Embedded Files
Kartik inspirations by Sacinandana Swami (from 2016)
Kartik inspirations by Sacinandana Swami (from 2016)
Kartik is a very special month when the mercy of the Lord is easily available for all of His devotees. My spiritual master, Srila Prabhupada told us that even ‘unserious persons’ who execute devotional service during this month are easily awarded the Lord’s personal service.
Kartik is a very special month when the mercy of the Lord is easily available for all of His devotees. My spiritual master, Srila Prabhupada told us that even ‘unserious persons’ who execute devotional service during this month are easily awarded the Lord’s personal service.
To follow the kartik vrata (vows) can be as simple as offering a light to Lord Damodara each morning or evening, or both. Of course, for devotees who already have a daily spiritual practice (sadhana) kartik is a time when they like to absorb themselves much more in hearing and chanting the Lord's glories. Thus it is good if devotees together and inspire each other by sharing spiritual insights and inspirations.
To follow the kartik vrata (vows) can be as simple as offering a light to Lord Damodara each morning or evening, or both. Of course, for devotees who already have a daily spiritual practice (sadhana) kartik is a time when they like to absorb themselves much more in hearing and chanting the Lord's glories. Thus it is good if devotees together and inspire each other by sharing spiritual insights and inspirations.
Your humble servant
Your humble servant
Sacinandana Swami
Sacinandana Swami
A Deeper Understanding of the Significance of Sannyasa (in Kali-yuga)
A Deeper Understanding of the Significance of Sannyasa (in Kali-yuga)
HH Bhakti Rasamrita Swami
HH Bhakti Rasamrita Swami
Excerpt of a lecture given by HH Bhakti Rasamrita Swami at the Sannyasa Candidate Training Seminar in Mayapura (February, 2012).
Excerpt of a lecture given by HH Bhakti Rasamrita Swami at the Sannyasa Candidate Training Seminar in Mayapura (February, 2012).
There is a verse in the Puranas that states that sannyasa is forbidden in Kali-yuga:
There is a verse in the Puranas that states that sannyasa is forbidden in Kali-yuga:
asvamedha gavalambha
asvamedha gavalambha
sannyasam pala-paitakam
sannyasam pala-paitakam
devarena sutotpattim
devarena sutotpattim
kalau parca vivarjayet
kalau parca vivarjayet
[Cc. Adi 17.164]
[Cc. Adi 17.164]
In this age of Kali, five things should be avoided: one is performing sacrifice by offering cows; performing sacrifice by offering horse; and oblation offering to the forefathers with meat; and then to get child by the husband’s younger brother. Maybe it was practiced formerly. According to Vedic rituals, the husband’s wife… That is permanent relation; there is no divorce, nothing of the sort. But in case of the husband being sick or dead, the women was allowed, if she has no children, to get children by the husband’s younger brother. Devarena. That is also now not allowed. So these five things are not allowed in this age, Kali-yuga: sacrifice offering cows, sacrifice offering horse, sannyasa—renouncing family life—sannyasaorder, offering oblations with meat to the forefathers, and begetting children through the husband’s younger… These five items are forbidden.
In this age of Kali, five things should be avoided: one is performing sacrifice by offering cows; performing sacrifice by offering horse; and oblation offering to the forefathers with meat; and then to get child by the husband’s younger brother. Maybe it was practiced formerly. According to Vedic rituals, the husband’s wife… That is permanent relation; there is no divorce, nothing of the sort. But in case of the husband being sick or dead, the women was allowed, if she has no children, to get children by the husband’s younger brother. Devarena. That is also now not allowed. So these five things are not allowed in this age, Kali-yuga: sacrifice offering cows, sacrifice offering horse, sannyasa—renouncing family life—sannyasaorder, offering oblations with meat to the forefathers, and begetting children through the husband’s younger… These five items are forbidden.
If you consider the matter more deeply then you can see that there is something deeper to be considered. We see that in both, the vaishnava and mayavadi sannyasa sampradayas, sannyasa was taken.
If you consider the matter more deeply then you can see that there is something deeper to be considered. We see that in both, the vaishnava and mayavadi sannyasa sampradayas, sannyasa was taken.
Sankaracarya for example took sannyasa. Many other sannyasis of the mayavada school also are there. All the four Vaishnava sampradayas, their acaryas, also took sannyasa. Visnuswami, Nimbarkacarya,..
Sankaracarya for example took sannyasa. Many other sannyasis of the mayavada school also are there. All the four Vaishnava sampradayas, their acaryas, also took sannyasa. Visnuswami, Nimbarkacarya,..
In our own sampradaya we see there is Prabhodananda Sarasvati, Madhavendra Puri, Isvara Puri,..
In our own sampradaya we see there is Prabhodananda Sarasvati, Madhavendra Puri, Isvara Puri,..
When Mahaprabhu’s brother Visvarupa took sannyasa, Mahaprabhu was known only as Nimai. At that time he was in his pauganda stage, the age from five to ten.
When Mahaprabhu’s brother Visvarupa took sannyasa, Mahaprabhu was known only as Nimai. At that time he was in his pauganda stage, the age from five to ten.
In the Sri Caitanya-lila, Adi-lila, Srila Krishna Kaviraja describes that Jaganatha Misra and Sacidevi, were filled with grief when Visvarupa had taken sannyasa. But Nimai pacified them. He said: “What happened is good. Visvarupa has taken sannyasa. Now Visvarupa has delivered his ancestors from both sides”.
In the Sri Caitanya-lila, Adi-lila, Srila Krishna Kaviraja describes that Jaganatha Misra and Sacidevi, were filled with grief when Visvarupa had taken sannyasa. But Nimai pacified them. He said: “What happened is good. Visvarupa has taken sannyasa. Now Visvarupa has delivered his ancestors from both sides”.
And some years after that, of course, Sriman Mahaprabhu himself took sannyasa.
And some years after that, of course, Sriman Mahaprabhu himself took sannyasa.
And following in his footsteps Srila Bhaktisiddhanta Sarasvati Thakura also took sannyasa and gave sannyasa to many of his disciples.
And following in his footsteps Srila Bhaktisiddhanta Sarasvati Thakura also took sannyasa and gave sannyasa to many of his disciples.
One the one hand, we have a sastric quote that appears to say that sannyasa is forbidden in Kali-yuga and, on the other hand, we have the practical examples of so many great acaryas in all the different sampradayas including that of Sriman Mahaprabhu Himself.
One the one hand, we have a sastric quote that appears to say that sannyasa is forbidden in Kali-yuga and, on the other hand, we have the practical examples of so many great acaryas in all the different sampradayas including that of Sriman Mahaprabhu Himself.
So, how does one reconcile this?
So, how does one reconcile this?
In his purport on the verse Adi 15.14 Srila Prabhupada writes:
In his purport on the verse Adi 15.14 Srila Prabhupada writes:
It is sometimes said that Lord Caitanya Mahaprabhu disapproved of the acceptance of the sannyasa order in this Kali-yuga because in the sastra it is said:
It is sometimes said that Lord Caitanya Mahaprabhu disapproved of the acceptance of the sannyasa order in this Kali-yuga because in the sastra it is said:
asvamedha gavalambha
asvamedha gavalambha
sannyasam pala-paitakam
sannyasam pala-paitakam
devarena sutotpattim
devarena sutotpattim
kalau parca vivarjayet
kalau parca vivarjayet
[Cc. Adi 17.164]
[Cc. Adi 17.164]
“In this Age of Kali, five acts are forbidden: the offering of a horse in sacrifice, the offering of a cow in sacrifice, the acceptance of the order of sannyasa, the offering of oblations of flesh to the forefathers, and a man’s begetting children in his brother’s wife.” (Brahma-vaivarta Purana, Krsna-janma-khanda 185.180)
“In this Age of Kali, five acts are forbidden: the offering of a horse in sacrifice, the offering of a cow in sacrifice, the acceptance of the order of sannyasa, the offering of oblations of flesh to the forefathers, and a man’s begetting children in his brother’s wife.” (Brahma-vaivarta Purana, Krsna-janma-khanda 185.180)
Nevertheless, we see that Sri Caitanya Mahaprabhu Himself accepted sannyasa and approved of the sannyasa of His elder brother, Visvarupa. It is clearly said here, bhala haila,—visvarupa sannyasa karila pita-kula, mata-kula,—dui uddharila. Therefore, should it be thought that Sri Caitanya Mahaprabhu made statements that are contradictory? No, actually He did not. It is recommended that one accept sannyasa to dedicate his life for the service of the Lord, and everyone must take that kind of sannyasa, for by accepting such sannyasa one renders the best service to both his paternal and maternal families. But one should not accept the sannyasa order of the Mayavada school, which has practically no meaning. We find many Mayavadi sannyasis simply loitering in the street thinking themselves Brahman or Narayana and spending all day and night begging so they can fill their hungry bellies. Mayavadi sannyasis have become so degraded that there is a section of them who eat everything, just like hogs and dogs. It is such degraded sannyasa that is prohibited in this age. Actually, Srila Sankaracaraya’s principles for the acceptance of sannyasa were very strict, but later the so-called Mayavadi sannyäsis became degraded because of their false philosophy, which propounds that by accepting sannyasa one becomes Narayana. Sri Caitanya Mahaprabhu rejected that kind of sannyasa. But the acceptance of sannyasa is one of the items of the varnasrama-dharma. How then can it be rejected?
Nevertheless, we see that Sri Caitanya Mahaprabhu Himself accepted sannyasa and approved of the sannyasa of His elder brother, Visvarupa. It is clearly said here, bhala haila,—visvarupa sannyasa karila pita-kula, mata-kula,—dui uddharila. Therefore, should it be thought that Sri Caitanya Mahaprabhu made statements that are contradictory? No, actually He did not. It is recommended that one accept sannyasa to dedicate his life for the service of the Lord, and everyone must take that kind of sannyasa, for by accepting such sannyasa one renders the best service to both his paternal and maternal families. But one should not accept the sannyasa order of the Mayavada school, which has practically no meaning. We find many Mayavadi sannyasis simply loitering in the street thinking themselves Brahman or Narayana and spending all day and night begging so they can fill their hungry bellies. Mayavadi sannyasis have become so degraded that there is a section of them who eat everything, just like hogs and dogs. It is such degraded sannyasa that is prohibited in this age. Actually, Srila Sankaracaraya’s principles for the acceptance of sannyasa were very strict, but later the so-called Mayavadi sannyäsis became degraded because of their false philosophy, which propounds that by accepting sannyasa one becomes Narayana. Sri Caitanya Mahaprabhu rejected that kind of sannyasa. But the acceptance of sannyasa is one of the items of the varnasrama-dharma. How then can it be rejected?
Thus, Srila Prabhupada explains:
Thus, Srila Prabhupada explains:
1) Sannyasa is part of varnsarama dharma, it is one of the four asramas
1) Sannyasa is part of varnsarama dharma, it is one of the four asramas
So, how can you say that sannyasa cannot be there in Kali-yuga.
So, how can you say that sannyasa cannot be there in Kali-yuga.
There is no injunction that varnasrama should be rejected in Kali-yuga. Mahaprabhu himself took it. So, Srila Prabhupada gives a second reason.
There is no injunction that varnasrama should be rejected in Kali-yuga. Mahaprabhu himself took it. So, Srila Prabhupada gives a second reason.
