Ancient Idol of Lord Vishnu found during excavation in an old village in Russia’s Volga Region
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Ancient Idol of Lord Vishnu found during excavation in an old village in Russiaâ’s Volga Region

MOSCOW: An ancient Vishnu idol has been found during excavation in an old village in Russia’s Volga region, raising questions about the prevalent view on the origin of ancient Russia. The idol found in Staraya (old) Maina village dates back to VII-X century AD. Staraya Maina village in Ulyanovsk region was a highly populated city 1700 years ago, much older than Kiev, so far believed to be the mother of all Russian cities.

“We may consider it incredible, but we have ground to assert that Middle-Volga region was the original land of Ancient Rus. This is a hypothesis, but a hypothesis, which requires thorough research,” Reader of Ulyanovsk State Universityâ’s archaeology department Dr Alexander Kozhevin told state-run television Vesti .

Dr Kozhevin, who has been conducting excavation in Staraya Maina for last seven years, said that every single square metre of the surroundings of the ancient town situated on the banks of Samara, a tributary of Volga, is studded with antiques.

Prior to unearthing of the Vishnu idol, Dr Kozhevin has already found ancient coins, pendants, rings and fragments of weapons.

He believes that todayâ’s Staraya Maina, a town of eight thousand, was ten times more populated in the ancient times. It is from here that people started moving to the Don and Dneiper rivers around the time ancient Russy built the city of Kiev, now the capital of Ukraine. An international conference is being organised later this year to study the legacy of the ancient village, which can radically change the history of ancient Russia.

Some Conclusions by others:

The discovery of an ancient Vishnu idol in an excavation in Russia only confirms certain ideas I have always had about the Vedic ancient and glorious land and culture.

The report says that the area in which the idol was found is called Staraya Maina. In the Rig Veda, there is a passage that goes, Itham ascati pasyat syantham, ekam starayath mainaa-kaalam. This translates into Staraya Maina is the name of the land of the 45 rivers (on whose banks the noble Rishis conducted the famous Horse Sacrifices), where the sun god descends into one fifty two forty seven. While the first line identifies a location, the second line talks about the exact latitude and longitude at which the solar spectrum produces interference lines at one, fifty two, and forty seven. The extreme precision of the calculations show the advanced science of the Vedic period, and also a thorough knowledge of SI units (it has been conclusively proven that French scientists stole the system from the Indians.

The discovery of the idol confirms the location in Russia, identified in the Rig Veda as rus soviath sapthamahanagaratham (the ancient and holy land of the 722 flying vehicles). The ancient connections between the Russians and the Indians has been unequivocally confirmed. In Russian orthodox Christianity, worship is conducted very much like in Vishnu temples. The Russians refer to the feast of Vizhnyir Ekoratsya Vikhunh, directly corresponding with Vaikhunda Ekhadasi.

The Russian language also owes a lot to Sanskrit, whose origins 50,000 years ago roughly correspond with the language of the people of the Smritzyi archaeological site, along the banks of the now-dried up Vernstokhlin (Varnasatyakhalini) river system.

It is common knowledge in the archaeological community that the Parashurama Sutra, the basis of all government policy in the erstwhile Kerala kingdom of Vaazhappazhaa, contains the lines Sthulyam Kaamyunishancha kalanam brighahaha. The links between the ancient Russians and Indians almost certainly aided by the 60,00 odd scholars of the University of Vexalate (Sk. Vekhshalatha, Ru. Vekholotsla), in modern-day Central Afghanistan, in the 17th Century BCE, is said to have transferred political ideas through the land of the Vanga (Ru. Vangnya) in modern-day West Bengal.

The Vishnu idol is depicted with a hammer in one left hand while the deconglated seventh arm on the right side holds a reticulated sickle. This hammer and sickle imagery is also found in the Parashurama Sutra, conclusively placing the origin of great and popular Russian political ideology in Vedic India.

The Bringdunthaladeena Upanishad also mentions Kaamyunishcham in its list of land sacrifices, where under the directions of the King, all the land in the country was donated to the performance of sacrifices where Brahmins continuously tickled horny silk-rats (Gandharvamooshicam) until they collapsed in orgiastic exhaustion. The text also clearly identifies a group of scholars referred to as the Paalita Buryam, who oversaw the functioning of the King.

For years, western historical study dominated by Greco-Capitalists, has sought to undermine the Vedic Indian contributions to what came to be 19th and 20th Century world politics. The Greco-Capitalists also attributed the ideology of Communism to the work done by Karl Marx, one of their own. It has been well documented that Marx indeed visited Kerala and West Bengal, and had thorough understanding of the Parashurama Sutra, a copy of which he picked up in the old-book-stall near the Cochin airport. Later on, as part of the larger Greco-centric Capitalist conspiracy, Marx took all the credit himself.

In 1952 in Soviet Russia, an archaeologist, Prof. Varely Smirzkoff of Odessa University found artefacts near the ancient Belarussian town of Kozhikodz. He was the first to speculate that the ruling political ideology of his country could well have had its origins in Vedic India rather than Modern Europe. Stalin funded Smirzkoffâ’s research until Smirrzkoff was suddenly found to have stolen over 500,000 paper clips from work over the course of his tenure at Odessa University. He was sent to Siberia, and with him went almost all academic proof that would have certainly brought Russia and India closer together.

This recent discovery should resurrect the pioneering work started by Prof. Varely Smirzkoff, who died of Contracted Poloniumitis of the nose, in 1964.


Q&A with Srila Hridayananda das Goswami on Homosexuality and Spiritual Practice
→ Giridhari's Blog

Comments by Srila Hridayananda das Goswami when asked to review the article “A Hindu Response to Gay Rights” (Huffington Post):

 

A) The notion of a ‘trtiya prakrti’, or ‘third gender’ tends to distort the Shastra view. The Shastras do not explicitly speak of a 3rd gender/prakrti. The term is not traditional.

B) Interestingly, the Manu-samhita states that homosexuality is not a big sin. The text is overwhelmingly concerned with varna-sankara, varna-mixing that produces mixed progeny. Since gays don’t reproduce, there is not much concern with them.

C) I understand the militant gay response to oppression. At the same time, there is something unfortunate about identifying oneself by sexual orientation. Bodily-identification, with any orientation, is illusory,  and further identifying oneself not merely with the body, but with the body’s sexuality, is clearly not ‘the way.’

D) The abused become the abusers. I know of several cases, among my acquaintances, where gays discriminated against straight people. One case occurred with my disciple who is a straight, modern dancer. He was fired from his job, despite his qualifications, because the other dancers found out he was straight.

