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The Tossakan The Ambitious Giant (Ramayana)

Powerful Sunderkand Path Explained: सम्पूर्ण सुन्दरकाण्ड पाठ : अब तक का सबसे कम समय मे गाया गया https://www.youtube.com/watch?v=leuNzS27Ke8

Powerful Sunderkand Path Explained: सम्पूर्ण सुन्दरकाण्ड पाठ

Acoustic Guitar, Banbury, Tabla and Downbeat... plus J. Brahms "Ein deutsches Requiem"...

Sītāyajña

Rhythms of Valor

Ramayanam

Manthrā had caught on that Rāma would be installed on the throne, and that Kaikeyī was happy about it, but Manthrā was self-interested, because she had this idea that if Rāma took the throne, then maybe Kaikeyī wouldn't be the main queen. She wouldn't have as much wealth. She might even be pushed out of her position. And, as usual, for a materialistic person, Manthrā was thinking, "What's going to happen to me? What's in it for me?"
It was just like when Bali Mahārāja wanted to give away his wealth to Vāmana Dev and Śukrācārya was thinking, "What about my dakṣiṇā? If you give all that away," he didn't say it directly, "but how are you going to pay me?" So this was the self-interested nature of Manthra, and this is the bane of this world, is this self-interest.

So she spoke to Kaikeyī in very devious undertones, gradually diminishing Kaikeyī's enthusiasm for Rāma being installed on the throne. And this is something to keep in mind: that whatever enthusiasm we have and the kind of direction we have in life, especially in our spiritual life, can easily be diminished by being around offensive or envious people—a few words here and there. In fact, you might notice that there might be somebody you revere very much in devotional service but then, if you hear somebody who's envious of them write something or say something, then you might become doubtful, or now you hold back a little bit.That wholehearted appreciation of that person starts to diminish because of hearing envious words of somebody. So this was the case with Kaikeyī, and then she started thinking in a self-interested way, "Yeah, what will happen to me and so forth."

So then, of course, she took the advice of Manthrā and came up with this plan, which is practically unthinkable nowadays, because people don't follow vows very well, nor do they keep their promises. They say, "Yeah, I'll do it," and then later on, saying, "No, I forgot." That's one thing people say all the time when they go in front of the court and say, "I just don't remember." It's like, what are you going to do with that person now? Yeah, it's like, "I don't remember if I did it or not." They either avoid the truth or they outright lie, or they don't keep their promise, and so forth. But that wasn't the case in this pastime with Rāmacandra and Daśaratha, his father. Because Daśaratha had given a promise to Kaikeyī years and years before, when she had saved him on the battlefield, and he gave her three boons. And she said, "I'll take it later." So somehow, Manthra knew about these and said...
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Let Your Mind & Heart Be Caught By The Pastimes of Lord Rāma | HG Vaisesika Dasa | ISV | 30 Mar 2023

Those who are able to catch the ārya-vacasā—the words that are coming down authoritatively through this disciplic line, coming from the authority of Kṛṣṇa, passed down over many generations—by taking that and, in essence, what Bharata did? He put those shoes up, and he said, "Okay, not my will, but Thy will. I'm going to follow this what your words say." And it doesn't matter if it looks like I'm going in the wrong direction, because everyone said, "Rāma, you're going to the forest. You should be king." He said, "That's okay. I'm following the ārya-vacasā." And of course, it all came out properly. And when Prabhupāda followed the order of his spiritual teacher, he was 69 years old when he embarked on a journey on a not well-equipped cargo ship with no connections in America. But he, as he wrote, he's only following the ārya-vacasā. His guru said to do it. So he's doing it. And many people said, "This is foolhardy. You'll die." He almost did, but he followed the ārya-vacasā. And as the Kṛṣṇa consciousness movement, as we see it now, has spread to every continent—we're working on Antarctica.

