Holy Name Meditation Podcast

Event: Community Dialog

Date: Sunday, November 10th, 2013

Time: 3 to 5 pm, following the Sunday Temple Program

Place: Under the Lodge

Dear Brijabasis,

Please accept my humble obeisances. All glories to Srila Prabhupada!

As you may be aware, the board members of ISKCON New Vrindaban and ECO-Vrindaban will gather for a bi-annual face to face joint boards’ meeting the weekend of November 8th through the 10th, 2013.

On behalf of the board members, I humbly invite all New Vrindaban residents and well-wishers for a Community Dialog.

Our continuing theme: “How can we better serve you?”

Additional topics include:

Furthering Srila Prabhupada’s five primary instructions for New Vrindaban.

Increasing communication, cooperation, transparency and trust in our ongoing “Improving Community Spirit” efforts.

Sharing highlights from the board members’ discussions.

We would also like to hear your suggestions. Please take this opportunity to express your cares and concerns, ask questions and engage in an open conversation.

We appreciate your participation and look forward to seeing you!

Hare Krishna.

Your servant,

Jaya Krsna dasa

HH Indradyumna Swami 2012 09 19

Answer Podcast

Answer Podcast

(Gita-daily completes two years today. All the 731 articles till date are available date-wise and chapter-wise on Gitadaily.com.)

Einstein, Emerson, Thoreau, Huxley, Hesse …I was amazed that this list that seemed like an intellectual who’s who in recent world history was actually a list of thinkers who had appreciated the Gita.

As I had been born and brought up in India, the place where the Gita was spoken millennia ago, I was familiar with it as an ancient Hindu text. I had even memorized some of its verses for verse recitation contests. But I had no idea that its contents would interest the modern mind, leave alone be praised by some of the greatest modern minds.

Reading such appreciations of the Gita motivated me to study it seriously. After reading several Gita commentaries by well-known spiritual teachers, I came across the Gita rendition that I found most relevant: the Bhagavad Gita As It Is by Srila Prabhupada, the founder-acharya of ISKCON. Studying it in the association of Krishna devotees initiated an intellectual adventure that continues till this day. This adventure has involved studying the commentaries of many illustrious saintly teachers from the past, discussing the Gita with contemporary devotee-scholars, memorizing and relishing its verses, and choosing to dedicate my life to sharing Gita wisdom. All this intellectual engagement with the Gita has helped me understand it better – and has also helped me better understand how there is so much more to understand in it.

Now with the holistic understanding of the Gita provided by the bhakti tradition when I look back at those appreciations, I can see how they point to the glory of Gita wisdom.

Insights on essential questions

“When I read the Bhagavad-gita and reflect about how God created this universe everything else seems so superfluous.”

-       Albert Einstein, Noble Laureate German Scientist

We live amidst information overload that makes us susceptible to intellectual malfunction – inability to contemplate life’s essential questions. Data on hundreds of subjects from hundreds of sources swamps us through newspapers, TV and the Internet. Much of this information is irrelevant to our core concerns; knowledge about the favorite food of a popular actor, as is often tested in TV quizzes about trivia, hardly matters after the program.

The Bhagavad-gita leaves such intellectual superficiality far behind by explicitly declaring (13.12) that spiritual knowledge is the most important among all branches of knowledge. Significantly, it doesn’t let spiritual knowledge remain in the realm of remote abstractions. It brings that knowledge to bear on issues that lie at the heart of our existential dilemma: who we are, what our role in the world is and how we can find real happiness. It underscores that we are not just physical bodies, but are spiritual beings; our purpose is to harmonize with the underlying order that pervades the universe; and harmonizing thus by learning to love the Supreme Being, Krishna, grants us supreme fulfillment.

The Gita’s sophisticated theistic framework, as evident, for example, in its delineation (9.5-10) of Krishna’s relationship with the world, provides exciting insights for reconciling age-old conflicts between science and religion. The mainstream scientific worldview implies that the cosmos functions as an impersonal mechanism governed by universal immutable laws. Conventional religion implies that such laws can be superseded by a personal God who bestows grace and intervenes to help his worshipers.

In this conflict, those who side with science usually have to settle for some kind of deism. But this reduces God to a mere first cause, a passive observer unable to intervene on behalf of his devotees – a notion unacceptable to the religious mind that is nourished by God’s independence to be merciful. Those who side with religion frequently have to settle for an arbitrarily miracle-working God – a notion unpalatable to the scientific mind that thrives on the orderliness that characterizes the universe.

