Planet ISKCON

We shall read from Srimad-Bhagavatam, Canto Two, Chapter Seven: “Scheduled Incarnations.”

TEXT 32

gopair makhe pratihate vraja-viplavaya
  deve ’bhivarsati pasun krpaya riraksuh
dhartocchilindhram iva sapta-dinani sapta-
  varso mahidhram anaghaika-kare salilam

TRANSLATION

When the cowherd men of Vrndavana, under instruction of Krsna, stopped offering sacrifice to the heavenly king, Indra, the whole tract of land known as Vraja was threatened with being washed away by constant heavy rains for seven days. Lord Krsna, out of His causeless mercy upon the inhabitants of Vraja, held up the hill known as Govardhana with one hand only, although He was only seven years old. He did this to protect the animals from the onslaught of water.

PURPORT by Srila Prabhupada

Children play with an umbrella generally known as a frog’s umbrella, and Lord Krsna, when He was only seven years old, could snatch the great hill known as the Govardhana Parvata in Vrndavana and hold it for seven days continuously with one hand, just to protect the animals and the inhabitants of Vrndavana from the wrath of Indra, the heavenly king, who had been denied sacrificial offerings by the inhabitants of Vraja-bhumi.

COMMENT by Giriraj Swami

Lord Krishna was playing the part of a young boy. Here the Bhagavatam says salilam, playfully: just as a small child picks up a frog’s umbrella (a mushroom shaped like an umbrella) and plays with it, so Lord Krishna picked up Govardhana Hill and held it like an umbrella to shelter the residents of Vrindavan from the torrential rains of Indra.

PURPORT (continued)

Factually there is no need of offering sacrifices to the demigods for their services if one is engaged in the service of the Supreme Lord. Sacrifices recommended in the Vedic literature for satisfaction of the demigods are a sort of inducement to the sacrificers to realize the existence of higher authorities. The demigods are engaged by the Lord as controlling deities of material affairs, and according to the Bhagavad-gita, when a demigod is worshiped the process is accepted as the indirect method for worshiping the Supreme Lord. But when the Supreme Lord is worshiped directly there is no need of worshiping the demigods or offering them sacrifices as recommended in particular circumstances. Lord Krsna therefore advised the inhabitants of Vraja-bhumi not to offer any sacrifices to the heavenly king Indra.

COMMENT

Many of you know the story: Nanda Maharaja and the other men of Vrindavan were collecting the paraphernalia to perform the Indra-yajna, and when the child Krishna saw the men so engaged, He asked His father, “Dear father, kindly explain to Me the purpose for which you are gathering this paraphernalia. Is this ritualistic performance based on scriptural injunctions, or is it simply customary? What is to be gained by this performance?” Srila Prabhupada tells us the implication of Krishna’s inquiry: We should not engage in rituals simply because our parents or grandparents did—without any gain. Although we may have had forefathers who worshipped demigods, Lord Krishna here suggests that there is no need for us to continue such worship. Therefore, in due course, Krishna advised the residents of Vrindavan to stop the sacrifice to King Indra. So, in principle, we should not engage in ritualistic performances without any result. There should be some positive benefit from our activities, as there is with devotional service, which, according to both the Bhagavad-gita and practical experience, is joyfully performed. Pratyaksavagamam dharmyam su-sukham kartum avyayam: “It gives direct perception of the self by realization, and it is joyfully performed.” (Gita 9.2)

The Bhagavad-gita also explains that worship offered to demigods is actually meant for Lord Krishna but is avidhi-purvakam: it is offered indirectly, improperly, to the demigods.

ye ’py anya-devata-bhakta
  yajante sraddhayanvitah
te ’pi mam eva kaunteya
  yajanty avidhi-purvakam

“Those who are devotees of other gods and who worship them with faith actually worship only Me, O son of Kunti, but they do so in a wrong way.” (Gita 9.23)

Therefore Lord Krishna, by His own example, showed us that we need not worship the demigods.

The question may be raised that if there is no need to worship demigods, why are sacrifices to demigods recommended in the Vedas? The answer is that although there is no need to worship the demigods when we worship the Supreme Lord, the fact is that the demigods are superior to ordinary human beings. They are entrusted with the management of different affairs within the universe. So, for those without knowledge of Krishna, sacrifices to demigods are recommended so that the performers at least acknowledge their debt to and their dependence on superior authorities.

Srila Prabhupada has compared the demigods to ministers in the cabinet of a king, and Lord Krishna to the king. The ministers are actually servants of the king and are obliged to do their jobs as directed by the king. So, if we satisfy the king, we need not satisfy the demigods separately. If the king wants to grant us some favor, the ministers are obliged to execute his order. And even if we approach some minister for some favor, if the king is against it, the minister has no authority or power to grant it.

Srila Prabhupada has also given the example that if you pay your taxes to the central government, you don’t have to go separately to the various offices to bribe them. When you pay your taxes to the central government, your money is automatically distributed among the different departments of the state. You don’t have to pay each department separately, and as a tax-paying citizen you’re entitled to all benefits.

Here Lord Krishna is acting on the principles of the Bhagavad-gita, in the role of a small child. He stopped the worship of the demigod Indra and ordered that the paraphernalia be used for the worship of the cows, the brahmans, and Govardhana Hill, which is actually the Supreme Lord Krishna Himself. As revealed later in the govardhana-lila, although Krishna, playing the part of a seven-year-old boy, accompanied the Vraja-vasis around Govardhana Hill in worship, He also expanded Himself into a separate, gigantic form and declared, “I am Govardhana Mountain.” Thus, together with the people of Vraja, the original, small Krishna bowed down to this form of Govardhana Hill, who was Lord Krishna Himself.

After Lord Krishna advised the inhabitants of Vraja-bhumi not to offer any sacrifices to Indra, the heavenly king, Indra, not knowing the position of Lord Krishna in Vraja-bhumi, became angry with the inhabitants of Vraja-bhumi and tried to avenge what he considered to be their offense to him. He ordered the Samvartaka clouds, the clouds used at the time of partial devastation to inundate the universe, to flood Vrindavan. We can just imagine: here is a simple cowherd community in Vraja, and King Indra was so blinded by pride that he summoned the clouds used to inundate the universe to attack this little community of cowherds, cows, and calves.

PURPORT (continued)

But competent as the Lord was, He saved the inhabitants and animals of Vraja-bhumi by His personal energy and proved definitely that anyone directly engaged as a devotee of the Supreme Lord need not satisfy any other demigods, however great, even to the level of Brahma or Siva.

COMMENT

The Fourth Canto of Srimad-Bhagavatam states:

yatha taror mula-nisecanena
  trpyanti tat-skandha-bhujopasakhah
pranopaharac ca yathendriyanam
  tathaiva sarvarhanam acyutejya

“As pouring water on the root of the tree benefits the trunk, branches, twigs and leaves, and as supplying food to the stomach nourishes the senses and limbs of the body, so worshiping the Supreme Personality of Godhead through devotional service automatically satisfies the demigods, who are parts of that Supreme Personality.” (SB 4.31.14) Yet here in the govardhana-lila we find that although the Vraja-vasis worshipped the Supreme Personality of Godhead, Krishna, still the demigod Indra was not satisfied. In fact, he was most dissatisfied. Why? Because of his false pride. Govardhana Hill was being worshipped with paraphernalia meant for him. And because he was blinded by ignorance, he could not understand that the little cowherd boy Krishna was the Supreme Personality of Godhead and his eternal master. And certainly, he could not understand that Govardhana Hill was the same Supreme Personality. But demigods are not supposed to be proud—or ignorant. They are supposed to be faithful servants of Krishna. Thus, to break the false pride of Indra and bring him back to his original consciousness, Lord Krishna enacted the govardhana-lila.

