The Spirit of Krishna

CHAITANYA CHARAN DAS





God comes to the material world and performs superhuman activities that reveal His supreme nature and love for all.On Janmashtami, Krishna entered the material world at midnight. This is significant.Midnight is the time of maximum darkness and from the moment the Lord appeared, darkness started diminishing.Similarly , our heart is dark, being afflicted by multiple anxieties and miseries. But in the darkest hour of our lives, when we turn to Krishna, He appears in our heart, and all the darkness recedes and the light of eternal hope streams in. The Lord appeared in a prison cell and freed His parents of their shackles. This indicates that all of us who are shackled by our own self-destructive desires can be freed by the Lord who appears in our heart that is obscured in darkness.
Janmashtami celebrates Krishna's presence in our hearts.Indeed, amidst all the chaos and disorder prevalent in this Kalyuga, why has the Lord not appeared as per His eternal promise in the Bhagavad Gita?
The Vedic scriptures declare, “kali kale nama rupe Krishna avatar“ -that in Kali Yuga, the Lord incarnates in the form of His Holy Name.
Among all the mantras mentioned in Vedic scriptures, the maha-mantra, “Hare Krishna Hare Krishna, Krishna Krishna Hare Hare, Hare Ram Hare Ram, Ram Ram Hare Hare“, is recommended for our age. So experience the love, care, protection and happiness of Janmashtami -the appearance of the Lord in our hearts -by chanting His holy names.

When Would Be Krishna's Next Avatar?

Asha Goswami





A survey of India's mythical past reveals that from time to time, occasion has demanded Almighty's Grace in the form of avatars for relieving the world of its troubles.Indian tradition holds that God descended on Earth as avatars when there was some confusion, disorder and unrighteousness in society .Another crucial point related to avatars is that they must proceed from Vishnu. He is the only god who could transform his essence into avatar-form for salvation of worldly beings. Vedas state, “Yo rajaamsi vimame...manave baadhitaaya,“ which implies that Vishnu traverses all over the cosmos to help afflicted mankind.
Similarly, the Puranas also recount Vishnu's generosity in assuming various incarnations: as Parshurama and Rama in Treta Yuga; as Krishna at the junction between Dvapara and Kali Yugas; besides the five avatars of earlier ages namely Matsya, Kacchapa, Varaha, Narasimha and Vamana which are symbolic representations of the evolution of organic life. The Bhagavatam say that Krishna is the full-fledged avatar complete in all aspects; other stereotyped avatars are different forms of Krishna. avatars are different forms of Kris Janmashtami celebrating Krishna's birth day each year assures us of the grand manifestation of the Supreme in the form of Krishna for protection of the virtuous and destruction of the wicked at the appropriate time.Puranic theology associates the avatars with the four yugas ­ Sat, Treta, Dvapara and Kali. In today's Kali Yuga Krishna could appear in our midst at any given moment.
Krishna denotes unmeasured, incomprehensible and absolutely great personae stimulating astonishment, rapture and admiration. At Yudhishthira's Rajasuya sacrifice he is declared the noblest of all beings and the great preceptor. Krishna is also known as the foremost yogi. With the amalgamation of the theistic doctrine of devotion, Krishna evolved as a personal god of love and grace in the form of Kanha Krishna at Gokul and Vrindavan apart from representing Vasudeva Krishna at Mathura and Dvaraka.
Indian tradition cherishes two personae of Krishna ­ as son of Vasudeva and as Kanha or Krishna. Bhagavata Purana adds, “Krishna turns out to be just a shadowy projection of his devotees' travailing fancies and perceptions with regard to their god.“ Krishna is also looked upon as having two bodies. One eternal, supracosmic and which is eternal, supracosmic and spiritual and the other which is material and temporary . Endowed with both these he performs his double roles at Vrindavan as well as at Mathura and Dvaraka respectively . Playing the role of the avatar of Vishnu at Vrindavan, he also represents the object of bhakti in different forms ­ as child to Yashoda, sportive youth to gopas and gopis at Vrindavan, friend to the gopas, brother to Balarama, beloved to the gopis, counsellor to the people of Vrindavan and also Gita preacher to Arjuna, apart from acting as destroyer of opposite forces in the form of demons, as well as the tyrant kings at Dvaraka and finally the opponents of the Pandavas at Kurukshetra.
As an object of bhakti, Krishna appears as an embodiment of nine emotions or rasas and fulfils the ninefold required enforcements of devotees as god in the form of a child, a youth, counsellor, friend and beloved. As the child and youth at Vrindavan, he represents the object of pure theistic devotion. (The author is an indologist and scholar of Krishnaite studies).