Conclusion: I believe we should support spirituality, and support gays within that framework.

With best wishes,

Hridayananda das Goswami

Click here to see an earlier essay on a similar theme.


Action or Renunciation (part 2/2). By Matsyavatara dasa (Marco Ferrini)
→ Matsya Avatar das adhikari



The perfection of renunciation

In Bhagavad-Gita Krishna explains that the perfection of renunciation is not a simple physical detachment from the objects of the senses, but rather an emotional detachment from them (vayragya).
Tyaga is a first phase which must necessarily be exceeded in order to mature the real detachment, the emotional one, because an artificial detachment from things and people while going on longing for them, is a behavior that Krishna defines with the term “hypocrite.” (Bhagavad-gita III.6)
Therefore a true success in renunciation can only be achieved by getting rid of the egoistic desires and regarding this point there is an important teaching of Krishna:  “Both parting with action and the devotional action lead to the path of liberation but, of the two, devotional action is better”. (Bhagavad-gita V.2)  
The mere avoiding of the objects of the senses is a hard way that is not sufficient to achieve perfection (Bhagavad-gita III.4); transformation and sublimation of desire is possible by undertaking  the evolutionary path that starts from tyaga (physical detachment), passes through vairagya (emotional detachment) and reaches Bhakti (a devotional action offered to God).
The final teaching of Bhagavad-gita describes the best form of renunciation, that is, the action performed without egoistic motivation or attachment to its results, but in a pure spirit of love and service to the Supreme Lord. This highest form of renunciation is defined yukta-vairagya, the renunciation of the one who, having purified one's consciousness, offers everything to God. 
Such a devotional action performed in Bhakti spirit leads to transformation and sublimation of all the energies of the being, and thus it is considered even superior to renunciation, as it allows the human being to taste the complete and blissful relationship with God that can not be experienced due to a simple renunciation. 
Krishna exhorts Arjuna: “Perform your duty in order to satisfy Vishnu and you will stay forever free from the conditionings of the matter” (Bhagavad-gita III.9).
Bhagavad-gita teaches an attitude far both from an illusory identification with the immanence (the “world” and the  “flesh” of the Gospel), and from some abstract spirituality that denies the matter and neglects the physical body. 
Krishna urges to act efficiently, fully and with detachment, but without a desire for power and possession, a sacred action offered to God with joyful devotion.
In Taoist terms, it suggests a dynamic balance of opposites, action and inaction, obtained due to the superior knowledge that allows to live fully in the material world fulfilling one's duties without pseudo-meditative evasions and, at the same time, to be open to a real meditative dimension, that is meta-historical and meta-temporal one, of communion with the Divine.

Action or Renunciation (part 2/2). By Matsyavatara dasa (Marco Ferrini)
→ Matsya Avatar das adhikari



The perfection of renunciation

In Bhagavad-Gita Krishna explains that the perfection of renunciation is not a simple physical detachment from the objects of the senses, but rather an emotional detachment from them (vayragya).
Tyaga is a first phase which must necessarily be exceeded in order to mature the real detachment, the emotional one, because an artificial detachment from things and people while going on longing for them, is a behavior that Krishna defines with the term “hypocrite.” (Bhagavad-gita III.6)
Therefore a true success in renunciation can only be achieved by getting rid of the egoistic desires and regarding this point there is an important teaching of Krishna:  “Both parting with action and the devotional action lead to the path of liberation but, of the two, devotional action is better”. (Bhagavad-gita V.2)  
The mere avoiding of the objects of the senses is a hard way that is not sufficient to achieve perfection (Bhagavad-gita III.4); transformation and sublimation of desire is possible by undertaking  the evolutionary path that starts from tyaga (physical detachment), passes through vairagya (emotional detachment) and reaches Bhakti (a devotional action offered to God).
The final teaching of Bhagavad-gita describes the best form of renunciation, that is, the action performed without egoistic motivation or attachment to its results, but in a pure spirit of love and service to the Supreme Lord. This highest form of renunciation is defined yukta-vairagya, the renunciation of the one who, having purified one's consciousness, offers everything to God. 
Such a devotional action performed in Bhakti spirit leads to transformation and sublimation of all the energies of the being, and thus it is considered even superior to renunciation, as it allows the human being to taste the complete and blissful relationship with God that can not be experienced due to a simple renunciation. 
Krishna exhorts Arjuna: “Perform your duty in order to satisfy Vishnu and you will stay forever free from the conditionings of the matter” (Bhagavad-gita III.9).
Bhagavad-gita teaches an attitude far both from an illusory identification with the immanence (the “world” and the  “flesh” of the Gospel), and from some abstract spirituality that denies the matter and neglects the physical body. 
Krishna urges to act efficiently, fully and with detachment, but without a desire for power and possession, a sacred action offered to God with joyful devotion.
In Taoist terms, it suggests a dynamic balance of opposites, action and inaction, obtained due to the superior knowledge that allows to live fully in the material world fulfilling one's duties without pseudo-meditative evasions and, at the same time, to be open to a real meditative dimension, that is meta-historical and meta-temporal one, of communion with the Divine.

A Hindu Response to Gay Rights
→ Life Comes From Life

From the Religion section at The Huffington Post

I was personally very impressed and moved by President Obama's decision to come out openly and vocally in support of same-sex marriage. For all the guff we throw at him, and not withstanding the obvious political calculations that came along with the decision, his move was a courageous and truly historic gesture befitting the expectations that came along with his ascendancy to the presidency.
The cultural waters in terms of gay rights continue to move and shift in profound and irreversible ways.

I see this as well in the religious communities that I am part of. Recently, my friend Bowie Snodgrass, who is one of the executive directors of the excellent Interfaith community Faith House here in Manhattan, presented a sampling of the liturgy, song, and scripture she and others in the Episcopal Church have been developing for a same-gender blessings marriage ceremony. (For more information, click here to visit the Episcopal Church's "Same-Gender Blessings Project")

Still, within my own tradition (the Gaudiya Vaisnava tradition of Hinduism), and within its contemporary cultural expressions, I feel a certain hesitancy to be so supportive of gay rights. Within my own heart and conviction, there is no conflict. But I wonder how I will be perceived by my immediate and extended religious community. Nevertheless, I use this platform on The Huffington Post to bring this conflict into a brighter light, because I think it is part of the larger question of establishing and defining the relevancy of my tradition in the world today.