Prabhupāda claimed these victories by this principle only. He said, "It's not me, it's the ārya-vacasā. It's the fact that I receive these words and I'm just trying to carry them out. That's what I'm doing, and that's why I'm successful. It's because I'm acting on behalf of the ārya or the authority." So this principle exempts us from the entanglement of the material world. The moment, as a bank teller, I take $1 off the top of the stack and put it in my pocket—it'll be on camera nowadays—you're fired. It's just $1, doesn't matter. It's the principle that's not yours to touch. So this world isn't ours to touch either, only on behalf of the owner of this world, who's mentioned in the Śrī Īśopaniṣad, īśāvāsyam idaṁ sarvam. I'll give you a verse to solve all your problems. You want all your problems solved? Okay, only half of you said yes, the other half cover your ears.

You want your problems solved? All right, here you go: īśāvāsyam idaṁ sarvaṁ, yat kiñca jagatyāṁ jagat, tena tyaktena bhuñjīthā, mā gṛdhaḥ kasya svid dhanam. Here it is. "Everything animate or inanimate within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to whom they belong." You can thank me later. This is the principle through which anyone can live in this world without being—and I hate to say being, and then the next word—besmirched, meaning smeared by the material energy and entangled in the material energy. Kṛṣṇa says in the Gītā that just as a lotus flower comes from the mud and it sits in the water, but doesn't become wet. Lotuses are amazing like that. They're in the water and they're in the mud, but they don't become muddy or wet. So similarly, if someone lives in this world with this principle that I've just described, that "I'm doing this on behalf of the authority, not for me, it's for the authority," then you're never entangled in this world, and you can become a conduit for Kṛṣṇa. In fact, that's what the Kṛṣṇa consciousness movement is. It means to become a representative to the world, to give goodwill, to become an ambassador of goodwill to the world.
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Become an Ambassador of Goodwill to The World | HG Vaisesika Dasa | 30 Mar 2023

One of the teachings that comes down to us from Kṛṣṇa, 'tad viddhi praṇipātena, paripraśnena sevayā, upadekṣyanti te jñānaṁ, jñāninas tattva-darśinah (BG 4.34),' is that to find the path forward in spiritual life, then you must find a representative, one who's following the process of Kṛṣṇa consciousness, of spiritual life, who emulates the teachings of the scripture and also speaks authoritatively, and then attach yourself to the instruction. And for better or for worse, in fact, the world moves in strange ways we cannot predict. 

We can't hold on to our so-called good fortune in this world, there will be reversals of fortune. But Kṛṣṇa recommends that, as we're living in the world, that we buoy ourselves by taking the order of the Supreme, and especially as it's passed down through the representatives of the Supreme and coming to us. If we hold on to that, that's the rope that will take us through the turbulent waters of the material world, 'mātrā-sparśās tu kaunteya, śītoṣṇa-sukha-duḥkha-dāḥ, āgamāpāyino ’nityās, tāṁs titikṣasva bhārata (BG 2.14).' We can be tolerant, because we'll know, "Although I'm being subjected to many changes in this world, I have one-pointed attention on what I'm supposed to do in all circumstances, and if I try to adjust all the circumstances in my life, then I'll never come to the end of it." So one can take the order of Kṛṣṇa coming down through what we call disciplic succession, and hold on to that in all circumstances in one's life. This is one of the greatest lessons of the Rāmāyaṇa, following the footsteps of Lord Rāmacandra.
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Lessons From The Rāmāyaṇa That Will Transform Your Life | HG Vaisesika Dasa | 21 Jan 2024

We find in the case of Śiśupāla, a couple of things happen as he took birth. He was also extremely opulent. You may have noticed in the Śrīmad-Bhāgavatam, Śiśupāla was materially no slouch. He was practically described as more opulent than Kṛṣṇa. He had so much opulence he was killed by Rāmacandra in his next life. He had all these assets, and we all know that when he was a little child, he began saying the Lord's Names, and it's a chanting, but he was blaspheming Kṛṣṇa. He still had this hatred towards the Lord, and in his last act at the Rājasūya Yajña, where he tried to ruin the whole yajña, he waited till the perfect time to stand up and say, "Kṛṣṇa is not qualified," because previously, they could have taken back the yajña, but after it was already finished, and he said, if they had followed him and said Kṛṣṇa wasn't qualified to be the first one worshiped in this yajña, it would have nullified the whole rājasūya. So he was diabolical in his calculation, because he hated Kṛṣṇa so much, and he stood up in the assembly and began blaspheming Kṛṣṇa. So what happened there? 