2) We can understand that the prohibition of this verse in the Brahma-Vaivarta Purana is specifically meant for certain classes of people.
2) We can understand that the prohibition of this verse in the Brahma-Vaivarta Purana is specifically meant for certain classes of people.
a) It is meant for those mayavadi sannyasis who live some form of degraded lives. Prabhupada says: “They loiter in the street just to fill their belies and they eat many times substances that a sannyasi should not be eating”.
a) It is meant for those mayavadi sannyasis who live some form of degraded lives. Prabhupada says: “They loiter in the street just to fill their belies and they eat many times substances that a sannyasi should not be eating”.
b) Sankaracarya was very staunch. He set very high standards of conduct for sannyasis. But many of his followers, down the generations, they became loose. Srila Prabhupada says in the purport: “Such degraded sannyasa wherein a mayavadi thinks that by accepting sannyasa he becomes Narayana, that is prohibited”.
b) Sankaracarya was very staunch. He set very high standards of conduct for sannyasis. But many of his followers, down the generations, they became loose. Srila Prabhupada says in the purport: “Such degraded sannyasa wherein a mayavadi thinks that by accepting sannyasa he becomes Narayana, that is prohibited”.
Elsewhere in the Sri Caitanaya Caritamrita (Madhya 18.109) we hear: danda-grahana-matrena naro narayano bhavet “Simply by accepting the order of sannyasa, one is immediately transformed into Narayana”. Srila Prabhupada says that people who apply this principle or this kind of philosophy, that is a degraded conception, and therefore such sannyasa is forbidden.
Elsewhere in the Sri Caitanaya Caritamrita (Madhya 18.109) we hear: danda-grahana-matrena naro narayano bhavet “Simply by accepting the order of sannyasa, one is immediately transformed into Narayana”. Srila Prabhupada says that people who apply this principle or this kind of philosophy, that is a degraded conception, and therefore such sannyasa is forbidden.
3) The third reason Srila Prabhupada gives in other parts of his teachings are:
3) The third reason Srila Prabhupada gives in other parts of his teachings are:
a) That in this age of Kali most people are sudras by qualification and by quality and therefore they are unable to follow the rules and regulations. So, how can they take sannyasa? But if there are some people, who by dint of their Krishna consciousness can follow the rules and regulations, then there is no harm in taking sannyasa.
a) That in this age of Kali most people are sudras by qualification and by quality and therefore they are unable to follow the rules and regulations. So, how can they take sannyasa? But if there are some people, who by dint of their Krishna consciousness can follow the rules and regulations, then there is no harm in taking sannyasa.
4) Another reason Srila Prabhupada mentions elsewhere is that in this Kali-yuga, which is the age of hypocrisy and cheating many charlatans will pose as exalted saints, as swamis and sannyasis, and fool the public just for profit, adoration and distinction, name, fame, prestige for material facilities, money, and so on. Obviously, such sannyasa is forbidden.
4) Another reason Srila Prabhupada mentions elsewhere is that in this Kali-yuga, which is the age of hypocrisy and cheating many charlatans will pose as exalted saints, as swamis and sannyasis, and fool the public just for profit, adoration and distinction, name, fame, prestige for material facilities, money, and so on. Obviously, such sannyasa is forbidden.
If we have a look at what previous acaryas has said also, Srila Bhaktisiddhanta Sarasvati specifically mentioned that there are three kind of sannyasa. He quoted from the Padma-Purana.
If we have a look at what previous acaryas has said also, Srila Bhaktisiddhanta Sarasvati specifically mentioned that there are three kind of sannyasa. He quoted from the Padma-Purana.
One kind of sannyasa is called karma-sannyasa, the other is called jnana-sannyasa, and the third is called veda-sannyasa.
One kind of sannyasa is called karma-sannyasa, the other is called jnana-sannyasa, and the third is called veda-sannyasa.
Veda-sannyasa is the Vaishnava-sannyasa, the tri-danda sannyasa, which the Vaishnavas take.
Veda-sannyasa is the Vaishnava-sannyasa, the tri-danda sannyasa, which the Vaishnavas take.
Jnana-sannyasa is the sannyasa that the impersonalists take. The Vaishnavas have a tri-danda, But the impersonalist they get one stick, an eka-danda because they follow the path of jnana.
Jnana-sannyasa is the sannyasa that the impersonalists take. The Vaishnavas have a tri-danda, But the impersonalist they get one stick, an eka-danda because they follow the path of jnana.
Karma-sannyasa refers to basically that kind of sannyasa one takes within the varnasrama system when one gets old; but if one does that without the requisite spiritual knowledge or understanding and without the qualifications required for sannyasa, then that is called karma-sannyasa. The jnana-sannyasa and veda-sannyasa are not prohibited.
Karma-sannyasa refers to basically that kind of sannyasa one takes within the varnasrama system when one gets old; but if one does that without the requisite spiritual knowledge or understanding and without the qualifications required for sannyasa, then that is called karma-sannyasa. The jnana-sannyasa and veda-sannyasa are not prohibited.
Also in the Brahma-vaivarta Purana there are many verses where sannyasa appears in different places. But that kind of sannyasa mentioned there is this karma-sannyasa. Actually in the five prohibited items mentioned that appear in the Sri Caitanya Caritamrita also; they are part of karma-kanda. Like worshipping the forefathers, offers to animals in sacrifice. It is all part of karma-kanda. The sannyasa that follow the process of karma-kanda, that is forbidden. But Vaishnava sannyasa is not prohibited. This clarification is actually important.
Also in the Brahma-vaivarta Purana there are many verses where sannyasa appears in different places. But that kind of sannyasa mentioned there is this karma-sannyasa. Actually in the five prohibited items mentioned that appear in the Sri Caitanya Caritamrita also; they are part of karma-kanda. Like worshipping the forefathers, offers to animals in sacrifice. It is all part of karma-kanda. The sannyasa that follow the process of karma-kanda, that is forbidden. But Vaishnava sannyasa is not prohibited. This clarification is actually important.
Kirtan in the World Religions
Kirtan in the World Religions
By Satyaraja Das (Steven J. Rosen)
By Satyaraja Das (Steven J. Rosen)
Credits Dandavats
Kirtan is the call-and-response form of chanting that characterizes the Hare Krishna movement. It is the fundamental religion of the age – the soul crying out for God as a means to reunite with Him.
Kirtan is the call-and-response form of chanting that characterizes the Hare Krishna movement. It is the fundamental religion of the age – the soul crying out for God as a means to reunite with Him.
Robert Gass, author of Chanting: Discovering Spirit in Sound, believes that ritual chanting is among the most universal of human impulses, as well as one of the first: “We have no recordings of the earliest humans,” he writes, “but when we encounter indigenous tribes who’ve had little contact with modern civilization, they all have sacred chants that their oral history traces back to their earliest origins. And if you look into creation myths from different cultures, in almost every case the world is said to come into being through sound, through chant. It’s in Hinduism, Christianity, Judaism, and Native American religions. That’s evidence, in a way. The other evidence you can look at is young children: Almost all young children make up repetitive songs — they lose themselves in the rapture of singing.”
Robert Gass, author of Chanting: Discovering Spirit in Sound, believes that ritual chanting is among the most universal of human impulses, as well as one of the first: “We have no recordings of the earliest humans,” he writes, “but when we encounter indigenous tribes who’ve had little contact with modern civilization, they all have sacred chants that their oral history traces back to their earliest origins. And if you look into creation myths from different cultures, in almost every case the world is said to come into being through sound, through chant. It’s in Hinduism, Christianity, Judaism, and Native American religions. That’s evidence, in a way. The other evidence you can look at is young children: Almost all young children make up repetitive songs — they lose themselves in the rapture of singing.”
In Judaism, the hazzan, or cantor, is a type of kirtaniya, directing all liturgical prayer and chanting in synagogues around the world. If no cantor is available, a less qualified “kirtaniya” is called in—known as the ba’al tefilah. This person then chants the prayers, and the congregation repeats his every utterance, as in a traditional kirtan. The basic practice comes from a principle found in the Bible (Psalms 150.4-5), “Glory ye in His holy name. Praise Him with the timbrel and dance: praise Him with stringed instruments and organs. Praise Him upon the loud cymbals.” If that’s not kirtan, what is? Indeed, one of Judaism’s greatest mystics, the Baal Shem Tov, might be considered the ultimate kirtaniya — his very name means “Master of the Good Name,” and he encouraged his followers: “Chant, chant, chant!”
In Judaism, the hazzan, or cantor, is a type of kirtaniya, directing all liturgical prayer and chanting in synagogues around the world. If no cantor is available, a less qualified “kirtaniya” is called in—known as the ba’al tefilah. This person then chants the prayers, and the congregation repeats his every utterance, as in a traditional kirtan. The basic practice comes from a principle found in the Bible (Psalms 150.4-5), “Glory ye in His holy name. Praise Him with the timbrel and dance: praise Him with stringed instruments and organs. Praise Him upon the loud cymbals.” If that’s not kirtan, what is? Indeed, one of Judaism’s greatest mystics, the Baal Shem Tov, might be considered the ultimate kirtaniya — his very name means “Master of the Good Name,” and he encouraged his followers: “Chant, chant, chant!”
Jesus, coming from essentially the same tradition, taught his disciples how to pray: “Our father who art in heaven, hallowed be Thy name.” This was the basis of early Christianity. In his Epistle to the Romans (10.13), St. Paul writes, “For whosoever shall call upon the name of the Lord will be saved.” Baptist choirs and church singers take this mandate to heart, often with marked enthusiasm, embodying the essence of Indian kirtan parties.
Jesus, coming from essentially the same tradition, taught his disciples how to pray: “Our father who art in heaven, hallowed be Thy name.” This was the basis of early Christianity. In his Epistle to the Romans (10.13), St. Paul writes, “For whosoever shall call upon the name of the Lord will be saved.” Baptist choirs and church singers take this mandate to heart, often with marked enthusiasm, embodying the essence of Indian kirtan parties.
Calling on the name became a formal part of the Roman Catholic Church during the days of Pope Gregory I (circa 540–604 C.E.). Even so, the Gregorian chant is only one of many, with the Christian tradition claiming hundreds of thousands of “mantras” — which are often recited in responsorial fashion, like kirtan. Along similar lines, Christian mystics have given the world the Jesus Prayer — “Lord Jesus, son of God, have mercy on me” — a continuous mantra-like incantation whose practice resembles japa, repetitive rosary chanting, in the mood of Indian sadhus.
Calling on the name became a formal part of the Roman Catholic Church during the days of Pope Gregory I (circa 540–604 C.E.). Even so, the Gregorian chant is only one of many, with the Christian tradition claiming hundreds of thousands of “mantras” — which are often recited in responsorial fashion, like kirtan. Along similar lines, Christian mystics have given the world the Jesus Prayer — “Lord Jesus, son of God, have mercy on me” — a continuous mantra-like incantation whose practice resembles japa, repetitive rosary chanting, in the mood of Indian sadhus.
The Muslim Qari are those who professionally recite the Koran. In tone and passion they easily bring to mind kirtan singers. Though demonstrative singing is not generally permitted in mainstream Islam, chanting to Allah is, and it is viewed as a particularly effective form of prayer. In fact, the Qari are kirtaniyas whose chanting is called tajwid — which is Arabic for “vocal music.” The ninety-nine names of Allah, called “the Beautiful Names,” are chanted on beads, inscribed on mosques, and glorified in countless ways.
