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On Wednesday, September 8th, at 10 am, in Chandigarh, under the shelter of Sri Sri Radha Madhav, HG Nand Maharaj Prabhu departed from this material realm. A very senior disciple of HH Gopal Krishna Goswami Maharaj, who had been serving Sri Sri Radha Madhav and the community of ISKCON Chandigarh and Panchkula with pure devotion […]
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During the September 6th Krishna Janmashtami festivities at ISKCON NYC, Jenifer Rajkumar, a member of the New York Assembly, 38th District, presented an official proclamation that honored the NYC’s Harinam Sankirtan devotees for their many years of service to the community. Their mission, according to their website, is “the propagation of harinam-sankirtan (the congregational chanting of […]
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We celebrated Sri Krsna Janmastami this year very blissfully at Jagannatha Gauranga temple in Bali. There are six major temples in Bali and each one had their own festivities.
There were yajnas, abhisekha, kirtana, dancing, lecture, midnight aroti and feast prasadam. Everyone was, of course, happy to honour the Supreme Personality of Godhead, Sri Krsna on the occasion of His appearance anniversary.
On September 6th, BBC Radio 2’s Pause for Thought episode was entitled “My Spiritual Inspiration” and presented by devotee Nimai Devi Dasi (Nima Suchak). Her reflection, an homage to His Divine Grace A.C. Bhaktivedanta Srila Prabhupada, was part of the week’s theme, “Go Forth Boldly.” “Prabhupada was fearless because of his conviction in the teachings […]
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Understanding the meaning of Vyāsa-pūjā begins with understanding the full import of the well- known verse Śrīla Prabhupāda chose to begin his Introduction to Bhagavad-gītā As It Is: oṁ ajñāna-timirāndhasya jñānāñjana-śalākayā cakṣur unmīlitaṁ yena tasmai śrī-gurave namaḥ “I was born in the darkest ignorance, and my spiritual master opened my eyes with the torch of knowledge. […]
The post The Meaning of Vyāsa-pūjā and The Śrīla Prabhupāda Kṛpāṣṭaka Poem appeared first on ISKCON News.
I have been alive for 36 Janmastamis.
I remember attending festivals in celebration of Krishna's Appearance Day as a child, running around in fancy clothing with my friends at night outside, thrilled to have the go-ahead once a year to stay up until midnight.
I remember dressing up to attend the festival throughout my teenage years, bubbling over with anticipation to see who would be coming (any cool girls and any cute guys??), and relishing the midnight feast.
I remember traveling the world and settling into a community in my adult life, experiencing Janmastami in places like Hawaii, England, Belgium, New York, and Florida; some of these festivals were attended by tens of thousands of people. I've performed in many dances and dramas, dressed up in gorgeous princess-like outfits, danced in many midnight kirtans, offered all kinds of services from decorating to cutting up vegetables, and received the most magnificent darshans of the deities of the Lord.
Today, I wore leggings and stayed home all day.
I asked Ghanashyam if he wanted to go to the temple, and he said gently, "Only if you're there,"
And so we took darshan of the deities with our 3-week-old son Arjuna in our arms, lying on the daybed in the nursery, using Ghanashyam's phone to stream the live webcast from our local temple. The images were somewhat grainy, but we oohed and aahed with wonder anyway.
Then later in the evening, Ghanashyam carried over the harmonium and a Krishna book and placed each on the daybed. I gently sang kirtan and Ghanashyam joined in while our little one laid down and played on his chest. Arjuna's wide eyes gazed at us and he stayed (mostly) still.
There we were, wearing t-shirts and leggings/pajamas at home, but we were singing the holy name and honoring the Lord. We smiled at each other, and my heart filled with a kind of golden joy.
I thought, well, this is our child's first Janmastami. This family is the adventure that Ghanashyam and I have chosen. Images of all those exotic and wondrous Janmastamis wheeled through my mind and I marveled at how this simple scene felt just as wondrous.
Then I held Arjuna in my arms and Ghanashyam read about the birth of Krishna from Krishna Book. His deep voice described how even though Krishna was born on the eighth day of the waning moon when really the moon should be rather obscure in the sky, nevertheless the moon rose full, just to honor the Lord. When he had finished reading, I said to Arjuna, "Well, my son, today is the birthday of your best friend. Krishna is Arjuna the supreme archer's best friend, and Krishna is personally your best friend, my little one, He is there in your heart."
Soon, our son will begin to experience his own panoply of Janmastamis throughout his life, maybe run around with his friends or perform in dramas or offer service, maybe travel the world and experience the thrill of a familiar tradition in an exotic place. But I pray that he may always know and understand that the moon of Lord Krishna may always be full within his heart, that even in the simplest of moments that Krishna is his best friend.
My dear Srila Prabhupada,
Please accept my prostrated obeisances at your divine lotus feet. All glories to Your Divine Grace and to your unparalleled service and mercy.
When I joined the Boston temple in 1969, Satsvarupa dasa was the temple president and also the editor of BTG, and he always wanted articles for the magazine. So I wrote one, entitled “The Genuine Spiritual Master,” and by the time the issue with my article reached you, in February of 1971, I was with you in Gorakhpur, India.
After reading my article, you called for me. The temple room was dimly lit—only some narrow shafts of light pierced through the slim openings in the wooden shutters along the side. Sitting alone on your raised cushion at the far end, you were the very image of the eternal spiritual master, and your voice resonated with the truth of eternal time. I sat at your feet, eyes and ears wide open.
“I saw your article in Back to Godhead,” you said. “It was very nice. You should write. This is your first business. Go on writing. We require many, many such articles about Krishna consciousness. So you should devote yourself to writing.”
“I will try,” I said. “But why are you asking me? I have no special qualification.”
“We require many to do this work, and we need you also. So, you travel with me and I will guide you. You come and stay with me.”
I felt thrilled and honored. You had never before given me a direct instruction. In fact, we had hardly ever spoken, and now you were inviting me to stay with you. I felt a little intimidated and wondered how it would work. Also, I had always worked under my authorities. Who would tell them about your proposal? So, I asked, “How will we decide whether I should travel with you or what I should do?”
You replied, “By mutual consultation.” And you instructed me, “See that my books are accepted in the universities, by the scholarly class.” Then you asked if I ever thought of getting married.
“No,” I said. “I never think of getting married.” And after a moment I added, “The only time I ever thought of getting married was when I saw that all the GBCs were married.”
“You will never be GBC,” you said. And you continued, “It is best to avoid marriage. Sex desire is like an itch. If you have an itch and you scratch it, it just becomes worse. Similarly, sex desire is there, and if you try to satisfy it, it becomes worse. So it is better to tolerate. Not only sex desire—all the demands of the senses—eating and sleeping also. Better to tolerate. So, you remain brahmachari, and after two or three years I will give you sannyasa.”
In a matter of twenty minutes, you had given me my whole life’s program in Krishna consciousness.
I was always thinking of you then; sometimes at night I couldn’t even sleep—I would just be thinking of how wonderful you were. I would stand at the balcony near your room and look out over the surrounding fields at the stars and the bright moon. I was in so much ecstasy that you had read my article and invited me to travel with you, and I experienced an awakening in my heart of a type of affection I had never felt before.
Over the years, you repeated your instruction for me to write. In a letter to me dated August 12, 1971, you wrote, “In the midst of your heavy duties, go on writing something glorifying the Lord and put our philosophy into words. Writing articles means to express oneself how he is understanding the whole philosophy. So this writing is necessary for everyone.”