Kṛṣṇa artfully cut off his head—artfully, I say because it was a yajña, he didn't want to spill any blood. So He's so precise in the way He chopped off his head. Sorry, I know it's a family show that no blood hit the ground. What's deeper and what's related to this conversation is that Śiśupāla, in the last moment before his head was severed, drank the beauty of the face of Lord Kṛṣṇa. What's more, he had been chanting Kṛṣṇa's names, and this I brought up at the Japa circle this morning, as mentioned by Rūpa Gosvāmī, there are two main ways that one becomes perfect in this life: one is by saying the names of the Lord, and the other is by seeing His beauty, because it's unparalleled. Rūpa Gosvāmī uses this as proof because Hiraṇyakaśipu saw Lord Nṛsiṁhadev, Rāvaṇa saw Lord Rāmacandra—no liberation. But when Śiśupāla saw Kṛṣṇa and chanted His names, he was liberated at that point. 

So there's a way in which Kṛṣṇa is Bhagavān Svayam. We have the description of Lord Rāmacandra within the Śrīmad-Bhāgavatam, but it's by way of comparison to take us through the rasas and bring us to the ultimate conclusion that Kṛṣṇa is the reservoir of all rasas. What's more, His beauty is incomparable even to His other forms. Let's not get it wrong. They're all Kṛṣṇa, but only Kṛṣṇa is Kṛṣṇa, and only those killed by Kṛṣṇa are completely liberated.
(excerpt from the talk)
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Only Kṛṣṇa Awards The Ultimate Liberation | HG Vaisesika Dasa | 05 Apr 2025

Jīva Gosvāmī says in his Sandarbha that you can understand your own advancement by how eager you are to hear. It's not to say, "Okay, somebody's feeling not as inclined," but one must practice hearing on a regular daily basis until one begins to be attracted. The reason I'm not attracted to chanting Hare Kṛṣṇa or to hearing the pastimes is because of the effects of rajo-guṇa and tamo-guṇa within my mind, but 'śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ, puṇya-śravaṇa-kīrtanaḥ, hṛdy antaḥ stho hy abhadrāṇi, vidhunoti suhṛt satām' (SB 1.2.17) - the effects of rajas and tamas are quickly dissipated by the hearing of Kṛṣṇa's pastimes and of ātma-tattva-jñāna, and one then desires to hear. And Jīva Gosvāmī says to the degree that one desires to hear about Kṛṣṇa in all the details, that's one of the other aspects. As you can tell from Parīkṣit Mahārāja, when he's inquiring from Śukadeva Gosvāmī, he wants to know about everything. Like, why did he ask that question? And Prabhupāda answers in his purport, was it because it's related to Kṛṣṇa, directly or indirectly anything related to Kṛṣṇa, he wants to know it. He wants to drink it with his ears. As we continue to hear, we'll also develop such an impetus to hear more and to hear the details, and that will develop into this same sense that Rāmdās Vipra has for hearing Rāmāyaṇa.