The Muslim Qari are those who professionally recite the Koran. In tone and passion they easily bring to mind kirtan singers. Though demonstrative singing is not generally permitted in mainstream Islam, chanting to Allah is, and it is viewed as a particularly effective form of prayer. In fact, the Qari are kirtaniyas whose chanting is called tajwid — which is Arabic for “vocal music.” The ninety-nine names of Allah, called “the Beautiful Names,” are chanted on beads, inscribed on mosques, and glorified in countless ways.
In particular, the Sufis, Islamic mystics, seek to evoke God’s presence by uttering His names. This is called “Qawwali,” a form of sacred Islamic vocal music originating in Pakistan and India — it is an art form or ecstatic ritual based on classical Sufi texts. One of its primary functions is to guide its listeners — those who delve deeply into its poetry and meaning — to a state of ecstatic trance (wajd), much like expert kirtaniyas of old.
In particular, the Sufis, Islamic mystics, seek to evoke God’s presence by uttering His names. This is called “Qawwali,” a form of sacred Islamic vocal music originating in Pakistan and India — it is an art form or ecstatic ritual based on classical Sufi texts. One of its primary functions is to guide its listeners — those who delve deeply into its poetry and meaning — to a state of ecstatic trance (wajd), much like expert kirtaniyas of old.
In Japan, followers of the Shinto religion engage in ritualistic chants, known as norito, which is their version of kirtan. Buddhist hymns are referred to as shomyo. This is a form of kirtan as well. In India, kirtan is a way of life. Sikhs, for example, view kirtan as central to their religious practice, as any google search on kirtan quickly reveals. Naturally, all forms of Hinduism make use of kirtan, too, and this is true whether we’re talking about South Indian Ramanujites or Gaudiya Vaishnavas in Bengal; Marathi devotees who glorify God as Vitthala, or Devadasis who sing to their beloved Jagannath. Call-and-response chanting is the very basis of religion, and it was developed into a meticulously well-defined system of knowledge in India. It was this science that was inherited by the Hare Krishna movement.
In Japan, followers of the Shinto religion engage in ritualistic chants, known as norito, which is their version of kirtan. Buddhist hymns are referred to as shomyo. This is a form of kirtan as well. In India, kirtan is a way of life. Sikhs, for example, view kirtan as central to their religious practice, as any google search on kirtan quickly reveals. Naturally, all forms of Hinduism make use of kirtan, too, and this is true whether we’re talking about South Indian Ramanujites or Gaudiya Vaishnavas in Bengal; Marathi devotees who glorify God as Vitthala, or Devadasis who sing to their beloved Jagannath. Call-and-response chanting is the very basis of religion, and it was developed into a meticulously well-defined system of knowledge in India. It was this science that was inherited by the Hare Krishna movement.
Kirtan is the essence of yoga, a word that literally means “linking with God.” It is thus the essence of religion, too, since the root of the word religion is the Latin religio, which also refers to linking with God. According to most of India’s renowned sages, if yoga and religion are about linking with God, kirtan is the best way to facilitate that link. Here’s why. When you sing to someone, you develop intimacy with that person. In fact, such singing presupposes intimacy — you generally sing to those who are near and dear. And the singing brings you closer, too. In this way, kirtan sparks something buried deep within the heart, gradually rekindling memories of an all but lost relationship with the Divine. And it accelerates that relationship, putting you in proximity to God, which, of course, is what yoga and religion are all about.
Kirtan is the essence of yoga, a word that literally means “linking with God.” It is thus the essence of religion, too, since the root of the word religion is the Latin religio, which also refers to linking with God. According to most of India’s renowned sages, if yoga and religion are about linking with God, kirtan is the best way to facilitate that link. Here’s why. When you sing to someone, you develop intimacy with that person. In fact, such singing presupposes intimacy — you generally sing to those who are near and dear. And the singing brings you closer, too. In this way, kirtan sparks something buried deep within the heart, gradually rekindling memories of an all but lost relationship with the Divine. And it accelerates that relationship, putting you in proximity to God, which, of course, is what yoga and religion are all about.
In the Bhagavad-gita, one of the world’s foremost yoga texts, Lord Krishna briefly describes, among other practices, Raja-yoga — that is, yoga as we know it today, with breathing exercises, sitting postures, and so on. But Arjuna, the adept to whom Krishna is speaking, finds yogic technique too difficult, and by the end of the Gita’s Sixth Chapter, Krishna accedes to Arjuna’s point, saying that of all yogis, “he who abides in Me [Krishna] with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.” Elsewhere in the Gita (9.14), Krishna says that such great souls are always chanting His glories.
In the Bhagavad-gita, one of the world’s foremost yoga texts, Lord Krishna briefly describes, among other practices, Raja-yoga — that is, yoga as we know it today, with breathing exercises, sitting postures, and so on. But Arjuna, the adept to whom Krishna is speaking, finds yogic technique too difficult, and by the end of the Gita’s Sixth Chapter, Krishna accedes to Arjuna’s point, saying that of all yogis, “he who abides in Me [Krishna] with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.” Elsewhere in the Gita (9.14), Krishna says that such great souls are always chanting His glories.
Thus, as already stated, kirtan is the essence of yoga, for by chanting the names of the Divine, one can develop intimacy with Him, which is the ultimate goal of life. Again, chanting can employ Krishna’s original name or any of His hundreds of millions of names, in any language, from any tradition. It should be clear that when devotees of Krishna say “Krishna,” we simply mean God, and God appears in variegated ways, to numerous peoples: Allah, Jehovah, El, Adonoi, and so on. In fact, Krishna has unlimited forms: He mercifully appears in both genders — as Sita-Rama, Radha-Krishna, Lakshmi-Narayana, etc. — and incarnates in various species of life, as Varaha, Matsya, Kurma, Hayagriva, ad infinitum. All these forms are discussed in Vedic texts and in other sacred literature. Ultimately, He incarnates in His holy name, and He comes to us through kirtan.
Thus, as already stated, kirtan is the essence of yoga, for by chanting the names of the Divine, one can develop intimacy with Him, which is the ultimate goal of life. Again, chanting can employ Krishna’s original name or any of His hundreds of millions of names, in any language, from any tradition. It should be clear that when devotees of Krishna say “Krishna,” we simply mean God, and God appears in variegated ways, to numerous peoples: Allah, Jehovah, El, Adonoi, and so on. In fact, Krishna has unlimited forms: He mercifully appears in both genders — as Sita-Rama, Radha-Krishna, Lakshmi-Narayana, etc. — and incarnates in various species of life, as Varaha, Matsya, Kurma, Hayagriva, ad infinitum. All these forms are discussed in Vedic texts and in other sacred literature. Ultimately, He incarnates in His holy name, and He comes to us through kirtan.
Finally, kirtan shouldn’t be intimidating. While there is a great art or science to chanting the Lord’s names, it can be appreciated on a simple level as well. It doesn’t have to be a religious experience. Just by hearing the sound and letting it in, you can take part in the kirtan process. Thoughts about God and the universe can come later, if at all. In the beginning, if you just relish the melody, you begin the process. Anyone can do that. And the results are uplifting, healing, and enlivening. A child can benefit from it, as can an accomplished sage. The kirtan leader feels closer to the Divine while chanting, but so does the audience — and anyone else who hears it.
Finally, kirtan shouldn’t be intimidating. While there is a great art or science to chanting the Lord’s names, it can be appreciated on a simple level as well. It doesn’t have to be a religious experience. Just by hearing the sound and letting it in, you can take part in the kirtan process. Thoughts about God and the universe can come later, if at all. In the beginning, if you just relish the melody, you begin the process. Anyone can do that. And the results are uplifting, healing, and enlivening. A child can benefit from it, as can an accomplished sage. The kirtan leader feels closer to the Divine while chanting, but so does the audience — and anyone else who hears it.
As Arjuna noted, yoga and meditation aren’t easy for most people. And that’s where kirtan comes in. Anyone can chant, and the nature of chant is such that it immediately engages the senses, the mind, the heart. Its participatory method pulls you right in, and before you know it, you’re absorbed, concentrating on the divine name like an accomplished yogi. And that’s the point: By allowing the chant to enter your ears and your heart, you are, in a sense, a yogi, without making a conscious endeavor. And while that might only be the beginning, you have, indeed, taken part in the yoga of kirtan.
As Arjuna noted, yoga and meditation aren’t easy for most people. And that’s where kirtan comes in. Anyone can chant, and the nature of chant is such that it immediately engages the senses, the mind, the heart. Its participatory method pulls you right in, and before you know it, you’re absorbed, concentrating on the divine name like an accomplished yogi. And that’s the point: By allowing the chant to enter your ears and your heart, you are, in a sense, a yogi, without making a conscious endeavor. And while that might only be the beginning, you have, indeed, taken part in the yoga of kirtan.
Adapted from Steven J. Rosen, The Yoga of Kirtan: Conversations on the Sacred Art of Chanting (New York: FOLK Books, 2008).
Adapted from Steven J. Rosen, The Yoga of Kirtan: Conversations on the Sacred Art of Chanting (New York: FOLK Books, 2008).
What is the role of the Kirtan leader, spiritually?
What is the role of the Kirtan leader, spiritually?
Answered by Bada Haridas
Answered by Bada Haridas
Q.
Q.
Dear Bada Haridas,
Dear Bada Haridas,
I led my first kirtan yesterday evening! I was wondering what is the role of the kirtan leader? I know that practically speaking they are playing an instrument and singing the mantra for the group to repeat, but what is their job spiritually?
I led my first kirtan yesterday evening! I was wondering what is the role of the kirtan leader? I know that practically speaking they are playing an instrument and singing the mantra for the group to repeat, but what is their job spiritually?
I felt a little bit nervous to take on the task at first and was wondering if you could share some of your wisdom in that regard. Hare Krishna!
I felt a little bit nervous to take on the task at first and was wondering if you could share some of your wisdom in that regard. Hare Krishna!
A.
A.
Glad to hear you are leading kirtan. Thank you for asking such a nice question and for taking it so seriously. (Serious doesn’t mean it’s not blissful!)
Glad to hear you are leading kirtan. Thank you for asking such a nice question and for taking it so seriously. (Serious doesn’t mean it’s not blissful!)
We could speak about kirtan for a long time. There’s way more to it than it may seem. Briefly, the kirtan leader’s role is to help people connect with Krishna and you can’t do that if you’re not connected. So really the focus is internal. Try to be present in the moment, hearing attentively, sincerely calling out, asking for service and purification, singing for Krishna’s pleasure, thinking of the Lord, and begging for mercy. Chanting is all about re-establishing our relationship with the Lord.
We could speak about kirtan for a long time. There’s way more to it than it may seem. Briefly, the kirtan leader’s role is to help people connect with Krishna and you can’t do that if you’re not connected. So really the focus is internal. Try to be present in the moment, hearing attentively, sincerely calling out, asking for service and purification, singing for Krishna’s pleasure, thinking of the Lord, and begging for mercy. Chanting is all about re-establishing our relationship with the Lord.
As the kirtan leader it is best to be in the mood of serving the devotees. When Krishna is pleased, as Supersoul within their hearts, He pleases them, and that’s how we serve them. It’s not a show, or a performance.
