11.24.07
Posted in Bhajans at 10:08 pm by Krishna Dharma
SRI JAGANNATHASTAKAM
(Said to be composed by Lord Chaitanya)
Hear it sung here
1)
kadacit kalindi-tata-vipina-sangitaka-ravo
mudabhiri-nari-vadana-kamalasvada-madhupah
rama-sambhu-brahmamara-pati-ganesarcita-pado
jagannathah svami nayana-patha-gami bhavatu me
With songs and sweet music, strolling gaily through groves, by the Kalindi.
A bee seeking nectar from the lotus-like faces of the gopis.
Praising him are Shiva, Brahma, Indra, Ganesh and Goddess Lakshmi.
Jagannatha Swami, Lord of all beings, be visible to me.
2)
bhuje savye venum sirasi sikhi-puccham kati-tate
dukulam netrante sahacara-kataksam vidadhate
sada srimad-vrndavana-vasati-lila-paricayo
jagannathah svami nayana-patha-gami bhavatu me
Sporting fine silken cloth, peacock plumes on his head, a flute in his hand.
Sending sidelong glances at his dear devotees, who around him stand,
Most pleased with these pastimes performed in Vrindavan dhama eternally.
Jagannatha Swami, Lord of all beings, be visible to me.
3)
mahambhodhes tire kanaka-rucire nila-sikhare
vasan prasadantah sahaja-balabhadrena balina
subhadra-madhya-sthah sakala-sura-sevavasara-do
jagannathah svami nayana-patha-gami bhavatu me
Standing on the seashore, a blue-spired palace is golden glowing.
There with Balabhadra, and sister Subhadra, he is bestowing
on all pious persons his personal service opportunity.
Jagannatha Swami, Lord of all beings, be visible to me.
4)
krpa-paravarah sajala-jalada-sreni-ruciro
rama-vani-ramah sphurad-amala-pankeruha-mukhah
surendrair aradhyah sruti-gana-sikha-gita-carito
jagannathah svami nayana-patha-gami bhavatu me
A great sea of mercy, beautifully blackish like the thunder clouds.
A flawless full lotus, pleased by the mild anger shown by Lakshmi’s words.
Worshipped by the Vedas, the sages and the gods in sweet eulogy.
Jagannatha Swami, Lord of all beings, be visible to me.
5)
ratharudho gacchan pathi milita-bhudeva-patalaih
stuti-pradurbhavam prati-padam upakarnya sadayah
daya-sindhur bandhuh sakala jagatam sindhu-sutaya
jagannathah svami nayana-patha-gami bhavatu me
Brahmins present praises and prayers of pure love when he mounts his cart.
Hearing those hymns as he rides along the road he is pleased at heart.
Ocean of compassion, caring for all creatures, along with Lakshmi.
Jagannatha Swami, Lord of all beings, be visible to me.
6)
para-brahmapidah kuvalaya-dalotphulla-nayano
nivasi niladrau nihita-carano ‘nanta-sirasi
rasanando radha-sarasa-vapur-alingana-sukho
jagannathah svami nayana-patha-gami bhavatu me
Eyes like lotus petals, the crest jewel crowning supreme transcendence.
Feet atop Ananta, adorning Niladri; regal residence.
Ever in ecstasy, for the rapturous embrace of Radharani.
Jagannatha Swami, Lord of all beings, be visible to me.
7)
na vai yace rajyam na ca kanaka-manikya-vibhavam
na yace ‘ham ramyam sakala jana-kamyam vara-vadhum
sada kale kale pramatha-patina gita-carito
jagannathah svami nayana-patha-gami bhavatu me
Most certainly I ask not for a kingdom, gold, gems or great riches.
Nor do I desire a beautiful wife, as any man wishes.
I long for only he, of whom Shiva ever sings the great glory
Jagannatha Swami, Lord of all beings, be visible to me.
8.
hara tvam samsaram druta-taram asaram sura-pate
hara tvam papanam vitatim aparam yadava-pate
aho dine ‘nathe nihita-carano niscitam idarn
jagannathah svami nayana-patha-gami bhavatu me
Dear Lord of all gods please remove soon my useless life of worldliness.
Destroy my stock of sins that expands without end causing deep distress.
O Yadu Lord, surely, for the fallen and poor your two feet are free.
Jagannatha Swami, Lord of all beings, be visible to me.
The self-retrained, virtuous soul who recites these eight verses glorifying Lord Jagannatha becomes cleansed of all sins and duly proceeds to Lord Vishnu’s abode.
Permalink
11.04.07
Posted in Recent articles, Uncategorized at 9:24 pm by Krishna Dharma
SPIRITUAL SOLUTIONS TO MATERIAL PROBLEMS: ISKCON AND THE MODERN WORLD
by Kenneth Anderson (Krishna Dharma)
(From The Hare Krishna Movement: Forty Years of Chant and Change edited by Graham Dwyer and Richard J. Cole, Pub. I.B.Tauris London 2007)
It is not uncommon for Hare Krishna devotees appearing in public (at least in the West) to be accosted with jibes of “Get a job!” Watching them happily chanting and dancing along the high street while others toil can understandably provoke such responses. Even many of those favourably inclined toward the devotees are moved by their ‘other-worldly’ appearance and behaviour to wonder if their practises have any relevance at all to everyday life. Those joining the Krishna consciousness movement are well accustomed to hearing how they have “escaped” from normal life. When I moved into a Krishna ashram I remember my own friends saying, “I am sure it’s good for you, and we wish you well, but we have many responsibilities and can’t afford to opt-out and lead such an isolated existence.”
However, according to Vaishnava theology, these are misconceptions. As far as the devotees of Krishna are concerned, they are certainly working meaningfully, even as they chant and dance, engaging themselves in what the Vedas sometimes describe as the “highest welfare work” for all beings. Devotees do not see themselves as being in any way irrelevant or disconnected from the world. In fact they would argue that their engagement is more connected to reality than that of anyone else, at least in terms of the Vedic definition of reality, which considers everything to be a part of God. In this essay I would like to explore this argument, to examine the relevance of ISKCON to the modern world, drawing on the Vedic teachings as presented by ISKCON’s founder, Srila Prabhupada. I would also like to discuss some of ISKCON’s activities that have been directly targeted at societal problems, as well as the Movement’s ongoing aims in this regard.