The scriptures describe that for a moment Krishna thought that maybe He should just kill Indra but then decided that no, He should bestow mercy upon him, crush his false pride, and bring him back to his original position of service to Him. And so Krishna playfully lifted up Govardhana Hill. Any of you who have visited Vrindavan know that Govardhana Hill is quite long—at least eight kilometers—no toy for an ordinary person. But it was like a toy for Lord Krishna, and He lifted it and held it over His head with the tip of His little finger. The scriptures say that Krishna wanted to prove that He could defeat the mighty power of Indra with the tip of the little finger of His left hand. That was all He needed to dispose of the king of heaven. Eventually, after seven days, Indra came to his senses and realized that he, not the Vraja-vasis, was the one who had committed the offense, and so he withdrew the Samvartaka clouds and came to Vraja-bhumi to beg for forgiveness from Lord Krishna. And then he worshipped Lord Krishna.

As part of the worship of Govardhana Hill, Lord Krishna ordered the Vraja-vasis to prepare all sorts of foodstuffs, which they did, and they offered them to Govardhana Hill, and Govardhana ate them all. So, later in the day we’ll be having the celebration in which we offer, as the Vraja-vasis did, all sorts of preparations to Govardhana Hill, and He will eat them all. But out of His kindness He will again return them to us to honor as maha-prasada.

PURPORT (concluded)

Thus this incident definitely proved without a doubt that Lord Krsna is the Personality of Godhead and that He was so in all circumstances, as a child on the lap of His mother, as a boy seven years old, and as an old man of a hundred and twenty-five years of age. In either case He was never on the level of the ordinary man, and even in His advanced age He appeared a young boy sixteen years old. These are the particular features of the transcendental body of the Lord.

COMMENT

There are impersonalists who try by yoga or meditation to become God, but Krishna is not that kind of god. He did not have to become God by yoga or meditation; He was always God. From His very appearance in the prison of Kamsa, when He manifested His four-armed form as Vishnu, He was God. When He was a three-month-old baby and killed the great demoness Putana, He was God. When He was a seven-year-old boy and lifted Govardhana Hill, He was God. And when He spoke the Bhagavad-gita to Arjuna, He was God. Even at that time, although by material calculation He was a great-grandfather and more than ninety years old, because His body never ages or deteriorates, He appeared like a youth of sixteen. Krishna’s body is spiritual and not subject to disease, old age, or death, like the bodies of ordinary conditioned souls. After Krishna’s body matured to the point of appearing like a youth’s, it never grew older. That proves that Krishna had a spiritual body. We never see a picture of Krishna as an old man with gray hair and wrinkles, walking with a cane. He always looks like a handsome young man.

One more note about Krishna’s appearance and activities. We know from Krishna’s statement in the Bhagavad-gita, paritranaya sadhunam vinasaya ca duskrtam (4.8), that He appears to deliver the devotees and to annihilate the miscreants. But actually, He does not have to come personally to destroy the miscreants; He has many agents to do so. The real reason He comes is to give pleasure to His devotees, and the special feature of the govardhana-lila is that Krishna gave His association—and the greatest pleasure—to all of the residents of Vrindavan continuously for seven days. Usually the residents of Vrindavan were with Krishna for only so many hours every day. For example, in the afternoon when Krishna would return from the pasturing grounds and enter His home and have dinner with Nanda Baba, He would give His association to Nanda and Yasoda and others in their household. And then He would take rest. But while He was taking rest at home, the cowherd boys were in separation from Him, eagerly anticipating, “Oh, when can we be with Krishna again? Oh, we have to wait until morning when we all take the cows to pasture.” So, they were in separation. And in the morning, when Krishna went into the pasturing grounds with the cowherd boys, Nanda and Yasoda and the residents of the village of Vrindavan were in separation.

The young damsels too were almost always in separation, except on special occasions when they would secretly meet Govinda at midday or in the dead of night. The young gopis could never gaze directly at Krishna except at their trysts, when they engaged in transcendental amorous pastimes.

So, the devotees were always alternating meeting and separation. Yet for the seven days of the govardhana-lila, all the inhabitants—the servants, the friends, the elders, and even the young damsels—could be with Krishna continuously. Thus the govardhana-lila, while it achieved the purpose of crushing the false pride of Indra, also achieved the purpose of satisfying the devotees, who hankered to have Krishna’s association without cessation.

So, here is another special feature of Govardhana Hill. Because of differences in rasa, Krishna could not reciprocate openly with certain devotees in the presence of other devotees. In the govardhana-lila, however, He could reciprocate with each and every devotee no matter what relationship they had, in the presence of all the other devotees. Therefore Govardhana Hill is very special, because Govardhana is witness to Krishna’s pastimes in all different mellows.

We can learn from this pastime that whatever onslaughts of material nature come upon us, if we take shelter of Krishna we can be protected and at the same time have all our desires for transcendental love and bliss satisfied in Krishna consciousness.

Hare Krishna.

Are there any questions or comments?

Devotee: You mentioned that Krishna comes especially for the devotees, to bestow His association upon them and give them pleasure—not for the purpose of killing the demons. So, the special demons killed by Krishna were not happy to be killed by Krishna? Can you comment?

Giriraj Swami: Krishna achieves many purposes with one action. Although His primary purpose is to please the devotees, His secondary purpose is to kill the demons, and He does both simultaneously. Actually, Krishna does not kill the demons personally; Vishnu within Krishna kills them. If His only purpose were to kill the demons, He would not appear personally. He really appears to pacify His devotees, though simultaneously He also kills demons.

Devotee: Lord Indra is such an elevated soul. How is it possible that he could not see Lord Krishna in the little seven-year-old boy? What stopped him from seeing that?

Giriraj Swami: Indra was proud, and vraja-lila is very special. In such nara-lila, humanlike pastimes, Krishna appears just like an ordinary human. Suppose, for example, if someone who held a high position in China—say, the president of China, whose face is not familiar to us—were to come here in disguise. We would not recognize him, because he would look just like everyone else. So, Krishna looked like everyone else. He looked like all the other cowherd boys; there was nothing special about Him. What distinguished Him was His potency. The head of a country is also a human being. There is nothing about his physical features that distinguishes him from others. What distinguishes him is his potency. He has the whole military under his command. He may be sitting here just like any of us, but if we order, “Declare war! Invade!” nothing will happen, and if he orders, “Declare war and invade!” it happens. That is the difference. He has potency that we do not have but still he looks the same. Because Indra was already proud and was not really interested to know more—he just wanted to be worshipped as usual—he saw superficially, “They are just a cowherd community, and Krishna is just a small child. He is so puffed up that he thinks he can stop my worship, and these adults are so foolish and so enamored of this boy that they follow his advice.” He thought that there was something really wrong, because that is how it looked. Therefore, sastra-caksuh: we should see the Lord through the eyes of scripture.

Devotee: Krishna came to earth to show favor to the human beings, but what about the demigods? The demigods also came to earth to participate in Krishna’s pastimes, but then we have this incident with Indra and another incident with Brahma, when they became bewildered.

Giriraj Swami: The demigods, although very powerful, can be covered by illusion just like any of us. We can be covered. We can chant Hare Krishna and feel great enthusiasm, and then later stop chanting. We are the same person, but something has happened. One day we were enthusiastically chanting and dancing, and the next day we were out in the material world. So, what happened? We got covered, and maybe puffed up. “Pride cometh before a fall.” That is what we have heard, and that is what we have experienced. Therefore Krishna mercifully displays some of His potency so that they realize His position as Supreme Lord and their own position as His eternal servants.

