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"Planet ISKCON" - 47 new articles
- Vraja Kishor, JP: REAL Bhakti Yoga
- Japa Group: Regards Any Little Effort Favorably
- Japa Group: Art Of Chanting Hare Krsna
- ISKCON News.com: Krishna Avanti Plans Total of Five Schools in Coming Years
- ISKCON News.com: Battle for the Yamuna Makes Waves in Delhi
- Bhakti Lata, Alachua, USA: No Fear
- Rupa Madhurya das, TX, USA: Bhajan - Mukunda Datta das - Yashomati Nandana @ Singhania's House - 2/6
- ISKCON News.com: Radhadesh Bhaktivedanta College Celebrates 9th Graduation
- H.H. Satsvarupa das Goswami (Ret.): 337 — Poem for June 10
- Bharatavarsa.net: Bhakti Vikasa Swami: Our aim and purpose
- ISKCON News.com: Pada Yatra in Spain: A New Meaning to Camino de Santiago
- ISKCON News.com: Sir Ivan`s Hare Krishna Single Enters US Top 10
- ISKCON News.com: Children`s Art to Protect Cows
- ISKCON News.com: The Dancing God
- ISKCON News.com: Muslim Weightlifter's Wish To Wear Modest Clothing Triggers Rules Debate
- H.H. Satsvarupa das Goswami (Ret.): OLD FRIENDS
- ISKCON News.com: 20 Years of Food For Life Hungary
- H.G. Sankarshan das Adhikari, USA: Saturday 11 June 2011--Unfailing in All Circumstances--and--Chant Gayatri Instead of Hare Krishna?
- Srila Prabhupada's Letters
- Srila Prabhupada's Letters
- Srila Prabhupada's Letters
- Srila Prabhupada's Letters
- Srila Prabhupada's Letters
- Srila Prabhupada's Letters
- Srila Prabhupada's Letters
- Srila Prabhupada's Letters
- Srila Prabhupada's Letters
- Sita-pati dasa, AU: Radha Ramana Haribol
- ISKCON Toronto, Canada: Welcoming Back Uttama Sloka das to ISKCON Toronto!
- ISKCON Toronto, Canada: ISKCON Australia - 40th Anniversary of Radha Gopinath!
- H.H. Sivarama Swami: Practicing the art of work (Part 1)
- Devadeva Mirel, Alachua, USA: Canning Continues! : Pickled Okra!
- Devadeva Mirel, Alachua, USA: Tipster : 5 Easy Ways to Brighten Up Your Salads
- Madhava Ghosh dasa, New Vrndavan, USA: Fail Up
- ISKCON News.com: North American Leader’s Meetings – New Vrindavan,USA
- H.H. Bhaktimarg Swami: Wednesday, June 8th, 2011
- H.H. Bhaktimarg Swami: Monday, June 6th, 2011
- ISKCON Toronto, Canada: Can You Guess the Tune? :o)
- H.H. Sivarama Swami
- H.H. Sivarama Swami
- Yoga of Ecology, Bhakta Chris, USA: When The Nile Runs Dry
- Vraja Kishor, JP: Who Has the Best Understanding of Spirituality?
- Vraja Kishor, JP: ¿Quién tiene la mejor comprensión de la espiritualidad?
- Gouranga TV: Bhajan – Mukunda Datta das – Hare Krishna @ Singhania’s House
- H.H. Bhakticharu Swami: Nirjala Dwadasi Feast Invite : Monday 13/06/2011 from 7am – ISKCON Brisbane – 95 Bank Road
- ISKCON Melbourne, AU: Harinama Melbourne
- ISKCON Melbourne, AU: Daily Class - Surya Gopal Prabhu
- ISKCON Melbourne, AU: Today's Darsana
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Vraja Kishor, JP: REAL Bhakti Yoga
Bhagavad-gītā As It Is 12.2
śrī-bhagavān uvāca
mayy āveśya mano ye māḿ, nitya-yuktā upāsate.
śraddhayā parayopetās, te me yuktatamā matāḥ.
The Supreme Personality of Godhead said: Those who fix their minds on My personal form and are always engaged in worshiping Me with great and transcendental faith are considered by Me to be most perfect.
EXPLANATION
There is a whole lot of logic and a very great lesson packed into this verse Let’s see what Prabhupāda has to say about it in his commentary:
“In answer to Arjuna’s question, Kṛṣṇa clearly says that he who concentrates upon His personal form and who worships Him with faith and devotion is to be considered most perfect in yoga.”
In the previous text, 12.1, Arjuna asked: “Between the personalist engaged in serving you and the impersonalist engaged in contemplating you – who is the better yogi?”
Now, in this text, 12.2, Kṛṣṇa answers: “The most perfect yogi is the one who contemplates my personal form and actively engages in serving that form.”
“For one in such Kṛṣṇa consciousness there are no material activities, because everything is done for Kṛṣṇa. A pure devotee is constantly engaged. Sometimes he chants, sometimes he hears or reads books about Kṛṣṇa, or sometimes he cooks prasādam or goes to the marketplace to purchase something for Kṛṣṇa, or sometimes he washes the temple or the dishes — whatever he does, he does not let a single moment pass without devoting his activities to Kṛṣṇa. Such action is in full samādhi.”
The point Prabhupāda makes is that the activities of the personalist yogi are not mundane activities, they are factually the culmination and fullest expression of the impersonalist’s meditation and contemplation.
To answer Arjuna’s question (“Who is better, those who worship you in a personal form, or those who meditate on your impersonal form?”) Kṛṣṇa says, “The impersonalist meditates on me fully – and that is glorious. The personalist appears to only be engaged in activities, but the truth is that they are also fully absorbed in meditation on me, and their activities are the overflowing result of their full samādhi meditation. Therefore, they are equal to and better than the impersonalists who only meditate on me.”
The impersonalist path involves meditation. The personalist path involves meditation and action. Therefore it is superior.
Impersonal yoga involves inactive meditation. Personal yoga involves active meditation. The meditations of a personalist yogi overflow into his or her life and become real actions. This is not possible for the impersonalists because the object of their meditation does not exist in a tangible form. Therefore their relationship with the object of their meditation cannot overflow into a tangible expression. Of course it has tangible side effect (renunciation, peace, non-violence, etc.) but the actual relationship between the yogi and the divine cannot take a tangible form because the conception of the divine itself is not tangible.
The personalist yogi does not carry this handicap because his or her conception of the divine is tangible.
The personalist also practices deep meditation and trance. It is a serious mistake to think one can merely go through external motions of worship and call it bhakti yoga in its true form, superior to all other yogas. True bhakti yoga involves the yogi in full meditation samādhi equally and more deep than impersonal samādhi. The difference is that the impersonalist’s meditation can never come out of a formless thought. The personalist’s meditation however, comes gushing out into the world of forms and shapes and sounds! Why? Because the object of his or her meditation has form and shape and sound! The impersonalist’s does not!
Therefore personalist yoga and samādhi is superior to impersonalist yoga and samādhi. This is the logic and opinion expressed here by Śrī Kṛṣṇa himself.
Here is an example of active meditation:
Due to extremely deep yogic concentration on the beloved Divine Personality of Godhead, a personalist yogi suddenly stands up with tears gushing from his eyes and begins to sing beautiful songs about the divine beloved, dancing madly with no self-consciousness or shyness in the world. Or she sometimes begins collecting flowers and fruits and makes wonderful plates of fruits and vases and strands of garlands for the altar and lovely neck of her beloved.
There is an important lesson in this verse for those who try to practice bhakti yoga.
In the very early stages of bhakti yoga, we perform actions of worship and those actions crack off the shells encrusted around our hearts. But to make progress past the most elementary levels of bhakti, we have to stop relying on this “outside-in” orientation. We must become people who are “inside-out.”
When affection propels an action, even a very, very miniscule action such as offering a cup of water to the deity of Kṛṣṇa will produce profound spiritual revolutions and evolutions in our consciousness. But when actions of worship lack the propulsion of inner samādhi – inner emotional relevance – it will take heaps and heaps of such activities to make any significant dent in our character.
We should strive not to let the sound of the name come only from our mouths. The sound of the holy name must emanate from the vibration of our affection for Śrī Kṛṣṇa. It should first appears in the core of our hearts – just as Kṛṣṇa appeared first in the core of Vasudeva. Then our minds will perceive the name in our emotional core and the name will transfer from our hearts to our minds – just as Kṛṣṇa moved from the core of Vasudeva to the mind of Devaki. Our mind controls our senses. Therefore from our minds the name can travel to our mouths and emanate a tangible sound… “Krish-na” “Raa-ma” “Ha-re.” – Just as Kṛṣṇa was born into the tangible world from the mind of Devaki.
Next our ears will pick up the sound and return Kṛṣṇa to their sensory destination – the mind. From there Kṛṣṇa returns to our hearts – completing the circuit and starting another loop.
Hare Krishna.
Japa Group: Regards Any Little Effort Favorably
If we chant the holy name, Krishna takes that as giving love even though our hearts are hard and devoid of feeling. Krishna regards any little effort favorably.
From Japa Reform Notebook
by Satsvarupa dasa Goswami
Japa Group: Art Of Chanting Hare Krsna
Here is a very interesting and nice class about the Art of chanting the Hare Krsna mantra.