Vedic knowledge in general covers many diverse subjects, from martial arts and diplomacy to house design and cooking, and these have relevance to almost all areas of human endeavour. ISKCON, however, is mainly based upon the spiritual teachings found in Vedic writings such as the Bhagavad-gita and Srimad Bhagavatam (Bhagavata Purana). (1) These texts also claim to be presenting a timeless philosophy that has relevance to all people at all times. The Srimad Bhagavatam declares itself to be intended to “bring about a revolution in the lives of the world’s misdirected population.” (2) From its very beginning the text states that it can “uproot all the miseries of life.” (3)
Indeed it was with this in mind that ISKCON’s founder, Srila Prabhupada, set off from India to start his spiritual movement. Inspired by the words of his spiritual master, Bhaktisiddhanta Sarasvati, who said that Krishna or God consciousness was an “urgent requirement” for humanity, Prabhupada underwent great personal difficulty in his old age to travel to the West to deliver the Vedic spiritual messages. He was convinced these messages would benefit everyone who heard them, as he showed in a poem of prayer that he wrote upon arriving in Boston in 1965.
“I am sure that when this transcendental message (of the Bhagavata Purana) penetrates their hearts they will certainly feel engladdened and thus become liberated from all unhappy conditions of life.” (4)
Prabhupada saw Krishna consciousness as the solution to all ills, whether individual or collective. Immediately upon arriving in America, although he had practically no resources whatsoever, he began making grand plans to open a large temple in New York, attempting to secure funds from wealthy donors in India. Whilst living in India he had made many previous efforts to present Krishna consciousness on a broad stage, writing letters to such figures as Gandhi, Nehru and various other political leaders, exhorting them to adopt the principles of Krishna consciousness in their leadership. He had already begun his magazine, Back to Godhead, in which, as early as the 1940s, he had presented many articles addressing social issues, such as “Solution of Present Crises by Bhagavad-gita”, “Mr Churchill’s ‘Humane World’,” and “Human Welfare Activities (5)
Without doubt Prabhupada wanted ISKCON, which was the culmination of all his previous efforts in India, to engage with the issues of the day and make a difference. He made this clear throughout his writings. For example in the Srimad Bhagavatam, in the first canto – which he wrote in the early days of ISKCON – he stated:
“…it is the duty of all executive heads of states to see that the principles of religion, namely austerity, cleanliness, mercy and truthfulness, are established in the state, and that the principles of irreligion, namely pride, illicit female association or prostitution, intoxication and falsity, are checked by all means.” (6)
He then went on to present a detailed list of specific items that he said should be adopted by any state that wanted to “eradicate corruption by the majority.”
Similar statements abound throughout Prabhupada’s writings, which he wanted ISKCON to widely distribute, teaching people how to follow the principles they espoused. As such statements show, Prabhupada was particularly concerned about the state of government and leadership in human society. He strongly desired to establish the ancient system of varnashrama-dharma – the God-centred system of four spiritual and four occupational orders – in human society. He considered this the only organisational structure capable of bringing peace and “sanity” to mankind.
“According to Vedic principles, there must be divisions of human society. There should be brahmanas, kshatriyas (administrators and warriors), vaishyas (tradespeople) and sudras (workers), and everyone should learn to worship the Supreme Personality of Godhead. This is real human society, and without this system we are left with animal society.” (7)
Many times Prabhupada criticised “godless” governments who failed to train their citizens in the principles and practises of varnashrama-dharma.
“In the name of secular government, unqualified people are taking the supreme governmental posts. No one is being trained to act according to the principles of varnashrama-dharma, and thus people are becoming increasingly degraded and are heading in the direction of animal life. The real aim of life is liberation, but unfortunately the opportunity for liberation is being denied to people in general, and therefore their human lives are being spoiled. The Krishna consciousness movement, however, is being propagated all over the world to re-establish the varnashrama-dharma system and thus save human society from gliding down to hellish life.” (8)
Literatures such as the Mahabharata and Srimad Bhagavatam describe a time when great theocracies based upon Vedic teachings were the norm, when kings would lead highly religious lives and take all guidance from their priests or Brahmins. (9) This was the ideal vision presented by Prabhupada to his followers, although on some occasions he admitted that in the present climate it may no longer be possible to re-institute such a society.
“The varna and ashrama society was considered to be the best institution for lifting the human being to the spiritual platform, but due to Kali-yuga it is not possible to execute the rules and regulations of these institutions.” (10)
Nevertheless, even in the absence of a perfect varnashrama system, Prabhupada was still convinced that Krishna consciousness, if properly practised and applied, could provide solutions to all of society’s ills.
The Krishna consciousness movement was started to convince the general populace to adopt the best process by which to satisfy the Supreme Personality of Godhead and thus solve all problems. (11)
In 1974 he asked devotees to write a book called How Krishna Consciousness Can Solve All The Problems of Life. At this time he asked his disciples to present a new problem to him each day and he would explain how Krishna consciousness could deal with it. On one day he talked about how Krishna consciousness can solve economic problems, and then on another he presented a solution to the oil crisis of the time. Various vexing social dilemmas were discussed, with Srila Prabhupada offering a spiritual solution in every case.
Inspired by this, the devotees eventually compiled a book called The Science Of Self-Realisation, in which there is a section headed ‘Spiritual Solutions to Material Problems’. This featured a conversation Prabhupada had with Lieutenant Mozee of the Chicago Police Department, where he outlined ways in which Krishna consciousness could solve the crime problem.
“No civil state wants this criminality. That’s a fact. But the leaders do not know how to stop it. If they listen to us, however, we can give them the answer”. (12)
In the course of this conversation Prabhupada suggested that the government give ISKCON a “large facility” to enable them to effect their spiritual solution. This was a suggestion he repeated on practically every occasion that he met with any civic authority or dignitary. While in Chicago he also met with the Mayor of Evanston and requested that ISKCON be given the use of a building that had been earmarked for use as the city hall. He told the Mayor that it would be better if ISKCON were given the building, arguing that, “…this is more important. City service is going on, but criminals are increasing. So why not give us little opportunity?”(13). Sadly the Mayor was unable to make the building over to ISKCON, but Prabhupada remained undeterred in his efforts for his movement to achieve wide societal influence, and he frequently encouraged his disciples in this direction.
Prabhupada did not feel that spiritual life and politics were in any way mutually exclusive, as long as the politics were used to further the cause of God consciousness.
