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Teachings of Queen Kunti Chapter 5: The Vision of Lotuses Bhaktivedanta VedaBase: Teachings of Queen Kunt Here are some

of the specific symbolical marks on the spiritual body of the Pers onality of Godhead which distinguishes His body from the bodies of all others. T hey are all special features of the body of the Lord. The Lord may appear as one of us, but He is always distinct by His specific bodily features. rmat Kunt claims herself unfit to see the Lord because of her being a woman. This is claimed beca use women, dras (the laborer class), and the dvija-bandhus, or the wretched descen dants of the higher three classes, are unfit by intelligence to understand trans cendental subject matter concerning the spiritual name, fame, attributes, forms, etc., of the Supreme Absolute Truth. Such persons, although they are unfit to e nter into the spiritual affairs of the Lord, can see Him as the arc-vigraha, who descends on the material world just to distribute favors to the fallen souls, in cluding the above-mentioned women, dras, and dvija-bandhus. Because such fallen so uls cannot see anything beyond matter, the Lord condescends to enter into each a nd every one of the innumerable universes as the Garbhodakay Visnu, who grows a lotus stem from the lotuslike depression in the center of His transcendental abdomen, and thus Brahm, the first living being in the universe, is born. Therefore, the Lord is known as the Pakajanbhi. The Pakajanbhi Lord accepts the arc-vigraha (His tra nscendental form) in different elements, namely a form within the mind, a form m ade of wood, a form made of earth, a form made of metal, a form made of jewels, a form made of paint, a form drawn on sand, etc. All such forms of the Lord are always decorated with garlands of lotus flowers, and there should be a soothing atmosphere in the temple of worship to attract the burning attention of the nond evotees always engaged in material wranglings. The meditators worship a form wit hin the mind. Therefore, the Lord is merciful even to the women, dras, and dvija-b andhus, provided they agree to visit the temple and worship the different forms made for them. Such temple visitors are not idolaters, as alleged by some men wi th a poor fund of knowledge. All the great cryas established such temples of worsh ip in all places just to favor the less intelligent, and one should not pose him self as transcending the stage of temple worship while one is actually in the ca tegory of the dras and the women or less. One should begin to see the Lord from Hi s lotus feet, gradually rising to the thighs, waist, chest, and face. One should not try to look at the face of the Lord without being accustomed to seeing the lotus feet of the Lord. rmat Kunt, because of her being the aunt of the Lord, did no t begin to see the Lord from the lotus feet because the Lord might feel ashamed, and thus Kuntdev, just to save a painful situation for the Lord, began to see the Lord just above His lotus feet, i.e., from the waist of the Lord, gradually ris ing to the face, and then down to the lotus feet. In the round, everything there is in order. If one sees a lotus flower, one can loves one's child and one sees any mall ship or any of his playthings, , these are my child's shoes. These nt." This is the nature of love. So ber Him always. immediately remember Krsna. For example, if one of the child's garments, or his shoes or a s one will immediately remember the child: "Oh are my child's playthings. This is his garme if one actually loves God, Krsna, one can remem

It is not difficult to remember Krsna. Here Kuntdev describes Krsna with reference to lo tus flowers. Similarly, when Krsna describes Himself in Bhagavad-gt, He says, raso 'h am apsu kaunteya: "I am the taste of liquids." So one can remember Krsna by tasting water. Even if one is drinking liquor, if he thinks, "The taste of this drink i s Krsna," he will one day turn out to be a great saintly person. So I can request e ven drunkards to become Krsna conscious, what to speak of others, because Krsna says, raso 'ham apsu kaunteya: "I am the taste of liquids." Generally in this context "liquid" is taken to mean water. But liquor is also liquid; it is only sugar and molasses or some other combination fermented and distilled. Of course, it is ba

d because it creates intoxication. Although in one sense nothing is bad, liquor is bad because it creates bad effects. In America there are many drunkards. Ther e is no scarcity of them. But I may request even the drunkards, "When drinking w ine, kindly remember that the taste of this drink is Krsna. Just begin in this way, and one day you will become a saintly, Krsna conscious person." So Krsna is available under any circumstances, if we want to catch Him. Krsna says in Bhagavad-gt (10.10): tesm satata-yuktnmbhajatm prti-prvakam dadmi buddhi-yogam tam yena mm upaynti te

"To those who are constantly devoted and who worship Me with love, I give the un derstanding by which they can come to Me." If one is actually very serious in se arching for Krsna, Krsna is everywhere. Andntara-stha-paramnu-cayntara-stham govindam d m tam aham bhajmi (Brahma-samhit 5.35). Krsna is present within the universe, within our hearts, and even within the atom. So it is not difficult to find Him, but one m ust know the process by which to do so. This process is very simple, and by the order of r Caitanya Mahprabhu we are distributing this process to everyone, without charge. The process is to chant Hare Krsna. As soon as one chants Hare Krsna, one wil l immediately understand Krsna.