ISKCON News.com: Krishna Avanti Plans Total of Five Schools in Coming Years
Krishna Avanti, England’s first state-funded Hindu primary school, will kick off the next school year with a brand new sister school, and exciting future plans for more to join them. |
ISKCON News.com: Battle for the Yamuna Makes Waves in Delhi
After a month-and-a-half-long march in protest of the pollution of the sacred river Yamuna, thousands of sadhus, Krishna devotees, and environmentalists have made huge waves in the political scene and brought the attention of the Indian public to the plight of what has been called a “dead river.” |
Bhakti Lata, Alachua, USA: No Fear
When I was 17, I moved out for the first time to attend the University of Hawaii in Hilo. Sometime that spring, a flash flood hit the city – 11 inches of rain fell within 24 hours. Wainaku River swelled to a furious rage of white water.
A day or two later, the sun emerged with a vengeance. The River calmed and I innocently yearned to go swimming along with my friends.
***
In the laundromat, I wait for my clothes to finish drying amidst ten other whirring dryers. I feel like I’m IN a dryer - I feel woozy with the waves of heat. Only a couple blocks away, I know that Wainaku River is flowing cool and clean and fresh.
When at last I finish, I walk down the street and spot my friend Kishori. “Hey!” I call out. “Let’s go swim in the river!”
“Let’s!” she calls back. We don our swimsuits and head toward the river, singing, our hair down.
We jump in the crystal clear water with exhilarated shouts. Kishori crosses the river and I follow suit. Despite my strong stroke, the current sweeps me down the river with surprising strength. Panic flutters through my chest, but I quell it when my fingers find purchase on some rock. I climb up on a small rock island in the middle of the river.
Kishori seems miles away. I should swim to the close bank, get on land, and stop the day’s swimming. The river is too wild.
Or I could swim my way up to Kishori.
Come on, what’s adventure without the fear factor?
I choose the latter.
As soon as I slide in, the river clamps around me in a vice and my hands scramble for a hold. I never find it. I still face upstream – I turn my head and realize I am being carried into the jaws of a frothing white rapid.
I am powerless. My scream is cut off when the river thrusts me into the raging chaos, shoving water into my ears, nose, and mouth. I tumble and tumble.
I struggle for air. The current pushes me through a narrow, violent canal of white water. When I gasp for air at last, sheer terror runs through me because I know what’s coming: I see only a void ahead. And I hear an even greater roar than the river.
The Waterfall.
In these moments, I look Death in the face.
Suspended moments… falling… water pounds me from every side and I plunge 15 feet. The power from the falls shove me to the very bottom of the river floor – 15 feet or more – and my knees scrape the rocks.
The river keeps pulling me.
I can’t breathe. I can’t breathe. Anything for air. I shoot for the surface, my lungs burning, my hair wrapped around my head.
I surface, choking.
But it’s not that when I reach the surface I can breathe. I’ve swallowed so much water all I can do is choke. I suck in only a sliver of air before the river pushes me under another side waterfall, which forces me under again, water in my mouth. I fight for the surface. I fight for air. Another waterfall ahead. This time I instinctively swim away from it, choking… can’t breathe…
The river loosens its chokehold and calms, still carrying me in overwhelming currents.
I spot the island that divides the river in two up ahead, and I weakly kick my way towards the massive, steep black rocks. If I don’t make it, I don’t know what will happen to me. I could be carried further down the river, down more waterfalls… into the ocean.
I grasp ahold of the rocks.
I can’t climb out. I can’t think. I can’t respond to Kishori’s screams, “Bhakti! Bhakti!!”
I can only cling to the rocks with my weak grasp. And only one whisper comes out of my mouth, over and over and over again. I don’t know what I’m saying, I don’t know where it comes from, the name just comes: “Krishna. Krishna. Krishna.”
My religion is stripped away from me. I do not think of a blue boy with a flute. I do not think of festivals or saris or temples or scriptures or people or places… nothing.
Even when the current picks up again and plasters me to the rocks, I can’t think, I can only hold on and say that name over and over again: “Krishna. Krishna. Krishna.”
Kishori is in a panic. She jumps into the river and swims to the island. I have climbed out by now and sit in the sun, eyes closed, and the heat of the black rocks warms my shivering skin.
When Kishori reaches me I admit I’m shaken, but I play it off. We warm in the sun awhile longer and I realize I still have to go to work.
Shakily, I swim the short distance to the shore, climb out and walk the rest of the way back. I head back to a friend’s house, get dressed, and hop on my bike. Life goes on.
But life doesn’t go on. At work, I wash my face with water and I realize I feel sick. I clock out. I lay down outside in the peaceful summer afternoon.
I begin to sob and sob. Scenes of water and rocks and feelings and no air flash through my mind and through my body. The fear washes through me in waves.
Why am I still alive? In one moment I could have hit my head, I could have swallowed too much water, I could have been carried further and further down the river, down more waterfalls, into the ocean...
What unnerved me the most was that I was not thinking of God in the midst of all that chaos, and I was definitely not thinking of a blue boy who plays the flute. Survival was my only instinct – just air. And yet if I had died in those moments, what would I have been thinking of?
That afternoon I had a crisis of faith that I have reflected upon for many years. I have come to a conclusion: I may have abandoned the holy name but the holy name never abandoned me.
Krishna is not Hindu or Christian or Muslim or Indian or this or that or this or that… Krishna is God, and He came for me when my mind was shattered.
Someone once asked Srila Prabhupad what he feels when he chants the holy name. Immediately he replied, “I feel no fear.”
I realize that I am old, so very old, because at any moment death may come for me. Yet I have nothing to fear, for the holy name is holding me in His arms.
Rupa Madhurya das, TX, USA: Bhajan - Mukunda Datta das - Yashomati Nandana @ Singhania's House - 2/6
Mukunda Datta das singing the bhajan "Yashomati Nandana" at the home of the SInghania's.
Dallas, TX
2011-01-08
Download: 2011-01-08 - 2 - Mukunda Datta das - Bhajan - Yashomati Nandana.mp3
ISKCON News.com: Radhadesh Bhaktivedanta College Celebrates 9th Graduation
Twenty-five students were honored at Bhaktivedanta College’s ninth annual graduation ceremony in Radhadesh, Belgium, on June 3rd. The students were a truly international crowd, hailing from the UK, the US, South Africa, Australia, Germany, Italy, the Netherlands, Spain, Russia, Slovenia, Croatia, India, and of course Belgium. |
H.H. Satsvarupa das Goswami (Ret.): 337 — Poem for June 10
5:24 A.M.
A Writer of Pieces
I will begin with a poem written on the day of its printing. Then I will print random excerpts of books I have printed over the last 35 years. I hope this variety will be pleasing.Poem for June 10th
I became wide awake by 9:30 P.M.and took meds to go back to sleep.
But at 10:30 I had a headache and
had to subdue it. By 1:30 I got up from
bed and started chanting. It was not
yugala-kishora but counting and hearing
the names like my pulse-beat. I
finished before 4:00 when Narayana
came up and told me he had a
pretty much sleepless night under
pressure of papers and letters
he has to write.
In the process of creation the
last finishing touch is the
glance of the Lord. It goes
from subtle to gross. For
example, the sky is the cause
of air. The sky has only one
quality, sound, but by the
interaction of the sky and the
glance of the Lord, the air
is produced which has two qualities,
sound and touch. Then
electricity and then water
is produced. In the last
stage of physical development
the result is earth, which has
all five qualities, sound, touch,
form, taste, and odor.
They do not take place
automatically but under the supervision
of the Lord. Those who cannot see
the hidden hand of the Lord are
certainly less intelligent although they
may be advertised as great material
scientists.
The weather is warm and
humid like summer with
thunderstorms. I write through
it. I’m reading Sanatorium which is
a big leisurely novel like one
by Charles Dickens. The plot
reveals itself slowly, with lots
of time for self-reflection
and telling of old-time movies
they watched in the hospital.
Sandy has yet to be introduced
but Bhaktin Jane beat up
Junior Barks’ father when
he insulted the Vaisnava.
It’s a good-quality book and I will review some
of it in the autobiog.
The poetry moves with a
beat. It’s directed free
writing on Krishna, the all-
pervading Truth. He
reaches into all corners
of the universe. It’s
a sweet melody with
a vocalist. She sings
sounds without words
and augments the horns
eerily. Krishna is the
center because His
glance is required before
anything can come about.
Any one of His senses
acts for the others.
He can procreate with
His eyes, He can eat
by hearing, He’s omnipotent,
the Supreme Person in
the center of the storm,
in the heart of this song.
Bharatavarsa.net: Bhakti Vikasa Swami: Our aim and purpose
...our main aim is to study and preach Bhagavad-Gita and Lord Caitanya. Our purpose is to teach our own philosophy. Do not lose sight of that purpose or become distracted by other things. I have also made one book about other philosophies of your western philosophers, but I did not make compromise. My purpose was to defeat them and expose their nonsense propositions, in the light of Vedic knowledge or Krsna consciousness philosophy. That is our purpose.