“There is no need to eradicate politics, economics, sociology, etc., which are mundane to the mundaners. To a pure devotee, who is actually related with the Lord, such mundane things are transcendental if dovetailed with the Lord or with His pure devotees.” (14)
In 1974 Prabhupada encouraged his disciples to get directly involved with politics. In one letter he said,
“Your entering politics is good. You should make political propagation on the basis of reforming the whole human society. The leaders must be an ideal class of men, with ideal character, free from the four sinful activities: no meat eating, no gambling, no illicit sex and no intoxications, as well as chanting. They should chant the names of God. This is essential for leaders. Leaders must be ideal men so others will follow them. So make propaganda on this basis.” (15)
Around this time, with Prabhupada’s approval, ISKCON formed a political party with the unlikely name of the “In God We Trust Party for Purified Leaders.” They contested civic elections in Los Angeles and were hoping to put up candidates for US Congress. A similar attempt was also made in Australia in the same year, with a devotee standing for election to the House of Representatives. However, the devotees involved had little success and eventually they gave up on the idea as they found the association of political circles degrading to their consciousness. In the end Prabhupada remarked, “We don’t mind getting the post, but not at the cost of our God consciousness.” (16)
But Prabhupada still wanted ISKCON to influence society’s leaders. He roundly castigated administrators who took no heed of divine direction, particularly when they allowed animal slaughter.
“In the age of Kali, the poor helpless animals, especially the cows, which are meant to receive all sorts of protection from the administrative heads, are killed without restriction. Thus the administrative heads under whose noses such things happen are representatives of God in name only. Such powerful administrators are rulers of the poor citizens by dress or office, but factually they are worthless, lower-class men without the cultural assets of the twice-born. No one can expect justice or equality of treatment from once-born (spiritually uncultured) lower-class men.” (17)
He pointed out that war and so many other “awkward” problems in human society were linked to animal slaughter.
The material world is itself a place always full of anxieties, and by encouraging animal slaughter the whole atmosphere becomes polluted more and more by war, pestilence, famine and many other unwanted calamities. (18)
Of course here he is thinking of karma, and this was a recurrent theme in his directions on leadership; namely that any leader who did not understand the framework of divine law within which he was working could do little to help his citizens. His so-called solutions to a particular problem may just make things worse if he has not understood the real cause of the problem. For example abortion, which Prabhupada also greatly criticised, is said by Vedic texts to be the cause of many serious problems in human society. If this is true then a government that tries to solve societal difficulties such as single parents by making abortion more easily available is acting most foolishly. This is the kind of message that Prabhupada wanted ISKCON to strongly advocate.
Prabhupada especially felt that India should adopt a God-conscious approach to leadership and on one occasion met with Indira Gandhi while she was the Prime Minister of India. He went to the meeting with a list of suggestions that included, “only Brahmins as MP’s, closing all slaughterhouses, and a requirement for all government officers to join congregational chanting at least twice a day.” (19) Unfortunately the meeting was rushed and in the end he was unable to present his proposals.
In the early 1990’s ISKCON’s International Communications Ministry came up with a mission statement that enumerated many key issues of the day that ISKCON hoped to tackle. This was as follows:
The Hare Krishna Movement benefits the individual and society by offering practical solutions to today’s material and spiritual problems. These problems include:
1) Ethnic, racial and cultural conflict
2) Religious intolerance
3) Hunger
4) Disregard for animal and human life (including the unborn)
5) Health, diet and disease
6) Environment
7) Drug and alcohol abuse
8. Crime
9) Economic imbalance
10) Family breakdown
11) Decline of ethics and morality
12) Stress and anxiety
13) Failure of education
14) A mechanistic worldview
This “Universal Mission Statement”, as it was known, set out an ambitious agenda for ISKCON, or at least for its communications department. The Movement had at that time (and still has) few programmes that specifically address these issues. Furthermore, the question of how and even if ISKCON should get involved with charitable work can raise polemic within the movement. There are statements from Prabhupada to the effect that “mundane” welfare work divorced from spirituality does not have much value, as it only benefits the temporary material body and not the eternal soul. Prabhupada would compare it to saving the coat of a drowning man.
Just like my Guru Maharaja used to say, that a man has fallen on the water, and one brave man came. He said, “I shall save this man.” And he also jumped in the water and brought out his coat and shirt, and said, “Now the man is saved.” Is it saving the man? So similarly, the service of humanity means they are serving the body. Where is the soul? (20)
For Prabhupada, real welfare work meant delivering spiritual knowledge and helping people progress in God consciousness. For this reason ISKCON devotees only perform charitable and welfare work that is directly connected with the movement’s core spiritual mission. For example, “Hare Krishna Food for Life,” a free food distribution programme, has been set up in many branches of ISKCON. Its main aim is to give out prasadam, which is the sanctified food that has been offered to Krishna. Prasadam distribution is a prime missionary activity of ISKCON, strongly advocated by Prabhupada. However, by styling it as “Food for Life”, the Movement has successfully created a welfare programme that addresses a major social problem, hunger and poverty. This programme draws inspiration from a statement of Prabhupada’s that “no one should go hungry within ten miles of any ISKCON temple,” and in fact in 1974 Prabhupada himself started a programme in India called ‘ISKCON Food Relief’, with the purpose of feeding the poor, but again only with prasadam. (21)
Another important aspect of ISKCON’s missionary work that easily lends itself to addressing modern social issues is the core activity of chanting. Various studies have been made as to the efficacy of the chanting in relieving the symptoms of stress and depression. One such study was made by Dhira Govinda das, for his doctoral dissertation. He describes the results:
For the period from pre-test to post-test, statistical analyses revealed – for the maha-mantra group compared with the other groups – a significant decrease in stress, depression, and the mode of ignorance, and a significant increase in the mode of goodness. (22)
In the light of this kind of experience ISKCON will sometimes advertise its chanting programmes as “mantra therapy”. In my experience almost everyone who joins with a chanting session reports that he or she feels more peaceful afterwards.
Another particularly knotty and growing social problem that Prabhupada would often say could be solved by the practises of Krishna consciousness is drug abuse. He liked to mention how his disciples had renounced all forms of intoxication, even tea and coffee.