Sometimes when Krishna would return from the pasturing grounds with His cowherd friends, the demigods would come and shower flowers.

vatsalo vraja-gavam yad aga-dhro
  vandyamana-caranah pathi vrddhaih
krtsna-go-dhanam upohya dinante
  gita-venur anugedita-kirtih

“Out of great affection for the cows of Vraja, Krsna became the lifter of Govardhana Hill. At the end of the day, having rounded up all His own cows, He plays a song on His flute, while exalted demigods standing along the path worship His lotus feet and the cowherd boys accompanying Him chant His glories.” (SB 10.35.22)

So, the demigods also get to witness and worship Krishna in His pastimes. And although the cowherd boys would see the demigods worship Him, still they would not think of Krishna as God. They would think of Him as their dearest friend. There is a difference between Krishna’s two mayas, energies—yoga-maya and maha-maya. Yoga-maya partially reveals the Lord and partially conceals Him, so the residents of Vrindavan love Krishna but are unaware that He is God. They just love Him spontaneously. In Vaikuntha the devotees love the Lord but are aware that He is God. And the conditioned souls covered by maha-maya forget that Krishna is God and sometimes forget God altogether. Their eternal love for Him is covered. Generally, demigods are also conditioned souls. Consequently, influenced by illusion, they can also forget that Krishna is God and need to be reminded.

Of course, one could say that the pastimes are there to instruct us, and they do manifest eternal principles. So, we should learn from them, become Krishna conscious, and go back home, back to Godhead, to serve Lord Krishna and His associates in love.

Sri Giri Govardhana ki jaya!
Srila Prabhupada ki jaya!

[A talk by Giriraj Swami on Govardhana-puja, October 26, 2003,  Houston]

govardhano jayati śaila-kulādhirājo
yo gopikābhir udito hari-dāsa-varyaḥ
kṛṣṇena śakra-makha-bhaṅga-kṛtārcito yaḥ
saptāham asya kara-padma-tale ’py avātsīt

Śrīla Sanātana Gosvāmī’s Śrī Bṛhad-bhāgavatāmṛta (1.7)

All glories to the emperor of all the principal mountains, Śrī Girirāja-Govardhana, who is exalted in all splendor; who the gopīs proclaim to be haridāsa-varya, the best servant of Śrī Hari; whose worship was introduced by Śrī Kṛṣṇa when the Lord stopped the sacrifice for worshiping Indra, and who then received the good fortune of resting continuously on Śrī Kṛṣṇa’s lotus hand for one whole week.

Govardhan puja, one of the biggest festivals in the month of Kartika, observed on Shukla paksha pratipad, is celebrated with great jubilation in many temples all over the world. At New Govardhan, Australia, it is a festival that is eagerly anticipated and Lord Giriraja is worshiped with great pomp and enthusiasm.

We wish you all a happy Diwali. Diwali, or Dipavali, marks the end of the year, and by the year’s end we want to pay our debts and rectify our relationships—and then try to do better the next year.

The Vedic literatures inform us that in the present age, Kali-yuga, the recommended process for self-realization, or God realization, is the chanting of the holy names of the Lord. Lord Krishna appeared about five thousand years ago and spoke the Bhagavad-gita, and at the end of the Gita (18.66), He instructed:

sarva-dharman parityajya
  mam ekam saranam vraja
aham tvam sarva-papebhyo
  moksayisyami ma sucah

“Give up all varieties of religiousness and just surrender unto Me. I will deliver you from all sins. Do not fear.”

But how do we surrender to Krishna—practically? It is a big question. Therefore, Krishna Himself came again about five hundred years ago as Sri Krishna Chaitanya and showed us how to serve Krishna and develop love for Krishna, especially in the present age of Kali. He quoted one verse from the Brhan-naradiya Purana (3.8.126):

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

“One should chant the holy names, chant the holy names, chant the holy names of Lord Hari. There is no other way, no other way, no other way for success in the present age of Kali.”

Lord Chaitanya Himself demonstrated how to chant the holy names. Actually, there are two methods: In japa, one chants softly but loud enough that one can hear oneself. Our acharyas have recommended that we chant on beads, japa-mala. I suggest that as a New Year’s resolution you all begin to chant at least one mala (round) every day, and that those who are chanting already try to increase. Suppose someone is chanting two malas every day. In the New Year that person can decide to do four malas, or whatever he or she can manage. One mala will take five to ten minutes. So, that is japa.

The other method is kirtan. Kirtan means loud chanting, all together, usually with musical instruments such as mridanga, kartals, and sometimes harmonium. That collective chanting of the holy names of God is very effective in the present age of Kali.

What does chanting do? As Sri Chaitanya Mahaprabhu explains, ceto-darpana-marjanam: chanting cleanses the dirt from the mirror of the mind. If you want to know what you look like, you have to view yourself in a mirror. But if the mirror is covered with dust, you cannot see. So, we have to cleanse the dust from the mirror of the mind; then we can know who we are. In ignorance, we may think we’re the body. We may think that we’re black or white or red or yellow; man or woman; American, Russian, Chinese, or African. We have so many designations based on our falsely identifying with the body. But ceto-darpana-marjanam—when we clear the dust from the mirror of the mind by chanting, we can actually see who we are: not the body but the soul within the body. The soul is not black or white or male or female or Russian or Chinese. The soul is pure spirit, part and parcel of God, the Supreme Spirit, Krishna.

So, chanting will cleanse all the dirt from the mind, from the heart. But how does chanting work? A verse from the Padma Purana (quoted as Cc Madhya 17.133) explains:

nama cintamanih krsnas
  caitanya-rasa-vigrahah
purnah suddho nitya-mukto
  ’bhinnatvan nama-naminoh

“The holy name of Krsna is transcendentally blissful. It bestows all spiritual benedictions, for it is Krsna Himself, the reservoir of all pleasure. Krsna’s name is complete, and it is the form of all transcendental mellows. It is not a material name under any condition, and it is no less powerful than Krsna Himself. Since Krsna’s name is not contaminated by the material qualities, there is no question of its being involved with maya. Krsna’s name is always liberated and spiritual; it is never conditioned by the laws of material nature. This is because the name of Krsna and Krsna Himself are identical.”

The holy name of Krishna is Krishna Himself. Abhinnatvat nama naminoh: there is no difference between the name and the person who has the name. In the material world, the relative world, there is a difference between the name, or word, and the object. For example, if I am in the desert dying of thirst and chant “water, water, water, water,” my thirst will not be quenched, because the word water and the substance water are different. But in the spiritual world, the absolute world, the name of the thing and the thing are the same. So, when we chant the holy name of Krishna, Krishna is actually present, dancing on our tongue. Thus, because Krishna is all pure, when we associate with Him by chanting His holy name, we become purified (ceto-darpana-marjanam). And when we become purified—when we become Krishna conscious—we automatically develop all good qualities.

At present we have qualities that are good, and we have other qualities that are not so good. Often at the end of the year people make resolutions for the new year—how they will improve. It may be that one will try to not lose one’s temper, or try to not overeat. We make so many resolutions, but after some time we may fail in our determination because of weakness in the heart. The one resolution that will eventually help us develop all good qualities and keep our other, secondary resolutions is the resolution to chant the holy names of God.