As the kirtan leader it is best to be in the mood of serving the devotees. When Krishna is pleased, as Supersoul within their hearts, He pleases them, and that’s how we serve them. It’s not a show, or a performance.
Srila Prabhupada wrote, “The principle of chanting is to glorify the Lord and not to attract a crowd. If Krishna hears nicely then He will ask some sincere devotee to gather in such a place.” Letter to Subala, November 12, 1967.
Srila Prabhupada wrote, “The principle of chanting is to glorify the Lord and not to attract a crowd. If Krishna hears nicely then He will ask some sincere devotee to gather in such a place.” Letter to Subala, November 12, 1967.
Another important thing to remember is that a good kirtan happens by the mercy of the Holy Name alone. We can’t “make it happen.” We can sincerely call out (like a child crying for it’s mother) but it’s up to Him if He will appear or remain hidden. We have to try our best to serve, but we’re completely dependent on His mercy. So kirtan is a dynamic process of experiencing Krishna’s reciprocation in different ways. It’s never the same twice. It’s a discovery process.
Another important thing to remember is that a good kirtan happens by the mercy of the Holy Name alone. We can’t “make it happen.” We can sincerely call out (like a child crying for it’s mother) but it’s up to Him if He will appear or remain hidden. We have to try our best to serve, but we’re completely dependent on His mercy. So kirtan is a dynamic process of experiencing Krishna’s reciprocation in different ways. It’s never the same twice. It’s a discovery process.
Still, the more we actually love Krishna, the more He will want to come to us during kirtan.
Still, the more we actually love Krishna, the more He will want to come to us during kirtan.
One practical point: Try to sing melodies that are fairly easy for people to repeat. At the same time, try to make it musically pleasing and appropriate for the crowd and the circumstance.
One practical point: Try to sing melodies that are fairly easy for people to repeat. At the same time, try to make it musically pleasing and appropriate for the crowd and the circumstance.
Hope this helps. Thank you again. All the best. Hare Krsna!
Hope this helps. Thank you again. All the best. Hare Krsna!
Your servant,
Your servant,
Bada Haridas
Bada Haridas
—-
—-
Part Two
Part Two
When Krishna hides
When Krishna hides
Q.
Q.
You were saying we can call out to the Lord and sometimes He can make Himself known, whereas at other times He may remain hidden. What were some experiences you have had in situations like these?
You were saying we can call out to the Lord and sometimes He can make Himself known, whereas at other times He may remain hidden. What were some experiences you have had in situations like these?
A.
A.
Krishna is present in His Name. He is there when we are chanting. Sometimes when we chant, by His mercy, we really feel His presence. We know He is there and the kirtan becomes very wonderful. I experience this in different ways, never quite the same. The Lord in His deity form, Srila Prabhupada, or other spiritual personalities, appear in the mind. Sometimes spiritual feelings arise.
Krishna is present in His Name. He is there when we are chanting. Sometimes when we chant, by His mercy, we really feel His presence. We know He is there and the kirtan becomes very wonderful. I experience this in different ways, never quite the same. The Lord in His deity form, Srila Prabhupada, or other spiritual personalities, appear in the mind. Sometimes spiritual feelings arise.
Although Krishna is always there, sometimes we don’t feel His presence. He keeps Himself hidden, and I feel like a stone and the chanting seems empty. Krishna does this so that we will examine our heart and, with greater humility and sincerity, call out to Him. It’s not automatic or mechanical bliss, there is a reciprocation going on. Somehow, we need to chant and hear. But that is our time to be with Krishna and we need to be aware of what is happening in our relationship with the Lord.
Although Krishna is always there, sometimes we don’t feel His presence. He keeps Himself hidden, and I feel like a stone and the chanting seems empty. Krishna does this so that we will examine our heart and, with greater humility and sincerity, call out to Him. It’s not automatic or mechanical bliss, there is a reciprocation going on. Somehow, we need to chant and hear. But that is our time to be with Krishna and we need to be aware of what is happening in our relationship with the Lord.
If this seems like too much work sometimes, you can always go back to the basic instruction of chanting and hearing, and bringing the mind back to being present with each mantra. This is the basic instruction Srila Prabhupada gives and we don’t have to over think this. Chant with the tongue and hear with the ears. But it is natural that, as the mind settles down and you become absorbed in chanting, devotional feelings come.
If this seems like too much work sometimes, you can always go back to the basic instruction of chanting and hearing, and bringing the mind back to being present with each mantra. This is the basic instruction Srila Prabhupada gives and we don’t have to over think this. Chant with the tongue and hear with the ears. But it is natural that, as the mind settles down and you become absorbed in chanting, devotional feelings come.
Your servant,
Your servant,
Bada Haridas
Bada Haridas
Bada Haridas Prabhu Known for his inspiring and soulful chants, he has studied and performed Indian devotional music, including Indian classical music and raga since 1975. Bada Haridas artistically blends his many influences to create unique music in celebration of the divine. A sincere practitioner of bhakti yoga, there is a depth to Bada Haridas' music and quality of singing that is simply captivating. Bada Haridas has produced numerous albums. He travels internationally, presenting seminars on Vaisnava songs and devotional practices. He is also a celebrated Kirtan singer and performs at festivals around the world. He is disciple of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. In 1981, with the permission and blessing of senior devotees, Bada Haridas took leave of the brahmachari ashram to marry Kosarupa dasi. Together they led a missionary life of traveling and teaching, living in India, and later settled to manage the Laguna Beach temple, ashram and restaurant. He is a great cook.Known for his inspiring and soulful chants, Bada Haridas has studied and performed Indian devotional music, including Indian classical music and raga since 1975.
Bada Haridas Prabhu Known for his inspiring and soulful chants, he has studied and performed Indian devotional music, including Indian classical music and raga since 1975. Bada Haridas artistically blends his many influences to create unique music in celebration of the divine. A sincere practitioner of bhakti yoga, there is a depth to Bada Haridas' music and quality of singing that is simply captivating. Bada Haridas has produced numerous albums. He travels internationally, presenting seminars on Vaisnava songs and devotional practices. He is also a celebrated Kirtan singer and performs at festivals around the world. He is disciple of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. In 1981, with the permission and blessing of senior devotees, Bada Haridas took leave of the brahmachari ashram to marry Kosarupa dasi. Together they led a missionary life of traveling and teaching, living in India, and later settled to manage the Laguna Beach temple, ashram and restaurant. He is a great cook.Known for his inspiring and soulful chants, Bada Haridas has studied and performed Indian devotional music, including Indian classical music and raga since 1975.
Originally trained in classical music and jazz, he earned his degree from the University of Southern California (USC) in music composition, and a scholarship for his graduate studies at the Institute for Advanced Musical Studies in Montreau, Switzerland.
Originally trained in classical music and jazz, he earned his degree from the University of Southern California (USC) in music composition, and a scholarship for his graduate studies at the Institute for Advanced Musical Studies in Montreau, Switzerland.
H.H. Romapada Swami
H.H. Romapada Swami
Dealing with unexpected reversals in life
Dealing with unexpected reversals in life
Question:
Question:
Prabhupada told us to “Chant Hare Krishna and Be Happy”. I have been chanting the maha mantra since two years and I am following the rules and regulations but I am still very unhappy. I guess that there is a problem somewhere with me. My life is a mess. Krishna gives me too many tests which I can’t handle. I have been struggling with my spiritual life and I am tired now. I am helpless.
Prabhupada told us to “Chant Hare Krishna and Be Happy”. I have been chanting the maha mantra since two years and I am following the rules and regulations but I am still very unhappy. I guess that there is a problem somewhere with me. My life is a mess. Krishna gives me too many tests which I can’t handle. I have been struggling with my spiritual life and I am tired now. I am helpless.
I was engaged with a devotee for 1 year and we were planning to get married after our studies. Recently, his Guru Maharaj told him that, being so young (he is 21 and I am 18), he should remain brahmacari for the time being. So he has left me. I know that his Guru is pure and is directly guided by Krishna and his decision is most appropriate but being such a fallen human being, I am suffering a lot because being engaged for me was very important as it stabilized my mind. I am trying my best but I am unable to forget him and to get over it. Please tell me what I should do to become stronger and to stop suffering from it.
I was engaged with a devotee for 1 year and we were planning to get married after our studies. Recently, his Guru Maharaj told him that, being so young (he is 21 and I am 18), he should remain brahmacari for the time being. So he has left me. I know that his Guru is pure and is directly guided by Krishna and his decision is most appropriate but being such a fallen human being, I am suffering a lot because being engaged for me was very important as it stabilized my mind. I am trying my best but I am unable to forget him and to get over it. Please tell me what I should do to become stronger and to stop suffering from it.
Answer:
Answer:
Part of your struggle is clearly connected to the situation re. your engagement. The feelings you have described are natural; although you have correctly accepted the course of events as being inspired by Krishna for some reason and are not begrudging or holding anyone at fault, it is nevertheless difficult for you to remain unaffected by the turn of events, and this is but natural.
Part of your struggle is clearly connected to the situation re. your engagement. The feelings you have described are natural; although you have correctly accepted the course of events as being inspired by Krishna for some reason and are not begrudging or holding anyone at fault, it is nevertheless difficult for you to remain unaffected by the turn of events, and this is but natural.
When faced with such unexpected reversals in life, Krishna advises us to learn to tolerate. (See Bg 2.14) It is not easy, but this tolerance is a very important quality a devotee needs to cultivate in order to successfully chant the Holy names. (Siksastaka 3)
When faced with such unexpected reversals in life, Krishna advises us to learn to tolerate. (See Bg 2.14) It is not easy, but this tolerance is a very important quality a devotee needs to cultivate in order to successfully chant the Holy names. (Siksastaka 3)
The ability to tolerate comes from the internal faith in Krishna’s shelter, even if we don’t yet have a strong realization of it. A devotee can always remain happy because of this shelter they feel. Knowing Krishna to be the Supreme Controller and my dearest well-wishing friend, the devotee is confident that Krishna will surely protect me and is orchestrating my life for the best. This trust that if I faithfully follow Krishna’s instructions, He will surely protect me (avashya rakibe Krishna) is an important limb of the process of surrender. In addition, a devotee always feels deeply grateful for the numerous blessings Krishna has already provided in their life and is thus not too disturbed by apparent reversals or by what is seemingly lacking.
The ability to tolerate comes from the internal faith in Krishna’s shelter, even if we don’t yet have a strong realization of it. A devotee can always remain happy because of this shelter they feel. Knowing Krishna to be the Supreme Controller and my dearest well-wishing friend, the devotee is confident that Krishna will surely protect me and is orchestrating my life for the best. This trust that if I faithfully follow Krishna’s instructions, He will surely protect me (avashya rakibe Krishna) is an important limb of the process of surrender. In addition, a devotee always feels deeply grateful for the numerous blessings Krishna has already provided in their life and is thus not too disturbed by apparent reversals or by what is seemingly lacking.
There is a beautiful verse in the Bhagavatam, Prayers offered by Lord Brahma (SB 10.14.8) which states that when a devotee faces a condition of so-called distress or reversal, rather than seeing it as a stringent punishment or unsurpassable test, he considers it a gift or benediction from the Lord. A devotee thinks: “Thanks to my past misdeeds I should suffer far, far greater than I am suffering now. So it is by the mercy of the Supreme Lord that I am not getting all the punishment I am due. I am just getting a little token, which is also for my purification.” Therefore he is always calm, quiet and patient, despite many distressful conditions, and continues to serve the Lord with greater enthusiasm. Such a person is eligible to go back to godhead.
