"Envy--Beginning of Material Life" BY SRILA PRABHUPADA

Replies to This Discussion

SevakPermalink Reply by padmavati dasi on March 31, 2011 at 8:47pm

SevakPermalink Reply by padmavati dasi on March 31, 2011 at 8:47pm

SevakPermalink Reply by padmavati dasi on April 2, 2011 at 3:45pm

Reincarnation: A Simple Explanation

By Stephen Knapp

 

            Reincarnation is called samsara in the classic Vedic texts of India. The word samsara is Sanskrit and means being bound to the cycle of repeated birth and death through numerous lifetimes. How this works is that those who are materially conditioned transmigrate through different bodies according to one’s desires and past activities (or karma) and familiarities. Their desires, if materially motivated, requires a physical body to enable them to continue to work out their material longings in various conditions of life.

            Generally, in the Eastern traditions it is considered that all forms of life or species have souls, which is the entity who reincarnates. Previous to when an entity is ready to incarnate as a human being on Earth, the soul may have gone through a whole series of lives in order to experience various levels of existence and consciousness. The principle is that an entity may actually progress through the different species of life, gradually working their way up until they reach the human form. Of course, the body is only the covering of the soul in which it appears. The living being will continually move upward in its cycles of reincarnation until it has experienced all the main varieties of existences that the material realm has to offer. This way the living being is fully experienced in working out material desires or longings in all kinds of forms by the time it reaches the human stage. Of course, not every being may have to go through all of this.

            How reincarnation works is most elaborately described in the Vedic texts of India. The Bhagavad-gita (8.6) explains that whatever state of consciousness one attains when he or she quits this body, a similar state will be attained in the next life. This means that after the person has lived his or her life, the numerous variegated activities of the person forms an aggregated consciousness. All of our thoughts and actions throughout our life will collectively influence the state of being we are in at the time of death. This consciousness will determine what that person is thinking of at the end of one’s life. This last thought and consciousness will then direct where that person will most likely go in the next life because this state of being carries over from this life into the next.

            As it is further explained, the living entity in the material world carries the different levels of consciousness from one body to another in the same way the air carries aromas. In other words, we cannot see the aromas that the air carries, yet it can be perceived by the sense of smell. In a similar way, we cannot see the types of consciousness that the living being has developed, but it is carried from this body at the time of death and proceeds to another body in the next life to take up where it left off from the preceding existence. Of course, the next life may be in another physical body or in a subtle body in between births, or even in heavenly or hellish states of being. 

            After death, one continues the consciousness that was cultivated during life. It is our thought patterns that build the consciousness, which then directs us toward the required experience after death. One’s state of consciousness or conception of life exists in the subtle body, which consists of mind, intelligence and false ego. The soul is covered by this subtle body, which exists within the gross material form. When the physical vehicle can no longer function, the subtle body and soul are forced out of it. Then, when the time is right, they are placed in another physical frame which properly accommodates the state of mind of the living entity. This is how the mental state which attracts the dying man determines how he begins his next life. If the dying man is absorbed in thoughts of material gain or sensual pleasures of wife, family, relatives, home, etc., then he must, at some point, get another material body to continue pursuing his worldly interests. After all, how can one satisfy his material desires without a material body?

            For this reason, it is best that a person always cultivate pious activities and spiritual thoughts to help him or her enter a better life after death. If a person has tried to cut the knots of attachment to materialistic life, and engaged in spiritual activities, to the degree of advancement the person has made, he or she can go to a heavenly realm after death, or even reach the kingdom of God.

       In any case, we can begin to understand that dying in the right consciousness in order to become free from the cycle of birth and death is an art that takes practice. We have to prepare for the moment of death so that we are not caught off guard or in an unsuitable state of mind. This is one of the purposes of yoga.

            After what can be millions of births and deaths through many forms of life, trying to satisfy all of one’s material desires, the soul may begin to get tired of these continuous attempts for happiness that often turn out to be so temporary. Then the person may turn toward finding spiritual meaning in life. In one’s search for higher meaning, depending on the level of consciousness that a person develops, he or she can gradually enter higher and higher levels of development. Finally, if a person detects that he is actually not this body but a spiritual being within it, and reaches a spiritual level of consciousness, he can perfect his life so that he will enter the spiritual strata and no longer have to incarnate in the physical world. Thus, liberation is attained through Self-realization and the development of devotional service to God, which is the perfection of the spiritual path. Through human existence on Earth, the doorway to many other planes of existence is possible, including entrance into the spiritual world. It only depends on how we use this life.

            The idea that a person has only one life to either become qualified to enter heaven or enter eternal damnation offers the soul no means of rehabilitation and only endless misery. This is not reasonable. The doctrine of reincarnation gives anyone   ample scope to correct and re-educate himself in future births. An eternity in hell means that an infinite effect is produced by a finite cause, which is illogical. God has not created men to become nothing more than ever-lasting fuel to feed the fires of hell. Such a purpose in His creation would not come from an ever-loving God, but comes from the faulty ideas of man and his imperfect conceptions of God. After all, how many spotless men could there be in this world?  Who  has  such  a  pure  character to receive an immediate pass to heaven? The Bhagavad-gita explains that even the worst sinner can cross the ocean of birth and death by ascending the boat of transcendental knowledge. We simply have to be sincere in reaching that boat.

            Furthermore, a person reaps the results of his sinful deeds for a limited amount of time. After being purged of one’s sins, meaning suffering the painful reactions from one’s bad activities, a person, knowing right from wrong, can have a fresh chance to freely work for his emancipation from further entanglement in material life. When he deserves and attains such freedom, the soul can enjoy perfect and eternal bliss in its devotional union with the Supreme Being. This is why it is always encouraged for one to strive for spiritual knowledge and the practice of enlightenment. By developing sincere and purified devotion for the Lord, one does not have to worry about one’s future birth. Once a person has started this path of devotion, each life will take one closer to spiritual perfection, in whatever situation one finds him or herself. 

            So a person is encouraged to repent for one’s sins or ill choices that were made while under the influence of lust, anger or greed, and cultivate forgiveness, purity and generosity. A person should also engage in charity, penance, meditation, japa (personal chanting of the Lord’s holy names), kirtan (congregational singing of the Lord’s holy names), and other spiritual practices, which destroy all sins and removes all doubts about spiritual knowledge. Then through steady practice one can gradually reach the spiritual world and be free from any further entanglement in reincarnation. 

SevakPermalink Reply by padmavati dasi on April 2, 2011 at 3:46pm

The Ratha-Yatra Festival at Jagannatha Puri

By Stephen Knapp

Jagannatha Puri, a town of 75,000, is one of the most important pilgrimage centers and one of the four holiest cities in India. These four cities are Badrinatha in the north, Dvaraka in the west, Ramesvaram in the south, and Puri in the east. Badrinarayan in Badrinatha was especially worshiped in Satya-yuga, Rama in Ramesvaram in Treta-yuga, Dvarakanatha in Dvaraka was especially worshiped in Dvapara-yuga, but Lord Jagannatha in Puri can be worshiped by everyone in Kali-yuga. In fact, the importance of Jagannatha Puri, sometimes called Purushottama-Ksetra, is explained in chapters 52 through 57 of the Uttarabhaga section of the Narada Purana. There we find it stated that simply by visiting Puri, which is rarely achieved except for those who have performed many pious acts, and by seeing the Deity of Jagannatha (Krishna), one can easily attain freedom from future births and reach the spiritual abode.

In the middle of this city is the large temple dedicated to Lord Krishna as Jagannatha, meaning "Lord of the Universe." From the Skanda Purana we get information that the original construction of the first Jagannatha temple was in Satya-yuga, millions of years ago. It is related that Lord Jagannatha told Maharaja Indradyumna that He first appeared in the Svayambhuva manvantara of the first part of Satya-yuga, on the full moon day, after being pleased by devotion. This is about 153 million years ago. Then Brahma installed the Deities in the temple. This appearance is celebrated by the Snana Purnima, or Snana-Yatra, which is the public bathing of Lord Jagannatha, His brother Balarama, and His sister Subhadra. The celebrated Ratha-Yatra festival is said to have started in the time of Svarochisha Manu, or the second manvantara period, and is predicted to continue until the end of the second half of Lord Brahma's lifetime. Even in the Ramayana by Valmiki Muni (Uttara Khanda 108.30) it is related that when Lord Rama was getting ready to leave this world he told Vibhishan, Ravana's younger brother, that in His absence he should worship Lord Jagannatha, the Lord of the Iksvaku dynasty.

The Skanda Purana also fixes the date of the Ratha-Yatra festival, which should be celebrated on the second day of the bright fortnight if the month of Ashadha, a day called Pushyami Nakshatra by astrological calculations. The Padma Purana describes (as related in Sanatana Goswami's Dig Darshini Tika to his Brihad-Bhagavatamrita, 2.1.159) that in Purushottama-kshetra, or Jagannatha Puri, the supremely blissful Personality of Godhead pretends to be made of wood. In this way, although the Lord takes on what appears to be a material form, it is completely spiritual by the causeless mercy of the Lord for the conditioned souls who cannot perceive the transcendental domain.

The main temple building, called Sri Mandir, was built in the 12th century by King Chodaganga Deva, though the site goes back much farther as described above. This is a huge complex where buildings house as many as 5,000 priests and assistants. The whole compound is surrounded by a thick stone wall 20 feet tall that encloses an area 665 feet by 640 feet. The wall has four large gates, one on each side. The additional smaller buildings were added after the 16th century. The main temple, which reaches 215 feet in height, is where we find the six foot tall Deities of Jagannatha, Balarama, and the shorter Subhadra. They stand on a five foot high throne facing the pilgrims as they enter the temple room. Outside the main temple hall are over 100 smaller shrines dedicated to the various demigods. There is an arati ceremony six times a day from 4 AM to 9 PM when devotees come in for darshanof the Deities, in which they sing, chant, or worship the Deities in ecstasy. As many as 50,000 people come to the Jagannatha temple in a day. Unfortunately, foreigners are not allowed into the temple grounds, but you can get a look at the temple from the roof of the Raghunandan Library across the street for a donation.

The temple compound also has a huge kitchen, employing over 650 cooks and helpers who make hundreds of vegetarian preparations for the 54 separate offerings that are given to the Deities every day. After the food is given to the Deities it becomes prasada, or the Lord's mercy. By taking such spiritually powerful food it is said that one becomes more and more spiritually surcharged and free from past karma. Much of the prasada is sold or given to people who depend on the temple. When I had my ricksha driver buy some for me, I got a basket with several clay pots filled with a variety of rice, vegetable, dahl, and sweet preparations. It was absolutely delicious and was enough for breakfast, lunch, and dinner for two days. Taking this prasada at Puri is to partake in a tradition that goes back thousands of years and is considered especially purifying. It is said that only by Krishna's grace does one get the opportunity to receive the remnants of food offered to Him.

The Appearance of Lord Jagannatha

The significance of Jagannatha Puri and the story of how the Deities first appeared goes back many hundreds of years to the time of King Indradyumna, who was a great devotee of Lord Vishnu. It is related that one time in his court the King heard from a devotee about an incarnation of Lord Vishnu, named Nila-madhava. (Nila-madhava is the Deity form of Lord Vishnu.) The King very much wanted to see this form of the Supreme and sent many Brahmanas to search for Nila-madhava. All came back unsuccessful except for Vidyapati, who did not come back at all. He had wandered to a distant town which was populated by a tribe of people known as Shabaras of non-Aryan heritage. He had stayed in the house of Visvasu, and later, at Visvasu's request, married his daughter, Lalita.

