Planet ISKCON

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Kirtan led by Sarvatma Dasa
Nrsimha Prayers led by Giriraj Swami

SATURDAY NIGHT HARINAM (JUNE 22nd 2013 – London)
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article by HG Bhaja Hari prabhu and video.your servant Para

Last night was especially wonderful for me – as I met an enthusiastic and very happy Chinese devotee who had travelled all the way up from Reading to distribute some Chinese editions of Srila Prabhupada’s books during the Harinam. She had with her Sri Isopanisad, Perfect Questions, Perfect Answers and quite a few other books that I could not recognise.

When she saw me distributing ‘Krsna the Reservoir of Pleasure’ she came over and introduced herself and showed me the Chinese books she had brought to distribute

Her name was Suan – and the way she pronounced it – it sounded exactly like SWAN.
I kept saying:

‘How do you pronounce your name ?’ and she kept saying ‘Suan’

and I kept saying ‘Swan? – Do you mean Swan – like Hamsa?’

It was quite funny – but – yes – you would have had to have been there.

Anyway I decided to swap Suan a copy of ‘The Science of Self Realisation’ for a copy of ‘Perfect Questions, Perfect Answers. I had the idea that I could distribute it to somebody in Chinatown when the Kirtan Party arrived there later.

It also got me thinking that it would be amazing if Palaka prabhu, (a very sincere disciple of Srila Prabhupada who has so far printed and distributed freely, all over the world, 2.3 million copies of On Chanting Hare Krsna) could arrange to print
a version of ‘On Chanting Hare Krsna’ in Chinese. It would be so blissful to be able to give them out to all the many, many Chinese tourists that now seem to be flooding into London. I am feeling very attracted to the Chinese people and their culture these days. While distributing the FREE ‘On Chanting Hare Krsna’ booklets every Saturday Night, when I meet Chinese people, whether they actually take a copy or not – they very often slightly bow their heads as a sign of respect – I suppose. Anyway – whatever it is – it feels right and courteous, and I find it very endearing.

Maybe, if we can’t get the ‘On Chanting Hare Krsna’ Booklets in Chinese, perhaps we can at least print up a small flyer inviting them to to chant Hare Krsna and visit our London Temple. Anyone has any ideas how to make this happen – give me a shout please.

The Harinam was very blissful. Last night Govinda prabhu was in fine voice and ecstatic mood. Maybe leading the kirtan WHILE simultaneously watching his two very sweet Vaisnava children, Tika and Raman, distributing hundreds of Srila Prabhupada’s booklets for the full 2 hours helped.

Anyway, Please enjoy this joyful little video – and PLEASE PLEASE come and join in EVERY SATURDAY NIGHT.

Your Samkirtan Party does NOT necessarily need you – but it really really WANTS YOU.

Please do not deny yourself the joy and pleasure of chanting the Holy Names in Public

O my Lord, Your holy name alone can render all benediction to living beings, and thus You have hundreds and millions of names, like Krsna and Govinda. In these transcendental names You have invested all Your transcendental energies. There are not even hard and fast rules for chanting these names. O my Lord, out of kindness You enable us to easily approach You by Your holy names, but I am so unfortunate that I have no attraction for them.
Siksastakam Verse 2 (Sri Chaitanya Mahaprabhu)

All glories to Srila Prabhupada !!!

Prasad distribution van driver needed by the “Food For All” project.

Our present driver is going to the Polish Tour and then off traveling with Indradymna Swami. So we need a van driver urgently.
Please contact Parasuram das at foodforalluk@gmail.com

Feed The Poor final from Food For All on Vimeo.

Stonehenge Summer Solstice 2013
By
HG Saksi Gopal Prabhu ACBSP

There were pagans and potheads
and Indian chiefs
There were druids and hippies
and mounted police

There were drinkers and smokers
and drummers galore
Who played on through the night
till their fingers were sore

There was dancing,while some stood
around on the grass.
Some huddled in blankets,
some shouted and laughed.

Some filmed the proceeding with
smart mobile phones.
As everyone gathered around
the great stones

That have witnessed the turning
on Salisbury Plain
Of season and century,
sunshine and rain

Witnessed chieftains and druids
and Celts offer thanks
Witnessed farmers and hippies
and soldiers in tanks

Have seen tourists and picnickers,
bikers in leather
And ancient oak avenues
pass into heather

Seen wars and invasions,
the triumph of thieves.
Have seen lovers and losers,
but who could believe

That the stones were now witness
to God’s holy name.
As the chanters in saffron
again and again

Sang their mantra and danced
to the cymbal and drum.
That the people here gathered
would eagerly come

To celebrate Krishna
Ram and Hare,
As they welcomed the sunrise,
On Midsummer’s Day!

Had they each felt their sanctity
somehow restored,
As each innocent celebrant
danced and adored

With a jubilant heart
and a gratified eye,
The rhythm and mantra
as old as the sky!

HARE KRISHNA they chant
HARE KRISHNA they pray,
KRISHNA KRISHNA they follow
with loud HARE HARE

HARE RAMA the song
HARE RAMA the hymn
RAMA RAMA HARE HARE
drumbeat and ring

of the karatel cymbals,
percussion of old.
The mantra of angels
that nurtures the soul

From the Lord’s Existence
below and above
Reuniting the spark with
the fire of love

Around and within us
if we could but see,
attuned to the river
within you and me

Some say we are energy,
spiritual light
a drop in the ocean
of endless delight

Being energy means we all
flow from the source.
And that means the
Original Person,of course

For the realm of transcendence
is where we belong.
Where each step is a dance
and each word is a song

So chant the vibration
Ram,Krishna,Hare,
as you greet the next sunrise
on Midsummer’s Day

Towards Simple Ways

Boissevain, Manitoba

After my shower at the campsite in Kilarney I left Daruka for the extra doze at 4:10 AM. To exit I was coming around a corner and this creature almost collided with me. With the dimness of the hour I could barely see. Was it a fox? No. Was it a dog? No. When the creature who accidentally came at me in a kind of a gallop, he backed off and I could decipher the image, it was a tiny fawn. He then retreated and ran towards these trailers which seemed to startle him also and then he came back towards me, practically landing in my arms, and then once again retreated but into another direction and into the darkness, hopefully to safety. What a perkful way to start the day.

