Extremely Beautiful Vegetarian is a message board that is dedicated to Lord Gopala Krsna Sri Krsna's form when he was a child and his foster mother Yasoda!
Wednesday, June 17, 2026
Monday, June 1, 2026
Tuesday, May 19, 2026
Monday, May 18, 2026
Tuesday, May 5, 2026
Friday, March 6, 2026
Thursday, February 19, 2026
Friday, February 13, 2026
Sunday, May 11, 2025
Friday, May 9, 2025
Thursday, May 8, 2025
POPE LEO XIV ROBERT PREVOST
Cardinal Robert Francis Prevost, O.S.A., Prefect of the Dicastery for Bishops, Archbishop-Bishop emeritus of Chiclayo, was born on 14 September 1955 in Chicago (Illinois, United States). IN 1977 he entered the novitiate of the Order of Saint Augustine (O.S.A.) in the province of Our Lady of Good Counsel, in Saint Louis. On 29 August 1981 he gave his solemn vows. He studied at the Catholic Theological Union of Chicago, receiving a diploma in theology.
At the age of 27 he was sent by the Order to Rome to study canon law at the Pontifical Saint Thomas Aquinas University (Angelicum). He received priestly ordination on 19 June 1982. He received his licentiate in 1984, and was then sent to work in the mission of Chulucanas, in Piura, Peru (1985-1986).
In 1987 he was awarded a doctorate with the thesis: “The role of the local prior in the Order of Saint Augustine”. In the same year he was elected director of vocations and director of the missions of the Augustinian province of “Mother of Good Counsel” of Olympia Fields, Illinois, United States of America. In 1988 he was sent to the mission of Trujillo as director of the joint formation project for Augustinian aspirants in the Vicariates of Chulucanas, Iquitos and Apurímac. There he served as community prior (1988-1992), director of formation (1988-1998) and teacher of the professed (1992-1998). In the archdiocese of Trujillo he was judicial vicar (1989-1998), and professor of canon, patristic and moral law in the “San Carlos e San Marcelo” Major Seminary.
In 1999 he was elected provincial prior of the “Mother of Good Counsel” province, Chicago. After two and a half years, the ordinary general Chapter elected him prior general, a ministry again entrusted to him in the 2007 ordinary general Chapter. In October 2013 he returned to his province (Chicago) to serve as teacher of the professed and provincial vicar, roles he held 3 November 2014, when Pope Francis appointed him apostolic administrator of the diocese of Chiclayo, Peru, elevating him to the dignity of bishop and assigning him the titular diocese of Sufar. On 7 November he took canonical possession of the diocese in the presence of the apostolic nuncio James Patrick Green; he was ordained a bishop on 12 December, Feast of Our Lady of Guadalupe, in the cathedral of his diocese. He served as bishop of Chiclayo from 26 November 2015. In March 2018 he became second vice president of the Peruvian Episcopal Conference. Pope Francis appointed him a member of the Congregation for the Clergy in 2019, and member of the Congregation for Bishops in 2020.
On 15 April 2020, the Pope appointed him apostolic administrator of the diocese of Callao.
On 30 January 2023 Pope Francis appointed Cardinal Prevost as prefect of the Dicastery for Bishops and presidet of the Pontifical Commission for Latin America.
Created and proclaimed Cardinal by Pope Francis in the Consistory of 30 September 2023, of the Deaconry of Santa Monica.
Member of:
- The Dicasteries for: Evangelization, Section for first evangelization and the new particular Churches; the Doctrine of the Faith; the Eastern Churches; the Clergy; the Institutes of Consecrated Life and the Societies of Apostolic Life; Culture and Education; Legislative Texts;
- The Pontifical Commission for Vatican City State.