How does the Gita help resolve this conflict?

By outlining a profound theistic framework wherein God, Krishna, plays a fascinating double-role. It presents a multi-level conception of God as both a neutral overseer (Paramatma) and a reciprocal lover (Bhagavan). The understanding of God as a neutral overseer provides room for the universe to function as law-governed mechanism. And its simultaneous parallel understanding of God as a reciprocal lover provides room for divine intervention.

No doubt, the conflict is philosophically complicated and the two-level conception of God is theologically intricate. So, this article won’t go into a comprehensive resolution; it intends to serve as an introduction to the impressive scope and depth of Gita wisdom. The same principle applies to the other complex issues addressed in the remaining sections.

Systematic guidance for spiritual evolution

“The Bhagavad-gita is the most systematic statement of spiritual evolution of endowing value to mankind. It is one of the most clear and comprehensive summaries of perennial philosophy ever revealed; hence its enduring value is subject not only to India but to all of humanity.”

-       Aldous Huxley, English writer

Perennial philosophy centers on two vital principles: understanding the perennial, the function of the head; and loving the perennial, the function of the heart. Gita wisdom boosts both the head and the heart in their voyage towards the eternal.

For the head, the Gita explains that reality comprises three levels: the arena of material forms that is temporary; the arena of formlessness that lies at the threshold of eternity; and the arena of spiritual forms that lies at the heart of life in eternal reality. We can visualize these three levels in a graphical representation of reality as a continuum along the y-axis. The lower, negative side of the axis represents material reality. The upper, positive side refers to spiritual reality. And the zero point refers to the transition where matter ends and spirit begins. These three levels can also be alternatively referred to as (material) personal, impersonal and spiritual personal or trans-personal.

Thus the Gita provides an inclusive framework for contextualizing and integrating notions of reality that have emerged in various traditions throughout the world. Its non-sectarian understanding of the Absolute Truth is evident in the Gita (14.4) that declares Krishna to be the father of not just all human beings but also of all living beings. The same universal spirit is manifest in the Gita (10.08) that declares Krishna to be the source of everything.

For the heart, the Gita offers a positive role for emotions: they can be reinvented as roads to spiritual perception instead of being rejected as roadblocks. It first underscores that material emotions act as roadblocks because they distort our vision, making undesirable worldly things seem desirable. So it repeatedly (2.38, 9.28, 12.19, for example) urges us to evolve spiritually and grow beyond the grip of those emotions.

But Gita wisdom refuses to let the material level have a monopoly on emotions. It indicates that spiritual emotions – emotions of the soul for Krishna and through Krishna for others – are our original, natural emotions of which material emotions are pale shadows. It declares (15.19) that the ultimate spiritual reality is personal and lovable, and can be approached with devotional affection (10.10 – bhajataam priti purvakam). Thus it celebrates spiritual emotions as roads to reality. In fact, it deems (4.10) love for Krishna to be the crown of reality, life’s greatest achievement.

Overall, the Gita presents spiritual perfection not as an emotionally barren void or oneness, but as an emotionally fertile arena of endless love between Krishna and all living beings.

East-West theistic synthesis

“The Bhagavad-gita is an empire of thought and in its philosophical teachings Krishna has all the attributes of the full-fledged monotheistic deity and at the same time the attributes of the Upanishadic absolute.”

- Ralph Waldo Emerson, American philosopher

The Western conception of a personal God is emotionally appealing but intellectually unappealing. The Eastern conception of an impersonal absolute is intellectually appealing but emotionally unappealing. The Gita’s revelation of God as Krishna is both intellectually and emotionally appealing. Here’s how.

Emotionally, the idea of a personal God who protects and guides appeals to our innate need for relationships and reciprocation. Without them, existence becomes an emotional wasteland. Yet most notions of a personal God in the Western theistic traditions can’t survive serious intellectual scrutiny.

Intellectuals like to go beyond appearance to substance, to the first principle, to the root cause of things. So they often consider anything that has form and personality superficial and external. They feel impelled to go beyond to some deeper underlying universal truth. Thus for example, the notion of a God as an old man with a long beard who sends thunderbolts to cast the sinful into the fires of hell for eternal damnation strikes thinking people as primitive and parochial.