Rūpa Gosvāmī then says, 'kṛṣṇa-bhakti-rasa-bhāvitā matiḥ, krīyatāṁ yadi kuto ’pi labhyate, tatra laulyam api mūlyam ekalaṁ, janma-koṭi-sukṛtair na labhyate (CC Madhya 8.70).' You can't get that kind of desire to hear about Kṛṣṇa from doing good works in this world, some sukṛti, because it's not the mode of goodness. You can cultivate the mode of goodness, but it won't bring you to this intense desire to hear about Kṛṣṇa, but by association of Vaiṣṇavas who are interested in hearing and by being patient and listening to Kṛṣṇa's book, to the Śrīmad-Bhāgavatam, to the Bhagavad-gītā, to the books that Prabhupāda gave us, entering again and again into hearing them, there will be a natural attraction, and that attraction, says Rūpa Gosvāmī, when it comes to a sense of greed—you can tell the intensity of Rāmdās Vipra, because he said, "I'd rather die than think about this idea of Sītā being touched by Rāvaṇa"—he was so absorbed in the pastime. When our desire is on the stove, or our practice is on the stove, and the fire is coming up, you can see from water—those who are cooks, they know there are different levels of temperature in the water. You can do it even without a thermometer. I know. My grandmother was a cook, and she was saying that when those tiny little bubbles come up, she said, "Okay, that's called smiling—the water smiling—because it's a little bit boiling," and then when it's raging, boiling, and it's spilling over, that's the topmost. As those different levels of desire we may have for devotional service, the intention is to hear until, well, you can feel it's smiling, like, "Yeah, I gotta get back there. I want to hear the class. I don't want to stand on the corner and gossip. I want to hear the kathā." And then it becomes more and more imperative to hear, and when it becomes laulyam, what's described as a kind of greed that you'll steal it wherever you can, and you can't do without it at any time, then he says, that's the price of admission into bhakti. I heard a story...

https://vedabase.io/en/library/sb/1/2/17/
https://vedabase.io/en/library/cc/madhya/8/70/
https://vedabase.io/en/library/cc/madhya/7/138/
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The Price of Admission Into Bhakti | CC Madhya 9.178- 218 | HG Vaisesika Dasa | 06 Apr 2025

There's another aspect of the Rāmāyaṇa that always touches me very deeply, and it's a story that's told again and again about Rāvaṇa's brother. Rāvaṇa, of course, was the archetypal demoniac king who wanted to enjoy the whole world—the opposite of what we're talking about. Rāma gave up silk to wear tree bark; Rāvaṇa, he wanted everything in the world for himself and couldn't help himself. 

One of his family members, his brother, Vibhīṣaṇa, tried to dissuade Rāvaṇa from his suicide course, stealing Sītā and holding her there in his kingdom. And when Rāma came with his armies, Vibhīṣaṇa, after having a very severe fight—argument with his brother about his wrong-headed ways—came to surrender to Rāma. At that time, he told Rāma, "I want to join you. I was born into this family, I tried to take Rāvaṇa on the right course; it wasn't possible. So now I'm submitting myself to you." Some, as we've heard from the Rāmāyaṇa, were suspect, because during wartime, there is a sense of mistrust of the other side. It's the first conclusion people often come to: they're trying to harm us in some way. It's no trust. But Rāma, being the Supreme Personality of Godhead, had observed the countenance of Vibhīṣaṇa, as did one of his great devotees, Hanumān, whom Rāma consulted. But Rāma was responsible then for accepting him or not accepting him. 

He uttered a verse which you can keep in your pocket, and you can pull out any time you feel like you need a boost in life, in which He said that if one time somebody says, "I'm surrendering to you, I take you as my shelter." If someone says it one time, He says, 'sakṛd eva prapanno yas, tavāsmīti ca yācate—one time somebody says to Me,' "I accept you as the supreme, and you're my shelter." He said, "dadāmy etad vrataṁ mama—that I make a vow for that person', to that person—'abhayam'—'that from that time forward, you'll be without fear, you'll be without burden, and always, I make the vow that I will protect you and I will always be there, one time if you say it." You want to say it? Go ahead, say it.
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To connect with His Grace Vaiśeṣika Dāsa, please visit https://www.fanthespark.com/next-steps/ask-vaisesika-dasa/
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Life Lessons From The Ramayana | HG Vaisesika Dasa | 06 Apr 2025

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