In the Western countries, many young boys and girls who had been addicted to drugs and who had other bad habits, which they could not give up, abandoned all those propensities and very seriously engaged in chanting the glories of the Lord as soon as they joined the Krishna consciousness movement. (23)
Projects specifically aimed at this particular problem have been developed in various parts of ISKCON. One such was ‘Mukunda’s Drop-in’, in Auckland. Its success in dealing with the drug problem was noted by a Dr. Fraser McDonald, Chief Medical Superintendent at Auckland’s Carrington Hospital, who said
Medicine as it has been practiced in the West concentrates far too much on the purely mechanical, physical aspects of healing. Little attention is paid to the psychological aspects, and absolutely no attention is given to the religious or spiritual part of a person’s being, for a variety of reasons. However, the result of this was that we at the Drug Clinic had to look around for people with expertise in a spiritual way of life so that we could offer this to our recovering drug addicts. And the Hare Krishna people gave us a warm welcome. We discovered that the combination of our medical care and the spiritual care from the Hare Krsna philosophy results in a very powerful tool indeed for the treatment of drug addiction, and for this we are very grateful. (24)
Mukunda’s is no longer open, although similar ‘drop-in’ style projects still operate in London (where drug counselling is available) and Melbourne.
The problem of crime has also been directly addressed with the formation of the ‘ISKCON Prison Ministry’, which as the name suggests visits offenders within prisons, teaching them the practises of Krishna consciousness. As well as Prabhupada’s many statements as to how Krishna consciousness can rectify the criminal mentality, this programme has drawn inspiration from one of the aims of the “League of Devotees”, an organisation set up in India by Prabhupada before he travelled to the West.
“To take charge of moral upliftment by spiritual process even for the criminals and prisoners of the state, and to accept all kinds of help and facilities from the police and government concerned.” (25)
Although this programme, which is active in a number of countries, has yet to receive official recognition and support, it has received many hundreds of letters from prisoners who attest to the positive effects of ISKCON’s spiritual practises.
One particular area that Prabhupada focussed upon in making his movement relevant to the issues of the day was modern mechanistic science, whose theories and concepts underpin much of modern life. He spent a great deal of time discussing with his disciples how to challenge scientific atheism, and a series of these discussions was eventually transcribed into a book entitled “Life Comes From Life.” Prabhupada sums up the aim of this book early on in his talks.
“The whole world of science and technology is running on the false idea that life is born from matter. We cannot allow this nonsensical theory to go unchallenged. Life does not come from matter. Matter is generated from life. This is not theory; it is fact. Science is based on an incorrect theory; therefore all its calculations and conclusions are wrong, and people are suffering because of this.” (26)
Soon after this Prabhupada formed the Bhaktivedanta Institute, who styled themselves as “A body of scientists and scholars who have recognized the unique value of the teachings of Krishna consciousness brought to the West by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada.”(27). Their mission is to establish the scientific basis of theism, and conversely the non-scientific position of atheism. In this regard they have published a number of books challenging the modern scientific position, such as Forbidden Archaeology, which looks at Darwin’s theory in the light of much contradictory evidence, and also Consciousness, the Missing Link, which examines the key underlying concepts of the modern life sciences.
The current environmental crisis we are experiencing is another area where ISKCON feels it can make a direct contribution. Prabhupada was keen to establish self-sufficient farming communities that evinced a simple and natural lifestyle, as he made clear with the sixth of the “Seven Purposes of ISKCON”, which states, “To bring the members closer together for the purpose of teaching a simpler, more natural way of life.”(28) Numerous communities have been started, although none have yet reached full self-sufficiency. However, it remains a key aspect of ISKCON’s mission. Devotees have recently compiled a book, Divine Nature, that addresses many environmental issues from a Krishna conscious perspective, and describes the natural alternatives to modern farming and energy generation that are being pursued on ISKCON projects around the world.
Ultimately all these problems and so many more like it have one solution, according to Vedic wisdom. Prabhupada describes this in his conversation in Chicago with Lieutenant Mozee,
Unless he cleans the heart, you cannot stop criminality simply by laws. Laws are already known. The professional thief, he knows the law. The professional murderer, he knows the law. But still, he commits because heart is unclean. And our process, to cleanse the heart. Ceto-darpana-marjanam, it is Sanskrit, “Cleansing the heart.” Bhava-maha-davagni-nirvapanam, “Then all the troubles of this material world will be solved. (29)
Krishna consciousness philosophy sees all human problems as stemming from “impurities” in the heart. Specifically these impurities manifest as lust, greed, anger, envy and illusion. These base qualities influence us to become sinful and misbehaved in various ways. By chanting God’s names one becomes purified of these influences due to the “transcendental potency” of the sound vibration. An analogy is given to explain how this works. Just as the sun can purify a dirty place by its powerful rays, so by approaching God through his holy name a person can purify his consciousness and become free of all bad behaviour.
Prabhupada taught that the real problem we face is that we are trapped within a material body that is fast growing old, becoming diseased and about to die. Vedic teachings tell us that we do not belong in this world and that all our endeavours should therefore be aimed at gaining spiritual emancipation, thereby solving all our problems in one fell stroke. It is therefore with this in mind that the Vedas suggest that anyone who is working to assist people toward this aim is, as this essay began by saying, engaged in the “highest welfare work.” Chanting the holy names in public (not necessarily accompanied by dancing) serves to purify the hearts of everyone who hears the sound.
Of course, such a spiritual solution – purifying the heart – takes time and thus the Vedic literatures also show us how we can minimise “bodily disturbances” – which includes all societal problems – while we pursue the ultimate answer to our awkward material situation. Prabhupada would often speak about the need for a peaceful life before spiritual practises are possible, and his teachings include many directions about how this can be achieved. He frequently condemned the materialistic mindset that has led to the development of our industrialised society, which he saw as the very antithesis of a peaceful, God-centred life, and to which he wanted ISKCON to show better alternatives.
Human prosperity flourishes by natural gifts and not by gigantic industrial enterprises. The gigantic industrial enterprises are products of a godless civilization, and they cause the destruction of the noble aims of human life. The more we go on increasing such troublesome industries to squeeze out the vital energy of the human being, the more there will be unrest and dissatisfaction of the people in general, although a few only can live lavishly by exploitation. (30)
Spiritual life provides a solution to this problem by freeing us of the desires that lead to excessive exploitation of the earth’s resources, and of the concomitant difficulties that arise from this abuse. Through spiritual practises one becomes peaceful within and satisfied with minimal material possessions. Prabhupada would often talk about giving up “unnecessary necessities” – items produced by the advancement of technology that gradually become indispensable, even though man has done perfectly well without them for thousands of years.