There is a beautiful verse in the Bhagavatam, Prayers offered by Lord Brahma (SB 10.14.8) which states that when a devotee faces a condition of so-called distress or reversal, rather than seeing it as a stringent punishment or unsurpassable test, he considers it a gift or benediction from the Lord. A devotee thinks: “Thanks to my past misdeeds I should suffer far, far greater than I am suffering now. So it is by the mercy of the Supreme Lord that I am not getting all the punishment I am due. I am just getting a little token, which is also for my purification.” Therefore he is always calm, quiet and patient, despite many distressful conditions, and continues to serve the Lord with greater enthusiasm. Such a person is eligible to go back to godhead.
Krishna is not promising His devotee an idyllic life in the material world. Rather He warns us that this is a place of temporality and suffering, where there is danger at every step. And yet a devotee is always happy and satisfied because of the above-mentioned qualities viz, tolerance, gratefulness and faith in Krishna’s shelter. These are not artificial adjustments of the mind but factually feelings of a pure devotee and by progressively cultivating these qualities, we can also be happy even amidst struggles.
Krishna is not promising His devotee an idyllic life in the material world. Rather He warns us that this is a place of temporality and suffering, where there is danger at every step. And yet a devotee is always happy and satisfied because of the above-mentioned qualities viz, tolerance, gratefulness and faith in Krishna’s shelter. These are not artificial adjustments of the mind but factually feelings of a pure devotee and by progressively cultivating these qualities, we can also be happy even amidst struggles.
Of course it is easier said than done, especially when the mind is disturbed and agitated. But it is possible to turn this into a wonderful opportunity for you to take deeper shelter and become further attached to Krishna. It becomes especially easy if you can have the association of devotees who carry such deep faith. Try to seek such association and hear and chant in their company. You could also associate with Srila Prabhupada through reading his biography and derive great strength from seeing how he persevered through all kinds of trials and reversals. Another powerful process is to cultivate the habit of offering heartfelt prayers to the Lord for His mercy and help.
Of course it is easier said than done, especially when the mind is disturbed and agitated. But it is possible to turn this into a wonderful opportunity for you to take deeper shelter and become further attached to Krishna. It becomes especially easy if you can have the association of devotees who carry such deep faith. Try to seek such association and hear and chant in their company. You could also associate with Srila Prabhupada through reading his biography and derive great strength from seeing how he persevered through all kinds of trials and reversals. Another powerful process is to cultivate the habit of offering heartfelt prayers to the Lord for His mercy and help.
So have faith and persevere. Please do not feel defeated, helpless or frustrated. Krishna consciousness is full of hope. In the ultimate picture of our eternal relationship with Krishna, even the most trivial of our services and attempts to connect to Him will be remembered and rewarded by Him abundantly, so your efforts in Krishna consciousness are not in vain. The present circumstance itself may be such reciprocation from Krishna to facilitate your advancement, and by continuing patiently with your devotional service, one day you may look back and appreciate how it was so.
So have faith and persevere. Please do not feel defeated, helpless or frustrated. Krishna consciousness is full of hope. In the ultimate picture of our eternal relationship with Krishna, even the most trivial of our services and attempts to connect to Him will be remembered and rewarded by Him abundantly, so your efforts in Krishna consciousness are not in vain. The present circumstance itself may be such reciprocation from Krishna to facilitate your advancement, and by continuing patiently with your devotional service, one day you may look back and appreciate how it was so.
One concluding thought: Consider what your reaction would be if you were to receive notice that you would die in 7 days, as was the case with Pariksit Maharaja. How would you respond?
One concluding thought: Consider what your reaction would be if you were to receive notice that you would die in 7 days, as was the case with Pariksit Maharaja. How would you respond?
Here is what Srila Prabhupada writes in SB 1.18.3 on the topic of meeting drastic reversals in life:
Here is what Srila Prabhupada writes in SB 1.18.3 on the topic of meeting drastic reversals in life:
“Knowing the transcendental position of the Lord and the transcendental method by which one can approach that transcendental dhama, the King was confident about his ultimate destination, and by knowing this he could leave aside everything material, even his own body, without any difficulty of attachment.
“Knowing the transcendental position of the Lord and the transcendental method by which one can approach that transcendental dhama, the King was confident about his ultimate destination, and by knowing this he could leave aside everything material, even his own body, without any difficulty of attachment.
In the Bhagavad-gita, it is stated, param drstva nivartate: [Bg. 2.59] one can give up all connection with material attachment when one is able to see the param, or the superior quality of things…. Unless one thoroughly understands this superior or eternal energy of the Lord, it is not possible to leave the material energy, however one may theoretically speculate on the true nature of the Absolute Truth.”
In the Bhagavad-gita, it is stated, param drstva nivartate: [Bg. 2.59] one can give up all connection with material attachment when one is able to see the param, or the superior quality of things…. Unless one thoroughly understands this superior or eternal energy of the Lord, it is not possible to leave the material energy, however one may theoretically speculate on the true nature of the Absolute Truth.”
Romapada Swami is a Vaishnava sannyasi, initiating guru and a governing body commissioner of the International Society for Krishna Consciousness.
Romapada Swami is a Vaishnava sannyasi, initiating guru and a governing body commissioner of the International Society for Krishna Consciousness.
Srila Romapada Swami was born in this world on December 27, 1948 in Utica, New York, as the youngest of five children. Although the youngest member of the family, Srila Romapada Swami was respected by the others as the most responsible, the most principle-centered, and the highest achiever amongst them. In course of time, the youngest son of the family would display his unique wisdom and superexcellence in all respects.
Srila Romapada Swami was born in this world on December 27, 1948 in Utica, New York, as the youngest of five children. Although the youngest member of the family, Srila Romapada Swami was respected by the others as the most responsible, the most principle-centered, and the highest achiever amongst them. In course of time, the youngest son of the family would display his unique wisdom and superexcellence in all respects.
Coming from a Christian upbringing, he received a strong sense of values, as passed on by his mother and father. As a child, he was deeply thoughtful about his experiences in life. He carefully contemplated the teachings of the Bible that were imparted to him. He would frequently question such things as: "What does it mean to love God with all one's heart, mind and soul? How does one practically live by the principle 'Love thy neighbor as thyself'? What is it like in the Kingdom of God? What do people do when they get there?
Coming from a Christian upbringing, he received a strong sense of values, as passed on by his mother and father. As a child, he was deeply thoughtful about his experiences in life. He carefully contemplated the teachings of the Bible that were imparted to him. He would frequently question such things as: "What does it mean to love God with all one's heart, mind and soul? How does one practically live by the principle 'Love thy neighbor as thyself'? What is it like in the Kingdom of God? What do people do when they get there?
In search of the answers to these questions, he explored various teachings of transcendental knowledge and was gradually lead to the Bhagavad-Gita. He read seven or eight English translations of Bhagavad-Gita and experimented with meditation. Yet his search was still incomplete.
In search of the answers to these questions, he explored various teachings of transcendental knowledge and was gradually lead to the Bhagavad-Gita. He read seven or eight English translations of Bhagavad-Gita and experimented with meditation. Yet his search was still incomplete.
It was as a student at the State University of New York in Buffalo, in 1969, that Srila Romapada Swami finally found the path to the Absolute Truth that he had been searching for. It was there that he had his first introduction to Krsna consciousness when he heard His Divine Grace A.C. Bhaktivedanta Swami Prabhupada chanting on campus. He squeezed himself into a packed lecture hall and there was Srila Prabhupada and Alan Ginsberg on stage chanting the Hare Krsna maha-mantra. Although he did not know it at the time, Srila Romapada Swami had just contacted his eternal spiritual master. His journey into Krsna consciousness had begun.
It was as a student at the State University of New York in Buffalo, in 1969, that Srila Romapada Swami finally found the path to the Absolute Truth that he had been searching for. It was there that he had his first introduction to Krsna consciousness when he heard His Divine Grace A.C. Bhaktivedanta Swami Prabhupada chanting on campus. He squeezed himself into a packed lecture hall and there was Srila Prabhupada and Alan Ginsberg on stage chanting the Hare Krsna maha-mantra. Although he did not know it at the time, Srila Romapada Swami had just contacted his eternal spiritual master. His journey into Krsna consciousness had begun.
Sometime thereafter, Srila Romapada Swami received a copy of Back to Godhead Magazine and Srila Prabhupada's Bhagavad-Gita, As It Is, the first translation he read that revealed the transcendental message with clarity. He attained the association of devotees who were participating in the preaching center that formed near campus, headed by one of Srila Prabhupada's senior disciples. He became more and more attracted to Krsna consciousness on account of Srila Prabhupada's purity, the perfect philosophy, and the practical life of devotion based upon practices that actually purified. As he took up those principles and practices of Krsna consciousness, a profound realization unfolded that Srila Prabhupada had undergone great personal sacrifice to deliver a divine message that was now changing his life. Thus, Srila Romapada Swami developed a very deep sense of indebtedness to Srila Prabhupada and concluded that he must dedicate himself in full gratitude to the mission of his spiritual master.
Sometime thereafter, Srila Romapada Swami received a copy of Back to Godhead Magazine and Srila Prabhupada's Bhagavad-Gita, As It Is, the first translation he read that revealed the transcendental message with clarity. He attained the association of devotees who were participating in the preaching center that formed near campus, headed by one of Srila Prabhupada's senior disciples. He became more and more attracted to Krsna consciousness on account of Srila Prabhupada's purity, the perfect philosophy, and the practical life of devotion based upon practices that actually purified. As he took up those principles and practices of Krsna consciousness, a profound realization unfolded that Srila Prabhupada had undergone great personal sacrifice to deliver a divine message that was now changing his life. Thus, Srila Romapada Swami developed a very deep sense of indebtedness to Srila Prabhupada and concluded that he must dedicate himself in full gratitude to the mission of his spiritual master.
Srila Romapada Swami was 21 years old and had just been accepted to medical school when he joined the International Society for Krishna Consciousness. His family had so much confidence and appreciation for his high sense of values and his individual expression of them, that when he decided to live his life in full devotion to Krsna they respected his decision. In fact, after becoming finally accustomed to the fact that his new way of life was not just a passing fling, they privately expressed the fact that they were quite proud of him; although they shared similar ideals, they saw that he was factually living by them.
Srila Romapada Swami was 21 years old and had just been accepted to medical school when he joined the International Society for Krishna Consciousness. His family had so much confidence and appreciation for his high sense of values and his individual expression of them, that when he decided to live his life in full devotion to Krsna they respected his decision. In fact, after becoming finally accustomed to the fact that his new way of life was not just a passing fling, they privately expressed the fact that they were quite proud of him; although they shared similar ideals, they saw that he was factually living by them.
During July of 1971,Srila Romapada Swami received first initiation from Srila Prabhupada at the temple located on Henry Street in Brooklyn, New York. One year later, during the summer of '72, Srila Romapada Swami received second initiation. At the time he was fully engaged as the Sankirtana Leader and the Temple Commander in a temple of 150 devotees. During that same summer, Their Most Beautiful Lordships, Sri Sri Radha Govinda, arrived in New York.