Diwali also commemorates the return of Lord Ramachandra to Ayodhya. You all know the history of how Rama was banished from His kingdom into the forest. In the forest Ravana kidnapped Sita and took her to Lanka. Then Rama and Laksmana searched for Sita. They made alliances with many monkey warriors, and eventually They came to the southern tip of India. They built a bridge across to Lanka, and eventually Rama killed Ravana, which is commemorated by Dasara, or Rama-vijaya-dasami. Then Mother Sita was tested in fire, and she emerged pure. And Rama, Laksmana, and Sita, accompanied by other associates, returned to Ayodhya. To prepare for the Lord’s arrival, the residents of Ayodhya placed lamps on the rooftops and balconies and celebrated His return. And Lord Ramachandra was installed on the throne.

We too want to welcome Lord Rama (Lord Krishna)—into our heart. And just as before we install a Deity we clean the temple so that it is a fit place for the Lord to reside, similarly we each want to welcome Lord Ramachandra into our heart, to install Him on the throne in our heart. But to make our heart a proper, fit place for Him, we have to cleanse it. Therefore, on the auspicious occasion of Diwali, we chant the holy names of Rama and Krishna—Hare Krishna, Hare Rama—so ceto-darpana-marjanam: the heart is cleansed. Then we can welcome Lord Rama into our hearts and install Him on the throne of our hearts and celebrate His presence.

So, this should be our resolution: to purify our heart so that the Lord will have a proper place to sit there. And who could be more fortunate a person than one who has Lord Rama, or Krishna, with him or her?

There are many Ramayanas, histories of Ramachandra, but the most authorized is the Valmiki Ramayana. Consistent with that version, the Ninth Canto of Srimad-Bhagavatam also contains a short Ramayana. And at the end of the Bhagavatam’s Ramayana, there is a statement that during the reign of Lord Ramachandra all of the citizens were peaceful and happy, just like in Satya-yuga. There are four ages that repeat in cycles, like the seasons. Satya-yuga is the best of the ages, the golden age. Then come Treta-yuga, Dvapara-yuga, and Kali-yuga. The Bhagavatam describes that during the rule of Lord Ramachandra all of the citizens were religious and completely happy, healthy, and peaceful, just like during Satya-yuga, although it was actually Treta-yuga. Srila Prabhupada comments that by God consciousness, Krishna consciousness, one can invoke Satya-yuga, or Rama-rajya, even in Kali-yuga. Therefore, the same Krishna who appeared in Treta-yuga as Lord Ramachandra appeared in Kali-yuga as Lord Chaitanya to introduce the chanting of the holy names—Hare Krishna and Hare Rama.

So, if we take up the chanting of the holy names, we can not only invoke the presence of Lord Rama within our hearts, welcome Lord Rama into our hearts, but we can also recreate the situation of Satya-yuga, the situation of Rama-rajya. Sometimes Srila Prabhupada remarked, “People want the kingdom of God without God.” But we cannot have the kingdom of God without God. We cannot have Rama-rajya without Rama. But if we invoke the presence of God, of Krishna, by chanting His holy names, we can have the same experience of Satya-yuga in Kali-yuga. We can have the same experience of Rama-rajya when, as described in the Bhagavatam, Rama loved all of the citizens just like a father loves his children, and all of the citizens loved Lord Rama and obeyed Him just like children love and obey their father. By Krishna consciousness, we can have the same situation even today. And if on this Diwali you can take a vow, make a resolution, to chant every day in the next year—and in all the years to come—that will bring you all auspiciousness.

We pray that the Lord will bless all of you in the year to come, and that you will also take the blessing of chanting into the New Year.

Hare Krishna.

[A talk by Giriraj Swami on Diwali, October 25, 2003,  Houston]

Today is the appearance day of Dhanvantari, who is described in the following verse from Srimad-Bhagavatam (2.7.21):

TEXT

dhanvantaris ca bhagavan svayam eva kirtir
  namna nrnam puru-rujam ruja asu hanti
yajne ca bhagam amrtayur-avavarundha
  ayusya-vedam anusasty avatirya loke

TRANSLATION

The Lord in His incarnation of Dhanvantari very quickly cures the diseases of the ever-diseased living entities simply by His fame personified, and only because of Him do the demigods achieve long lives. Thus the Personality of Godhead becomes ever glorified. He also exacted a share from the sacrifices, and it is He only who inaugurated the medical science, or the knowledge of medicine, in the universe.

PURPORT

As stated in the beginning of the Srimad-Bhagavatam, everything emanates from the ultimate source of the Personality of Godhead; it is therefore understood in this verse that medical science, or knowledge of medicine, was also inaugurated by the Personality of Godhead in His incarnation of Dhanvantari, and thus the knowledge is recorded in the Vedas. The Vedas are the source of all knowledge, and thus knowledge in medical science is also there for the perfect cure of the diseases of the living entity. The embodied living entity is diseased by the very construction of his body. The body is the symbol of diseases. The disease may differ from one variety to another, but disease must be there just as there is birth and death for everyone. So, by the grace of the Personality of Godhead, not only are diseases of the body and mind cured, but also the soul is relieved of the constant repetition of birth and death. The name of the Lord is also called bhavausadhi, or the source of curing the disease of material existence.

* * *

May Lord Dhanvantari bless us all.

Hare Krishna.

Yours in service,
Giriraj Swami

Miracle in the Making is an awe-inspiring video shot by His Grace Prananatha Das depicting the rise of the Temple of the Vedic Planetarium (TOVP) in Mayapur, West Bengal, India – Future Wonder of the World – and the opening of its Nrsimhadeva Hall, the largest Nrsimhadeva Temple in the world, from February 29 – March 2, 2024.

At a time when turmoil, strife and all the symptoms of Kali-yuga are at an all-time high within the world, we need to pray to Lord Nrsimhadeva for His intervention and protection to ensure the TOVP is completed timely, and the world draws towards true spiritual understanding and awakening. All devotees can benefit themselves and the entire human race by helping to build this remarkable temple, inspired and spearheaded by Srila Prabhupada himself. This temples’ influence will be heard worldwide once opened, and all who participate will receive eternal blessings from the Vaishnava acharyas and Lord Caitanya Mahaprabhu.

Go to the Give To Nrsimha Fundraiser page on the TOVP website today and help open Prahlad-Nrsimhadeva’s new home in the TOVP during Their three-day opening celebration from February 29 – March 2, 2024.

  NOTE: The deities will not be relocated until the opening of the TOVP in 2025.

TOVP NEWS AND UPDATES – STAY IN TOUCH

Visit: www.tovp.org
Support: https://tovp.org/donate/seva-opportunities
Email: tovpinfo@gmail.com
Facebook: www.facebook.com/tovp.mayapur
YouTube: www.youtube.com/user/tovpinfo
Twitter: https://twitter.com/TOVP2022
Telegram: https://t.me/TOVP_GRAM
WhatsApp: https://m.tovp.org/whatsapp7
Instagram: https://m.tovp.org/tovpinstagram
App: https://m.tovp.org/app
News & Texts: https://m.tovp.org/newstexts
RSS News Feed: https://tovp.org/rss2/
Store: https://tovp.org/tovp-gift-store/

Kartika (Damodar)…The Holiest Month…
Kartika (Damodara) is the best, the purest of purifiers, and most glorious of all months. Kartika month is particularly dear to Lord Sri Krishna. This month is full of bhakta vatsalya. Any vrata, even the smallest, will yield huge results.

The effect of performing a Kartika Vrata lasts for one hundred lifetimes, Kartika or the festival of offering lamps to Lord Krishna, glorifies Lord Krishna’s pastime of being bound with ropes by Mother Yashoda.

