Why Being a Hindu Has Made Me a Better Catholic
→ Life Comes From Life



My debut piece at the Huffington Post

I recently took a pilgrimage to Corpus Christi Church on 121st Street off of Broadway, here in New York City. This is where Thomas Merton, the great Catholic monk/mystic/author, was baptized, formally beginning a spiritual journey which has captivated and inspired millions of truth-seekers over the past few generations, myself included.

It was a special enough moment to be there, but a certain deeper resonance came as I stepped back out into the street, as I suddenly saw my past, present and future all before me. My past, raised in the Catholic tradition by my family in Detroit, as represented by Corpus Christi Church and Merton, faced me in my present situation, as an aspiring Hindu minister in New York City. I turned to my left to see the potentiality of my future, as represented by Union Theological Seminary, where I am currently applying, and where I hope to find an experience to harmonize my spiritual aspirations with my concern to be a servant to create justice in the world.

I was reminded that we owe a tremendous debt to that which has shaped us, to those who have helped to form us. We can forget this so easily, when the cult of our own individuality oversteps its boundaries. I was once again reminded that what I appreciate most of all in my own spiritual journey is gaining a greater and more loving acceptance of where I have come from, from the sacred roots of my family.

The Catholic faith of my youth planted within me the seeds to seek the truth. Now the tables have turned, as my experience of the incredible vistas of Hindu theology and practice has turned a shining light back to where I was before. In fact, I see that where I was before is very much the same as I am now. My Hindu faith has made me a better Christian.

Even as a child, the stories and wisdom I received in church and in catechism spoke to me of a profound yet simple reality: God is a person who knows and loves me dearly and deeply, and that I am also a person who can return that love in a very personal and unique way.

As I began to study the great Bhagavad-Gita, I found out that my seemingly childish impression of a personal and loving God was not actually so. It was steeped in the deepest truth. The theology of the Gita is immense and all-inclusive. The reality of the Divine is explained in three ways: God is His all-pervasive, transpersonal essence, the guide or conscience within our heart, and also a distinct individual. It is His unique personal feature which the Gita describes as being the preeminent of these three aspects.

The Gita climaxes with this passage, in which Krishna, the original Personality of God as described in Hinduism, tells his friend Arjuna that:

Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.

I remember hearing, as a child, that God was always with me, seeing what I was doing, understanding my heart. There was never a moment where I felt threatened by this. Instead, I simply felt like I had a dear friend who would always be with me, and who would always help me, and whom I felt I could love in return. As I entered into the Bhakti faith I began to experience this simple reality in all its depth.
The path of Bhakti which I follow is a system of connection, or yoga, with God, based on the idea of loving, devotional service. Real devotional service is the giving of one's body, mind, and words to the service of God. In the Bhakti-rasamrta-sindhu, a classical 16th century devotional treatise, we read that:

"When first-class devotional service develops, one must be devoid of all material desires, knowledge obtained by monistic philosophy, and fruitive action. The devotee must constantly serve Kṛṣṇa favorably, as Kṛṣṇa desires."

The Hindu diaspora is filled with examples of such fidelity, including A.C Bhaktivedanta Swami Prabhupada, who braved the rigors of old age to bring the Bhakti tradition to the West at the age of 70 in 1965. In my exploration of my Christian roots, I come across the same mood in St. Francis of Assisi, who understood very deeply that to truly serve means to be an instrument of God. St. Francis wrote that:
O Divine Master, grant that I may not so much seek
to be consoled as to console,
to be understood as to understand,
to be loved, as to love. For it is in giving that we receive

It is in St. Francis's particular example that I understand that Bhakti is not exclusive to any one path or faith. Bhakti means devotion, love, surrender to the will of God. My own understanding of it as a practicing Hindu helps me to see its reality as the foundation of my Christian heritage as well.
As I pray and meditate and call God's names, it takes me into the memory of the examples before me, of my great-aunt chanting the rosary with daily and deep devotion in the living room of my childhood home, and of my grandfather taking to the Detroit airwaves in his youth to say the rosary as well.

These connections, sacred and sustaining to me, is where I really feel I have become a better Christian through my Hindu practice. It has allowed me to honor a desire in my family to carry forward a torch of devotion to God that transcends any cultural boundaries or differences.

Without the grace and knowledge I have received in my practice and life as a Hindu minister, I would not be able to approach my heritage as a Christian in such a meaningful way. This reality leaves me with a grateful heart, and a desire to go deeper into this harmony, to honor where I have come from, where I am now, and where I am meant to go.

Why Being a Hindu Has Made Me a Better Catholic
→ Life Comes From Life



My debut piece at the Huffington Post

I recently took a pilgrimage to Corpus Christi Church on 121st Street off of Broadway, here in New York City. This is where Thomas Merton, the great Catholic monk/mystic/author, was baptized, formally beginning a spiritual journey which has captivated and inspired millions of truth-seekers over the past few generations, myself included.

It was a special enough moment to be there, but a certain deeper resonance came as I stepped back out into the street, as I suddenly saw my past, present and future all before me. My past, raised in the Catholic tradition by my family in Detroit, as represented by Corpus Christi Church and Merton, faced me in my present situation, as an aspiring Hindu minister in New York City. I turned to my left to see the potentiality of my future, as represented by Union Theological Seminary, where I am currently applying, and where I hope to find an experience to harmonize my spiritual aspirations with my concern to be a servant to create justice in the world.

I was reminded that we owe a tremendous debt to that which has shaped us, to those who have helped to form us. We can forget this so easily, when the cult of our own individuality oversteps its boundaries. I was once again reminded that what I appreciate most of all in my own spiritual journey is gaining a greater and more loving acceptance of where I have come from, from the sacred roots of my family.

The Catholic faith of my youth planted within me the seeds to seek the truth. Now the tables have turned, as my experience of the incredible vistas of Hindu theology and practice has turned a shining light back to where I was before. In fact, I see that where I was before is very much the same as I am now. My Hindu faith has made me a better Christian.

Even as a child, the stories and wisdom I received in church and in catechism spoke to me of a profound yet simple reality: God is a person who knows and loves me dearly and deeply, and that I am also a person who can return that love in a very personal and unique way.

As I began to study the great Bhagavad-Gita, I found out that my seemingly childish impression of a personal and loving God was not actually so. It was steeped in the deepest truth. The theology of the Gita is immense and all-inclusive. The reality of the Divine is explained in three ways: God is His all-pervasive, transpersonal essence, the guide or conscience within our heart, and also a distinct individual. It is His unique personal feature which the Gita describes as being the preeminent of these three aspects.

The Gita climaxes with this passage, in which Krishna, the original Personality of God as described in Hinduism, tells his friend Arjuna that:

Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.

I remember hearing, as a child, that God was always with me, seeing what I was doing, understanding my heart. There was never a moment where I felt threatened by this. Instead, I simply felt like I had a dear friend who would always be with me, and who would always help me, and whom I felt I could love in return. As I entered into the Bhakti faith I began to experience this simple reality in all its depth.
The path of Bhakti which I follow is a system of connection, or yoga, with God, based on the idea of loving, devotional service. Real devotional service is the giving of one's body, mind, and words to the service of God. In the Bhakti-rasamrta-sindhu, a classical 16th century devotional treatise, we read that:

"When first-class devotional service develops, one must be devoid of all material desires, knowledge obtained by monistic philosophy, and fruitive action. The devotee must constantly serve Kṛṣṇa favorably, as Kṛṣṇa desires."

The Hindu diaspora is filled with examples of such fidelity, including A.C Bhaktivedanta Swami Prabhupada, who braved the rigors of old age to bring the Bhakti tradition to the West at the age of 70 in 1965. In my exploration of my Christian roots, I come across the same mood in St. Francis of Assisi, who understood very deeply that to truly serve means to be an instrument of God. St. Francis wrote that:
O Divine Master, grant that I may not so much seek
to be consoled as to console,
to be understood as to understand,
to be loved, as to love. For it is in giving that we receive

It is in St. Francis's particular example that I understand that Bhakti is not exclusive to any one path or faith. Bhakti means devotion, love, surrender to the will of God. My own understanding of it as a practicing Hindu helps me to see its reality as the foundation of my Christian heritage as well.
As I pray and meditate and call God's names, it takes me into the memory of the examples before me, of my great-aunt chanting the rosary with daily and deep devotion in the living room of my childhood home, and of my grandfather taking to the Detroit airwaves in his youth to say the rosary as well.

These connections, sacred and sustaining to me, is where I really feel I have become a better Christian through my Hindu practice. It has allowed me to honor a desire in my family to carry forward a torch of devotion to God that transcends any cultural boundaries or differences.

Without the grace and knowledge I have received in my practice and life as a Hindu minister, I would not be able to approach my heritage as a Christian in such a meaningful way. This reality leaves me with a grateful heart, and a desire to go deeper into this harmony, to honor where I have come from, where I am now, and where I am meant to go.

Our Recent "Evening of Bhakti" – April 13, 12
→ Gaura-Shakti Kirtan Yoga

Our most recent "Evening of Bhakti" was an amazing experience for both our Gaura-Shakti team and the attendees! We started off with some nice chanting, spiritual discussions with our special guest of honor Laxmimoni Dasi who has been teaching and practicing Bhakti Yoga for over 40 years and finished off with delicious dinner! Here are some videos from that blissful evening (thanks Maie for taking the videos).
"Hare Krishna Mahamantra"


"Krishna He"

Our Recent "Evening of Bhakti" – April 13, 12
→ Gaura-Shakti Kirtan Yoga

Our most recent "Evening of Bhakti" was an amazing experience for both our Gaura-Shakti team and the attendees! We started off with some nice chanting, spiritual discussions with our special guest of honor Laxmimoni Dasi who has been teaching and practicing Bhakti Yoga for over 40 years and finished off with delicious dinner! Here are some videos from that blissful evening (thanks Maie for taking the videos).
"Hare Krishna Mahamantra"


"Krishna He"

Sitting Pretty
→ The Little Conch

I couldn’t stop myself from snapping these yoginis in Topshop’s Regent Street store today. The music was thumping over the sound system and throngs of girls with rainbow nails and Navajo leggings milled around, marvelling at mountains of costume jewelry, vintage hats and cupcakes. These meditating mannequins looked so strikingly peaceful in the midst of it all – and I couldn’t help but wonder what thought lay behind the choice of their unusual pose.