It is an unfortunate aspect of my experience within the Vaisnava tradition that I have experienced prejudice towards the gay community. Some of this prejudice has been overt, some of it simply a matter of cultural conditioning and unfamiliarity, but in either case, it has always made me quite uncomfortable. I had many gay and lesbian friends when I was an undergrad at the University of Michigan. I imagine I will have many gay and lesbian friends when I began grad school at Union Theological Seminary in the fall. I am naturally comfortable with people of this sexual persuasion, because of the simple fact that, beyond sexual preference, I see no difference between them and me.
Therefore when I encounter prejudice against gay people and gay culture, even if it is not with the intent of malice, it feels abhorrent in the fiber of my being and spirituality.

I feel comforted knowing there are many people of faith who feel the same way I do, and who are trying to come to grips and understand why the prejudice of homophobia can never be supported in any kind of genuine spiritual way. As always, I look to support from the timeless scriptures of the Vedas, the fount of universal wisdom. For example, in the Bhagavad-Gita, Krishna states:

The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater (outcaste).

From this passage we understand a very elevated spiritual principle that calls out to our everyday experience. The fact of the matter is that prejudice of any kind has no spiritual foundation. We are called as spiritual people to apply the principles of equality, and to understand how these principles of equality can be applied in the secular world in a common-sense way, so that people do not unnecessarily suffer because of who they are, and so they can be encouraged to understand their real spiritual nature, beyond any conceptions of the physical body.
One may make an argument that gay marriage is not supported by scripture or tradition, but is homophobia ever supported by scripture or tradition? Forgive my ignorance per se if this kind of prejudicial support exists, but even within the scriptural evidence of Hindu antiquity there is plenty to support a nuanced and inclusive culture towards people of same-sex persuasion. To explore such an example, I suggest taking some time to read an excerpt from the book "Tritiya-Prakriti: People of the Third Sex-Understanding Homosexuality, Transgender Identity and Intersex Conditions Through Hinduism" by Amara Das Wilhelm, which is available at the website of GALVA (The Gay And Lesbian Vaisnava Association).

In his book, Wilhelm explores the reality of the "third sex" (tritiya-prakriti) and its various permutations as we know them today in the LGBTQ community. He reveals how individuals of the "third sex" naturally fit into traditional Hindu/Vedic culture, and how they were not excluded from traditional social customs like marriage and religious customs as well. It was an enlightening read for me, and I imagine it might be for you as well.

In future editions of this blog, I want to continue to explore the issue of prejudice against the LGBTQ community within my own tradition, and how these issues relate to and expand outwards within the spiritual quilt of our humanity. I do no want to shy away from this conflict as I see it, even if it brings upon me misunderstandings and doubts from others.
 
Follow Chris Fici on Twitter: www.twitter.com/@ChrisFici

A Hindu Response to Gay Rights
→ Life Comes From Life

From the Religion section at The Huffington Post

I was personally very impressed and moved by President Obama's decision to come out openly and vocally in support of same-sex marriage. For all the guff we throw at him, and not withstanding the obvious political calculations that came along with the decision, his move was a courageous and truly historic gesture befitting the expectations that came along with his ascendancy to the presidency.
The cultural waters in terms of gay rights continue to move and shift in profound and irreversible ways.

I see this as well in the religious communities that I am part of. Recently, my friend Bowie Snodgrass, who is one of the executive directors of the excellent Interfaith community Faith House here in Manhattan, presented a sampling of the liturgy, song, and scripture she and others in the Episcopal Church have been developing for a same-gender blessings marriage ceremony. (For more information, click here to visit the Episcopal Church's "Same-Gender Blessings Project")

Still, within my own tradition (the Gaudiya Vaisnava tradition of Hinduism), and within its contemporary cultural expressions, I feel a certain hesitancy to be so supportive of gay rights. Within my own heart and conviction, there is no conflict. But I wonder how I will be perceived by my immediate and extended religious community. Nevertheless, I use this platform on The Huffington Post to bring this conflict into a brighter light, because I think it is part of the larger question of establishing and defining the relevancy of my tradition in the world today.

It is an unfortunate aspect of my experience within the Vaisnava tradition that I have experienced prejudice towards the gay community. Some of this prejudice has been overt, some of it simply a matter of cultural conditioning and unfamiliarity, but in either case, it has always made me quite uncomfortable. I had many gay and lesbian friends when I was an undergrad at the University of Michigan. I imagine I will have many gay and lesbian friends when I began grad school at Union Theological Seminary in the fall. I am naturally comfortable with people of this sexual persuasion, because of the simple fact that, beyond sexual preference, I see no difference between them and me.
Therefore when I encounter prejudice against gay people and gay culture, even if it is not with the intent of malice, it feels abhorrent in the fiber of my being and spirituality.

I feel comforted knowing there are many people of faith who feel the same way I do, and who are trying to come to grips and understand why the prejudice of homophobia can never be supported in any kind of genuine spiritual way. As always, I look to support from the timeless scriptures of the Vedas, the fount of universal wisdom. For example, in the Bhagavad-Gita, Krishna states:

The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater (outcaste).

From this passage we understand a very elevated spiritual principle that calls out to our everyday experience. The fact of the matter is that prejudice of any kind has no spiritual foundation. We are called as spiritual people to apply the principles of equality, and to understand how these principles of equality can be applied in the secular world in a common-sense way, so that people do not unnecessarily suffer because of who they are, and so they can be encouraged to understand their real spiritual nature, beyond any conceptions of the physical body.
One may make an argument that gay marriage is not supported by scripture or tradition, but is homophobia ever supported by scripture or tradition? Forgive my ignorance per se if this kind of prejudicial support exists, but even within the scriptural evidence of Hindu antiquity there is plenty to support a nuanced and inclusive culture towards people of same-sex persuasion. To explore such an example, I suggest taking some time to read an excerpt from the book "Tritiya-Prakriti: People of the Third Sex-Understanding Homosexuality, Transgender Identity and Intersex Conditions Through Hinduism" by Amara Das Wilhelm, which is available at the website of GALVA (The Gay And Lesbian Vaisnava Association).

In his book, Wilhelm explores the reality of the "third sex" (tritiya-prakriti) and its various permutations as we know them today in the LGBTQ community. He reveals how individuals of the "third sex" naturally fit into traditional Hindu/Vedic culture, and how they were not excluded from traditional social customs like marriage and religious customs as well. It was an enlightening read for me, and I imagine it might be for you as well.

In future editions of this blog, I want to continue to explore the issue of prejudice against the LGBTQ community within my own tradition, and how these issues relate to and expand outwards within the spiritual quilt of our humanity. I do no want to shy away from this conflict as I see it, even if it brings upon me misunderstandings and doubts from others.
 