In 1973 I sent you my Vyasa-puja offering, and on August 23, from Bhaktivedanta Manor, you sent me an encouraging note: “I beg to acknowledge receipt of your letter and the nice Vyasa-puja offering you sent. I have sent it to Satsvarupa Goswami for printing in the BTG. Writing is a very important part of our work, and Satsvarupa is always anxious to have new material from the devotees for expanding the BTG. You have a nice talent for writing, and practice makes perfect, so continue. It will be appreciated.”
Eventually BTG published my offering, in which I described my first meeting with you and how it—you—had transformed my life:
All glories to you
Who have given me light
To open my eyes,
Which were firmly shut tight.
When we first came to you
In the darkness of night
The words from your lips
Made everything bright.
“What is your goal—
Godhead to find
Or God to become?
Please make up your mind.
“If you want to become God,
You can’t be God now.
Can a non-God become God?
Please let me know how.
“God is within you,
Sitting there in your heart,
Just waiting for your
Loving service to start.
“But if you insist
That you want to be Him,
You’re cheating yourself
And have nothing to win.
“If the seed of devotion
With chanting you sow,
Then God will give sunlight
To help make it grow.
“But if to become God
Remains your ambition,
Why then should God
Help His own competition?
“Krishna is God,
And God He is always,
On Yasoda’s lap
Or in Dvaraka’s hallways.
“Or in Kurukshetra,
He’s God all the same—
It’s not that by yoga
The Lord He became.
“You are a spark,
And God is the fire:
You can be Godly
If you truly desire.
“Your qualities match His,
But the quantity’s different,
For God’s nature is infinite,
Whereas you’re insignificant.
“I cannot be God,
For I truly am small,
But He kindly allows me
To serve Him. That’s all.
“That is His mercy,
Transcendent and sweet.
Take it! Be happy!
That’s all I entreat.”
Thus Your Divine Grace
I was blessed to meet,
And thus I was forced
To fall at your feet.
You poured nectarlike words
Through the holes of my ears
To clean out my heart
And vanquish my fears.
Arousing within me
My love for the Lord,
My actual life as
His servant restored.
Now I beg to remain
An individual soul,
Serving the servant
Of the one Spirit Whole.
All glories to you
Who have given me this:
A life that’s eternal,
Full of knowledge and bliss.
Taking me from the darkness,
Cold and alone,
Back to Godhead,
Back to home.
***
In recent years I have edited Life’s Final Exam: Death and Dying from the Vedic Perspective and written Watering the Seed—With Teachings from His Divine Grace A. C. Bhaktivedanta Swami Prabhupada; Many Moons: Reflections on Departed Vaishnavas; I’ll Build You a Temple: The Juhu Story; and now Dancing White Elephants: Traveling with Srila Prabhupada in India, August 1970–March 1972.
On this occasion I pray to you to bless me that I can continue to serve you, the devotees, and the world by writing about Krishna consciousness in the right consciousness. As you wrote in Sri Caitanya-caritamrta, Madhya 19.132, “It is certainly not good to write literature for money or reputation, but to write books and publish them for the enlightenment of the general populace is real service to the Lord. That was Srila Bhaktisiddhanta Sarasvati’s opinion, and he specifically told his disciples to write books. He actually preferred to publish books rather than establish temples. Temple construction is meant for the general populace and neophyte devotees, but the business of advanced and empowered devotees is to write books, publish them and distribute them widely. According to Bhaktisiddhanta Sarasvati Thakura, distributing literature is like playing on a great mridanga. Consequently we always request members of the International Society for Krishna Consciousness to publish as many books as possible and distribute them widely throughout the world. By thus following in the footsteps of Srila Rupa Gosvami, one can become a rupanuga devotee.”
Thank you very much.
Hare Krishna.
Your eternal, grateful servant,
Giriraj Swami
Srutakirti dasa: We were on an airplane from Mexico City to Caracas, and Prabhupada started taking his puffed rice and peanuts. He ate for about ten minutes, and then he just looked and said, “Okay.” So I moved the puffed rice over, and I gave half to Paramahamsa and had the other half in front of me. After a few minutes, a stewardess was walking down the aisle and she stopped right in front of us and reached over, put her hand in my plate, and grabbed a handful of puffed rice and threw it in her mouth. She said, “Oh, this is wonderful. What is it?” I said, “Puffed rice.” She said, “Why are you eating this?” I said, “We have our own diet, and we’re vegetarian.” She said, “Oh, is there anything else I can get you?” I looked at Prabhupada, and he looked at me and said, “Hot milk.” She said, “Fine.”
After about ten minutes, she came back with three plates. She left, and I turned to Prabhupada and said, “Prabhupada, that’s amazing, isn’t it?” Prabhupada said, “No, women, they have a natural propensity to serve.” I was thinking it was amazing that she took Prabhupada’s maha-prasada right off of my plate. Somehow or other, she got what all of us were mad after—Prabhupada’s remnants.
One day I was giving class, and I told this story, and after class a devotee boy came up to me and he said, “That’s an amazing story. Can I tell you a sankirtana story?” I said, “Yes.” He said, “We would go out to the villages far from all the cities in Brazil in different places. You have to go by four-wheel drive. One day we were in the rain forest really far away from everywhere, and we found this village and we did our hari-nama. Then we began going door-to-door to distribute books. I went to this one house and knocked on the door, and a woman answered, and I tried to distribute books. As soon as she saw me—I was in dhoti and kurta—she invited me in. I went in and saw that there were pictures of Krishna on the wall and she had an altar with Deities, and I was so surprised. Then I said, “You’re a devotee,” and she said, “Yes, yes. It’s so wonderful to see a devotee here.” And I asked, “How did you become a devotee?” She said, “The first time I met devotees was when I met Prabhupada on an airplane. I was a stewardess.”
So, this was the woman—ten years after she took the maha-prasada. Then she met devotees again and got a book and that was it. That was the beginning of her spiritual life. Just seeing what Prabhupada has done, it’s mind-boggling to understand how Prabhupada has made devotees, and it just goes on and on.
4000+ devotees gathered in Radhadesh, Belgium. From Vrindavan to Vancouver, Belgium to Bangkok, New York to New Delhi, hundreds of thousands of Krishna devotees are beginning to gather at ISKCON temples and centers worldwide to celebrate Sri Krishna Janmashtami. ISKCON devotees first celebrated the festival with Srila Prabhupada at the New York storefront in 1966. […]
The post Janmashtami Celebrations Beginning Worldwide appeared first on ISKCON News.
We read from Srimad-Bhagavatam, Canto Ten, Chapter Two: “Prayers by the Demigods for Lord Krsna in the Womb.”
TEXT 18
tato jagan-mangalam acyutamsam
samahitam sura-sutena devi
dadhara sarvatmakam atma-bhutam
kastha yathananda-karam manastah
SYNONYMS
tatah—thereafter; jagat-mangalam—auspiciousness for all living entities in all the universes of the creation; acyuta-amsam—the Supreme Personality of Godhead, who is never bereft of the six opulences, all of which are present in all His plenary expansions; samahitam—fully transferred; sura-sutena—by Vasudeva, the son of Surasena; devi—Devaki-devi; dadhara—carried; sarva-atmakam—the Supreme Soul of everyone; atma-bhutam—the cause of all causes; kastha—the east; yatha—just as; ananda-karam—the blissful (moon); manastah—being placed within the mind.
TRANSLATION
Thereafter, accompanied by plenary expansions, the fully opulent Supreme Personality of Godhead, who is all-auspicious for the entire universe, was transferred from the mind of Vasudeva to the mind of Devaki. Devaki, having thus been initiated by Vasudeva, became beautiful by carrying Lord Krsna, the original consciousness for everyone, the cause of all causes, within the core of her heart, just as the east becomes beautiful by carrying the rising moon.