Yoga and meditation are certainly more commonplace than ever these days – anyone that buys into the commercial hype surrounding yoga in the West is still likely to be exposed to some level of authentic tradition. Then again, maybe this was just a pretty pose – or could it be a sign of imminent spiritual revolution?

20120417-002823.jpg

20120417-002835.jpg

20120417-002853.jpg


Sitting Pretty
→ The Little Conch

I couldn’t stop myself from snapping these yoginis in Topshop’s Regent Street store today. The music was thumping over the sound system and throngs of girls with rainbow nails and Navajo leggings milled around, marvelling at mountains of costume jewelry, vintage hats and cupcakes. These meditating mannequins looked so strikingly peaceful in the midst of it all – and I couldn’t help but wonder what thought lay behind the choice of their unusual pose.

Yoga and meditation are certainly more commonplace than ever these days – anyone that buys into the commercial hype surrounding yoga in the West is still likely to be exposed to some level of authentic tradition. Then again, maybe this was just a pretty pose – or could it be a sign of imminent spiritual revolution?

20120417-002823.jpg

20120417-002835.jpg

20120417-002853.jpg


Ruler of the castle of nine gates. By Matsyavatara das (Marco Ferrini)
→ Matsya Avatar das adhikari


An evolutionary journey requires a conscious use of our senses, at the risk of being trapped by the illusory nature of our perception of reality: our energy may thus be absorbed by that of the objects around us and the psychological pressure they exert on the mind (vritti). Every action we enact produces a tendency that is enforced through repetition: these repetitions develop into habits that ingrain attachments that are difficult to dismiss. Hence the relevance of carefully selecting our experiences.
In the Bhagavad-gita, Krishna  (V.5/13) encourages Arjuna to become the ruler of the castle of nine gates: the body is the castle and the nine gates are represented by the orifices that connect him to the outer world.
Body and mind are a laboratory where we can experiment elevating our goals: “you where not meant to live like brutes but to follow virtue and knowledge” (Dante’s Inferno Canto XXVI).
Nature (alias prakriti) is actually an expression of the spirit and should be a tool for evolution rather than quagmire that absorbs us in its quicksands.
Spirit and matter are not oppository within the conscience of those who have attained spiritual realization. Thus all that is created, all creatures and the Creator represent an undivided triad. It is a single entity that splinters and diffuses itself in infinite expressions. We must experience our knowledge of reality with a proviso: that reality may not become a tomb for our soul. 
If we are unconnected to superior values we are consumed by vices or by whatever we have come to depend upon simply because it conditions us.
The Bhagavad-gita teaches the art of being rigorous, self controlled, wilful and determined: to what avail?
The aim is to rediscover our primeval condition of knowledge, eternity and bliss. Yet even this understanding alone is inadequate because we need to put these qualities into daily practice so as to prevent them from becoming an abstract and purely theoretical knowledge that alienates us from society and the human adventure. 
Deep-rooted and authentic wisdom leads to compassion, solidarity with all creatures and to the extraordinary experience of sharing and Love.

Ruler of the castle of nine gates. By Matsyavatara das (Marco Ferrini)
→ Matsya Avatar das adhikari


An evolutionary journey requires a conscious use of our senses, at the risk of being trapped by the illusory nature of our perception of reality: our energy may thus be absorbed by that of the objects around us and the psychological pressure they exert on the mind (vritti). Every action we enact produces a tendency that is enforced through repetition: these repetitions develop into habits that ingrain attachments that are difficult to dismiss. Hence the relevance of carefully selecting our experiences.
In the Bhagavad-gita, Krishna  (V.5/13) encourages Arjuna to become the ruler of the castle of nine gates: the body is the castle and the nine gates are represented by the orifices that connect him to the outer world.
Body and mind are a laboratory where we can experiment elevating our goals: “you where not meant to live like brutes but to follow virtue and knowledge” (Dante’s Inferno Canto XXVI).
Nature (alias prakriti) is actually an expression of the spirit and should be a tool for evolution rather than quagmire that absorbs us in its quicksands.
Spirit and matter are not oppository within the conscience of those who have attained spiritual realization. Thus all that is created, all creatures and the Creator represent an undivided triad. It is a single entity that splinters and diffuses itself in infinite expressions. We must experience our knowledge of reality with a proviso: that reality may not become a tomb for our soul. 
If we are unconnected to superior values we are consumed by vices or by whatever we have come to depend upon simply because it conditions us.
The Bhagavad-gita teaches the art of being rigorous, self controlled, wilful and determined: to what avail?
The aim is to rediscover our primeval condition of knowledge, eternity and bliss. Yet even this understanding alone is inadequate because we need to put these qualities into daily practice so as to prevent them from becoming an abstract and purely theoretical knowledge that alienates us from society and the human adventure. 
Deep-rooted and authentic wisdom leads to compassion, solidarity with all creatures and to the extraordinary experience of sharing and Love.

Life Behind Bars…
→ Trying to reach a state of equilibrium....

Recently we took a trip to Eastern State Pententary up in Philadelpia, PA. Our motivation was mainly the aesthetic appeal of nature reclaiming man made construction followed by it being the first penitentiary in the world. Eastern state penitentiary was a revolutionary model of creating a conducive atmosphere whereby criminals could do their penance,  have […]

Earth Hour Kirtan Concert
→ sriprahlada.com

Earth Hour Kirtan Concert with Sri Prahlada, Carmella & Edo and Jo THE EARTH HOUR CONCERT TURN OFF YOUR LIGHTS LIGHT UP YOUR SOUL 31st of March 2012 BodyMindLife Yoga Location: 1/84-86 Mary St Sydney NSW 2010 Concert Starts at 7pm Edo & Jo Carmella Baynie Sri Prahlada Chai and snacks served at the event […]

Parental Anxiety and Vatsalya-Rasa
→ A Convenient Truth


This past weekend my (almost) 2-year old daugher, Gita, had fallen and scraped both of her knees. She’s a very girly-girl and doesn’t tolerate pain very well. She becomes very traumatized by any type of physical distress and will cry and whine about it for hours and sometimes days.
So I spent the weekend with her in this miserable state. I became so absorbed in taking care of her and worrying about her “boo-boos”. I was cleaning and dressing them three times a day (which she was not fond of!). I was trying to take her mind off of her distress. I was obsessing about every little detail, like did I put enough Neosporin or should I have not used gauze or should I have not wiped the excess cleanser off with my finger, because it might have germs on it, etc., etc. It was pretty bad. Even last night I was laying up in anxiety because I had used a gauze pad and was afraid we would wake up in the morning and find it had stuck to the wound (which had happened the previous morning and ripped her scab off!).
Then driving home to work this morning I couldn’t stop thinking about her and worrying about everything. Would she be okay? Would the band-aid fall off? What if she fell down again? What if it gets infected? I was a mess of nerves and anxiety!
Then I had this realization, “If I thought about Krishna as much as I am thinking about my daughter and worrying about her well-being I would be in total samadhi and completely Krishna Consciousness!” It got me thinking about the parental rasa or relationship with Krishna known as vatsalya-rasa. I could finally understand and appreciate how Mother Yasoda would feel towards her young child Krishna. The level of anxiety and worry creates an intense meditation. I can imagine when Krishna heads out into the forests of Vrindavan with His cowherd boyfriends and cows that Mother Yasoda spends the entire day worrying about Him and wondering if He is okay.
Somehow I have to transfer this anxiety and worry to Krishna. That would be the perfection of my existence. Everything in this world is transitory and temporary. There is no value in worrying about the temporary things in this world, whether it’s our children, our families, our possessions, etc. We all have our karma and our destinies fixed up and there is nothing I can do to change mine or anyone else. If my daughter is meant to fall down and scrape her knees then I can’t stop it. Of course this doesn't mean we become callous and not care about others. It just means we understand there are limits to what we can actually do.
I am under the illusion that I can somehow protect my daughter in all situations and all circumstances, but in reality it’s just not possible. This weekend I was thinking foolishly that I would protect her from all calamities by giving her my full attention and being mindful of all the possible things that could harm her. Then she was eating a snack of little cheese crackers and out of nowhere began choking on one of them! The look of terror on her face sent chills down my spine. I patted her back and did a finger sweep in her mouth and she coughed it out. She was crying and gagging. At that moment I realized I have no power to protect her. She, and I and you, are completely in God’s hands. We are in the hands of fate and destiny.
I can try my best to protect my daughter and my loved ones, but in the end what happens is not up to me. That’s such a frightening thought when you realize how very little control we actually have. The people that I love and that are close to me could be destined to suffer a terrible accident or die a horrible death and there’s nothing I can do to stop it from happening.
All we can do is give up our illusion of control, depend on God and try to see the positive blessings in everything that happens. It’s not always an easy thing to do, but the alternative of becoming constantly full of fear, anxiety and depression really isn’t a better option. That is unless the focus of our meditation is Krishna.