Letter to Ravindra-svarupa, undated
ISKCON News.com: Pada Yatra in Spain: A New Meaning to Camino de Santiago
The Camino de Santiago (the Santiago Path) in Spain is famous for attracting many people who say they are going through their spiritual search when they walk that re-known route. ISKCON devotees decided to also walk that sacred route in order to share with the other pilgrims the Holy Names of Krishna. |
ISKCON News.com: Sir Ivan`s Hare Krishna Single Enters US Top 10
American billionaire banker turned techno music performer - Sir Ivan – released an exciting new single, an electro-pop version of "Hare Krishna" which was a Top 10 hit. |
ISKCON News.com: Children`s Art to Protect Cows
The Shri Prahlada elementary school, situated in Krishna-valley, Somogyvamos, Hungary held its annual children`s art competition. This year the topic was cow protection. 265 children from all over Hungary sent in their drawings and paintings, all emphasizing their love for cows, the need to take care of them, and the importance of milk products in people`s lives. |
ISKCON News.com: The Dancing God
Frederick Nietzsche is famous for his audacious proclamation “God is Dead”. Interestingly, the German philosopher did say something further, albeit in jest. Walter Kaufman translates Nietzsche’s quip - “I should believe only in a God who understood how to dance.” |
ISKCON News.com: Muslim Weightlifter's Wish To Wear Modest Clothing Triggers Rules Debate
Kulsoom Abdullah is a 35-year-old with a doctorate in electrical and computer engineering. But it's her passion outside of work that has put her at the center of a debate - one that could affect athletic competitions worldwide, even the Olympics. |
H.H. Satsvarupa das Goswami (Ret.): OLD FRIENDS
From Life with the Perfect Master
“After a few weeks in Bombay, Srila Prabhupada received a letter from Bhagavan dasa, his GBC man in southern Europe, inviting Prabhupada to tour Europe in May. Bhagavan outlined how Prabhupada could fly first to Rome, then go to Geneva, Paris, and up to Germany. As I read the letter out loud to him, Prabhupada immediately agreed. I was also enlivened, but I asked, ‘What about your express desire, Srila Prabhupada, to go somewhere where there are no visitors so you can just write? This European program sounds like just the opposite.’
“Prabhupada laughed. ‘That will not be possible for me in this lifetime,’ he said. ‘Better I keep traveling and die on the battlefield. For a warrior, it is glorious to die on the battlefield, isn’t it?’
“Within a week, other invitations arrived—to attend Ratha-yatras in Australia and the United States. Prabhupada accepted them all and we planned an itinerary, beginning after a two-month stay in Bombay, which would take us on a fast-paced tour through Europe, then to Melbourne, then all the way to Chicago via Hawaii, then to San Francisco, back to Los Angeles, and back to India. Prabhupada also said that before leaving India he would like to visit Hyderabad, and he spoke with interest of traveling from Hyderabad to the famous temple of Lord Visnu as Vyenkatesvara in Tirupati, South India.
“As secretary, I had to assist in making the tour a practical reality. I at once began writing letters to the temples involved, consulting with the airlines to set up dates of arrival and departure, and conferring with Srila Prabhupada as to where he expected to stay and what he would do in each place. It was a flurry of new engagement for me, and if I was interested in travel, this should have been enough to give me my fill.
“In the meantime, life with Srila Prabhupada in Bombay went on as usual. He began sitting on the roof of the building in the early evening. My responsibility was to bring up his bolster pillows and a mattress so he could sit comfortably and speak with selected guests. Sometimes no one would come, and he would sit and chant japa as the evening became dark. While Prabhupada was on the roof, I would set up his bed with the mosquito netting, tying the cords to different fixtures in four corners of the room and firmly tucking the net in under his mattress. I would also set up my own mosquito netting on the veranda, prepare Prabhupada’s writing desk with another large tent-like net for when he rose to dictate, and then join Prabhupada on the roof. At these early evening sessions, he liked to hear news of our upcoming traveling, and I would sometimes save business matters or inquiries from devotees to present to him then.
“Giriraja and other stalwarts of the Bombay project would also sometimes gather, or at least stop by briefly, to see Prabhupada while he sat on the roof. Prabhupada was always ready to hear the latest intrigues in the drawn-out struggle to get official permission from the city and the police for construction at Hare Krishna Land. Since Prabhupada’s apartment was in the middle of the tenement buildings, we would hear the children playing below, and he would sometimes comment how he wished they could all become devotees. Prabhupada said he would like to propose to the tenants that they could all live on our land rent-free if only they would become devotees, attend the temple programs, chant Hare Krishna and follow the regulative principles.
“‘But they will not do it, I know,’ said Prabhupada. ‘They will prefer to travel two hours into Bombay city to work all day for a few rupees and then travel two hours back in the traffic jam, just so they can be free to smoke, eat a little piece of meat or fish, and go to the cinema. They would rather work hard like asses than become a devotee and go back to Godhead.’
“Another time there was a bus and truck strike, and food supplies stopped coming into Bombay. After a week many citizens were finding it difficult to obtain food, but the devotees were somehow still able to provide for the Deities, Radha-Rasavihari, and for themselves. Prabhupada remarked that this was the mercy of Krishna.
“‘But even if we could not get any food,’ he said, ‘we would take the opportunity and just sit down and chant Hare Krishna, that’s all.’
“As Srila Prabhupada’s secretary-servant, I appeared to everyone to be content and occupied. But it didn’t take much for me to keep the flame going in my restless meditation about going to preach versus staying back as his servant. Through his correspondence, his lectures, and his room and roof darsanas, Prabhupada continued to urge his disciples and all listeners to take up the outgoing preaching spirit. As the typist of his letters, I was regularly in contact with this urging.
“To Dayananda in Dallas, he wrote, ‘It is especially nice to hear that the boys are becoming first class preachers; that is needed. Without preaching, our institution becomes all rubbish.’ To devotees in England he wrote, ‘Go on printing and distributing as many books as possible; this is your real work and your personal success. I am enclosing the names of thirteen new disciples recommended. This is a result of our preaching propaganda, when our family members increase.’ To Pancharatra in New York he wrote, ‘Your list of achievements by college course, yoga club and programs in general is very impressive, particularly that you have a regular four-credit college course at Fordham University wherein the students are required to read some of my books.’ To Hari-basari in Washington state he wrote, ‘I am very indebted to all of you for your untiring efforts to see that every man, woman in America gets one of my books.’ To Balavanta in Atlanta, he wrote, ‘If anywhere they will take seriously the principles of Bhagavad-gita As It Is, that is America.’ And to Sri Govinda dasa in Chicago he wrote, ‘When I came to America in the beginning, I began to expand it and now it is going on and there is no question of it stopping, so long we are sincere. Therefore go on with your lifetime plans making secure and distributing of books. There is no cessation. The movement is eternal.’
“I wanted to go out and preach. I couldn’t help myself from thinking of it and desiring it. Sometimes I thought, ‘I’m sure that with suitable arrangements and a replacement, Srila Prabhupada would not be sorry to have me go out and preach.’ But then I thought, ‘Why am I not content to remain with Krishna’s pure devotee? This is offensive!’”
.
.
.
From Songs of a Hare Krishna Man
5.
I am a jazz musician playing and the sounds
roll off, people dig it, the cash register
rings, he shuts the drawer.
But a devotee wouldn’t
be doing that, standing on a bar blowing
a golden horn with the rhythm section of
Ted Kotick, bass, Don Freeman, piano,
Nick Stabulus, drums–
all white men, nice guys.
I rest their souls in my
years teenage and twenty.
No, a devotee would be doing some
other gig or series, similar. Like?
Eating sweetrice in old Boston temple
but I could only eat two Styrofoam cupfuls
before the gang came, or my sister and mother.
Or I could have been doing something else forbidden
but I was a good, obedient devotee
and that’s what I want to tell–
how good I was–
no profanity
no ob-sanity,
no deviancy, not even listening
to ragas of Rach and Sergei and Ravi
(but Harrison was permitted for the
Sunday guests).
No, I can’t figure it out yet, what kind
of series (not a World Series)
we would have but for now
we can do it like this
off the kurta cuff.
21.
Srila Prabhupada knew a man in Allahabad
who was gonna die at 54 and requested
the physician . . . you heard that one?
Can I tell it again?
The iron rod in the fire . . .
You heard that?
The hand can’t eat the sweetmeat by
itself but must put it in the mouth
and serve the stomach. Heard that?
How about Buddha, the real Buddha
the Buddha who says it’s nirvana
‘Stop the activities and it is
over’? That is the one, the ahimsa
one the real Buddha.
And Christ is the best example in the West
of the compassionate preacher being mistreated,
the best son.
We heard it all before
except maybe some parts.
You got to listen carefully once again.
If he’s repeating that’s not a fault.
Hear the ecstasy in his voice, the
desire to change people from asura to sura.
Believe it and join with him. Jaya Prabhupada–
preach and care for them.
23.
He’s okay, he’s trying.
he’s sincere. That’s what Srila Prabhupada said
when I asked,
thinking of Nietzsche and others.
Don’t doubt me,
I’m no Richard Nixon or Spiro Agnew,
I am no fiction man on the waterfront
a Marlon Brando, Sidney Poitier.
But I have a lot to say.
Bear with me.
I have long johns that slip off,
I remember the 42nd Street Library . . .
I told everything anyway.
You are not interested in my pre-Krishna conscious
life before I was in the coffin.
You want to hear me
berate karmis, dharmis,
yogis, bhogis, and rogies
and tell you, ‘The bhaktas
are best,’ which I believe.
And there are categories of bhaktas up to
the Pandavas, Prahlada, Uddhava
the gopis are the best.
Lord Caitanya said on returning to Purki
‘I have traveled widely and met
many sadhus but I must say
I like Ramananda Raya very much.’
Bhavananda Raya, his dad,
was glad and said, ‘Consider me
as Your family and ask me whatever
You want.’ Bhavananda gave Him
his son Vaninatha full-time as servant.
I’d like to keep going
like a jukebox of top hits
Krishna conscious oldies and new ones
arranged and served up by their servant–
me, playing my wooden recorder
even though I never learned music.
Please don’t punish me.
Like Nietzsche, I’m sincere
no beer or beard or big mustache.
The day before Ekadasi
enjoy . . . ah . . .