To those who wish to go beyond appearance to substance, the Gita offers an arena of non-differentiated oneness known as Brahman, the impersonal conception of the Absolute. But it also urges such intellectual seekers to probe deeper, and recognize transcendental individuality and variety within spiritual homogeneity. The Gita (14.27) indicates that the transcendental person, Krishna, resides in his full glory beyond the Brahman effulgence. He is the support of Brahman and is the ultimate spiritual reality.  In the supreme spiritual arena, he eternally reciprocates love with all those who choose to love him. This vision of the supreme spiritual arena as a world of endless love is eminently emotionally fulfilling.

Thus by revealing a personal absolute who exists beyond all the sectarian categories that characterize the world of matter – categories that intellectual wish to transcend, the Gita offers an East-West synthetic understanding of God that appeals emotionally and intellectually.

The blossoming of philosophy into religion

“The marvel of the Bhagavad-gita is its truly beautiful revelation of life’s wisdom which enables philosophy to blossom into religion.”

-       Herman Hesse, German poet

The bane of most modern philosophy is its divorce from any transformational methodology for experiential verification. Most modern philosophers, no matter how brilliant, reign largely in the arena of armchair speculation. Philosophy divorced from transformational methodology loses its social relevance and becomes the shrunken domain of Ivory tower intellectuals who agonize over semantics. In popular culture, philosophy is superseded by pop psychology, wherein self-help platitudes gain center-stage and wisdom becomes redefined as soothing sound bites. People futilely look for help from self-help without looking for the self.

Gita wisdom shows us the way out of this plight. It couples philosophy and religion into an integrated whole that serves as a potent tool for self-transformation and God-realization. The Bhagavad-gita (9.2) indicates that it offers the king of all knowledge (raj-vidya) that can be verified by direct personal experience (pratyakshavagam). Thus the Gita’s approach to exploring reality is bold, invitational and scientific. It presents theoretical propositions about the nature of reality – we are souls who have an eternal loving relationship with the all-attractive Supreme, Krishna. And it presents the experimental methodology centered on the yoga of love, bhakti-yoga, for inner verification of its theory.

The Gita’s philosophy, far from being a matter of armchair speculation, focuses on the issue closest to our heart: love. Gita wisdom explains how life’s driving force is existence’s crowning reality – the love that activates us in our daily life when purified and redirected towards Krishna becomes the supreme reality to which even the Supreme submits in his world of endless love.

And the Gita’s religion is far removed from conventional religions that ask followers to pray, pay and obey. It invites devotee-seekers to analyze, utilize and actualize its wisdom through personal practice – practice that Krishna rewards with proportional divine revelation, as indicated in the Gita (4.11). Thus, the philosophy of love blossoms into a religion of love, wherein all our daily activities, whether spiritual or secular, become integrated into a magnificent master plan. This plan aims for our purification and restoration in the eternal world of love to which we actually belong and for which we subconsciously long.

Comprehension through spiritual tuning

“In order to approach a creation as sublime as the Bhagavad-gita with full understanding it is necessary to attune our soul to it.”

- Rudolph Steiner, Austrian social reformer

The Bhagavad-gita indicates (4.3) that its mystery is revealed to those who have tuned their hearts with the Absolute through devotion. What the Gita offers is not just a different worldview for intellectual titillation but a different world to view for emotional transformation. A blind person can speculate endlessly about the nature of an elephant, but such speculation can never provide the understanding available through surgical restoration of vision. Analogously, the Gita (15.10-11) indicates that those who are stuck at the material level due to their attachments are blind to spiritual reality. Those who break free from the fetter of matter by diligent practice of yoga and raise their consciousness to the spiritual level become healed of this blindness; they perceive spiritual truth with the eyes of knowledge (jnana-chakshu). The most complete spiritual cognition comes, as the Gita (11.53-54) indicates, to those who cultivate a heart of devotion.

This devotional tuning characterized the words, the actions, indeed the life of Srila Prabhupada. When George Harrison asked him how one could recognize an authentic Gita commentator, Srila Prabhupada replied in essence that the Gita was a call to love Krishna, so an authentic Gita commentator had to be a Krishna lover.

Through his personal example and his philosophical exposition, Srila Prabhupada unleashed the supremely transformational power of divine love. He thus opened for millions worldwide the door to not just intellectual comprehension of Gita wisdom but also to devotional realization of Krishna’s love. By this appealing spiritual egalitarianism, he transformed hippies into “happies”, changing aimless lost people with self-defeating habits into purposeful and joyful devotees of Krishna dedicated to the service of humanity.