Parental Anxiety and Vatsalya-Rasa
→ A Convenient Truth


This past weekend my (almost) 2-year old daugher, Gita, had fallen and scraped both of her knees. She’s a very girly-girl and doesn’t tolerate pain very well. She becomes very traumatized by any type of physical distress and will cry and whine about it for hours and sometimes days.
So I spent the weekend with her in this miserable state. I became so absorbed in taking care of her and worrying about her “boo-boos”. I was cleaning and dressing them three times a day (which she was not fond of!). I was trying to take her mind off of her distress. I was obsessing about every little detail, like did I put enough Neosporin or should I have not used gauze or should I have not wiped the excess cleanser off with my finger, because it might have germs on it, etc., etc. It was pretty bad. Even last night I was laying up in anxiety because I had used a gauze pad and was afraid we would wake up in the morning and find it had stuck to the wound (which had happened the previous morning and ripped her scab off!).
Then driving home to work this morning I couldn’t stop thinking about her and worrying about everything. Would she be okay? Would the band-aid fall off? What if she fell down again? What if it gets infected? I was a mess of nerves and anxiety!
Then I had this realization, “If I thought about Krishna as much as I am thinking about my daughter and worrying about her well-being I would be in total samadhi and completely Krishna Consciousness!” It got me thinking about the parental rasa or relationship with Krishna known as vatsalya-rasa. I could finally understand and appreciate how Mother Yasoda would feel towards her young child Krishna. The level of anxiety and worry creates an intense meditation. I can imagine when Krishna heads out into the forests of Vrindavan with His cowherd boyfriends and cows that Mother Yasoda spends the entire day worrying about Him and wondering if He is okay.
Somehow I have to transfer this anxiety and worry to Krishna. That would be the perfection of my existence. Everything in this world is transitory and temporary. There is no value in worrying about the temporary things in this world, whether it’s our children, our families, our possessions, etc. We all have our karma and our destinies fixed up and there is nothing I can do to change mine or anyone else. If my daughter is meant to fall down and scrape her knees then I can’t stop it. Of course this doesn't mean we become callous and not care about others. It just means we understand there are limits to what we can actually do.
I am under the illusion that I can somehow protect my daughter in all situations and all circumstances, but in reality it’s just not possible. This weekend I was thinking foolishly that I would protect her from all calamities by giving her my full attention and being mindful of all the possible things that could harm her. Then she was eating a snack of little cheese crackers and out of nowhere began choking on one of them! The look of terror on her face sent chills down my spine. I patted her back and did a finger sweep in her mouth and she coughed it out. She was crying and gagging. At that moment I realized I have no power to protect her. She, and I and you, are completely in God’s hands. We are in the hands of fate and destiny.
I can try my best to protect my daughter and my loved ones, but in the end what happens is not up to me. That’s such a frightening thought when you realize how very little control we actually have. The people that I love and that are close to me could be destined to suffer a terrible accident or die a horrible death and there’s nothing I can do to stop it from happening.
All we can do is give up our illusion of control, depend on God and try to see the positive blessings in everything that happens. It’s not always an easy thing to do, but the alternative of becoming constantly full of fear, anxiety and depression really isn’t a better option. That is unless the focus of our meditation is Krishna.

Reaching the Ecstasy Within Devotional Yoga, by Stephen Knapp
→ Stephen Knapp

        While on the path of spiritual development, many paths offer the means for attaining a higher happiness than through mere materialistic pleasures. But how do we actually attain the inner bliss or ecstasy that we hear about, or for which we are hankering that can overcome all other desires for wholeness and balance within?

        Yoga is known for helping us reach lofty states of mind, and elevated states of being, and thus perceiving higher levels of reality. This can be done through the means of karma yoga by directing our actions, or through jnana yoga by giving us loftier knowledge and discrimination between what is spiritual and material, or through raja or astanga yoga by preparing our bodies and minds for perceiving higher states of consciousness and spiritual dimensions, and through bhakti yoga which provides the means for attaining union with God through love and devotional activities. All of these, therefore, pave the way for a bliss that is beyond material or physical and mental stimulation. However, devotional yoga, known as bhakti, is especially known for giving the soul a higher taste in happiness and bliss by aligning our consciousness in loving attachment for the Supreme Lover, especially in the form of Lord Krishna who is known as the God of love. Why? Because that is the nature of the soul. It is the inherent characteristic of the soul to love and be loved. And the highest of all relationships are those of the spiritual dimension, or spiritual relations, beyond being dependent merely on physical expression. It goes beyond all that.

So, the way to do this is by acting in the proper mood or state of mind, which is the mood of servitude. Though some people may not agree that we should offer our service to God, the fact is that we are offering service to so many people and things around us all the time. We may be offering service to our parents, or teachers and professors in order to make progress in our education so that we can have a good career and then become good servants to our boss or to the company in order to get a good paycheck. Or we may be good servants of our wife, husband or family in providing what they need or want by earning the necessary funds to do so. Or we may be servants of the government and pay our taxes on time, or by observing the local laws properly. Or we may be slaves to the dictates of our mind and senses, which never stop telling us what they want us to do. The point is that material service is endless. And aren’t all these beings that we are serving parts of God, which means we are indirectly serving God anyway? That is why when we understand this, we may become more inclined toward our spiritual needs and learn how to engage in direct service to God.

Our servitude towards God does not mean that we become slaves to a conception of God that demands our attention or worship, but we show our humility and service attitude to God, and our hankering for an exchange with God, especially Lord Krishna who is known as the God of love. This is why Lord Krishna is bluish in color, because that is the color of pure consciousness, which is also pure unconditional love for all of the living beings. As this love between God and ourselves begins to grow, and as God recognizes our longing for offering service, at least when we are honestly sincere, the more He will reciprocate with us. Then the more we taste and recognize that exchange, the more we grow in that ecstasy that outweighs any other kind of pleasure. Thus, we find that the greatest happiness and bliss is found in that exchange of offering loving service to the Supreme who reciprocates with His love for us. Such a spiritual relationship is the highest of all relations, and invokes within us the most ecstatic joy that can be attained. The more we enter into that bliss, the sweetness of which is found in the mentality and attitude of offering service to the Divine, the more we naturally give up any interest in other relations or other kinds of happiness, like finding a diamond amongst broken pieces of glass. Then the more we long to enter ever more deeply into that ecstatic exchange.

How we should think in terms of our mood in order to enter into that spiritual ecstasy is described in many verses in the Vedic spiritual texts.

 

For example, it is described in the Sri Caitanya-caritamrita that “The conception of servitude to Sri Krishna generates such an ocean of joy in the soul that even the joy of oneness with the Absolute, if multiplied ten million times, could not compare to a drop of it.” (Sri Caitanya-caritamrita, Adi-lila 6.44)

In this way, the position of being a devotee is higher than that of equality or oneness with Lord Krishna, for the devotees are dearer to Lord Krishna than His own self. Lord Krishna considers His devotees greater than Himself. In this connection the scriptures provide an abundance of evidence. (Adi-lila 6.100-1)

As Lord Krishna Himself says, “O Uddhava! Neither Brahma, nor Shankara, nor Sankarshana, nor Lakshmi [the Goddess of Fortune], nor even My own self is as dear to Me as you.” (Srimad-Bhagavatam 11.14.15).

Furthermore, “The sweetness of Lord Krishna is not to be tasted by those who consider themselves equal to Krishna. It is to be tasted only through the sentiment of servitude. This conclusion of the revealed scriptures is also the realization of experienced devotees. Fools and rascals, however, cannot understand the opulences of devotional emotions.” (Adi 6.103-4)

Other examples of the devotees finding the highest happiness in the mood of offering service to Lord Krishna are provided , such as in this next verse spoken in connection with the rasa dance of Krishna with the gopis, as is quoted from Srimad-Bhagavatam (10.31.6). When Krishna disappeared from His companions in the course of dancing, the gopis sang like this in separation from Krishna.:

“O Lord, remover of the afflictions of the inhabitants of Vrindavana! O hero of all women! O Lord who destroys the pride of Your devotees by Your sweet, gentle smile! O friend! We are Your maidservants. Please fulfill our desires and show us Your attractive lotus face.”

Even the beloved girlfriends of Lord Krishna in Vrindavana, the gopis, the dust of whose feet was desired by Sri Uddhava and who are more dear to Krishna than anyone else, regard themselves as Krishna’s maidservants. The following verse also appears in Srimad-Bhagavatam (10.47.21), in the section known as the Bhramara-gita. When Uddhava came to Vrindavana, the chief of the gopis or confidential cowherd girls, Srimati Radharani, in complete separation from Krishna, sang like this:

“O Uddhava! It is indeed regrettable that Krishna resides in Mathura. Does He remember His father’s household affairs and His friends, the cowherd boys? O great soul! Does He ever talk about us, His maidservants? When will He lay on our heads His aguru-scented hand?”

“What to speak of the other gopis, even Sri Radhika [Srimati Radharani], who in every respect is the most elevated of them all and who has bound Sri Krishna forever by Her loving attributes, serves His feet as His maidservant.” (Adi-lila 6.69-70)

The following verse is quoted from Srimad-Bhagavatam (10.30.39). When the rasa dance was going on in full swing, Krishna left all the gopis and took only Srimati Radharani with Him. At that time all the gopis lamented, and Srimati Radharani, being proud of Her position, requested Krishna to carry Her wherever He liked. Then Krishna immediately disappeared from the scene, and Srimati Radharani began to lament as follows:

“O My Lord, O My husband, O most dearly beloved! O mighty-armed Lord! Where are You? Where are You? O My friend, reveal Yourself to Your maidservant, who is very much aggrieved by Your absence.” This indicates the feeling of servitude in separation.

Sri Krishna explains the significance of this kind of spiritual happiness and the means to attain it to His devotee Uddhava: “O learned Uddhava, those who fix their consciousness on Me, giving up all material desires, share with Me a happiness that cannot possibly be experienced by those engaged in sense gratification. One who does not desire anything within this material world, who has achieved peace by controlling his senses, whose consciousness is equal in all conditions, and whose mind is completely satisfied in Me finds only happiness wherever he goes.” (Srimad-Bhagavatam 11.14.12-13)

It is this happiness and inner spiritual bliss that becomes the goal of all those who begin to have even a glimpse of that ecstasy, which is attained by full absorption in the loving mood of serving the Supreme. This means that when a person actually feels this inner ecstasy, he or she loses interest in many of the issues or attractions or temptations that used to be very important to them, whether it be sports, politics, economics, current events, etc. Such a person gives up all kinds of materialistic distractions and begins to focus more and more steadily on that bliss and whatever it takes to maintain it, which automatically outweighs all other forms of entertainment and mental preoccupations that a person had previously found of interest.

Not only was this the feeling amongst the confidential servants of Krishna, such as Srimati Radharani and the devotees in Vrindavana, but the same feeling existed in the queens that lived in Dwaraka, Krishna’s opulent and royal capital city.