It was a long straight stretch on 30 KMs without really stopping. A couple of falcons came to see me, they were perched on a hydro post. An RCMP officer stopped to learn what I’m doing. “I’m walking for peace,” I told him.

“Good, I’m also working for peace,” indicating that it was his job.

Paul Rayner from the community newspaper, The Recorder, interviewed. He went quite in depth and knew of the power of kirtan having experience with it.

What Daruka and Billy did once more today was wave a wand of magic. Billy’s charms gained us a happy footing into a colony of Hutterites. The place was in Wokapa. It has a residence of 140 people who created their own village and infrastructure beginning in 1972. The school there wanted to meet Billy, Daruka, and their monk friend. As a result, we were invited to speak about trekking pastimes, and about Billy’s role in all of this. The kids were great as they sat in front of us, well behaved, boys in pants and suspenders, and girls in dresses and bonnets or headdresses.

There is something favourable to be said about pious God-centric kids. They are respectful and attentive to all we say. It is also not to be ignored, but I must mention their next door neighbours, the Freemans. They are not Hetterites, but eco-friendly family who are young and managing self sustainability. They use minimal machinery, in fact work horses are the modus operandi. We had the opportunity to meet with them. Their kids are home schooled and they do plenty of chores and playing. Tim and Kathleen are doing their own little miracles.

Our guru, Srila Prabhupada, desired this kind of life for our family community members. We should not stop trying.

32 KM

Cotton and Cattle

Kilarney, Manitoba

Cottonwood fluff is shedding from the trees and manages to make its way all the way out to the open fields and even highways. On this highway, #3, we find something historic, it was once a major horse and cart trail in the late 1800’s for patrolling and surveying the land north of the 49th parallel which separates the US and Canada. This area’s now predominantly farm land.

One farmer’s fence had broken down leaving some of his cattle to go astray and land up in someone else’s pasture. I was there on the highway when several farmers were there to help and discuss strategy for the cattle’s return home. The farmer who owned the cattle was in despair, but he took a minute to talk to me, “So you’re walkin’?”

“Yes, across Canada.”

“For peace?”

“Yes, and as a pilgrimage.”

“You’re Hare Krishna?”

“Yes!”

“Well, that makes sense.”

A few more locals involved in the agri-business saw the small convergence of vehicles and people by the side of the highway. They also stopped. It was then that I could say more about walking for the soul. I kept it rather light. I let people know that it’s a friend raiser and not a fund raiser. I encouraged all the motorists there to please honk when they see me down the road, and see me they have, so they say.

“I can’t do that, the horn on my vehicle just busted”, said one guy jovially.

“Hey, fences break down, horns malfunction, these bodies break down, and I’ll walk ‘til I drop. That was a segue for everyone to move on back to work, back to catching cattle and back on to walking.

News has spread around about the walking Hare Krishna, even before the afternoon’s interview with Jay from The Guide newspaper. Many motorists stop to get their picture taken with a rarity, a monk.

33 KM

Recently our head architect, Vilasini devi dasi, gave a presentation about the TOVP in Bahrain. The following is an account of her experience with the inclusion of her power point slides.

TOVP Presentation in ISKCON Bahrain – A Report

While I was making my plan to visit my sister in Bahrain, I received a call from Pawan Nimai Prabhu, my brother in law, ‘Can you do a presentation in Bahrain on the TOVP’? Soon enough after the blessed approval of Sadbhuja Prabhu, the TOVP Managing Director, I began scrambling for photographs and assembling events in the project chronology. This exercise brought back many memories during my service tenure with the TOVP and I feel very grateful and inspired to serve in the divine project steered by accomplished devotees.

The temple president of ISKCON, Bahrain HG Udara Kirti Chaitanya Prabhu, (disciple of HH Jayapataka Swami Maharaja) a very hospitable and humble devotee asked the presentation to be held on Friday evening on May 31st 2013. Almost around 150 devotees were present. HH Siddhartha Swami Maharaja who was visiting Bahrain at the time also gave his blessings. Coincidentally HG Deva Dharma Prabhu, a Mayapur resident, music teacher and a kirtan lover was also present, wherein he brought Mayapur to Bahrain through his heartfelt kirtan.

Devotees were greatly inspired and appreciated the magnanimous project. One of the devotees also wanted to make a calendar of the TOVP for 2014. Many expressed their amazement at the building structure and its aim to stand for 500 years. They were stirred by Ambarisa Prabhu’s and the TOVP team’s consistent dedication to Srila Prabhupada through the project.

I am grateful to:

1. Pawana Nimai Prabhu for the co-ordination with temple management and the technical support.
2. Kanai Priya Devi Dasi, my sister for back end support.
3. Shree Laxmi Mataji (daughter of Udara Kirti Chaitanya Prabhu) for technical operation during the presentation.
4. Chaitanya Hari Prabhu for the photography.
5. Anup Shah, my husband for formatting the presentation and for his constant support through my service in the TOVP.

2013-06-01 – Srimad Bhagavatam 10.20.35 – Clearing the Clouder Consciousness

Because a devotee rigidly follows the instructions of Narada Muni, he has no fear of old age, disease or death. Apparently a devotee may grow old, but he is not subjected to the symptoms of defeat experienced by a common man in old age. Consequently, old age does not make a devotee fearful of death, as a common man is fearful of death.