- SOURCE: https://www.cbcew.org.uk/pope-leo-xiv-biography/
Sunday, May 4, 2025
Extremely Beautiful Vegetarian Chef Jivanna ( Medellin Antioquia)
Thursday, February 27, 2025
Friday, January 3, 2025
Sunday, September 29, 2024
Wednesday, September 11, 2024
tapta-kanchana-gaurangi radhe vrndavanesvari vrsabhanu-sute devi pranamami hari-priye tapta-kanchana-gaurangi radhe vrndavanesvari vrsabhanu-sute devi pranamami hari-priye tapta-kanchana-gaurangi radhe vrndavanesvari vrsabhanu-sute devi pranamami hari-priye
Extremely Beautiful Vegetarian commemorates this Religious Holy Day of Rhadastami eternal Mother Earth Srimati Rhadarani Krsna IMAAN thank you for everything! https://radhastami.blogspot.com/
Tuesday, February 27, 2024
tapta-kanchana-gaurangi radhe vrndavanesvari vrsabhanu-sute devi pranamami hari-priye tapta-kanchana-gaurangi radhe vrndavanesvari vrsabhanu-sute devi pranamami hari-priye tapta-kanchana-gaurangi radhe vrndavanesvari vrsabhanu-sute devi pranamami hari-priye
Question: This question is regarding sayujya-mukti, ( a state that a liberated soul attains when it reaches the spiritual sky) where there is no personal relationship with the Lord. If a living entity attains this mukti (after practice), then does he eternally remain in that liberated state or does he fall back to the material sphere due to lack of love for the Personality of Godhead? According to my understanding, if he has attained mukti (any of the five types), then it means that he is liberated for good; there is no chance of again coming into the material realm.
Answer: Yes, your understanding is correct. Mukti means permanent freedom from bondage. Such a person has no karma, so what kind of body would he get if he were to come back? The material body is a product of past karma. If he came back, when would this happen? How much time would have to pass? How then is mukti different from going to heaven? All these questions arise. So he does not come back.
Question: But one objection is that since the natural state of every jiva is to serve Krishna (jivera svarupa haya krsnera nitya-dasa), how is it that the jiva can stay contented in the state of sayujya-mukti since there is no conception of serving the Lord in that state of existence.
Answer: Just being within His effulgence is service. Just as if you decorate the temple with a flower, then the flower is doing service. So being within brahmajyoti is service, and there is no difference between Krsna and Brahman – vadanti tat tattva-vidah.
Or you can understand that his svarupa has the potential to do seva, but he is not doing seva. Just as if you have a servant and he is sleeping, so you do not say that he is not a servant because he is not doing seva. Although he is sleeping, his identity is still that of a servant. So svarupa is the potential, and that potential may be active or inactive. In our conditioned state also, we do not serve, yet our svarupa is dasa.
Question: You said, “The servant is sleeping”. He is allowed to sleep eternally?
Answer: Please understand that an example is given to make something understandable. It should not be taken literally. Sayujya mukti is eternal but it is not sleeping. It is like sleeping. Just as in deep sleep one feels nothing external and remains absorbed in one’s own self and feels happy, in sayujya mukti one feels inner bliss.
Mukti means freedom from both the subtle and the gross body. It is of two types, personal and impersonal. In personal mukti, a mukta gets a spiritual body in Vaikuntha. In impersonal mukti, a mukta has no body – material or spiritual. In sleep one is still bound with material bodies – subtle and gross.
Question: CC Madya 8.257 seems to say that after merging in Brahman one gets a sthāvara-deha.
Answer: That is not true. Read the payar carefully. It says yaiche (= just as). It is like getting sthavara deha, not actually getting it. So the correct meaning is that one will be situated (avasthiti) just like (yaiche) in a sthavara deha. It means one is without any external consciousness, which is the same example I gave – like sleeping.
Question: Then what is the meaning of the second part of that line; someone desiring bhukti gets the body ‘just as/ like’ a demigod. Dimmock actually has instead of bhukti –-> bhakti: ‘Those who desire bhakti are ultimately perfected’, the body of a deva then means Vaikuntha, not going to the heavenly planets. Both bhukti and bhakti are possible. But this ‘just like/as’ is puzzling in regards to this deva-deha.
Answer: What is puzzling in this? Such people go to heaven and get suitable bodies similar to devas, the residents of heaven.
Question: Why similar to a deva? One gets a body *as* a demigod. To put your words as you phrased them for the sayujya mukta, but then for the bhogi it says yaiche = just as. It is like getting a deva deha , not actually getting it. So the correct meaning is that one will be situated (avasthiti) just like (yaiche) in a deva deha?
Answer: Going to heaven does not mean one becomes a deva. Not everybody is a deva in heaven. So one gets a body similar to devas. What is the difficulty in understanding that?
Question: Caitanya-candrāmṛta (5) describes this merging into Brahman as hell (kaivalyaṁ narakāyate). One is in some type of hell for eternity.
Answer: That is also not true. Please read carefully. It is hell for a devotee, not for the one who is in it. He wanted it. He got it. He is happy with it. But devotees consider it worse than hell, not even hell. Why? Because there is no bliss of doing seva in such a mukti. There is only brahmananada but no bhaktyananada or premananda. A devotee is not interested in brahmananda, so he considers it as hell or even worse than hell. There is a chance to come out of hell and be a devotee. But from brahma-sayujya there is no such possibility to come out. Thus a devotee considers it as worse than hell.