PURPORT by Srila Prabhupada
As indicated here by the word manastah, the Supreme Personality of Godhead was transferred from the core of Vasudeva’s mind or heart to the core of the heart of Devaki. We should note carefully that the Lord was transferred to Devaki not by the ordinary way for a human being, but by diksa, initiation. Thus the importance of initiation is mentioned here. Unless one is initiated by the right person, who always carries within his heart the Supreme Personality of Godhead, one cannot acquire the power to carry the Supreme Godhead within the core of one’s own heart.
The word acyutamsam is used because the Supreme Personality of Godhead is sad-aisvarya-purna, full in the opulences of wealth, strength, fame, knowledge, beauty, and renunciation. The Supreme Godhead is never separated from His personal opulences. As stated in the Brahma-samhita (5.39), ramadi-murtisu kala-niyamena tisthan: the Lord is always situated with all His plenary expansions, such as Rama, Nrsimha, and Varaha. Therefore the word acyutamsam is specifically used here, signifying that the Lord is always present with His plenary expansions and opulences. There is no need to think of the Lord artificially as yogis do. Dhyanavasthita-tad-gatena manasa pasyanti yam yoginah (Srimad-Bhagavatam 12.13.1). Yogis meditate upon the Supreme Person within the mind. For a devotee, however, the Lord is present, and His presence need only be awakened through initiation by a bona fide spiritual master. The Lord did not need to live within the womb of Devaki, for His presence within the core of her heart was sufficient to carry Him. One is here forbidden to think that Krsna was begotten by Vasudeva within the womb of Devaki and that she carried the child within her womb.
When Vasudeva was sustaining the form of the Supreme Personality of Godhead within his heart, he appeared just like the glowing sun, whose shining rays are always unbearable and scorching to the common man. The form of the Lord situated in the pure, unalloyed heart of Vasudeva is not different from the original form of Krsna. The appearance of the form of Krsna anywhere, and specifically within the heart, is called dhama. Dhama refers not only to Krsna’s form, but to His name, His form, His quality, and His paraphernalia. Everything becomes manifest simultaneously.
Thus the eternal form of the Supreme Personality of Godhead with full potencies was transferred from the mind of Vasudeva to the mind of Devaki, exactly as the setting sun’s rays are transferred to the full moon rising in the east.
Krsna, the Supreme Personality of Godhead, entered the body of Devaki from the body of Vasudeva. He was beyond the conditions of the ordinary living entity. When Krsna is there, it is to be understood that all His plenary expansions, such as Narayana, and incarnations like Lord Nrsimha and Varaha, are with Him, and they are not subject to the conditions of material existence. In this way, Devaki became the residence of the Supreme Personality of Godhead, who is one without a second and the cause of all creation. Devaki became the residence of the Absolute Truth, but because she was within the house of Kamsa, she looked just like a suppressed fire, or like misused education. When fire is covered by the walls of a pot or is kept in a jug, the illuminating rays of the fire cannot be very much appreciated. Similarly, misused knowledge, which does not benefit the people in general, is not very much appreciated. So Devaki was kept within the prison walls of Kamsa’s palace, and no one could see her transcendental beauty, which resulted from her conceiving the Supreme Personality of Godhead.
Commenting upon this verse, Sri Viraraghava Acarya writes, vasudeva-devaki jatharayor hrdayayor bhagavatah sambandhah. The Supreme Lord’s entrance into the womb of Devaki from the heart of Vasudeva was a heart-to-heart relationship.
COMMENT by Giriraj Swami
We have gathered here at the lotus feet of Lord Krishna to remember and celebrate His appearance in this world. According to Vedic literature, Krishna is the Supreme Personality of Godhead (krsnas tu bhagavan svayam). He is the Absolute Truth, the origin of all that exists. And He is realized in three features, nondual (advaya), as explained in Srimad-Bhagavatam (1.2.11):
vadanti tat tattva-vidas
tattvam yaj jnanam advayam
brahmeti paramatmeti
bhagavan iti sabdyate
“Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramatma, or Bhagavan.”
Brahman is the impersonal effulgence that emanates from the transcendental form of the Lord; Paramatma is the localized feature of the Lord, within the heart; and Bhagavan is the Supreme Personality of Godhead Krishna Himself, full in six opulences.
The form of Krishna is not material. Our bodies are material, distinct from the soul, which is spiritual. The Bhagavad-gita (2.13) explains,
dehino ’smin yatha dehe
kaumaram yauvanam jara
tatha dehantara-praptir
dhiras tatra na muhyati
“As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change.” The soul is a nonphysical, nonchemical particle of spiritual energy, and it is the soul that animates the body. As long as the soul is in the body, we say the body is alive. Actually, the body is never alive; the body is just a machine. But it appears to be alive when the soul is present to animate it. And when the soul leaves the body, the body has no capacity to act, to function, and then we say that the body is dead.
In conditioned beings, such as us, there is a distinction between the body, which is made of material energy, and the soul, which is composed of spiritual energy. But in the case of Krishna, there is no difference between His body and soul. Being absolute, His body and He are the same. In our case, there is a difference between us and the body, because our real identity is the soul. If someone’s father passes away, he or she will cry, “Oh, my father has left. My father is gone.” Although the body of the father is there, why do we say, “My father has gone”? Intuitively we know, especially at a time like death, that the body lying there in the room is not the person. The body is just a bag of chemicals. The real person is the soul who has left the body, and so the children and other relatives and friends cry, “Oh, he’s gone,” because he is the soul, not the body.
But in the case of Krishna, He and His body are not different, because He is absolute. There is no difference between His inside and His outside. He is completely spiritual. The Brahma-samhita says, isvarah paramah krsnah sac-cid-ananda-vigrahah: “Krishna is the Supreme Godhead. He has an eternal, blissful spiritual body.” Anadir adir govindah sarva-karana-karanam: “He is the origin of all, but He Himself has no origin. He is the prime cause of all causes.” That is Krishna.
Everything we see in the material world has a cause. On a simple level, we can say, “I am caused by my parents” (or “my body is caused by my parents”). They in turn were caused by their parents, who in turn were caused by their parents. And if we keep going back, further, further, further, eventually we will come to the original cause, and that is Krishna (sarva-karana-karanam). He is the cause of everything—the cause of all causes. But He Himself has no cause.
This is hard for us to understand in the conditioned state, because everything material has a cause; everything has a beginning and an end. But Krishna has no beginning and no end; He is eternal (sanatana). Eternal means “no beginning and no end.” Even we, as spirit souls, are also eternal. We have no beginning and no end. Our life in a particular body has a beginning, which we call “birth” (or “conception”), and it has an end within a particular body, which we call “death.” But we, as spirit souls, have no beginning and no end, because we are parts and parcels of Krishna. We are of the same quality as Krishna, just in different quantity. The Lord says,
mamaivamso jiva-loke
jiva-bhutah sanatanah
manah-sasthanindriyani
prakrti-sthani karsati
“The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.” (Gita 15.7)
The living entity is an eternal, fragmental part of Krishna. This is the sublime philosophy of Sri Chaitanya Mahaprabhu called acintya-bhedabheda-tattva: the “inconceivable simultaneous oneness and difference” of the living entity and the Supreme Lord. We are one in quality with the Lord but different in quantity—He is infinite and we are infinitesimal. Because we have the same qualities, we can have a relationship with Him. Unless there is some commonness, we can’t have a relationship. And because of the difference in quantity—He is the whole and we are the part—our relationship is one of service. It is the natural function of the part to serve the whole. For example, the hand is part of the body, so the function of the hand is to serve the body. If the hand doesn’t serve the body, there is something wrong; it is diseased or dead. So, our natural function is to serve Krishna (jivera ‘svarupa’ haya—krsnera ‘nitya-dasa’). And we are eternal, as Krishna is eternal, and our relationship, our service, is also eternal—it never ends.