When jara, or old age, takes shelter of a devotee, Kalakanya diminishes the devotee's fear. A devotee knows that after death he is going back home, back to Godhead; therefore he has no fear of death. Thus instead of depressing a devotee, advanced age helps him become fearless and thus happy.

SB 4.27.24 Purport

Because a devotee rigidly follows the instructions of Narada Muni, he has no fear of old age, disease or death. Apparently a devotee may grow old, but he is not subjected to the symptoms of defeat experienced by a common man in old age. Consequently, old age does not make a devotee fearful of death, as a common man is fearful of death.

When jara, or old age, takes shelter of a devotee, Kalakanya diminishes the devotee's fear. A devotee knows that after death he is going back home, back to Godhead; therefore he has no fear of death. Thus instead of depressing a devotee, advanced age helps him become fearless and thus happy.

SB 4.27.24 Purport

GITA COACHING: EFFORT TO IMPROVE OURSELVES: Gita Coaching is a regular, focused conversation that helps clarify what we want, make an inspiring plan and take decisive action. It help...

GITA COACHING: EFFORT TO IMPROVE OURSELVES: Gita Coaching is a regular, focused conversation that helps clarify what we want, make an inspiring plan and take decisive action. It help...

Verse 3.35: It is far better to discharge one's prescribed duties, even though faultily, than another's duties perfectly. Destruction in the course of performing one's own duty is better than engaging in another's duties, for to follow another's path is dangerous.

I was thinking about today's verse and that was the first image that came to mind - uncovering the layers and layers of masks.

To me, a mask signifies hiding one's identity. After all, it's hard to see the full picture if there's something covering it.

Bhakti yoga is about realizing we are wearing different layers of masks, using them effectively and gradually letting go of them; thus, allowing our real selves to shine.

Let's talk about two masks that are specifically prominent - the body and our proclivities and tendencies (i.e. our nature). The body is like a full-fledged mask. It does such an effective job of hiding "the real us" that it's hard to distinguish that the body is just a covering.

Any actors reading this today? Perhaps you can relate. When diving into a role or part, you might have delved so deep into a character that you started to identify yourself with it. Similarly, we have spent so much time wearing different bodies (in this life and in so many previous ones) that we've forgotten that it's not who we really are.

As if one wasn't enough, there's another mask that covers the body mask. Sigh....I know. Like I said - layers up on layers.

That mask is our psycho-physical nature. Not only do we identify with the body, but we also identify with certain tendencies, inclinations and proclivities. What's interesting to note here is that Krsna is not stating that we just take off this mask - i.e. He is not stating that we abandon our nature. Oh no. In fact He is stating the opposite.

Krsna is encouraging that we work in line with our nature - i.e. perform our duties/work in accordance with our nature. He goes one step further in fact and states "It doesn't matter whether you are good at it or not, work according to your nature. Even if you can do something better, it doesn't matter."

So what does that mean? Previously we described that there are four natural divisions of society (in terms of work) - the educators/academics, the administrators/leaders, the businessmen/agriculturalists and finally the artists/workers. That's not to say that people can't be a mix of these four - they certainly can! In fact, nowadays it's hard to find someone who has just the nature of an educator, leader etc..

It commonly happens that we can easily do the work of another extremely well, even if it's not in our nature (i.e. an artist might be excellent at typing). Thinking that it's easier to find a job typing, that person might give up their art. Krsna says here - don't do it! By engaging one's nature, it not only promotes a sense of fulfillment but allows one to naturally advance in bhakti

These masks can act as tools, rather than obstacles, if we know how to properly use them in our journey of self-discovery.

The body and our individual natures are not bad. After all, they are gifts given to us by the Supreme. It's how we utilize them that makes all the difference.

By working with an attitude of appreciation and detachment, we can offer our talents and gifts in gratitude to the Supreme. Similarly, we can utilize our body to glorify the Supreme through song, prayers and our very existence. These bhakti processes allow us to work with what we've got, instead of rejecting them. Like we've said so many times before - bhakti is about transformation, not simply negation.

It's up to us what we do with these masks - we can stay covered by them, or use them to free ourselves. What do you choose?

Verse 3.35: It is far better to discharge one's prescribed duties, even though faultily, than another's duties perfectly. Destruction in the course of performing one's own duty is better than engaging in another's duties, for to follow another's path is dangerous.

I was thinking about today's verse and that was the first image that came to mind - uncovering the layers and layers of masks.

To me, a mask signifies hiding one's identity. After all, it's hard to see the full picture if there's something covering it.

Bhakti yoga is about realizing we are wearing different layers of masks, using them effectively and gradually letting go of them; thus, allowing our real selves to shine.

Let's talk about two masks that are specifically prominent - the body and our proclivities and tendencies (i.e. our nature). The body is like a full-fledged mask. It does such an effective job of hiding "the real us" that it's hard to distinguish that the body is just a covering.

Any actors reading this today? Perhaps you can relate. When diving into a role or part, you might have delved so deep into a character that you started to identify yourself with it. Similarly, we have spent so much time wearing different bodies (in this life and in so many previous ones) that we've forgotten that it's not who we really are.

As if one wasn't enough, there's another mask that covers the body mask. Sigh....I know. Like I said - layers up on layers.

That mask is our psycho-physical nature. Not only do we identify with the body, but we also identify with certain tendencies, inclinations and proclivities. What's interesting to note here is that Krsna is not stating that we just take off this mask - i.e. He is not stating that we abandon our nature. Oh no. In fact He is stating the opposite.

Krsna is encouraging that we work in line with our nature - i.e. perform our duties/work in accordance with our nature. He goes one step further in fact and states "It doesn't matter whether you are good at it or not, work according to your nature. Even if you can do something better, it doesn't matter."