Hope amidst hopelessness

"When doubts haunt me, when disappointments stare me in the face, and I see not one ray of hope on the horizon, I turn to Bhagavad-Gita and find a verse to comfort me; and I immediately begin to smile in the midst of overwhelming sorrow. Those who meditate on the Gita will derive fresh joy and new meanings from it every day."

-       Mahatma Gandhi

Life is a battle filled with regular obstacles and occasional reversals. Maintaining our morale amidst these stresses and distresses is often difficult, sometimes impossible. When we become demoralized, we lose the battle before we fight the battle, for we lose the will to fight.

We can best preserve the will to fight by linking ourselves with a transcendent reality that is forever secure, far beyond the threats and tribulations of material existence. Gita wisdom reveals that world to be Krishna’s world of love. The link to that world is loving remembrance of Krishna, remembrance especially of how he tirelessly prepares the way for us to reach that world, no matter what the hazards along the way.

Gita wisdom solaced and strengthened Arjuna in his worst crisis, when in the face of the most important battle of his life, his emotions went on an over-drive and dragged him into an abyss of confusion and dejection. Meditation on the Gita’s verses has the power to heal and thrill, as testified (18.76-77) by one of its first conveyors, Sanjay.

The Gita’s empowering potential beckons each one of us. By contemplating its wisdom, we can guide our thoughts beyond the immediate to the ultimate, beyond the circumstantial to the eternal, beyond matter to Krishna. Thus, we can find the supreme shelter, the supreme strength, the supreme satisfaction. That is the Gita’s greatest gift and life’s ultimate achievement.

Camera: Polaroid Automatic 100
Film: Fuji FP-100C (reclaimed negative)

Having the ability to take “portrait” shots is something that doesn’t happen much when you usually shoot 6×6 photos. With a square frame, turn the camera any way you like and you’ve still got a square. Since I usually take photos that include the horizon, I even view my square shots as landscapes.

So when I actually have the chance to take a “portrait” shot (and take advantage of it), it really throws me off. I think I shot it this way to avoid seeing the modern interstate to the right of it.

Again, you can see the bleach marks, as well as some large scratches on the negative, which are probably from being tossed in the back of the car after peeling the photo.

–

Flickr.

Last year, Iskcon’s Radha Rasabihari temple in Mumbai, opened a brand new school about 15 minutes drive from the temple and named it Bhaktivedanta Mission School. The school, which is 7 floors high, comprises many classrooms, an assembly hall, performing arts theatre and different recreational areas.

From Prem Raj P

if unluckily one has some doubts(lack of faith) on Krishna and his words or His representatives , then what is the solution?

Answer Podcast

From Prashant P

Answer Podcast

From Raghunandan P

We can think of universe as something which is just there ....if we think of it as a sphere of infinite radius
if we can be thought of being at point A we won't know what is at B hence why is it not possible that at every place other than A the things haven't come in to place but at A everything has been just right

Answer Podcast

From Raghunandan P

Considering the basic human character of finding reasons for what we see i.e. perceive , why should it not be that we try to give ourselves the idea of god spirituality because we don't reason

Answer Podcast

Answer Podcast

Hare Krsna Everyone,

We are now in the most auspicious month of the vaisnavas calendar which is the month of Kartik. This Kartik month is where our dear Lord Krsna displays His Pastimes as Lord Damodara being bound by Mother Yasoda. Every day morning and evening there is an offering of lamp to Lord Damodara at the temple and in most houses of all the vaisnavas in the world. This is also the month where Lord Krsna lifted the Govardhana hill to protect the citizens of Vrindavan from the strong thunder and heavy rainfall released by Lord Indra.

Each year we in ISKCON Perth celebrate the Govardhan Puja Festival at the temple and this is our last major festival for the year. This year Govardhana Puja Festival falls on Sunday 3^rd of November 2013 and we have a very special spiritual program to help increase our devotion to Lord Sri Krsna. (PLEASE SEE PROGRAM BELOW)

We invite all of you to attend this most sweet and auspicious festival and please bring along some cakes, sweets, Savouries or fruits to decorate the Govardhana Hill. There will also be opportunities for everyone to sponsor the different activities that will be happening on that evening:

Sponsorship for Opulent Maha Feast – $701.00
Sponsorship for Govardhana Hill – $501.00
Sponsorship for Arati tray – $51.00
Sponsorship for flowers and decorations – $151.00

Please call
SitaRamLakshmana dasa (0422-045525) or
Syama Sarana dasa (0439-969002) for all your donations and
Hema Krsna dasa (0411-018849) for all your cakes and sweets.