As it is explained, “In Dvaraka-dhama, all the queens, headed by Rukmini, also consider themselves maidservants of Lord Krishna.” (Adi-lila 6.72)

An example of this mood is provided in this verse from Srimad-Bhagavatam (10.83.8), which was spoken by Queen Rukmini: “When Jarasandha and other kings, bows and arrows upraised, stood ready to deliver me in charity to Shishupala, He [Krishna] forcibly took me from their midst, as a lion takes its share of goats and sheep. The dust of His lotus feet is therefore the crown of unconquerable soldiers. May those lotus feet, which are the shelter of the goddess of fortune, be the object of my worship.”

Like this verse, this next verse appears in Srimad-Bhagavatam (10.83.11) in connection with the meeting of the family ladies of the Kuru and Yadu dynasties at Samanta-pancaka. At the time of that meeting, the queen of Krishna named Kalindi spoke to Draupadi in this way. During the same incident, the following verse, also quoted from Srimad-Bhagavatam (10.83.39), was spoken to Draupadi by a queen of Krishna’s named Laksmana:

“Knowing me to be performing austerities with the desire to touch His feet, He came with His friend Arjuna and accepted my hand. Yet I am but a maidservant engaged in sweeping the floor of the house of Sri Krishna.”

“Through austerity and through renunciation of all attachments, we have become maidservants in the home of the Supreme Personality of Godhead, who is satisfied in Himself.”

The next verses that follow are also from Srimad-Bhagavatam (10.47.66–67), spoken by the denizens of Vrindavana, headed by Krishna’s father Maharaja Nanda and his associates, to Uddhava who had come from Mathura. Maharaja Nanda explains:

“My dear Uddhava, please hear me. In truth Krishna is my son, but even if you think that He is God, I would still bear toward Him my own feelings for my son. May my mind be attached to your Lord Krishna. May our minds be attached to the lotus feet of your Lord Krishna, may our tongues chant His holy names, and may our bodies lie prostrate before Him. Wherever we wander in the material universe under the influence of karma by the will of the Lord, may our auspicious activities cause our attraction to Lord Krishna to increase.”

Furthermore, “Lord Krishna’s friends in Vrindavana, headed by Sridama, have pure fraternal affection for Lord Krishna and have no idea of His opulences. Although they fight with Him and climb upon His shoulders, they worship His lotus feet in a spirit of servitude.” (Adi-lila 6.62-3)

In light of this information, this next verse, quoted from Srimad-Bhagavatam (10.15.17), describes how Lord Krishna and Lord Balarama were playing with the Their friends the cowherd boys after killing the demon Dhenukasura in the forest of Talavana near Vrindavana.

“Some of the friends of Sri Krishna, the Supreme Personality of Godhead, massaged His feet, and others whose sinful reactions had been destroyed fanned Him with hand-held fans.”

“What to speak of others, even Lord Baladeva, Lord Krishna’s brother and first expansion, which is another form of the Supreme Personality of Godhead, is full of emotions like pure friendship and paternal love. He also considers Himself a servant of Lord Krishna. Indeed, who is there who does not have this conception of being a servant of Lord Krishna? He who is Sesa, Sankarshana, with His thousands of mouths, serves Sri Krishna by assuming ten forms. Rudra, who is an expansion of Sadashiva and who appears in unlimited universes, is also a gunavatara [qualitative incarnation] and is the ornament of all the demigods in the endless universes. (Adi-lila 6.76-78)

“This Sadashiva also desires only to be a servant of Lord Krishna. Sri Sadashiva always says, ‘I am a servant of Lord Krishna.’ Intoxicated by ecstatic love for Lord Krishna, he becomes overwhelmed and incessantly dances without clothing and sings about Lord Krishna’s qualities and pastimes. All the emotions, whether those of father, mother, teacher or friend, are full of the sentiments of servitude. That is the nature of love of Krishna. Lord Krishna, the one master and the Lord of the universe, is worthy of being served by everyone. Indeed, everyone is but a servant of His servants. That same Lord Krishna has descended as Lord Caitanya, the Supreme Personality of Godhead. Everyone, therefore, is His servant. Some accept Him whereas others do not, yet everyone is His servant. One who does not accept Him, however, will be ruined by his sinful activities.” (Adi-lila, 6.80-86)

That last statement means that those who do not want to acknowledge being a servant of the Supreme will act according to their own whims, which means by the dictates of their mind and senses. Unfortunately, such dictates always lead to what becomes sinful activities that pave the way to further rounds of birth and death in this material world, continuously chasing after the happiness they long for in order to feel fulfilled.

EXAMPLES FROM THE PASTIMES OF LORD CAITANYA

Even Lord Krishna cannot taste the intense sweetness within the love for Himself except in the mood of one of His devotees. Therefore, as was just mentioned, Krishna descends to experience the sweetness in that love by assuming the form of Sri Caitanya, who is the Lord’s avatara in the disguise of His own devotee. Sri Caitanya appeared 500 years ago in the town of Mayapur in West Bengal for two reasons: to taste the nectar that exists in a devotee’s love for Himself as Lord Krishna, and to start the sankirtana movement, which is the congregational chanting of the Lord’s holy names, which many people and spiritual groups continue to do. However, just as Lord Krishna descends into this world with His associates to perform His pastimes, Lord Caitanya, also known as Lord Gauranga for His golden complexion, also appeared in this world with many of His spiritual associates. Some of His associates included Sri Nityananda, who was an incarnation of Lord Balarama, Krishna’s brother. Then there was also Sri Advaita Acharya, who was an incarnation of Lord Vishnu, and Sri Gadadhara who was an incarnation of Srimati Radharani, along with many others, some of whom will be named in the following verses. [For more information about Sri Caitanya Mahaprabhu, click on the link to take you to the article about Him on my website.] In the following verses we will hear of the sentiment of servitude that existed within the consciousness of Sri Caitanya’s devotees, such as Sri Advaita and others.

“He [Sri Advaita Acharya] says, ‘Nityananda and I are servants of Lord Caitanya.’ Nowhere else is there such joy as that which is tasted in this emotion of servitude.

“The most beloved goddess of fortune [Lakshmi] resides on the chest of Sri Krishna, yet she too, earnestly praying, begs for the joy of service at His feet.

“All the associates of Lord Krishna, such as Brahma, Shiva, Narada, Suta and Sanatana Kumara, are very pleased in the sentiment of servitude.

“Sri Nityananda, the wandering mendicant, is the foremost of all the associates of Lord Caitanya. He became mad in the ecstasy of service to Lord Caitanya [who is the same as Lord Krishna].

“Srivasa, Haridasa, Ramadasa, Gadadhara, Murari, Mukunda, Candrashekhara and Vakreshvara are all glorious and are all learned scholars, but the sentiment of servitude to Lord Caitanya makes them mad in ecstasy.

“Thus they dance, sing and laugh like madmen, and they instruct everyone, ‘Just be loving servants of Lord Caitanya.’

“Sri Advaita Acharya thinks, ‘Lord Caitanya considers Me His spiritual master, yet I feel Myself to be only His servant.’

“Love for Krishna has this one unique effect: it imbues superiors, equals and inferiors with the spirit of service to Lord Krishna.” (Adi-lila 6.34-42) This means that all differences become nullified when we become absorbed in the spiritual ecstasy of loving service to the Lord. This also means that when we are engaged in our meditation, or our japa, or other devotional activities and are still not feeling the right connection with it and the higher energy that comes from the association of Lord Krishna, we have to adjust our attitude or mindset. To make the right connection, we have to be in the mood of servitude, which means that whatever actions I’m performing, I’m doing them to serve the higher cause, the higher purpose, for the pleasure of the Supreme Being. Then we can begin to feel we are connected in the right way, like a light bulb connected in the right way through the power lines to the power house, which provides the energy the light bulb needs to give its brilliance. When we are connected in the right way, through the attitude of servitude to the Supreme Soul, then the little jiva soul also becomes energized and enlightened and enlivened with the brilliance of spiritual knowledge and perception, and the bliss that naturally comes from the proper approach to the spiritual path.

“For evidence, please listen to the examples described in the revealed scriptures, which are corroborated by the realization of great souls.

“Although no one is a more respected elder for Krishna than Nanda Maharaja in Vraja, who in transcendental paternal love has no knowledge that his son is the Supreme Personality of Godhead, still ecstatic love makes him, what to speak of others, feel himself to be a servant of Lord Krishna.

“He too prays for attachment and devotion to the lotus feet of Lord Krishna, as the words from his own mouth give evidence.” (Adi-lila 6.43-46)

Even Sri Advaita loudly proclaims his servitude to Lord Caitanya, which gives Him the highest bliss,  “‘I am a servant of Lord Caitanya, a servant of Lord Caitanya. I am a servant of Lord Caitanya, and a servant of His servants.’ Saying this, Advaita Prabhu dances and loudly sings. Then at the next moment He quietly sits down.” (Adi-lila 6.86-87)

What this means is that Advaita Prabhu was not able to control his ecstasy. It made Him jump up in bliss, crying out His feelings, and then realizing that others were watching Him and not understanding His ecstasy, he suddenly sat down in a quiet mood.

“The source of the sentiment of servitude is indeed Lord Balarama. The plenary expansions who follow Him are all influenced by that ecstasy.

“Lord Sankarshana, who is one of His incarnations, always considers Himself a devotee.” (Adi-lila 6.88-89)

“Another of His [Lord Balarama’s] incarnations, Lakshmana, who is very beautiful and opulent, always serves Lord Rama [another expansion or avatar of Lord Krishna].

“The Vishnu who lies on the Causal Ocean is an incarnation of Lord Sankarshana, and, accordingly, the emotion of being a devotee is always present in His heart.

“Advaita Acarya is a separate expansion of Him. He always engages in devotional service with His thoughts, words and actions.

“By His words He declares, ‘I am a servant of Lord Caitanya.’ Thus with His mind He always thinks, ‘I am His devotee.’

“With His body He worshiped the Lord by offering Ganges water and tulasi leaves, and by preaching devotional service He delivered the entire universe.