After some time Vidyapati noticed that Visvasu would leave the house every night and return at noon the next day. Vidyapati asked his wife about this. Though her father had ordered her not to tell anyone, she told Vidyapati that Visvasu would go in secret to worship Nila-madhava. After repeated requests, Vidyapati finally got permission to go see Nila-madhava, only if he went blindfolded. But Vidyapati's wife had bound some mustard seeds in his cloth so that a trail could be left to follow later. When they reached the shrine, Vidyapati saw the Deity Nila-madhava after the Shabara took off the blindfold, and he felt great ecstasy.

The story continues to relate that while Visvasu was out collecting items for worship, Vidyapati saw a bird fall into the nearby lake and drown. The soul of the bird suddenly took a spiritual form and ascended back to the spiritual world. Vidyapati wanted to do the same and climbed the tree to jump in the lake. Then a voice from the sky declared that before he jumped he should tell Indradyumna that he had found Nila-madhava.

When Visvasu returned to worship the Deity, Nila-madhava spoke and said that He had accepted the simple worship from him for so many days, but now He wanted to accept the opulent worship that would be offered by King Indradyumna. When Vidyapati went back to tell the King, Indradyumna immediately went to find Nila-madhava but could not locate Him. So the King arrested Visvasu, but a voice told him to release the Shabara and that he should build a temple on top of Nila Hill where the King would see the Lord as Daru-brahman, the wooden manifestation of the Absolute.

After great endeavor, King Indradyumna built the temple at Sri Kshetra, now known as Jagannatha Puri, and later prayed to Lord Brahma to consecrate it. However, Lord Brahma said that it was not within his power to consecrate the temple since Sri Kshetra is manifested by the Supreme's own internal potency and is where the Lord manifests Himself. So Brahma simply put a flag on top of the temple and blessed it, saying that anyone who from a distance saw the flag and offered obeisances would easily be liberated from the material world. Nonetheless, after much waiting the King became anxious since Nila-madhava had not manifested Himself. Thinking his life was useless, the King decided he should end his life by fasting. But in a dream the Lord said that He would appear floating in from the sea in His form as Daru-brahman.

The King went to the shore and found a huge piece of wood that had the markings of a conch, disc, club, and lotus. This was Daru-brahman. But try as they might, the men could not budge the wood. In a dream the Lord spoke to the King and instructed him to get Visvasu and put a golden chariot in front of Daru-brahman. After doing this and forming a kirtanaparty to chant the holy names, and praying for Daru-brahman to mount the chariot, Daru-brahman was easily moved. Lord Brahma performed a sacrifice where the present temple now stands and installed a Deity of Lord Narasimhadeva, the Deity that is now on the western side of the temple.

From the wooden Daru-brahman, the King requested many expert carvers to carve the form of the Deity, but none could do so for their chisels immediately broke when they touched the wood. Finally the architect of the demigods, Visvakarma, (some say the Lord Himself) arrived as an old artist, Ananta Maharana, and promised that he would carve the Deity form of the Lord inside the temple in three weeks if the King would allow him to work behind closed doors. But after 14 days the King became very anxious because he could no longer hear the sounds of the carving. Finally he could stand it no more. On the advice of the queen he personally opened the doors of the temple to see what was happening. Then he saw the forms of Lord Jagannatha, Lord Balarama, and Lady Subhadra. But because the King had opened the doors sooner than he was supposed to, the Deities were not completed; Their feet and hands had not yet been carved. Thus, the Supreme manifested Himself in this form.

The King felt he had committed a great offense for having opened the doors before the allotted three weeks had passed, so he decided to end his life. But in a dream Lord Jagannatha told the King that though he had broken his promise, this was just a part of the Supreme's pastimes to display this particular form. The King was told that this form, even though it appeared to be incomplete, was actually the form of the Lord that was meant to be worshiped in this age of Kali-yuga. Occasionally the King could decorate the Deity with golden hands and feet. Yet those devotees filled with love would always see the form of Lord Jagannatha as the threefold bending form of Syamasundara, Krishna, holding a flute. Thus, the Supreme appeared in this form so that people could approach and see Him, especially as He rides through town on the huge carts during the Ratha-Yatra festival.

The Ratha-Yatra Festival

During the Ratha-Yatra festival is the most popular time to go to Jagannatha Puri. This is usually in July when it is very hot. But thousands upon thousands of pilgrims flock to Puri to take part in this auspicious event, which is said to have been celebrated for thousands of years, making it one of the oldest and one of the biggest religious festivals in the world. This is the time when the Deities come out of the temple for all to see. It is also the time when as many as a million people gather in this small city with one purpose: to show their faith and devotion to God in the form of Lord Jagannatha.

As big as this festival is, it can be quite expensive. The only festival in the world that is bigger than this is the Kumbha Mela festival that draws many more millions of people. The Ratha-Yatra festival is financed primarily by the Orissan government with an annual budget of $50,000, which is a very large sum for India. But with the number of pilgrims that come to Puri each year, the temple and surrounding businesses also are benefitted with the extra financial income.

The actual construction of the carts begins two months before the festival day, on the third day of the bright fortnight of Vaisakha (April-May). More than 600 trees, or 400 cubic meters of wood, are needed for the construction, taken from the local forests along the banks of the Mahanadi River. Using the same simple tools and procedures as they have for the past hundreds of years, once the basic elements are made, such as the wheels, then the actual construction begins only a few weeks before the festival. When I saw the carts a few days prior to the festival, I doubted that they would be finished in time. However, the construction crew works on them night and day, and everything was ready the day before the festival.

In the main road in front of the temple huge stacks of wood are used to assemble the three chariots which will reach up to three storeys tall and will roll on wheels, each eight feet high. The chariots are painted with bright colors and the tops are covered with red, black, yellow, or green canopies. The colors signify which chariot is for which Deity. Lord Jagannatha uses red and yellow, Lord Balarama uses red and green, while Subhadra uses red and black. The Deities are also painted with particular colors that mean something. Jagannatha's blackish color represents faultless qualities; Balarama's white color signifies enlightenment; and Subhadra's yellow color signifies goodness.

Each cart is different. The cart of Lord Jagannatha is called Cakradhvaja or Nandigosha, which means tumultuous and blissful sound. Using 16 wheels, it rises 45 feet tall, and weighs 65 tons. It also carries a figure of Garuda on its crest, and is drawn by four white wooden horses. Balarama's cart is called Taladhvaja, meaning the sound of significantly powerful rhythm. It has 14 wheels, and is drawn by four black wooden horses. It carries Hanuman on its crest. Subhadra's cart is called Padmadhvaja or Darpadalan, which means destroyer of pride. It has a lotus on its crest, uses 12 wheels, and is drawn by four red wooden horses. After the Ratha-Yatra festival the wood from the carts is used as fuel for the big kitchen in the temple, which can last up to nine months.

About two weeks before the festival, the Deities of Jagannatha, Balarama, and Subhadra are given a ritual bath, which is performed on the front main wall of the temple, which allows everyone to observe it from the street below, or one of the surrounding buildings. This is called the Snana-Yatra. After this They play the pastime of getting a cold. They are then taken to a designated area and given special treatments and offerings. They may also be repainted at this time. About every 12 or 19 years the bodies of the Deities are replaced with new ones carved from a ritualistically selected Daru-Brahman in the form of a nima tree. This is known as the Nava-Kalevarna festival. It occurs when there is a leap (additional) month in the Vedic calendar that appears between Snana-Yatra and Ratha-Yatra. This was last performed in 1996, 1977, and 1969. After such an occurrence, the crowd that attends the Ratha-Yatra in Puri expands from the usual 700,000 or so to as many as two-and-a-half million.

As the Ratha-Yatra festival draws near, thousands of pilgrims come to Jagannatha Puri, but as many as a million or more people may be in town on the day of the festival. Some are top officials in the Indian government or other VIPs. Many people begin arriving in front of the temple near the carts on the morning of the festival. At first it is very interesting to wander about looking at the nicely decorated carts and all the pilgrims who have attended. But then the police begin cordoning off the area around the carts. Then there are only certain areas where people can get between the carts and the buildings. This creates bottlenecks which can be very dangerous when too many people are pushing on each other trying to get through. I saw people begin to panic at times because of the pressure on them, and worried mothers had to hold their babies above the crowd to make sure they did not get crushed.

The Ratha-Yatra festival can be both spiritually ecstatic and physically exhausting. Though July is in the monsoon season, if the rains have not arrived yet, it gets very hot. When it is hot, you will be soaked with sweat a few hours after the sun comes up. In fact, from where I was, I saw dozens of Indian people who had collapsed from the heat and had to be carried away from the crowd on stretchers. The heat can take a lot out of you, especially when in a crowd of many thousands. So it is best to have a source of water with you, like a canteen.

A good place to be during the festival, if you do not want to be on the street amongst the people, is on a rooftop. But you have to make reservations and pay for your seats several days in advance. Even then there may not be any guarantee that you will get the seats you want.

I have been at Jagannatha Puri to attend two Ratha-Yatra festivals, once in 1991, and another in 2001. At each one things happened at different times of the day. In 1991 it was around eleven in the morning when the temple priests came out to sanctify the carts. In 2001, everything got started much earlier, and the priests came out before 9 AM. They walk up the gangplanks to the platform on the cart and sprinkle holy water around while circumambulating it three times and chanting specific mantras for purification. Later, the priests bring out the small Deities that will also ride on the cart.

When the big Deities are brought out, first there is Lord Balarama, then Lady Subhadra, and then Lord Jagannatha. Each time excitement suddenly fills the air and many men blow conch shells and bang on drums and cymbals to announce the arrival of the Deities at the main gate of the temple complex. Then the smiling face of Lord Balarama appears through the doorway and the crowd shouts and chants, "Jai Balarama. Baladeva ki jai!" Generally, however, unless you are situated on a tall building, you cannot see the faces of the Deities because there are so many assistants that help move Them. But you can easily see the huge headdress They wear. Once the Deity is on the cart, the headdress is torn off and distributed amongst the people as prasada.

Daityas, strongly built men who lift the Deity, carry Lord Balarama. It is described that they move Him from one large cotton pillow to another, however, I couldn't see any. Lord Balarama is five feet and five inches tall and has an arm span of 12 feet. When carried, there are five men on each arm, with up to 50 men pulling in front and 20 offering support in the back. All of these carriers are Daityas, members of the Dayitapati family who are descendants of Visvavasu. Gradually, taking about a half hour or so, Lord Balarama moves from the temple gate to the chariot and is placed on it so everyone in the crowd can see Him. Then Subhadra, who is less than five feet tall, is also carried from the temple to Her chariot. And finally Lord Jagannatha is brought out. He is five feet and seven inches tall with an arm span of 12 feet, and also needs many assistants to be moved.

In 1991 it was around two o'clock, when the King of Puri arrived in a procession, walked up the planks to the platform and swept the cart with a gold handled broom, and then sprinkles sandalwood scented water on them. He circumambulates the platform three times and is assisted by the priests. He does this to each of the carts. In 2001, however, this took place around 10 AM, and everything that year happened in a much more timely manner.

It should be pointed out here that the way the King sweeps the carts is an example of how the festival has changed over the years. If you read accounts of the Ratha-Yatra festival as described in the Caitanya-caritamrta, there are some major differences in the festival we find today compared to 500 years ago. The King used to sweep the street in front of the carts as they paraded down through the town. The reason he no longer does this is related in a story I was told. It seems that at one time years ago a King of Puri, Purusottama Dev, was to marry a princess who was the daughter of a king, Maharaja Sallwo Narasingha, from the district of Kanchi. When the Ratha-Yatra festival was to take place, the father of the princess was invited, but sent his minister Chinnubhatta Godaranga instead. When he attended, the King of Puri performed the devotional tradition of sweeping the road in front of the carts. The visiting minister, however, rather than being impressed with the devotion of the King for Lord Jagannatha, did not approve of him sweeping the road, even if it was for the Lord. When he reported this to King Sallwo Narasingha, the king objected to the idea of his daughter marrying the King of Puri since he was merely a street sweeper. Purusottama Dev was extremely angry that he, as the servant of Lord Jagannatha, would be insulted for his service like that. So he gathered his troupes and went to Kanchi to teach King Sallwo a lesson. Unfortunately, King Purusottama Dev was badly defeated.