Earlier we mentioned the three features of the Absolute Truth: Brahman, Paramatma, and Bhagavan. There are different classes of transcendentalists, who have different spiritual aspirations. Most people are materialists. They are not even interested in spiritual life. They just want to enjoy the world. But when one becomes a little more elevated, a little more purified in consciousness, one thinks of improving oneself spiritually. And when one becomes serious enough, one will actually enter into a discipline in a particular school of thought and practice. So, one category of transcendentalists is the jnanis. Their goal is to merge and become one with Brahman, the impersonal effulgence that emanates from the transcendental body of Krishna. And higher than the jnanis are the yogis. They want to realize the localized feature, the Lord within the heart (dhyanavasthita-tad-gatena manasa pasyanti yam yoginah). And the highest are the bhaktas. They want to enter into a loving relationship with Bhagavan, Sri Krishna, the Supreme Personality of Godhead.
Although in one sense, because the Absolute Truth is nondual (advaya), all transcendentalists are the same, still, from an analytical or objective point of view there are degrees of realization. As stated earlier, Krishna is sac-cid-ananda-vigraha. Sat means “eternal,” cit means “cognizant,” and ananda means “blissful.” The jnanis who attain impersonal Brahman realize only the sat feature, eternal existence. The yogis who realize Paramatma have perception of sat (eternity) and cit (knowledge), because they apprehend the individuality of the Lord in the heart. And the bhaktas have full realization of sat, cit, and ananda (eternity, knowledge, and bliss), because real happiness comes from loving relationships. Although one may say that there is a sort of bliss in impersonal Brahman, compared with the ecstatic happiness of loving service to Krishna it is insignificant. There are many statements in the shastra, the Vedic scriptures, to the effect that the happiness realized in relationship to Krishna is like an ocean and that the happiness of merging (or trying to merge) into impersonal Brahman is like a puddle of water in comparison.
tvat-saksat-karanahlada-
visuddhabdhi-sthitasya me
sukhani gospadayante
brahmany api jagad-guro
“My dear Lord, O master of the universe, since I have directly seen You, my transcendental bliss has taken the shape of a great ocean. Being situated in that ocean, I now realize all other so-called happiness, the pleasure derived from impersonal Brahman, to be like the water contained in the hoofprint of a calf.” (Hari-bhakti-sudhodaya 14.36) Practically, there is no comparison.
Furthermore, to realize impersonal Brahman is very difficult, especially in the present age. And even if one succeeds—or imagines that one has succeeded—there is every chance that one will fall down.
ye ’nye ’ravindaksa vimukta-maninas
tvayy asta-bhavad avisuddha-buddhayah
aruhya krcchrena param padam tatah
patanty adho ’nadrta-yusmad-anghrayah
“O lotus-eyed Lord, although nondevotees who accept severe austerities and penances to achieve the highest position may think themselves liberated, their intelligence is impure. They fall down from their position of imagined superiority because they have no regard for Your lotus feet.” (SB 10.2.32)
More likely, they just imagine that they have realized Brahman, but whether they have actually realized it or just imagine they have, because they have neglected the service of the lotus feet of Krishna they fall down (patanty adhah).
We, conditioned souls, are rotating in the cycle of repeated birth and death (samsara), and our goal is to gain release from this samsara-chakra. Such liberation is called mukti, or moksha. The impersonal type of liberation, in which the individual soul merges into the spiritual light, is very hard to achieve—if one can achieve it at all. But even if one does, it doesn’t last. Therefore the Bhagavatam says patanty adhah: they fall down. Why? Because they have no engagement in the transcendental loving service of the Lord.
Impersonal liberation is like going to sleep. Intelligent people can perceive that there is misery in material existence, and they want relief. That is one factor that may lead someone to consider spiritual life. So, a person trying to achieve impersonal liberation is similar to someone who is suffering and tries to escape the suffering by sleeping—“The world is too much.” Well, all right, you can temporarily escape the misery by going to sleep, but how long can you remain asleep? Eventually you will wake up, and the same miseries will be there.
And being suspended in the impersonal Brahman effulgence can be boring. It is a relief—it is definitely a relief—to be out of the material world, but eventually it gets boring. Someone may go on a cruise: “Oh, boy, I need to get away from things. Let me go on a cruise. I want to enjoy the sea.” And it may be nice for a while, but eventually one gets bored—just water and waves and wind. Eventually one wants to go back on dry land, even though the land is what one wanted to get away from. Although there was frustration and misery on the land, at least there was some stimulation, some variety.
The impersonal jnanis who want to merge and become one with Brahman eventually fall down (patanty adhah), because they become restless. They want some activity, and because they have no idea of the spiritual activities of Krishna consciousness, devotional service to Krishna, patanty adhah, they fall into material activities, and again they suffer, because the result of material activity is material misery.
So, why does the Lord descend? He is sac-cid-ananda-vigraha: eternal, full of knowledge and bliss. And He lives in His spiritual abode, where everything is eternal, full of knowledge and bliss. And He is served by great souls completely free of material contamination, liberated from the material bodies that cause so much pain. Why should the Lord come here at all? What does He have to gain?
Personally, He has nothing to gain. But He comes out of His mercy, to deliver us. The material world is compared to a prison house, and we, conditioned souls, are the prisoners. Like prisoners, we are restricted. We can’t just go anywhere and everywhere, wherever we want. Liberated souls can travel anywhere in the universe. They don’t need spaceships or any other such contraptions. They can move about freely. But we are bound. We are not allowed to leave this planet very easily, and even if we do, we don’t really have any other place to stay. So we are bound, and we have to suffer.
I mentioned the body, that there is so much pain in the body. Someone might think, “This swami is very negative about the body.” But the Bhagavad-gita says, janma-mrtyu-jara-vyadhi-duhkha-dosanudarsanam: one should always perceive the miseries of birth, death, old age, and disease. You might say, “Why does the swami have to be so negative? I want to enjoy the body. I want to enjoy life. I want to enjoy the here and now”—which is good in a certain context—but if I ask any of you, “Truthfully, do you want disease?” “No.” “Do you want old age?” “No.” “Do you want death?” “No.” Well, that is what comes with the body. When you get a material body, those come in the package; they are what you get with it. You may think, “But there is so much happiness in the body. I can go surfing, I can go hiking, I can eat ice cream, I can drink and eat and enjoy with the body.” Well, yes, but it is not actually the body that enables you to enjoy; it is the soul within the body. All the parts of the body may be there when the soul departs, but where is the enjoyment? There is no enjoyment in the body after the soul leaves. We may think that we are enjoying with the senses, but it is actually because of the presence of the soul that we are able to enjoy and work and live.
The body is the medium for the conditioned soul’s experience. For example, I have these eyeglasses. I see through the eyeglasses—the eyeglasses themselves don’t see. Similarly, we have these sense organs—eyes, ears, nose, tongue, skin—and we perceive through them. They themselves cannot actually perceive. It is the soul that perceives—through the senses of the body. But we don’t need the body in order to perceive happiness. With the body, there is some perception of happiness—but with lots of pain.