“Sesa Sankarsana, who holds all the planets on His heads, expands Himself in different bodies to render service to Lord Krishna.

“These are all incarnations of Lord Krishna, yet we always find that they act as devotees.

“The scriptures call them incarnations as devotees [bhakta-avataras]. The position of being such an incarnation is above all others.” (Adi-lila 6.90-97) So in this way, all of the expansions and avataras of God also act as Lord Krishna’s devotees to taste the sweetness of that mentality of servitude, and to give the example of how all other living beings can also taste that natural spiritual ecstasy of love for God.

“Baladeva, Laksmana, Advaita Acharya, Lord Nityananda, Lord Sesa and Lord Sankarshana taste the nectarean mellows of the transcendental bliss of Lord Krishna by recognizing Themselves as being His devotees and servants. They are all mad with that happiness, and they know nothing else.

“What to speak of others, even Lord Krishna Himself becomes thirsty to taste His own sweetness.

“He tries to taste His own sweetness, but He cannot do so without accepting the emotions of a devotee.

“Therefore, Lord Krishna accepted the position of a devotee and descended in the form of Lord Caitanya, who is complete in every respect.

“He tastes His own sweetness through the various emotions of a devotee. I have formerly explained this conclusion.

“All the incarnations are entitled to the emotions of devotees. There is no higher bliss than this.” (Adi-lila 6.105-111)

Therefore, we can see that amongst all souls, amongst all great sages, demigods, and even forms of the Divine, the greatest happiness and bliss for which we are always hankering stems from the inner nature of the soul to be connected with the Supreme Soul, God, Lord Krishna, through the mentality of offering our loving devotional service to Him. Thus, by natural spiritual activities performed by the soul, we regain our real identity as a spiritual part and parcel of the Supreme Spirit, connected through an ever-increasing exchange of love, which is the highest and deepest form of connection between two beings. This indeed is the perfection of any path of self-realization. Furthermore, it is the epitome and the secret of bhakti-yoga, which provides the most constant or continuous form of meditation on the Divine, and the means for the strongest union between the soul and the Supreme, which thus leads to the complete absorption in the ecstasy in that devotional exchange between the Infinite and the infinitesimal. For it is by this devotional mood wherein the Infinite becomes attracted and even submissive to the infinitesimal jiva soul, which is the relationship that provides for the highest happiness and ecstasy for the individual soul. This, therefore, is the perfection of all spiritual pursuits, indeed, the perfection of all life, and the easiest way to enter back into the highest levels of the spiritual dimension.

You may also like to read the article “The Secret of Bhakti Yoga,” another article along the same line of thought on my website.


End Game – 4 of four
→ NY Times & Bhagavad Gita Sanga/ Sankirtana Das

For several days Ruth drifted in and out of consciousness. Even when she was conscious, she was muddled and incoherent. On that last day, the Hospice nurse called us. Her name was Kelly. She was friendly and very helpful. She had met Al a couple of times during the last few days.

None of us had gone in that day. Kelly said Ruth was doing poorly and we had to come down right away. She couldn’t find her pulse, and Ruth’s breathing was short and quick.

Ruci, her father and I rushed to the home. From the moment we arrived either Ruci or myself were at her mother’s side chanting softly. Looking at Ruth’s condition, Kelly said that she was coming toward the end. She thought Ruth might last for three days, a week at the most. She phoned her office to order 24 hour bedside watch. The nursing home doesn’t have the staff to provide that kind of attention.

Kelly mentioned that a person’s hearing is the last thing that goes. She said that even though Ruth was unconscious we could still talk with her. We thanked her although we were aware of this. She left at around 7PM. She hugged us all and told us she’d be back in the morning. The staff spontaneously brought in a tray of coffee, teas, and snacks. Everybody knew we were vegetarian.

At one point when Ruci chanted to her mother, we all noticed that Ruth stirred. It seemed she wanted to chant with her daughter again as she had done a few days earlier. But she was trapped in a body that would not cooperate. We saw how utterly helpless she was. Ruci tearfully gave her mother permission to leave her body. Ruci said her sister and brother would be there in two days. She invited her mother to hang on, but assured her that if it was too uncomfortable to remain in her body that they would all be OK, and it was all right for her to go. She reminded her mother that Krishna was always with her.

We were all getting tired and decided to leave. Ruci suggested to her father that he say his goodbye to Ruth. Al was tired and thought he would talk to his wife in the morning. Ruci however insisted, and we left the room while Al said his goodbye. Outside, Ruci obsessed about whether to stay or come home. I explained that this could drag on for days or even a week, and that even if she stayed for the night she might fall asleep anyways. In any event, she needed to rest. She reluctantly came back with us.

Several hours later, shortly after midnight, we got a call from the nursing home. Her mother had died. The woman at the nursing home had seen many deaths there. At the moment of death people were usually troubled and confused. Ruth died peacefully in her sleep.

Earlier that evening I had spoken to the woman who had brought in the tray of snacks. She told me that in the short time Ruth was at the home she had touched all the staff; everyone liked both Ruth and Al. She said Ruth had a contagious smile. She said, for her, when Ruth smiled, “it was like the lights at the top of the Chrysler Building going on.” “You from New York?” I asked, surprised by her analogy. “No. From the West Coast,” she said. “We’re from the New York area,” I said. “Funny,” she mused, “that we all wound up in Moundsville, West Virginia.”

End Game – 4 of four
→ NY Times & Bhagavad Gita Sanga/ Sankirtana Das

For several days Ruth drifted in and out of consciousness. Even when she was conscious, she was muddled and incoherent. On that last day, the Hospice nurse called us. Her name was Kelly. She was friendly and very helpful. She had met Al a couple of times during the last few days.

None of us had gone in that day. Kelly said Ruth was doing poorly and we had to come down right away. She couldn’t find her pulse, and Ruth’s breathing was short and quick.

Ruci, her father and I rushed to the home. From the moment we arrived either Ruci or myself were at her mother’s side chanting softly. Looking at Ruth’s condition, Kelly said that she was coming toward the end. She thought Ruth might last for three days, a week at the most. She phoned her office to order 24 hour bedside watch. The nursing home doesn’t have the staff to provide that kind of attention.

Kelly mentioned that a person’s hearing is the last thing that goes. She said that even though Ruth was unconscious we could still talk with her. We thanked her although we were aware of this. She left at around 7PM. She hugged us all and told us she’d be back in the morning. The staff spontaneously brought in a tray of coffee, teas, and snacks. Everybody knew we were vegetarian.

At one point when Ruci chanted to her mother, we all noticed that Ruth stirred. It seemed she wanted to chant with her daughter again as she had done a few days earlier. But she was trapped in a body that would not cooperate. We saw how utterly helpless she was. Ruci tearfully gave her mother permission to leave her body. Ruci said her sister and brother would be there in two days. She invited her mother to hang on, but assured her that if it was too uncomfortable to remain in her body that they would all be OK, and it was all right for her to go. She reminded her mother that Krishna was always with her.

We were all getting tired and decided to leave. Ruci suggested to her father that he say his goodbye to Ruth. Al was tired and thought he would talk to his wife in the morning. Ruci however insisted, and we left the room while Al said his goodbye. Outside, Ruci obsessed about whether to stay or come home. I explained that this could drag on for days or even a week, and that even if she stayed for the night she might fall asleep anyways. In any event, she needed to rest. She reluctantly came back with us.

Several hours later, shortly after midnight, we got a call from the nursing home. Her mother had died. The woman at the nursing home had seen many deaths there. At the moment of death people were usually troubled and confused. Ruth died peacefully in her sleep.

Earlier that evening I had spoken to the woman who had brought in the tray of snacks. She told me that in the short time Ruth was at the home she had touched all the staff; everyone liked both Ruth and Al. She said Ruth had a contagious smile. She said, for her, when Ruth smiled, “it was like the lights at the top of the Chrysler Building going on.” “You from New York?” I asked, surprised by her analogy. “No. From the West Coast,” she said. “We’re from the New York area,” I said. “Funny,” she mused, “that we all wound up in Moundsville, West Virginia.”

End Game – 3 of four
→ NY Times & Bhagavad Gita Sanga/ Sankirtana Das


Almost three weeks before she passed away, Ruth lost the use of her left leg. She had come down to dinner one evening and her leg just wouldn’t work. We called for an ambulance and she went into the hospital that night. They couldn’t do much for her there. Tests showed up nothing. Her doctor suspected a stroke and looking at her over all condition (progressing breast cancer, a seeming lack of will to go on, and lack of appetite), he surmised that she had less than six months, and maybe sooner.

A couple of days later she was transferred to the Mount View Nursing Home in Moundsville for physical rehab to see if she would be able to stand on both legs. She made no progress. After a week we were making arrangements for her to come home. We had heard the usual horror stories about nursing homes and thought it would be better for her at home. On one hand she slept long hours. On the other hand, we were told she needed care 24/7. Assessing the situation, we realized it would be overwhelming for us to have her at home. We saw her condition was deteriorating. The doctor ordered hospice care to visit her at the nursing home. And the staff we met at Mount View dispelled our stereotypes. They were kind and competent and attentive. They made every endeavor to satisfy our concerns.

On the last evening Ruth was fully conscious, Ruci sat at her bedside. Somehow her mother’s age came up. When her mother asked, Ruci told her that she was 95. Ruth was surprised to hear that she was so old.

Ruci told her, “You’re not really that old. That’s the age of your body. But you feel youthful, don’t you?”

Her mother understood the distinction. She said yes, she felt young and different than her body.

“That’s because you are not this body. You are the soul,” Ruci continued, “and you, the soul, are eternally youthful.”

At this point Ruth’s eyes lit up. She was totally present and attentive to her daughter’s every word.

Ruci continued. “Krishna is in your heart. He is your dear most friend and He is always with you.” And they recited the Hare Krishna prayer together.

End Game – 3 of four
→ NY Times & Bhagavad Gita Sanga/ Sankirtana Das


Almost three weeks before she passed away, Ruth lost the use of her left leg. She had come down to dinner one evening and her leg just wouldn’t work. We called for an ambulance and she went into the hospital that night. They couldn’t do much for her there. Tests showed up nothing. Her doctor suspected a stroke and looking at her over all condition (progressing breast cancer, a seeming lack of will to go on, and lack of appetite), he surmised that she had less than six months, and maybe sooner.