So what does that mean? Previously we described that there are four natural divisions of society (in terms of work) - the educators/academics, the administrators/leaders, the businessmen/agriculturalists and finally the artists/workers. That's not to say that people can't be a mix of these four - they certainly can! In fact, nowadays it's hard to find someone who has just the nature of an educator, leader etc..

It commonly happens that we can easily do the work of another extremely well, even if it's not in our nature (i.e. an artist might be excellent at typing). Thinking that it's easier to find a job typing, that person might give up their art. Krsna says here - don't do it! By engaging one's nature, it not only promotes a sense of fulfillment but allows one to naturally advance in bhakti

These masks can act as tools, rather than obstacles, if we know how to properly use them in our journey of self-discovery.

The body and our individual natures are not bad. After all, they are gifts given to us by the Supreme. It's how we utilize them that makes all the difference.

By working with an attitude of appreciation and detachment, we can offer our talents and gifts in gratitude to the Supreme. Similarly, we can utilize our body to glorify the Supreme through song, prayers and our very existence. These bhakti processes allow us to work with what we've got, instead of rejecting them. Like we've said so many times before - bhakti is about transformation, not simply negation.

It's up to us what we do with these masks - we can stay covered by them, or use them to free ourselves. What do you choose?

An invitation to all dear Devotees to kindly join us in the celebration of the VYASA Puja of His Holiness Tamal Krishna Goswami Maharaj on Saturday 29th June at Hare Krishna Temple, from 10:30am onwards

2013 06 15 Chetana Festival Freedom Redefined Vraj Sundari Mataji ISKCON Chowpatty

Initiation is a process in Bhakti Yoga where the practitioner formally commits to his/her Spiritual Master as the disciple. The newly initiate formally enrolls into the Guru Parampara which originally began from the Supreme Being Krishna Himself. Hence, as you see, is a serious and eternal commitment.

Below are the words of a great saint and revolutionary spiritual leader on the inner meaning of initiation. Anyone aspiring initiation and the already initiated should consider his words with gravity.

The process of attaining transcendental knowledge is called initiation.  We should know that the Supreme Lord is the transcendental Absolute Truth, we are His eternal servants, and we have no duty other than to serve Him.  Knowing this is actual initiation.   The absence of understanding is ignorance.  At present, there is a controversy about the word “Initiation.”  People proudly claim that they have taken initiation from a bona fide spiritual master, but how can they maintain material attachment even after taking initiation ?  How can they desire to make advancement in material life ?  If they don’t learn about their relationship with the Lord, independent and proud people uselessly brag about their initiations.  Rather than treating their spiritual master as if he were as good as God, they treat him as their disciple, fit  to be their order-supplier. Considering the guru an ordinary mortal being, these persons become offenders at his lotus feet.


Srila Bhaktisiddhanta Sarasvati Thakur
Page No.262 and 263 of the book ‘Amritha Vani’

Initiation is a process in Bhakti Yoga where the practitioner formally commits to his/her Spiritual Master as the disciple. The newly initiate formally enrolls into the Guru Parampara which originally began from the Supreme Being Krishna Himself. Hence, as you see, is a serious and eternal commitment.

Below are the words of a great saint and revolutionary spiritual leader on the inner meaning of initiation. Anyone aspiring initiation and the already initiated should consider his words with gravity.

The process of attaining transcendental knowledge is called initiation.  We should know that the Supreme Lord is the transcendental Absolute Truth, we are His eternal servants, and we have no duty other than to serve Him.  Knowing this is actual initiation.   The absence of understanding is ignorance.  At present, there is a controversy about the word “Initiation.”  People proudly claim that they have taken initiation from a bona fide spiritual master, but how can they maintain material attachment even after taking initiation ?  How can they desire to make advancement in material life ?  If they don’t learn about their relationship with the Lord, independent and proud people uselessly brag about their initiations.  Rather than treating their spiritual master as if he were as good as God, they treat him as their disciple, fit  to be their order-supplier. Considering the guru an ordinary mortal being, these persons become offenders at his lotus feet.


Srila Bhaktisiddhanta Sarasvati Thakur
Page No.262 and 263 of the book ‘Amritha Vani’

“If someone approaches you and offers to serve you in your home and in your business and wants nothing in return — just wants to make you happy — then you will naturally feel inclined toward that person. ‘This is a sign of your sincere devotion.’ With God it is the same way. If you approach God with no material desire, you want only His pleasure, then He will makes all arrangements for you, His devotee. So Lord Nityananda gave Raghunatha dasa a service that would attract the attention of Lord Caitanya. He said, ‘You make a big feast of chipped rice and yogurt and distribute to all the Vaishnavas in the area.’ And once the word got out — you know how devotes are — once the word got out that there was a big feast being prepared, thousands and thousands of Vaishnavas came.” — Indradyumna Swami

Indradymna Swami — Panihati Talk
Giriraj Swami — Panihati Talk

I have finished the first draft of Chapter Four of Beautiful Tales of the All Attractive, Volume 2. I will celebrate by explaining a little bit about this chapter, and quoting you one of my favorite ślokas from it.

The Fourth Chapter of Śrīmad Bhāgavatam’s Second “Canto” is mainly about this:

King Parīkṣit asked Śukadeva Goswāmī to answer a question, “What is the most important thing to do, especially since I am about to die?” Śuka answered that in the first three chapters in such a complete and thorough manner that Parīkṣit and all who were listening were astonished. Parīkṣit did not want the discussion to end, even though his question had been completely satisfied, so he asked more questions.