There are different schools of philosophy—sad-darsana—and one philosopher has analyzed and concluded that the body is meant for misery. He gives the example of your little finger. How many ways can your little finger enjoy? Not many. And how many ways can it feel pain? So many. Even a little sliver or blister can be so painful. And the finger can be cut, burned, crushed. The body is so vulnerable. But the soul is not. As the Gita says, it can’t be cut, it can’t be burned, it can’t be made wet, it can’t be withered—it is beyond the range of material elements.
nainam chindanti sastrani
nainam dahati pavakah
na cainam kledayanty apo
na sosayati marutah
“The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind.” (Gita 2.23) Without the body, the soul can enjoy freely, in every way, but without the pain.
And because the soul is part and parcel of Krishna, it derives its real happiness in relation to Krishna. We now are like fish out of water, because originally we come from Krishna, from the spiritual atmosphere, and we have come into the material world and are suffering in a foreign atmosphere. We are always restless, anxious, and fearful.
So, why does Krishna come? He comes to reclaim us, His lost children, to bring us back home, back to Him. That is why He comes. There is no other reason. There is nothing for Him here. He comes only for our sake.
Although He comes into the material world, He doesn’t come in a physical body. He comes in His original, spiritual form (sac-cid-ananda-vigraha). And Krishna in particular comes in a form that resembles a human being. “Man is made in the image of God.” That Krishna comes in a humanlike form is very good for us, because it makes it easier for us in human bodies to relate to Him.
anugrahaya bhaktanam
manusam deham asthitah
bhajate tadrsih krida
yah srutva tat-paro bhavet
“When the Lord assumes a humanlike body to show mercy to His devotees, He engages in such pastimes as will attract those who hear about them to become dedicated to Him.” (SB 10.33.36) He comes to reclaim us and deliver us, His lost children and devotees.
How does He come? He does not take birth like an ordinary human being, by seminal discharge. Rather, He manifests Himself, or appears.
ajo ’pi sann avyayatma
bhutanam isvaro ’pi san
prakrtim svam adhisthaya
sambhavamy atma-mayaya
“Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all living entities, I still appear in every millennium in My original transcendental form.” (Gita 4.6)
That is what we read tonight. It is a very esoteric subject, how the Lord appears. But He chooses a completely purified devotee and enters the mind of that completely purified devotee. The name of the devotee whose mind Krishna entered is given here—Vasudeva. And the state that enabled him to receive Krishna within his pure mind is called vasudeva, which means completely beyond the three modes of material nature, completely transcendental—the state of pure goodness, suddha-sattva. As stated in Srimad-Bhagavatam, sattvam visuddham vasudeva-sabditam: completely pure consciousness is known as vasudeva.
sattvam visuddham vasudeva-sabditam
yad iyate tatra puman apavrtah
sattve ca tasmin bhagavan vasudevo
hy adhoksajo me manasa vidhiyate
“The condition of pure goodness, suddha-sattva, in which the Supreme Personality of Godhead is revealed without any covering, is called vasudeva. In that pure state the Supreme Godhead, who is beyond the material senses and who is known as Vasudeva, is perceived by my mind.” (SB 4.3.23, quoted as Cc Adi 4.66)
After Vasudeva received Krishna within his purified mind, or heart, he, by his spiritual power, transferred Him into the purified heart of Devaki. There was no seminal discharge. The process by which the Supreme Personality of Godhead was transferred from the heart of Vasudeva to the heart of Devaki is called diksa. Diksa means “spiritual initiation.” Diksa takes place between teacher, or guru, and disciple. When the guru is qualified enough, he can carry Krishna within his heart. And when the disciple is qualified enough, he can receive Krishna from the guru—through an exchange called diksa.
The process of diksa is essential for the realization of God (Krishna). There is an entire science of bhakti-yoga, described in Srila Rupa Gosvami’s Bhakti-rasamrta-sindhu, and it begins with this process. Guru-padasrayas tasmat: “One must accept shelter at the lotus feet of a spiritual master.” Krsna-diksadi-siksanam: “One must take initiation from him and receive instruction from him.” And visrambhena guroh seva: “One must serve him with intimacy.”
We cannot attain Krishna by our own efforts. We have to receive Krishna by the mercy of one who has Him. Thus Srila Bhaktivinoda Thakura, a great spiritual teacher, prays to the pure devotee:
krsna se tomara, krsna dite paro,
tomara sakati ache
ami to’ kangala, ‘krsna’ ‘krsna’ boli’,
dhai tava pache pache
“Krishna is yours; you have the power to give Him to me. I am simply running behind you shouting, ‘Krishna! Krishna!’ ” (Saranagati, “Ohe! Vaishnava Thakura”)
This act of diksa, as described in today’s verse, is really the culmination of a gradual process. It is not so easy that we just decide, “Oh, let me find a guru who has Krishna, and he will give Him to me, and my business will be finished.” We have to be qualified to receive Krishna, and the process of becoming qualified proceeds gradually. We have to work to come to that stage of purity where we can receive Krishna in our hearts—and not just receive Him in our hearts, but actually see Him face to face. After residing for some time in the heart of Devaki, Krishna came before her, and they saw each other face to face. She saw Him face to face, and He saw her. That is the perfection of Krishna consciousness.
So, we have to qualify ourselves. We have to cleanse the mirror of the heart (ceto-darpana-marjanam).
The process of purification varies from age to age. Although the basic process is the same—Krishna consciousness—in the present age the specific process recommended is to chant the holy names of the Lord:
harer nama harer nama
harer namaiva kevalam
kalau nasty eva nasty eva
nasty eva gatir anyatha
“One should chant the holy name, chant the holy name, chant the holy name of Lord Hari [Krishna]. There is no other means, no other means, no other means for success in this age.” (Brhan-naradiya Purana 38.126)
Chant is repeated three times for emphasis. “You must do it, you must do it, you must do it.” There was once a cartoon in a newspaper, which depicted an elderly man sitting across from his wife. She was requesting him, “Chant, chant, chant,” and he was replying, “Can’t, can’t, can’t.” That is our misfortune. Shastra, scripture, tells us, “Chant, chant, chant” (harer nama harer nama harer nama), and for no good reason—just some causeless aversion—we say (not necessarily by our words but by our behavior), “Can’t, can’t, can’t.” “Can’t, because I am too busy.” “Can’t, because I prefer other things.” “Can’t, because . . .”—because, because, because. So harer nama harer nama harer nama is emphatic: chant, chant, chant. And kalau nasty eva nasty eva nasty eva: there is no other way, no other way, no other way. Now, that phrase might conjure up images of a fanatical Christian insisting, “Jesus is the only way.” But this nasty eva, the “only way,” is a little different. (And we don’t want to presume that there is anything wrong with “Jesus is the only way,” either.) But in this context, nasty eva, “no other way,” has a special meaning.
In different ages, different methods for self-realization were recommended—in Satya-yuga it was meditation, in Treta-yuga Vedic sacrifice, and in Dvapara-yuga opulent temple worship. In the present age, however, harer nama, chanting the holy names of God, is prescribed. So, nasty eva nasty eva nasty eva means “not by silent meditation, not by elaborate sacrifices, not by ritualistic temple worship,” but by chanting the holy names.
The holy names are not sectarian. There are Christian sects in which practitioners constantly repeat the name of Jesus. We don’t say that you have to chant only the holy name of Krishna. You may chant any name of God. Because God is absolute, any name of God is as good as any other. But you should chant some name. The Muslim tradition also recommends chanting the name of God, of Allah. In Pakistan I came across a book titled, Ninety-Nine Names of Allah. In the Vedic tradition there is Visnu-sahasra-nama, “A Thousand Names of Vishnu.” So the principle of chanting the names of God is current in every tradition, but it is often overlooked. Then again, in any tradition, the majority of people are conventional. It is only the minority who are really mystical, or spiritual. But within the mystical, spiritual traditions, the chanting of God’s names is advised.