On returning to Puri in such a downcast mood, he stopped at the simple cottage of Saikatacharya, a great ascetic, householder devotee of Lord Jagannatha. This devotee pointed out that the King had forgotten to ask permission from Lord Jagannatha before he went to attack King Sallwo. With this realization, the King returned to Puri and visited the temple of the Lord, crying over his defeat, asking why the Lord had let this happen. He spent the night in the temple, and with doors closed, before the night came to an end, the King heard a voice asking why he was so distraught over such a simple thing. The voice said to go gather his troupes again, and that we two brothers, Jagannatha and Balarama, would go along to fight on the King's behalf. As the news spread, many people, both old and young, joined the King's forces to fight with Their Lordships. However, as they went, the King was filled with some doubts whether Their Lordships were really going with him.

While the King and his army went onward, far ahead were two soldiers that rode on one black horse and one white horse. They stopped to quench Their thirst at a small village near Chilika Lake by buying some yogurt from a devotee named Manika. She offered Them yogurt, but when she asked for payment, they said They had no money. Instead They gave her a jeweled ring and told her to give it to King Purusottama Dev, who would then give her payment.

After some time, the King caught up to the lady, who flagged him down to give him the ring and asked for payment for the soldiers' drink. The king was shocked to see theratnamudrika ring of Lord Jagannatha and then regained his confidence that, indeed, Their Lordships had certainly come with him. In payment for the ring, the king gave her the whole village, which is still named Manikapatna. After this the king and his troupes were victorious over King Sallwo, and he also took King Sallwo's daughter as well. However, he did not marry her after the insult her father had given him. He instructed his minister to see that she get married to a qualified sweeper. After one year, at the next Ratha-Yatra, the King again performed his sweeping ceremony. At that time, the king's minister announced that the king was the most qualified sweeper, since he swept for Lord Jagannatha, and that the princess, Padmavati, should marry him. Then Maharaja Purusottama Dev married the princess and she later gave birth to a great devotee of Lord Caitanya, who became known as King Prataparudra. Anyway, at some point after this, the King of Puri discontinued sweeping the streets and now sweeps the carts.

The festival parade also used to start in the morning and then stop at noon near the Jagannatha Vallabha Gardens where the Deities would get offerings of food, worship, etc., from the many devotees. There would also be many groups of people singing devotional songs, and though you will still see some people in kirtana groups, there were very few in 1991, while there were several big kirtana parties in 2001, including a large one consisting of the devotees from the Iskcon temple in Mumbai (Bombay).

After the King has swept the carts, they quickly begin to disassemble the gangplanks that lead up to the cart and begin to fasten the wooden horses that point the direction. Many thousands of devotees surround the carts and the people in the front take up the long, thick ropes to pull the chariots down the main road to the Gundicha temple, where the Deities stay for a week. Then the leaders on the carts that ride near the wooden horses direct those who are pulling the ropes to take up the slack. When everything is ready, a whistle is blown by the chariot driver and a hundred people on each of four ropes begin to pull. Then the numerous priests and assistants on the carts that ride along begin to bang on the gongs and cymbals, and suddenly the cart lurches forward and begins to move.

Once the carts get going, you mostly hear the spectators simply shout out, "Jayo, Jai Jagannatha," and raise their hands in the air and watch the cart go by. Many police have to guard the chariot wheels to make sure no one gets too close and is crushed under them. In 1991 it was after five o'clock before Lord Balarama's cart got started and loudly rumbled down the road and soon reached the Gundicha temple. In 2001 it started by about 10:30 AM or so. Subhadra's cart began to move a while later.

Lord Jagannatha's cart did not get started until after six o'clock in 1991, which was quite late, but got started by 11 AM in 2001. However, both times it did not make it to the Gundicha temple until the next day. The people pulled it about two-thirds of the way before it almost ran into some shops on the side of the road. So Lord Jagannatha spent the night wherever the cart had stopped. The following morning the people redirect the cart and continued with the Ratha-Yatra to finish pulling it to the Gundicha temple about two miles down the road from the main temple where the Deities stay for a week before returning to the temple in a similar parade.

Sometimes the chariots mysteriously stop, though everyone is pulling hard. In fact, it is not unusual, as in the case of this festival, that a chariot may stop completely and stay there overnight and then continue the next day. Sometimes if there is difficulty, the local government minister will pray to Lord Jagannatha for forgiveness from whatever offenses the residents of the town may have committed. Then the chariots begin to move again as if they move only by the will of Jagannatha.

The parade is a fascinating event in which to participate and see. But when the chariots get rolling, the crowd gets very intense. You either have to get out of the way to let them by, or struggle, as you get pushed this way and that, to move with the crowd as it goes with the cart. Many people try to pull the ropes and it is not easy, and can be dangerous, to get a place nearby.

The Deities spend the first two nights on the carts outside the Gundicha temple, or wherever else They may be if They do not make it there the first night. During this time, pilgrims can climb up on the carts and see the Deities very closely and even embrace Them. But the priests are quick to charge everyone a certain number of rupees for this opportunity, which makes for a very good business for the priests. When I climbed a cart and was about to give a "donation," as many as five of the attendants grabbed the money at once before I let go of it. And when I did not let go of it right away, they started to get very angry. This was after I had been assured that I could climb the cart to see the Deity of Lady Subhadra and there would be no charge, and I would also be allowed to take a photograph. I indeed was allowed to see Lady Subhadra and even embrace Her, which is a rare event for any pilgrim, what to speak of a Westerner. But after I had given my donation, I took out my camera to take a photograph and a guard immediately came over and objected and ordered me to get down off the cart. So that brought an abrupt end to the episode. Nonetheless, if one can overcome this businesslike atmosphere, it can still be a very devotional and memorable event. And you can also go up on the carts of Lord Jagannatha and Lord Balarama as well, if you can handle the crowds and the many priests who ask for donations, or who want to direct people, sometimes forcefully with the use of sticks. Some people simply stay on the ground and offer prayers and small ghee lamps from a distance. Others climb all three carts to get the personal darshan of all three Deities.

The Deities are then taken inside the Gundicha temple only on the third night. After the Deities' stay at the Gundicha temple, They return a week later to the main temple in a similar parade that is attended by fewer people. This can be a time when you can get much closer to the carts and walk more easily with the parade, providing you have time to stay in Puri for this event. Again, the Deities come out of the Gundicha temple as before and are placed on the carts with much fanfare from the devotees. Then again the King of Puri comes to cleanse the carts, and shortly thereafter the carts are ready to be pulled in a most festive parade back to the main temple. The return trip usually happens all in one day. However, again the Deities stay outside on the carts for two nights, allowing everyone who wants to climb up on the cart for a close darshan. Then on the third night there is the Suna Vesa festival in which the Deities are dressed in gold outfits. Again, the city becomes extremely crowded as people want to see the Deities in the golden ornaments. These include gold crowns, hands and feet, golden peacock feather, gold earrings, different golden necklaces, and ornaments such as a silver conch and gold disk for Lord Jagannatha and golden club and plow for Lord Balarama. These are all solid gold, and all together weigh up to one ton.

No one is allowed on the carts for the gold festival except for the intimate servants of the Deities. The way the crowd works for this festival is that they approach the carts from the main road. The closer to the carts you get, the thicker the crowd becomes. You are then directed by numerous police to walk with the crowd around the front of the carts and then down a side street. The police will also not let you stop along the lanes, but make sure everyone keeps moving. As you walk, you can then look toward the Deities to see Them in Their unique gold ornaments. They look especially powerful dressed as They are like this. Your darshan is only as long as it takes for the crowd to move, and then you must continue on, or come back around again, all of which can take an hour to make it through the crowds. Then as you come back around, the street is divided into two lanes, one for those approaching the carts and the other for those leaving. So you have to continue a ways away before you can begin to come back around. Getting directly in front of each of the carts is the only way you can have a direct line of sight toward the Deity during this event.

After this, the Deities stay on the carts one more day and are then taken into the main temple the following evening, as They were when taken into the Gundich temple. Then the Ratha-Yatra festival is completely finished until next year.

SevakPermalink Reply by padmavati dasi on April 2, 2011 at 3:48pm

The Ratha-Yatra Festival at Jagannatha Puri

By Stephen Knapp

The Internal Meaning of the Ratha-Yatra Festival

The meaning of the Ratha-Yatra parade is steeped in religious sentiment. The form that Lord Krishna takes as Jagannatha is the manifestation of His ecstasy that He feels when He leaves the opulence of His palaces in Dwaraka, represented by the Puri temple, to return to the town of Vrindavan and the simple and pure spontaneous love the residents there have for Him. Thus, there is no difference between Lord Krishna and Lord Jagannatha. So in the mood of separation from His loving devotees, Jagannatha mounts His chariot and returns to Vrindavan, which is symbolically represented by the Gundicha temple. In this way, the esoteric meaning of the Ratha-Yatra parade is that we pull the Lord back into our hearts and rekindle the loving relationship we have with Him. Many great poems and songs, such as Jagannatha-astakam, have been composed describing the event and the highly ecstatic devotional mood one can enter while participating. Many verses are also written in the Caitanya-caritamrita that describe the pastimes Sri Caitanya Mahaprabhu had during these Ratha-Yatra festivals 500 years ago.

To explain the internal meaning of Ratha-Yatra further, Lord Jagannatha is the embodiment of Lord Krishna's love for Srimate Radharani. While Lord Krishna was living in Dwaraka, he felt great separation from Radharani and the residents of Vrindavana. On the day of one solar eclipse, He traveled to Kuruksetra with His brother Balarama and His sister Subhadra on His chariot. There He met Srimate Radharani and other residents of Vrindavana, all of which wanted to take the Lord back to Vrindavana. While traveling and thinking of this meeting, He entered mahabhava, the highest sentiments of loving exchange. In that state, His eyes dilated like fully bloomed lotuses, and His hands and legs retreated into His body. In this way, the form of Lord Jagannatha is called radha-viraha-vidhura, the separation from Radharani, and also mahabhava-prakasha, the manifestation of mahabhava for Radharani. Lord Caitanya was the embodiment of Srimate Radharani's love for Lord Krishna. So Lord Caitanya taking Lord Jagannatha from the main temple to the Gundicha corresponds to Srimate Radharani's wanting to take Lord Krishna from Dwaraka back to Vrindavana, the place of spontaneous and ecstatic love of God.

It is also explained that by participating in this festival, chanting and dancing, or helping pull the ropes of the chariots, one becomes free of many lifetimes of karma. One can even become liberated due to the spiritual potency of Lord Jagannatha's presence. One of the ways this happens is explained as follows: at the very end of one's life when the memories of his activities pass through the mind, when he remembers the amazing Ratha-Yatra festival his mind stops and focuses on that event. Thus, he dies thinking of Lord Jagannatha and is liberated from material existence and returns to the spiritual world, just like a yogi is transferred to the spiritual strata when his mind is fixed on the Supersoul at the time of death. This is why thousands of pilgrims come to Jagannatha Puri every year for Ratha-Yatra.

Other Places of Spiritual Importance in Jagannatha Puri

While in Jagannatha Puri, there are many other places of interest that pilgrims come to see, so I will describe a few of these. About a quarter mile from the Jagannatha temple, walking toward the beach, is Siddha Bakula. This is where, 500 years ago, the great saint Haridas Thakur used to live and chant the Hare Krishna mantra 300,000 times a day and where Sri Caitanya would visit him. Since Haridas could not enter the Jagannatha Temple, being of a Muslim family, Lord Caitanya took the stick He had used as His toothbrush and stuck it in the ground. It immediately grew into a beautiful shade tree, under which Haridas Thakur lived. Sanatana Gosvami had also stayed here for a time as well.