However, it is not always entirely straightforward to see how the “ultimate” solution of purifying the heart connects with a specific problem, and this is a challenge faced by ISKCON devotees today in making the movement relevant to the dilemmas of an increasingly complex society. For example, the oil problem, mentioned above. It was a crisis when Prabhupada addressed it, and even today it is problematic. Increasingly Western society (at least) is becoming dependent on limited supplies of oil that it needs to import from other countries. Western economies thus become vulnerable to the vagaries that might beset the oil producing nations, as well as to the failures of their own infrastructures, which is another fast looming threat. Prabhupada gave the following solution:
So this problem will be solved as soon as we are localised. Petrol is required for transport, but if you are localised there is no question of transport. Petrol is not required. (31)
Prabhupada went on to say that one could utilise the bull for transport and farming needs. He advocated a return to ox-power in place of tractors and other petrol driven vehicles. It is a simple solution, but its implementation would be far from simple. To go from the heavily industrialised, completely oil and electricity dependent society of today, to the simple, agrarian society suggested by Prabhupada and indeed the Vedic teachings presents many steep problems. Those problems are yet to be fully solved on even a small scale by the ISKCON projects that are striving for self-sufficiency. As well as this, it requires some careful thought to see how the spiritual practises of ISKCON would in any event enable such a solution – how it is that a lack of spirituality lies at the heart of our never-ending movement toward increased industrialisation and technology. Prabhupada contended that this movement toward technological “advancement” was actually retrogression.
Rameshvara: [Localisation is] possible in India but not in America.
Prabhupada: Why?
Rameshvara: The American people…consider it backwards.
Prabhupada: That has to be educated, that backward is real life. (32)
For this reason devotees might be accused of hopeless idealism, although in their defence they might point to the largely industry-free, self-sufficient, agrarian lifestyle (based upon Vedic spiritual principles) still found in rural India, where it has existed for many millennia,. Prabhupada would often cite this as an example to be emulated, although sadly India’s leaders are now more and more embracing Western values and industrialisation. No doubt unemployment, hitherto a hardly known problem in greater India, will soon begin to appear there, as Prabhupada himself points out.
Now this machine, this machine nonsense means unemployment. One machine will work for hundred men. So hundred men becomes unemployed, and one technician, he gets all the salaries. (33)
Perhaps though the main challenge to ISKCON in showing the relevance of its spiritual solutions lies in its ability to evince the efficacy of those solutions among its own members. In particular varnashrama dharma, the Vedic social model, has yet to fully manifest within ISKCON. It is generally accepted among the members that ISKCON has a long way to go in even understanding how to implement this model. In a recent discussion with an ISKCON leader I heard how he had met with government leaders in the Ukraine. They had told him that they had no faith in either communism or capitalism and were open to other alternatives. Naturally the devotee thought of varnashrama dharma, but upon further thought realised that he had little idea how to advise the Ukraine government of ways they might begin to practically implement the system. He remarked, “It is doubtful whether we, at present, would be able to actually construct the entire system, even theoretically.”
Going back to the Universal Mission Statement, there are other issues listed there where ISKCON is struggling to get its own “act together”. The failure of education for example; ISKCON has yet to provide a fully working alternative, although it does have a few successful small schools. Family breakdown is another area of struggle, with ISKCON divorce rates still matching those found in greater society. And to show a fully working economic model that could operate on a large scale certainly will not be simple.
Clearly there are many challenges, but there are also encouraging signs. It is a fact that many people, the author included, have taken to the practises of Krishna consciousness and as a result experienced a diminishment of the base urges that drive us to seek destructive so-called solutions to our problems. The alternatives it offers are surely worthy of a careful study, and this essay is really only a summary. Hopefully as the Movement continues to grow and mature it will be able to more and more show how its spiritual practises are indeed a real solution to the many material problems we now face.
BIBLIOGRAPHY AND NOTES
1. For the purpose of this essay I will refer to ISKCON’s teachings as “Vedic”, which is how Srila Prabhupada defined them. I do, however, recognise that many modern scholars do not consider the Bhagavad-gita and the Puranas to be Vedic texts.
2. Srimad Bhagavatam 1.5.11. (Bhaktivedanta Book Trust). This of course is a peaceful, bloodless revolution that aims to change our worldview rather than our political affiliations.
3. Ibid. 1.2.1
4. From a poem that Prabhupada wrote while on board the ship Jaladuta, at the Commonwealth Pier, Boston, Massachusetts, 18 September, 1965 – the day he arrived in America.
5. Back To Godhead Volume 1 Parts 2 and 8, and Volume 3 Part 4. This is the magazine of ISKCON that Prabhupada started in 1944. From reading these and other similar articles, of which there were many, it is plain that Prabhupada was a man very much in touch with the issues of his day, which he never hesitated to address, offering his Krishna conscious solutions.
6. Srimad Bhagavatam 1.17.38
7. Srimad Bhagavatam 10.2.34. For Prabhupada, human society was only human in truth if it was spiritually progressive, and in his and indeed the Vedic view this began with the institution of varnashrama dharma.
8 Srimad Bhagavatam 5.19.19.
9. From these descriptions, and from reading statements such as the previous one quoted any many others like it, one might wonder if ISKCON has political ambitions to become leaders of government. This could perhaps be the subject of a whole study by itself, especially as there is not at present any clear consensus on this even within ISKCON. Some statements made by Prabhupada might seem to support such a view, but overall he indicated that ISKCON should primarily be braminical, and that brahmins were not usually administrators of the state; rather they were spiritual advisors. Again, as stated above, ISKCON seeks a spiritual revolution rather than a political one, in which society’s values change and along with that will come all other changes, including the leadership.
10. Srimad Bhagavatam 1.1.11. Prabhupada made a number of statements along these lines, but these are offset by many more in which he clearly called for the establishment of a varnashrama society, beginning in ISKCON itself. His point here is that it is not possible to perfectly institute varnashrama, with all the traditional duties and their many regulations, but certainly he wanted at least the basic framework. (Kali-yuga is the current age in which we live, as defined in Vedic chronology. It is considered to be a dark age, filled with quarrel and hypocrisy)
11. Srimad Bhagavatam 4.14.20
12. Conversation between Prabhupada and Lieutenant Mozee, July 5, 1975, Chicago.
13. Conversation between Prabhupada and Mayor Evanston, July 4, 1975, Chicago. Although unsuccessful on this occasion in convincing the Mayor, Prabhupada could be very persuasive in these discussions. His disciple Mukunda Goswami, a member of ISKCON’s Governing Body, reports that after meeting with Prabhupada on one occasion, Senator Jackie Vaughan of Michigan said, “I am completely convinced that this is not simply theoretical and that this movement can solve all problems of life.”
14. Srimad Bhagavatam 1.16.6. The theological idea here is that everything is ultimately the divine energy of God, but when it is used for non-godly purposes it loses its divine nature and becomes mundane. However, when it is again used in God’s service it is once more connected with him and therefore ‘regains’ its spiritual nature.