Follow Chris Fici on Twitter: www.twitter.com/@ChrisFici

Q&A with Srila Hridayananda das Goswami on Philosophy and Religion
→ Giridhari's Blog

Questions: How to balance philosophy and religion in ISKCON?

 

Answer by Srila Hridayananda das Goswami:

Inevitably in every religion there will be a theological divide between those who seek to combine philosophy and religion, as Prabhupada recommended, and those who feel that religion without  rational consideration is better. Prabhupada taught us that we need reasonable devotion, and devoted reason. Otherwise, in the name of glorifying Prabhupada, some devotees drift into fanaticism and sentimentalism. And in the name of reason, others lose their understanding of Prabhupada’s unique contribution.

With best wishes,

Hridayananda das Goswami


IChant: The Ultimate App
→ Life Comes From Life



From Elephant Journal

Genius is a multifaceted jewel. It has many rough edges, and it doesn’t care for any mundane norms or compromises.

The package that genius is wrapped in doesn’t necessarily belie what is within but it is the duty of time to reveal that this genius— in whatever forms it takes—speaks to our body, mind and soul in many profound and challenging ways.

I think Steve Jobs was a genius. Of course the nature of Jobs’s character and his integrity as a person are quite complicated. History will see him as the “poster boy” for the troubled, difficult persona of the genius. History will also reveal that, as he expressed it to his biographer Walter Isaacson, his feeling that he follows in a line of innovators that includes Thomas Edison and Albert Einstein, was not mere hyperbole. His influence on our cultural expressions, on our connectivity and communication, and in the ways we define ourselves as biological beings in an increasingly technological world is already immense and will only grow more so.

Being a spiritual seeker, my obligation is to see the glass more than half-full when I examine the nature of such a complex and powerful personality.  The Bhagavad Gita tells us that the truly wise person sees everyone on a spiritual level, beyond the body-mind construct which is the general source of all our foibles and follies. While being very clear and honest about the dark side of Steve Jobs, still I can’t help but appreciate the honest sincerity of his ambition, his own spiritual leanings and his desire to create a legacy of ideas and products that speaks to the best of human creativity at the intersection of technology and aesthetics.

What particularly strikes me about him was his attitude towards design.  An early slogan of Apple was that “simplicity is the ultimate sophistication.” This mirrors a saying from my own Hindu tradition, echoed by such great teachers as Mahatma Gandhi and bhakti-yoga pioneer A.C. Bhaktivedanta Swami Prabhupada, of “simple living and high thinking.” The idea is that only when we simplify, when we clear away the dust that only complicates the obvious truth, will we be able to discover the presence of enlightenment within ourselves and all around us.

In Walter Isaacson’s excellent Jobs biography, Jonny Ive—Jobs’s confidante and core designer during Apple’s incredible renaissance of the last decade— shares his take on this philosophy of simplicity:

Why do we assume simple is good?….Simplicity isn’t just a visual style. It’s not just minimalism or the absence of clutter. It involves digging through the depth of complexity. To be truly simple you have to go really deep.

We now reap the benefits of this philosophy in so many interesting ways in our lives.  Our personal computers, tablets, phones and our whole conscious existence are full of these little apps that connect us and push us and inform us in ways that deftly ride along the balance of aesthetic and technology that so inspired Jobs’s overall vision.

What exactly is an app? To put it roughly, it is a little program which shapes our daily life in a particular way.  We can just see it for what it apparently is, a bit of cutting-edge technology. But I want to go a little bit further, into the depth of complexity, to shine a different light of definition on this whole idea of the app.

Disclaimer: Reading the bio of Jobs and also being the recent purchaser of a wonderful, sturdy, fast and sleek Macbook Pro, I have the inklings of  having become an Apple cultist.  Some of the feelings are not entirely dissimilar to my spiritual practice, for both give one the sense of a particular worldview.  That is why, as I was walking through New York City recently, meditating on my prayer beads, I was struck by the idea that the mantra I was chanting was also like an app and how it was the best app I had in my life.
Krishna and Radha

My spiritual practice revolves around the chanting of the maha-mantra, which is part of the Bhakti (devotional) path of Hinduism. The mantra features three names of the Divine, of God, as known in the Bhakti tradition: Krishna (the masculine aspect of the Divine), Hare (the feminine aspect of the Divine), and Rama (the pleasure reservoir of the Divine).  The whole mantra goes like this:

Hare Krishna Hare Krishna, Krishna Krishna Hare Hare
Hare Rama Hare Rama, Rama Rama Hare Hare

The maha-mantra is, in one sense, a tool in the toolbox of apps that is part of my daily existence as a spirit in the material world. But in the ultimate sense it is so much more. By chanting this mantra, we are taken through the depth of complexity of our own being, allowing us to see and transcend all the illusions that we carry in our consciousness. We come to the simple core of our being, as eternal souls in a loving relationship with God.

While my Weather Channel app can give me a grasp of my environment, and my IBooks Author app can help let loose a real dose of my productive creativity, my maha-mantra app helps me to understand who I really am, at the deepest level of my being. This is an app whose substance is entirely spiritual and which helps me to understand that the substance of my being is also entirely spiritual.  It is the ultimate app to me because it contains the essence of all divinity.

By chanting the names of God—because these names are non-different from the substance of God—one’s being comes directly in touch with God. By being in contact with the vibration of God the dust of the heart, or all of the chains which keep us stuck in the vagaries of our ego, is removed. It is a very simple practice of meditation on sound vibration, yet what can be more sophisticated and wonderful than the presence of God?

It is the ultimate app because it is available to everyone, for free, at all times and is not at all contingent on one’s skin color, sexuality, political preference, or whether one is even spiritually qualified to practice it.  One doesn’t have to be a Hindu to chant the maha-mantra. It enhances any kind of spiritual search because it is a universal app. It connects one to the source, the powerhouse of reality, and is inclusive of everyone.

It is the ultimate app because it’s fully open-source. It can be transmitted to anyone at any time.  Whatever the technology of your being, of your personality, the maha-mantra fits into the system of your life.

It is the ultimate app because, being of eternal spiritual substance, it never breaks down, and it never needs an upgrade.  It’s always in style, and it’s always available.

There have been calls for a “spiritual Steve Jobs”  to appear, to innovate some of the rusted structures of spirituality.  I can certainly agree with this sentiment in many ways, but it is essential to remember that real change begins within our own heart.  The maha-mantra is a tool, a spiritualized lifestyle app, which allows us to come to the core of the real innovation and creativity of our true being.