Haridas attained such an elevated position of ecstasy from chanting the Hare Krishna mantra that even though a beautiful prostitute came to tempt him with sex, he was not interested. Thus, he is called the namacarya: the master of chanting the holy names. In 1991, a small shrine was found here, along with the old and bent tree under which Haridas would chant. However, since then, as found in 2001, there is a nice temple and plenty of walled protection for the tree at this place. The tomb of Haridas Thakur, where you'll also see beautiful Radha Krishna Deities as well as an image of Haridas, is located next to Purusottama Gaudiya Math near the beach. This is an important place of pilgrimage.

A 15 minute walk from here is the temple of Tota-Gopinatha. The Radha Krishna Deities here are especially beautiful, and it is accepted that Sri Caitanya ended his life by entering into the Deity of Tota-Gopinatha. Also near this area is the old house of Kashi Mishra. It is now used as part of a temple and has nice diorama exhibits of Sri Caitanya's life. It is here we find the Gambhira room, which is where Sri Caitanya lived for 12 years. Through a small window you can see Sri Caitanya's original wooden sandals, water pot, and bed.

A short walk to the east of the Jagannatha temple is the Gaudiya Math temple and the place where Srila Bhaktisiddhanta took birth. A little farther east is the Jagannatha Vallabha Garden, which is almost across from the Balagandhi temple which used to be where Lord Jagannatha would stop during His Ratha-Yatra parade to accept food offerings from all the devotees. At this garden, Sri Caitanya had many pastimes and is where He saw Lord Krishna manifest Himself. A little ways away from the garden is Narendra Sarovara, a small lake where many festivals have taken place with Sri Caitanya and his associates. Even now many pilgrims will visit and take a holy bath in this lake. The Govinda Deity from the Jagannatha temple is brought here for festivals where He is given boat rides. There is also a little temple with Lord Jagannatha Deities located here. So if foreigners want to see Lord Jagannatha they can usually come here for darshan, unless it is during the Ratha-Yatra festival.

Farther down the main road of town near the Gundicha Mandir is the very old temple dedicated to Lord Narasimha, which we can enter to view the Deity. This is also where Sri Caitanya engaged in many kirtanas with his close associates. Not far away is Indradyumna Lake where Sri Caitanya once manifested His Mahavishnu form showing His associates His supernatural qualities as an incarnation of God.

About 14 miles from Jagannatha Puri is the Alarnatha temple at Brahmagiri. Lord Alarnatha is a four-handed form of Lord Vishnu. Whenever the Jagannatha Deities in Puri would be removed from the altar before the Ratha-Yatra festival for two weeks, Sri Caitanya would stay here. This is a temple where, at the end of the kirtana hall in front of a Deity of Sadbhuja, there is a large stone slab with the imprint of Sri Caitanya's body. Once when He fell onto the stone in an ecstatic trance, the stone melted leaving the imprint of Sri Caitanya's body as we find it today. Across from the Alarnatha temple is another Gaudiya-Math temple that was established by Srila Bhaktisiddhanta. It is also here where we find the small Alarnatha Deity that was uncovered during excavations around the main Alarnatha temple. However, once when Srila Bhaktisiddhanta was staying at his temple, the priest at the Alarnatha shrine had a dream in which the Lord came to him and said that He wanted to accept the worship of Srila Bhaktisiddhanta. Then the priest brought the small Alarnatha Deity to Srila Bhaktisiddhanta who worshiped Him, and where the Deity has remained since then. Also in this town of Bentapur we can see the birthplace of Ramananda Raya, a close associate of Sri Caitanya.

Nineteen miles north of Jagannatha Puri is Konarka, a most interesting temple to Surya, the sun-god. Although it is very old and no longer used for worship, many people come here every day. A Surya temple was here as long ago as the 9th century, but the present temple was built in the 13th century to resemble a huge chariot and has 24 gigantic stone wheels all around it. There are also carvings of seven strong horses who pull the chariot, and the temple is covered with many panels of stone figures depicting many aspects of life, such as scenes with hunters, soldiers, ascetics, maidens, birds, elephants, etc. There are also three green chlorite deities of Surya in niches on the outside of the temple, reached by ascending flights of stairs. The interior has been filled in and blocked up to help support it. Outside the temple grounds are many shops who sell food or the usual gamut of nick-nacks.

About six miles from Puri is the Saksi-gopala temple, located between the Jagannatha Puri and Khurda Road Junction railway stations. A new station called Saksi-gopala is there where people get off to visit the temple. The Saksi-gopala Deity is the Gopala Deity who walked from Vrindavan to Vidyanagara, a town located 20 to 25 miles from Rajahmundry on the banks of the Godavari River. How this happened was that two brahmanas were traveling and visiting the holy places. One was poor and young and was serving the older and richer brahmana. The older one was so satisfied with the charitable service of the younger brahmana that he vowed in front of the Gopala Deity that he would give his daughter to the younger brahmana to be his wife. Later, when they returned home, the older brahmana hesitated to fulfill his promise due to pressure from his family. There was some controversy about this between the two brahmanas and in a meeting with the people of the town it was agreed that if the Deity Gopala would come to testify as a witness, the older brahmana would give his daughter as promised.

The younger brahmana went back to Vrindavan and related the situation to the Gopala Deity who finally agreed to walk. He told the brahmana that He would follow him and that the sound of His ankle bells would indicate He was there, but if the brahmana turned around to look, He would walk no farther. So for 100 days they walked toward Vidyanagara, then the sound of the Deity's ankle bells ceased to sound. The brahmana looked back and the Deity was standing there smiling. The brahmana went to gather the people of the town who were amazed to see the Deity. Then the older brahmana agreed to give his daughter in marriage as promised and a temple was built for the Deity. Later the King of Orissa, Purusottama, was insulted by the King of Kataka (Cuttack). So Purusottama fought and defeated the King of Kataka and took charge of the city. He then brought the Gopalaji Deity from Vidyanagara to Kataka and built a temple there. The Deity also stayed in the Jagannatha Temple for some time, but then was moved to a village about six miles from Puri, called Satyavadi. Some time after that a new temple was constructed where we find the Saksi-gopala Deity today. Though the temple does not allow foreigners inside, many people visit this temple with the understanding that whether the Supreme is in the spiritual realm or expands Himself in the material realm in the form of a stone Deity, He can change what is spiritual into material and vice versa whenever He wants. This is why a stone Deity can do what is considered miraculous things, like walk, talk, etc. Thus, it is accepted that the bona fide Deity of the Supreme is nondifferent from the Supreme Himself.

SevakPermalink Reply by padmavati dasi on April 2, 2011 at 3:49pm

Radha Kund: The Holy Place of Srimati Radharani

By Stephen Knapp

 

Radha Kund is the bathing place of Radharani and Her most elevated assistants, the gopis or cowherd girls. Radha Kund is located on the northern end of Govardhan Hill in the area of Greater Vrajamandala, not far from Vrindavana or Mathura. Sri Rupa Gosvami explains in verses 9 and 10 of his Sri Upadesamrita that out of all the places in Vraja, Radha Kund is superior to them all because it is flooded with the ambrosial nectar of Krishna prema, ecstatic love of God. Therefore, those who live here are the most fortunate in the universe. ThePadma Purana also explains that just as Radharani is most dear to Krishna, Her bathing place of Radha Kund is also dear to Him.

       Across from Radha Kund is Shyama Kund, Krishna’s bathing place. Krishna dug Shyama Kund when Radharani insisted that He purify Himself by bathing in all the holy rivers after He had killed the Aristasura demon who was in the form of a bull. So rather than going to all the sacred rivers, He simply dug His heel into the earth and called the presiding deities of the various holy rivers of India to merge their waters into the pool. After bathing, He explained to Radharani and the gopis that the bull was actually a demon, so they should also take a purifying bath to rid themselves of the sin of siding with a demon. Radharani became upset and decided She could also make a kund or lake. Thus, She and the gopisbroke their bangles and dug a hole, but it remained dry to Krishna’s amusement. However, by using water from the nearby Manasi Ganga lake and the waters from the presiding deities of the holy rivers who appeared, Her kund also filled up. Thus, these kunds are very special to pilgrims who visit. It is said that anyone who bathes here will get the perfection of Krishna prema, which is far beyond mere liberation from material existence. It is said that Radha Kund is the liquid form of Radharani’s ecstatic love for Krishna. And since Radha Kund is Lord Krishna’s favorite bathing place, anyone who bathes in Radha Kund gets the mercy of Lord Krishna and will attain Krishna prema, ecstatic love for Lord Krishna. Similarly, Radharani also said that anyone who bathes in Shyama Kund will get Her special favor. Therefore, Radha Kund is difficult to attain.

       To recognize the spiritual significance of Radha Kund may not be so easy for neophytes. As I said earlier, in order to perceive the spiritual atmosphere in Vrindavan you have to receive the blessings of the resident devotees and become qualified so that Vrindavan reveals itself to you. An example of this was related to me by a friend. When he visited Radha Kund he met an old sadhu, a saintly man who had retired from material life and was now living at Radha Kund. My friend asked the sadhu some questions and at first the man hesitantly explained that he did not work or attempt to maintain himself. He simply depended on Krishna and chanted the holy names at Radha Kund. How he got his food was that a small boy would come by and give him some food every day. The man explained that as a person becomes more and more spiritual, he will recognize the eternal atmosphere that pervades Vraja, especially at Radha Kund, and he will not feel the need to take so much care of the body. My friend then asked him if he could actually see the spiritual world or if he had ever seen Krishna at this holy place. The old man said he had not seen Krishna, but sometimes he could here the gopis talking with Krishna or discussing amongst themselves how Krishna looked and what He was doing.

       My friend then asked the old sadhu how it was possible for him to perceive such things? The man then began talking quite readily and convincingly told my friend that Radha Kund was indeed the spiritual world; you simply had to remove your materialistic vision. Then the old man took my friend’s hand and pushed it flat to the ground on the banks of the Radha Kund and said, “Just touch this land and you can feel the spiritual nature of it.” My friend told me that at that moment a charge went up his arm from the ground and he could actually feel the difference, that this was indeed a spiritual place. But before my friend got the blessings of this sage, he could not really feel the difference. And that is what is necessary. Until you can actually perceive it, all you can do is to try to understand with your mind and imagine how Krishna performed so many pastimes here, and how this place is spiritual. But the actual realization of such things goes much further than that. It is a matter of re-establishing your spiritual identity and connection with the spiritual realm. It is the reawakening of your spiritual consciousness and actually perceiving the subtle nature of spiritual reality.

       In the area of Radha Kund as you circumambulate the area, you can find numerous temples and important places. To describe a brief tour around Radha and Shyama Kunds, we first enter the area from the bus stop, and on our way along the road we come to the Radha-Gokulananda temple, which has the pratibhu or representational deities that belonged to Visvanatha Chakravarti Thakur. Going farther along, we next come to the Kundesvara Mahadeva temple and the sacred peepul tree. Mahadeva  Shiva is one of the guardians of the holy dham. Then we soon get our first view of Radha Kund, and pay our respects by bowing our heads toward this form of Radharani. Farther down across from the vegetable market is the lane on the left that goes to the Purana Mandir, which has a lovely set of Radha Krishna deities. These were found by Raghunatha dasa Goswami when he was excavating thekunds. Continuing on, we come to the road that leads to the left. This can take us to the Gaudiya Math temple with the beautiful deities of Radha-Kunjabihari. Farther on we can also reach the Shiva Khor or kund, and the Ramesvaram Shiva temple.