15. Prabhupada letter to Caru, Bombay 9 May, 1974
16. The Great Transcendental Adventure. Kurma das, 2002.
17. Srimad Bhagavatam 1.17.5. “Twice-born” refers to spiritual initiation, considered to be a second birth in Vedic circles. In varnashrama society this second birth takes place for Brahmins, kshatriyas and vaishyas. Only the shudra or working class do not receive this initiation.
18. Srimad Bhagavatam 1.7.37
19. Prabhupada Lilamrita, Satsvarupa Das Goswami. (Bhaktivedanta Book Trust) It should be understood that when Prabhupada referred to Brahmins he did not mean a hereditary class, i.e. Brahmin by birth. Rather he meant actually qualified Brahmins as defined in Vedic texts, i.e. clean, sense-controlled, truthful, tolerant, wise, etc.
20. Prabhupada Lecture, Hyderabad, November 23, 1972.
21. The story is told of how Prabhupada, when in Calcutta, was watching a group of hungry children sifting through a rubbish pile, looking for food. Moved by compassion he then said that within ten miles of all ISKCON temples no one should go hungry.
22. Back To Godhead, Volume 34 No.1 ‘The Maha Mantra Research Project’. The “modes” of ignorance, passion and goodness are how Vedic knowledge describes the influence of material nature on the soul. These three modes combine together in various permutations to produce many kinds of behaviour, with of course pure goodness being the best. Vedic teachings say that chanting God’s names gradually elevates one to pure goodness, and thence to transcendence.
23. A Second Chance (Bhaktivedanta Book Trust).
24. Back To Godhead Volume 13 No.8 ‘A Life of Purity and Purpose’. ISKCON members, of course, take a vow to abstain from all forms of intoxication when they receive initiation from a spiritual master. The other vows are to abstain from illicit (extra marital) sex, gambling and meat-eating.
25. Prospectus for the “League of Devotees,” written by Prabhupada in 1962. Prabhupada originally set up this organisation in India in 1953, but it never found the same success as ISKCON.
26. Science of Self Realisation, (Bhaktivedanta Book Trust). Prabhupada wanted his disciples to “go everywhere” and issue challenges to modern scientists to prove their claims that life is a material product. “Bring some chemicals and restore a dead man to life.”
27. Back to Godhead, Vol 14 No.2
28. The Seven Purposes of ISKCON, adopted at the Society’s incorporation in New York, July 1966.
29. Prabhupada Conversation with Lt. Mozee, July 5, 1975, Chicago
30. Srimad Bhagavatam 1.8.40
31. Prabhupada Conversation. May 27 1974. A key tenet of ISKCON’s teachings is “Simple living, high thinking”, which means keeping life’s necessities to a minimum so that one’s time can be maximised for spiritual practises. The “taste” or happiness derived from those practises is said by Vedic knowledge to more than adequately compensate for any restriction of sensual pleasures. Prabhupada wanted this to be demonstrated on ISKCON projects and there are now some 50 ISKCON communities around the world working toward this end.
32. Prabhupada Conversation with a disciple. January 11, 1977. It is certainly a major challenge to show that, rather than making advancement, human society is currently going backwards. But again, it is a question of values. Vedic teachings consider a society to be progressive when it is advancing in spiritual principles and values, not in materialism.
33. Prabhupada often spoke of unemployment being caused by industrialisation, and how it meant that a few men enjoyed at the expense of many. He would speak of the Vedic alternative as “spiritual communism”, with God at the centre rather than “Marx or Lenin”.
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11.03.07
Posted in Sadhu sanga, Uncategorized at 10:25 am by Krishna Dharma
By Cintamani-dhama dasi
In 1996, Srila Prabhupada’s centennial, I made a promise that has saved me from spiraling into a most wretched condition of life. I committed myself to daily trying to study Srila Prabhupada’s books.
Prior to that time, I’d been having quite a bit of difficulty in my spiritual life. I’d given birth to my third child in 1995. My husband was running a small center in Manchester where we rarely received any good association. He was so busy trying to fulfill his obligations as a spiritual team leader to bhaktas and brahmacaris in the center that he was not able to spend a lot of time helping me keep on top of my sadhana as I struggled with three children. The upshot of all this was that by 1996 I had practically lost my faith, and was wondering what my options were.
But I remembered that once upon a time, especially one Kartika in Vrndavana, I’d definitely had a taste, such a strong taste that I had wanted to commit my whole life to sharing the messages of Krsna consciousness with others. And I also remembered that Srila Prabhupada had said that if we don’t study his books we would fall down. So with what little intelligence I had left, I put two and two together, and realized that possibly this is what had happened to me. I could surrender to my loss of faith, and end up disrupting the family and my life, or I could give myself one more chance to develop faith by studying Srila Prabhupada’s books. I opted to start studying his books, and I made it my centennial offering to Srila Prabhupada to do so.
For two years, I’d sit an hour a day, and work scrutinizingly through the Bhagavad Gita. I’d read a purport and then go back and analyze the purport sentence by sentence. I’d try to write in my own words what I felt was Srila Prabhupada’s intended meaning, and after doing that I’d explore my understanding; all of this in writing.
This was quite arduous, and finally after two years of sympathetically watching me struggle, my husband committed to making time in his busy schedule to discuss the Gita with me daily. Since then we have discovered so many instructions from Srila Prabhupada that have encouraged us in our commitment and guided us how to proceed. These instructions from Srila Prabhupada have given me so much help and encouragement to persevere that I am always enthusiastic to share them with others in the hope that they may give as much solace to others as they have to me.
“unless and until one is trained in the culture of good association, one cannot become good.” SB 3.3.6 purport
Isn’t this exciting! Unless and until we are trained in the culture of good association we cannot become good. No wonder I was struggling so much in the first years of my endeavours in devotional service. I don’t remember ever being trained in the culture of good association. This is something that requires training. And if we search carefully through Srila Prabhupada’s instructions, he will train us. Good association is referred to as sadhu sanga or sometimes as sat sanga. We may know the famous verse:
adau sraddha tatah sadhu-
sango ‘tha bhajana-kriya
tato ‘nartha-nivrttih syat
tato nistha rucis tatah
athasaktis tato bhavas
tatah premabhyudancati
sadhakanam ayam premnah
pradurbhave bhavet kramah
“In the beginning one must have a preliminary desire for self-realization. This will bring one to the stage of trying to associate with persons who are spiritually elevated. In the next stage one becomes initiated by an elevated spiritual master, and under his instruction the neophyte devotee begins the process of devotional service.” Bg 4. 10 purport
If we have sraddha, or a sincere desire to become self realized, we will prioritise sadhu sanga, ie. Associating with persons who are spiritually elevated.