During July of 1971,Srila Romapada Swami received first initiation from Srila Prabhupada at the temple located on Henry Street in Brooklyn, New York. One year later, during the summer of '72, Srila Romapada Swami received second initiation. At the time he was fully engaged as the Sankirtana Leader and the Temple Commander in a temple of 150 devotees. During that same summer, Their Most Beautiful Lordships, Sri Sri Radha Govinda, arrived in New York.
GAUR GOPAL DAS Gaur Gopal prabhu is a disciple of HH Radhanath Swami. His Grace Gaur Gopal Prabhu is an inspiring Bramachari at Radha Gopinath Mandir, ISKCON Mumbai. He graduation as a Bachelor of Engineering in Electronics from Pune's well known Institute Goverment college of Engeering(COEP).
GAUR GOPAL DAS Gaur Gopal prabhu is a disciple of HH Radhanath Swami. His Grace Gaur Gopal Prabhu is an inspiring Bramachari at Radha Gopinath Mandir, ISKCON Mumbai. He graduation as a Bachelor of Engineering in Electronics from Pune's well known Institute Goverment college of Engeering(COEP).
These days, Swamijis are regulars on the podium at corporate events. They speak with vim and vigour, leaving the audience in splits even as they slip in their motivation mantras. And, so it was at the recent National HRD Network conference in Bengaluru. Gaur Gopal Das, a monk who calls himself a personal coach and motivational strategist, sizzled up one such session. “Do you know what an oxymoron is?” Gopal Das asked? “Words like pretty ugly, happily married (a roar from the audience!). Well, business ethics is an oxymoron,” he declared. In today’s world, valuables have become more important than values. Ethics and morals have been thrown to the winds, and the corporate world is full of scams, he said.
These days, Swamijis are regulars on the podium at corporate events. They speak with vim and vigour, leaving the audience in splits even as they slip in their motivation mantras. And, so it was at the recent National HRD Network conference in Bengaluru. Gaur Gopal Das, a monk who calls himself a personal coach and motivational strategist, sizzled up one such session. “Do you know what an oxymoron is?” Gopal Das asked? “Words like pretty ugly, happily married (a roar from the audience!). Well, business ethics is an oxymoron,” he declared. In today’s world, valuables have become more important than values. Ethics and morals have been thrown to the winds, and the corporate world is full of scams, he said.
Quickly clarifying that he was not against capitalism or profits, Gopal Das said businesses should not be just about making money but also add value to the world. “Gucci suits won’t bring you satisfaction till you bring a smile on someone’s face. The good wishes of the person can do more for you,” he said. Conscious capitalism is what businesses should practise, he exhorted. “Earning with integrity, spending with compassion is conscious capitalism. It will add values to your valuables. When you find that purpose you will love your work, otherwise work can be a drag,” he said.
Quickly clarifying that he was not against capitalism or profits, Gopal Das said businesses should not be just about making money but also add value to the world. “Gucci suits won’t bring you satisfaction till you bring a smile on someone’s face. The good wishes of the person can do more for you,” he said. Conscious capitalism is what businesses should practise, he exhorted. “Earning with integrity, spending with compassion is conscious capitalism. It will add values to your valuables. When you find that purpose you will love your work, otherwise work can be a drag,” he said.
The monk, who was an engineer at HP before renouncing corporate life, talked about the pressures of performance at the workplace. “In this world it’s all about money, mechanisms and markets, but businesses ignore the most important M: Manpower,” he said. If your manpower is not inspired, then they cannot commit. You need managers and people with a sense of purpose, he emphasised. What matters to many people is reward and recognition, not just money. “We have to move from HRM to human asset motivation (HAM). We have to treat people as assets and motivate them beyond just earning money,” said Gopal Das. Sharing the allegory of Hanuman, who needed to be prodded by Jambavan to make the giant leap across the ocean to Lanka, he said, “Every individual has the potential and every leader has to stoke the potential. But people are insecure. Jambavan did not want the credit, he was not insecure; those who are credit-driven can never be leaders but managers as they have to keep their jobs secure.”
The monk, who was an engineer at HP before renouncing corporate life, talked about the pressures of performance at the workplace. “In this world it’s all about money, mechanisms and markets, but businesses ignore the most important M: Manpower,” he said. If your manpower is not inspired, then they cannot commit. You need managers and people with a sense of purpose, he emphasised. What matters to many people is reward and recognition, not just money. “We have to move from HRM to human asset motivation (HAM). We have to treat people as assets and motivate them beyond just earning money,” said Gopal Das. Sharing the allegory of Hanuman, who needed to be prodded by Jambavan to make the giant leap across the ocean to Lanka, he said, “Every individual has the potential and every leader has to stoke the potential. But people are insecure. Jambavan did not want the credit, he was not insecure; those who are credit-driven can never be leaders but managers as they have to keep their jobs secure.”
In conclusion, Gopal Das said, “Life is like surfing, sometimes waves will toss you up; similarly, people will respect and honour you and sometimes there will be failure, neglect and rejection. Those who only surf will be affected by the ups and downs of life, but there are divers who swim beneath and no matter what the ups and downs they are not affected by the turbulence.”
In conclusion, Gopal Das said, “Life is like surfing, sometimes waves will toss you up; similarly, people will respect and honour you and sometimes there will be failure, neglect and rejection. Those who only surf will be affected by the ups and downs of life, but there are divers who swim beneath and no matter what the ups and downs they are not affected by the turbulence.”
The key takeaway – Don’t live on the surface, be a diver.
The key takeaway – Don’t live on the surface, be a diver.
photo and article CREDITS: The Hindu Business Line
YouTube: Gaur Gopal Prabhu - The Cup of Life, Funny Joke, Mission Impossible
RAMAYANA by Bhakti Vikasa Swami
RAMAYANA by Bhakti Vikasa Swami
Srimad Bhagavatam describes how Lord Krsna, The Supreme Personality of Godhead appeared in a transcendental human form as Lord Ramacandra in His eighteenth incarnation and exhibited superhuman powers. The name, form, qualities, and pastimes activities of this form are depicted in the great treatise of Ramayana. There are different versions of Ramayana in different parts of India and in different parts of the world yet the acaryas all accepted Valmiki Ramayana as the original version.
Srimad Bhagavatam describes how Lord Krsna, The Supreme Personality of Godhead appeared in a transcendental human form as Lord Ramacandra in His eighteenth incarnation and exhibited superhuman powers. The name, form, qualities, and pastimes activities of this form are depicted in the great treatise of Ramayana. There are different versions of Ramayana in different parts of India and in different parts of the world yet the acaryas all accepted Valmiki Ramayana as the original version.
Srila Prabhupada stated that Ramayana is a historical epic that contains all necessary information from the Vedas. As such it is on par with other books of Vedic knowledge and it behooves a sincere seeker of the absolute truth to read and study this great transcendental work. Even when The Supreme Personality of Godhead appeared in His original form of Syamasundara, in His Balya lila (childhood pastimes) He playfully enacted the pastimes of His form as Lord Rama.
Srila Prabhupada stated that Ramayana is a historical epic that contains all necessary information from the Vedas. As such it is on par with other books of Vedic knowledge and it behooves a sincere seeker of the absolute truth to read and study this great transcendental work. Even when The Supreme Personality of Godhead appeared in His original form of Syamasundara, in His Balya lila (childhood pastimes) He playfully enacted the pastimes of His form as Lord Rama.
Lord Rama being the Supreme Personality of Godhead, is fully replete with six opulences and the reservoir of all auspiciousness and thus reading, speaking about or hearing about Lord Rama elevates ones consciousness and cause one to return back home, back to Godhead. We find that throughout the history of Bharat varsha (India), people would gather to discuss and hear about Ramayana and derive great knowledge on dharma, culture and spiritual bliss from its narrations. Indeed the impact of the teachings and pastimes of Lord Rama were felt as far as Southeast Asia where countries such as Cambodia, Laos, Thailand and Malaysia have local editions of Ramayana that narrate the epic in traditional dramas, songs and stories in their own language.
Lord Rama being the Supreme Personality of Godhead, is fully replete with six opulences and the reservoir of all auspiciousness and thus reading, speaking about or hearing about Lord Rama elevates ones consciousness and cause one to return back home, back to Godhead. We find that throughout the history of Bharat varsha (India), people would gather to discuss and hear about Ramayana and derive great knowledge on dharma, culture and spiritual bliss from its narrations. Indeed the impact of the teachings and pastimes of Lord Rama were felt as far as Southeast Asia where countries such as Cambodia, Laos, Thailand and Malaysia have local editions of Ramayana that narrate the epic in traditional dramas, songs and stories in their own language.
Although Srila Prabhupada elaborately described the pastimes of Lord Krsna in his writings he also wished that the pastimes of Lord Rama be widely broadcast. His Holiness Bhakti Vikasa Swami, a disciple of Srila Prabhupada has produced an edition of Ramayana. Although it is a summary study of the original version of Ramayana produced by Valimiki, nothing of the main body has been left out.
Although Srila Prabhupada elaborately described the pastimes of Lord Krsna in his writings he also wished that the pastimes of Lord Rama be widely broadcast. His Holiness Bhakti Vikasa Swami, a disciple of Srila Prabhupada has produced an edition of Ramayana. Although it is a summary study of the original version of Ramayana produced by Valimiki, nothing of the main body has been left out.
In keeping with the mood of His Divine Grace Srila A.C. Bhaktivedanta Swami Prabhupada, this publication of Ramayana presents the pastimes of Lord Rama in their true glory divided into the original six kandas (cantos); Bala-kanda, Ayodhya-kanda, Aranya-kanda, Kiskindhya-kanda, Sundara-kanda, Yuddha-kanda, Uttara-kanda. Maharaja writes in the introduction:
In keeping with the mood of His Divine Grace Srila A.C. Bhaktivedanta Swami Prabhupada, this publication of Ramayana presents the pastimes of Lord Rama in their true glory divided into the original six kandas (cantos); Bala-kanda, Ayodhya-kanda, Aranya-kanda, Kiskindhya-kanda, Sundara-kanda, Yuddha-kanda, Uttara-kanda. Maharaja writes in the introduction:
Again, it must be emphasized that the reading of Ramayana will give greatest benefit if taken not simply as an exciting story, but with the understanding of the supramundane and eternally supreme position of Lord Rama. Those who read with this awareness will ultimately attain the greatest benediction of life, that of going back to Godhead
Again, it must be emphasized that the reading of Ramayana will give greatest benefit if taken not simply as an exciting story, but with the understanding of the supramundane and eternally supreme position of Lord Rama. Those who read with this awareness will ultimately attain the greatest benediction of life, that of going back to Godhead
[Introduction, Ramayana, by Bhakti Vikasa Swami]
[Introduction, Ramayana, by Bhakti Vikasa Swami]
Sri Rama Navami, the appearance day of Lord Rama falls on 5th April this year. We invite all devotees to enter into the pastimes of Lord Rama by immersing themselves into the pages of Valmiki’s narration of Lord Rama, through this publication. Jay Sri Rama. Hare Krishna.
Sri Rama Navami, the appearance day of Lord Rama falls on 5th April this year. We invite all devotees to enter into the pastimes of Lord Rama by immersing themselves into the pages of Valmiki’s narration of Lord Rama, through this publication. Jay Sri Rama. Hare Krishna.