Since Śuka had told him that he had enough time left in his life to be systematic and sequential in his approach to hearing about Krishna, Parīkṣit began by asking questions that are not inherently “intimate” or “advanced” yet nonetheless are fascinating, delightful, and essential for properly understanding the essential nature of Krishna. He asked several specific questions about how the universe exists, and admitted that it is basically impossible for anyone to answer such questions.

Śuka would then ask how he could be expected to reply properly, so Parikṣit explained that those who are intimately connected with the All-Attractive by the link of heartfelt devotion can comprehend the incomprehensible due to their direct proximity to the Divine.

Accepting this, Śuka set out to answer Parikṣit’s questions. He began by evoking his proximity to the Divine by glorifying Krishna and confirming that divine knowledge comes from his favor alone. One śloka he spoke towards the very end of the chapter (śloka 24) is a particular favorite of mine. I would like to share it with you.

My respects to the All-Attractive Son of Vasudeva. The affectionate souls who drink the delicate taste emanating from his lotus-like lips become full of knowledge and can create the Veda.

Śrīla Prabhupāda quotes Viśvanātha Cakravartī when explaining this śloka: On one level it refers to Vyāsa, Śuka’s father. On another level it can refer to Brahmā. On still another level it refers to the Gopīs, who become full of all artistic excellence and knowledge simply by receiving the kiss of Krishna.

Knowledge comes from the divine. It emanates from the mouth of the All-Attractive. Generally we think of words emanating from the mouth – and this is how Brahmā and Vyāsa received comprehension of the incomprehensible: by hearing the words spoken from the mouth of the All-Attractive. They then became capable of creating books of true knowledge: the Veda. But words are not all that emanates from the mouth. Kisses also come from there. The gopīs enjoy Krishna’s kisses, and thus they become infinitely surcharged with extremely powerful and abundant knowledge and expertise in all subjects – from philosophy to sciences to arts such as dance, music, cooking, poetry, cosmetics, fashion, etc.

We who are very low and ordinary souls also have the chance to taste Krishna’s kisses and become thus surcharged. But, in our thick stupidity we tend to ignore this opportunity or not pay much attention to it. How can we fools taste Krishna’s kisses? It is very simple – chant Krishna’s names, and Krishna then comes in contact with your lips. You are kissing Krishna!

Be aware of this intimatcy and you will become fully enlightened, like Vyāsa, Brahmā and the Gopīs.

“Hare Krishna”

"... so the Holy name, chanting of holy name, if we act it properly, without any offense, then we are directly in connection with Krsna. There is no doubt."

Srimad Bhagavatam 1.7.19 lecture
Vrndavana - 16th September 1976

Let’s return to an issue that we dealt with back in April, when I asked you all a question about belief. The question dealt with what it means that we may believe differently about different things. You can read answers at this link.

A couple of weeks ago, Keven Willey, the Morning News‘ editorial page editor, passed along this essay from Stanford anthropologist T. M. Luhrmann, author of “When God Talks Back: Understanding the American Evangelical Relationship with God.” As you will see from this link as well, Luhrmann gets into several lines of thought about belief and how we arrive at it religious convictions.

What I would like you to comment upon is this part of her New York Times essay:

“The role of belief in religion is greatly overstated, as anthropologists have long known. In 1912, Emile Durkheim, one of the founders of modern social science, argued that religion arose as a way for social groups to experience themselves as groups. He thought that when people experienced themselves in social groups, they felt bigger than themselves, better, more alive — and that they identified that aliveness as something supernatural. Religious ideas arose to make some sense of this experience of being part of something greater. Durkheim thought that belief was more like a flag than a philosophical position: You don’t go to church because you believe in God; rather you believe in God because you go to church.”

Applying that thinking to religion in general, not just churches, here is the question for the week:

Is belief overrated?

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

Belief is not only generally overrated, it is most often fallacious, because it is based on the material mind.

To say it is overrated is to say that it has some value. Blind faith and blind doubt are to be avoided in spiritual life.

(Atheist state that the theist's belief in God is as reasonable as believing in a flying spaghetti monster)

The saintly do not believe in God, they experience and know God. Just as the educated do not believe that one plus one is two, the experience and know it.

Faith means a hope in an anticipated outcome. There is nothing that we do in life that does not involve faith. We perform our daily actions on the premise of some expected hope. However faith can be solidified by experiencing the applied hypothesis’ desired result. One needs only a small amount of belief that the experiment is worth one’s endeavor.

Information regarding non-material subjects can only come from a non-material source. The material mind, its senses, and the instruments of such senses, will never be able to validate, disprove, or discover something beyond matter.

The initial belief needed to apply the experiment of spiritual life grows from association of those are expert in the practice. Experiencing the expert’s difference in consciousness and hearing the sound philosophical principles they teach, attracts one to take up the experiment of spiritual life.

If the experiment is valid, then the result will be experienced. When the result

is experienced, the hypothesis is verified.

Therefore what Durkheim stated can be said to be true, as many religious adherents fanatically believe something yet there is no change away from exploitative consciousness.

The last consideration is that spiritual information can only remain intact if it is passed down in a teacher to disciple lineage. Just as the science of medicine cannot be preserved in books alone.

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

Let’s return to an issue that we dealt with back in April, when I asked you all a question about belief. The question dealt with what it means that we may believe differently about different things. You can read answers at this link.

A couple of weeks ago, Keven Willey, the Morning News‘ editorial page editor, passed along this essay from Stanford anthropologist T. M. Luhrmann, author of “When God Talks Back: Understanding the American Evangelical Relationship with God.” As you will see from this link as well, Luhrmann gets into several lines of thought about belief and how we arrive at it religious convictions.