What actually counts as sadhu sanga? If we circulate in the society of ISKCON, are we automatically engaging in sadhu sanga? Here are some insights from Srila Prabhupada:
“A sadhu, the first qualification is he must be a staunch devotee of Krsna…That is sadhu. That is the basic definition…Therefore sadhu-sanga…means to associate with devotees, those who are devotees of Krsna. That is sadhu-sanga…Sadhu sanga is very important. If we can associate with real sadhu, means real devotee, unadulterated devotee, anyabhilasita-sunyam jnana karmady-anavrtam, then the recommendation is that simply by associating with sadhu all perfection will come.” Lecture 1972
So we need to associate with a completely pure unadulterated devotee! One could object, it’s hard, sometimes seemingly impossible to get such a devotee’s association. The great generals in ISKCON are very busy, they have thousands of aspiring devotees taking shelter of them, and it’s difficult to get any on-going association with them. To such objections, I made some incredible discoveries as I’ve been listening to Srila Prabhupada more. Listen to what he has to say:
“So in my absence you read the books. What I talk, I have written in the books… you can associate with me by reading my books.” Morning walk, 1975.
“Paramahasa: Srila Prabhupuda, when you are not present with us, how is it possible to receive instructions, for example, on questions that may arise? Prabhupāda: Well, the questions… Answers are there in my books.” Morning walk 1973
“Whatever I have to speak, I have spoken in my books. Now you try to understand it and continue your endeavour. Whether I am present or not present, it doesn’t matter.” Arrival speech, 1977
“Reporter (2): What will happen to the movement in the United States when you die?Prabhupada: I will never die. I shall live forever in my books, and you will utilize.” Press conference, 1975
“Regarding your question about instruction, spiritual life is different from material life. The instruction given in my books is supposed to be personal instruction. When we read the Bhagavad-gita As It Is, it is understood that we are receiving personal instructions of Krsna. No physical barrier is there in the case of spiritual affairs.” Letter to: Dhrstaketu: 14 October, 1973
“So the best thing is nityam bhagavata-sevaya [SB 1.2.18]. If you hear Bhagavata… This Bhagavata is written for hearing, for hearing, discussing. Otherwise, why we are taking so much time?” Lecture 1972
Srila Prabhupada took so much time and trouble to write his purports for all of us, not just his initiated disciples. Through his purports he as made his personal association available to any aspirant. We have only to take his association and we will feel the benefits! And how are we meant to associate with him?
“The narration of the Personality of Godhead and His devotees is absolute in itself, and thus to hear it with a devotional attitude is to associate with the Lord and constant companions of the Lord.” SB 1.15.51 purport
“Hearing or associating with devotees is the most important function for self-realization.” SB 3.25.29 purport
“Lord Caitanya therefore recommended five main principles for attaining perfection in the devotional service of the Lord. The first is association with devotees (hearing)” SB 2.9.31 purport
In so many ways, Srila Prabhupada explains that associating with a sadhu (sadhu-sanga) means to hear from them..He also gives directions about how best to hear from the sadhu.
“Nor by independent study of books of knowledge can one progress in spiritual life.” Bg 4.34 purport
The message I get from this is that reading Srila Prabhupada’s books by myself, though good, is not sufficient for accessing his association.
So these are the transactions between devotee and God. Generally, people cannot understand. But if one understands, he becomes liberated. If some way or other… It is not very difficult; simply we have to associate with devotees and discuss this literature. Then we’ll understand Krsna very easily. And Krsna is explaining in the Bhagavad-gita about Himself.” Lecture 1976.
Here he gives me the clue that it’s better to discuss his purports with other devotees.
“Discussion of Krsna is very potent, and if a fortunate person has such association and tries to assimilate the knowledge, then he will surely make advancement toward spiritual realization.” Bg 9.1 purport
Here he tells me that it’s not only a better way of associating with him, but it will guarantee our advancement. Now you can see why I’m so excited by this discovery! Guaranteed advancement in spiritual life!
So many times, he instructs us to discuss his books. Listen to this:
“And what is the devotional way? …. The first is that you have kindly come here; you are trying to hear. This is very good. This is the beginning of process. Then kirtanam, sravana kirtanam. Whatever you hear, you discuss amongst yourselves. That is called kirtana. Sravana kIrtanam visnu smaranam. Remember about the topics of God.” Lecture 1975“hearing is our main business. .. We should be prepared to hear about Him. Srotavyah kirtitavyas ca. And we should discuss about Him, kirtitavyas ca. Smartavya. And if we hear and discuss, then, if we are really serious, then we shall remember also.” Lecture 1968
“Those who are devotees, they assemble together. Bodhayanta parasparam. In the Bg it is said, “They discuss about the glories of the Lord.” Bodhayantah parasparam. That is sadhu sanga” Lecture 1974
“Sat sanga. Sat sanga means assembly, discussion. .. If you are not interested in association, discussion, then you are finished. .. You have no time for sat-sanga, for association. You cannot make any progress by this sort of karmi’s life. We have to work for organization, but not that whole day and night engaged and no sat-sanga.” Room conversation 1973
“We are making the association to take lessons from these Vedic literatures. This is called sadhu-sanga” Lecture 1976
By now, the message is screaming at me: THE BEST WAY TO ASSOCIATE WITH SRILA PRABHUPADA IS TO DISCUSS HIS PURPORTS.
And Srila Prabhupada gives us so much guidance and direction as to how to discuss his purports. Listen to this:
“Your first job should be to make sure that every one of the devotees in you zone of management is reading regularly our literatures and discussing the subject matter seriously from different angles of seeing, and that they are somehow or other absorbing the knowledge of KC philosophy. … then very easily they will perform tapasya or renunciation and that will be their advancement in KC.” Letter to Satsvarupa Maharaja, 1972.