All over the world, in temples and devotee homes, Kartika month is celebrated with offerings of lamps, bhoga and kirtana. I was able to attend many festivals in honour of Sri Radha and Krishna and mother Yashoda.

We are gathered here in the auspicious month of Kartik, which is also known as Damodara. Srila Prabhupada wrote in The Nectar of Devotion that just as Lord Damodara is very dear to His devotees, so the month of Damodara is also dear to them. And in the month of Kartik, in the year 1974, Srila Prabhupada completed his translation of Sri Caitanya-caritamrta, in Juhu, Bombay.

When Srila Prabhupada was in Bombay, we used to go to his quarters every morning at six o’clock, when he would go for his morning walk on Juhu Beach. But this time we were surprised to find that the door was locked. In fact, both the door to his quarters and the door to his staff’s quarters were locked, and we could not understand why. We knocked, and eventually Srila Prabhupada’s secretary Harikesa Prabhu opened the staff’s door and told us that Srila Prabhupada had just completed his translation of Sri Caitanya-caritamrta, that he had written the most beautiful glorification of his guru maharaja at the end, that he was in a very jubilant mood, and that he said we should celebrate by having a feast.

So, sometime between the night of Ekadasi and the morning of Dvadasi marks the anniversary of Srila Prabhupada’s completion of the translation of Sri Caitanya-caritamrta.

Srila Prabhupada ki jaya! Sri Caitanya-caritamrta ki jaya!

At the end of Sri Caitanya-caritamrta, Srila Krishnadasa Kaviraja Gosvami concludes:

‘ami likhi’,—eha mithya kari anumana
amara sarira kastha-putali-samana

“I infer that ‘I have written’ is a false understanding, for my body is like a wooden doll.” (Cc Antya 20.92)

anipuna vani apane nacite na jane
yata nacaila, naci’ karila visrame

“My inexperienced words do not know how to dance by themselves. The mercy of the guru made them dance.” (Cc Antya 20.149)

Now we shall read from Srila Prabhupada’s Concluding Words at the end of Sri Caitanya-caritamrta:

“Today, Sunday, November 10, 1974—corresponding to the 10th of Kartika, Caitanya Era 488, the eleventh day of the dark fortnight, the Rama-ekadasi—we have now finished the English translation of Sri Krsnadasa Kaviraja Gosvami’s Sri Caitanya-caritamrta in accordance with the authorized order of His Divine Grace Srila Bhaktisiddhanta Sarasvati Thakura Gosvami Maharaja, my beloved eternal spiritual master, guide, and friend. Although according to material vision His Divine Grace Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada passed away from this material world on the last day of December 1936, I still consider His Divine Grace to be always present with me by his vani, his words.”

The theme of the Concluding Words of Sri Caitanya-caritamrta is Srila Prabhupada’s relationship with his spiritual master and service to his spiritual master. But what he really discusses is service to the spiritual master in separation—vani-seva.

Sometimes people think that physical proximity to the spiritual master is an indication of special mercy or good fortune, and in one sense it may be. But the real essence of the relationship with the spiritual master is service to the instructions. And service to the instructions does not depend on physical presence. In the Concluding Words, Srila Prabhupada explains how he translated Sri Caitanya-caritamrta following the order of his spiritual master. Even though Srila Bhaktisiddhanta Sarasvati Thakura was no longer present from the material point of view, he was present by his instructions, and Srila Prabhupada was connected to him by following them.

“There are two ways of association—by vani and by vapuh. Vani means words, and vapuh means physical presence. Physical presence is sometimes appreciable and sometimes not, but vani continues to exist eternally. Therefore we must take advantage of the vani, not the physical presence. Bhagavad-gita, for example, is the vani of Lord Krsna. Although Krsna was personally present five thousand years ago and is no longer physically present from the materialistic point of view, Bhagavad-gita continues.”

Lord Krishna spoke the Bhagavad-gita to Arjuna five thousand years ago. He was personally present to speak the Bhagavad-gita, but even though from the material point of view Krishna is no longer physically present, His words—the Bhagavad-gita—continue to exist. And if we take advantage of His instructions in the Bhagavad-gita, we can experience His presence.

Still, we should not conclude that because Lord Krishna or Srila Prabhupada is present in the form of transcendental sound, we do not need a personal link to the previous acharyas and Krishna. By the direct instruction of the spiritual master, one gets one’s life’s mission. And after one gets one’s life’s mission, one dedicates one’s life and soul to following the instruction.

“In this connection, we may call to memory the time when I was fortunate enough to meet His Divine Grace Srila Prabhupada, sometime in the year 1922. Srila Prabhupada had come to Calcutta from Sridhama Mayapur to start the missionary activities of the Gaudiya Matha. He was sitting in a house at Ulta Danga when through the inducement of an intimate friend, the late Sriman Narendranatha Mallika, I had the opportunity to meet His Divine Grace for the first time. I do not remember the actual date of the meeting, but at that time I was one of the managers of Dr. Bose’s laboratory in Calcutta. I was a newly married young man, addicted to Gandhi’s movement and dressed in khadi. Fortunately, even at our first meeting, His Divine Grace advised me to preach the cult of Sri Caitanya Mahaprabhu in English in the Western countries. Because at that time I was a complete nationalist, a follower of Mahatma Gandhi’s, I submitted to His Divine Grace that unless our country were freed from foreign subjugation, no one would hear the message of Sri Caitanya Mahaprabhu seriously. Of course, we had some argument on this subject, but at last I was defeated and convinced that Sri Caitanya Mahaprabhu’s message is the only panacea for suffering humanity.”

Srila Prabhupada told us that many sadhus used to visit his father’s home but that he was not satisfied with any of them. He knew one who used to don the dress of a sadhu in the morning just to go and beg. “What is the use of such sadhus?” Srila Prabhupada would ask. So, when Srila Prabhupada’s friend Narendranatha Mallika suggested that he meet Srila Bhaktisiddhanta Sarasvati Thakura, Srila Prabhupada initially refused: “What is the use of meeting another sadhu? I have already seen enough of them.” But in the end he agreed.

Even in his youth, Srila Prabhupada was the leader of his group of contemporaries, and they wouldn’t be satisfied until Srila Prabhupada met Srila Bhaktisiddhanta and gave his approval. Anyway, Srila Prabhupada agreed to meet him, and at their very first meeting Srila Bhaktisiddhanta Sarasvati Thakura asked Srila Prabhupada to preach Lord Chaitanya’s message throughout the world. Srila Prabhupada argued that India was still dominated by foreign rule. Even less advanced countries like China were independent, but not India. Srila Prabhupada questioned, “Who will listen to us when we are still a dependent nation?” But Srila Bhaktisiddhanta Sarasvati Thakura countered that the message of Sri Chaitanya Mahaprabhu was eternal and had nothing to do with relative material conditions like political dependence or independence. Somehow Srila Prabhupada was defeated, yet he was happy to have been defeated by his spiritual master.

“At last I was defeated and convinced that the message of Sri Caitanya Mahaprabhu is the only panacea for suffering humanity. I was also convinced that the message of Sri Caitanya Mahaprabhu was then in the hands of a very expert devotee and that surely the message of Sri Caitanya Mahaprabhu would spread all over the world. I could not, however, immediately take up his instructions to preach, but I took his words very seriously and was always thinking of how to execute his order, although I was quite unfit to do so.”

Srila Prabhupada got the instruction at their very first meeting, and although he was unable to take up the instruction at first, he always kept it in his heart. And he was always waiting for the time when he would be able to take it up. Again, vani-seva.

