Biography of His Grace Kripanidhi prabhu. Born in Georgetown Guyana, His Grace Kripanidhi Prabhu was initiated by Srila Prabhupad in 1972, at the age of 21, in Portland, Oregon, USA. On the direct order of Srila Prabhupad, he traveled and distributed books as a brahmacari for the next 11 years. In November 1977, he was briefly sent to Vrindavan, where he was present during the final pastimes of Srila Prabhupad. He was privileged to dig the samadhi by hand for Srila Prabhupad on the night of November 14th with another brahmacari. He returned to India in 1983 and served as President of the New Delhi Temple for 6 years. During this time, he opened one of the first bhakti yoga clubs at IIT - the Indian Institute of Technology with a special focus on synthesis of science and religion. He also lectured and organized programs with ISKCON's Bhaktivedanta Institute. He returned to Canada in 1989 where he continued distributing books and preaching as his main service for the next 30 years. Now he resides in Sridham Mayapur with his family, where he serves Sri Sri Panchatattva on Their altar, manages & distributes Srila Prabhupada’s books at the International Book booth, participates in Harinams, & preaches Krishna Consciousness & Science to students, professors, pilgrims & guests.
Curated by: Kripanidhi das ACBSP – Lectures & Kirtans (640 videos)
ŚB 3.6.36 tathāpi kīrtayāmy aṅga yathā-mati yathā-śrutam kīrtiṁ hareḥ svāṁ sat-kartuṁ giram anyābhidhāsatīm Synonyms tathā — therefore; api — although it is so; kīrtayāmi — I do describe; aṅga — O Vidura; yathā — as much as; mati — intelligence; yathā — as much as; śrutam — heard; kīrtim — glories; hareḥ — of the Lord; svām — own; sat-kartum — just purify; giram — speeches; anyābhidhā — otherwise; asatīm — unchaste. Translation In spite of my inability, whatever I have been able to hear [from the spiritual master] and whatever I could assimilate I am now describing in glorification of the Lord by pure speech, for otherwise my power of speaking would remain unchaste. Purport The purification of the conditioned soul necessitates purification of his consciousness. By the presence of consciousness, the presence of the transcendental soul is verified, and as soon as consciousness leaves the body, the material body is not active. Consciousness is perceived, therefore, by activities. The theory put forward by empiric philosophers that consciousness can remain in an inactive state is the proof of their poor fund of knowledge. One should not become unchaste by stopping the activities of pure consciousness. If the activities of pure consciousness are stopped, certainly the conscious living force will be otherwise engaged because unless engaged the consciousness has no standing. Consciousness cannot be silent, even for a moment. When the body does not act, the consciousness acts in the form of dreams. Unconsciousness is artificial; by induced extraneous help it remains for a limited period, but when the intoxication of the drug is finished or when one is awake, the consciousness again acts earnestly. Maitreya’s statement is that in order to avoid unchaste conscious activities, he was trying to describe the unlimited glories of the Lord, although he did not have the ability to describe them perfectly. This glorification of the Lord is not a product of research, but the result of hearing submissively from the authority of the spiritual master. It is also not possible to repeat all that one has heard from his spiritual master, but one can narrate as far as possible by one’s honest endeavor. It does not matter whether the Lord’s glories are fully explained or not. One must attempt to engage one’s bodily, mental and verbal activities in the transcendental glorification of the Lord; otherwise such activities will remain unchaste and impure. The existence of the conditioned soul can be purified only by the method of engaging mind and speech in the service of the Lord. The tridaṇḍi-sannyāsī of the Vaiṣṇava school accepts three rods, representing the vow to engage in the service of the Lord with body, mind and speech, whereas the ekadaṇḍi-sannyāsī takes the vow to become one with the Supreme. Since the Lord is the Absolute, there is no distinction between Him and His glories. The glories of the Lord as chanted by the Vaiṣṇava sannyāsī are as substantial as the Lord Himself, and thus while glorifying the Lord the devotee becomes one with Him in transcendental interest, although he remains eternally a transcendental servitor. This simultaneously one and different position of the devotee makes him eternally purified, and thus his life becomes a complete success.