“So this process can be practiced even at home. There is no necessity that you have to change your place, you have to give up your business, … No. You remain in your… But practice this sravanam. Just like you are hearing here in this hall, you can do it at home. These books are there. I am speaking from the book. You can speak also from the book, and sit down amongst your family members and chant Hare Krsna.” Lecture 1975
“If one is in full Krsna consciousness, he can make his home very happy, because this process of Krsna consciousness is very easy. One need only chant Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare, accept the remnants of foodstuffs offered to Krsna, have some discussion on books like Bhagavad-gita and Srimad-Bhagavatam, and engage oneself in Deity worship. These four things will make one happy. One should train the members of his family in this way. The family members can sit down morning and evening and chant together Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. If one can mold his family life in this way to develop Krsna consciousness, following these four principles, then there is no need to change from family life to renounced life.” Bg 13.8-12 purport
“Actually Vedic scripture is krsna-kathä, topics about Krsna, and krsna-kathä is not a subject matter for a debate club.” Teachings of Lord Kapila, chp 15
“Now we have received this news, very pleasing. Now next duty? Taj-josanat. Now, if you little try to assimilate it. And what is that assimilation? Smaranam. Simply by thinking, “Oh, this has been spoken.” Try to argue whether it is true or not. So you have to think over. Satam prasangan, taj-josanad asv apavarga-vartmani. And if you do that…Suppose you hear something of the Bg, and it appeals to you, or even does not appeal to you. Just try to think over: “What Bg says? How Swamiji has discussed this matter?” Apply your arguments. Apply your logic. Don’t take it as a sentiment or as a blind faith. You have got reason; you have got arguments; you have got sense…Apply it and try to understand it. Neither it is bogus. It is scientific. Then you will feel… Taj-josanad asv apavarga-vartmani sraddha ratir bhaktir anukramisyati. You will gradually develop your atachment for hearing it, and devotional service will be invoked in your heart, and then gradually, you will make progress.” Lecture 1966
Isn’t there a wealth of instructions here to guide our discussions? Here are some salient points I picked up on:
· Discuss regularly
· Discuss the books seriously
· Discuss from different angles of seeing
· Discuss even at home
· Train your family members to do this, and do it with them.
· Don’t turn the discussions into a debate wherein one person’s understanding has to be right, and another’s is de facto wrong.
· Don’t accept something you read blindly.
· Apply your arguments.
· Try to understand what you are reading.
Here are some more instructions Srila Prabhupada gives:
“Simple hearing is not all; one must realize the text with proper attention. The word nivista means that Suta Gosvami drank the juice of Bhagavatam through his ears. That is the real process of receiving Bhagavatam. One should hear with rapt attention from the real person, and then he can at once realize the presence of Lord Krsna in every page. The secret of knowing Bhagavatam is mentioned here. No one can give rapt attention who is not pure in mind. No one can be pure in mind who is not pure in action. No one can be pure in action who is not pure in eating, sleeping, fearing and mating. But somehow or other if someone hears with rapt attention from the right person, at the very beginning one can assuredly see Lord Sri Krsna in person in the pages of Bhagavatam.” SB 1.3.44 purport
I thought this was very interesting. Since I’m not pure I can take it for granted I will not be able to properly understand the Srimad Bhagavatam. This point is further expounded in Lord Kapila’s instructions to Devahuti wherein he tells her it is possible to do all the angas of bhakti in each of the three modes. That is to say, it is possible to hear in the mode of ignorance and passion, which is useless! But in the above quote Srila Prabhupada says that if despite all our impurities we do somehow or other manage to hear with rapt attention, then we are certain to make progress. And in so many ways he is telling us that the secret is to discuss his purports; that will help us to hear with rapt attention.
You know the most exciting thing about these revelations Srila Prabhupada is making, is the wonderful benefits. For so little effort, we have so much to gain. Look at what he says about just some of the benefits:
“Such exchanges of thoughts in regard to Krsna give pleasure to the Lord, who therefore favors such devotees with all enlightenment.” CC Adi lila 1.50 purport
“Try to always study our books and see our philosophy from different lights of directions, become convinced yourself of this knowledge and without a doubt all of your difficulties of mind will disappear forever and you will see Krishna face-to-face.” Letter 1972“Simply by chanting and hearing of the transcendental name, form, etc., of the Personality of Godhead, Sri Krsna, one can achieve the cessation of unlimited miserable conditions.” SB 3.7.14 verse
“…spontaneous love of God, is the basis of an intimate relationship with the Lord. This highest stage of relationship with the Lord can be attained simply by hearing about Him (His name, form, quality, etc.) from authentic sources like Bhagavad-gita and Srimad-Bhagavatam, recited by pure, unalloyed devotees of the Lord.” SB 3.9.5 purport“Sadhus are always interested in hearing about the activities of the Lord or His devotees. .. since the devotees always engage in the topics of the Lord, they are forgetful of the miseries of material existence.” SB 3.25.23 purport
“…. These transcendental activities of the Lord are so arranged in writing by the great sages that simply by hearing of those narrations one becomes perfectly self-realized, and the proper use of the ear and the tongue is also achieved. Srimad-Bhagavatam is one of such great literatures, and the highest perfectional state of life is attained simply by hearing and reciting its contents.”
“Persons who hear Srimad-Bhagavatam regularly and are always taking the matter very seriously will have the Personality of Godhead Sri Krsna manifested in their hearts within a short time.” SB 2.8.5 verse
“This process of hearing about and glorifying the Lord is applicable for everyone, whoever he may be, and it will lead one to the ultimate success in everything in which one may be engaged by providence. … Everyone wants to be free from all kinds of fear, and everyone wants the fullest extent of happiness in life. The perfect process for achieving this, here and now, is recommended in the Srimad-Bhagavatam…By hearing about and glorifying the Lord, all a person’s activities become molded into spiritual activities, and thus all conceptions of material miseries become completely vanquished.” SB.2.1.5 purport
“If one meekly and submissively hears about the activities of the Lord from a realized soul, he will be able to conquer the Supreme Personality of Godhead, who is unconquerable by any other process.” SB 3.25.27 purport “The word jivanti indicates that a devotee who always hears about Lord Krsna will go back home, back to Godhead, even if he can do nothing except maintain his existence and hear topics concerning the Lord.SB 10.14.3 purport
“So our only request is that if you want happiness, if you want to prosper, make your life successful, you must read Bhagavad-gita thoroughly, as it is, as Krsna says. Don’t try to misinterpret.” Lecture 1974
There are innumerable quotes like this wherein Srila Prabhupada assures us of the unimaginable benefits of hearing and discussing his purports regularly. Because of unbearable victimization at the hands of the modes of ignorance and passion, I have to very carefully seek shelter of the process. And I can, hand on heart, testify that it does remove the suffering. Unfortunately, I’ve not yet seen Krishna face to face, but if Srila Prabhupada says that will also one day happen as a result of this practice, then I for one believe him.
Cintamani-dhama dasi
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