“In this way I passed my life as a householder until 1950, when I retired from family life as a vanaprastha. With no companion, I loitered here and there until 1958, when I took sannyasa. Then I was completely ready to discharge the order of my spiritual master. Previously, in 1936, just before His Divine Grace passed away at Jagannatha Puri, I wrote him a letter asking what I could do to serve him. In reply, he wrote me a letter, dated 13 December 1936, ordering me, in the same way, to preach in English the cult of Sri Caitanya Mahaprabhu as I had heard it from him.”

Srila Prabhupada had received the order at the first meeting, and he received the same order again just before his guru maharaja passed away. In other words, Srila Bhaktisiddhanta Sarasvati Thakura reconfirmed the instruction he had given to Srila Prabhupada at their first meeting. Srila Prabhupada knew for sure that this was his life’s work.

“After he passed away, I started the fortnightly magazine Back to Godhead sometime in 1944 and tried to spread the cult of Sri Caitanya Mahaprabhu through this magazine.”

It is also auspicious that Back to Godhead has begun again in India, in Bombay, to further Srila Prabhupada’s mission—to serve the order and fulfill the desires of his spiritual master.

“After I took sannyasa, a well-wishing friend suggested that I write books instead of magazines. Magazines, he said, might be thrown away, but books remain perpetually. Then I attempted to write Srimad-Bhagavatam. Before that, when I was a householder, I had written on Srimad Bhagavad-gita and had completed about eleven hundred pages, but somehow or other the manuscript was stolen. In any case, when I had published Srimad-Bhagavatam, First Canto, in three volumes in India, I thought of going to the U.S.A. By the mercy of His Divine Grace, I was able to come to New York on September 17, 1965. Since then, I have translated many books, including Srimad-Bhagavatam, Bhakti-rasamrta-sindhu, Teachings of Lord Caitanya (a summary), and many others.”

Srila Prabhupada received the instruction to preach the message of Chaitanya Mahaprabhu in English, so he was thinking how to execute the order and preach. He decided to start Back to Godhead magazine and, further, to translate books—Bhagavad-gita As It Is and other works.

“In the meantime, I was induced to translate Sri Caitanya-caritamrta and publish it in an elaborate version. In his leisure time in later life, His Divine Grace Bhaktisiddhanta Sarasvati Thakura would simply read Caitanya-caritamrta. It was his favorite book. He used to say that there would be a time when foreigners would learn the Bengali language to read Caitanya-caritamrta. The work on this translation began about eighteen months ago. Now, by the grace of Sri Caitanya Mahaprabhu and His Divine Grace Bhaktisiddhanta Sarasvati Thakura, it is finished. In this connection I have to thank my American disciples, especially Sriman Pradyumna dasa Adhikari, Sriman Nitai dasa Adhikari, Sriman Jayadvaita dasa Brahmacari, and many other boys and girls who are sincerely helping me in writing, editing and publishing all these literatures.

“I think that His Divine Grace Bhaktisiddhanta Sarasvati Thakura is always seeing my activities and guiding me within my heart by his words. As it is said in Srimad-Bhagavatam, tene brahma hrda ya adi-kavaye. Spiritual inspiration comes from within the heart, wherein the Supreme Personality of Godhead, in His Paramatma feature, is always sitting with all His devotees and associates.”

Here Srila Prabhupada explains further how he received direction from his spiritual master. Of course, he received direction from his spiritual master in their personal meetings—beginning with their first meeting, when Srila Bhaktisiddhanta Sarasvati Thakura instructed him to preach the message of Lord Chaitanya in the English language. And the same instruction was reconfirmed in his last letter, when Srila Bhaktisiddhanta Sarasvati Thakura again said to preach the message of Lord Chaitanya in English. But here Srila Prabhupada gives more insight into how the disciple can receive guidance from the spiritual master: from within the heart.

We think of Uddhava’s prayer to Lord Krishna:

naivopayanty apacitim kavayas tavesa
  brahmayusapi krtam rddha-mudah smarantah
yo ’ntar bahis tanu-bhrtam asubham vidhunvann
  acarya-caittya-vapusa sva-gatim vyanakti

 “O my Lord! Transcendental poets and experts in spiritual science could not fully express their indebtedness to You, even if they were endowed with the prolonged lifetime of Brahma, for You appear in two features—externally as the acarya and internally as the Supersoul—to deliver the embodied living being by directing him how to come to You.” (SB 11.29.6)

In his “Concluding Words” Srila Prabhupada explains that not only is the Lord sitting within the heart as Paramatma, but the Lord is not alone; He is sitting there with His associates and servants. The implication is that the Lord in the heart is sitting there with the spiritual master and that therefore one can get inspiration from the spiritual master within the heart. Of course, there are some conditions; it is not that everyone can get inspiration or direction from the spiritual master in the heart. The main qualification is that one should be free from material desires. One should have no desire except to serve the order of the spiritual master. And one should feel that if he cannot execute the order of the spiritual master, he should rather die. In other words, one should be prepared to lay down one’s life to execute the order of the spiritual master.

“It is to be admitted that whatever translation work I have done is through the inspiration of my spiritual master because personally I am most insignificant and incompetent to do this materially impossible work.”

Basically, Srila Prabhupada is saying that he was not capable of translating Sri Caitanya-caritamrta personally, but that he was inspired and guided by his spiritual master within the heart.

When a reporter came to interview him in Los Angeles, Srila Prabhupada explained that actually he was not writing his books but that Krishna was writing them. One disciple wanted to make the idea easier for the reporter, so he offered that what Srila Prabhupada meant was that Krishna was giving Prabhupada the intelligence to write the books. But Srila Prabhupada said, “No. Krishna personally writes them.”

Here Srila Prabhupada is giving further insight into his statement by explaining, “Yes, the Lord within the heart is there to give direction, but the Lord is not alone; He is accompanied by His devotees, and among the devotees is the spiritual master.” Srila Prabhupada feels that his spiritual master guided him in his translation of Sri Caitanya-caritamrta.

“I do not think myself a very learned scholar, but I have full faith in the service of my spiritual master, His Divine Grace Srila Bhaktisiddhanta Sarasvati Thakura. If there is any credit to my activities of translating, it is all due to His Divine Grace.”

Srila Prabhupada said, “If we try to do some service and take the credit for ourselves, there will be so many problems. But if we give the credit to Krishna, things will go nicely.”

“Certainly if His Divine Grace were physically present at this time, it would have been a great occasion for jubilation, but even though he is not physically present, I am confident that he is very pleased by this work of translation.”

Srila Prabhupada was envisioning that if his guru maharaja were physically present, it would have been a great occasion for jubilation that Sri Caitanya-caritamrta had been rendered into English. But Srila Prabhupada felt confident that although his guru maharaja was not physically present, still he was pleased by this work of translation. In other words, even if his guru maharaja were not physically present, he was spiritually present and was aware of Srila Prabhupada’s activities. Earlier Srila Prabhupada said that his guru maharaja was always seeing his activities, and now he says that he feels that his guru maharaja was pleased with his service of translating Sri Caitanya-caritamrta. The connection is alive and dynamic.

But then, Srila Prabhupada may fear that if we hear about his intimate relationship with his spiritual master in separation, we may start to imagine that we have the same relationship with Srila Prabhupada and begin to speculate, “Srila Prabhupada wants this, and Srila Prabhupada is pleased.” But maybe Srila Prabhupada does not want this, and maybe Srila Prabhupada is not pleased. So, Srila Prabhupada brings us back to the practical platform, where the spiritual master directly says what he wants and shows when he is pleased—not that we imagine that we are on the same platform as Srila Prabhupada and speculate, “Oh, my guru maharaja wants me to do this. My guru maharaja is very pleased with me.”