In the Bhakti tradition it is said that everyone has the responsibility to become a teacher, a guide, a selfless sharer of the essence they are finding. Understanding the real tools, the real apps, of our spiritual life and seeing their immense value in our daily life can help us to become givers of the Divine, of God’s reality.  It can bring us to the simplicity of our being, and allow us to give the ultimate sophistication.

IChant: The Ultimate App
→ Life Comes From Life



From Elephant Journal

Genius is a multifaceted jewel. It has many rough edges, and it doesn’t care for any mundane norms or compromises.

The package that genius is wrapped in doesn’t necessarily belie what is within but it is the duty of time to reveal that this genius— in whatever forms it takes—speaks to our body, mind and soul in many profound and challenging ways.

I think Steve Jobs was a genius. Of course the nature of Jobs’s character and his integrity as a person are quite complicated. History will see him as the “poster boy” for the troubled, difficult persona of the genius. History will also reveal that, as he expressed it to his biographer Walter Isaacson, his feeling that he follows in a line of innovators that includes Thomas Edison and Albert Einstein, was not mere hyperbole. His influence on our cultural expressions, on our connectivity and communication, and in the ways we define ourselves as biological beings in an increasingly technological world is already immense and will only grow more so.

Being a spiritual seeker, my obligation is to see the glass more than half-full when I examine the nature of such a complex and powerful personality.  The Bhagavad Gita tells us that the truly wise person sees everyone on a spiritual level, beyond the body-mind construct which is the general source of all our foibles and follies. While being very clear and honest about the dark side of Steve Jobs, still I can’t help but appreciate the honest sincerity of his ambition, his own spiritual leanings and his desire to create a legacy of ideas and products that speaks to the best of human creativity at the intersection of technology and aesthetics.

What particularly strikes me about him was his attitude towards design.  An early slogan of Apple was that “simplicity is the ultimate sophistication.” This mirrors a saying from my own Hindu tradition, echoed by such great teachers as Mahatma Gandhi and bhakti-yoga pioneer A.C. Bhaktivedanta Swami Prabhupada, of “simple living and high thinking.” The idea is that only when we simplify, when we clear away the dust that only complicates the obvious truth, will we be able to discover the presence of enlightenment within ourselves and all around us.

In Walter Isaacson’s excellent Jobs biography, Jonny Ive—Jobs’s confidante and core designer during Apple’s incredible renaissance of the last decade— shares his take on this philosophy of simplicity:

Why do we assume simple is good?….Simplicity isn’t just a visual style. It’s not just minimalism or the absence of clutter. It involves digging through the depth of complexity. To be truly simple you have to go really deep.

We now reap the benefits of this philosophy in so many interesting ways in our lives.  Our personal computers, tablets, phones and our whole conscious existence are full of these little apps that connect us and push us and inform us in ways that deftly ride along the balance of aesthetic and technology that so inspired Jobs’s overall vision.

What exactly is an app? To put it roughly, it is a little program which shapes our daily life in a particular way.  We can just see it for what it apparently is, a bit of cutting-edge technology. But I want to go a little bit further, into the depth of complexity, to shine a different light of definition on this whole idea of the app.

Disclaimer: Reading the bio of Jobs and also being the recent purchaser of a wonderful, sturdy, fast and sleek Macbook Pro, I have the inklings of  having become an Apple cultist.  Some of the feelings are not entirely dissimilar to my spiritual practice, for both give one the sense of a particular worldview.  That is why, as I was walking through New York City recently, meditating on my prayer beads, I was struck by the idea that the mantra I was chanting was also like an app and how it was the best app I had in my life.
Krishna and Radha

My spiritual practice revolves around the chanting of the maha-mantra, which is part of the Bhakti (devotional) path of Hinduism. The mantra features three names of the Divine, of God, as known in the Bhakti tradition: Krishna (the masculine aspect of the Divine), Hare (the feminine aspect of the Divine), and Rama (the pleasure reservoir of the Divine).  The whole mantra goes like this:

Hare Krishna Hare Krishna, Krishna Krishna Hare Hare
Hare Rama Hare Rama, Rama Rama Hare Hare

The maha-mantra is, in one sense, a tool in the toolbox of apps that is part of my daily existence as a spirit in the material world. But in the ultimate sense it is so much more. By chanting this mantra, we are taken through the depth of complexity of our own being, allowing us to see and transcend all the illusions that we carry in our consciousness. We come to the simple core of our being, as eternal souls in a loving relationship with God.

While my Weather Channel app can give me a grasp of my environment, and my IBooks Author app can help let loose a real dose of my productive creativity, my maha-mantra app helps me to understand who I really am, at the deepest level of my being. This is an app whose substance is entirely spiritual and which helps me to understand that the substance of my being is also entirely spiritual.  It is the ultimate app to me because it contains the essence of all divinity.

By chanting the names of God—because these names are non-different from the substance of God—one’s being comes directly in touch with God. By being in contact with the vibration of God the dust of the heart, or all of the chains which keep us stuck in the vagaries of our ego, is removed. It is a very simple practice of meditation on sound vibration, yet what can be more sophisticated and wonderful than the presence of God?

It is the ultimate app because it is available to everyone, for free, at all times and is not at all contingent on one’s skin color, sexuality, political preference, or whether one is even spiritually qualified to practice it.  One doesn’t have to be a Hindu to chant the maha-mantra. It enhances any kind of spiritual search because it is a universal app. It connects one to the source, the powerhouse of reality, and is inclusive of everyone.

It is the ultimate app because it’s fully open-source. It can be transmitted to anyone at any time.  Whatever the technology of your being, of your personality, the maha-mantra fits into the system of your life.

It is the ultimate app because, being of eternal spiritual substance, it never breaks down, and it never needs an upgrade.  It’s always in style, and it’s always available.

There have been calls for a “spiritual Steve Jobs”  to appear, to innovate some of the rusted structures of spirituality.  I can certainly agree with this sentiment in many ways, but it is essential to remember that real change begins within our own heart.  The maha-mantra is a tool, a spiritualized lifestyle app, which allows us to come to the core of the real innovation and creativity of our true being.

In the Bhakti tradition it is said that everyone has the responsibility to become a teacher, a guide, a selfless sharer of the essence they are finding. Understanding the real tools, the real apps, of our spiritual life and seeing their immense value in our daily life can help us to become givers of the Divine, of God’s reality.  It can bring us to the simplicity of our being, and allow us to give the ultimate sophistication.

Q&A with Srila Hridayananda das Goswami on Karma and Remembering Past Lives
→ Giridhari's Blog

Question: If we cannot remember our previous lives, how are those previous experiences a learning experience?