Science and Society: Table of Contents

Vol. 80, Issue 3, 2016

Editorial Perspectives: Many, Many Ways to Talk about Socialism D. L. Science & Society July 2016, Vol. 80, No. 3: 283–290. Citation | PDF (162 KB) | PDF with links (163 KB)

Articles

Escaping Structuralism's Legacy: The Renewal of Theory and History in Historical Materialism Stephen Maher Science & Society July 2016, Vol. 80, No. 3: 291–318. Abstract | PDF (226 KB) | PDF with links (228 KB)

The Commodity Nature of Labor-Power Guido Starosta, Gastón Caligaris Science & Society July 2016, Vol. 80, No. 3: 319–345. Abstract | PDF (220 KB) | PDF with links (228 KB)

Post-Walrasian Economics: A Marxist Critique Giulio Palermo Science & Society July 2016, Vol. 80, No. 3: 346–374. Abstract | PDF (222 KB) | PDF with links (237 KB)

Essence and Alienation: Marx's Theory of Human Nature Chris Byron Science & Society July 2016, Vol. 80, No. 3: 375–394. Abstract | PDF (196 KB) | PDF with links (196 KB)

Red on Black: A Symposium

Revisiting Marxism and Anarchism A. W. Zurbrugg Science & Society July 2016, Vol. 80, No. 3: 395–403. Citation | PDF (165 KB) | PDF with links (167 KB)

Another “Side” to the Marxism Versus Anarchism “Story”: A Reply August H. Nimtz Science & Society July 2016, Vol. 80, No. 3: 403–406. Citation | PDF (87 KB) | PDF with links (87 KB)

Understanding Anarchism: Some Basics Paul Raekstad Science & Society July 2016, Vol. 80, No. 3: 407–414. Citation | PDF (99 KB) | PDF with links (106 KB)

Marxist-Anarchist Dialog: A Two-Way Learning Curve David Laibman Science & Society July 2016, Vol. 80, No. 3: 414–418. Citation | PDF (89 KB) | PDF with links (90 KB)

Reviews Science & Society July 2016, Vol. 80, No. 3: 419–440. Citation | PDF (205 KB) | PDF with links (205 KB)

Krishh is Bliss, Na is Its Form

B DAYITA MADHAVA MAHARAJ





We cannot know Krishna through arrogance because He is the unchallengeable Truth.Allow yourself to experience the grace of Krishna. To know Krishna, surrender yourself with all humility . Be inquisitive in a reverential manner, about all that is spiritual. Serve with an attitude of surrender, unto the spiritual master who has knowledge of the spiritual.The significance of Krishna is His remarkable divine personality . The scriptures define the etymological meaning of Krishna: the word `Krishna' is composed of the root krishh, meaning bhu, the shelter of all existence, and the word na, meaning nivriti, or the form of supreme bliss. Combined, they form the word Krishna that signifies Param Brahmn, the Supreme Absolute Truth. Krishna means self-existing bliss.
When Krishna exhibits His aspect of being smaller than the smallest, Krishna is known as Parmatama. When he exhibits His aspect of being greater that the greatest, He is known as Brahmn. Then again, reconciling both His anu (microcosmic) and vibhu (macroscopic) natures and accepting a medium-sized form, Krishna performs wonderful pastimes, or lila, of infinite variety.
Krishna encompasses the largest, the smallest, the middle and everything else in existence. The gyani experiences that non-dual tattva as Brahmn, the yogi realises Him as Parmatama, and the devotee, bhakta, sees Him as Bhagwan.Bhagwan manifests infinite pastimes in infinite forms, among which Krishna is His original form, svayam-rupa.

India ranks 7th on wealthiest list: Report

New Delhi:





India has figured among the top 10 wealthiest countries in the world with a total individual wealth of $5,600 billion, while the US topped the chart.According to a report by New World Wealth, India was ranked 7th ahead of Canada ($4,700 billion), Australia ($4,500 billion) and Italy (USD 4,400 billion), which came in at 8th, 9th and 10th slots, respectively .
The US is the wealthiest in the world in terms of total individual wealth held ($48,900 billion), while China stood second and Japan third, with total individual wealth of $17,400 billion and $15,100 billion, respectively .
Others in the top 10 club include the UK (4) with a total individual wealth of $9,200 billion, followed by Germany (5th, $9,100 billion) and France (6th, $6,600 billion). AGENCIES