The process of chanting (sankirtana) cleanses the heart (ceto-darpana-marjanam) and makes it a fit place for the Lord to reside. That is what we have to do to prepare to receive Him. We have to chant. And chanting is pleasant, as I hope you have all experienced. It is pleasurable. That’s the other thing: although the results of Krishna consciousness are the highest, the process is also the easiest and most sublime. It’s almost too good to be true, but it is true. Chanting is easy and joyful, and at the same time it cleanses the heart (ceto-darpana-marjanam) and makes it a fit place for the Lord to reside. And that process is accomplished through diksa, the continuing process of diksa, which culminates in perfect realization of Krishna. And then, when one is fully purified and realized, Krishna can’t contain Himself within your heart. He becomes so pleased with your service and so eager to see and embrace you that He comes out of your heart. (Of course, at the same time, He also stays there.) In His own way, He comes out of your heart to look at you and touch you and embrace you and take you by the hand and invite you to come with Him to His eternal abode.
That is the perfection of Krishna consciousness, and it is possible for each and every one of us. We just have to make the effort to chant without offense, and remain encouraged and steady in that effort. And for that, we need association. In every endeavor one needs association. In every field there are associations of people engaged in the same endeavor, because they support each other. There is the chamber of commerce, the diabetes society, the birdwatchers association—there are societies for everything, because in association with others who are pursuing the same goal, we get encouragement to stay on the path and we learn from them, from their experiences, how to improve in our own efforts and quicken our progress. It is a natural thing—and essential. Once we become a little serious, once we develop a little faith and attraction, the next stage is to associate with devotees (adau sraddha tatah sadhu-sangah). That association will really help us.
Chanting is simple, but the real art of chanting is to hear the chanting. Anyone can chant mindlessly, “Hare Krishna, Hare Krishna, Krishna Krishna . . .” and look at the trees, look at the moon, look at the newspaper, look at the television, but that’s not real chanting. Real chanting means to hear with one’s mind fixed on the sound. This is meditation, mantra meditation, and it takes practice. If you chant for five minutes, will you be able to keep your mind fixed on the sound of the holy name? It will be a challenge. Even one minute is a challenge, because the nature of the mind is to flicker. It is restless. It always wants to go every which way—like the wind. In the Bhagavad-gita, Arjuna says that it is harder to control the mind than to control the wind.
cancalam hi manah krsna
pramathi balavad drdham
tasyaham nigraham manye
vayor iva su-duskaram
“The mind is restless, turbulent, obstinate, and very strong, O Krsna, and to subdue it, I think, is more difficult than controlling the wind.” (Gita 6.34)
How can you control the wind? It is always going here and there. No one can stop it. So how can we control the mind? We can’t. Still, the Bhagavad-gita says it is possible—by practice (abhyasa) and detachment.
asamsayam maha-baho
mano durnigraham calam
abhyasena tu kaunteya
vairagyena ca grhyate
“It is undoubtedly very difficult to curb the restless mind, but it is possible by suitable practice and by detachment.” (Gita 6.35)
This is the suitable practice: hearing about Krishna consciousness and then chanting—and hearing—Lord Krishna’s name. We chant and we hear. We practice fixing our mind on the sound of the holy name of the Lord. That is our sadhana; that is our practice. And it is serious business, and hard work. As our spiritual master, Srila Prabhupada, said, “Chanting is easy”—anyone can articulate the sounds of the Hare Krishna maha-mantra, Hare Krishna, Hare Krishna—“but the determination to chant [and hear with attention] is not so easy.” So that is what we need. We need that determination (drdha-vratah). And that determination develops in the association of devotees who are serious about chanting and hearing. Therefore the association of devotees is so valuable, and it is most important to maintain favorable relationships with devotees.
There are different offenses to be avoided when one chants. The main offense is to be inattentive while chanting, and another is to offend devotees. Devotees are our best well-wishers. They give us the holy name. They give us support in our efforts to chant. And if we offend them, we cut ourselves off from our best well-wishers, our best friends, our best support for the chanting. We cut ourselves off from the mercy that we so desperately need to progress. But if we pay attention to these two points—chanting attentively and maintaining favorable relationships with devotees—then gradually we can come to the stage of perfection. It takes time, but we can actually come to that stage when Krishna will enter our hearts. He is there already, but He will manifest Himself fully to us, and then, eventually, we will see Him face to face. So we should always, every spare moment, kirtaniyah-sada-harih, chant Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare / Hare Rama, Hare Rama, Rama Rama, Hare Hare. Whatever you do when you are not chanting should be to place you in a position where you can chant. You may say, “I can’t chant all the time. I have to work. I have to earn money. I have to pay the bills.” That is true, but what is the goal of it all? Why do you want a roof over your head? Why do you want food on your plate? Ultimately, it should be to keep your body and soul together so you can chant the holy names and realize God. That is kirtaniyah-sada-harih, to “always chant the name of God.” We have the body. We must take care of it. We must bathe and dress and eat and sleep. We must get the necessities of life. We must do it all. But why are we doing it? The goal should be to chant the holy names of Krishna and realize Krishna.
Krishna comes to give us this message, and if from this occasion, Sri Krishna Janmashtami, we can just take this message—take it in our heart—that will be the beginning of our perfection. We must take it in our heart and practice it and repeat it to others—repeat it both for the benefit of others and for our own sake. And the results will be glorious. Krishna’s purpose in appearing in this world will be fulfilled, and our purpose as human beings will be fulfilled. And we will all be happy in Krishna consciousness together. Hare Krishna.
Are there any questions or comments?
Guest (1): Christians believe in resurrection, and Buddhists and Hindus believe in reincarnation, but personally, I always ask myself, “What is the meaning of starting something and ending something? What is the meaning of several or many lives when we can be comfortable with maybe just one life? Why do we reach only after many lives?
Giriraj Swami: That is a very good question. We agree with you completely. That is the whole idea. Especially now that we have come to this human form of life, which is achieved after many lifetimes, and especially now that we have come in touch with devotees who tell us about Krishna and the process of bhakti-yoga, we can and should complete our purpose in this world in this life.
labdhva su-durlabham idam bahu-sambhavante
manusyam artha-dam anityam apiha dhirah
turnam yateta na pated anu-mrtyu yavan
nihsreyasaya visayah khalu sarvatah syat
“After many, many births one achieves the rare human form of life, which, although temporary, affords one the opportunity to attain the highest perfection. Thus a sober human being should quickly endeavor for the ultimate perfection of life before his body, which is always subject to death, falls away. After all, sense gratification is available even in the most abominable species of life, whereas Krsna consciousness is possible only for a human being.” (SB 11.9.29)
And if we chant seriously—chant and hear and follow the regulative principles that support the chanting and hearing—we can achieve complete success in the same lifetime. And that should be our determination.
Still, the Bhagavad-gita explains that if by chance you are not completely successful, then in your next life you continue from where you left off in this one; you don’t have to start all over again. With anything material, you have to start all over again in the next life. In this life you might know seven languages, but in your next life, when you are born, all you can say is “Ga, ga, ga,” and you don’t even know ABC. Materially, whatever you acquire in this life is lost at the time of death. But whatever you gain spiritually through the practice of bhakti-yoga continues in the next life. Suppose in this life you complete only 50 percent; then in the next life you begin from 51 percent. You don’t have to start again from the beginning.
But still, we have the human form of life, and the association of devotees, so why should we take any chances? We should have that determination to be completely successful in this life, just like you said.
Guest (1): Why did we come here in the first place? Why do we have to go through so many lives?
Giriraj Swami: Actually, as mentioned, we all come from Krishna, but when we turn away from Him—when we forget Him and want to enjoy apart from Him—we come under maya and suffer in the material world.
krsna-bahirmukha hana bhoga-vancha kare
nikata-stha maya tare japatiya dhare
“When the living entity desires to enjoy separately from Krishna and turns away from Him, the illusory potency of the Lord, maya, immediately takes the soul in her clutches.” (Prema-vivarta)
But in that process, we don’t start at the bottom; we start at the top. We start as an elevated being on a higher planet. So we can reverse the process from that position and go back to Godhead. We don’t start as a germ or an amoeba. But if we are careless, we can keep declining and end up as an amoeba, in the body of an amoeba. But we don’t start at the bottom. We actually start at the top, and if we are attentive and vigilant, we can reverse the whole process in one lifetime. We don’t have to pass more than one life, and we don’t have to see any lower form of life.
Guest (1): Can we say that everything around us is energy—the material world? Animals, vegetables, minerals—everything is life, even if it doesn’t have consciousness by itself?
Giriraj Swami: Well, that is true—everything is energy—but as stated in the Bhagavad-gita, there are two kinds of energies. One is the material energy, and the other is the spiritual energy. The spiritual energy is conscious, alive. And the material energy is dull, dead.
bhumir apo ’nalo vayuh
kham mano buddhir eva ca
ahankara itiyam me
bhinna prakrtir astadha
“Earth, water, fire, air, ether, mind, intelligence, and false ego—all together these eight constitute My separated material energies.” (Gita 7.4)
apareyam itas tv anyam
prakrtim viddhi me param
jiva-bhutam maha-baho
yayedam dharyate jagat
“Besides these, O mighty-armed Arjuna, there is another, superior energy of Mine, which comprises the living entities who are exploiting the resources of this material, inferior nature.” (Gita 7.5)
What we see alive in the material world is really a combination of the spiritual and material energies—the spiritual spark within the physical body. And as long as the soul is present, there is consciousness. But an inanimate object—say, this piece of metal—has no consciousness. Of course, in an ultimate sense, we could say that there is consciousness everywhere, because Krishna is everywhere. He is expanded within the atoms and in the space between the atoms throughout the entire universe (andantara-stha-paramanu-cayantara-stham). But practically, in terms of individual consciousness, animals and vegetables have souls; they are a combination of matter and spirit. Minerals do not have souls; they are material energy. And then there is Krishna, who is completely spiritual.
Guest (1): Are there other forms of intelligence on other planets in the universe, or is it just here on our own planet?
Giriraj Swami: There is, in fact, even more advanced intelligent life on planets other than the earth. Everything is the creation of God. We don’t believe that anything has happened by accident or chance. God has created all these planets to provide different environments for different types of people. Just as there are different relativities on earth—Ojai or Santa Barbara may be relatively more congenial than Alaska or Antarctica—so there are relativities within the universe. Some planets are more heavenly, and some are more hellish. The earth is considered to be in the middle, though a little on the lower side. But there is intelligent life everywhere—and suffering everywhere—and everyone is ultimately meant to become God conscious and go back home, back to Godhead
a-brahma-bhuvanal lokah
punar avartino ’rjuna
mam upetya tu kaunteya
punar janma na vidyate
[The Supreme Lord Krishna said:] “From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kunti, never takes birth again.” (Gita 8.16)
Guest (2): You said that the only practice we need to do is chant the name of God. That seems to be asking God to receive from Him the grace of the holy name. But what can we do to prepare ourselves in everyday life to better understand and receive this grace?
Giriraj Swami: Yes, there are practices. Although chanting in and of itself is enough, there are disciplines that we can undertake to make it easier for us to get the full benefit of the chanting, to get the full grace of the Lord. There are certain personal restrictions. But the beauty of chanting is that even if it is hard at first to accept these restrictions, the process of chanting itself, the process of purification itself, will make it easier to accept them—to the point where we won’t even want to indulge in adverse activities anymore.
The first restriction is no eating meat. The second is no taking intoxicants. The third is no illicit sex—no sex outside of marriage, no frivolous sex. And the fourth is no gambling. If we are able to follow these regulative principles, our chanting will be more quickly effective, and we will be better receptacles for God’s grace.
And there are other things as well, such as getting up early in the morning. “Early to bed and early to rise makes a man healthy, wealthy, and wise.” The early hours of the morning, especially before sunrise, are considered the best for spiritual practice, and therefore we generally rise early. Some devotees, when feasible, get up at two. They may take rest at eight and get up at two. Otherwise, we try to rise by four. Initiated disciples have a certain quota of chanting, which takes about two hours to complete. So they rise by four and complete their quota of rounds between five and seven and still have the rest of the day ahead of them.
And the more serious you are, the more things you can learn to improve your practice. But if you can just manage those four restrictions—and get up early—you will be off to a good start. And if you want to know more, we have volumes of books . . .
Guest (2): Hard news. Thank you.
Giriraj Swami: I was going to ask if you were ready for the answer before I gave it, but I figured that you asked, and you seemed sincere, so I just said it.
But again, the good news is that if you chant, all the other things will become easier. That’s why we don’t emphasize the restrictions at first, because we know that if people just chant, they will lose interest in those indulgent acts, and they will become more and more eager to advance in Krishna consciousness.
Guest (2): Inshallah.
Giriraj Swami: When you said “inshallah,” it reminded me of a group of Ahmadiyya Muslims who would sometimes meet me at our Juhu Beach temple. They told me the same thing, that the prayers offered before sunrise—almost like we say, beginning an hour and a half before sunrise—are heard by God more than prayers offered later in the day.
Inshallah, or insha’Allah, means “if Allah wills.” Allah is a name of God, so insha’Allah means “God willing.” Of course, we also accept the name Allah. Allah is the same as Krishna. But our devotees in Pakistan, instead of “insha’Allah,” would sometimes say, “insha Krishna,” to mean the same thing—“God willing.”
Krishna Bhamini dasi: Maharaja, I was just going to give an example. In the beginning, some people think, “Oh, I have to be a vegetarian” when they hear all the negative restrictions. But the process of spiritual life is so pleasant that they experience a higher taste. They actually prefer our food, prasada, to other things they used to eat. And it is kind of like that with all of the seeming restrictions. As we chant and associate with devotees, we develop a higher taste.
Giriraj Swami: Good point.
Krishna Bhamini dasi: I was going to say one more thing. You already explained it. But in today’s world, fanatical Muslims, or fanatics in any religion, may be chanting God’s names, yet so much violence is going on. They may chant, for example, “Allah, Allah,” yet engage in so much violent activity. They are “God’s warriors,” so to speak. So, you have explained that there are ways to chant God’s names properly.
Giriraj Swami: Correct. One must avoid that offense of offending devotees, and devotees are there in every tradition. One may take the name of God in one’s own tradition, but if one is inimical to devotees in other traditions, that is an offense, not only against the devotees but against the holy name. And if one commits offenses against the holy name, one doesn’t get the benefit. In fact, it is described that when you offend devotees, the holy name is offended and withdraws its mercy. So even though such fanatics are mouthing God’s name, it is almost as if God has left. He has withdrawn His mercy from them, because they are offensive.
Of course, offending devotees is the worst, but offending anyone—causing pain to any living entity—is prohibited. That is the complete injunction. And that is one reason why we don’t kill animals or eat flesh.