 

Answer by Srila Hridayananda das Goswami:

I explain that Freud’s real contribution was the discovery that many of the primary forces that motivate and determine our behavior are actually subconscious or unconscious.

If you remembered the details of your past life, imagine the gender issues everyone would have! How could you establish committed relationships when you remember your previous 784 partners. How could you love your parents when you remember thousands of other parents.

In short, you would be totally dysfunctional and psychotic. The deep memory of our past, not the details but the tendencies, the attitudes, the good and evil, is still there in our deep psychology. So-called ‘phobias’, ie irrational fears, are actually reactions to previous experiences.

Thus acrophobia, fear of heights, arises because in a past life one fell from a high place. The real benefit of karmic reactions is that our subtle body is purified, refined, corrected. After all, the specific external behavior was simply a manifestation of our mental propensities. Thus we need not, should not, recuperate the external details. But we can access our deep mental states, and also benefit from the cure in the form of karmic reactions.

With best wishes,

Hridayananda das Goswami


Lord Narasemhadeva Caturdasi 2012 Celebration
→ Oh My Ghee (^_^)

Hare Krishna! It’s been a long, long time that I haven’t been blogging due to various reasons., and my sincere apology to everybody. Of course, words are not enough, so as my peace offering (LOL), I present to you a very nice lecture last Narasemhadeva Caturdasi by HG Gauranga Prabhu, and I also made some cakes as my simple offering. Husband and I attended  both programs in Alachua temple. as well as in the Krishna House, were Gauranga Prabhu delivered the very nice lecture. Once again my apology, and thank you so much for the continued support for ohmyghee.com. Hare Krishna (^_^)!!!

HG Gauranga Prabhu’s Lecture  (just click the player for the lecture to start)

New Raman Reti Deities’ Darshan

 

 

The simple cake I made for Lord Narasemhadeva and for His devotees. The cupcakes got all sold out by the Radharani Club, and I’m just so happy with my small contribution. Thank you Mo. Nataka for engaging me in Krishna’s service.

Krishna House program.

   

  


Occupy Wall Street: Don’t Dehumanize The ‘Evil Banker’
→ Life Comes From Life



From the "Occupy Wall Street" section at The Huffington Post

As a spiritual person, I have felt aloof from the Occupy Wall Street movement. I have thought about this aloofness a great deal, spoken and dialogued about it, and written about it, but I still struggle to put my head and heart together over how I can serve and contribute to Occupy and within the realm of social justice as a whole.

At a recent panel discussion at Union Theological Seminary, entitled "Being Mad And What To Do About It: What Occupiers And The Occupied Can Learn From Interfaith Dialogue," my frustration was crystallized to a certain extent. As my friend Samir Selmanovic spoke eloquently about the need to deepen our compassionate spirit in our dialogue with the "other," i.e the people who run the machine of Wall Street, and as I heard the responses from Occupiers in the audience who refused to acknowledge the need for any such kind of dialogue, the nature of my own disconnection from the Occupy movement became more clear.

I felt that, as natural and acceptable as it is in one sense to feel anger at some of the entities on Wall Street. the "vampire squids" and "evil bankers," and as natural as it is to respond to being dehumanized by such entities by dehumanizing them in return, as a spiritual person my engagement with this immense problem must go deeper. It must include yet transcend the rage, exasperation, and frustration all of us feel.

One can say that these "evil bankers" don't deserve a compassionate dialogue, yet compassion is multifaceted. It is not just good vibes, but the strength of providing what is truly needed for someone to give up their selfishness and illusion, even if that means the strong arm of justice and the clear light of truth.

One can say that because of the power dynamics at hand, because of the immense wealth and influence that Wall Street has in this discussion, that to engage with them is fruitless. Yet there is nothing more powerful than a spiritual response to injustice and inequality. If you doubt what I am saying, just look at the lives of Martin Luther King and Mahatma Gandhi, among many others. The divinity behind their voice was what gave them the power to make such immense change.

I can relate to the struggle Thomas Merton went through in the 1960s, as he lived his life as a Christian monk yet was deeply drawn into the monumental struggles of civil rights and nuclear war. As a committed spiritualist, his response to these issues required an incredible amount of depth and clarity. One passage, from his book "Conjectures of a Guilty Bystander," elucidates my feelings towards how we should view the "Other" or our "enemy" much better that I could ever say:

The tactic of nonviolence is a tactic of love that seeks the salvation and redemption of the opponent, not his castigation, humiliation and defeat. A pretended nonviolence that seeks to defeat and humiliate the adversary by spiritual instead of physical attack is little more than a confession of weakness. This may be easy to talk about in theory. It is not easy to practice, especially when the adversary is aroused to a bitter and violent defense of an injustice which he believes to be just. We must therefore be careful how we talk about our opponents, and still more careful how we regulate our differences with our collaborators.
I was particularly impressed by what author/Wall Street veteran Monika Mitchell said during the panel at Union. She made it very clear (and also does so through the powerful book, Conversations With Wall Street, that she and her husband Peter Ressler wrote) that Wall Street is full of living, breathing, even ethical human beings who are deeply affected by the transgressions that have happened, and who deeply desire to bring the integral and the personal back into the culture of Wall Street.
I was also moved by a comment Samir made, in which he wondered and called out for people to minister and counsel to the people within the crypt of Wall Street itself. I told him of my friend Rasanath, whom I have lived with as a monk for the past three years, and whose remarkable experience of giving up a lucrative career with Bank of America to live as a monk has given him the perspective and calling to become a spiritual guide for many people on the Street.

The only response to any injustice I can give, as a spiritual person, is a humane response. It is a response which doesn't ignore the injustice at hand but which transmutes into something that actually moves and heals. I ask our fellow Occupiers to consider the language, tone, and motivation of their response, so that we can deepen our ability to affect the change we seek.

Occupy Wall Street: Don’t Dehumanize The ‘Evil Banker’
→ Life Comes From Life



From the "Occupy Wall Street" section at The Huffington Post

As a spiritual person, I have felt aloof from the Occupy Wall Street movement. I have thought about this aloofness a great deal, spoken and dialogued about it, and written about it, but I still struggle to put my head and heart together over how I can serve and contribute to Occupy and within the realm of social justice as a whole.

At a recent panel discussion at Union Theological Seminary, entitled "Being Mad And What To Do About It: What Occupiers And The Occupied Can Learn From Interfaith Dialogue," my frustration was crystallized to a certain extent. As my friend Samir Selmanovic spoke eloquently about the need to deepen our compassionate spirit in our dialogue with the "other," i.e the people who run the machine of Wall Street, and as I heard the responses from Occupiers in the audience who refused to acknowledge the need for any such kind of dialogue, the nature of my own disconnection from the Occupy movement became more clear.