       Back to the main parikrama path, we can next see the Radha Kanta temple right at the corner of Radha Kund. Across from that on the left of the road is the Sri Gopal temple. Then just down the street on the right is the Radha-Gopinatha temple, which also has at the far end the samadhi tomb of Raghunatha dasa Gosvami. Exiting through the door on the south side, we are now along the water of Radha Kund where many people take a holy bath. This is near the private bathing place of Jahnavi, the wife of Lord Nityananda when She lived here at Radha Kund nearly 500 years ago, which you can see there.

       Going farther along the main parikrama road, we next see a circular platform, which is a rasa-sthali where dances are performed at times. There we take a right turn. Going down the path we can find the bhajan kutir of Gopal Bhatta. Around the corner is also Krishna dasa Kaviraja’s bhajan kutir, the small living quarters where he wrote the Caitanya-caritamrtaand several other important spiritual books. Then there is Raghunatha dasa’s bhajan kutir and the cremation place of these Swamis used when the Muslims were coming into the area. Rather than taking the chance of having their bodies disturbed in case the Muslims would dig them up, they cremated them instead. On a side road there is the bhajan kutir of Bhaktivinoda Thakur where he and Bhaktisiddhanta would stay when visiting the area. Farther along the parikrama road we next find Lalita Kund on the left, across from which is Jiva Gosvami’s bhajan kutir. Next along the road and down a lane on the right toward Shyama Kund there is the place of Madhavendra Puri’s sitting place, and around the curve we come to Lord Chaitanya’s sitting place. This used to be like a little hut or bhajan kutir, but now they have expanded it and put a roof over it. After that we continue our walk down the lane and other temples can also be found, such as Asta Sakhi Mandir, Nitai Gauranga Sitanatha Mandir, Manipur Maharaja Mandir, Radha Gopinatha Mandir, a Gaura Nitai Mandir, Radha Govindaji Mandir, and other temples that are located around the kunds. Then we go to the sangam or meeting place of the two kunds where many people take a holy bath or do some special worship or pujas to the kunds, since they are non-different from Radha and Krishna. If it is not crowded and somewhat peaceful, it is also nice to sit and meditate or chantjapa for a time, contemplating our good fortune to be here. Then returning to the path and going through some shops we pass a deity of Hanuman and pray that he relieves us of whatever offenses we may have committed while visiting, and then we return to where we started.

       These temples and holy places can be located with the help of local residents, or guides may present themselves to show you around or to help you do some rituals or puja to Radha Kund and Shyama Kund. They are called Tirtha gurus, or the local pandits who know all about these special tirthas, holy places. This is alright, but be sure to establish a price before you accept their service. Presently you can also get guidebooks of these specific areas. You can find them at the Krishna-Balarama Mandir, or in a few of the shops in Loi Bazarr at Vrindavana. These will have photographs, maps to show you around, and more detailed stories of the pastimes that have taken place here. You must definitely visit these places if you are in the area.

       One word of caution: this is certainly a holy place but when there are crowds of people here, do not take any valuables with you or keep wallets in your pockets, especially if you will bathe in the water. It is not uncommon that such things end up missing. And the road between Vrindavana and Radha Kund is closed at night because of thieves and dacoits. So if you plan on visiting Radha Kund, do not wait too late at night or you may end up having to spend the night or taking a longer route through Govardhana to Mathura to get back to Vrindavana.   

SevakPermalink Reply by padmavati dasi on April 2, 2011 at 3:50pm

The Purpose of Defending Dharma

 by Stephen Knapp

(An excerpt from his book "Crimes Against India And the Need to Protect its Ancient Vedic Traditions")

 

            What has happened in the past is a matter of history, and the real history of India can show us how far the country and its culture has come, the many challenges it has endured, and how the greatness of India and its culture has remained, in spite of how much it has been attacked through the years. But the culture and people of India (Bharata Varsha) remain only after many courageous episodes, sacrifices, trials and tribulations of the common residents of the land. But such determination to never give up their culture and traditions makes them highly uncommon and commendable. It is also due to the credit of the heroes who fought and died for the privilege and freedom we have today that allows us to practice and take advantage of the Vedic culture that still exists.

            Why should we review the history and development of India over the past 1000 years? To help show how fortunate we are and how important and relevant Vedic culture has been and still is to humanity at large. Plus, to show that only through our concerted efforts will there be the continuation of the Vedic traditions, Sanatana-dharma, or Hinduism as many people call it today. Thus, we should not take this lightly, but reflect on and learn the significance of India’s ancient traditions, and also participate in upholding them. That is what Dharma means, the natural laws that maintain all else, and Dharma is our duty to act in a way to help maintain Dharma. There are two parts to Dharma: the state of Dharma and the path of Dharma. The state of Dharma, or Sanatana-dharma, is our eternal Dharma, or our natural state of being as an eternal spiritual entity. Whereas the path of Dharma means the appropriate thoughts, words, actions, and attitude in the varying situations of life that help us enter into that state of Dharma.

There is now a growing interest in various aspects of Vedic culture in the West. For example, there has been a revival of the ancient medical system of Ayurveda, not only within India but also in the West, which is one of the greatest medical systems ever devised. This system is free from the allopathic medicines that often have harmful side effects and force the user to be dependent on drugs that merely make the huge foreign companies wealthy. The yogic sciences, such as pranayama, hatha-yoga, meditation, etc., that have been practiced for the development of body, mind and soul for thousands of years are also found nowhere else but in this great Vedic culture. Kerala’s kalaripayat system of martial arts is the great ancestor of the Asian techniques of karate, judo and others. This is because it was taken to the orient by Buddhist monks who had become familiar with it and then developed their own systems. The kalaripayat martial arts brought many instruments together, such as swords, knives, spears, flexible two-sided swords, etc., into a single system. Though these arts and practices are still used and alive in the ashramas across India, and in the homes of numerous people, they are not recognized by the government, nor promoted in a way wherein the people in general can be proud of what India and its ancient rishis have provided. Furthermore, the “secular” government of India even demeans many of these Vedic sciences and practices as ancient myths or remnants of the old ways as if they should be given up or left behind. Nonetheless, if children were trained in such things as hatha-yoga, pranayama, meditation, and Ayurveda, they would grow to be some of the healthiest and strongest individuals on the planet. And those that are trained in such a way are often just that, extremely intelligent, healthy, and strong individuals. This is what needs to be preserved.

            Therefore, this book is to honor the efforts that have been shown by those in the past who fought and worked to protect India and its culture, and to help preserve India as the homeland of a living and dynamic Vedic tradition of Sanatana-dharma (the eternal path of duty and wisdom). Yet, there are many people who do not know of the many angles and ways in which this profound culture is being attacked and threatened. There is much to do to protect this culture, and until we are aware of how it has been assaulted in the past, and how it is threatened in the present, we will not have the motivation to take a stand and defend it. [This is what we cover in "Crimes Against India".]

            What is the true heritage of India, the basis for its existence? It is the law of Dharma, Sanatana-dharma. This is the foundation that has preserved the rights of humanity and the spiritual development of its people. This is the essential greatness of India. And this is also what its children from an early age should learn and understand about the great heritage of India. They should learn to honor and respect the Vedic literature, from the Vedas to the Mahabharata, Upanishads, Ramayana, and up to the Puranas. They should know that when the West was still in its developing stages, the land of India, Bharata Varsha, was already unsurpassed in what it would contribute to the world. And this is why India should never cut itself off from its profound past. It is what has built India into the great nation that it is.

Especially, India’s wonderful and immense Vedic spiritual knowledge is what has provided the deepest insights into the real identity and purpose of humanity. No other culture has provided such knowledge and realizations about who and what we really are. It has provided the profound keys to the mysteries of life, such as why we are here, where we have come from, what happens after death, what is the soul, what is the spiritual dimension, what is God, and so on. India has kept this truth, in spite of all the invasions and disruptions in her civilization, and the genocides and attempts to cause the complete demise of Sanatana-dharma. The spiritual knowledge and developmental processes remain. But we must make sure that it stays with us, which it can only do if it is held sacred in the heart of every Indian, and every person who values what India and her great rishis of ancient times have given to us. In the darkest of eras that this world has seen and will see in the future, this will remain India’s gift to the people who inhabit this planet. It is this spiritual culture of Sanatana-dharma that remains the ultimate spiritual guide of humanity with the freedom to investigate it in whatever way is best for each individual. This is the reason why India is here, and for the contribution that she makes, and the reason why we must work to protect it.

The fact remains that through the Vedic spiritual knowledge, there is more information about God and the many forms of God, the qualities and characteristics of God, the nature of the soul and our relationship with God, the spiritual dimension, and the purpose of this world than you can find most anywhere else. The Vedic culture does not have just one book upon which it depends, but has a library of Vedic literature, extending from the four Vedas, Upanishads, Vedanta-sutras, Bhagavad-gita, and through the Puranas, and more. Only those who fully study the contents of these texts, or even the essence of them compared to other religious books, can understand and support this point of how much more the Vedic culture and wisdom has to offer.

Therefore, everyone should engage in a preliminary study of such texts to find out the value of what they have given to the human race. If humanity had learned the true depth of knowledge held within the Vedic scripture, there would have been a decidedly different atmosphere and direction in society. Instead, India and the great sages have held onto this knowledge and presented it for everyone’s benefit, but there needs to be more than that. We can see that many have misunderstood this knowledge, or allowed themselves to become distanced from truly comprehending and utilizing this sacred and fathomless wisdom. For example, I have traveled all over India and I will say that most of India’s social problems are not because of its culture, but because of the forgetfulness and distancing itself from this culture and knowledge. At the core of the Vedic spiritual information, as found in its Vedic texts and insights provided by the rishis, is the true guideline for the development of the planet and the direction and spiritual destiny of all human beings. Fortunately, this is still available and waiting for the attention of people everywhere, if they will only dive deeply enough into it to perceive it.

            For this reason, defending the Vedic culture is part of our Dharma, part of our duty and religious principles for the future benefit of India and humanity at large. Or, you could say that defending Dharma is our Dharma.

India is facing numerous threats from such directions as Pakistan and China on the political front, but also from within by those who would prefer to see the demise of India’s culture for their own agenda, be it political, religious, or otherwise, which we will point out more carefully as we go through this book. For this reason, India must keep its options open and learn to rely on its own resources, being as self-sufficient as possible, regardless of what the rest of the world may think. India is certainly one of the oldest and most profound civilizations on earth, and there is no reason why it should not be proud of its past, its great history, its development, and its potential for a bright and positive future. But India and all Indians must be ready to stand up and protect their country and its culture from all external and internal threats with great determination.

            However, to do this there may be a need to use strong measures against extreme situations. We are all for establishing peace in the world, for that is a state of Dharma, but some violence may be necessary to preserve Dharma from violent forces, to bring about peace, as we have seen from the past. This does not mean we use violence that is based on ego, or a political agenda, or for revenge. But it is for the defense and protection of Dharma. This was the reason for the Kurukshetra War, which lead to the speaking of theBhagavad-gita by Lord Krishna to His friend and warrior Arjuna. In this way, Arjuna understood that the purpose of acting as a warrior was to preserve the moral and religious principles as held and presented in Sanatana-dharma. But part of that included the destruction of the asuric or demoniac elements that were determined to ruin society by neglecting or even demolishing and annihilating the great spiritual lifestyle as found in Sanatana-dharma, the great Vedic culture.