A couple of days later she was transferred to the Mount View Nursing Home in Moundsville for physical rehab to see if she would be able to stand on both legs. She made no progress. After a week we were making arrangements for her to come home. We had heard the usual horror stories about nursing homes and thought it would be better for her at home. On one hand she slept long hours. On the other hand, we were told she needed care 24/7. Assessing the situation, we realized it would be overwhelming for us to have her at home. We saw her condition was deteriorating. The doctor ordered hospice care to visit her at the nursing home. And the staff we met at Mount View dispelled our stereotypes. They were kind and competent and attentive. They made every endeavor to satisfy our concerns.

On the last evening Ruth was fully conscious, Ruci sat at her bedside. Somehow her mother’s age came up. When her mother asked, Ruci told her that she was 95. Ruth was surprised to hear that she was so old.

Ruci told her, “You’re not really that old. That’s the age of your body. But you feel youthful, don’t you?”

Her mother understood the distinction. She said yes, she felt young and different than her body.

“That’s because you are not this body. You are the soul,” Ruci continued, “and you, the soul, are eternally youthful.”

At this point Ruth’s eyes lit up. She was totally present and attentive to her daughter’s every word.

Ruci continued. “Krishna is in your heart. He is your dear most friend and He is always with you.” And they recited the Hare Krishna prayer together.

End Game – 2 of four
→ NY Times & Bhagavad Gita Sanga/ Sankirtana Das


My wife’s mother and father, Ruth and Al, started visiting New Vrindaban shortly after we moved here in 1976. (Ruci and I had heard that whatever you undertake on Gaura Purnima would meet with success. And so after three years at the Chicago temple, we came here on the eve of Lord Caitanya’s appearance.) Of course, Ruth and Al didn’t really understand the choice we had made in accepting Krishna Consciousness, but they were open and accepting.

In those days the only half decent place at New Vrindaban was a couple of rooms in a trailer near the temple which was kept by Mother Vedapriya for herself and any stray guests who might show up.. The devotees themselves lived very austerely. The only toilet by the temple was an outhouse which was used year round. The bathing facility was small and the floor in the adjacent dressing room was always wet. To avoid getting your socks wet was a balancing act. Devotees would balance on one foot, put on a sock on the other foot and then quickly slip that foot into a boot. Ruth and Al later told us they avoided both going to the toilet or bathing on the premises during those early years visiting with us.

A few years after their first visit Ruth and Al retired and moved to Florida. They then started visiting twice a year. The conditions for visitors mercifully improved. In the late spring they would drive up from Florida, stay here for several days and then head for New Jersey, sojourning with their son and then their older daughter. Then they continued north to Maine and through Nova Scotia. Their destination was Prince Edward Island where they vacationed for the summer in a modest cottage. At the end of the summer they retraced their drive, returning to Florida. Their round trip excursion was over 4000 miles. Al drove that route until he was 90.

By then Ruci and I had purchased a house near Prabhupada’s Palace. Actually, Prabhupada stayed in this house and gave dharsan on the front lawn during his fourth and last visit to New Vrindaban in June of 1976. Ruth and Al, 87 and 90 respectively, were just beginning to get concerned about their old age. They knew they couldn’t go on by themselves indefinitely and asked if they could come and live with us. They had been so supportive and accepting of us all those years. They were always happy to see the devotees and also enjoyed conversing with them as well as with the visitors who came to the community. We suspected that it might eventually become a burden for us but we couldn’t say no.

End Game – 2 of four
→ NY Times & Bhagavad Gita Sanga/ Sankirtana Das


My wife’s mother and father, Ruth and Al, started visiting New Vrindaban shortly after we moved here in 1976. (Ruci and I had heard that whatever you undertake on Gaura Purnima would meet with success. And so after three years at the Chicago temple, we came here on the eve of Lord Caitanya’s appearance.) Of course, Ruth and Al didn’t really understand the choice we had made in accepting Krishna Consciousness, but they were open and accepting.

In those days the only half decent place at New Vrindaban was a couple of rooms in a trailer near the temple which was kept by Mother Vedapriya for herself and any stray guests who might show up.. The devotees themselves lived very austerely. The only toilet by the temple was an outhouse which was used year round. The bathing facility was small and the floor in the adjacent dressing room was always wet. To avoid getting your socks wet was a balancing act. Devotees would balance on one foot, put on a sock on the other foot and then quickly slip that foot into a boot. Ruth and Al later told us they avoided both going to the toilet or bathing on the premises during those early years visiting with us.

A few years after their first visit Ruth and Al retired and moved to Florida. They then started visiting twice a year. The conditions for visitors mercifully improved. In the late spring they would drive up from Florida, stay here for several days and then head for New Jersey, sojourning with their son and then their older daughter. Then they continued north to Maine and through Nova Scotia. Their destination was Prince Edward Island where they vacationed for the summer in a modest cottage. At the end of the summer they retraced their drive, returning to Florida. Their round trip excursion was over 4000 miles. Al drove that route until he was 90.

By then Ruci and I had purchased a house near Prabhupada’s Palace. Actually, Prabhupada stayed in this house and gave dharsan on the front lawn during his fourth and last visit to New Vrindaban in June of 1976. Ruth and Al, 87 and 90 respectively, were just beginning to get concerned about their old age. They knew they couldn’t go on by themselves indefinitely and asked if they could come and live with us. They had been so supportive and accepting of us all those years. They were always happy to see the devotees and also enjoyed conversing with them as well as with the visitors who came to the community. We suspected that it might eventually become a burden for us but we couldn’t say no.

End Game – 1 of four
→ NY Times & Bhagavad Gita Sanga/ Sankirtana Das


Old age is difficult for the elderly. It’s also difficult for those caring for the elderly. My wife’s mother Ruth passed away last week. Even though it was sad for her to go, I must admit that we were relieved.

Ruth was 95. Over the last three years she became enveloped in dementia. She couldn’t remember if she had just gone for a drive; or who just visited with her; or what she had at the dinner she just enjoyed. She couldn’t talk about the details in any part of her life. Fortunately, she still knew who we were. She also remembered her other kids who called regularly. And she remembered somewhat how to play at a card game she enjoyed.

When my wife’s mother and father (AL) came to live with us eight years ago, we got into the habit of playing cards with them once a week. For the most part, they won. Ruth took her card playing very seriously. She was determined and competitive. You could learn a lot about life by watching her play. Sometimes you might get dealt a lousy hand. Sometimes you might get a hand with a couple of wild cards. The thing was, whatever type of hand she would get, you could see her strategizing; trying to see her options and making the best use of that hand. Even in her dementia, she never lost her competitive edge. She was a fighter. Over the years we played cards less and less. The last game we played together was about a year ago. And I must admit, it was humbling losing to a 94 old with dementia.

More tomorrow.

End Game – 1 of four
→ NY Times & Bhagavad Gita Sanga/ Sankirtana Das


Old age is difficult for the elderly. It’s also difficult for those caring for the elderly. My wife’s mother Ruth passed away last week. Even though it was sad for her to go, I must admit that we were relieved.

Ruth was 95. Over the last three years she became enveloped in dementia. She couldn’t remember if she had just gone for a drive; or who just visited with her; or what she had at the dinner she just enjoyed. She couldn’t talk about the details in any part of her life. Fortunately, she still knew who we were. She also remembered her other kids who called regularly. And she remembered somewhat how to play at a card game she enjoyed.

When my wife’s mother and father (AL) came to live with us eight years ago, we got into the habit of playing cards with them once a week. For the most part, they won. Ruth took her card playing very seriously. She was determined and competitive. You could learn a lot about life by watching her play. Sometimes you might get dealt a lousy hand. Sometimes you might get a hand with a couple of wild cards. The thing was, whatever type of hand she would get, you could see her strategizing; trying to see her options and making the best use of that hand. Even in her dementia, she never lost her competitive edge. She was a fighter. Over the years we played cards less and less. The last game we played together was about a year ago. And I must admit, it was humbling losing to a 94 old with dementia.

More tomorrow.

The Science of Meditation (part 6). By Matsyavatara dasa (Marco Ferrini)
→ Matsya Avatar das adhikari