I felt that, as natural and acceptable as it is in one sense to feel anger at some of the entities on Wall Street. the "vampire squids" and "evil bankers," and as natural as it is to respond to being dehumanized by such entities by dehumanizing them in return, as a spiritual person my engagement with this immense problem must go deeper. It must include yet transcend the rage, exasperation, and frustration all of us feel.

One can say that these "evil bankers" don't deserve a compassionate dialogue, yet compassion is multifaceted. It is not just good vibes, but the strength of providing what is truly needed for someone to give up their selfishness and illusion, even if that means the strong arm of justice and the clear light of truth.

One can say that because of the power dynamics at hand, because of the immense wealth and influence that Wall Street has in this discussion, that to engage with them is fruitless. Yet there is nothing more powerful than a spiritual response to injustice and inequality. If you doubt what I am saying, just look at the lives of Martin Luther King and Mahatma Gandhi, among many others. The divinity behind their voice was what gave them the power to make such immense change.

I can relate to the struggle Thomas Merton went through in the 1960s, as he lived his life as a Christian monk yet was deeply drawn into the monumental struggles of civil rights and nuclear war. As a committed spiritualist, his response to these issues required an incredible amount of depth and clarity. One passage, from his book "Conjectures of a Guilty Bystander," elucidates my feelings towards how we should view the "Other" or our "enemy" much better that I could ever say:

The tactic of nonviolence is a tactic of love that seeks the salvation and redemption of the opponent, not his castigation, humiliation and defeat. A pretended nonviolence that seeks to defeat and humiliate the adversary by spiritual instead of physical attack is little more than a confession of weakness. This may be easy to talk about in theory. It is not easy to practice, especially when the adversary is aroused to a bitter and violent defense of an injustice which he believes to be just. We must therefore be careful how we talk about our opponents, and still more careful how we regulate our differences with our collaborators.
I was particularly impressed by what author/Wall Street veteran Monika Mitchell said during the panel at Union. She made it very clear (and also does so through the powerful book, Conversations With Wall Street, that she and her husband Peter Ressler wrote) that Wall Street is full of living, breathing, even ethical human beings who are deeply affected by the transgressions that have happened, and who deeply desire to bring the integral and the personal back into the culture of Wall Street.
I was also moved by a comment Samir made, in which he wondered and called out for people to minister and counsel to the people within the crypt of Wall Street itself. I told him of my friend Rasanath, whom I have lived with as a monk for the past three years, and whose remarkable experience of giving up a lucrative career with Bank of America to live as a monk has given him the perspective and calling to become a spiritual guide for many people on the Street.

The only response to any injustice I can give, as a spiritual person, is a humane response. It is a response which doesn't ignore the injustice at hand but which transmutes into something that actually moves and heals. I ask our fellow Occupiers to consider the language, tone, and motivation of their response, so that we can deepen our ability to affect the change we seek.

Action or Renunciation. (part 1/2) By Matsyavatara dasa (Marco Ferrini)
→ Matsya Avatar das adhikari



The Art of Perfect Action

In the third and fifth chapters of Bhagavad-gita Krishna explains to his disciple Arjuna the art of  perfect action.
The perfection of action – karma yoga – can not be reached unless one obtains a clear understanding and a proper discernment of what is beneficial and what is harmful for the spiritual evolution of the individual, that is why the right behavior, or acara, can be achieved only if the right knowledge, jnana, has already been acquired. Jnana can be completed and improved only with a proper practice that leads to vijnana, realized knowledge, the wisdom: the knowledge transformed in action and applied with creativity in the right time, in the right place and under the right circumstances. 
Bhagavad-gita answers to a complex question raised by Arjuna to Krishna: what is better - action or renunciation?
Krishna, in an admirable way, explains that it is impossible to give up acting completely: in reality the so-called inaction does not exist. Everyone in the world is inevitably obliged to act, there is no life without action, even a single breath implies some movement, by a rhythm which is integral to life (B.g. III.5). As Krishna states everybody acts according to the tendencies acquired during the previous life experiences; even the wise cannot refrain from action, not even for a moment, but his way of acting is completely different in nature compared to the one who is unaware of true knowledge and whose motivation is impure.
Krishna urges Arjuna with the following words: “Carry out your duty as action is better than inaction. Without acting the man is unable even to maintain his body” (B.g. III.8).
Therefore renunciation should be understood not just as a complete abstention from acting – that would be impossible – but as an abstention from the impure activities, that implies avoiding the objects of the senses (tyaga), people and experiences that can lead us astray from our spiritual path.
Once Arjuna has understood this important teaching, Krishna reveals higher truth and, in the fifth chapter, declares that both renunciation from action and devotional action lead to liberation but, of the two, the devotional action is better.

Action or Renunciation. (part 1/2) By Matsyavatara dasa (Marco Ferrini)
→ Matsya Avatar das adhikari



The Art of Perfect Action

In the third and fifth chapters of Bhagavad-gita Krishna explains to his disciple Arjuna the art of  perfect action.
The perfection of action – karma yoga – can not be reached unless one obtains a clear understanding and a proper discernment of what is beneficial and what is harmful for the spiritual evolution of the individual, that is why the right behavior, or acara, can be achieved only if the right knowledge, jnana, has already been acquired. Jnana can be completed and improved only with a proper practice that leads to vijnana, realized knowledge, the wisdom: the knowledge transformed in action and applied with creativity in the right time, in the right place and under the right circumstances. 
Bhagavad-gita answers to a complex question raised by Arjuna to Krishna: what is better - action or renunciation?
Krishna, in an admirable way, explains that it is impossible to give up acting completely: in reality the so-called inaction does not exist. Everyone in the world is inevitably obliged to act, there is no life without action, even a single breath implies some movement, by a rhythm which is integral to life (B.g. III.5). As Krishna states everybody acts according to the tendencies acquired during the previous life experiences; even the wise cannot refrain from action, not even for a moment, but his way of acting is completely different in nature compared to the one who is unaware of true knowledge and whose motivation is impure.
Krishna urges Arjuna with the following words: “Carry out your duty as action is better than inaction. Without acting the man is unable even to maintain his body” (B.g. III.8).
Therefore renunciation should be understood not just as a complete abstention from acting – that would be impossible – but as an abstention from the impure activities, that implies avoiding the objects of the senses (tyaga), people and experiences that can lead us astray from our spiritual path.
Once Arjuna has understood this important teaching, Krishna reveals higher truth and, in the fifth chapter, declares that both renunciation from action and devotional action lead to liberation but, of the two, the devotional action is better.