Srila Prabhupada continues, “He was very fond of seeing many books published to spread the Krishna consciousness movement.”

Prabhupada saw it, and everyone knew it. He was not speculating or imagining; he was acting on what he saw and heard. Srila Bhaktisiddhanta was pleased to see books published to spread Krishna consciousness.

“Therefore our society, the International Society for Krishna consciousness, has formed to execute the order of Sri Caitanya Mahaprabhu and His Divine Grace Srila Bhaktisiddhanta Sarasvati Thakura.”

Once, in Calcutta, Srila Prabhupada asked us, “What is the duty of the spiritual master, and what is the duty of the disciple?” Then he himself gave the answer: “The duty of the spiritual master is to serve Krishna, and the duty of the disciple is to assist the spiritual master.” He gave the example that the spiritual master has to serve Krishna and that part of the service is to clean the temple floor. And when the disciple is washing the floor, he should think, “I am assisting my spiritual master in his service to Krishna.”

Then again, we never serve Krishna directly. We always serve through our spiritual master. So, when we assist Srila Prabhupada in his service to Krishna, we are more directly assisting him in his service to his spiritual master, Srila Bhaktisiddhanta Sarasvati Thakura, and through disciplic succession, in service to Sri Chaitanya Mahaprabhu, to Krishna. Thus, the International Society for Krishna Consciousness has been formed to execute the order of Srila Bhaktisiddhanta Sarasvati and Sri Chaitanya Mahaprabhu, specifically in the matter of publishing and distributing transcendental knowledge.

“It is my wish that devotees of Lord Caitanya all over the world enjoy this translation, and I am glad to express my gratitude to the learned men in the Western countries who are so pleased with my work that they are ordering in advance all my books that will be published in the future.”

Professors and librarians placed standing orders for all of Srila Prabhupada’s books. As Srila Prabhupada’s books were published, they wanted them all and would pay, but here too Srila Prabhupada says that he wants us to relish his books, not just sell them.

“On this occasion, therefore, I request my disciples who are determined to help me in this work to continue their cooperation fully, so that philosophers, scholars, religionists, and people in general all over the world will benefit by reading our transcendental literatures such as Srimad-Bhagavatam and Sri Caitanya-caritamrta.”

Srila Prabhupada is requesting us to help him in his work of publication and distribution of transcendental literatures all over the world. And he mentions different categories of readers: philosophers and religionists (in other words, leaders and scholars) and people in general—everyone, all over the world. He is asking us to help. Therefore, we should preach. And as Srila Prabhupada indicated, there should be some result. Either people should chant Hare Krishna and change their lives, or they should give some money and take a book. When there are results, Srila Prabhupada is pleased in two ways: He is pleased that people are taking to Krishna consciousness, giving some money and taking some literature, chanting Hare Krishna and becoming devotees. And he is pleased that his servants are becoming purified, because one’s preaching will not have effect unless one is purified.

We often hear or say that we should practice what we preach. If we don’t practice what we preach, who will follow us? Srila Prabhupada said, “If you are smoking a cigarette and you tell someone, ‘Don’t smoke,’ how will he hear you?” And Srila Prabhupada specifically instructed that if we carefully chant at least sixteen rounds of the Hare Krishna maha-mantra daily and follow the four regulative principles, we will get sufficient strength to preach. But if we don’t chant sixteen rounds and follow the four regulative principles, we cannot expect to have the potency to impress the hearts of the audience. So, we should do both—practice and preach. We don’t have to be very learned scholars or big tapasvis. Our little austerity is to chant sixteen rounds and follow the regulative principles—not much. But that will give us sufficient strength and purity to preach and actually touch and move people.

Hare Krishna.

[A talk by Giriraj Swami on Sri Rama-ekadasi, Sri Caitanya-caritamrta, Concluding Words, November 6, 1996, Pune, India]

Podcast:

Video:

Podcast:

Video:

Podcast:

Video:

Podcast:

Transcription
Question – If a devotee is serving diligently, but the devotee’s service is not visible to the spiritual master, and another devotee is serving not so regularly, but very visibly in front of the spiritual master, and the mercy comes by the pleasing of the spiritual master, how does a devotee whose service is not visible get mercy?

Answer – Whenever we talk about the spiritual master, there are two distinct things, there is the person and the principle – the vyakti and the tattva . Or it can be termed as vapu seva and vani seva. Whenever we are trying to relate with the spiritual master, we need to know which aspect is going to come into play in that instance. Whenever the spiritual master is readily available for us, and we have an opportunity to do some service, we certainly need to grab that opportunity and try to serve and please the spiritual master. At the same time, this should not degenerate to a cheap attempt to somehow catch the attention of the spiritual master. Ultimately, it is a matter of developing a relationship with Krishna, and that relationship means doing everything that is required to be done in a relationship. If we are trying to serve earnestly, then we need to have the confidence that the spiritual master (as the principle) is non-different from Krishna. Even if our spiritual master is not consciously aware of the service that we are doing, but the services are being done by the disciples; then we should know that Krishna is noting that service and Krishna will give his mercy. That is why, when we see the spiritual master only as a person, the danger is we do not see the connection of the spiritual master with Krishna, and we think that the spiritual master’s pleasure is dependent on their knowing what the disciple has been doing specifically. We can see in our movement’s short history that there were many devotees who served visibly and prominently during Prabhupada’s time, and several of them had difficulties by which they discontinued their service later on. And many of the leaders of our movement now, who are clearly very dedicated and elevated in their realization, they had very little or no interaction directly with Srila Prabhupada, and still, we see their elevated spiritual stature, and their personal dedication to Srila Prabhupada also. How does this come about? It comes about by the principle of serving Krishna, and knowing that Krishna is noting the service. So, when the emphasis is there on the spiritual master, that – yasya prasadad bhagavat-prasado
yasyaprasadan na gatiḥ kuto pi (Sri Gurvastakam Verse 7) that by the spiritual master’s mercy, Krishna’s mercy comes and with his displeasure, Krishna’s mercy would not come; what that means is that we don’t make it an impersonal transaction, but we understand and emphasize the personal dimension of the relationship, and at the same time, we also recognize that while the relationship is personal, Krishna is not an ordinary person. Krishna is not limited to one place, just like we are limited to this form. Therefore, we see the point of pleasing the spiritual master as remembering the personal dimension of bhakti, and personal dimension of the relationship with Krishna.
To summarize in three points.
1) Whenever possible, we should try to please the spiritual master.
2) Even if the spiritual master doesn’t even know of our existence or service, Krishna knows; and Krishna will provide growth and fulfillment for us; culminating into love for him.
3) We see the emphasis on pleasing the spiritual master as an emphasis on the personal dimensions of bhakti, and how those dimensions need to be remembered and emphasized appropriately, without reducing Krishna to just a person like us in this world.

End of transcription.

Podcast:

Transcription
Question – I was born in another Vaishnava tradition, but I find Krishna consciousness more logical; if I take to Krishna consciousness ,am I being unfaithful to my birth tradition?

Answer – I wouldn’t use the word unfaithful because ultimately it is one God who is manifesting his outreach, his mercy through various paths.
We can consider the example of a mountain and different paths leading to the top of the mountain. The top of the mountain is Krishna or spiritual consciousness and the bottom of the mountain is where we are, material consciousness. We are all meant to rise upward from where we are. Srila Prabhupada said Jesus Christ is like our Guru because he had so much love of God that he was ready to sacrifice his life to become a martyr for the sake of God. Now that does not mean we accept everything that Christianity says but the principle of love of God is something which is universal and is there in various traditions. God is not the monopoly of any religion just like there is no single path which leads to the top of a mountain. Having said that, each path of the mountain can have its positives and negatives.