The principles of liberty, justice and love are irrepressible and everyone tends to realize them, hence, insofar we dedicate ourselves to developing our idealities, we act ecologically for our environment; it means that we do not just help people who live with us, but the environment in general and we integrate ourselves into Humanity and with all Creatures. This ideality can be initially experienced in a sporadic way with the practice of occasional meditation, but it should become a whole life modality daily constant, in order to reach the perfection of meditation.
Perfection does not exist from a human perspective, but what exists is a tending toward, moving toward, nevertheless there is no need to fear for taking action and to think that, since we are not perfect, our action will be imperfect. Anyway, it will be imperfect, but if we take first steps in the right direction and move toward perfection, each step will carry us back into the essential, inner happiness with full satisfaction, santosha, and contentment, tushti, that make the person extremely tolerant and humble. Regardless of social position, heralds or uniform and colors we wear, what determines the level of realization we can reach are our humbleness and tolerance. For this reason, awareness and wisdom should be transformed in emotional detachment, detaching ourselves not just from what is aimless, but from what is harmful and is an obstacle on the path to evolution. The first level of detachment to be realized is to retract senses from their objects (pratyahara), in order to avoid that senses become like wild horses, without any violent opposition or repression, but converting them into an evolutionary path, useful for our inner growth. This renunciation is not a brutal deprivation dictated by dogmatism or prejudice, on the contrary, it is an appealing and effective abstention we practice naturally when we have been given something superior: the incarnated soul can abstain from sense enjoyment, although the craving (for sense enjoyment) remains. But if the soul becomes detached by experiencing the superior pleasure, it will remain steady in the spiritual consciousness.
Translated literally from Sanskrit param means “superior” and drishtva “having seen”: when we will develop a superior vision, we can renounce an inferior one. We do not have to fear inhibition: some cerebral areas, as well as some organs in the body, are inhibited when we do something requiring to focus our attention. It is certainly not such kind of inhibition that may block our evolutionary path, on the contrary it is something we can dominate by ourselves, so we can deal with it in a sensible and expert way when we give up something inferior for a superior benefit. This act can be called asceticism, in Sanskrit tapas, that is our capability to renounce with a volitional act, with deliberated intention, something inferior for something better. It involves an extraordinary coherence and a plan to achieve liberation from conditioning, thus to dissolve virulent samskara that affect the individual behavior. The resulting benefit is extended to all those feelings of guilt and complexes that populate our unconscious, which stemmed at some point in our lives and in our existential history, thus dissolving negative effects and setting the individual free from the imprisonment suffered till then. Although meditation does not exhaust itself in the meaning of ascetism, the latter constitutes a detail that cannot be overlooked; it is associated both to prayers an right acts for the benefit of all creatures, harming as little as possible (ahimsa), for example by living on natural and wholesome food, that involves minimum of violence: cereals, vegetables and legumes. So, our aim should be to provide an ongoing way to structure our lives, focusing on the highest evolutionary level in this segment of existence, consequently striving for a more evolved physical body in our successive live. The Vishnu Purana explains there are 400.000 varieties of evolutionary human species, like human, subhuman, superhuman, saints and brigands, various types as much as there are various psychic structures and related chthonic impulses arising from the unconscious. These drives can affect individual behavior, they can dominate a person inexorably and, when destructive and antisocial, lead him or her to commit horrible crimes. To know that some of these forces could be irrepressible and beyond an individual’s own control, has made possible in the Jurisprudence context that similar cases are not be condemned to prison but treated in Judiciary Psychiatric Hospitals. Anyhow, before arriving to such extreme and severely compromised situations, there are prophylaxis and preventive treatments focused on resolving, that can be applied. Meditation practice is associated to them and represents a concrete example.

The Science of Meditation (part 6). By Matsyavatara dasa (Marco Ferrini)
→ Matsya Avatar das adhikari

The principles of liberty, justice and love are irrepressible and everyone tends to realize them, hence, insofar we dedicate ourselves to developing our idealities, we act ecologically for our environment; it means that we do not just help people who live with us, but the environment in general and we integrate ourselves into Humanity and with all Creatures. This ideality can be initially experienced in a sporadic way with the practice of occasional meditation, but it should become a whole life modality daily constant, in order to reach the perfection of meditation.
Perfection does not exist from a human perspective, but what exists is a tending toward, moving toward, nevertheless there is no need to fear for taking action and to think that, since we are not perfect, our action will be imperfect. Anyway, it will be imperfect, but if we take first steps in the right direction and move toward perfection, each step will carry us back into the essential, inner happiness with full satisfaction, santosha, and contentment, tushti, that make the person extremely tolerant and humble. Regardless of social position, heralds or uniform and colors we wear, what determines the level of realization we can reach are our humbleness and tolerance. For this reason, awareness and wisdom should be transformed in emotional detachment, detaching ourselves not just from what is aimless, but from what is harmful and is an obstacle on the path to evolution. The first level of detachment to be realized is to retract senses from their objects (pratyahara), in order to avoid that senses become like wild horses, without any violent opposition or repression, but converting them into an evolutionary path, useful for our inner growth. This renunciation is not a brutal deprivation dictated by dogmatism or prejudice, on the contrary, it is an appealing and effective abstention we practice naturally when we have been given something superior: the incarnated soul can abstain from sense enjoyment, although the craving (for sense enjoyment) remains. But if the soul becomes detached by experiencing the superior pleasure, it will remain steady in the spiritual consciousness.
Translated literally from Sanskrit param means “superior” and drishtva “having seen”: when we will develop a superior vision, we can renounce an inferior one. We do not have to fear inhibition: some cerebral areas, as well as some organs in the body, are inhibited when we do something requiring to focus our attention. It is certainly not such kind of inhibition that may block our evolutionary path, on the contrary it is something we can dominate by ourselves, so we can deal with it in a sensible and expert way when we give up something inferior for a superior benefit. This act can be called asceticism, in Sanskrit tapas, that is our capability to renounce with a volitional act, with deliberated intention, something inferior for something better. It involves an extraordinary coherence and a plan to achieve liberation from conditioning, thus to dissolve virulent samskara that affect the individual behavior. The resulting benefit is extended to all those feelings of guilt and complexes that populate our unconscious, which stemmed at some point in our lives and in our existential history, thus dissolving negative effects and setting the individual free from the imprisonment suffered till then. Although meditation does not exhaust itself in the meaning of ascetism, the latter constitutes a detail that cannot be overlooked; it is associated both to prayers an right acts for the benefit of all creatures, harming as little as possible (ahimsa), for example by living on natural and wholesome food, that involves minimum of violence: cereals, vegetables and legumes. So, our aim should be to provide an ongoing way to structure our lives, focusing on the highest evolutionary level in this segment of existence, consequently striving for a more evolved physical body in our successive live. The Vishnu Purana explains there are 400.000 varieties of evolutionary human species, like human, subhuman, superhuman, saints and brigands, various types as much as there are various psychic structures and related chthonic impulses arising from the unconscious. These drives can affect individual behavior, they can dominate a person inexorably and, when destructive and antisocial, lead him or her to commit horrible crimes. To know that some of these forces could be irrepressible and beyond an individual’s own control, has made possible in the Jurisprudence context that similar cases are not be condemned to prison but treated in Judiciary Psychiatric Hospitals. Anyhow, before arriving to such extreme and severely compromised situations, there are prophylaxis and preventive treatments focused on resolving, that can be applied. Meditation practice is associated to them and represents a concrete example.

Yo Gabba Gabba Prema and Other Tales of Brainwashing
→ A Convenient Truth



A few years ago, before my daughter was born, I had watched a few episodes of the children’s television show “Yo Gabba Gabba”. I was immediately attracted to its quirky, humorous and at times psychedelic imagery and storylines. It’s completely my creative aesthetic. I remember saying to my wife while she was still pregnant, “I want our daughter to grow up watching and loving this show!” Fast-forward to today and my almost 2-year old daughter is attached to and obsessed with everything Gabba. Mission accomplished!
In the process I have also developed an unhealthy level of attachment to it, to the point that I’m buying Yo Gabba Gabba trading cards, collectible figures and giant, plush pillows in the shape of the characters! I also sometimes find myself doing random eBay and Etsy searches for “Yo Gabba Gabba”. Throughout the day I may find myself singing or humming a song from the show. I also know in which episodes certain things happen, for example: in the “Differences” episode Toodee yells at Gooble and tells him to “go cry somewhere else”. I also at times feel like I know the psychology behind each character and how they would act in a given situation. It’s almost as if they’re real to me!
How did this happen? How did I, and my daughter, become so obsessed with it? I was reflecting on this from a Krishna Conscious perspective and I realized it’s all about conditioning and association. The more time we are exposed to and associate with something (or someone) we start to emulate, assimilate and become like that. It’s all about the repetition of exposure. This is how conditioning works. It’s just like smoking cigarettes. The first time someone inhales the smoke it’s an unpleasant experience. It burns and makes them cough, but there is some pleasure from the nicotine, so they continue to do it. They repeat the process so much until they are no longer adversely affected by the inhalation of smoke. The smoker becomes conditioned to it. Conversely, it’s also the same with exercise. At first we may be extremely out of shape and become short of breath walking up a flight of stairs. After continued exercising the heart and lungs become stronger; they become conditioned.
As conditioned souls we have been repeatedly exposed to the material energy from time immemorial. We have intimately associated with it for so long that the conception of anything beyond it seems imaginary and unreal. While wandering around in this material energy we have come up with so many avenues for sense gratification. We have devised countless ways to be distracted, enamored and conditioned by the material world. In the veil of these distractions Yo Gabba Gabba is just another thread.
Sometimes I joke with my wife that we should have been showing our daughter Krishna Conscious videos from her birth so that she would be obsessed with Krishna. Am I doing a disservice to my daughter by making her attached to such mundane things? I can imagine some strict, stalwart Vaishnavas would respond with an emphatic, “YES!” The not-so-stalwart devotees would say, “Lighten up, she’s just a kid!” Unfortunately being one of those lowly, not so strict “devotees” I lean towards the side of thinking, “It’s really not a big deal. She has her whole life to become Krishna Conscious. Besides, she’s too young to even really appreciate or understand it.”
I sometimes wonder what the benefit would be of dressing her up in Indian clothing, putting tilak on her forehead, tulasi beads around her neck and getting her to put her arms up and shout “Haribol!” if all she’s doing is blindly, innocently imitating. I guess it can make the parents feel a sense of pride, like “Hey, look at what an awesome devotee my kid is!” but does it really afford the child any real benefit? Sure, it’s the benefit of influence and devotional impressions, but even children born to strict Vaishnava parents can go on to become drinkers, smokers, drug-takers and sex addicts. Ultimately isn’t it my child’s karma that will determine their level of enthusiasm, interest and faith in Krishna Consciousness? As we all know, many of us grew up in non-devotional, materialistic, “demoniac” households and still came to the path of bhakti later in our lives. So I guess I don’t believe that exclusively exposing children to Krishna Conscious music, movies and themes leads to a pure devotee. There are so many karmic factors involved for every individual that we can’t always understand it on the surface.
However we spend our time here in this material world is how we become. In other words, if I spend all of my time absorbed in thoughts of comic books, I will become an expert in comic books. If I spend all of my time absorbed in thoughts of art education, I will become an expert in art education. We are all in the process of being “brainwashed”. We fill up our brains with the desires of our hearts. The question is, “What drives our desires here in this world?” Why am I obsessed with Yo Gabba Gabba, yet another parent or another person could care less about it? It then seems to become a question of karma and destiny. The “how” and “why” of what drives us is intimately connected to our karma. We are born into this world with certain parents, certain peers, and certain associations that shape, mold and influence us to become who we are at present. Even at the present moment we are taking in various influences from our environments that continue to color the lens of our perception and consciousness.
Is my attachment to all things Gabba a detriment on the path of devotional service? No doubt it is. I know it’s just nonsense maya. I know it distracts me from thinking about God and service to God. The problem is that I don’t take it as a serious problem, because my faith and devotion are so weak. There is honestly no way to “have our cake” and “eat it too”. There is no way to mix water with oil. There is no way to have a little maya in our life and to be Krishna Conscious at the same time.
At some point I will have to choose which life I want. I will have to decide between maya (sense gratification) and Krishna (selfless devotional service). I just hope I can make the right decision before I die. I also hope I don’t call out the name of Brobee at the time of death.