Question: You write, ‘no possibility to come out of brahma-sayujya’. There one is forever in some state of bliss– how is that possible, the soul wants ananda : ‘Variety is the mother of enjoyment/ the spice of life’. How can the soul be happy in homogeneousness?
Sanatana Gosvami in Brhad Bhagavatamrta 2.2.215 and commentary, describes the happiness in the brahmajyoti as plain, monotonous, undeveloped and so vague as to be virtually nonexistent. Here is the verse:
paraṁ samādhau sukham ekam asphuṭaṁ
vṛtter abhāvān manaso na cātatam
vṛttau sphurad vastu tad eva bhāsate
’dhikaṁ yathaiva sphaṭikācale mahaḥ
“The happiness felt in impersonal samādhi is plain, isolated, vague, and limited because in that samādhi the functions of the mind have ceased. But when the object of meditation appears in the active mind, that object is more vividly manifest, like sunlight reflected on a crystal mountain.”
COMMENTARY:
Thus if in impersonal samādhi any happiness is tasted, that happiness must be monotonous and undeveloped, so vague as to be virtually nonexistent.
Answer: Vague means indescribable. The word used is aspastam. It is so because in this state of samadhi there is no variety, no distinction of subject and object. It is monotonous but not non-existent. There are no manasic vrittis and thus no variety.
I gave the example of deep sleep. When you wake up from deep sleep, you can only say, “I slept happily”. If someone asks, “Can you describe your happiness?” there is nothing you can say. But happiness in Vaikuntha has variety and something can be said about it. So vague means no words to describe it.
As for “virtually non-existent” – I doubt that Sanatana Gosvami says it in the commentary. Please check the Sanskrit.
Question: This ‘virtually nonexistent’ is a translation of ISKCON BBT. But then Bhakti rasamrta sindhu 1.1.38 says bliss of brahmananda accumulated by samadhi lasting for half of Brahma’s life cannot compare to a drop of the ocean of bhakti. How can one be eternally happy with that if there is something superior?
Answer: First try to understand what it means to have brahma-sayujya mukti. There is no mind, no intelligence, no body – physical or material. Thus there is no way to think or discriminate in this state. This is what Sanatana Gosvami is saying in the verse cited above. It is just like the state of deep sleep or going into coma. One can remain in coma for years. Like that one can be in brahma-sayujya forever. You can come out of deep sleep because you have a material body. But in brahma-sayujya there is no body – material or spiritual, so there is no possibility of coming out of it. Again, the only example I can give is that of deep sleep.
Question: Also 1.1.39 and 40 say brahmananda is as insignificant as water in the hoof print of a cow / as insignificant as grass, and Sri Jiva Gosvami comments that there are plenty of such statements. How did these souls get in that position of Brahman? It is an unlimited area of effulgence.
Answer: That is anadi, without a beginning. Just as there are unlimited jivas in the material world. How did they get here? It is all anadi.
Question: Did they get elevated / promoted from the earth planet or are they are eternally in it? Why put on such low happiness for eternity?
Answer: One can also go from here to brahma-jyoti. That is matter of personal choice. Why do some people commit suicide? It does not make sense to a normal person, but when one is frustrated, one choses to kill oneself. Similarly, some people decide to have brahmananada, being frustrated with material suffering and ignorant of the bliss of bhakti.
Question: Some souls are eternally designated for Vaikuntha, some for brahma-yjoti (from which they can never ever get out?), some are in the dungeon of Durga. And there is nothing these jivas did to deserve these states, while all the positions in the material world—naraka, bhauma, svarga– are due to papa, punya- something one did to get that.
Answer: Those who are in Vaikuntha are happy. Those in brahma-jyoti are also happy, brahmananada. Those in the material world are given the chance to be happy. Bhagavan comes here to teach us. You may object that those in brahma-jyoti are not enjoying. But they are also not suffering. Moreover, they do not make this comparison between them and bhaktas that you make.
-
"GOD ALMIGHTY SRIMATI RHADARANI KRSNA MOTHER EARTH IMAAN LOVES ALL HER CHILDREN!"
-
Extremely Beautiful Vegetarian commemorates this Religious Holy Day of Rhadastami eternal Mother Earth Srimati Rhadarani Krsna IMAAN tha...










.png)