            This need can be seen as recently as during the establishment of independent India in 1947. Passive resistance or constitutional agitation was never enough to achieve an independent India. Firm actions or even some violence is also occasionally necessary, but only when it flows from the cause to defend, preserve, and protect the Dharmic and Vedic or spiritual path of life. And today’s Dharma is to safeguard it and keep it free from all demoniac forces who would wish to see it destroyed, or who wish to control the population for their own irreligious or adharmic agenda. This is also the real liberation of India, which is not only a theory, but a practical application for directing it on the path to its higher destiny. And that destiny and purpose is to remain the homeland of a dynamic and thriving Vedic culture. To do this will take more than mere physical strength, but the strength of higher knowledge, deep inner and spiritual realizations, and a collective cooperation amongst all Hindus and followers of Vedic culture. We must work together as fellow practitioners of Vedic Dharma. We must view ourselves as equal members of a Global Vedic or Dharmic Community, a worldwide Hindu family. I have often said, if the global Hindu society could ever become truly united, there would be no force strong enough to conquer it from outside. It is only the divisiveness or lack of cooperation from within that creates the weaknesses that make it vulnerable.

            However, over the long term, a cultural revolution is better than a military or militant revolution. Or, as they say, the pen is mightier than the sword. This means that the Vedic spiritual knowledge is what can help people understand, maintain, and be convinced of the importance of the Dharmic culture. This is actually what has kept the Indian people dedicated to the Vedic traditions for so long, in spite of how they had been persecuted by so many invaders. Working together in this way to promote the Vedic universal spiritual truths is what can bind people to the cause of preserving the culture of Sanatana-dharma, as long as we also allow everyone to participate. This is how people develop the determination and sincerity to follow it and uphold its standards. This is how people remain resilient to keep it in their hearts no matter what else may happen.

            This resilience of Vedic society has already been shown by its ability in passing the tests of time. It is one of the oldest living indigenous cultures in the world, and certainly the largest, and has withstood numerous attacks and invasions, especially through the past 1000 years. But why the area of India was ultimately conquered for a time was because of its weaknesses, which were due to a lack of unity amongst the kingdoms to work together, which we will also more fully explain in later chapters. It was this lack of cooperation that allowed the adharmic forces to come in and create havoc for the millions of people in India.

In this way, we must not repeat the same mistakes as in the past. We will never be able to completely analyze the immense physical and emotional harm done by the long history of Islamic invasions and attacks, and the enormous amount of destruction of Vedic temples and the slaughter of Hindus. We also can not properly estimate the damage done to the spiritual culture of India and its people. So many sacrifices had to be made merely because of the Muslim invaders who so wanted to demolish the culture of India and all representations of it. Or of the British who wanted to possess and control it. The damage and harm that was done still exist in many ways, such as the more than 90% of converted Muslims in India whose families were once Hindus. Or in the form of Pakistan which has been an enemy to India ever since its creation. Or in the form of trouble found in Ayodhya and Kashmir where the militants cry for an Islam separate from what was once their motherland of India. We cannot allow for the reappearance of these same mistakes that permitted these things to happen. We must be stronger than that if we are to keep India as the homeland of a dynamic and thriving Vedic tradition. We must be pro-active, cooperate, and work together, and must recognize ourselves as members of the Global Vedic Community working to protect our freedom to practice Vedic Dharma. 

 

Conclusion

             In the end truth prevails, and this book and the information within it is an indication that the truth of India’s history and the greatness of its Vedic traditions are finally coming to the fore again. As I stated in the beginning of this book, this is not an attempt to invoke old hatreds or vengeance, but it is a matter of making sure we remember what really happened to India and her people, and do not allow for the same mistakes to occur again, and to take notice of the freedom fighters who have worked and fought hard and even gave their lives for the future of India and our right to continue to observe and participate in the Vedic tradition. This is the real history of India, which must be retained. After all, the world remembers only what you let it not forget. These heroes who fought for the future of Sanatana-dharma are the examples of fearlessness and dedication, who were focused, strong, assertive, self-controlled, virtuous, self-reliant, and who strove for excellence in the same way we should be as taught by the principles of Vedic Dharma. This is the importance of truly following the Vedic path.

            Within the Vedic system of daily practice or sadhana are the tools, such as puja, worship, yoga and meditation, bhakti or devotion, pranayama, philosophical understanding, etc., that can provide the means for us to perfect ourselves and reach a higher dimension of perception of who we are and our purpose in this world. This naturally brings with it fearlessness, self-confidence, assertiveness, inner peace, freedom from ignorance and limitations, and the empowerment to continue with our development and progress, and attain the Grace of God by our devotion. This will also allow us to work toward and attain any constructive goal, as we can see from the examples of the many previous acharyas and spiritual masters who have already done the same thing. This only shows that on the spiritual course of Sanatana-dharma and in the service of the Divine, anything is possible, up to and including moksha, or complete liberation from any further material existence and all its limitations.

If we can spread this consciousness, this will also bring about a new Era of Dharmic influence, free from the oppression of adharma or non-Dharmic cultures and religions who try to oppress anything different from them. But for this to happen, Dharmists or Hindus need to see clearly that there is nothing wrong with standing up for and working to preserve, protect, promote, and perpetuate the Vedic heritage and its traditions. Other saints and Indian heroes have already shown this example. There is nothing wrong with sharing the profound and spiritual nature of the Vedic teachings, knowing that they have already benefited thousands and millions of people, and can continue to benefit all of society. It is all in the presentation. If we can present this in an intelligent manner, or even simply share the basics of it from one person to another, then it will naturally be attractive, and people will want to know more about it. Not everyone may be ready for it, but everyone can use some aspect of it.

            It is not the Vedic style to make unwilling converts, but the universal spiritual truths within can be useful for anyone, regardless of a person’s background, culture, or religion. Thus, everyone can participate to whatever degree is right for them. That is the liberality, flexibility, and beauty of the Vedic system.

            However, we need to realize that the Vedic culture is often more respectful toward other spiritual paths and the people who follow them than they are in return. Vedic Dharmists or Hindus have often gotten themselves into trouble because of this. Thus, there is a need to defend the Vedic tradition from those who, in their ignorance and lack of understanding, may want to destroy it. Dharma must be protected from adharma. We cannot be such humble Hindus that we allow others to come in and destroy us. What good would that do? We cannot humble ourselves out of our own existence. We must be willing to stand strong for Dharma. As Albert Einstein once said, “The world is a dangerous place, not because of those who do evil, but because of the people who don’t do anything about it.”

            Hindus, Vedic Dharmists, prefer to live in peace. They do not want to be aggressive toward others, and are usually not, but they also do not want to see people from other religions come to their country and try to make converts by falsely denigrating the Vedic culture. Why should they be provoked when they do not go around purposefully trying to provoke others by demeaning ones religion? Nonetheless, there may be times when we must be willing to stand up for what is right.

We have to remember that the method of destroying a country and its culture, and then controlling it, can be done in one of two ways. One is to go in as invaders and bomb it and engage in a military operation, which is not so efficient. Or you can develop the propaganda to create divisions amongst the society and enflame all sides against the others so they kill one another, thus causing complete disunity amongst the people so they cannot gather the strength to fight the real enemy. Thus, they also become vulnerable to domination by outside forces because of the weaknesses within. The British did this masterfully to India and its people. However, the best way to counteract such an endeavor is to develop a cultural revolution by which people in the society become united by a common identity, a common cause in a fully cooperative effort that excludes no one, but welcomes all. Nothing could provide such a vehicle for this sort of unity more effectively than to focus on the unifying and universal spiritual principles of the Vedic tradition of India. Herewith, by spreading such knowledge freely and effectively, using all avenues of promotion and distribution, a unifying spiritual revolution, gathering people from all walks of life and offering peaceful coexistence with one another, along with inner spiritual strength and support amongst all people, could be started. This could offer the ultimate defense of any outside force by merely failing to give it any recognition or acknowledgement, other than pushing it back and out of the way where it belongs.

The way we can best make a stand for Vedic Dharma is to spread the Vedic spiritual knowledge and encourage people to participate in it. That can help people understand, maintain, and be convinced of the importance of the Dharmic culture. This is what I mean when I say that over the long term, a cultural revolution is better than a militant revolution. This is actually what has kept the Indian people dedicated to the Vedic traditions for so long, and it can continue to do so well into the future if we do our duty and promote the Vedic spiritual knowledge and welcome anyone and everyone to participate. We can all be Vedic Ambassadors in this way.  

            Followers of Vedic Dharma must also become united. We must see beyond ethnic, national, class or caste divisions, and see ourselves as members of the Global Vedic Community, one family united in the universal spiritual knowledge that the Vedic scriptures advocate. We must see with this vision so our true spiritual potential is realized. This will create an air of positivity, which lends to an optimistic and constructive future for ourselves and the whole world. It is not enough to keep it to ourselves. But it is to our advantage when we work for the benefit of others and provide the means so that they can learn and participate in the Vedic traditions. This is Dharma, our Dharma, and Dharma will protect those who help protect it. That is one reason why it is sanatana, or that which exists eternally. Now let each of us do our part.

SevakPermalink Reply by padmavati dasi on April 2, 2011 at 3:50pm

Preparing for Your Trip to India

A Short Guide

By Stephen Knapp

            I often get questions about how to prepare for a trip to India and what to do, what to bring, and how to go about having a safe trip. So to help those who wish to have a pleasant journey, I am preparing this article to guide you through the basics. Naturally, traveling to India is an extremely individualistic experience. What you may love in your trip someone else may dislike. Someone may have life-changing experiences and insights, while another may simply want to leave and go home. So it can vary tremendously.

            Anyway, be sure to do your homework before you go. By that I mean try to figure out where or what cities and towns you will be visiting before you arrive so that you can adjust your schedule accordingly. However, if you are traveling alone leave room for changes in your plans because once you start traveling, you may meet other travelers who will tell you about places that you hadn’t planned to see, but will then want to visit. This is actually part of the fun. Of course, it’s always safer to travel with someone else, especially if they have been to India before, and especially if you are a woman. Or you may be traveling with a group tour, which can greatly simplify things, especially if you are not used to traveling in India. However, I have traveled alone throughout India on most of my trips, and met many others who have done the same with great success. But often times such people are serious pilgrims, like myself, or serious travelers who have specific things they want to see, or are familiar in the ways of traveling by themselves. India is not always a place in which it is easy to travel. Nonetheless, for those who are not familiar with traveling in India, let me get you started. The first thing you need to do is to:

GET A PASSPORT AND A VISA

            Most of you probably have a passport. For those of you who don’t, you can get all the information you need by looking up “Passports” in your phone book in the “US Government Offices” section. There will also be a listing of how to obtain this information online for those of you with online capabilities. There are also rush services available for passports.

            All tourists to India are required to have a visa. If you are receiving visa information by mail, a visa application and instructions are included. If you want to receive this information by email, please go to the website, http://www.indiacgny.org/ for the application and instructions. If you are reading this online on my website, you can also check these sites for information about visas and applications that are listed on my links page, such as: http://www.indianembassy.org, and, http://chicago.indianconsulate.com/VISAINSN.html. Also check, http://www.indianembassy.org/consular/visa.pdf, for downloadable visa application forms in Adobe Acrobat Reader.

            It is best to apply for the 6-month tourist visa, which should be enough for most tourists. This will cost about $60 for a US citizen, plus postage. However, I go to India on a regular basis, so I have a ten year visa, which costs $150. It allows me to go as often as I like as long as each visit is no longer than six months.

            If you apply for a visa by express mail to the Indian Consulate, your visa will be processed in 5 days. If you live in a city with an Indian Consulate and submit your application at the counter, the visa will be processed the same day. The listing of Consulate offices is given in the visa instructions. Apply to the one designated for your area. It is best to send it by certified or registered mail, and add a return envelope with prepaid postage by certified or registered mail as well.

            In the visa application, you will be asked to list the areas of India you plan to travel to. So list a few places that you may be visiting. When I’m traveling, I’m usually visiting so many places that it would be difficult to list them all. So I merely list a few. You will also be asked to give 2 references for people residing in India. List a couple of friends if you have any there, or call the Consulate about this if you have no one in particular that you know. Or if you are affiliated with a temple and have friends there, there are bound to be some people who can help you out with a few names and addresses.