Some path may be very slippery, some path may be very rocky, some path may be through a thick forest. From each path, at the bottom, we get some glimpse of what is at the top and the most important thing is that the glimpse should be attractive enough for us, to want to rise, upward. There are two essential things, sadhan – the path and sadhya – the object or what are we going to attain by following the path? In other words, the path and the purpose.

When we say Pushti marg, it is a venerated Vishnu tradition and there have been many great saints in that tradition and the tradition of Krishna Bhakti has been preserved in thousands and thousands and millions of families by the pushti marg tradition across India and across the world and the families or the descendants practising this marg have migrated everywhere. We fully respect that tradition and this respect should be rightfully offered.

At the same time, in different traditions, the emphasis is different. Generally in most of India, often there is a greater emphasis on the ritualistic aspect of bhakti or religion rather than the philosophical aspect and the ritualistic aspect is what often appeals to older generations – the parents and the grandparents. They feel at home, thinking that this is what our predecessors did. They feel connected with their past and they get a sense of security and continuity. Of course, they are also connecting with Krishna through this to the degree they are investing their heart in the rituals. But the point is, this ritualistic aspect of bhakti is not very appealing to the younger generation and that is why when Srila Prabhupada started the Krishna Consciousness Movement, he said the temples should first and foremost be places of higher education.

Temples are places of worship and they are also meant to be places of education and that is why there are daily Bhagavatam classes, there are regular evening programs explaining the philosophical aspects of bhakti. If we see in most of the Indian temples, not specifically Pushti Marga, the people are mostly priests and not teachers. They can do the rituals quite well, they can even chant the mantras very nicely but if someone asks them questions, they do not have answers. That is not a deficiency on their part, it is just the way they were trained. So, there are some traditions which are emphasising the educational aspect and some emphasising the ritualistic aspect. Rather than seeing that you are leaving one path and taking to another path and being unfaithful, you can see that the same Lord who arranged for you to belong to the pushti marga family by which you would have some devotional upbringing, some pious culture, that same Lord has brought you to a place where you can take it further in a way that works for you. Everyone is an individual and it is for us to offer our head and heart to Krishna in a mood of service and for us to do that, we have to do things in a way that is true for us.

Just focus on seeing that here is where you got the opportunity to practice Krishna consciousness, have the opportunity to ask questions and get answers to those questions and take up the practices. You can continue worshipping Laddu Gopal but you can decide based on your intelligence and your particular situation, how elaborate the rituals you want to practice. That is something which is definitely up to the individual and it is there in every tradition, even in Madhava tradition in South India, where they often emphasize shaligram shila worship.

But how much worship should be done? That they often leave to the individuals. Sometimes certain traditions may say this is how much you need to do but individual practitioners have to find out how much they can do. So try to see for yourself how you can best connect with Krishna and see this not so much as you abandoning one path and taking another path, rather see it as you reciprocating with Krishna, who is providing you facilities to come closer to him, whether it is through this path or that path.

The point is that you have an opportunity to move closer to Krishna.

End of transcription.

Podcast:

Transcription
Question: How can we dedicate more of our Lakshmi __ for the service of Krishna or time or resources in general when we also need them, we have a family to take care of and we have our responsibilities?

Answer: First thing is that we needn’t bifurcate Bhakti like this, that taking care of family is mundane and serving Krishna is spiritual. Taking care of our family is also a part of our service to Krishna. There is direct service and there is indirect service.

So, in 12.8-12 in the Bhagavad Gita, Krishna gives multiple levels at which we can practice Bhakti. So, 12.8 is just absorb yourself in me and live in me, Krishna says. 12.9, he says if you can’t do that, then just try to fix your mind on me. 12.10, he says that if you can’t do that, then work for me, and the acharyas have explained that working for me can be at two levels. One is that you work directly, do some voluntary service for Krishna, and then indirectly we work and offer the fruits of our work to Krishna. So that could mean giving charity, that could mean, that could also include, Krishna says, sva-karmana tam abhyarchya. Even our work itself we can do in a mode of service to Krishna, taking care of family. We see them not just as our family but as Krishna’s children or Krishna’s parts in our care and then we serve them by executing our responsibilities diligently.

Of course, Krishna also says that we should strive to rise to a higher level of service as much as possible. That means we try to become spontaneously absorbed in him. So, definitely if we can spend more time and energy and resources in directly serving Krishna, that is better. But it is not that only that is service and this is not service. Everything that we do can be redefined in the mode of service to Krishna and that is essentially Krishna consciousness. Krishna consciousness does not mean or rather having faith in Krishna does not mean giving up our intelligence. God has given us our intelligence so that we can use it in His service, and faith means going in the direction of the intelligence and being ready to go further also. It is not going in a direction opposite to that of intelligence. That means just like in our professional career, if we are in business or we are starting some enterprise, then we take calculated risks. So, we are using our intelligence and we feel this risk is worthwhile. It is worth taking, it is a reasonable risk. Some people go slightly beyond that and nobody can be foolhardy…I mean just taking risks without any thinking at all. So, in some ways, Bhakti is also like taking calculated risk.

When Srila Prabhupada went to America, it was an extraordinary act of faith. At the age of 70, with no money, with no contacts, no institutional support, to go all the way to America was an extraordinary act of courage which arose from faith. But it was not just faith that was rashness, that was not recklessness. Prabhupada knew that his Guru Maharaj wanted outreach outside India to happen and his Guru Maharaj had sent his disciples to UK, but that was before the First World War or Second World War, and after the Second World War, UK’s fortune went down, America’s fortune went up substantially. So, Prabhupada used his intelligence to decide to go to America instead of UK. Prabhupada also felt that it seems my Godbrothers have tried in UK, that has not worked, so let me try somewhere else. So, we also use our intelligence. Just like if you are going to swim in water, we first put a little bit of water and see how cold it is and how much we can tolerate the cold and then we decide whether to go in more or not. So, we can take small incremental steps.

So, generally, love is seen in two ways: Love is seen by what we give for our beloved and second is what we give up for our beloved. Parents may want to offer the best education to their children and now that’s what we want to give to the beloved. But then if that means that to be with the child where the best school is, the parents have to take up a job which is not paying that well, then we take that up. But what we give and what we give up, both are important and same applies in our relationship with Krishna also. So, definitely our devotion is seen through a certain level of sacrifice that we do in Krishna’s service, but when we are doing that sacrifice, that does not mean that we just abandon or reject our intelligence. It’s that we see even our intelligence as Krishna’s gift to us and then we understand that sometimes we can’t understand Krishna’s plan.

So, sometimes if we get a direct instruction from the spiritual master to do a particular thing, then even if that doesn’t make sense, we may decide at that time to do it. But in general, even the spiritual master’s instructions are given in such a way that they make sense to us. Krishna would simply have told Arjuna, just fight. I am God. Obey me. Fight. Krishna spoke all the 700 verses of the Bhagavad Gita because he was not just forcing Arjuna to have faith or forcing Arjuna to reject his intelligence in the name of obedience and faith. Krishna wanted to persuade Arjuna ___(6:30). So, we can take inspiration from other devotees who are sacrificing a lot for Krishna’s service and then we can sacrifice according to our capacity.

End of transcription.

Podcast: