Vedic Education as the Solution to International Water Crisis: ISKCON of Richmond Receives Special Guest
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By Kelsey Watlington

On Saturday March 23, 2019, ISKCON of Richmond received an inspiring visit from National Convenor for National Ganga Mission, Dr. Snehal Donde, who gave a talk entitled “The Agony of Rivers”. Dr. Donde is the research officer at Bhaktivedanta Vidyapeeth Research Centre in Govardhan Eco Village in Mumbai. She works closely with His Holiness Radhanath Swami and His Grace Gauranga prabhu to advise in water conservation practices in the center. Dr. Donde has more than twenty-four years of experience in the fields of education, research, and administration. She holds two PhDs in the fields of Zoology and Management Studies, and is a senior associate of Rajendra Singh, a well-known water conservationist and recipient of the Stockholm Water Prize. Continue reading "Vedic Education as the Solution to International Water Crisis: ISKCON of Richmond Receives Special Guest
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Which path of yoga burns our karma to what extent?
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Transcription

Question: Which path of yoga burns our karma to what extent?

Answer:
The word karma itself has multiple meanings. Karma can refer to the actions that we do, karma can refer to the reactions that we get, karma can refer to the system of action-reaction, karma can also refer simply to action (we cannot live without doing some karma). When you are talking about self- purification, liberation, the law, the system of action-reaction will always be there. We are always accountable for our actions. So that doesn’t change for anyone. However, we must consider the actions that we do and the reactions that we get for that.

Bhakti Vinod Thakur says that the prarabdha karma doesn’t change because it is associated with our body. By our past karma, we have got a particular body. If Krishna takes away the prarabdha karma, the whole body will also go away. We will not be able to live at all. That body may have some good or bad karma associated with it, depending on how healthy, sickly, good looking, not so good looking, how intelligent, not so intelligent the body is.

Generally, the prarabdha karma stays with us. If you consider the other processes, the Bhagavatam also uses the word called karmashaya. Karmashaya is the impressions within us which impel us to certain actions. Ashaya for karma are the impressions that impel us towards karma. So, essentially purification is different from regulation. Regulation means I stop doing something wrong. Purification means I stop desiring to do that wrong. The desire itself within me goes away.

Any kind of yoga practice requires certain amount of regulation. Without that we cannot be practicing yoga itself. Some amount of discipline needs to be accepted, like some amount of giving up of anti-spiritual activities or immoral activities will be there. Of course, you can do yoga even when you are doing that karma, but that’s not a proper practice of yoga.

If you consider the verse 4.36-37, Krishna talks about,

yathaidhāṁsi samiddho ’gnir bhasma-sāt kurute ’rjuna
jñānāgniḥ sarva-karmāṇi bhasma-sāt kurute tathā.

There he is talking about how just as a fire burns wood to ashes similarly, knowledge (jnana) will burn all reactions of karma (sarva-karmāṇi).

What that means essentially is that you’ll move towards freedom from karmic reactions. You’ll not be bound by karma. How exactly will this happen and what is this jnana? We have to understand that words have different meanings in different contexts. Jnana is not reserved only to jnana-yoga. Jnana is basically knowledge. And bhakti also requires jnana (sambhanda-jnana, for example, in bhakti). The knowledge of our relationship with Krishna. The jnana Krishna has talked about earlier in the previous verse 4.35 he says that knowledge is

yaj jñātvā na punar moham evaṁ yāsyasi pāṇḍava
yena bhūtāny aśeṣāṇi drakṣyasy ātmany atho mayi.

If you get this knowledge Arjuna, then you will not fall into illusion again and you will see all living beings as spiritual and as in Me, as Mine. So, this is not just the jnana from karma or the jnana even from jnana-yoga. It is more of a bhakti jnana where we see Krishna very clearly uses word “mayi” i.e. “in Me”. He is talking about how we are situated in Him. That is devotional knowledge.

In that sense, what Krishna is telling in 4.36 is not different from what he’s saying in 18.66, but that also is talking about bhakti only.

sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ.

Specifically in 18.66, Krishna is saying that, Arjuna, if you think in fighting this war, there’ll be some sinful activity. Have sinful actions, you may have to do it. Whatever reactions may come, I will protect you from them. So that is universal as well as specific declaration.

In general Krishna says that

pārtha naiveha nāmutra vināśas tasya vidyate
na hi kalyāṇa-kṛt kaścid durgatiṁ tāta gacchati

In 6.40 he says that anybody who is engaged in auspicious work will not meet with destruction
-(na hi kalyāṇa-kṛt kaścid).

One who does good will never perish. Kalyana-krt, auspicious work. Prabhupada explained in the purport and Advaita Acharya also explained that any striving for transcendence is auspicious.

Whether it is through jnana-yoga, ashtanga-yoga, or through bhakti-yoga, it is auspicious. That stays with us from lifetime to lifetime. We say that our material assets will lose at the time of death, but our spiritual assets will stay with us. So spiritual assets can be our attraction towards Krishna, which is the highest spiritual asset, but it can also be the attraction towards transcendence in general, the attraction towards spirituality, the attraction towards doing what is there more in life beyond the mortal material world around us. If somebody has cultivated that, that will always stay with them. All yogas have that imperishable aspect to them. The attraction towards the spiritual that is cultivated will stay always. BG 2.40 (nehābhikrama-nāśo ’sti) also says the same thing. BG 6.40 is an assurance.

Specifically with respect to karma generally Krishna doesn’t intervene unless somebody wants him to intervene. If somebody is not approaching him like in jnana-yoga or ashtanga-yoga, it is not that Krishna abandons them but since they don’t want, so Krishna doesn’t intervene directly. The karmic reaction that come upon them, they may have to transcend by their own spiritual strength. Even in the case of devotees also sometimes, some difficulties may come. Why exactly they come is difficult to say. Usually, the understanding is that Krishna takes a devotee’s karma and then orchestrates in such a way that that is suited for the devotee’s spiritual advancement. Difficulties will come but they’ll help the devotee to grow spiritually.

Generally, Krishna’s intervention, if we consider in terms of either minimizing the karmic reactions or removing them, is something which will get normal through only bhakti. Pain is not necessarily quantifiable. Pain also depends on our attachments. Pain also depends on where our consciousness is invested. If somebody is very attached to their looks and then they get some injury by which their looks get spoiled. That person will be much more devastated than somebody who is not that attached to their looks. That means there is a physical event and there is the impact of that event on us emotionally. By any practice of yoga the emotional impact of that event can be minimized because yoga takes our consciousness to a transcendence.

Every yoga practice can help us to go beyond some amount of karmic reactions. Because the reaction may come, but

kārya-kāraṇa-kartṛtve hetuḥ prakṛtir ucyate
puruṣaḥ sukha-duḥkhānāṁ bhoktṛtve hetur ucyate.

In 13.21 Krishna says that actually it is the cause and effect which happens within material nature, but pleasure and pain are experienced because of the desire to enjoy. Yoga raises above the desire to enjoy gradually. Whatever happens it will not hurt us that much. That can happen by any yoga practice. By bhakti-yoga we can just not turn away from the world, but we can turn towards some supremely attractive object.

The absorption that’s possible is much deeper, much sweeter. Transcendence would be more, but then we have to be sufficiently attracted to Krishna. Sometimes even being a ritualistic devotee, they are not that attracted to Krishna. Somebody might be a very advanced yogi who has turned their consciousness towards spirituality, even if they are not towards Krishna. They might be more transcendental to the body than what we might be. However, in general, Krishna’s intervention is what comes only in bhakti.

End of transcription.

Thoughts on April Fools’ Day
Giriraj Swami

April Fools’ Day is celebrated yearly on April 1, and today I thought of Srila Prabhupada’s instruction that we remain fools before the spiritual master.

In a room conversation in Bombay, on August 16, 1976, a devotee asked Srila Prabhupada whether even a nitya-siddha, a liberated soul, had a guru. “A liberated soul never says that ‘I am liberated,’ Prabhupada replied. “As soon as he says ‘liberated,’ he’s a rascal. A liberated soul will never say that ‘I am liberated.’ That is liberation. Chaitanya Mahaprabhu, He is God—guru more murkha dekhi’ karila sasan [Cc Adi 7.71]: ‘My Guru Maharaja saw Me fool number one, and he has chastised Me.’ He’s God. This is the example. If one remains always a servant, everlastingly, of guru, then he is liberated. And as soon as he thinks that he is liberated, he’s a rascal. That is the teaching of Chaitanya Mahaprabhu. Guru more murkha dekhi’. Chaitanya Mahaprabhu is murkha? Why He’s posing Himself as murkha, ‘I am fool number one’? That means that is liberation. You must be ready always to be chastised by guru. Then he’s liberated. And as soon as he thinks that ‘I am beyond this chastisement. I am liberated,’ he’s a rascal. Why Chaitanya Mahaprabhu says, guru more murkha dekhi’ karila sasan? This is sahajiya-vada, thinking, ‘Oh, I have become liberated. I don’t require any direction of my guru. I’m liberated.’ Then he’s rascal. . . . So better remain a foolish person perpetually to be directed by Guru Maharaja. That is perfection.”

I pray to be directed by Srila Prabhupada eternally, as his everlastingly humble servant.

Hare Krishna.

Your servant,
Giriraj Swami

The Glories Of Our Mothers
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Sri Harinaam Das: One of the highlights of this year's festivities in Mayapur during the month of March was the annual program of the Institute for Spiritual Culture. This year the overall theme was "The Glories of Our Mothers", bringing attention to the importance of the seven mothers which Krishna has given us.

Harinam Sankirtan in Bali, Indonesia (Album of photos)
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Harinam Sankirtan in Bali, Indonesia (Album of photos)
Srila Prabhupada: The Hare Krishna mantra is specifically mentioned in many Upanisads, such as the Kali-santarana Upanishad, where it is said: “After searching through al the Vedic literature, one cannot find a method of religion more sublime for this age than the chanting of Hare Krishna.” (Sri-Caitanya-caritamrta, Adi-lila, 3.40 Purport)

What is wrong with ancestors falling from higher planets to earth, as only from earth they can be liberated?
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The post What is wrong with ancestors falling from higher planets to earth, as only from earth they can be liberated? appeared first on The Spiritual Scientist.

Festival of Joy – Dallas Rath Yatra 2019 (Album of photos)
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Festival of Joy - Dallas Rath Yatra 2019 (Album of photos)
Srila Prabhupada: Sri Caitanya Mahaprabhu says that since His spiritual master ordered Him only to chant the holy name of Krishna, He always chanted the Hare Krishna maha-mantra according to this direction (“krsna-mantra” japa sada—ei mantra-sara). (Sri Caitanya-caritamrta, Adi-lila, 7.72 Purport)

Memories of His Holiness Sridhar Swami Maharaja
Giriraj Swami

We have gathered on a most auspicious day. Srivasa Thakura is one of the members of the Panca-tattva. He lived in Navadvipa-dhama in Mayapur, near the residence of Jagannatha Misra and Sacidevi, where Sri Chaitanya Mahaprabhu appeared. Later, when Lord Chaitanya began the sankirtana movement in Navadvipa-dhama, He and His other most confidential associates would meet at Srivasa-angana, the home of Srivasa Thakura, and have kirtan throughout the night. The kirtans at Srivasa-angana were most ecstatic, and only the most intimate devotees of Sri Chaitanya Mahaprabhu were allowed to enter. In fact, the nocturnal kirtans at Srivasa-angana in gaura-lila are compared to the rasa dance in krsna-lila.

In his identity in krsna-lila, Srivasa Pandita is Narada Muni, the great preacher who travels throughout the universe chanting the holy names of Krishna and enlightening the fallen souls in Krishna consciousness. So it is most auspicious that His Holiness Sridhar Swami Maharaja left on Srivasa Thakura’s appearance day—that most auspicious day—in Sri Mayapur-dhama—that most auspicious place.

We now have a special opportunity and responsibility to honor and glorify His Holiness Sridhar Swami Maharaja.

My own association with His Holiness Sridhar Swami goes back to Bombay, over thirty years ago. Srila Prabhupada had requested disciples from America to come to India to help him there, and in particular with his three main projects—Bombay, Mayapur, and Vrindavan. From 1972, His Holiness Sridhar Swami Maharaja served Srila Prabhupada in India, mainly in Bombay.

When we got permission from the municipality to build on Hare Krishna Land in Juhu, Bombay, Srila Prabhupada wanted Sridhar, then a brahmachari, to take charge of the construction materials. Maharaja had a hefty build, like a football player, so Srila Prabhupada thought he would be appropriate to keep track of the construction materials and make sure none of them were stolen. But Maharaja said that he didn’t want to look after the construction material; he wanted to preach. I was the temple president in Bombay, so I was going back and forth between Srila Prabhupada and Sridhar Maharaja. Srila Prabhupada again said he should look after the construction materials, so I went back to deliver the message to him, but Maharaja insisted, “I want to preach!”

Maharaja had never really preached much in India before then, and we didn’t know how well he could preach to the aristocratic Indian gentlemen we were mainly approaching at that time. But he was so sincere in his desire to preach that he became one of the best preachers in India, and one of the best preachers in the world. This story illustrates Maharaja’s sincere desire to preach and his strong determination to serve Srila Prabhupada and the mission even in ways that may not have been easy for him.

In India, Srila Prabhupada had introduced the life-membership program. And he actually based the society’s progress there on the membership program. He said that making someone a life member was almost as good as making him into a devotee. He also said that he introduced the program as a way to distribute his books, because if someone became a life member by paying a certain subscription, he would get a set of Srila Prabhupada’s books and a subscription to Back to Godhead magazine.

Eventually, Sridhar Swami led one of the life-membership teams in Bombay. I was the membership director, and the other team leaders were Sridhar Swami, Lokanath Swami, Jagat-purusa Prabhu, and Haridasa Prabhu (who since then has become a producer of Krishna conscious television programs). In the early 1980s, Sridhar Maharaja became the Juhu temple president, and so he increasingly joined me in cultivating the most important people in Bombay. And between 1984 and 1990, when I was unable to return to India because of visa problems, he deepened his relationship with many of our most important members, and they really came to love him deeply.

Later, in about 1991, Sridhar Maharaja began the fund-raising-by-mail program in Juhu. Many devotees had criticized the proposed program, saying it would never work. To prepare the letters and post them would cost more than two lakhs rupees (Rs. 2,00,000/-), and where was the guarantee that we would ever get the money back? Yet in spite of all the negativity, Maharaja took the risk. (Srila Prabhupada had said, “To preach means to take risks.”) And the program proved to be successful. The first effort itself made money, and subsequent mailings proved even more profitable. Soon, Maharaja received invitations from centers in India and abroad to help them organize fund-raising-by-mail campaigns, and the campaigns proved to be successful everywhere. They became one of the most reliable sources of income many temples had. Even today, the BHISMA office started by Sridhar Maharaja raises funds for the Juhu temple by mail.

More recently, Sridhar Maharaja started the Vedic Applied Spiritual Technology (VAST) program. This pioneering program uses the latest multi-media methods to teach the corporate sector stress management and time management—all in relation to Krishna consciousness. Maharaja always tried to find innovative ways to present Krishna consciousness. He studied experts in various fields and applied what he learned to Krishna consciousness.

Many of my most vivid memories of Maharaja, and of his good influence on me and on others, are from the last few years. You may know that in 1977, some months before he left this world, Srila Prabhupada named eleven disciples to initiate devotees on his behalf while he was still here. Then, after he left, the same disciples continued to initiate. Later, slowly, a few more were given that responsibility, beginning with three others.

Maharaja joked that he wanted only two disciples—one to do his laundry and one to collect for him. But he was not one of the first to initiate, or even one of the first to be added later. The attitude of the movement then was quite restrictive. But eventually, he was given the responsibility to initiate disciples, and he took his duty very seriously.

Up to the very end, Maharaja was sincere in his duties to his disciples and in his care and affection for them. He really cared for them, and he loved them very much. At the same time, he cared for devotees and people in general, and I think this is one of his most remarkable traits: his almost universal care for others. He really was like an ocean of love.

One morning in Kartik of 1999, in Vrindavan, Maharaja and I went to the Bhaktivedanta Ashram at Govardhana, where I was to meet His Holiness Indradyumna Swami and choose a Govardhana sila to worship. Indradyumna Maharaja placed two silas next to each other on his shelf and asked, “Who do these look like?” They looked like Radha and Krishna, and so I accepted them. Then Indradyumna Swami gave me his deity of Gopisvara Mahadeva, and he gave Sridhar Maharaja silas of Lord Nrsimhadeva and Varahadeva. Earlier, he had told Sridhar Maharaja, “I will have something for you when you come to Govardhana.” Sridhar Swami was a great devotee of Lord Nrsimhadeva.

The next day, Indradyumna Swami took Sridhar Maharaja and me to Loi Bazar in downtown Vrindavan to get paraphernalia for our worship. We spent most of the day in various shops, looking for just the right items for the Deities’ service and bargaining with the merchants.

During the same stay in Vrindavan, Sridhar Maharaja and I did Govardhana parikrama together, followed by a group of devotees. We had wonderful krsna-katha all around Govardhana Hill. Although we both were ill, we did the full parikrama barefoot in the hot sun, and only afterward did we take prasada at the Bhaktivedanta Ashram.

Within a month, we both were in the hospital—he in a coma, with encephalopathy from hepatitis C, and me on the verge of a heart attack, about to have cardiac bypass surgery. Later, Maharaja praised the power of that parikrama—that it put us both in the hospital so quickly. He told me, “The only reason I went all the way around was to keep pace with you.” I replied, “But, Maharaja, the only reason I went all the way around was to keep pace with you!” Such was our relationship, and such is the mercy of Giri-Govardhana.

Anyway, two years earlier, Sridhar Maharaja had been diagnosed with hepatitis C and cirrhosis of the liver, a severe condition that in the course of time is usually fatal. After Kartik, Maharaja’s condition deteriorated, and some liquid, called ascites, accumulated in his abdominal cavity—nearly twenty or twenty-five liters of fluid, which caused massive swelling in his legs as well. So he returned to Bombay for tests and treatment.

In Bombay, Maharaja was admitted to the Bhaktivedanta Hospital at Mira Road, which is run and staffed mainly by devotees. There, he had a further reversal, and he went into a coma. Soon, His Holiness Tamal Krishna Goswami and some of Goswami Maharaja’s close friends—Giridhari Swami and Kesava Bharati Maharaja—came from Vrindavan to Bombay to meet Sridhar Maharaja in the hospital. Maharaja was very grateful to them for coming all the way from Vrindavan to be with him, and their visit had a deep effect on him. From then on, one of the main themes in his life was how much he appreciated his godbrothers, how much he wanted their association. He would say, “My godbrothers are my life,” and he felt, as a humble Vaishnava, dependent on them. Even at the end, when he was in Canada, just before he left for Mayapur, he was asking different godbrothers, “Please help me. Help me to chant the holy name.” He was very, very humble.

Eventually, Maharaja was discharged from the hospital, but his condition remained delicate. Many devotees suggested that he return to Vrindavan and spend his last days there, hearing and chanting about Krishna. Again, he was so sincere that he accepted the advice of his godbrothers and well-wishers. But soon he felt, “This is not me, just to sit and chant and hear in Vrindavan.” Again he came to the same point: “I want to preach.” So he stayed in Haridas Prabhu’s vacant flat at Mira Road, and he would meet devotees and friends—and preach.

In April of 2000 Maharaja was again admitted into the Bhaktivedanta Hospital in an early stage of hepatic coma. Later, he had difficulty breathing and actually felt that he might leave his body. But he recovered from the crisis, and soon he got the idea that he would like to travel again. And he was adamant.

To travel, from the medical point of view, was a doubtful decision, but Maharaja was determined. His first stop was to be Carpinteria, where I have a small ashram. He wanted to visit, to spend some time with me, and to rest and recuperate. Thus, in May of 2000, he and his faithful and wonderful servant, Mayapur dasa, the first disciple he initiated in Juhu, somehow got on a plane and reached Los Angeles. From the Los Angeles airport they came straight by car to Carpinteria, but by the time he reached the ashram, Maharaja was in a terrible condition. We were shocked. Already he had been terribly sick, but then he had caught the flu before leaving Bombay—although the symptoms hadn’t manifested until he had reached Hong Kong. Some devotees had said that he shouldn’t have traveled at all—that he was too sick—and that the disease was affecting his discrimination. But in retrospect, I see his traveling in spite of his illness as his love and his desire to serve and preach. And sometimes I take it that he risked his life just to come and visit me.

So, he came, and we spent some time together. He was on a very strict diet that he didn’t much like, and he would cheat a little now and then. One night, I went out to a preaching program. Although he wasn’t well enough to come, he encouraged me to go. So we left him in the care of Mayapur dasa and my disciple Kuntidevi dasi, who could cook in case he needed anything. After I left, Maharaja decided that he wanted to indulge himself a little and asked for veggie burgers and French fries, which were not at all on his diet. Kuntidevi dutifully prepared the veggie burgers and chips, and Mayapur reluctantly served them. Maharaja ate them, and he was in very jolly spirits.

In Bombay we had two highly aristocratic life members—very affluent yet very devoted: Mr. Brijratan Mohatta and Mr. M. P. Maheshwari. Every Sunday, they and their wives would come to Juhu. Out of their deep affection for Maharaja, these two gentlemen began to call him “the jolly swami” because, well, he was always so jolly. The name stuck, and a few years ago, Maharaja’s brother Stuart actually wrote an article about him called “The Jolly Swami.” It was a nice article, and it was published in a magazine in Canada. Recently, this nickname became even more popular—and deservedly so—because Maharaja remained so jolly even up to the time of death.

So, happily enjoying Kuntidevi’s tasty burgers and chips, “the jolly swami” was in a very jolly mood indeed. The next morning, however, he wasn’t quite so jolly—or at least he didn’t manifest his mood. In fact, he wouldn’t get up. We thought, “He must be exhausted.” Time passed, and still he wouldn’t get up. We waited, tried again, waited, and tried again. Finally, we realized that he was in a coma, so we rushed him to the hospital, to the emergency room, and he was eventually put in the intensive care unit. (Later, Maharaja would phone and say, “I want to come to Carpinteria and have some more of Kunti’s ‘coma burgers’!”) Physiologically, there was a certain course to be run, and the doctors were confident that he would come out of the coma. It just had to be treated in the proper way and the condition would reverse itself.

In the hospital, Sridhar Maharaja’s great affection and care again became evident. Because his liver was not functioning properly, it couldn’t take out the toxins—that was the basic problem. And eventually the toxins go to the brain and cause encephalopathy. If the toxins in the brain reach a certain point, the patient goes into a coma. Then the process of coming out of the coma and toxic influence is gradual. In a way, you could say that at first Maharaja was sort of delirious. But the beauty of his delirium was that his goodness came out freely: He just wanted everyone to chant. He wanted everyone—the doctors, the nurses, the nurses’ assistants, even the room cleaners—to become Krishna conscious. He really just wanted everyone to become Krishna conscious.

This desire included Maharaja’s brothers, Malcolm and Stuart—he really wanted them to become devotees. He would talk to us about them, not completely coherently, but with great love and care. And he would talk with them, as well as with his mother and sister—they all lived in Canada—on the phone. He saw some spark in them that he wanted to fan. He really wanted them to become devotees.

When the crisis began, we informed his family. His sister, Fiona, was wonderful—helpful and responsible. And eventually his brother Malcolm came down and stayed with Maharaja and us for a while. His Holiness Hridayananda das Goswami also visited Maharaja in the hospital. The two joked a lot, and again, Maharaja was very appreciative.

Maharaja was soon discharged and came back to our ashram. Despite his trying medical condition, he really was “the jolly swami.” (After some days, the bill from the hospital came—for almost $30,000. Maharaja studied it carefully and finally concluded, “I want my money. They can take back my consciousness!”)

From then on, despite his hepatitis, Maharaja would travel a lot, sort of like Srila Prabhupada—more or less six months in India, based in Bombay, and six months traveling. He would visit London and Croatia and Slovenia and made a point to always attend the New York Ratha-yatra. And he would regularly visit Alachua, Los Angeles, Vancouver, and even Brazil. He had many disciples in Croatia and Slovenia. Many of the young people there became initiated by him.

In September of 2001, Sridhar Maharaja came to Carpinteria for my Vyasa-puja. There he said: “For me, in my stage of life, if I have learned even one little lesson, it is dasa-dasanudasah. Cultivate service to the Vaishnavas and you will get everything. We need a family in which we can love and trust each other and not fear. We have to preach to so many materialistic people. Their very aura is permeated with lust and greed and anger, and there is a possibility of getting infected. But if we can come back to a community of friends, of brothers and sisters, where we love each other and care—I am not talking of superficially saying something, but where we really care deep down inside that this person is suffering, and care, even materially—we will be protected. Prabhupada cried when he saw people suffering materially in the material world. So what to speak of exalted Vaishnava devotees—we should care for them and love them. This is our family.”

January 14, 2003, marked the twenty-fifth anniversary of the grand opening of the Juhu temple, and Maharaja took the lead in arranging the silver jubilee celebrations. He wanted every devotee who had ever served in Juhu, especially in the time leading up to the grand opening—which was basically when Srila Prabhupada was personally present—to come. The temple had only a modest budget to help devotees with their airfares, but eventually a devotee in Bombay, Krsnacandra Prabhu (Hrishikesh Mafatlal), gave several lakhs of rupees to pay for their tickets. Maharaja tracked down every Prabhupada disciple who had served during that time in Bombay—phoned them and personally requested that they come, offering free tickets as required.

So many devotees came, and the reports of the event were extraordinary. The attendees couldn’t believe it. Everyone there felt that Srila Prabhupada had manifested himself again. Even His Holiness Sacinandana Swami, who hadn’t served during the early days in Bombay but who happened to be there for the celebrations, said that he felt Srila Prabhupada’s presence descend in a very tangible way. And everyone gave the credit to Sridhar Swami. He got so many people to come, and, with help from devotees in Chowpatty and Juhu, he had made wonderful arrangements for them. And when it was time for devotees to give their remembrances of serving Srila Prabhupada in Bombay, he insisted that the gurus and sannyasis wait for others to speak first. He said, “We hear them all the time; we want to hear others.” He really was pandita sama-darsinah; he saw everyone equally. He truly saw the soul, and he appreciated everyone. He appreciated everyone’s good, and he wanted to encourage everyone.

Anyway, it was a wonderful event. I phoned at one point, just to be part of the celebrations, and the receptionist in the Juhu guesthouse picked up the call. I asked for Maharaja, but he didn’t happen to be right there, and it was going to take time to find him—they would look for him. In the meantime, I asked, “Who else is there?” Just then, Jagat-purusa Prabhu was walking by. I said, “Okay, I’ll speak to him.” Jagat-purusa was in high ecstasy. He said that he had not experienced such bliss in Krishna consciousness since the time he was in Bombay serving Srila Prabhupada. He just went on and on, emphasizing that it was the most memorable occasion of his life, and I think many others felt the same way, because they felt Srila Prabhupada’s presence. What more does any of us want? For us, the highest perfection is to be with Srila Prabhupada, and Sridhar Swami, I feel, was instrumental in creating that situation in which Srila Prabhupada was pleased to manifest himself in such a vivid and personal way.

After a few days of recuperating from that major effort, Maharaja wanted to travel again, so he came to Los Angeles. That time his schedule didn’t allow him to come to Carpinteria. I also thought that he might have been a little upset because I hadn’t come for the celebrations in Juhu. So I went to him, and he was wonderful—as always. After Los Angeles, he went to Vancouver. While he was there, I began to consider that I might have offended him by not going for the celebrations in Juhu. I don’t think I could have gone, but at the same time I was concerned that I had offended him. So I phoned Maharaja in Vancouver to apologize and explain why I couldn’t come, even though he (and many others) had so much wanted me to participate. I asked him to forgive me. He was very gracious. He was sorry I hadn’t come, and he did want to understand why I hadn’t. But he said I hadn’t committed any offense.

Maharaja and I would frequently talk on the phone, and we would meet whenever he came to Los Angeles. Then, last November, he phoned from Bombay and told me that he was planning to go to Vancouver in April for four to six months. I replied, “I will definitely come and spend time with you there.” Soon thereafter, however, I got an e-mail from him saying that he had been diagnosed in Bombay with liver cancer and that he was going to Vancouver immediately to see if he could get a liver transplant, which was his “only hope.”

The first day Maharaja went for tests, the doctors found three places where cancer had affected his liver, which prima facie made him eligible for the transplant. But they still had to do more tests. When they did the next tests, however, they found more cancer, and because the cancer had spread beyond the limit allowed for transplants, his “only hope” was dashed. He was ineligible for the transplant because the cancer had spread so much. So, it seemed like he would soon leave his body.

I was very distressed. I phoned him, but he wasn’t answering his landline. When I reached him on his cell phone, I asked, “Where are you?” He answered, “I’m shopping.” He seemed so jolly—like always. But then he confirmed my worst fears: “The doctor says that I could go at any time. Phone me back later. We have to talk.”

After that, we would speak every day, usually twice a day. And we had wonderful talks. The question arose whether he should go to Mayapur—and when. He decided he would go to Mayapur, and eventually, in consultation with his godbrothers, he concluded that he should go as soon as possible.

He had just three desires, he told me: “I just want to survive until I reach Mayapur. Then, if possible, I want to live to see the Panca-tattva installed. And then, if possible, I want to live until Gaura-purnima. And then—whatever.” (He meant, of course, “And then—whatever Krishna wants.”)

No one knew how much travel Maharaja’s weakened body could bear. But with these three desires in his heart, he flew to London. There, Indradyumna Swami joined him. (Maharaja’s sister, Fiona, had informed Indradyumna Swami of the doctor’s pronouncement: If Sridhar undertook the journey, he probably wouldn’t make it. And she added, “If that happens, I want someone to be there with him.”) So Indradyumna Swami flew to England to accompany Maharaja onward towards Mayapur, and he was very apprehensive.

In London, devotees had rented a room for Maharaja in a hotel near the airport. He was so sick and weak that he could hardly walk. The devotees just had to get him from the airport to the nearest place possible—as soon as possible.

Because the news had spread that Maharaja was going to Mayapur to leave his body, many of his disciples from Europe—mainly from Croatia and Slovenia—came to London to meet him. And they were weeping, because they knew they would never see him again. He told them, “You can cry when I go. You can cry for a few days, but then you have to get back into your service, and then you have to be happy.”

Maharaja wanted to reciprocate with the disciples who had come to be with him. “The king is good for the people,” he said, “and the people are good for the king. I never had my own family, but when I had disciples, I was able to benefit tremendously. I felt emotions I thought I never would. I just don’t think it will stop. When we love one another, we are together. Of course, when I leave, we can’t play football [soccer] together. But I can come along in the form of a picture.” It was bittersweet. Maharaja was so sweet and so humorous. Yet his disciples were feeling sad that they would never see their guru maharaja again.

Then he told them, “When I leave, we can be together in more significant ways.” He said that love in separation was actually stronger. And we do experience that when we are with people we love, we may take them for granted but that when they are gone, we realize how valuable their association was and how much we loved and still love them. And the feelings become more intense than when we were with them.

There were some disciples who didn’t have second initiation, so Maharaja decided he would initiate them. But because of his disease, his brain didn’t always function properly. Toxins went to his brain, and then, too, as prescribed by the doctor, he had to take a derivative of opium to kill the pain. Anyway, he decided, “Okay, I’ll give second initiation—but all together, all five at once.” He began reciting the Gayatri mantra for them, “Om bhur . . .”—but then he couldn’t remember the next word. He asked Indradyumna Swami, “What comes next?” Indradyumna Swami pronounced the word, and Maharaja repeated it to his disciples. When Maharaja couldn’t remember the next word either, he told Indradyumna Swami, “Look, why don’t you just say each word, and then I’ll repeat it, and the disciples will hear it from me.” So they got through the first two lines. Then Indradyumna Swami, who himself was exhausted from his long flight from South Africa, couldn’t remember the next word. So Sridhar Maharaja asked, “Are there any brahmans in the house who know the next word?” Then one brahman told the word to Indradyumna Swami, Indradyumna Swami repeated it to Sridhar Swami, and Sridhar Swami repeated it to the disciples.

Sridhar Maharaja remarked, “Harer nama harer nama harer namaiva kevalam. We don’t need this Gayatri mantra. Hari-nama is enough.” Then he started quoting:

 harer nama harer nama
  harer namaiva kevalam
kalau nasty eva nasty eva
  nasty eva gatir anyatha

[“In this age of quarrel and hypocrisy the only means of deliverance is the chanting of the holy names of the Lord. There is no other way. There is no other way. There is no other way.” (Cc Adi 17.21)]

krsna-varnam tvisakrsnam
  sangopangastra-parsadam
yajnaih sankirtana-prayair
 yajanti hi su-medhasah

[“In the Age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the name of Krsna. Although His complexion is not blackish, He is Krsna Himself. He is accompanied by His associates, servants, weapons and confidential companions.” (SB 11.5.32)]

kaler dosa-nidhe rajan
  asti hy eko mahan gunah
kirtanad eva krsnasya
  mukta-sangah param vrajet

 [“My dear King, although Kali-yuga is an ocean of faults, there is still one good quality about this age: Simply by chanting the Hare Krsna maha-mantra, one can become free from material bondage and be promoted to the transcendental kingdom.” (SB 12.3.51)]

He quoted all these verses in glorification of the holy name. Indradyumna Swami exclaimed, “Maharaja, you are perfectly quoting all these verses about the holy name, but you can’t remember the Gayatri mantra?!”

“The Gayatri mantra is just meant to assist us in chanting the holy name,” Sridhar Swami explained. “The real thing is chanting the holy name. The Gayatri mantra just supports it—helps us to become purified—so we can chant the holy name.”

You may have heard how Maharaja arrived in Calcutta. Jayapataka Maharaja had sent his van to pick him up, and Sridhar Swami lay unmoving in Jayapataka Maharaja’s bed in the van all the way from the airport to Mayapur. In Mayapur, thousands of devotees came out to receive him with kirtan—sometimes roaring and sometimes sweet.

In Mayapur, because Maharaja’s diseased liver wasn’t processing different materials in the body, his body again filled with liquid and became bloated. In Canada, as well as in India, doctors would remove five to seven liters of liquid from him at a time. That was part of his discomfort. So, after the installation of the Panca-tattva, maybe because of the exertion and excitement in the ceremony, he had a physical setback.

The situation looked grave, and in the evening Maharaja asked for devotees to come and do kirtan in his room. He didn’t know what would happen, and it looked like he was going to leave. Mayapur dasa, informed the devotees. So, devotees came. Senior devotees and disciples alike gathered in Maharaja’s room, ready for the worst.

As Maharaja lay silently on his bed, the devotees performed kirtan, most of them crying, seeing that the end was near. The doctor who came to examine Maharaja was serious and grave. He felt around Maharaja’s body as Maharaja lay motionless on his bed, his eyes closed. Maharaja’s abdomen was completely bloated from the accumulated liquid. But then, when the doctor put his hands on Maharaja’s abdomen and squeezed it gently to assess the situation, Maharaja opened his eyes, looked at him, and said, “It’s a boy!”

Everybody cracked up. Maharaja was so funny, even in the most dire of circumstances. But the devotees were going mad; they didn’t know whether to laugh or cry. The situation was so critical, yet Maharaja was so funny. Anyway, Maharaja told me that story on the phone—I think he rather liked it.

So, jivo va maro va: a devotee can live or die. Both are the same. Certainly, that was true of Sridhar Swami: He could live or die, because if he lived he would serve Krishna here, and if he died he would serve Krishna in the next life. For Maharaja, life and death were the same (jivo va maro va). Thus, he was truly fearless and jolly. Although he wanted to stay so he could preach, he wasn’t afraid of death. He knew he would continue to serve Srila Prabhupada.

A few days before Gaura-purnima, Indradyumna Swami came to say farewell to Maharaja. At Maharaja’s room he met Mayapur dasa, who told him, “Maharaja is in the shower.” From inside, Sridhar Swami overheard the talk and shouted out, “Indie! Is that you, Indie?” He used to call Indradyumna Swami “Indie,” short for Indiana Jones, because Indradyumna Maharaja is such an adventurous preacher. (Later Indradyumna Swami remarked what a wonderful experience this was: When someone really loves you and is proud of you, he shows you off to his friends. In this way, Sridhar Maharaja would show off Indradyumna Swami to people who came to his room. He would say, “This is our Indiana Jones, but he is the real thing! This one is the real thing!”)

So, Sridhar Maharaja called out, “Indie! Is that you out there?”

“Yes, Maharaja.”

“Come on in!”

“But Maharaja, you are in the shower.”

“So what? Come on in.”

He went in, and there was Maharaja with nothing to cover him but the air (and water from the shower). “Don’t worry about it,” Maharaja said. “We are not these bodies!”

Indradyumna Swami was choked up, because he was feeling he would never see Maharaja again. This was it—saying good-bye. So he said, “Maharaja, I have come to say good-bye.” Maharaja said, “Don’t say good-bye.” Indradyumna Swami replied, “I may never see you again in this life.” Sridhar Swami responded, “Don’t you know that old song?” And he sang: “Happy trails to you, until we meet again.” And that was it.

So, I think that was a good conclusion, especially for Indradyumna Swami: “happy trails”—because his trails take him all over the world. Yet all of us, in our own ways, have our own trails and paths in devotional service, and Sridhar Swami wishes that they be happy—until we meet again.

I wanted to phone Maharaja every day, but the way it worked out with the time difference and all the difficulties in just getting through to Mayapur, it averaged about every third day that I would speak to him. The last time we spoke, two days before he left, he was having a good day. The previous day had been a bad one, but the night before, they had given him some additional medication. And we had one of the best talks I have ever had with anyone in my entire life. We spoke mainly about the Mayapur project and Srila Prabhupada’s mission. It’s really something that I’ll cherish for my whole life—the experience of it and the lessons it contained.

That was Thursday, March 11. The next day, Friday, we installed beautiful brass Deities of Gaura-Nitai in our Carpinteria ashram. They had come from Vrindavan, originally commissioned by Mother Kirtida for Tamal Krishna Goswami. I felt that Their coming was also part of Sridhar Swami’s mercy, because he so fervently desired that the glories of the Panca-tattva be spread and that we build the great temple for Them in Mayapur. So, two representatives of the Panca-tattva had come, and I felt that Their arrival was his desire.

On Thursday I had told Maharaja, “I don’t know if I will be able to phone you again before then, but the Deities have come and we will perform the installation Friday evening, and by your mercy we’ll try to serve Them and Their dhama.” And now, whenever I look at Their beautiful forms and appealing faces, I feel that we have to do something for Them—we have to build Their wonderful temple, as Sridhar Swami always reminded me.

 I think this may be Maharaja’s main contribution in recent years, at least to me in my service: He impressed upon me—and upon our entire movement—the importance of the Mayapur project, of the “wonderful temple” (adbhuta mandira) that Nityananda Prabhu had desired for the service of Chaitanya Mahaprabhu and that Bhaktivinoda Thakura had envisioned. (One day, when Srila Bhaktivinoda Thakura was chanting japa on the balcony of his house in Godruma-dvipa, he looked across the Jalangi River to Mayapur, and he had a vision of a transcendental city with a magnificent temple rising like a mountain in its midst.) Maharaja’s whole life was dedicated to Srila Prabhupada, and I think he felt that this was one of Srila Prabhupada’s main desires left to be fulfilled. He felt that we had to do it—and that we had to do it; it would benefit the whole society, and the whole world. He would quote Ambarisa Prabhu: “This will be the tide that will make all the boats rise.” So, although Sridhar Maharaja left so many wonderful legacies for us in terms of his personal qualities and activities, I think one legacy that may serve to unite the movement and fulfill one of Srila Prabhupada’s main desires is his inspiration to push on the construction of the great temple in Mayapur.

When I was a new devotee, maybe less than two years in the movement, I approached Srila Prabhupada one day while he was getting his massage on the veranda of the Calcutta temple. “Srila Prabhupada,” I said, “I have been thinking about what pleases you most.” Srila Prabhupada was so pure he took every word into his heart. He replied, “Yes.” I said, “The two things that seem to please you the most are distributing your books and building the big temple in Mayapur.” Srila Prabhupada smiled with great appreciation and said, “Thank you very much.”

So, those were Srila Prabhupada’s two main strategies for spreading Krishna consciousness, and Sridhar Swami helped him in both. In his early days, Sridhar Swami was instrumental in developing book distribution in North America. And in his later years, he was very involved with the Mayapur project, planning and raising funds for the great temple. And by Maharaja’s mercy, on Gaura-purnima, standing in front of the Panca-tattva Deities in Laguna Beach, I got the inspiration: “Now it’s time for Mayapur. Sridhar Swami understood that long ago. Now it’s time for you [me] to join the effort, too.” And that was important for me in other ways as well—to let go of the past: “Forgive and forget. Now let’s all work together for Mayapur, for Sridhar Swami, for Srila Prabhupada, to build the wonderful temple.”

When I asked Maharaja how I could help, he requested me to speak about my experiences of Srila Prabhupada related to Mayapur. So, in 1973, when Srila Prabhupada came to Calcutta from England, he was so enthusiastic and excited about Mayapur. Tamal Krishna Goswami had gotten the first land, we had observed the first Gaura-purnima festival there, and now Srila Prabhupada had come with the plans for the first building. There was a detailed discussion, and at the end Srila Prabhupada said, “If you build this temple, then Srila Bhaktivinoda Thakura will personally come and take you all back to Godhead.”

Now I think, “That might be my only hope, so I’d better get to work. We’d better build the Mayapur project, because I don’t know how else I will ever get back to Godhead.”

His Holiness Sridhar Swami has given me a lifetime of work in service to Srila Prabhupada. Although jivo va maro va, to live or die is the same for a devotee—and certainly that was true of Maharaja—my own feelings are mixed. I think, “Now he has left so much service for me, given me so many instructions.” (I think the same about Tamal Krishna Goswami.) “So I must stay and execute his mission.” Even though part of me misses them terribly and wants to be with them, mainly I think, “They left me so many instructions. I have so much service to do for them here.”

Of course, how long we have to do what they have asked, what they would want, all depends on Krishna. Therefore, whatever time we do have left we should use in the best possible way—in Krishna consciousness.

His Holiness Sridhar Swami Maharaja ki jaya! Srila Prabhupada ki jaya! Sri Panca-tattva ki jaya! Nitai-gaura-premanande hari-haribol!

*          *          *

EPILOGUE

While on my daily walk in Santa Barbara three days after Sridhar Maharaja’s departure, I suddenly began to feel blissful, and I felt Maharaja’s presence. Then I imagined that he gave me two instructions. The first was “I am still here. Be happy.” And the second was “Just be yourself. Each one of us has his own contribution to make, so just be yourself and make your contribution.” And then he left.

Clearly, Maharaja’s two instructions were meant not only for me. They were meant for everyone. And his instructions covered all points. Especially his last statement had said it all: “Just be yourself and make your contribution.”

Thank you, Maharaja. We love you.

Hare Krishna.

[Based on talks in Laguna Beach and Los Angeles, March 14 and 15, 2004]

Does God Like Humor? – by Yadunath Das
→ ISKCON News

Joe DeGise II (Yadunath Das) is a stand up comedian and director at New York City's longest running improvisation theater, Chicago City Limits, on 53rd and Broadway. He also manages a Lower East Side Hindu monastery (ISKCON's Bhakti Center) and entertains the community connected to it. He talks about how he found God and inner peace through the transforming power of humor. A short film by Krishna Lila Dasi (Krisztina Danka, Ph.D., from Karuna Productions.)

Heart Attack
→ ISKCON News

People have heart attacks in Vrindavana – not just physical, but spiritual ones too. Holy places ooze with a divine influence that overthrows material consciousness and inexplicably ushers one towards transcendence.

Gurukula Boys at Ganga Sagar Mela 2019 (8 min. video)
→ Dandavats



Gurukula Boys at Ganga Sagar Mela 2019 (8 min. video)
Every January, pilgrims come from around India to bathe at Ganga Sagar, the confluence of the Ganges and the ocean, on the day the sun enters Capricorn. The students and teachers from Bhaktivedanta Academy’s gurukula in Mayapur go there to sing harināma, to distribute the writings of His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda, the Founder-Ācārya of the International Society for Krishna Consciousness, and to serve thousands of plates of prasāda (sacred food) to the pilgrims who come there for the Mela.

His Holiness Lokanath Maharaja Speaks About the #Giving TOVP Worldwide Fundraiser
- TOVP.org

This week as we head to the start of the #Giving TOVP 10 Day Worldwide Matching Fundraiser from May 7th (Akshaya Tritiya) until May 17th (Nrsimha Caturdasi), His Holiness Lokanath Maharaja speaks briefly about the importance of the TOVP and participating in this brief 10 day opportunity to make a donation to the project.

The #Giving TOVP 10 Day Worldwide Matching Fundraiser will be an incredible, never before done online event to raise funds, large or small, from every devotee, whether they have already given to the TOVP or not. Ambarisa prabhu will match all donations up to $125,000, thus doubling the income to the TOVP during this fundraising event to help complete the TOVP by 2022.

For more information, go to the TOVP #Giving TOVP Fundraiser page. You can also become a TOVP Ambassador by downloading the flyer from the website page and posting it on the internet, emailing it to your devotee friends and relatives, and posting at your local temple. We want the participation of every ISKCON devotee and congregation member worldwide.

MISSION 22 MARATHON KI JAYA! THINK 22 -> TOVP NOW!

 

TOVP NEWS AND UPDATES – STAY IN TOUCH

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The post His Holiness Lokanath Maharaja Speaks About the #Giving TOVP Worldwide Fundraiser appeared first on Temple of the Vedic Planetarium.

The karma confusion – are our problems due to our present actions or past actions?
→ The Spiritual Scientist

[Talk at hall program, Sydney, Australia]

Podcast


 

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Gita applied – Chapter 14 – The knowledge of the modes to balance self-discipline and self-discovery [Bhagavad-gita]
→ The Spiritual Scientist

[Scripture study class at ISKCON, Sydney, Australia]

Podcast


 

Video:

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How to have loving exchanges 2 – Cultivating non-judgmentality
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[Retreat at Sydney, Australia]

Podcast


 

Video:

The post How to have loving exchanges 2 – Cultivating non-judgmentality appeared first on The Spiritual Scientist.

How to have loving exchanges 1 – Understanding frame of reference
→ The Spiritual Scientist

[Retreat at Sydney, Australia]

Podcast


 

Video:

The post How to have loving exchanges 1 – Understanding frame of reference appeared first on The Spiritual Scientist.

Some thoughts on guru tattva and discipleship
→ The Spiritual Scientist

[Talk to god family meeting of Radhanath Maharaj disciples at Sydney, Australia]

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Podcast Summary


 

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The post Some thoughts on guru tattva and discipleship appeared first on The Spiritual Scientist.

From Nomad to Pilgrim – Infusing our life with purpose and meaning
→ The Spiritual Scientist

[Talk at Bhakti Tree, Newcastle, Australia]

Podcast


 

Podcast Summary


 

Video:

The post From Nomad to Pilgrim – Infusing our life with purpose and meaning appeared first on The Spiritual Scientist.