We also like to wish every one a very Happy Diwali.

We hope you all can join us for our spiritual enlivening program at ISKCON Perth Kalamunda.

Thank you.

ISKCON Perth Festival Committee

Govardhana Puja Festival, Diwali  & Lamp Offering to Lord Damodara

Sunday 3^rd November 2013

Program on Sunday is as 

4.00 p.m. – Bhajans and Kirtans
4.30 p.m. – Class about the Pastimes of Giri Govardhan and lifting of the Govardhan Hill
5.30 p.m. – Circumambulation of Govardhan Hill by everyone present. (Please bring along some sweets or fruits as an offering to Giri Govardhan)
6.00 p.m. – Gaura Arati – Offering of lamp to Lord Damodara to celebrate the month of Kartik (Everyone can participate)
6.45 p.m. – Prasadam Feast served with plenty of cakes, sweets and fruits
HARE KRISHNA

HARE KRISHNA

The post Bhakta Nicolas asks how and when will ISKCON get back to the old standard of giving sannyasa to young men and brahmana diksa to new devotees appeared first on SivaramaSwami.com.

Answer Podcast

Holy Name Meditation Podcast

Holy Name Meditation Podcast

Holy Name Meditation Podcast

HH Janananda Goswami Kirtan May 2013

This year Halloween falls on a Thursday- so we will be celebrating this transcendentally fun identity crisis by having an extra special NIGHT OF KIRTAN in our temple (right next door to the Krishna Lounge).

Costumes are very much optional,
and treats will be in great abundance.

6pm – 10pm
Thursday, Oct.31st
1030 Grand Ave San Diego, CA 92109

What would Jesus tweet? If Jesus were here today – or if Twitter had been an available app 2,000 years ago – would Jesus have used it as a communication tool to reach larger audiences? More broadly, would Jesus have used social media to spread his message? Cardinal Gianfranco Ravasi, the Vatican’s media-savvy minister of culture, has suggested that Jesus “used tweets before anyone else.” What he meant was that Jesus made statements that were brief, punchy and full of meaning as a way of spreading his particular message of faith.

Elementary phrases like ‘Love one another’ would have fit within Twitter’s 140-character convention with room to spare for a hashtag. After all, Pope Francis has more than 3 million followers on Twitter. And presumably only the most steadfast Luddite would say that people of faith shouldn’t use every tool necessary to advance the faith. And this is likely true regardless of faith tradition – Christian, Muslim, Buddhist, Hindu, whatever the spiritual expression of our lives.

But back to the original idea. How would Jesus have used Twitter? What would he have said in 140 characters? The Texas Faith panel considers the question and offers some provocative ideas about technology, faith and the modern world. (What if the Sermon on the Mount had been live-streamed? The clearing of the temple posted on YouTube?)

How would Jesus have viewed social media? What would Jesus tweet?

NITYANANDA CHANDRA DAS, minister of ISKCON (International Society for Krishna Consciousness), Dallas 

Essential truth spoken concisely is true eloquence. - Vedic aphorism.

In spiritual life there is a principle called vairāgya, or renunciation. But this principle is often misunderstood. Many hold the idea that to give something up is renunciation. Such as, I give up my car, my guitar, my bank balance and so on. But this idea is seated in the notion that oneself is the owner of that item or activity that one is giving up. I give up my guitar because it is mine to give away. That is called phalgu vairāgya or false renunciation.

Yukta vairāgya, or practical renunciation, carries the idea that God is the owner and ultimate beneficiary of all things. Thus by using my guitar to sing the glories of God is the proper use of the guitar and my talent. Just as if one finds a wallet the right thing to is to return it back to the owner.

The wise devotee of the Lord learns how to use everything practically in the service of the Lord and at the same time is ever vigilant to maintain steady spiritual practice by avoiding those things that may impede it.

To see all responses of the TEXAS Faith panel click here.