ISKCON News.com: 20 Years of Food For Life Hungary
Food for Life Hungary has been distributing 200.000 plates of hot meal and hundreds of tons of non-perishable food yearly for over twenty years in Hungary and in the disaster areas internationally. More information (in Hungarian): www.karitativ.hu
Music by Dhira (www.dhira.com). The video has been produced by Karuna Productions (www.karunaproductions.com)
If the selection above is hosted by YouTube then after the video plays there will be several links presented to other videos. ISKCON News Weekly has no control over the selections presented and is not responsible for their contents.H.G. Sankarshan das Adhikari, USA: Saturday 11 June 2011--Unfailing in All Circumstances--and--Chant Gayatri Instead of Hare Krishna?
A daily broadcast of the Ultimate Self Realization Course Saturday 11 June 2011 The Supreme Personality of Godhead, Lord Sri Krishna, and His eternal consort, Srimati Radharani are enjoying transcendental pastimes in the topmost planet of the spiritual world, Sri Goloka Vrindavan. They are beckoning us to rejoin them. (Click on photo to see a larger image.) Our Mission: To help everyone awaken their original Krishna consciousness, which is eternal, full of knowledge and full of bliss. Such a global awakening will, in one stroke, solve all the problems of the world society bringing in a new era of unprecedented peace and prosperity for all. May that day, which the world so desperately needs, come very soon. We request you to participate in this mission by reviving your dormant Krishna consciousness and assisting us in spreading this science all over the world. Dedicated with love to ISKCON Founder-Acharya: His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, our beloved spiritual master, and to you, our dear readers. Today's Thought: Unfailing in All Circumstances Uploaded from Mauritius The key to getting out of the modes of material nature and coming to the transcendental platform where life is eternal, full of bliss and knowledge, is to fully absorb yourself in devotional service unfailingly in all circumstances. To do do one must be staunchly determined just as person who has fallen off of a cliff but has caught hold of a tree branch is staunchly determined not to let go. Sankarshan Das Adhikari Answers According to the Vedic Version: Question: Chant Gayatri Instead of Hare Krishna? Since Sri Krishna says that of mantras He is Gayatri shouldn't we chant the Gayatri mantra instead of the Hare Krishna maha-mantra? Can you please quote slokas where it is said that Hare Krishna maha-mantra is superior. My parents want me to chant Gayatri mantra, however, I tell them that since I chant Hare Krishna maha-mantra, it already includes all other mantras. But, they don't seem to be very happy with my argument. Thank you. A.N. Answer: Hare Krishna is Recommended in Scripture Not only is Krishna the Gayatri mantra; He is also the Hare Krishna maha-mantra. You have correctly understood that by chanting Hare Krishna you have already become the perfect chanter of all other mantras. This is why the Hare Krishna mantra is called the maha-mantra, or the Great Chanting for Deliverance. The Hare Krishna maha-mantra is especially recommended in this age in the following verse from the Kali-Santarana Upanisad: hare krsna hare krsna krsna krsna hare hare hare rma hare rma rma rma hare hare iti sodaakam nmnm kali-kalmasa-nanam ntah parataropyah sarva-vedesu dryate "After searching through all the Vedic literature, one cannot find a method of religion more sublime for this age than these sixteen names composed of thirty-two syllables. They are the only means to counteract the evil effects of Kali-yuga. Sankarshan Das Adhikari Transcendental Resources: Receive the Special Blessings of Krishna Now you too can render the greatest service to the suffering humanity and attract the all-auspicious blessings of Lord Sri Krishna upon yourself and your family by assisting our mission. Lectures and Kirtans in Audio and Video: Link to High Definition Videos Link to Over 1,000 Lecture Audios Lecture-Travel Schedule for 2011 http://www.ultimateselfrealization.com/schedule Have Questions or Need Further Guidance? Check out the resources at: http://www.ultimateselfrealization.com or write Sankarshan Das Adhikari at: sda@backtohome.com Get your copy today of the world's greatest self-realization guide book, Bhagavad-gita As It Is available at:http://www.ultimateselfrealization.com/store Know someone who could benefit from this? Forward it to them. Searchable archives of all of course material: http://www.sda-archives.com Receive Thought for the Day as an RSS feed: http://www.backtohome.com/rss.htm Unsubscribe or change your email address Follow us on Twitter: http://twitter.com/Daily_Thought Sankarshan Das Adhikari on Facebook: http://www.facebook.com/SDASITE Thought for the Day on Facebook: http://www.facebook.com/Ultimate.Self.Realization Copyright 2005-2011 by Ultimate Self Realization.Com Distribution of this material is encouraged. Simply we request you to acknowledge where it is coming from with a link to our sign up page: http://www.backtohome.com Our records indicate that at requested to be enrolled to receive e-mails from the Ultimate Self Realization Course at: This request was made on: From the following IP address:
Srila Prabhupada's Letters
1967 June 10: "If I get the permanent visa,, even in my broken health I shall stay in U.S.A. and try to propagate my mission through my disciples like you. I don't mind whether I die here or in Vrndavana - wherever there is Krishna, that is Vrndavana."
Prabhupada Letters :: 1967
Srila Prabhupada's Letters
1967 June 10: "Although I am practically on the path of death, still I cannot forget about my publications. I wish that if I live or die you should take very serious care for my publications."
Prabhupada Letters :: 1967
Srila Prabhupada's Letters
1969 June 10: "Unless one is a resident of Krishna Loka, one cannot be a Spiritual Master. That is the first proposition. A layman cannot be a Spiritual Master, and if he becomes so then he will simply create disturbance."
Prabhupada Letters :: 1969
Srila Prabhupada's Letters
1969 June 10: "The symptoms of nitya siddha is that from the beginning of his life he is attached to Krishna, and he is never tired of rendering service to Krishna. So we have to know what is what by these symptoms."
Prabhupada Letters :: 1969
Srila Prabhupada's Letters
1969 June 10: "When the Spiritual Master speaks it should be taken that Krishna is speaking. That is a fact. A Spiritual Master must be liberated. It does not matter if he has come from Krishna Loka or he is liberated from here. But he must be liberated."
Prabhupada Letters :: 1969
Srila Prabhupada's Letters
1969 June 10: "I am not very interested to establish a Hindu temple. I never described my movement as Hindu religion. This kind of devotion is not purified. It is contaminated by material desires."
Prabhupada Letters :: 1969
Srila Prabhupada's Letters
1969 June 10: "Sex urge is something like itching. So an intelligent person rather suffers the pain of itching sensation than accepting the after effects of satisfying the itch."
Prabhupada Letters :: 1969
Srila Prabhupada's Letters
1974 June 10: "From my very childhood I was also worshipping Lord Jagannatha. When I was six years old my father gave me a Ratha and I was performing Ratha yatra in my neighborhood. And now in the Western world you are worshiping Jagannatha so gorgeously and it pleases me very, very much."
Prabhupada Letters :: 1974
Srila Prabhupada's Letters
1975 June 10: "Your endeavor to prove scientifically the existence of re-incarnation is not very practical. It is like bringing a cannon to kill a mosquito. It is not required. Explanation is already given in the Bhagavad-gita."
Prabhupada Letters :: 1975
Sita-pati dasa, AU: Radha Ramana Haribol
I'm working on the chord charts for the kirtan at Insync Institute next Friday.
Here's a track that I recorded for it:
- Radha Ramana Haribol (mp3, 6.5MB)
This is the radio edit version. I did a five minute one to show each part of the kirtan clearly, so that people can learn it easily from the chord chart.
Then, on Prema Yogi's suggestion, I did this sub-4 minute radio edit, which follows a standard pop song structure: intro, verse x 2, pre-chorus, verse, pre-chorus, chorus, solo, mega-chorus, outro.
The sounds are all Korg MicroX presets, and I ran my voice through the Antares AVP-1 (rack mounted Autotune unit).
I got the original melody from Jai Uttal. The bass moving in the opposite direction from the keyboard in the chorus was Vrajadhama's idea.
I'm pleased with the way that it's turned out - it kind of starts abruptly because I wasn't paying much attention when I started to put it together, it's just a rough demo.
I'll see if Param has enough of her voice back tomorrow to record a vocal track for it. I'll copy Dave Stringer's technique of having a woman tracking his vocal on the call, and see how that sounds.
I'll also be working on Devakinanda Gopala and Om Namah Shivaya tomorrow.
ISKCON Toronto, Canada: Welcoming Back Uttama Sloka das to ISKCON Toronto!
The Hare Krishna temple is excited to welcome HG Uttama Sloka das back to Toronto! A disciple of HH Indradyumna Swami, Uttama Sloka das serves part time as Maharaja's traveling assistant, secretary and translator. Apart from his personal services to Indradyumna Swami, he spends his time conducting educational and training courses covering 20 countries on four continents. He is qualified as a Bhakti Sastri teacher, mediator and counsellor.
ISKCON Toronto, Canada: ISKCON Australia - 40th Anniversary of Radha Gopinath!
H.H. Sivarama Swami: Practicing the art of work (Part 1)
Talk with community members at the Manor.
Devadeva Mirel, Alachua, USA: Canning Continues! : Pickled Okra!
We are still canning. Most recently pickled okra and low sugar blueberry jam. With end of year gifts for teachers and friends, much of it is gone already. Well, at least from my house. But canning is about sharing. I am hoping to get some more canning related posts up in the next few weeks. Would love to inspire the fraidy cats out there who want to give canning a try but think it’s brain surgery. It’s more like childbirth. You can totally do it on your own but I understand if you want someone there for support. What would you like to know? What kind of canning posts are you looking forward to?
Devadeva Mirel, Alachua, USA: Tipster : 5 Easy Ways to Brighten Up Your Salads
An opulence of summer is garden fresh salad greens. Leave those bagged salads on the grocery shelf and dive into your CSA box like the veggie eating bunny you are! Full of nourishing vitamins and minerals, loaded with water to keep you hydrated in the heat, summer is the perfect time to take advantage of all that salad has to offer. Keep things fresh with these 5 quick tips to add some fun to your salad bowl.