The book is available in Kindle and print formats at below links.
The book is available in Kindle and print formats at below links.
English - http://bvks.com/b1
English - http://bvks.com/b1
Hindi - http://bvks.com/b22
Hindi - http://bvks.com/b22
Telugu - http://bvks.com/b46
Telugu - http://bvks.com/b46
Gujarati - http://bvks.com/b15
Gujarati - http://bvks.com/b15
Russian - http://bvks.com/b55
Russian - http://bvks.com/b55
His Holiness Bhakti Vikasa Swami appeared in this world in 1957 in England. He joined the International Society for Krishna Consciousness (ISKCON) in London in 1975 and was initiated in that year with the name Ilapati dasa by ISKCON's founder-acarya, His Divine Grace A.C. Bhaktivedanta Swami Prabhupada.
His Holiness Bhakti Vikasa Swami appeared in this world in 1957 in England. He joined the International Society for Krishna Consciousness (ISKCON) in London in 1975 and was initiated in that year with the name Ilapati dasa by ISKCON's founder-acarya, His Divine Grace A.C. Bhaktivedanta Swami Prabhupada.
From 1977 to 1979 His Holiness was based in India, mostly traveling in West Bengal preaching Krishna consciousness and distributing Srila Prabhupada's books. He then spent the following ten years helping to pioneer ISKCON's preaching in Bangladesh, Burma, Thailand, and Malaysia.
From 1977 to 1979 His Holiness was based in India, mostly traveling in West Bengal preaching Krishna consciousness and distributing Srila Prabhupada's books. He then spent the following ten years helping to pioneer ISKCON's preaching in Bangladesh, Burma, Thailand, and Malaysia.
In 1989 he was granted the order of sannyasa, receiving the name Bhakti Vikasa Swami, and again made his base in India.
In 1989 he was granted the order of sannyasa, receiving the name Bhakti Vikasa Swami, and again made his base in India.
He has since travelled widely throughout the subcontinent, lecturing in English, Hindi, and Bengali. His Holiness also travels to and preaches Krishna consciousness in other parts of the world.
He has since travelled widely throughout the subcontinent, lecturing in English, Hindi, and Bengali. His Holiness also travels to and preaches Krishna consciousness in other parts of the world.
He continues to write books and magazine articles. His books have been translated into more than fifteen languages.
He continues to write books and magazine articles. His books have been translated into more than fifteen languages.
How can we improve our concentration during meditation?
How can we improve our concentration during meditation?
Answer Summary: By contemplating how meditation is where the biggest action is.
Answer Summary: By contemplating how meditation is where the biggest action is.
Answer: Action is what catches our attention. For example, in a cricket test match, when the action slows down as the batsmen start playing defensively, our interest sags. But when the action rises – the bowler delivers a googly that clean bowls the batsman or the batsman hits a huge six, for example – then our attention peaks effortlessly.
Answer: Action is what catches our attention. For example, in a cricket test match, when the action slows down as the batsmen start playing defensively, our interest sags. But when the action rises – the bowler delivers a googly that clean bowls the batsman or the batsman hits a huge six, for example – then our attention peaks effortlessly.
A break that we don’t need?
A break that we don’t need?
When it comes to meditation, we often think of it as the antithesis of action. The rest of our life is where the real action is and meditation is a lull from that action. Sometimes when life becomes too stressful, we feel the need for a break. At such times, the serenity of meditation provides us solace and strength.
When it comes to meditation, we often think of it as the antithesis of action. The rest of our life is where the real action is and meditation is a lull from that action. Sometimes when life becomes too stressful, we feel the need for a break. At such times, the serenity of meditation provides us solace and strength.
However, this conception of meditation as a break from action doesn’t work so well when we adopt meditation as a daily discipline. We don’t feel on a daily basis the urgent need for a break. What we feel much more urgently is the need for more time for action: “There’s so much to do and so little time to do it in.” When we are thus mentally geared for action, daily meditation seems to be an obstacle, not a relief. It’s a break that we feel we don’t need.
However, this conception of meditation as a break from action doesn’t work so well when we adopt meditation as a daily discipline. We don’t feel on a daily basis the urgent need for a break. What we feel much more urgently is the need for more time for action: “There’s so much to do and so little time to do it in.” When we are thus mentally geared for action, daily meditation seems to be an obstacle, not a relief. It’s a break that we feel we don’t need.
Suppose we are about to rush off in our car for a busy day’s work and have started the ignition. Just then, someone tells us to press the brake and wait. Naturally we would feel impatient, distracted, even irritated.
Suppose we are about to rush off in our car for a busy day’s work and have started the ignition. Just then, someone tells us to press the brake and wait. Naturally we would feel impatient, distracted, even irritated.
That’s how we may feel when we have to spend time each morning meditating on Krishna’s holy names. Of course, intellectually we know the critical importance of chanting: “This is what will matter at the time of death; the devotion that I have awakened for Krishna through chanting will be my only post-mortem asset. I need to focus on it.” Nonetheless, emotionally this kind of reasoning just doesn’t seem to have an impact: “All that is true, but who is going to do all the work that I need to do today? I have to battle through dozens of problems, and I need to get on with the action real fast. I need as much time as possible. When will this meditation stuff end?” Though we may not verbalize such emotions, they do lurk in the background of our consciousness when we chant. From there, they sabotage our attempts to concentrate on the holy names. That’s why concentration during meditation seems so difficult, so elusive.
That’s how we may feel when we have to spend time each morning meditating on Krishna’s holy names. Of course, intellectually we know the critical importance of chanting: “This is what will matter at the time of death; the devotion that I have awakened for Krishna through chanting will be my only post-mortem asset. I need to focus on it.” Nonetheless, emotionally this kind of reasoning just doesn’t seem to have an impact: “All that is true, but who is going to do all the work that I need to do today? I have to battle through dozens of problems, and I need to get on with the action real fast. I need as much time as possible. When will this meditation stuff end?” Though we may not verbalize such emotions, they do lurk in the background of our consciousness when we chant. From there, they sabotage our attempts to concentrate on the holy names. That’s why concentration during meditation seems so difficult, so elusive.
Game-changing low-profile action
Game-changing low-profile action
To increase our concentration, we need to revise our conception of meditation: it is not a break from action; it is the ultimate action. We usually think of action in terms of physical action: moving around and doing things. We also acknowledge the value of mental action: sitting calmly and reasoning things out so that we can act intelligently. Subtler than mental action is spiritual action, a form of action that usually doesn’t figure in our normal thinking. Spiritual action is action that arouses our dormant spiritual potential as souls. And mantra meditation is spiritual action par excellence. It stimulates the fullest potential of the soul by linking it with the supreme power of Krishna.
To increase our concentration, we need to revise our conception of meditation: it is not a break from action; it is the ultimate action. We usually think of action in terms of physical action: moving around and doing things. We also acknowledge the value of mental action: sitting calmly and reasoning things out so that we can act intelligently. Subtler than mental action is spiritual action, a form of action that usually doesn’t figure in our normal thinking. Spiritual action is action that arouses our dormant spiritual potential as souls. And mantra meditation is spiritual action par excellence. It stimulates the fullest potential of the soul by linking it with the supreme power of Krishna.
Here’s an example to illustrate how access to a higher power can dramatically alter action at the ground level. During World War II, the scientists at the Manhattan project didn’t seem to be engaged in much action as compared to the troops on the battlefront. But their action in developing an atom bomb proved to be far more effective in forcing Japan to surrender than the frontal assault of the Allied troops with ordinary weapons. The point is here not to condone the development of weapons of mass destruction but to illustrate how high-profile action may not be as decisive as low-profile action that gives access to a formidable power.
Here’s an example to illustrate how access to a higher power can dramatically alter action at the ground level. During World War II, the scientists at the Manhattan project didn’t seem to be engaged in much action as compared to the troops on the battlefront. But their action in developing an atom bomb proved to be far more effective in forcing Japan to surrender than the frontal assault of the Allied troops with ordinary weapons. The point is here not to condone the development of weapons of mass destruction but to illustrate how high-profile action may not be as decisive as low-profile action that gives access to a formidable power.
Gita wisdom helps us understand that devotional meditation on Krishna is that kind of game-changing low-profile action. When we chant the holy names, we connect ourselves with Krishna, who commands the greatest power in all of creation by his mere will. He can in a trice make things happen that we cannot do even in a trillion years. He can act externally and internally in ways that are beyond our power.
Gita wisdom helps us understand that devotional meditation on Krishna is that kind of game-changing low-profile action. When we chant the holy names, we connect ourselves with Krishna, who commands the greatest power in all of creation by his mere will. He can in a trice make things happen that we cannot do even in a trillion years. He can act externally and internally in ways that are beyond our power.
Externally, he can do things that are beyond our power to do, for, as the Bhagavad-gita (13.23) states, he is the overseer and permitter in everything that happens. He can make obstinate people change their minds, something our most reasonable arguments couldn’t have accomplished. He can make multiple things click at the right time, something our most thorough plans couldn’t have coordinated. Coincidences, as is wisely said, are God’s ways of staying anonymous.
Externally, he can do things that are beyond our power to do, for, as the Bhagavad-gita (13.23) states, he is the overseer and permitter in everything that happens. He can make obstinate people change their minds, something our most reasonable arguments couldn’t have accomplished. He can make multiple things click at the right time, something our most thorough plans couldn’t have coordinated. Coincidences, as is wisely said, are God’s ways of staying anonymous.
Internally, he can give us the intelligence, as the Bhagavad-gita (10.10) promises, by which we get brainwaves that are beyond our intellectual faculties. By such inspiration, we can tap the current that emerges from life’s unexpected turns. If we are too filled with our own plans for action, we tend to see such turns negatively as interferences or disruptions in our plan. But when by our daily meditation we open ourselves to Krishna’s wisdom and power, then we can perceive and pursue the opportunities that such unexpected turns open.
Internally, he can give us the intelligence, as the Bhagavad-gita (10.10) promises, by which we get brainwaves that are beyond our intellectual faculties. By such inspiration, we can tap the current that emerges from life’s unexpected turns. If we are too filled with our own plans for action, we tend to see such turns negatively as interferences or disruptions in our plan. But when by our daily meditation we open ourselves to Krishna’s wisdom and power, then we can perceive and pursue the opportunities that such unexpected turns open.
Of course, all this is only the fringe action that results from mantra meditation. Its real action is that it redirects our heart from the world to Krishna – something that neither our best planned action nor the world’s strongest nuclear bomb can do. But this redirection of the heart may seem a distant other-worldly prospect as compared to the immediacy of this-worldly action that confronts us each day. That’s why it’s helpful to contemplate how meditation is also consequential in shaping this-worldly action.
Of course, all this is only the fringe action that results from mantra meditation. Its real action is that it redirects our heart from the world to Krishna – something that neither our best planned action nor the world’s strongest nuclear bomb can do. But this redirection of the heart may seem a distant other-worldly prospect as compared to the immediacy of this-worldly action that confronts us each day. That’s why it’s helpful to contemplate how meditation is also consequential in shaping this-worldly action.
However, all this remarkable effect of meditation s not automatic. It doesn’t occur just by the mechanical utterance of the holy names. We have to sincerely connect with Krishna, show him that we want and need his guidance. Our daily meditation is the time when we can best show him that we mean business, that we treat our meeting with him as important as, if not more important than, any other key business meeting. And the way we convey all this to Krishna is by being attentive during meditation, by being perceptive and receptive to his presence when he manifests himself as his holy name.
