination between prakrti (nature) and purusha (pure consciousness) occurs. Outside India, the term yoga is typically associated with Hatha Yoga and its asanas (postures) or as a form of exercise. Someone who practices yoga or follows the yoga philosophy to a high level of attainment is called a yogi or yogini.

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Karma, jnana and yoga ineffective in Kali-yuga

The Process For Different Ages

The Satya-yuga sages who took up the process of meditation were personally purified by Krsna and given the treasure of devotional service. In the Treta-yuga, the same spiritual success crowned those who flawlessly performed opulent sacrifices to satisfy the Lord. In the Dvapara-yuga, He granted devotion to those who adhered to the path of perfect Deity worship. With the advent of the present age, Kali-yuga, Lord Krsna saw the dreadful condition of the jivas (living beings) and relinquished all hope in the processes of karma, jnana and yoga. People in the Kali-yuga are short-lived, always harassed by disease, and are born with a weak body and mind. The observance of varnasrama-dharma and the cultivation of sankhya philosophy, yoga, and empiricism will not yield the strength humanity needs to redeem itself.

Indirect devotional paths of jnana and karma are intended to lead one to the shrine of devotional service through either the association of saintly persons during philosophical discussions, or by the ritualistic offering to the Supreme Lord of the results of work performed without desire but in Kali-yuga both paths have become contaminated. Genuine saintly persons, now rarely seen, have been displaced by crass, commercial pseudo-spiritualists. Religious duties are no longer performed for purifying the consciousness but for enjoyment of the material results of the rituals. Therefore these secondary paths are no longer beneficial.

The Lord, considering the jivas' welfare, descended in Kali-yuga along with His holy name to propagate the yuga-dharma (the religion of the age). By taking up the yuga-dharma the jiva attains love of Krsna: he has only to remember the Supreme Lord's name (nama-smarana or japa) and chant the Lord's name congregationally (nama-sankirtana).

The holy name is both the means and the end

The only method or means (sadhana) in this age is the holy name of the Lord. The only goal (sadhya) to be attained in this age is Krsna-prema (love of Krsna). Even in the stage of perfection, the name is not given up but is chanted all the more, for it is intrinsic to the activities of prema. Indeed, the name is not different from the Lord: it is the very embodiment of prema. If the means is the end, then the end and the means never contradict one another. If process is identical to the objective, then it is easy for the jivas to attain the desired goal of life, Krsna-prema. By the mercy of His holy name, Krsna easily delivers the jivas in the age of Kali.

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The great Vaishnava scholar, Bhaktivinoda Thakur, describes two kinds of yoga processes in Prema-pradipa.

One is raja-yoga, the process of yoga practiced by the Puranic scholars and philosophers; and the other is hatha-yoga, or the school of yoga practiced by the tantric panditas.

Bhaktivinoda Thakur gives a simple summary of the eightfold yoga path or raja-yoga in Prema-pradipa:

1. Yama : Negative injunctions ie. refraining from sex, lying, stealing etc. There is a sadhana (consistent spiritual practice) of purification. Certain practices are so difficult to perform that they require the presence of a guru.

2. Niyama : Cleanliness and scriptural study.

3. Asana : Sitting postures (of hatha- and raja-yoga). Another aspect of this is dridhakarana or "becoming strong".

4. Pranayama – Control of breathing and life airs. Pranayama has to be practiced in a peaceful or sattvic environment (which is very difficult in Kali-yuga). Pranayama purifies the nerves (kumbhaka takes three months). The practitioner achieves laghava or ‘lightness’ through pranayama.

5. Pratyahara – The withdrawal of the senses from the sense-objects. At the stage of dhatrya, or indifference, the body becomes steady.

6. Dharana – Fixing the mind on a place (like the navel or nose). Dharana involves a deepening of concentration.

7. Dhyana – Literally means ‘meditation’. This is a natural development of dharana. Such a yogi experiences direct perception of the divine within and without.

8. Samadhi – Absorption. Here, the yogi is nirliptiharana or ‘free from worldly attachments’. Accomplished yogis understand there is only physical benefit in these systems. They know that it is very difficult to detach the mind and senses from the objects of the senses. It is easy to engage the mind and senses in spiritual activities, however, through the bhakti-yoga process.

Bhakti Yoga (the yoga of devotion), on the other hand, leads the practitioner towards ‘spiritual virtue’ by means of a sadhana or ‘spiritual practice’ based on spiritual activities (or karma-yoga). Bhakti Yoga is a process of the heart and soul – and is, therefore, sometimes referred to as atma-yoga (atma means ‘soul’ or ‘self’ in the ancient Sanskrit language). B.S. Iyengar eloquently explains how the various limbs of the astanga-yoga process can elevate an individual to a state of equanimity and control of the senses. In astanga-yoga the process is painstaking and the rewards are great; in bhakti-yoga the process is easy and the awards, like astanga-yoga, are as good or even greater.

A.C. Bhaktivedanta Swami Prabhupada, the founder of the International Society For Krishna Consciousness (ISKCON), referred to bhakti-yoga as the ‘topmost yoga system’, in the sense that the goal of yoga is quickly achieved for the sincere practitioner. What is so special about bhakti-yoga? Prabhupada refers to bhakti-yoga as an easy process. Like astanga-yoga, the goal is clearly delineated. The goal is to achieve samadhi (absorption) in spirituality; or, plainly put, to develop love of Krishna/God. The great saint, Prahlad Maharaja, defines the ninefold process of devotional service – sravanam (hearing about Krishna), kirtanam (chanting the glories of Krishna), smaranam (remembering Vishnu or Krishna), pada-sevanam (serving the lotus feet of the Lord), vandanam (offering prayers), arcanam (worshipping the Deity of the Lord), dasyam (becoming the Lords eternal servant), sakhyam (becoming the Lords most intimate friend) and, lastly, atma-nivedanam (surrendering one’s entire being to the Lord ie. full self-surrender). Of these nine processes of bhakti-yoga, hearing and chanting the glories of the Lord are considered the most important. That is why so much emphasis is placed on the chanting of the Hare Krishna maha-mantra by Hare Krishna devotees.

What is the maha-mantra?

When we think of the word mantra, we immediately think of the repitition of a word or of certain words. The newspapers might refer to the crowds calling, O-bama, O-bama as a mantra. But the word, like most of the Sanskrit words adopted in our western lexicon, has deeper significance. The word mantra is composed of two Sanskrit words – manas and tra. Manas means mind; and tra means to free or to liberate. Mantra, therefore, can roughly be translated as a chant that frees the mind (from material absorption or thoughts). And maha is a Sanskrit word that means great. So, the maha-mantra is the great prayer or chant of deliverance of the mind. There are many, many mantras in the Vedic Culture. But there is only one maha-mantra. And that is why we place so much emphasis on the chanting of this mantra – Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare. The Vedic scripture give many references indicating that the chanting of the Hare Krishna mantra is the process for self-realization in the present Age, the Age of Kali.

http://vedabase.net/bg/4/7/en1 Bhagavad-gita As It Is 4.7

yada yada hi dharmasya

glanir bhavati bharata

abhyutthanam adharmasya

tadatmanam srijamy aham

TRANSLATION

Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion at that time I descend Myself.

http://vedabase.net/bg/4/13/en Bhagavad-gi-ta- As It Is 4.13

ca-tur-varnyam maya- srstam

guna-karma-vibha-gas'ah

tasya karta-ram api ma-m

viddhy akarta-ram avyayam

TRANSLATION

According to the three modes of material nature and the work associated with them, the four divisions of human society are created by Me. And although I am the creator of this system, you should know that I am yet the nondoer, being unchangeable.