- Fruity Mix-ins: Mix-ins are not just for cold stone ice cream shops! Grab a handful of berries, some diced peaches or chopped watermelon and toss it into your salad for a sweet and tart taste. Who says salads must only include vegetables? It’s summertime. Roll with it!
- Quest for Herb: Whether you have a patch of herbs growing in your kitchen garden or are buying the stuff from your local farmer, summer is the season to enjoy the bold freshness of herbs. Mint, basil, sorrel, parsley–whatever you’ve got, de-stem it and throw it in. Maximize flavor and nutrition with these great little leaves.
- Go Wild: Forage, people. Lambs quarter, chickweed, ramps. There is a whole assortment of free stuff growing on the roadside and in the forrest. Just be careful with those mushrooms!
- Shelve the Dressing: Seriously. Store bought dressing is the biggest insult to your salad. Experiment with flavorful quality oils like a good olive, walnut or sesame. Squeeze a fresh lime or two. Whisk and drizzle. Salad nirvana is yours.
- Forget the Lettuce: Yes! You don’t have to include lettuce in your salad! Let those garden tomatoes take center plate by pairing them with fresh summer cukes. Scrape some carrots and radishes and leave it at that. Pepper your plate with a colorful variety of…peppers! Summer is the season that these vegetables take root and shine. Let them make a statement by keeping it simple.
Madhava Ghosh dasa, New Vrndavan, USA: Fail Up
I know I sometimes bewilder people with my quoting somebody whose name I have forgotten by saying that one measure of success is failing at increasingly greater things. I recently heard about this book called Failing Up a review of which has a better description of the same concept.
“ ‘Failure is an inevitable part of the human journey,’ says award-winning television and radio broadcaster and New York Times best-selling author Tavis Smiley. Smiley steps from behind the curtain of success to share intimate stories of his missteps, misdeeds, and often highly publicized miscalculations in Fail Up: 20 Lessons On Building Success From Failure. These instances of perceived “failures” were, in fact, “lessons” that shaped the principles and practices that now guide his life. Readers will find a kinship in Smiley’s humanness that inspires, informs, and reminds us of our ability to “fail up” in the face of life’s inevitable setbacks. The year-long celebration of Smiley’s 20th year anniversary in broadcasting will feature the Fail Up book tour.”
–This text refers to the Kindle Edition edition.
(I am neither recommending nor not recommending this book, I just heard the title and it resonated. If you do decide to buy this book, or anything else for that matter, from Amazon.com please go to the Home page of my blog, scroll down the sidebar and click on the Bhagavad Gita you will see there. After that, at no cost to you, anything you buy in the next 24 hours from Amazon.com I will get a tiny commission.)
There is another story that illustrates the same principle. A successful person was being interviewed and was asked “How did you become successful?”
“Good decisions.”
“How did you learn to make good decisions?”
“Bad decisions.”
Not every shot on goal scores, but without risking failure you will never succeed. The person who never fails at scoring a goal is the person sitting in the stands.
Look at Srila Prabhupada’s life, he never became complacent he kept trying things and despite apparent failures and setbacks, he kept failing at increasingly greater things. For a year he failed at getting anything off the ground in New York City but he never quit and eventually ran into future devotees like Hayagriva and now has over two hundred temples around the world.
He failed at getting support in the form of some mrdangas from his godbrothers but now there is a 24/7 kirtan/365 kirtan in Vrindaban, India and the Holy Name has been heard in every town and village.
He wanted a grand project in Mayapur but failed to see it in his lifetime but now more than 30 years after he left the planet it is manifesting.
He wanted every city temple to have a relationship with a farm community and farm communities are the basis of the second half of his mission, as he stated in 1949 and again shortly before leaving his body in 1977. To date that would seem to be a failure but the opportunity to help Prabhupada fail up in this regard still exists.
Come fail with us. Failure is inevitably, at least let’s fail striving for something that can make a real difference.
Filed under: News, Ramblings or Whatever
ISKCON News.com: North American Leader’s Meetings – New Vrindavan,USA
On May 13-15th, ISKCON`s North American leaders held their by-annual meeting at New Vrindaban. They have discussed various strategies to increase book distribution, attracting new devotees, and enhancing the experience and mood of the existing members of the organization. |
H.H. Bhaktimarg Swami: Wednesday, June 8th, 2011
Water and Sand
The Beaches, Toronto
Jonathon from Florida, Madhavendra who's local and I took to the boardwalk, a slightly over 2 km trail along Lake Ontario, there and back. I'm always impressed with the folks you meet there. They're friendly. The air is relatively good. It's peaceful. Waves gently lap against the shore.
What I admire of these people is their determination towards fitness. A daily yoga team was in action, weight-lifters at Balmy Beach club were strutting their stuff, dog walkers were at their duty, finally joggers whizzed by us. I guess we fit into the category of being "japers", meaning our threesome were engaged in chanting japa, (chanting on beads). This we did while walking. We were getting fit in two ways. The walking explains itself. And secondly, there's the chanting. This is where it gets interesting.
We hear that chanting purifies. What Madhavendra relayed to us was that once a psychologist had done a brain-scan of him while chanting japa and took note on the monitor that the squiggles on the graph were very unique. Apparently a part of the brain was activated that he had never seen before. I guess that unique segment of the brain was doing some exercise.
It might be daring to say but we were exercising a body component that others on the boardwalk were not.
One thing that others did not do was to take a dip in lake Ontario. I did a solo on that. The water's chills explains the reason for the solitary endeavour. This was done not as a way to show off but reenacting a childhood pastime. It was invigorating as much as it was to chant on a wooden trail where our guru, Srila Prabhupada had walked 36 years ago. Swimming in the waters of the Great Lakes and lying on her sands have always been the places where I would wonder, "Where is God?" and "How does He appear?"
10 Km
H.H. Bhaktimarg Swami: Monday, June 6th, 2011
We Met
Toronto, Ontario
This man walks his dog every day religiously. I've seen him at his daily regimen for about twenty-five years. Occasionally we stop and chat. He's in his sixties and expressed mechanical issues with his body. Each time we talk I learn more about him. I was delighted to hear he's a big time artist.
"I was with a community of forty artists. The camaraderie was quite phenomenal. That closeness of communication terminated in the late eighties. The computer came and everyone became alienated. The good company was over."
Being at that age it is common to gripe about things, to ponder on the times you were comfortable.
We spoke about the golden years or what we knew of that twenty year time frame from past was from 1945 to 1965. "dad worked and provided for everything. The mortgage was easy to pay off. Mom looked after our personal needs. You had a brother, a sister, a dog, a cat and a car."
"Unions were strong then," said my friend whose name I haven't yet got to know.
We talked on. He wanted to know about my passions for walking: "What's your purpose for the cross nation walks?" he never bothered to ask before.
"I walk to create a spiritually friendly environment, to encourage people to consider the spiritual side of life." I didn't express fully the words I wanted to. I would like to say, "To create a sankirtan friendly environment." (Sankirtan meaning a spiritual synergy particularly to do with chanting)
Essentially the idea is to let the public see a monk (the more monks, the merrier) and to then strike a curiosity which is innate in all of us. Spirituality is a human right.
Our last piece of conversation entailed my friend recently being visited by a follower of Jehovah who was sold out on the end-of-the-world doomsday scenario. We both agreed that it's not just religious zealots that prescribe to Chicken Little theories. Y2K was a corporate ploy that wreaked of the same deceptive odour.
"It's a great way to make money," said my friend chuckling as we parted ways.
9 Km
ISKCON Toronto, Canada: Can You Guess the Tune? :o)
H.H. Sivarama Swami
No work is abominable, if performed in the service of the Supreme Lord.
- Srila Prabhupada
H.H. Sivarama Swami
Here the living entity is described as isvara, the controller of his own body. If he likes, he can change his body to a higher grade, and if he likes he can move to a lower class. Minute independence is there. The change his body undergoes depends upon him. At the time of death, the consciousness he has created will carry him on to the next type of body.
- Srila Prabhupada
Yoga of Ecology, Bhakta Chris, USA: When The Nile Runs Dry
From Lester R. Brown at the New York Times
A NEW scramble for Africa is under way. As global food prices rise and exporters reduce shipments of commodities, countries that rely on imported grain are panicking. Affluent countries like Saudi Arabia, South Korea, China and India have descended on fertile plains across the African continent, acquiring huge tracts of land to produce wheat, rice and corn for consumption back home.
Some of these land acquisitions are enormous. South Korea, which imports 70 percent of its grain, has acquired 1.7 million acres in Sudan to grow wheat — an area twice the size of Rhode Island. In Ethiopia, a Saudi firm has leased 25,000 acres to grow rice, with the option of expanding. India has leased several hundred thousand acres there to grow corn, rice and other crops. And in countries like Congo and Zambia, China is acquiring land for biofuel production.
These land grabs shrink the food supply in famine-prone African nations and anger local farmers, who see their governments selling their ancestral lands to foreigners. They also pose a grave threat to Africa’s newest democracy: Egypt.
Egypt is a nation of bread eaters. Its citizens consume 18 million tons of wheat annually, more than half of which comes from abroad. Egypt is now the world’s leading wheat importer, and subsidized bread — for which the government doles out approximately $2 billion per year — is seen as an entitlement by the 60 percent or so of Egyptian families who depend on it.
As Egypt tries to fashion a functioning democracy after President Hosni Mubarak’s departure, land grabs to the south are threatening its ability to put bread on the table because all of Egypt’s grain is either imported or produced with water from the Nile River, which flows north through Ethiopia and Sudan before reaching Egypt. (Since rainfall in Egypt is negligible to nonexistent, its agriculture is totally dependent on the Nile.)