IMMUNIZATIONS

            If this is your first trip to India, you may be worried about diseases. Contact your doctor or the Disease Control Center in the local hospital if you would like professional immunization advice. They will let you know of any outbreaks of diseases in India, or any for which you should be prepared. From personal experience, malaria medication may create discomfort, and may not be worthwhile, and you may not need it. It is always helpful to ensure that your tetanus shot is updated, as you are walking barefooted through old structures. Otherwise, typhoid and cholera may also be of some concern.

            The first time I went to India, I got shots and medicine for everything. Later I learned that most of them are only good to a certain percentage anyway. Now I don’t bother with it, but only take along herbs and anti-diarrhea medicine, like Imodium A-D. Another very good Ayurvedic medicine that will help, if you can find it once you get to India, is Sudha Sindhu. This is quite good for stomach problems and diarrhea. I use it whenever I start getting an upset stomach to keep it from developing into anything further. However, it is not so easy to find.

            A very helpful medication is a low-grade antibiotic called “Doxycycline”, which kills bacteria in the Gastro Intestinal tract. It can be taken on a daily basis to ensure that you don’t have stomach problems during your stay. Ask your doctor for advice regarding this medication.

 

PACKING LIST

            Following the suggested list for what you will need to bring will help you make sure that you are prepared for whatever may happen. Because you will be moving from place to place, please ensure you have 4 changes of clothes, some of which need to be appropriate for temples, if that is a place where you will be visiting. And going to India should mean visiting temples. And remember that the hotel laundry service, when available, may not always be convenient. So this is what you want to bring along:

            1. Particular clothes, which can include:

            A. Modest light-weight summer attire, unless you are going into the northern regions during the winter months. This would include:

            B. a couple pair of pants,

            C. shorts if you want (for a man),

            D. three or four simple T-shirts,

            E. A hat for warmth when going into the mountains, and a sunhat for protection from the sun, which you can also get in India. In the winter the days will be warm but the nights can be cool.

            F. A coat or warm sweatshirt. In the winter, or if you are going up into the mountains even in summer, you need to bring a winter coat as well. A lightweight wrap or sweater can be good for heavily air-conditioned buses or trains, or cool evenings as well.

            G. Raincoat & umbrella, a necessity in the monsoon season, and the umbrella can help protect you from the sun in the summer.

            H. Additional clothes can include something you may need for visiting temples. Once you get to India, you can also shop around for these. I usually bring two kurtas and two dhotis with me, while you may bring or buy two kurtas and two pair of loose fitting white pants, or pajamas as they are often called in India. Women can bring or buy a few blouses and a couple of saris or long skirts or dresses. Shorts for women are inappropriate in India. Such an outfit can cost anywhere from $20-$30 in India. Pants or jeans can also be acceptable in most other places.

            2. Socks. These can help against hot temple stones, especially during the heat of the summer or in the south. However, I usually don’t bring socks since they get dirty quickly and become just another item to wash everyday. If you visit the temples in the morning, then the stones will likely not be overly hot from the sun. However, during the summer in the south, the outdoor stone floors and courtyards can draw in the heat from the summer sun quickly, and can burn your feet by 11 AM.

            3. Sandals that can be easily removed, or simple and cool jogging shoes

            4. Sunscreen

            5. Mosquito repellent

            6. Over the counter diarrhea medication, as previously mentioned.

            7. A small packet of Kleenex.

            8. A small flashlight, especially one that can fit in your purse or shoulder bag, because in the small villages the lights can go out at any time, and it is better to be equipped.

            9. Snacks like granola bars, dried fruit, or nuts if you want, otherwise there are plenty of snacks you can buy in the stores in India.

            10. Cold medicine, and aspirin or Tylenol, or herbs to help maintain your health.

            11. A water bottle carrier if you want. I always buy bottled water from the shops.

            12. A lite shoulder bag to carry your things while on the bus, and a smaller fanny pack or purse to carry your valuables into the temples or while you shop, especially for women.

            13. Pens for yourself and to give to the children that you will meet everywhere--they love brightly-colored pens. However, requests for pens have greatly diminished over the years because the quality of Indian pens have improved. Yet in some areas, they still ask for American pens.

            14. A good alarm clock, and a travelers watch. I often bring a cheap Casio watch with a built in calculator, which is great for figuring currency exchange rates on prices.

            15. Camera, the one of your choice, and plenty of film, although you can buy good film in the bigger Indian cities. Bring the film in a lead bag that you can purchase at your local camera store to protect it from airport X-ray machines. However, in this day and age of higher security, it can help if the plastic film containers are see-thru, like those Fuji Film makes. Then the airport security people can easily see what is inside if they have any questions, which should not be the case if it is in your check-in luggage. Of course, as digital cameras become more popular, this arrangement is not so necessary. But then make sure you bring enough memory for storing your photos.

            16. Also consider Q-Tips or cotton swabs for cleaning your ears, some band aid bandages, a role of medical tape, and a tube of anti-septic ointment, just in case. These can also help if you get blisters on your feet from walking or any small cuts. A small container of Vaseline may also be helpful. 

            17. Don’t forget your finger nail clippers, and any other small toiletries that you like, such as soap, toothpaste, toothbrush, and razor & blades, or hair shampoo, yet many of these are readily available in India if you forget or run out.

            17. You may also want to bring a money belt, or thin wallet to keep in your front pocket.

            18. Make copies of your passport and visa, and your list of travelers checks, to keep in various places amongst your belongings.

            19. Bring a good but not overly large shoulder bag or backpack to put all of this stuff in. I usually bring nothing more than I can handle at any one time. So that includes a shoulder bag and my camera bag, since I’m always photographing the temples and holy sites. And that’s it. Of course, once you begin shopping around and picking up things to take back home with you, additional bags or suitcases can easily be purchased to pack all the stuff you want to bring back home. However, I usually wait to do my souvenir shopping until near the end of my trip so I don’t have to be lugging a bunch of stuff around wherever I go. Although I am often going to many out of the way places where many other tourists wouldn’t consider.

            You don’t want to lug too much stuff with you because some places don’t always have nearby ricksha or taxi services. This happened when I was in Sanchi, which only had horse-drawn carts, I think one or two in the whole village, and the train station was in the next town. In Badami I had the same problem. So even though many places will have service to help you, some places are so small, depending on where you go, that you don’t want to be stuck with too many things to carry.

            20. Traveler’s checks and enough cash, keep them in separate places. An ATM card is also convenient. There are often more ATM machines than banks who can cash traveler's checks, especially in smaller towns.

            21. Other helpful items that I bring include:

            A. Bottles (for holy soil or water), B. Indian train schedule, C. Guidebook, D. Maps, E. Itinerary of places I’m considering visiting, F. Small notebook for photo notes, etc., G. Journal to write in, H. Extra pair of glasses, I. Combination lock for places where you stay, J. Lock & keys for bag and house, K. Some plastic bags for storage or separating dirty clothes, L. Handkerchief or wash cloths, for wiping away the sweat, M. List of India contacts, N. Tilok, O. Japa beads, P. 2 gamchas, Q. 2 kaupinas or underpants, and R. a towel.

            22. An electrical adapter to change voltage for any appliances brought from America to be used in India is also a good idea, like hairdryers, recharging batteries for digital cameras, etc. 

            23. Plane tickets, by all means don’t forget these, and make an extra copy of them.

 

CURRENCY EXCHANGE

             If you are traveling with a group tour, they will often make arrangements for your currency exchange. They will probably provide arrangements for your travel from the airport to the hotel, so you wouldn’t need to have money for taxi or the hotel to start off with. However, if traveling alone or with a few friends, things will be different. So this is what I do.

            When I arrive at the airport in Dehli, I will first stop at the bank exchange window that one of the banks will have not far from the luggage pick up area and exchange $100 or $200 of cash or traveler’s checks into rupees. It is better to do it there than at the hotel, where exchange rates are not as good, although this is not the problem that it used to be. After I’m in town, later I’ll go to a bank where I can exchange more money if I need to. You can go to the American Express office for America Express Traveler’s Checks, or to the Thomas Cook Travel Agency, or one of the prominent banks.

            Another consideration is that I usually bring about $1000 for every month I’ll be traveling in India. Now I don’t spend that much on travel, and I certainly intend to bring the rest of it back home, but if there is an emergency then I’ve got enough to handle whatever may come along. If you stay in cheaper hotels, and use less expensive means of transportation like buses, you can easily travel and stay in India for anywhere from $5 to $15 a day, or around $400 to $550 a month. Of course, it is more expensive while staying in the bigger cities and in bigger and more sophisticated hotels, or when traveling with a tourist group, but smaller towns can be especially affordable. If you are not doing so much traveling and staying in affordable places or smaller villages, you can get by on less. However, prices are always going up, on both travel and accommodations in India. And actually, India is not the travel bargain it used to be, yet it is still cheaper than traveling in many other parts of the world.

            A little less than half of the money I bring, I bring in cash. As I travel, I use the cash first and then depend on the traveler’s checks later, since they are more secure. If you want, you can bring more money in checks. But I’ve found that unless you are careless, a person is not likely to be robbed in India. Besides, while traveling to small towns or villages, some places I’ve gone to do not have a bank with facility for exchanging traveler’s checks, and could only exchange cash or the foreign currency. So you better have some cash on hand when you run out of rupees in such places, or make sure you plan accordingly. However, always keep enough dollars on hand for when you return to the US for taxi or other expenses until you get back home.

            Another thing I do is spread my money in different places between my wallet, shoulder bag and camera bag, and I don’t carry too much money on my person. I’ve had my wallet pickpocketed once, and lost it once. Both times I did not lose that much money and had money elsewhere, making it possible for me to keep traveling in spite of the loss. On my person I keep my wallet in the front pocket of my pants, which are somewhat snug, making it impossible for someone to reach in to take it without me being aware. I only keep several hundred rupees in my wallet at any one time, or maybe 1000 or so. Yet, if you keep most of your money in a money belt, do not let anyone see you taking money from it. It is better to show a wallet with a small amount than to reach in a money belt, because then people will know you have a bundle. Then someone will know where the majority of your money is. That’s not good. Robbery can result.

            I had a friend tell me that once he had to reach into his money belt on his stomach while riding on a train. After waking the next morning from sleeping, he checked for his money belt and it was still there, but there was a cut across the bottom where someone had taken the money out of the belt while he slept. Of course, if riding a train in the first-class section, where the people are more reputable, this will not likely happen. But still you need to be careful, and then most everything will be fine. Of course, even in America or other countries such precautions are necessary, not just in India.

 

 

FOOD PRECAUTIONS

            This is easy advice, but is probably the most important if you want to have a good trip. Watch what and where you eat. Please drink only bottled water in India, even for brushing your teeth, which is available most anywhere. Don’t think that you can go up into the mountains and let your guard down because the water must be cleaner, at least in the restaurants. Not true. Even with all the experience I’ve had, and I’ve drunk water from a variety of places while in India, still one time I drank water from a restaurant in Gangotri and by that night I was sick, and was mildly sick and weak with a protozoa infection for the next five weeks. Bad move. As I’ve said, I always buy bottled water and sometimes keep a canteen with additional water in my shoulder bag. Whenever something goes wrong with my health during my travels in India, it’s because I failed to follow these rules. It takes only one drop of bad water to cause stomach problems. You can increase the variety of foods you eat when at reputable vegetarian restaurants or at the sattvic ashramas and temples where they are strict about serving vegetarian foods.