What I would like you to comment upon is this part of her New York Times essay:

“The role of belief in religion is greatly overstated, as anthropologists have long known. In 1912, Emile Durkheim, one of the founders of modern social science, argued that religion arose as a way for social groups to experience themselves as groups. He thought that when people experienced themselves in social groups, they felt bigger than themselves, better, more alive — and that they identified that aliveness as something supernatural. Religious ideas arose to make some sense of this experience of being part of something greater. Durkheim thought that belief was more like a flag than a philosophical position: You don’t go to church because you believe in God; rather you believe in God because you go to church.”

Applying that thinking to religion in general, not just churches, here is the question for the week:

Is belief overrated?

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

Belief is not only generally overrated, it is most often fallacious, because it is based on the material mind.

To say it is overrated is to say that it has some value. Blind faith and blind doubt are to be avoided in spiritual life.

(Atheist state that the theist's belief in God is as reasonable as believing in a flying spaghetti monster)

The saintly do not believe in God, they experience and know God. Just as the educated do not believe that one plus one is two, the experience and know it.

Faith means a hope in an anticipated outcome. There is nothing that we do in life that does not involve faith. We perform our daily actions on the premise of some expected hope. However faith can be solidified by experiencing the applied hypothesis’ desired result. One needs only a small amount of belief that the experiment is worth one’s endeavor.

Information regarding non-material subjects can only come from a non-material source. The material mind, its senses, and the instruments of such senses, will never be able to validate, disprove, or discover something beyond matter.

The initial belief needed to apply the experiment of spiritual life grows from association of those are expert in the practice. Experiencing the expert’s difference in consciousness and hearing the sound philosophical principles they teach, attracts one to take up the experiment of spiritual life.

If the experiment is valid, then the result will be experienced. When the result

is experienced, the hypothesis is verified.

Therefore what Durkheim stated can be said to be true, as many religious adherents fanatically believe something yet there is no change away from exploitative consciousness.

The last consideration is that spiritual information can only remain intact if it is passed down in a teacher to disciple lineage. Just as the science of medicine cannot be preserved in books alone.

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

Naomi Schaefer Riley has a new book out with the title Til Faith Do Us Part: How Interfaith Marriage is Transforming America. You can read about that book at this link and then this link.

Interestingly, Riley, a former Wall Street Journal editor who has written extensively about religion and culture, notes that 45 percent of all U.S. marriages in the last decade were between people of different faiths. Naturally, we may look at that as a sign of greater acceptance and tolerance, which a broad society needs to remain dynamic and growing.

But Riley also reports that marrying across religious lines may be very difficult for the couples involved. Their deeply-held differences may eventually become a problem, especially when it comes to raising children.

There are a number of ways we could go with this question, including why dating couples may spend more time worrying about political differences than religious distinctions. Feel free to chime in on that aspect, if you like. But the main point I would like you to consider is this:

Interfaith marriages may help the broader society, but are they good for the couples?

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

Generally no. Couples who have different life goals will find conflicts. However, there are two circumstances where one would expect less conflict:

First, for many people religion is like a label. Their life, their habits, and their goals may not really differ from others. So no real conflict there.

Second, for the few who are spiritually mature, they may be able to appreciate their partner’s devotion to the same Lord who is known by different names. So for such people there may no conflicts.

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

Naomi Schaefer Riley has a new book out with the title Til Faith Do Us Part: How Interfaith Marriage is Transforming America. You can read about that book at this link and then this link.

Interestingly, Riley, a former Wall Street Journal editor who has written extensively about religion and culture, notes that 45 percent of all U.S. marriages in the last decade were between people of different faiths. Naturally, we may look at that as a sign of greater acceptance and tolerance, which a broad society needs to remain dynamic and growing.

But Riley also reports that marrying across religious lines may be very difficult for the couples involved. Their deeply-held differences may eventually become a problem, especially when it comes to raising children.

There are a number of ways we could go with this question, including why dating couples may spend more time worrying about political differences than religious distinctions. Feel free to chime in on that aspect, if you like. But the main point I would like you to consider is this:

Interfaith marriages may help the broader society, but are they good for the couples?

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

Generally no. Couples who have different life goals will find conflicts. However, there are two circumstances where one would expect less conflict:

First, for many people religion is like a label. Their life, their habits, and their goals may not really differ from others. So no real conflict there.

Second, for the few who are spiritually mature, they may be able to appreciate their partner’s devotion to the same Lord who is known by different names. So for such people there may no conflicts.

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

Many devotees came to New Govardhana to observe the Snana Yatra of Lord Jagannatha. Millennia ago, King Indradyumna started the ceremony of bathing Lord Jagannatha with 108 pots of sandal-scented well water.

At that time, Lord Jagannatha told the King that for fifteen days after snana-yatra, no one should see the deities. Skanda Purana says that Sri Krishna manifested His Daru Brahman form (wooden form) as Jagannatha Swami on this day. Therefore, it is the appearance day of Lord Jagannatha or Birthday of Lord Jagannatha.

It is said that Lord Jagannatha is burning in the intense fever of separation from Radhika in Vraja, so He is taken out on the temple roof to ‘cool off’. Unfortunately, Lord Jagannatha gets hotter and the pujaris, in the mood of Vraja-gopis, pour 108 pitchers of cool sandal-scented water over Lord Jagannatha’s head.

However, even this gives no relief and Jagannath becomes hotter. Afterwards, Lord Jagannath retires in secluded place with Laksmi-devi for fourteen days. At this time, Jagannath is fed coconut water and nice juices.

Fortunate devotees wash away all their sins if they get a vision of Lord Jagannatha on this day.