Unfortunately for Egypt, two of the favorite targets for land acquisitions are Ethiopia and Sudan, which together occupy three-fourths of the Nile River Basin. Today’s demands for water are such that there is little left of the river when it eventually empties into the Mediterranean.
The Nile Waters Agreement, which Egypt and Sudan signed in 1959, gave Egypt 75 percent of the river’s flow, 25 percent to Sudan and none to Ethiopia. This situation is changing abruptly as wealthy foreign governments and international agribusinesses snatch up large swaths of arable land along the Upper Nile. While these deals are typically described as land acquisitions, they are also, in effect, water acquisitions.
Now, when competing for Nile water, Cairo must deal with several governments and commercial interests that were not party to the 1959 agreement. Moreover, Ethiopia — never enamored of the agreement — has announced plans to build a huge hydroelectric dam on its branch of the Nile that would reduce the water flow to Egypt even more.
Because Egypt’s wheat yields are already among the world’s highest, it has little potential to raise its agricultural productivity. With its population of 81 million projected to reach 101 million by 2025, finding enough food and water is a daunting challenge.
Egypt’s plight could become part of a larger, more troubling scenario. Its upstream Nile neighbors — Sudan, with 44 million people, and Ethiopia, with 83 million — are growing even faster, increasing the need for water to produce food. Projections by the United Nations show the combined population of these three countries increasing to 272 million by 2025 — and 360 million by 2050 — from 208 million now.
Growing water demand, driven by population growth and foreign land and water acquisitions, are straining the Nile’s natural limits. Avoiding dangerous conflicts over water will require three transnational initiatives. First, governments must address the population threat head-on by ensuring that all women have access to family planning services and by providing education for girls in the region. Second, countries must adopt more water-efficient irrigation technologies and plant less water-intensive crops.
Finally, for the sake of peace and future development cooperation, the nations of the Nile River Basin should come together to ban land grabs by foreign governments and agribusiness firms. Since there is no precedent for this, international help in negotiating such a ban, similar to the World Bank’s role in facilitating the 1960 Indus Waters Treaty between India and Pakistan, would likely be necessary to make it a reality.
None of these initiatives will be easy to implement, but all are essential. Without them, rising bread prices could undermine Egypt’s revolution of hope and competition for the Nile’s water could turn deadly.
Vraja Kishor, JP: Who Has the Best Understanding of Spirituality?
Bhagavad-gītā As It Is 12.1
arjuna uvāca
evaḿ satata-yuktā ye bhaktās tvāḿ paryupāsate
ye cāpy akṣaram avyaktaḿ teṣāḿ ke yoga-vittamāḥ
Arjuna inquired: Which are considered to be more perfect, those who are always properly engaged in Your devotional service or those who worship the impersonal Brahman, the unmanifested?
In a moment I will go into Śrīla Prabhupāda’s purport. But first let’s enjoy a good look at his translation. Arjuna what to know: “So far you have described the bhaktas who are always linked with you in transcendental worship; but you have also described others who are focused on the imperceptible unmanifest absolute… of these two, who has the better understanding of yoga?”
Now, to the purport.
Kṛṣṇa has now explained about the personal, the impersonal and the universal and has described all kinds of devotees and yogīs. Generally, the transcendentalists can be divided into two classes. One is the impersonalist, and the other is the personalist. The personalist devotee engages himself with all energy in the service of the Supreme Lord. The impersonalist also engages himself, not directly in the service of Kṛṣṇa but in meditation on the impersonal Brahman, the unmanifested.
Prabhupāda says that Kṛṣṇa has explained three facets of the divine:
- The personal divine – explained especially in chapters 7, 9 and 10.
- The impersonal divine – explained especially in chapters 6 and 8.
- The universal divine – explained in chapter 11.
Prabhupāda says that the transcendentalists are of two types. This is because the third type of divinity above is not transcendental, it is “universal” – it pertains to the material universe. The remaining two divisions are the two types of transcendental conceptions of Godhead.
- One whose aim is the personal divine is a “personalist.”
- One whose aim is the impersonal divine is an “impersonalist.”
The two transcendentalists above both engage their self into the divine. The only difference is their conception of the divine.
- The personalists engage their energies in active meditation (interactions) with the personal divine.
- The impersonalists engage their energies in inactive meditation (contemplation alone) on the personal divine
We find in this chapter that of the different processes for realization of the Absolute Truth, bhakti-yoga, devotional service, is the highest. If one at all desires to have the association of the Supreme Personality of Godhead, then he must take to devotional service.
In this chapter Arjuna wants Kṛṣṇa to bring together everything that he has previously discussed – the personal divine, impersonal divine and universal divine – and explain which one is the most complete in transcendental perfection. That’s why he asks “ke yoga-vit-tama?” – who (ke) has the best (tama/uttama) understanding (vid) of linking with the supreme (yoga)?
We are going to find in this chapter that Kṛṣṇa answers decisively that the personalists have the best understanding of yoga.
Prabhupāda makes an additional point: regardless of which one is “best” – if you want to know the divine as a person with whom you can intimately and blissfully interact there is no other option than the path of the personalists: bhakti-yoga. This is hardly a sectarian or evangelical statement. It is just logical.
Those who worship the Supreme Lord directly by devotional service are called personalists. Those who engage themselves in meditation on the impersonal Brahman are called impersonalists. Arjuna is here questioning which position is better. There are different ways to realize the Absolute Truth, but Kṛṣṇa indicates in this chapter that bhakti-yoga, or devotional service to Him, is the highest of all. It is the most direct, and it is the easiest means for association with the Godhead.
Prabhupāda is just reiterating the points already made. A very helpful thing to do. Repetition of key points is an important teaching tool.
There is no way to aquire a personal relationship with the Personality of Godhead other than taking to the personalist path of yoga – bhakti-yoga. Again, this is not a sectarian statement. No one institution or religion has any monopoly on bhakti-yoga; the principle of linking to the personal divine through loving attachment.
Even those who do not wish to attain a personal realization of Godhead, even the impersonalists, also take shelter of bhakti and they perform aspects of worship, prayer, etc. as a supporting part of their impersonal meditation. I am not making this up, this is how Sankaracarya (the acarya of the impersonalists) recommends that one proceed towards impersonal realization. As Prabhupāda says, bhakti-yoga is the easiest and most direct method of spiritual advancement. Therefore even impersonalists who do not desire personal realization must take shelter of it to make advancement towards their impersonal aims.
In the Second Chapter of Bhagavad-gītā, the Supreme Lord explained that a living entity is not the material body; he is a spiritual spark. And the Absolute Truth is the spiritual whole. In the Seventh Chapter He spoke of the living entity as being part and parcel of the supreme whole and recommended that he transfer his attention fully to the whole. Then again in the Eighth Chapter it was said that anyone who thinks of Kṛṣṇa at the time of quitting his body is at once transferred to the spiritual sky, to the abode of Kṛṣṇa. And at the end of the Sixth Chapter the Lord clearly said that of all yogīs, one who always thinks of Kṛṣṇa within himself is considered the most perfect. So in practically every chapter the conclusion has been that one should be attached to the personal form of Kṛṣṇa, for that is the highest spiritual realization.
Now Prabhupāda addresses a complaint that perhaps the 12th Chapter is interpolated into the original Gita? Or perhaps Kṛṣṇa’s answer here that impersonalism is substandard below personalism might be just a random, unusual statement and therefore can be somewhat overlooked. Prabhupāda’s address to these doubts is that the answer Kṛṣṇa gives in the 12th chapter – that bhakti and personalism is the supreme yoga – is the answer that he has always given throughout the entire Gita.
In particular the statement at the conclusion of the 6th chapter is quite convincing and profound:
yoginam api sarvesam mad-gatenantar-atmana
sraddhavan bhajate yo mam sa me yuktatamo matah
“Of all yogīs, one who always thinks of Kṛṣṇa within himself is considered the most perfect.”
Nevertheless, there are those who are not attached to the personal form of Kṛṣṇa. They are so firmly detached that even in the preparation of commentaries to Bhagavad-gītā they want to distract other people from Kṛṣṇa and transfer all devotion to the impersonal brahmajyoti. They prefer to meditate on the impersonal form of the Absolute Truth, which is beyond the reach of the senses and is not manifest.
Prabhupāda here says that the superiority of a personal conception of the divine, and the personal path to link with that divine, bhakti yoga are simple and clear conclusions repeated throughout the Bhagavad Gita – but still some people don’t get it.
Some people are so blind that they will even teach the Bhagavad Gita, translate it, and give commentaries on it in blatant denial of these direct and clear questions and answers all throughout the Gita indicating that personalism and bhakti is the supreme yoga.
In fact, we have to be careful of this ourselves. The truth is that we can only see what we are open to seeing. Our brains simply do not process information that they have pre-determined they are not willing to comprehend. That is why we can look at something straight in the face and not see it. Many times I have been so passionate about some point I think is right that I will ignore every sign, every statement, every lesson to the contrary, even though they are staring me right In the face.
This is why humility is the first manifestation of knowledge. Humility means openness and receptivity to the truth. Persons who use the Bhagavad Gita as a tool to get their own point across (not much different than persons hand-picking Prabhupāda quotes to get their own personal agendas across) are not open to the simple truths in Bhagavad Gita. Therefore they make a big confusion of the book by presenting their self-serving translations and commentaries.
And so, factually, there are two classes of transcendentalists. Now Arjuna is trying to settle the question of which process is easier and which of the classes is most perfect.