So, it is not just a question of mouthing God’s name. One should be in the proper consciousness, the proper mood of service to God and to the devotees of God—in whatever tradition, culture, or community they may be. We should respect and appreciate all genuine devotees, servants of God, and encourage the devotees and chant the holy names. That will bring us all success, and one day the holy name will reveal Himself to us, and we will see Krishna face to face.
prabhu kahe,—“vaisnava-seva, nama-sankirtana
dui kara, sighra pabe sri-krsna-carana”
The Lord [Sri Krishna Chaitanya Mahaprabhu] said, “You should engage yourself in the service of the servants of Krsna and always chant the holy name of Krsna. If you do these two things, you will very soon attain shelter at Krsna’s lotus feet.” (Cc Madhya 16.70)
Hare Krishna!
[A talk by Giriraj Swami on Sri Krishna Janmashtami, September 2, 2007, Ojai, California]
Annada Ekadasi, also known as Aja Ekadasi, is observed during the waning phase of moon (Krishna Paksha) in August/September. The importance of this Ekadasi was mentioned by Lord Krishna to Yudhisthira and is found in the Brahma Vaivarta Purana. It is believed that a person who observes this Ekadasi becomes free from the reactions of his/her sinful activities.
It’s recommended to chant extra rounds and stay up all night chanting and hearing the Lord’s glories. It is also auspicious to donate to Vaishnavas and Lord Krishna’s service on ekadasi and we invite our readers to consider this Annada ekadasi to donate towards the Give To Nrsimha Fundraiser. We are focusing on the completion and opening of the entire Nrsimhadeva hall and altar by Gaura Purnima, 2024 as a forerunner to the Grand Opening of the TOVP in 2025 when all the Deities will be relocated into Their new home. Please go to the Give To Nrsimha Fundraiser page TODAY and help complete this offering to the Lord.
NOTE: Annada Ekadasi is observed on September 10 in the U.S. and on September 11 in India. Please refer to your local calendar through www.gopal.home.sk/gcal.
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Sri Yudhisthira Maharaja said, “Oh Janardana, protector of all living entities, please tell me the name of the Ekadasi that occurs during the dark fortnight of the month of Bhadrapada (August-September).” The Supreme Lord, Shri Krishna, then replied, “Oh King, hear me attentively. The name of this sin-removing, sacred Ekadasi is Annada. Any person who fasts completely on this day and worships Hrishikesh, the master of the senses, becomes free of all reactions to his sins. Even one who simply hears about this Ekadasi is freed from his past sins. Oh King, there is no better day than this in all the earthly and heavenly worlds. This is true without a doubt.
“There once lived a famous king named Harishchandra, who was the emperor of the world and a person of great truth and integrity. His wife’s name was Chandramati, and he had a son named Lohitashva. By the force of destiny, however, Harishchandra lost his great kingdom and sold his wife and son. The pious king himself became a menial servant of a dog-eater, who made him guard a crematorium. Yet even while doing such menial service, he did not forsake his truthfulness and good character, just as soma-rasa, even when mixed with some other liquid, does not lose its ability to bestow immortality.
“The king passed many years in this condition. Then one day he sadly thought, ‘What shall I do? Where shall I go? How can I be delivered from this plight?’. “In this way he drowned in an ocean of anxiety and sorrow. One day a great sage happened to pass by, and when the king saw him he happily thought, ‘Ah, Lord Brahma has created brahmins just to help others.’ “Harishchandra paid his respectful obeisances to the sage, whose name was Gautama Muni. With joined palms the king stood before Gautama Muni and narrated his pitiful story. Gautama Muni was astonished to hear the king’s tale of woe. He thought, ‘How has this mighty king been reduced to collecting clothes from the dead?’ “Gautama Muni became very much compassionate toward Harishchandra and instructed him on the process of fasting for purification.
“Gautama Muni said, ‘Oh king, during the dark fortnight of the month of Bhadrapada there occurs an especially meritorious Ekadasi named Annada, which removes all sins. Indeed, this Ekadasi is so auspicious that if you simply fast on that day and perform no other austerity; all your sins will be nullified. By your good fortune it is coming in just seven days. I urge you to fast on this day and remain awake through the night. If you do so, all the reactions of your past sins will come to an end. Oh Harishchandra, I have come here because of your past pious deeds. Now, all good fortune be blessed to you in the future!’ “So saying, the great sage Sri Gautama Muni immediately disappeared from their vision.
“King Harishchandra followed Gautama Muni’s instructions concerning fasting on the sacred day of Annada Ekadasi. Oh Maharaja Yudhisthira, because the king fasted on that day, the reactions to his previous sins were completely destroyed at once. Oh lion among kings, just see the influence of this Ekadasi fast! It immediately vanquishes whatever miseries one may be suffering as a result of past karmic sinful activities.
“Thus, all Harishchandra’s miseries were relieved. Just by the power of this wonderful Ekadasi, he was reunited with his wife and son, who had died but were now revived. In the heavenly regions the devas began beating on their celestial kettledrums and showering down flowers upon Harishchandra, his queen, and their son. By the blessings of the Ekadasi fast, he regained his kingdom without difficulty. Moreover, when King Harishchandra left the planet, his relatives and all his subjects too, went with him to the spiritual world.
“Oh Pandava, whoever fasts on Annada Ekadasi is surely freed from all his sins and ascends to the spiritual world. And whosoever hears and studies the glories of this Ekadasi achieves the merit gained by performing a horse sacrifice.”
Thus ends the narration of the glories of Annada Ekadasi, from the Brahma-vaivarta Purana.
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Sri Sri Radha Govinda Temple is nestled in the hills about two hours away from Jakarta. I visited here after doing some programs at our temple in the city.
It was good to be back after an absence of 3 years because of COVID. The setting of the temple is in vast contrast to Jakarta, which is a sprawling, polluted city of 12-15 million people.
The temple itself is very beautiful and the deities exquisite. At the back there is land for a goshala and vegetable garden. At the front there are tulasi plants and flowers.
When I visited there were around 50 devotees, some of whom had come to help prepare for the Krishna Janmastami celebrations.
HH Niranjana Swami visiting devotees in Izky village, Ukraine, June 2023. The Share Your Care Foundation (SYCF) has released its most recent newsletter, outlining the extraordinary service it has been offering in Ukraine over the last six months (February – July). This initiative is dedicated to support the devotees who have been affected by the war […]
The post Share Your Care Foundation Continues Crucial Aid in Ukraine appeared first on ISKCON News.
The TOVP Management Team announces a change to the completion and opening dates of the Nrsimhadeva Wing in the TOVP. Originally scheduled for this October, the dates have been moved forward to February 29 – March 3 during the 2024 Gaura Purnima Festival.
“In order to give more needed time for construction and allow for a larger attendance”, says Braja Vilasa, Vice-Chairman and Director of Development of the Temple of the Vedic Planetarium, “we decided it would be more favorable to schedule this historic event during the 2024 Gaura Purnima Festival when ISKCON leaders and devotees from all over the world would already be present. The festival will be a grand 4-day celebration starting on February 29th, the 150th Appearance Anniversary of His Divine Grace Sri Srimad Bhaktisiddhanta Saraswati, and ending on March 4th, the annual Pancha Tattva Maha Abhisheka.”
We invite all ISKCON devotees planning to visit Mayapur for the Gaura Purnima Festival to please schedule your visit to include this most amazing and auspicious event. This will be an occasion you don’t want to miss in your lifetime. Please note that Lord Nrsimhadeva will not be relocated at this time.
With the above news in mind, we are also extending the Give To Nrsimha Campaign until February 29 giving devotees further opportunity to help finance Lord Nrsimhadeva’s new home in the TOVP.
Please go to the Give To Nrsimha 2024 Campaign page on the TOVP website and make your offering today!
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