(this blog is recorded on the full page: quick time player needed; works best with Firefox or Explorer)

[reposted from 6-25-13] Two days after my birthday was my fathers’, or June 24th. This year I wanted to share some snapshots in my relationship with him, in the hope that it might be useful to you in your journey of self-exploration, making peace with your past (if required), or in general, having a balanced psychology so favorable for spiritual practice. Dear reader, I am indebted to you for taking the time to read this, and to think about your own relationship with your parents. What does it tell you about the nature of the material world of (re)birth, disease, old age, death and disappointment, and the importance of receiving the saving grace of spiritual knowledge and bhakti practices to uncover the eternal life of the soul?

I was running a preaching center on O Street in Washington D.C. in 1986. After leaving Baltimore with Maha-nidhi Swami to travel and preach, I gradually felt it would be a natural move to stay there. I had a small staff which fluctuated between 1 or 2 devotees. I also received some morale boosting, and financial support from the near-by Potomac MD, Temple from which devotees sometimes visited to chant, preach, or help cook. We held three feasts a week, mainly attended by college students and young people in the area. All was going fine for a few months after I settled in, and then, one afternoon between feasts, I felt like something ominous was in the air. It was a typical August sunny, muggy day, nothing unusual but this feeling. Although I couldn’t put my finger on the possible reason, I prayed for clarity to understand. As I was lost in thought, the ringing of the phone startled me. It was Barbara, my father’s current wife. She told me that my father had committed suicide by shooting himself in the head.

A long silence ensued. I didn’t have a personal reaction, being in shock, and besides, I wasn’t very good at dealing with others in such matters of intense sorrow. I was at a loss for words, thinking more about her, than for myself. Even today, it seems so inappropriate and trite to say things like “sorry for your loss,” or any number of socially correct statements. Finally, I was able to thank her for letting me know, and told her how sorry I was. Our conversation was awkward,

read more

(this blog is recorded on the full page: quick time player needed; works best with Firefox or Explorer)

Two days after my birthday was my fathers’, or June 24th. This year I wanted to share some snapshots in my relationship with him, in the hope that it might be useful to you in our journey of self-exploration, using that as a balanced platform for spiritual practice. Dear reader, I am indebted to you for taking the time to read this, and to think about your own relationship with your parents. What does it tell you about the nature of the material world of (re)birth, disease, old age, death and disappointment, and the importance of receiving the saving grace of spiritual knowledge and bhakti practices to uncover the eternal life of the soul?

I was running a preaching center on O Street in Washington D.C. in 1986. After leaving Baltimore with Maha-nidhi Swami to travel and preach, after some time I felt it would be a natural move to stay there. I had a small staff which fluctuated between 1 or 2 devotees. I also received some morale boosting, and financial support from the near-by Potomac MD, Temple from which devotees sometimes visited to chant, preach, or help cook. We held three feasts a week, mainly attended by college students and young people in the area. All was going fine for a few months after I settled in, and then, one afternoon between feasts, I felt like something ominous was in the air. It was a typical August sunny, muggy day, nothing unusual but this feeling. Although I couldn’t put my finger on the possible reason, I prayed for clarity to understand. As I was lost in thought, the ringing of the phone startled me. It was Barbara, my father’s current wife. She told me that my father had committed suicide by shooting himself in the head.

A long silence ensued. I didn’t have a personal reaction, being in shock, and besides, I wasn’t very good at dealing with others in such matters of intense sorrow. I was at a loss for words, thinking more about her, than for myself. Even today, it seems so inappropriate and trite to say things like “sorry for your loss,” or any number of socially correct statements. Finally, I was able to thank her for letting me know, and told her how sorry I was. Our conversation was awkward,

read more

Verse 3.34: There are principles to regulate attachment and aversion pertaining to the senses and their objects. One should not come under the control of such attachment and aversion, because they are stumbling blocks on the path of self-realization.

On any path one follows, there are challenges and obstacles. Identifying these challenges is a key step to becoming successful in any endeavor we choose to pursue.

Now I don't know about you, but I've always felt that life should come with an instruction manual. That manual would contain clear guidelines as to how we can lead happy lives; as well, it would include a listing of all the unexpected trials, tribulations, twists and turns we are to encounter.

Imagine my surprise when I first read the Gita - I had found it! My guidebook for life! Within its pages, the Gita speaks at length as to how we can become happy. Equally important, it warns us of the problems we may face as living souls inhabiting a temporary body.

Now the Gita doesn't get into specifics...although sometimes it certainly does seem like it's been written specifically for me! Instead, it does one better.

The Gita empowers an individual.

For most of us, our issue is that we tend to look outside instead of looking in. In other words, we think we are so many "external" things - I am male, female, my mind, my body, my intelligence, my senses etc etc... We neglect who we really are- the soul.

In order to successfully live a happy life, we need to become cognizant of those things that can prevent us from achieving the goal of self-realization. After all, if we don't know who we are, how can we relate to anything/anyone else properly? Two such obstacles are identified today - the senses and their objects.

In a previous post we spoke at length discriminating between regulating and repressing one's senses. In concluding that topic, this perspective was offered:

Regulation isn't a lack of freedom. A lack of freedom is being bound by the dictates of our mind and senses and constantly succumbing to them. True freedom is being able to make a choice.

That being said...it doesn't just end there. See it's not just about the senses and their objects, it's how we relate to them. As today's verse describes, we can essentially categorize our interaction with them via these two adjectives - attachment and aversion.

Now, as many of you might have noticed, the Gita doesn't give everything away all at once. It slowly builds on points so that we get an opportunity to digest it all.

From the senses and sense objects that we can perceive and easily relate to, we now are moving on to a more subtle sphere. After all, it's easier to control our hands, tongue, ears, eyes and nose, but it's much harder to control whether we become attached to or averse of something.

That takes more than just knowledge. Knowledge may help us in practicing regulation, but it is only realization that can release us from the control of these two characteristics.

And what is that realization? That we are not this body. After all - attachment and aversion arises as a result of how something, someone or a situation affects or interacts with the body. It has nothing to do with the soul which is eternal and spiritual.

