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"

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.