Similarly, simply by hearing or chanting the verses of rmad-Bhgavatam, one can be p urified. Whatever knowledge exists in the world is present in rmad-Bhgavatam. It in cludes literature, poetry, astronomy, philosophy, religion, and love of Godhead. rmad-bhgavatam pramnam amalam. If one simply reads rmad-Bhgavatam, he gains the top education, for if one studies rmad-Bhgavatam he will be well versed in every subjec t matter. Even if one does not understand a single word of the mantras of rmad-Bhga vatam, the vibrations themselves have such power that simply by chanting one wil l be purified. Srnvatm sva-kathh krsnah punya-ravana-krtanah [SB 1.2.17]. The word puny pious," ravana means "hearing," and krtana means "chanting." One who chants or hear s the verses of rmad-Bhgavatam becomes pious automatically. To become pious one gen erally has to endeavor a great deal, but if one simply hears the verses of rmad-Bhg avatam or Bhagavad-gt one becomes pious automatically. Therefore it is a rigid pri nciple in every temple of our Krsna consciousness movement that there must be a dai ly class for hearing and chanting. Our movement is meant for training spiritual leaders, but without hearing and chanting it is impossible to become a leader. O f course, in the material world it is possible, but not in the spiritual world. ml ha sei bja kare ropana ravana-krtana jale karaye secana (Cc. Madhya 19.152) Hearing and chanting waters the seed of devotional service, which develops one's original consciousness. So here, in these prayers, Kuntdev, a great devotee, is giving us an opportunity t o become Krsna conscious simply by concentrating our mind on pakaja, the lotus flowe r. Paka means "mud," and ja means "generate." Although the lotus flower is genera ted from mud, it is a most important flower, and Krsna likes it very much. Kuntdev th erefore describes all the parts of Krsna's body with reference to lotus flowers, so that as soon as one sees a lotus flower one will immediately think of Krsna: "Oh, Krsna's navel is just like a lotus, and from Krsna's navel grew the stem of the lotus

upon which Brahm, the creator of this universe, was born. This universe includes so many planets, seas, mountains, and cities with motorcars and other parapherna lia, but the entire universe began from that lotus."

Namah pakaja-mline. From Krsna comes the wonderful lotus flower that contains the seed of the entire universe. But He is not the source of only one such flower. Krsna is not so poor that He simply produces one lotus flower and then is finished. No. Just as there may be a garland with many flowers, Krsna is the source of innumerabl e universes, which may be compared to a big garland of lotuses. This is God. Yas yaika-nivasita-klam athvalambya/ jvanti loma-vilaj jagad-anda-nthh (Brahma-samhit 5 is unlimited. We are very much concerned with this one planet, but Krsna's creation contains an unlimited number of planets. We cannot count how many planets there are, any more than one can count how many hairs there are on one's head. This i s the nature of Krsna's creation. To give another example, on one tree there is an unlimited number of leaves. Similarly, there is an unlimited number of planets, and there are unlimited universes. Therefore, Krsna is unlimited.

Krsna's navel resembles a lotus, He is garlanded with lotuses, and His eyes are als o compared to the petals of a lotus (lola-candraka-lasad-vanamlya-vam [Bs. 5.31]. So if we simply think of only this one verse, which describes Krsna's body with refere nce to the lotus, we can meditate our whole life on how beautiful Krsna is, how wis e Krsna is, and how Krsna manifests His creation. This is meditation thinking of Krsna. D hynvasthita-tad-gatena manas payanti 'yam-yoginah [SB 12.13.1]. A yog is one who alway s thinks of Krsna. Those who think of something impersonal are not yogs. Their meditation simply inv olves undergoing more and more labor (kleo 'dhikataras tesm avyaktsakta-cetasm [Bg. 1 2.5]), and they cannot reach anything substantial. Therefore after meditation th ey say, "Come on, give me a cigarette. Come on, my throat is now dry. Give me a cigarette." That is not meditation. Meditation means thinking of Krsna always (sata tam cintayanto mm) and endeavoring to advance in Krsna consciousness with a firm vow (yatanta ca drdha-vrath).

We have to be purified. Param brahma param dhma pavitram paramam bhavn [Bg. 10.12]. Be cause Krsna is pure, we cannot approach Krsna impurely. But if we think of Krsna always a nd meditate upon Krsna, then we shall be purified. Punya-ravana-krtanah. That meditation can be possible by hearing and chanting, and then thinking of Krsna will automatic ally come. That is the process of Krsna consciousness. ravanam krtanam visnoh smaranam [S .5.23]. The word smaranam means "remembering." If we chant and hear, then remembr ance will automatically come, and then we shall engage in worshiping Krsna's lotus feet (sevanam). Then we shall engage in the temple worship (arcanam) and offerin g prayers (vandanam). We shall engage ourselves as Krsna's servants (dsyam), we shal l become Krsna's friends (sakhyam), and we shall surrender everything to Krsna (tma-niv edanam). This is the process of Krsna consciousness.

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