Prabhupāda returns to the original point.
In other words, he is clarifying his own position because he is attached to the personal form of Kṛṣṇa. He is not attached to the impersonal Brahman. He wants to know whether his position is secure.
Here is a better glimpse into the emotional reality behind what is going on at this point in Bhagavad Gita. Arjuna is a bhakta. He is a personalist and is linked to the divine by loving personalism. But he has just heard many statements from Kṛṣṇa glorifying the impersonal nature of the divine, and he as just finished witnessing the very unfriendly Universal Form. So his feeling of being a bhakta has some slight tremor, some doubt. “Maybe Kṛṣṇa’s impersonal or universal aspects are equally or more important?” So for his own emotional edification he’s asking Kṛṣṇa to clearly and simply state for sure once again if it is better to be a bhakta like himself or if he should transfer his attentions to the impersonal or universal form of the divine.
The impersonal manifestation, either in this material world or in the spiritual world of the Supreme Lord, is a problem for meditation. Actually, one cannot perfectly conceive of the impersonal feature of the Absolute Truth. Therefore Arjuna wants to say, “What is the use of such a waste of time?”
Now a clarification is made that of the original three facets of divinity – personal, impersonal and universal. Both the impersonal and universal are types of impersonalism.
Now, the path to realize the impersonal is to meditate. In his commentary on this verse Śrī Vishvanath Charavarti quotes Brihad Aranyaka Upanishad’s description of what the impersonalist must meditate on:
etad vai tad aksaram gargi brahmana abhivadanty asthulam ananv ahrasvam
“What we mean by the inperceptible divinity is that which is not wide, not narrow, not tall not short, etc.”
To meditate upon this is extremely difficult, if not impossible. The thing which is meditating is the mind. The mind only has access to sensory impressions – which all convey information about height, weight, distance, size, etc. There is no way for the mind to comprehend something which is free from all such sensory delimitations. It is literally next to impossible to perform impersonal meditation, for this reason.
Prabhupāda paraphrases Arjuna, saying, “Arjuna wants to say, ‘what is the use of such a waste of time.’”
It is far more easy, far, far, far, far, far more easy and pleasant. To meditate on the form of the personality of Godhead. His complexion is brilliantly black, etc.
Arjuna experienced in the Eleventh Chapter that to be attached to the personal form of Kṛṣṇa is best because he could thus understand all other forms at the same time and there was no disturbance to his love for Kṛṣṇa.
Here is a big clue as to why the personal divine is “superior” to the impersonal divine. Because the personal divine includes the impersonal and universal divine! The universal divine does not include the impersonal divine. The impersonal divine includes the universal divine, but not the personal divine. Only the impersonal divine includes all aspects of the divine, inclusively.
Arjuna personally realized this because he saw the personal divine Kṛṣṇa manifest the beginning and end of all souls (Brahman) and then manifest the Universal Form, in Chapter 11. Therefore he personally and tangibly realized that the personal form of Godhead is inclusive of all other aspects of Godhead.
This important question asked of Kṛṣṇa by Arjuna will clarify the distinction between the impersonal and personal conceptions of the Absolute Truth.
Unfortunately what will happen most of the time is what usually happens with everything. Most people will ignore Arjuna’s question and Kṛṣṇa’s answer because they have already invested too much into believing something different that what the answer states.
Still, there are some who have not yet made up their minds. To them this twelfth chapter will be extremely important and helpful. They are humble and open to knowledge, they have not yet clamped their minds around an opinion of things. Therefore they can benefit from this chapter.
Those who have already embraced the personalist yoga of bhakti do not necessarily need to hear this chapter – but they will be thrilled to. And, like Arjuna, it will help eradicate any doubts or lack of clarity that they have regarding their spiritual path.
Vraja Kishor, JP: ¿Quién tiene la mejor comprensión de la espiritualidad?
Bhagavad-gītā Tal Como Es 12.1
arjuna uvāca
evaḿ satata-yuktā ye
bhaktās tvāḿ paryupāsate
ye cāpy akṣaram avyaktaḿ
teṣāḿ ke yoga-vittamāḥ
Arjuna preguntó: Entre aquellos que siempre están debidamente dedicados a Tu servicio devocional y aquellos que adoran el Brahman impersonal, lo no manifestado, ¿a quiénes se considera que son más perfectos?
En un momento entraré al Significado de Śrīla Prabhupāda. Pero primero déjenme disfrutar y hecharé una buena mirada a su traducción. Arjuna quiso saber: “Usted ha descrito hasta ahora los bhaktas que se unen siempre a usted en la adoración trascendental; pero usted también ha descrito a otros que se centran en el absoluto más imperceptible… inmanifestado, de estos dos, ¿cuál tiene la mejor comprensión del yoga?”
Ahora, el Significado.
Kṛṣṇa ahora ha explicado sobre lo personal, lo impersonal y lo universal y ha descrito todas las clases de devotos y de yogīs. Generalmente, los transcendentalists pueden ser divididos en dos clases. Uno son los impersonalistas, y los otros son los personalistas. El devoto personalista se dedica con toda la energía al servicio del Señor Supremo. Los impersonalistas también se dedican, no directamente al servicio de Kṛṣṇa sino a la meditación en el Brahman impersonal, inmanifestado.
Prabhupāda dice que Kṛṣṇa ha explicado tres facetas del divino:
1. La Persona Divina o el Divino Personal - explicado especialmente en los capítulos 7, 9 y 10.
2. El divino impersonal - explicado especialmente en los capítulos 6 y 8.
3. El divino universal - explicado en el capítulo 11.
Prabhupāda dice que los transcendentalistas son de dos tipos. Esto es porque el tercer tipo de Divinidad antedicha no es trascendental, él es “universal” - pertenece al universo material. Y por lo tanto siguen habiendo dos divisiones, son los dos tipos de conceptos trascendentales de Dios.
1. Aquel que apunta hacia la Divina Personal (la Persona Divina), es un “personalista.”
2. Aquel que apunta hacia la Divina impersonal es un “impersonalista.”
Los dos transcendentalists se dedican ambos su ser a la Divinidad. La única diferencia es su concepto de lo Divino.
Encontramos en este capítulo que de los diversos procesos para la realización de la Verdad Absoluta, el bhakti-yoga, el servicio piadoso, es la más elevada. Si uno desea tener la asociación de la Suprema Personalidad de Dios, ante todo, debe hacer el servicio piadoso (servicio devocional).
En este capítulo Arjuna quisiera que Kṛṣṇa reuniera todo lo que Él ha discutido previamente - las Persona Divina y el Universo divino, y el Impersonal divino - y explica cuál es el más completo de la perfección trascendental. Éso es porqué él pregunta “ke yoga-vit-tama?” ¿- quién (ke) tiene la comprensión del mejor (tama/uttama) (vid) vinculo con el Supremo (yoga)?
Encontramos en este capítulo que Kṛṣṇa contesta decisivamente que los personalistas tienen la mejor comprensión de la yoga.
Prabhupāda menciona un punto adicional: sin importar cuál es “el mejor” - si usted quiere saber que tan divina es una persona con quien usted puede obrar recíprocamente íntima y dichosamente entonces no hay ninguna otra opción que el camino de los personalistas: el bhakti-yoga. Esto es apenas una declaración sectaria o evangélica. Es apenas lógico.
Llamamos Personalistas, a los que adoran al Señor Supremo directamente por medio de servicio piadoso o servicio devocional. Y llamamos Impersonalistas a los que se dedican a la meditación en el Brahman impersonal. Arjuna aquí está preguntando qué posición es la mejor. Hay maneras diferentes de realizar la Verdad Absoluta, pero Kṛṣṇa indica en este capítulo que el bhakti-yoga, o el servicio piadoso a Él, es los más elevado de todos. Es la más directa, y son los medios más fáciles para la asociación con Dios.
Prabhupāda apenas está reiterando los puntos hechos ya. Una cosa muy provechosa para hacer. La repetición de los puntos claves es muy útil en las enseñanzas importantes.
No hay manera de adquirir una relación personal con la Personalidad de Dios con excepción de llevar la trayectoria personalista de la yoga - bhakti-yoga. Una vez más esto no es una declaración sectaria. Ninguna institución o religión tiene el monopolio del bhakti-yoga; el principio de la vinculación a la Personal Divina a través del apego cariñoso.
Incluso los que no desean lograr una realización Personal con Dios, incluso los impersonalistas, también toman el abrigo del bhakti y realizan aspectos de adoración, como el rezo, etc. como parte favorable de su meditación impersonal. No estoy haciendo enfasís de esto, así cómo Sankaracarya (el acarya de los impersonalistas) recomienda que uno procede hacia la realización impersonal. Pues Prabhupāda dice, la bhakti-yoga es la más fácil y el mayor método para el adelanto espiritual. Por lo tanto incluso los impersonalistas que no desean la realización personal deben tomar el abrigo de Él para hacer el adelanto hacia sus objetivos impersonales.
En el segundo capítulo de Bhagavad-gītā, el Señor Supremo explicó que una entidad viviente no es el cuerpo material; él es una chispa espiritual. Y la Verdad Absoluta es la totalidad espiritual. En el séptimo capítulo él habló de la entidad viviente como siendo parte integrante de la totalidad suprema y recomendada que él transfiere su atención completamente al conjunto. Entonces en el octavo capítulo se dice otra vez que cualquier persona que piensa en Kṛṣṇa a la hora de dejar su cuerpo inmediatamente es transferido al cielo espiritual, al domicilio de Kṛṣṇa. Y en el final del sexto capítulo el Señor dice claramente que de todas las yogīs, aquella que piensa siempre en Kṛṣṇa en su interior se la considera la más perfecta. Y así, en prácticamente cada capítulo, la conclusión ha sido de que uno sea atado a la forma personal de Kṛṣṇa, porque ésa es la realización espiritual más elevada.