However, all this remarkable effect of meditation s not automatic. It doesn’t occur just by the mechanical utterance of the holy names. We have to sincerely connect with Krishna, show him that we want and need his guidance. Our daily meditation is the time when we can best show him that we mean business, that we treat our meeting with him as important as, if not more important than, any other key business meeting. And the way we convey all this to Krishna is by being attentive during meditation, by being perceptive and receptive to his presence when he manifests himself as his holy name.
When we thus intellectually convince ourselves to be present when Krishna is present, we will soon realize how meditation is the time for the biggest action. Then concentration will become easier, more natural and much more fulfilling.
When we thus intellectually convince ourselves to be present when Krishna is present, we will soon realize how meditation is the time for the biggest action. Then concentration will become easier, more natural and much more fulfilling.
BIOGRAPHY: Chaitanya Charan das
BIOGRAPHY: Chaitanya Charan das
Chaitanya Charan Das is a celibate spiritual teacher (brahmachari) at ISKCON, Pune. He has done his Electronics & Telecommunications Engineering from the Govt College of Engg, Pune. He subsequently served as a software engineer in a multinational software company, Patni Computer Systems. He also secured 2350 out of 2400 in the GRE exam, bagging the top rank in Maharashtra. Seeing the prevalent problems of stress, depression, addiction and overall misdirection – all caused by a lack of spirituality, he felt inspired to dedicate his life to the cause of jnana daan, offering systematic spiritual education, under the aegis of VOICE / ISKCON.
He is a member of ISKCON's topmost intellectual body, the Shastric Advisory Council, which offers scriptural advise to the GBC (Governing Body Commissioner). He is the associate-editor of ISKCON's global magazine, Back to Godhead. Presently he conducts seminars at various reputed educational institutes all over India including IITs and NITs as well as leading MNCs like Tech Mahindra. He serves as the spokesperson for ISKCON, Pune. He has presented papers on the interface of science and spirituality as an invited ISKCON delegate at national and international conferences, including World Peace Conference, 2006 and World Peace Congress, 2008.
He runs an international cyber magazine called 'The Spiritual Scientist', in which he has written over two hundred articles that give a scientific and logical presentation of Vedic philosophy. He is the author of the world's only Gita-daily feature, wherein he writes daily a 300-word inspirational reflection on a verse from the Bhagavad-Gita. Till now he has written over 600 Gita meditations that are posted daily on his website and are read through daily feeds by thousands from all over the world.
He website www.thespiritualscientist.com is among the most popular spiritual sites for intellectually oriented spiritual seekers. He has answered over 900 questions from people all over the world on the site. His writings have been published in newspapers like Times of India, Indian Express, Economic Times, Hindustan Times, and Sakaal Times as well as global spiritual magazines including Back to Godhead. His writings in English have been translated into several foreign languages including German, Chinese and Romanian and several Indian languages including Kannada, Telgu, Bengali, Hindi and Marathi.
He is the author of eleven books:
ENERGY – Your Sutra for Positive Thinking, Science and Spirituality
'The Spiritual Scientist' series, volume 1
'The Spiritual Scientist' series, volume 2.
Recession – Adversity or Opportunity?
Why do we need a temple?
Frequently Unanswered Questions
Idol Worship or Ideal Worship?
The Gita for Daily Enrichment
Oh My God! Re-answering the Questions
My Little Bhakti Companion
H.G. Mahatma Das (ACBSP)
H.G. Mahatma Das (ACBSP)
http://mahatmadas.com/ OFFICIAL HOME PAGE
My Conversation With Krsna.
My Conversation With Krsna.
Mahatma das: I called up Krsna the other day because I was having a really hard time. There were so many things going wrong and I couldn’t understand why. So I said, “Krsna, you love me, right? “And feelingly He said, “Of course. I love you unconditionally.” So I questioned how you can love someone and at the same time make their life difficult.” “Oh yes,” Krsna said, “It’s quite possible.” And explained how.
Mahatma das: I called up Krsna the other day because I was having a really hard time. There were so many things going wrong and I couldn’t understand why. So I said, “Krsna, you love me, right? “And feelingly He said, “Of course. I love you unconditionally.” So I questioned how you can love someone and at the same time make their life difficult.” “Oh yes,” Krsna said, “It’s quite possible.” And explained how.
“You know when you are sitting in a chair and after a while you become uncomfortable?”
“You know when you are sitting in a chair and after a while you become uncomfortable?”
“Yeah.”
“Yeah.”
“So what do you do?”
“So what do you do?”
“I move to another position.”
“I move to another position.”
“So when I see you need to get out of your present position and move to a better position, I make your life a little uncomfortable. When I do this you start wondering why it’s like this. And then you call me up. By the way, if everything were going perfectly, would you have called me up?
“So when I see you need to get out of your present position and move to a better position, I make your life a little uncomfortable. When I do this you start wondering why it’s like this. And then you call me up. By the way, if everything were going perfectly, would you have called me up?
“Okay, okay, I get it. But will the suffering ever stop?”
“Okay, okay, I get it. But will the suffering ever stop?”
“Oh sure, when you learn your lessons. Of course, you could also learn them without suffering. You know, like do what I say. But you don’t seem to do that enough and you tend to get sidetracked. So that’s when I need to give you a little push. You see I really do love you, but sometimes it’s tough love.”
“Oh sure, when you learn your lessons. Of course, you could also learn them without suffering. You know, like do what I say. But you don’t seem to do that enough and you tend to get sidetracked. So that’s when I need to give you a little push. You see I really do love you, but sometimes it’s tough love.”
“So what happens when I learn all the lessons?”
“So what happens when I learn all the lessons?”
“You graduate. When you leave this world, you won’t to come back because there’s nothing more for you to learn. You are ‘out of here’ as they say in your country.”
“You graduate. When you leave this world, you won’t to come back because there’s nothing more for you to learn. You are ‘out of here’ as they say in your country.”
“Yeah but I am a slow learner, and that means I must suffer a lot. It doesn’t see fair.”
“Yeah but I am a slow learner, and that means I must suffer a lot. It doesn’t see fair.”
“But you are the one creating your own suffering. Anyway, the material world is not a good place to stay if you don’t like suffering. So don’t keep complaining about suffering. It comes with the reincarnation package. But I use suffering to help devotees eventually overcome their tendency to cause their own suffering. Remember, my gift to you is the freedom to choose the right thing. And your gift to yourself is to choose the right thing.”
“But you are the one creating your own suffering. Anyway, the material world is not a good place to stay if you don’t like suffering. So don’t keep complaining about suffering. It comes with the reincarnation package. But I use suffering to help devotees eventually overcome their tendency to cause their own suffering. Remember, my gift to you is the freedom to choose the right thing. And your gift to yourself is to choose the right thing.”
“But wouldn’t it have been better if you didn’t allow me to mess up?”
“But wouldn’t it have been better if you didn’t allow me to mess up?”
“No, you really wouldn’t be able to live without your full freedom. You’d actually go crazy. Plus, since most people n Kali yuga are not very intelligent, you will find that you usually learn best by making mistakes and suffering the consequences. And when my devotees need to make a change or learn something new, and they are stuck, I make things a little difficult for them. But I do it because I love them.”
“No, you really wouldn’t be able to live without your full freedom. You’d actually go crazy. Plus, since most people n Kali yuga are not very intelligent, you will find that you usually learn best by making mistakes and suffering the consequences. And when my devotees need to make a change or learn something new, and they are stuck, I make things a little difficult for them. But I do it because I love them.”
“Yeah, it does seem like life’s difficulties carry invaluable lessons.”
“Yeah, it does seem like life’s difficulties carry invaluable lessons.”
“Yes. Think of the people that have hurt you or caused you some misery and consider whether you have learned anything, or grown, by going through those difficulties. Those who hurt you were some of your best teachers, but I bet you called them some pretty nasty names. You see, I put people in front of you that disturb you so you can learn to be more tolerant, forgiving and compassionate. Didn’t you always use to say ‘It’s all Krsna’s mercy’ when you were a new devotee?”
“Yes. Think of the people that have hurt you or caused you some misery and consider whether you have learned anything, or grown, by going through those difficulties. Those who hurt you were some of your best teachers, but I bet you called them some pretty nasty names. You see, I put people in front of you that disturb you so you can learn to be more tolerant, forgiving and compassionate. Didn’t you always use to say ‘It’s all Krsna’s mercy’ when you were a new devotee?”
“Yeah, but …”
“Yeah, but …”
“So you think it’s My mercy when everything goes well and someone else’s fault when it doesn’t?”
“So you think it’s My mercy when everything goes well and someone else’s fault when it doesn’t?”
“Well, it’s easier to see it’s your mercy in hindsight and it’s easier to blame someone when I am going through the problem because sometimes people do hurtful things to me.”
“Well, it’s easier to see it’s your mercy in hindsight and it’s easier to blame someone when I am going through the problem because sometimes people do hurtful things to me.”
“Mahatma, there is no one to blame. They are just agents of your karma. Do you blame your teeth when you bit your tongue?”
“Mahatma, there is no one to blame. They are just agents of your karma. Do you blame your teeth when you bit your tongue?”
“To be honest, sometimes I do.”
“To be honest, sometimes I do.”
“Exactly, we always are looking for someone or something to blame, always looking to make an excuse.”
“Exactly, we always are looking for someone or something to blame, always looking to make an excuse.”
“Okay, I get it. If I am so perfect, if I have all good qualities, I wouldn’t have taken another body. So I have a few more things to learn and you are making sure I learn them.”
“Okay, I get it. If I am so perfect, if I have all good qualities, I wouldn’t have taken another body. So I have a few more things to learn and you are making sure I learn them.”
“That’s it. Your offender brings you valuable lessons. You honor Me and great sadhus for bringing you the gift of knowledge that life is suffering. Yet isn’t it hypocritical that you blame your “offender” when he or she brings you the same gift as a life lesson? Should you bow to me and blame the other? Is it possible that all things work to help you and there is really no one to blame and no one to forgive?
“That’s it. Your offender brings you valuable lessons. You honor Me and great sadhus for bringing you the gift of knowledge that life is suffering. Yet isn’t it hypocritical that you blame your “offender” when he or she brings you the same gift as a life lesson? Should you bow to me and blame the other? Is it possible that all things work to help you and there is really no one to blame and no one to forgive?
BIOGRAPHY:
BIOGRAPHY:
HG Mahatma Prabhu joined ISKCON in 1969 and was initiated by Srila Prabhupada in 1970. He travels widely facilitating workshops and retreats on such important practices as japa, forgiveness, humility, vows and sexual purity. He has served as temple president, book distributor, sankirtana leader, college preacher, membership director, and VIHE teacher and co-director. He is the co-director of Bhakti Life, a non-profit organization that teaches the practices of devotional service through interactive workshops, retreats, and online courses and counseling. He is best known in ISKCON for his recorded and live music and for his workshops on Japa and Forgiveness.
He is the founder of Touchstone Training, a company that teaches the practices of devotional service through interactive seminars and worships. He is also a facilitator in Bhagavat Life, producers of live and online workshops and japa retreats. He lives in Alachua with his wife Jahnava and daughter Brajasundari.
Google Sites
Report abuse