Verse 3.34: There are principles to regulate attachment and aversion pertaining to the senses and their objects. One should not come under the control of such attachment and aversion, because they are stumbling blocks on the path of self-realization.

On any path one follows, there are challenges and obstacles. Identifying these challenges is a key step to becoming successful in any endeavor we choose to pursue.

Now I don't know about you, but I've always felt that life should come with an instruction manual. That manual would contain clear guidelines as to how we can lead happy lives; as well, it would include a listing of all the unexpected trials, tribulations, twists and turns we are to encounter.

Imagine my surprise when I first read the Gita - I had found it! My guidebook for life! Within its pages, the Gita speaks at length as to how we can become happy. Equally important, it warns us of the problems we may face as living souls inhabiting a temporary body.

Now the Gita doesn't get into specifics...although sometimes it certainly does seem like it's been written specifically for me! Instead, it does one better.

The Gita empowers an individual.

For most of us, our issue is that we tend to look outside instead of looking in. In other words, we think we are so many "external" things - I am male, female, my mind, my body, my intelligence, my senses etc etc... We neglect who we really are- the soul.

In order to successfully live a happy life, we need to become cognizant of those things that can prevent us from achieving the goal of self-realization. After all, if we don't know who we are, how can we relate to anything/anyone else properly? Two such obstacles are identified today - the senses and their objects.

In a previous post we spoke at length discriminating between regulating and repressing one's senses. In concluding that topic, this perspective was offered:

Regulation isn't a lack of freedom. A lack of freedom is being bound by the dictates of our mind and senses and constantly succumbing to them. True freedom is being able to make a choice.

That being said...it doesn't just end there. See it's not just about the senses and their objects, it's how we relate to them. As today's verse describes, we can essentially categorize our interaction with them via these two adjectives - attachment and aversion.

Now, as many of you might have noticed, the Gita doesn't give everything away all at once. It slowly builds on points so that we get an opportunity to digest it all.

From the senses and sense objects that we can perceive and easily relate to, we now are moving on to a more subtle sphere. After all, it's easier to control our hands, tongue, ears, eyes and nose, but it's much harder to control whether we become attached to or averse of something.

That takes more than just knowledge. Knowledge may help us in practicing regulation, but it is only realization that can release us from the control of these two characteristics.

And what is that realization? That we are not this body. After all - attachment and aversion arises as a result of how something, someone or a situation affects or interacts with the body. It has nothing to do with the soul which is eternal and spiritual.

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Srila Sivarama Swami Maharaja Vyasa-puja address – New Vraja-dhama 2013.05.26

A sure sign that the annual Festival of India (Ratha-Yatra) is just around the corner is the annual Snana-Yatra festival (Sunday, June 30, 2013)! Snana-Yatra, a wonderful festival, wherein Lord Jagannatha, Lord Balarama and Lady Subhadra will be bathed amidst amazing kirtan and chanting!

After this bathing ceremony, all three fall ill and go into seclusion in order to get better.  After two weeks, They will re-emerge for Festival of India (Ratha Yatra).  It is important that the temple is clean for when Lord Jaganatha makes His appearance after recuperating from being ill for two weeks.

Thus, as tradition every year, we will be cleaning the temple as part of Gundica Clean Up.  This is following the example set by Sri Caitanya Mahaprabhu, who held the first Gundica Clean Up some 500 years ago. Please join us at 11:00am on Sunday, June 30th to help clean a part of the temple!

During the Ratha-Yatra Festival on July 13-14, Lord Jagannātha will once again come before the public. Thus, for thirteen days after the bathing ceremony, Lord Jagannātha is not visible to any visitors! Don't miss out this last opportunity to see Lord Jagannatha before His grand festival!

The schedule for the day will be as follows (subject to change):

   11:00am - Gundica Clean-Up Begins
   6:00pm to 6:30pm – Kirtan (Arati)
   6:30pm to 6:45pm – Welcome & Announcements
   6:45pm to 8:00pm – Bathing Ceremony (Snana-Yatra)
   8:00pm to 8:30pm  - Kirtan (Arati)
   8:30pm to 9:30pm – Vegetarian Feast (Prasadam)

A sure sign that the annual Festival of India (Ratha-Yatra) is just around the corner is the annual Snana-Yatra festival (Sunday, June 30, 2013)! Snana-Yatra, a wonderful festival, wherein Lord Jagannatha, Lord Balarama and Lady Subhadra will be bathed amidst amazing kirtan and chanting!

After this bathing ceremony, all three fall ill and go into seclusion in order to get better.  After two weeks, They will re-emerge for Festival of India (Ratha Yatra).  It is important that the temple is clean for when Lord Jaganatha makes His appearance after recuperating from being ill for two weeks.

Thus, as tradition every year, we will be cleaning the temple as part of Gundica Clean Up.  This is following the example set by Sri Caitanya Mahaprabhu, who held the first Gundica Clean Up some 500 years ago. Please join us at 11:00am on Sunday, June 30th to help clean a part of the temple!

During the Ratha-Yatra Festival on July 13-14, Lord Jagannātha will once again come before the public. Thus, for thirteen days after the bathing ceremony, Lord Jagannātha is not visible to any visitors! Don't miss out this last opportunity to see Lord Jagannatha before His grand festival!

The schedule for the day will be as follows (subject to change):

   11:00am - Gundica Clean-Up Begins
   6:00pm to 6:30pm – Kirtan (Arati)
   6:30pm to 6:45pm – Welcome & Announcements
   6:45pm to 8:00pm – Bathing Ceremony (Snana-Yatra)
   8:00pm to 8:30pm  - Kirtan (Arati)
   8:30pm to 9:30pm – Vegetarian Feast (Prasadam)