Yo Gabba Gabba Prema and Other Tales of Brainwashing
→ A Convenient Truth



A few years ago, before my daughter was born, I had watched a few episodes of the children’s television show “Yo Gabba Gabba”. I was immediately attracted to its quirky, humorous and at times psychedelic imagery and storylines. It’s completely my creative aesthetic. I remember saying to my wife while she was still pregnant, “I want our daughter to grow up watching and loving this show!” Fast-forward to today and my almost 2-year old daughter is attached to and obsessed with everything Gabba. Mission accomplished!
In the process I have also developed an unhealthy level of attachment to it, to the point that I’m buying Yo Gabba Gabba trading cards, collectible figures and giant, plush pillows in the shape of the characters! I also sometimes find myself doing random eBay and Etsy searches for “Yo Gabba Gabba”. Throughout the day I may find myself singing or humming a song from the show. I also know in which episodes certain things happen, for example: in the “Differences” episode Toodee yells at Gooble and tells him to “go cry somewhere else”. I also at times feel like I know the psychology behind each character and how they would act in a given situation. It’s almost as if they’re real to me!
How did this happen? How did I, and my daughter, become so obsessed with it? I was reflecting on this from a Krishna Conscious perspective and I realized it’s all about conditioning and association. The more time we are exposed to and associate with something (or someone) we start to emulate, assimilate and become like that. It’s all about the repetition of exposure. This is how conditioning works. It’s just like smoking cigarettes. The first time someone inhales the smoke it’s an unpleasant experience. It burns and makes them cough, but there is some pleasure from the nicotine, so they continue to do it. They repeat the process so much until they are no longer adversely affected by the inhalation of smoke. The smoker becomes conditioned to it. Conversely, it’s also the same with exercise. At first we may be extremely out of shape and become short of breath walking up a flight of stairs. After continued exercising the heart and lungs become stronger; they become conditioned.
As conditioned souls we have been repeatedly exposed to the material energy from time immemorial. We have intimately associated with it for so long that the conception of anything beyond it seems imaginary and unreal. While wandering around in this material energy we have come up with so many avenues for sense gratification. We have devised countless ways to be distracted, enamored and conditioned by the material world. In the veil of these distractions Yo Gabba Gabba is just another thread.
Sometimes I joke with my wife that we should have been showing our daughter Krishna Conscious videos from her birth so that she would be obsessed with Krishna. Am I doing a disservice to my daughter by making her attached to such mundane things? I can imagine some strict, stalwart Vaishnavas would respond with an emphatic, “YES!” The not-so-stalwart devotees would say, “Lighten up, she’s just a kid!” Unfortunately being one of those lowly, not so strict “devotees” I lean towards the side of thinking, “It’s really not a big deal. She has her whole life to become Krishna Conscious. Besides, she’s too young to even really appreciate or understand it.”
I sometimes wonder what the benefit would be of dressing her up in Indian clothing, putting tilak on her forehead, tulasi beads around her neck and getting her to put her arms up and shout “Haribol!” if all she’s doing is blindly, innocently imitating. I guess it can make the parents feel a sense of pride, like “Hey, look at what an awesome devotee my kid is!” but does it really afford the child any real benefit? Sure, it’s the benefit of influence and devotional impressions, but even children born to strict Vaishnava parents can go on to become drinkers, smokers, drug-takers and sex addicts. Ultimately isn’t it my child’s karma that will determine their level of enthusiasm, interest and faith in Krishna Consciousness? As we all know, many of us grew up in non-devotional, materialistic, “demoniac” households and still came to the path of bhakti later in our lives. So I guess I don’t believe that exclusively exposing children to Krishna Conscious music, movies and themes leads to a pure devotee. There are so many karmic factors involved for every individual that we can’t always understand it on the surface.
However we spend our time here in this material world is how we become. In other words, if I spend all of my time absorbed in thoughts of comic books, I will become an expert in comic books. If I spend all of my time absorbed in thoughts of art education, I will become an expert in art education. We are all in the process of being “brainwashed”. We fill up our brains with the desires of our hearts. The question is, “What drives our desires here in this world?” Why am I obsessed with Yo Gabba Gabba, yet another parent or another person could care less about it? It then seems to become a question of karma and destiny. The “how” and “why” of what drives us is intimately connected to our karma. We are born into this world with certain parents, certain peers, and certain associations that shape, mold and influence us to become who we are at present. Even at the present moment we are taking in various influences from our environments that continue to color the lens of our perception and consciousness.
Is my attachment to all things Gabba a detriment on the path of devotional service? No doubt it is. I know it’s just nonsense maya. I know it distracts me from thinking about God and service to God. The problem is that I don’t take it as a serious problem, because my faith and devotion are so weak. There is honestly no way to “have our cake” and “eat it too”. There is no way to mix water with oil. There is no way to have a little maya in our life and to be Krishna Conscious at the same time.
At some point I will have to choose which life I want. I will have to decide between maya (sense gratification) and Krishna (selfless devotional service). I just hope I can make the right decision before I die. I also hope I don’t call out the name of Brobee at the time of death.

The Magical Coin
→ A Convenient Truth



I recently acquired an old, silver tanka (somewhat similar to the one pictured above) from the reign of Husain Shah in Bengal (1493-1519). This is the same Husain Shah that enlisted Sanatana and Rupa Goswami in his service. Here’s a bit about him from Wikipedia (yeah, I know, it’s Wikipedia, but the information is accurate, so who cares!):
“The reign of Husain Shah is also known for religious tolerance towards his Hindusubjects of Bengal. However, R.C. Majumdar claims that during his Orissa campaigns, he destroyed some Hindu temples, which Vrindavana Dasa Thakura has mentioned in his Chaitanya Bhagavata.The celebrated medieval saint, Chaitanya Mahaprabhu and his followers preached the Bhakti cult thorughout Bengal during his reign. When Husain Shah came to know about Chaitanya Mahaprabhu's huge following amongst his subjects, he ordered his qazis not to injure him in any way and allow him to go wherever he liked. Later, two high level Hindu officers in Husain Shah's administration, his Private Secretary, (Dabir-i-Khas) Rupa Goswamiand his Initmate Minister (Saghir Malik) Sanatana Goswamibecame devoted followers of Chaitanya Mahaprabhu.”
As I hold this coin and reflect upon the history behind it, I can’t help but feel its spiritual potency. It was on the planet, in Bengal, at the very same time that Sri Caitanya Mahaprabhu and His associates were present there, wandering about and propagating the sankirtan movement. I begin to imagine the coin’s secret history. I wonder about who’s hands it passed through. I wonder about the person that made it. Had he at some point known about or met Srila Rupa Goswami or Srila Sanatana Goswami? Was this coin once in the possession of someone at that time who had seen or known about Sri Caitanya Mahaprabhu and His associates? Perhaps they had even heard or participated in sankirtan?
It’s so surreal to think back in history like this and to imagine the details of the time. Here is this coin that has traveled through time, from at least 1493, and made it into the palm of my hand. When we, as devotees, come in contact with historical artifacts from the Lord’s pastimes it really makes you appreciate everything so much more. At least for me, it makes me realize that, “Yes, this is real. Sri Caitanya Mahaprabhu is real. He was really here with all of his associates and devotees!” Of course as spiritualists we are supposed to accept all of these things on faith regardless of if there is physical, material, historical evidence. I admit my faith is not so strong.
Sometimes in India, specifically in the holy dhamas, we may come across temples that proclaim they have Sri Caitanya Mahaprabhu’s water pot or danda or Sri Krishna’s footprints in a rock or other such items. I can’t help having a healthy sense of doubt about a lot of these items. I know that maybe I shouldn’t, but I do. You never really know if the temple sevaites are just making stories up to gain more attention and (ultimately) more donations or if these articles are genuine.
Since Sri Caitanya Mahaprabhu appeared so long ago I have no way of empirically knowing if He’s real or not. I have to accept what has been handed down through the written histories, as well as through the disciplic succession. That’s the oddest, most curious thing about the past: we never really know if it happened. Even if we have historical records of the past, we never really know the details of things. We are forever trapped in the eternal present that is unfolding at every moment, unable to ever fully know the past or future. It’s just another one of our limitations as conditioned jivas.
This coin is a recorded moment in time. It honors and proclaims Husain Shah’s reign for everyone who was to later encounter it. This is the nature of creating history. We make our mark and move on from this current body, this current time. We become history ourselves.
I wonder what I will leave behind. I wonder if anyone in the future will look at what I did and wonder if it really happened or not. I wonder if in 200 or 300 years someone would read about my experiences with my Guru Maharaja and wonder if he was real and wonder if my stories about him were true. Of course they will never be able to truly know, being stuck in that nefarious, eternal present.
The people who were around when this coin was made and the people that possessed this coin (along with their personal histories and stories) have come and gone. Wouldn’t it have been amazing if someone had kept a written record of this coin’s origin and history, from the moment it was made to the moment it ended up in the hands of a rare coin specialist in modern day California? And what if we had known the details of the lives of every person that owned it? It’s amazing to think of the rich history this coin holds.
I will never known all of these things. I can only know that by serendipity this coin has come into my possession. It has become many things to me. It has become a reminder to me that Sri Caitanya Mahaprabhu, His associates and His sankirtan movement were (and are) real. It is a reminder to me that I am mortal and that I too will become part of the past. It has (strangely) become an object to increase my faith in Sri Krishna and the process of devotional service.
Such a simple thing this old coin is, yet it resonates the energy of a magical touchstone.