¿Ahora Prabhupāda trata una queja que quizás el 12º capítulo se interpole en el Gita original? O quizás la respuesta de Kṛṣṇa aquí que el impersonalismo es inferior al nivel normal de personalismo, pudo ser una declaración apenas al azar, inusual y por lo tanto puede ser pasada desapercibida. La dirección de Prabhupāda a ésta duda es que la respuesta que Kṛṣṇa dé en el 12º capítulo - ese bhakti y ese personalismo es la yoga suprema - es la respuesta que él ha dado siempre a través del Gita entero.
Particularmente la declaración en la conclusión del 6º capítulo es absolutamente convincentemente y profunda:
yoginam api sarvesam mad-gatenantar-atmana sraddhavan bhajate yo mam sa me yuktatamo matah
“De todos los yogīs, aquel que piensa siempre en Kṛṣṇa internamente se le considera el más perfecto.”
Sin embargo, existen los que no se atan a la Forma Personal de Kṛṣṇa. Se separan tan firmemente que incluso en la preparación de los comentarios a la Bhagavad-gītā quieren distraer a la otra gente sobre Kṛṣṇa y transfieren toda la dedicación al brahmajyoti impersonal. Prefieren meditar en la forma impersonal de la Verdad Absoluta, que está más allá del alcance de los sentidos y no es manifesta.
Prabhupāda aquí dice que la superioridad de un concepto personal de lo divino, y el camino personal para vincular con ese divino, es el bhakti yoga y son conclusiones simples y claras repetidas a través del Bhagavad Gita - pero todavía alguna gente no lo consigue.
Alguna gente está tan ciega que ella incluso enseñará el Bhagavad Gita, lo traducirá, y dará comentarios en él con la negación evidente de estas preguntas y respuestas todas, directas y claras, a través del Gita que indica que el personalismo y el bhakti es la yoga suprema.
De hecho, tenemos que tener cuidados de esto nosotros mismos. La verdad es que podemos verlo solamente cuando estamos abiertos a la verdad (lo veamos con claridad y no caigamos en el error). Nuestros cerebros hacen simplemente procesan la información que tienen predeterminada no están preparados para comprender. Éso es porqué podemos mirar algo delante de nosotros y no verlo. Muchas veces he sido así de apasionado sobre un cierto punto que pienso que era correcto y que no hice caso de cada muestra, cada declaración, cada lección sino por el contrario, aunque lo tenia frente a mi rostro no lo veía.
Esta es la razón por la cual la humildad es la primera manifestación del conocimiento. La humildad significa franqueza y ser receptivo a la verdad. Las personas que utilizan el Bhagavad Gita como una herramienta para conseguir su propio punto a través (no muy diferente de aquellas personas que recopilan el manual de Prabhupāda a mano para conseguir sus propias agendas personales) no están abiertas a las verdades simples del Bhagavad Gita. Por lo tanto hacen una confusión grande del libro presentando sus traducciones y comentarios interesados.
Y por eso, efectivamente, hay dos clases de transcendentalistas. Ahora Arjuna está intentando resolver la pregunta sobre qué proceso es más fácil y cuál de las clases es la más perfecta.
Prabhupāda vuelve al punto original.
Es decir él está aclarando su propia posición porque lo vincula a la forma personal de Kṛṣṇa. No lo vincula al Brahman impersonal. Él quiere saber si su posición es segura.
Aquí hay una mejor visión de la realidad emocional oculta que surge en este punto en el Bhagavad Gita. Arjuna es un bhakta. Él es un personalista y está ligado a la Divinidad por un amoroso personalismo. Pero él acaba de oír muchas declaraciones de Kṛṣṇa que glorifican la naturaleza impersonal del divino, y él según apenas acaba de atestiguar (a tenido la visión de la forma universal) la forma universal muy terrible. Su sensación de ser un bhakta por lo que siente cierto temblor leve, alguna duda. “Quizá los aspectos impersonales o universales de Kṛṣṇa son igualmente o más importantes?” Así por su propia construcción emocional él le está pidiendo a Kṛṣṇa clara y simplemente qué estado para asegurarse de nuevo si es mejor ser un bhakta como él o es mejor dedicar sus atenciones a la forma impersonal o universal del divino.
La manifestación impersonal, en este mundo material o en el mundo espiritual del Señor Supremo, es un problema para la meditación. Realmente, uno no puede concebir perfectamente la característica impersonal de la Verdad Absoluta. Por lo tanto Arjuna quiere decir, “cuál es el uso de tal pérdida de tiempo?”
Ahora una aclaración se hace de las tres facetas originales de la divinidad - personal, impersonal y universal. El impersonal y el universal son tipos de impersonalismo. Ahora, la vía para realizar al impersonal es la meditación. En su comentario sobre este verso Śrī Vishvanath Charavarti habla de la descripción de Brihad Aranyaka Upanishad en de lo que debe meditar el impersonalista:
etad vai tad aksaram gargi brahmana abhivadanty asthulam ananv ahrasvam
“Qué significamos por la divinidad inperceptible es aquello que no es ancho, ni estrecho, ni bajo ni alto, etc.”
Para meditar en esto es extremadamente difícil, si no imposible. La cosa que medita es la mente. La mente tiene solamente acceso a las impresiones sensoriales - que toda transporta la información sobre altura, peso, distancia, tamaño, el etc. No hay manera para que la mente comprenda algo que está libre de todas de tales delimitaciones sensoriales. Está literalmente imposible realizar la meditación impersonal, por esta razón.
Prabhupāda parafrasea Arjuna, refrán, “Arjuna quiere decir, `cuál es el uso de tal pérdida de tiempo.'”
Está lejos más lejos, lejos, lejos, lejos, lejos, lejos facil y agradable. Para meditate en la forma de la personalidad de Dios. Su tez es brillante negra, etc.
Arjuna experimentó en el undécimo capítulo que estar vinculado a la forma personal de Kṛṣṇa es lo mejor porque él podría entender así que el resto de las formas al mismo tiempo y no haber disturbio en su amor por Kṛṣṇa.
Aquí está una gran pista en cuanto a porqué la Divinidad Personal es “superior” a la divinidad impersonal. ¡Porque el divino personal incluye al divino impersonal y al divino universal! El divino universal no incluye al divino impersonal. El divino impersonal incluye al divino universal, pero no al Divino Personal. Solamente el divino impersonal incluye todos los aspectos del divino, inclusivo.
Arjuna realizó personalmente que esto porque él vio al divino personal Kṛṣṇa manifestado en el principio y en el final de todas las almas (Brahman) y después manifestado la forma universal, en el capítulo 11. Por lo tanto él personal y tangiblemente realiza que la forma personal de Dios es inclusiva del resto de los aspectos de Dios.
Esta pregunta importante hecha a Kṛṣṇa por Arjuna aclarará la distinción entre los conceptos impersonales y personales de la Verdad Absoluta.
Desafortunadamente qué sucederá la mayor parte del tiempo es lo que sucede generalmente con todo. La mayoría de la gente no hará caso de la pregunta de Arjuna y de la respuesta de Kṛṣṇa porque ella ha invertido ya demasiado en la creencia algo diferente de lo que la respuesta indica.
No obstante, hay algo que todavía no han compuesto sus mentes. A ellas este duodécimo capítulo será extremadamente importante y provechoso. Son humildes y abierto al conocimiento, todavía no han afianzado sus mentes con abrazadera alrededor de una opinión de cosas. Por lo tanto pueden beneficiarse de este capítulo.
Los que han abrazado ya la yoga personalista del bhakti no necesitan necesariamente oír este capítulo - pero les emocionarán. Y, como Arjuna, ayudará a suprimir cualesquier dudas o carencia de la claridad que tengan con respecto a su trayectoria espiritual.
Gouranga TV: Bhajan – Mukunda Datta das – Hare Krishna @ Singhania’s House
Bhajan – Mukunda Datta das – Hare Krishna @ Singhania’s House
H.H. Bhakticharu Swami: Nirjala Dwadasi Feast Invite : Monday 13/06/2011 from 7am – ISKCON Brisbane – 95 Bank Road
(Please click on the picture for the enlarged vision) Sent by His Grace Janaka Raja Dasa
ISKCON Melbourne, AU: Harinama Melbourne
Dear Harinama adepts and adepts-to-be, here are our strategic meeting points for a weekend loaded with mercy:
- Tonight: 6.30pm, Crossways
- Saturday: 1.30pm, Crossways
: 6.30pm, cnr Chapel Street & Toorak Road, TOORAK
- Sunday: 1.30pm, cnr Johnston & Brunswick Streets, FITZROY
: 7.30pm, cnr Park & Fitzroy Streets, ST KILDA
- Monday: 11.30am, MCG
And to keep the momentum going from last Friday's harinama, here is the second part of the video posted yesterday.
ISKCON Melbourne, AU: Daily Class - Surya Gopal Prabhu
Srimad Bhagavatam 12.9.8-9 - We are not the body. Body is flammable but the soul cannot be burnt (acchedyo 'yam adahyo 'yam...)
ISKCON Melbourne, AU: Today's Darsana
"If you actually want to approach the association of Radha-Krsna" sings Narottama Dasa Thakura, "you must first achieve the mercy of Lord Nityananda. When He is merciful toward you, then you will be able to approach Radha-Krsna. Therefore you should firmly grasp the lotus feet of Lord Nityananda."
(Nitai Pada Kamala)
Let us embrace His darsana together with His divine feet.
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