Holy Name Meditation Podcast

Holy Name Meditation Podcast

Every year my wife spends countless nights in preparation of the big day, Govardhana Puja.  Here are some photos & videos to enjoy!

and a few years earlier

Holy Name Meditation Podcast

Holy Name Meditation Podcast

(Kadamba Kanana Swami, September 2013, Cape Town, South Africa, Srimad Bhagavatam 8.20.12)

It is said that as long as Krsna was gracing the planet; everything was auspicious, opulent and widely available. But when Krsna left the planet then everything changed and not only did natural opulence disappear but dharma-jñānādibhiḥ saha (Srimad Bhagavatam 1.3.43).

Dharma-jñānā also went with him. When Krsna left then the world was deprived of religious principles, the world was deprived of knowledge, and people sunk down into ignorance.

The Bhagavad-gita is particularly that book which cuts through ignorance because Arjuna is in ignorance. He has the bow, the gandiva, and it is gliding from his hand,

aśocyān anvaśocas tvaṁ
prajñā-vādāṁś ca bhāṣase
gatāsūn agatāsūṁś ca
nānuśocanti paṇḍitāḥ, (Bhagavad-gita 2.11)

You are mourning for what is not worthy of grief, it is stated. Arjuna is in ignorance and therefore he is reminded of the position of the soul as being eternal. He gets an explanation of the three modes of material nature. He is explained on how lust is dealing,

āvṛtaṁ jñānam etena
jñānino nitya-vairiṇā
kāma-rūpeṇa kaunteya
duṣpūreṇānalena ca, (Bhagavad-gita 3.39)

That lust covers the consciousness and covers knowledge and that is,

indriyāṇi mano buddhir
asyādhiṣṭhānam ucyate, (Bhagavad-gita 3.40)

That it is situated within the senses, within the mind and in the intelligence. So little-by-little, the Bhagavad-gita is pointing out how we are in the grip of the material energy. One learns the austerities of the body and how one has to bow down before elders and respect them. One learns the austerity of the mind and when the conditions are right, one has to be satisfied. The mind is never satisfied and always finds something that is not satisfying. With the austerity of the mind, we have to immediately cut a thought that is not ānukūlya

Anukūlyasya saṅkalpaḥ
prātikūlyasya varjanam, (Hari-bhakti-vilasa, quoted in CC. Madhya 22.100)

Where it is ānukūlya, unfavourable, let go, just let that thought go, do not dwell on the thought! When it is favourable for the service of Krsna, then accept it. That is the way to deal with the mind – the austerity of the mind.

(this blog is recorded on the full page: quick time player needed; works best with Firefox or Explorer; if you are using Google Chrome it will automatically play, so to not listen, mute your speakers)

I am returning here after some time, and I am sure I miss my writing more than you do, but that is OK, and just the way this blog space, and life, works. I share a free verse blog poem I began over a month ago. This poem is about being caught up in life, so much so that I couldn't write much during the last two months. From a writer's perspective, this is funny, because there was so much "grist for the mill" or interesting events for possible writing material. While I did begin a few other pieces, I wasn't able to finish them. I am not speaking of "writer's block," but of feeling caught up with circumstances and pushed in many directions. While these pushes were not bad in themselves, somehow they weren't conducive for my writing practice. As a result of what seemed to be impediments for creating blogs, I was reminded of how much time and energy it takes to regularly write and to publish it here.

According to the Bhagavad Gita we aren't the real doer, and our will is only one of five factors of action [Bg 18.14]. Thus we are never independent, even in the simple (not so simple) maintenance of our body, and what to speak of accomplishing anything of value. From a spiritual perspective, we have to be "empowered" just to live and breathe. And this is more obvious to me in any creative pursuit like art, drama, writing, or what have you. Personally, without making writing a priority I can't consistently write, or write well enough to connect with my audience.

While I admit to being a mediocre writer when compared to the masters, I love to do it, and generally feel what I say, which I pray will be communicated to you. If I am successful, then my words have power and utility. I have found that my free verse poems generally are read less than my regular blogs. I have developed a free verse style over the last 6 years on Krishna.com that works for me, and those I have heard from. Admittedly you may be required to read a line or series of lines a few times to have a sense of the flow--whether a line is a complete thought or goes on for several lines. However, I am not trying to confuse you or make you work too hard (which I think some poets do), but to be as clear and concise as possible. Call it shorthand, codes, word pictures, sutras (to be generous), etc., my endeavor is to share what moves me in various ways.

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