Q&A with Srila Hridayananda das Goswami on Protecting Women
→ Giridhari's Blog

Questions: What does it mean when the Vedas state that men should protect women?

 

Answer by Srila Hridayananda das Goswami:

Prabhupada and Shastras do teach the protection of women. Krishna also says in the Gita: yad yad acarati sresthas… “people follow the leader’s example.” Thus a man who sets the right Krishna conscious example will be able to guide and inspire a woman.

Men must also realize that to protect does not mean to subjugate, humiliate or dominate. It means to protect. Shastra gives many examples of husbands who protected their wives by occasionally accepting that in a particular case, the wife had a better understanding of a situation. Examples:

1. The brahmana wives fed Krishna’s friends, when their husbands refused and forbade them to do so.

2. The wives of Kaliya surrendered to Krishna before their husband.

3. The great Pandu gave up his determination that Kunti have more sons with demigods and accepted her argument.

Power corrupts and in this age, we have seen many instances not only of women becoming corrupted by seizing power, but of the same happening to men. In the name of Vedic culture, we have seen too many cases of domestic violence and other forms of marital abuse.

Vedic culture is sophisticated, nuanced and subtle. Ignoring those subtle, deep qualities, we are at times left with crude male chauvinism or mundane feminism, rather than true Vedic culture.

With best wishes,

Hridayananda das Goswami


Workshop @ FOI
→ NY Times & Bhagavad Gita Sanga/ Sankirtana Das



If you’re attending the Festival of Inspiration, I’ll be offering a workshop on Friday at 12:15:

Exploring Our Life's Journey -    We explore the stories which have shaped us, nourished us and sent us forth on our life’s journey. We look at the hows, whys and whats which have  started us on our spiritual path.  Through writing, discussion, storytelling and small group interaction, this session will help us spark our creativity, ignite the imagination, and also reflect anew upon our own spiritual mission.

Workshop @ FOI
→ NY Times & Bhagavad Gita Sanga/ Sankirtana Das



If you’re attending the Festival of Inspiration, I’ll be offering a workshop on Friday at 12:15:

Exploring Our Life's Journey -    We explore the stories which have shaped us, nourished us and sent us forth on our life’s journey. We look at the hows, whys and whats which have  started us on our spiritual path.  Through writing, discussion, storytelling and small group interaction, this session will help us spark our creativity, ignite the imagination, and also reflect anew upon our own spiritual mission.

The 50th
→ NY Times & Bhagavad Gita Sanga/ Sankirtana Das



I had mentioned a couple of months back that the 50th is coming up. That is, the 50th  anniversaries of Srila Prabhupada's arrival in America and the formation of ISKCON: 2015 & 2016  respectively. One ISKCON manager said that of course the Movement is planning to do something.  My call, however, is directed not toward an organization, but to individual devotees; that each of us prepare a personal offering. And it’s really only 2 & ½  years away. That’s not very long. Now is the time to begin to meditate on and to prepare offerings for this singular occasion.

And especially Prabhupada’s  disciples are not going to be around for the 100th anniversary (at least not in our present bodies). In a letter of April 21, 1968, Prabhupada wrote to the devotees, “who knows if all the boys and girls joining me were not born by the Supreme Will of Krishna just to help me in this great task of distributing Krishna Consciousness in the Western World specifically.”

So what projects or events would you like to focus on to offer to Srila Prabhupada on this momentous occasion? Back in 73 -74 in Chicago someone  said, “I see the Hare Krishna’s everywhere – at the airport, in the downtown, at special events. You must have thousands of people.” (At that time there were about 60 devotees in the temple.)

These anniversaries are a time to make an impact; a time when the media pays attention and when people  are inclined to perk up and notice. And it’s coming at us quickly.  Carpe diem. It’s a opportunity  for devotees to personally and collectively make a favorable impression. Or it could be a time to simply make a renewal in one’s personal commitment to Srila Prabhupada.   

The 50th
→ NY Times & Bhagavad Gita Sanga/ Sankirtana Das



I had mentioned a couple of months back that the 50th is coming up. That is, the 50th  anniversaries of Srila Prabhupada's arrival in America and the formation of ISKCON: 2015 & 2016  respectively. One ISKCON manager said that of course the Movement is planning to do something.  My call, however, is directed not toward an organization, but to individual devotees; that each of us prepare a personal offering. And it’s really only 2 & ½  years away. That’s not very long. Now is the time to begin to meditate on and to prepare offerings for this singular occasion.

And especially Prabhupada’s  disciples are not going to be around for the 100th anniversary (at least not in our present bodies). In a letter of April 21, 1968, Prabhupada wrote to the devotees, “who knows if all the boys and girls joining me were not born by the Supreme Will of Krishna just to help me in this great task of distributing Krishna Consciousness in the Western World specifically.”

So what projects or events would you like to focus on to offer to Srila Prabhupada on this momentous occasion? Back in 73 -74 in Chicago someone  said, “I see the Hare Krishna’s everywhere – at the airport, in the downtown, at special events. You must have thousands of people.” (At that time there were about 60 devotees in the temple.)

These anniversaries are a time to make an impact; a time when the media pays attention and when people  are inclined to perk up and notice. And it’s coming at us quickly.  Carpe diem. It’s a opportunity  for devotees to personally and collectively make a favorable impression. Or it could be a time to simply make a renewal in one’s personal commitment to Srila Prabhupada.   

Ganda Needs YOUR Help!
→ Life With the Cows and Land


A few days ago Ganda slipped trying to get up one of the two ramps leading to the barn. The ramp is two feet from the ground due to erosion and when it rains there is boot sucking mud at the end of the ramp. It is just too much for Ganda due to his arthritic back legs to get through the mud and step up two feet. In this photo Ganda is getting some loving attention from the ISCOWP staff and one of his favorite treas.

To get more details and help Ganda go to Ganda Needs Your Help!

Thank you so much!

Ganda Needs YOUR Help!
→ Life With the Cows and Land


A few days ago Ganda slipped trying to get up one of the two ramps leading to the barn. The ramp is two feet from the ground due to erosion and when it rains there is boot sucking mud at the end of the ramp. It is just too much for Ganda due to his arthritic back legs to get through the mud and step up two feet. In this photo Ganda is getting some loving attention from the ISCOWP staff and one of his favorite treas.

To get more details and help Ganda go to Ganda Needs Your Help!

Thank you so much!

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"