Source: Times of India, 24-08-2016

From A Single Drop To The Mighty Ocean

Prashant Solomon





Many people fear that to become one with God means they will cease to exist as an individual soul. But you will never cease to exist; you will always have your identity , awareness and consciousness. What will change are the boundaries of what you are conscious of. In essence, you will become bigger, more aware and gain qualities that you were never aware that you even had.When two drops of water merge, they form a larger drop. You may think that the two smaller drops cease to exist, but in actuality they have merged together to form a larger entity . That larger entity retains the qualities, characteristics and properties of the smaller drops but now exists as one entity. If you were one of the smaller drops, you would not cease to exist; your consciousness would expand. What happens when this newly formed larger drop falls into the ocean?
It would not exist in its original form, but all its molecules, atoms, properties and characteristics would still exist.But since it would now be one with the ocean without any separation, it would have access to all the resources of the ocean. Its sense of who it is, would expand to infinity.So has its sense of awareness, consciousness or identity ended? On the contrary , it has been greatly expanded. It now feels what the ocean feels, it now sees what the ocean sees, and it now hears what the ocean hears.
When we become One with God, we do not cease to exist; our consciousness expands. We will still retain every memory, thought, feeling, idea and emotion that we've accumulated over several incarnations. And all those others that we have loved and felt close to ­ even those who have passed away ­ will once again be with us. In the Oneness, there is neither death, nor separation. We will have access to all those we have loved and lost.
We are all made in God's image. We are all a reflection, a representation of the Infinite Creator. So just like our own image in the form of a photo, reflection, portrait or video is a symbol of us, so too, we are the symbols of God. We are all drops in the Ocean called God.
This is why it is so important to have compassion towards each other. Not because of a subjective notion of being good but because truly when you love others, you love yourself. When you harm others, you harm yourself.Because in the final analysis, as we evolve as spiritual beings having a human experience, we will realise that we are all One in actuality . As we evolve spiritually , we will actually feel a lucid, knowable and realisable oneness with everything else.
Love is the energy of oneness. Love is the feeling of compassion. Love is the stuff out of which consciousness is made. Love is the raw material the Creator has used to create the cosmos.When we love others, we are truly loving ourselves and when we truly love ourselves, we are truly loving God.
So never again let the fear of oblivion enter your hearts or minds, for you will always exist in fullness, but that fullness will just keep getting bigger and bigger.
It is expansion towards infinity .

Triple talaq effect? 5 in 1,000 women divorced

Subodh Varma





Rate Among Hindus Is 2-3|1,000, Although 5.5|1,000 Are Separated

Divorce and separation rates are higher among Christians and Budd hists, and lowest among Jains, according to freshly released Census 2011 data. Although separation rates are higher for Hindus than Muslims, divorce is more prevalant among the latter. The share of those who have lost a spouse to death is the highest among Buddhists, followed by Christians. Widowhood rates are much higher among Hindus and Sikhs than Muslims.A complex web of religious and social factors is responsible for these trends, which are similar to those discovered in the previous Census. Although divorce is legally allowed for Hindus, it may still carry social stigma. This could be the reason why the separation rate for Hindus was 5.5 per thousand married people, while the divorce rate was pegged at just 1.8 per thousand.Separation includes wives abandoned by husbands.
Among Muslims, it seems the triple talaq provision pushed up the share of female divorcees to five per thousand, against 2-3 per thousand for Hindus, Sikhs and Jains. However, Christians and Buddhists have similar rates of women divorcees. The rate of widowhood is directly linked to the wellknown demographic fact that women live longer than men.This results in two to three times the number of widows compared to widowers across all communities. Another factor at work is life expectancy.Muslims have the lowest average life expectancy of all communities and this results in the least number of widowed people, at about 73 per thou sand married persons. Among Hindus and Sikhs, the share is about 88 per thousand, while it is higher for Christians (97) and Buddhists (100).
An interesting dimension of the marital status details released by the Census relates to never-married persons across different communities. Among those who have attained the marriageable age, that is, 21 years for men and 18 years for women, Hindus have the lowest share, at 16% unmarried men and just 10% unmarried women.This indicates a very high drive towards early marriage, with many tying the knot before attaining the legal marriage age.
Christians have the highest rate of unmarried persons of marriageable age, at 21% among men and 18% among women.
But across all communities, a smaller share of women are still unmarried after the legal age than men, indicating the relentless pressure on women to get married.

Source: Times of India, 24-08-2016