            Also, watch out for drinks that use ice, unless you are sure where the water for the ice comes from. You should eat only hot, cooked food or peeled fruits and vegetables. Do not eat from street sellers! And at bus or train stations, only eat fruits that can be peeled by you and certainly no salads. Strictly following this simple advice will help a lot. You have to be in India a good while for your body to acclimatize, so to speak, to be able to drink water from various places, which you may not want to do anyway. When I first started going to India, I always lost weight. Now I’m so used to it that I may even gain weight. I love that Indian vegetarian food.

HEAT STROKE OR HEAT EXHAUSTION

            This can happen more easily than you think. Make sure when you visit India that you keep yourself covered while in the sun. Make sure you wear a hat or a covering. Too much sun or heat in India can kill you, or put you seriously out of action for days. If you start getting overly hot, tired or dizzy while in the sun, take a break in the shade, and don’t forget to drink plenty of water.

 

DEALING WITH RICKSHA OR TAXI DRIVERS

            I want to offer a few words of caution which may save you some money and aggravation when visiting the bigger cities and dealing with ricksha and taxi drivers. You will sometimes find that in some cities motor-ricksha drivers have formed a syndicate and charge exorbitant prices to foreigners. Locating drivers away from major tourist hotels or attractions, or train or bus stations, will help you find drivers who charge more reasonable rates. A few rules to follow are:

            1. Find out what the going rates are before getting a ricksha or taxi, if you have time. The manager of your hotel can often be of help in this regard. Or he may have someone to recommend. Where travelers are especially susceptible to being cheated in this way are places when they come into a town for the first time, like coming into Delhi. Often times tired travelers just want to quickly get to a hotel and are willing to pay a higher rate without questioning or bargaining. Or they simply don’t know what the proper rate is or where to get a reasonable taxi. That is why so many taxi or ricksha drivers seek out foreign travelers at the airports or train stations. In Delhi, you can get a prepay taxi as you leave the airport waiting area (where people are waiting to pick up friends and relatives) and go outside just as you enter the parking area. There will be a booth on your right. The prepay taxi services insidethe airport still charge higher prices, sometimes by a few hundred rupees.

            2. Always set the price first in other situations. If the driver does not set a price, don’t go with him. Find someone else who will set a price.

            3. Don’t be afraid to bargain. If he says one price, set a lower price and see if he will go lower, or find someone who will.

            4. If you do go with him and he says “Pay as you like,” then make sure you stick with that and if he asks for more than you want to pay, don’t pay more. First get out of the ricksha or taxi, take your bags with you, check with another driver what the going rate may be, but if the drivers are working together they will both say a high price. Or better yet, simply tell him that you want to find a policeman to settle the issue. If the driver knows the rate is too high, he’ll immediately drop it. If you’re still not satisfied, then go find a policeman to see what he says, or simply go off and get lost in the crowd (if there is one) and disappear without paying anything, as long as he doesn’t know your hotel. Otherwise, you’ll find him there waiting for you. This last suggestion may sound a little dishonest, but chances are that if he is ripping you off, you are not the first person to whom he’s done this.

            When you are a Westerner and unfamiliar with rates of travel, it is not unusual for drivers and shop keepers to suddenly raise their rates when they see you coming. Someone told me that when you deal in dollars, the prices tend to be very high because Americans are used to higher dollar rates. But say, for example, you want the price in French Francs, the costs are comparably less.

            Another point to remember is that drivers are often compensated by shop owners in money or gifts for bringing foreigners to their shops, which in turn will cost you in the form of higher prices on the items you buy. I went to a shop and was interested in buying a particular miniature painting. They wanted 1200 rupees. But after negotiating with them and when they learned I had no driver outside waiting for me and they would not have to pay any driver a commission, I finally bought the painting for around 700 rupees, almost half the original price. So it is often better when you go to a popular shop to have the driver simply drop you off, sometimes a little distance from the place, pay him for the ride and then let him leave. Thus, there is no driver for the shop to pay. Then after doing your business, simply find another driver to take you elsewhere.

 

AVOIDING SCAMS AND BEING PREPARED

            As much as we would rather not talk about this possibility, we must understand that there are always people waiting for those who are unfamiliar with India and who want to take advantage of them. So we must know a little about what to watch out for. Some cheating is bound to take place, and we just have to accept that as part of the expense of traveling. But we can keep it to a minimum if we are careful. So, for example, if you are entering India through Delhi, there are a few things you need to do. You can keep this in mind for any city that you are entering.

1. Have a reservation somewhere in a hotel to at least spend the first night or two. Years ago it used to be easy to fly into Delhi from overseas and find a room without having a reservation, but those days are gone. There are so many more travelers within India, and the consumer class of India is growing, so more people are traveling. This means it is harder to find a hotel without a reservation in places like Delhi. Once you get to India and spend the night somewhere, you can always look around and find a different or better place the next day. But if you come into Delhi at night, and most flights do arrive at night, most hotels can be booked up by then, especially on the weekends. So have a reservation somewhere. This will help avoid the second point:

2. Do not go to a government tourist office if trying to find a hotel when you arrive in Delhi. First of all, they usually are not really government offices. They just call themselves that to get you in and gain your trust. Then they try to sell you a package trip or something. Taxi drivers, if they know you have no prior reservation or arrangement to spend the night, will often try to drive you to such an office, working with the people in the office to get your money. Or they may be willing to get you a hotel, but it is usually at a more expensive price.

If you do go to such a tourist office, they are usually just regular travel agents looking for a good profit from you. This is especially if they know you have just arrived and have all of your travel money to spend, or if you are unfamiliar with the prices of things in India, so if they quote you a price, it won’t seem as expensive as it really is. In other words, so you won’t suspect so easily that you are actually getting ripped off. 

A common ploy is that if you have not booked a reservation in a hotel, they may call some hotels for you but actually they may only be calling their friends who pose as the hotel manager or something who say the hotel is full. Then as this goes on, you don’t know what to do and become more vulnerable to considering their advice to quickly leave on a package tour, like to Srinagar or somewhere. If you go, you have just bought yourself an expensive trip. It still may be fun and worthwhile, but it will be for more than what you could have spent if you had gone about it differently. Of course, if you were planning to go to a place like Srinagar anyway, then if you don’t mind paying the prices they want, it may all work out.

3. Do not go to a travel or tourist agent to buy a bus ticket. Just go to the Interstate Bus Terminal in Delhi, which is near the old train station, not the one at Paharganj. Buying a ticket directly from the station or on the bus is always cheaper than buying it through an agent. Or if you are indeed going to someplace like Srinagar, check with the Jammu & Kashmir State Road Transport Corporation, which has a separate station a ways away from the Interstate Bus Terminal. Any taxi or auto-ricksha driver can take you there. Just be persistent that you are not interested to go someplace else. They offer direct buses from Delhi twice a day for the nonstop, 25-hour trip to Srinagar. Or you can always take a regular bus to places north, stopping at places to see along the way, until you get to a place like Jammu, and from there easily get a bus on to Srinagar. Or if you are in a tourist office and they won’t help you in any other way, then just walk out. You can get another taxi, auto-ricksha, or just walk down a busy street to the next hotel you find.

4. You can also take a train to most places you want to see. If you are a foreigner to India, you can get your train tickets at the International Office on the second floor at the main station near the Paharganj area of Delhi. Don’t fall for a scam and get lead somewhere else, or think that you have to go through an agent or something. The people at the station are usually very helpful and can book your tickets to several places at once if you know where you want to go and the train on which you want to book a reservation. However, you will be expected to pay for the ticket in dollars, or in rupees with a certificate of where you exchanged your money into rupees. 

5. Don’t listen to anyone, but only go to these bus or train stations to get your tickets, if you want the best prices for them. And if you have a hotel reservation, don’t fall for the trick of the taxi driver at the airport or train station telling you that you have to reconfirm it once you arrive in Delhi. If you fall for that, it is likely that you will only be told by someone on the phone that the hotel is full and you have no reservation. Or that the taxi driver knows a reliable and trustworthy government tourist office that can help you. If you listen to that, you’re in trouble, or you have got more money than I do. If you have a reservation, then just get a prepaid taxi at the airport and have them take you to your hotel. Then you are set for the night and can take care of things the next morning without being exposed to these kinds of scams.

6. If you do arrive in Delhi without a reservation, the problem is that many flights arrive late at night, which is a bad time to be looking for a room at various hotels. This is for safety reasons, and because many are indeed filled up, especially if it is a weekend when there are generally more travelers coming in to town.

If you do arrive without a reservation, and if you are going for the cheaper end and don’t mind staying in the busy Paharganj area where many of the cheaper hotels are located, you can ask your driver to just drop you off at the train station and then just walk down the street of the main bazaar at Paharganj and stop at each hotel (there are many) until you find a room. And if you try them all and there’s nothing to be found, find a taxi or auto-ricksha and go to the Karol Bagh area, which is not far away and where there are plenty more hotels. Somewhere there is likely to be a room available. Then the next morning you can scout around again and find something more to your liking, or just get your ticket out of town. And of course if you come in by train, especially before late afternoon, then just cross the street to the Paharganj area to look for a room, and it should not be a real problem. 

Once you have seen what you want to see in Delhi and hit the road to other places, things usually get easier. So don’t fret too much about what happens in Delhi if things are not what you expected. Delhi can also be very interesting once you begin to know your way around.

SevakPermalink Reply by padmavati dasi on April 2, 2011 at 3:51pm

Our Real Identity, Our Real Motivation

by Stephen Knapp

The second chapter of the Bhagavad-gita explains how we are not these bodies, but our true identity is that we are spiritual beings that exist in these temporary material forms, like a driver in a car. The soul cannot be burned, dried, withered, or harmed in any way. It is eternal. The soul does not die when the body dies, and only wears the body like an ephemeral suite of clothes. It is also full of bliss and knowledge, and we naturally feel that happiness when we regain our spiritually constitutional position.

More than this, the living being is an expansion of the Lord's Divine love. The soul is an emanation of God's ever-increasing light and affection. Thus, the soul has a natural proclivity and need to serve, to love and seek love. Therefore, while in these bodies our greatest need, beyond the requirement to maintain the body with food, clothing and shelter, is to love and be loved. Practically, whatever else we have, materially speaking, it is hardly enough if there is no love. We may have everything we require but will still feel empty, unfulfilled and alone without love. So, as we can plainly see, everyone in this world looks for this. People will undergo all kinds of tribulations to find love and to keep it if they think they've found it with someone.

Since we are already parts and parcels of the Lord on the spiritual platform, we are longing to reconnect with God through a loving relationship. However, we may not realize this when we are ignorant of our true spiritual identity. So, to understand this we may require jnana or knowledge of who and what we are. But only through bhakti, or loving devotion, expressed toward God can we be emotionally and spiritually fulfilled. Therefore, this is why no religion or yoga or spiritual process is complete without bhakti.

When we forget our spiritual identity, then in our attempt to find love we will look for others in this world with whom we may find loving reciprocation. The whole planet is moved by this process of looking for love. But in such a case it is often based on giving and receiving sexual affection related to each other's body. In these types of relations, we usually want a return for what we give. In other words, if we are not satisfied or do not get what we want, we no longer feel as loving toward that person. Or we get angry when our expectations are not met. Or when we get attached to someone as the object of our affection, if there is a threat that he or she may leave us, we get disappointed or jealous.

In this way, when we are not in touch with spiritual reality, we may get distracted or even confused about where to find real love. Some may become work-a-holics, being so busy they can't feel what they really need, which may help divert them from feeling lonely or the lack of love in their life. Others may want power, thinking that once they have money and status or a fancy car, etc., they can command the attraction and respect of people, and acquire love in this way. Even the rapist is looking for love, but is so disturbed or angry that he thinks he has to forcefully take it in a certain way, or in a controlling situation. So no matter what we do, it is based primarily on our inherent need to acquire or express love.

These and numerous other scenarios, however, are caused by lust, not love. Love shines on. It does not burn like lust. It is unconditional when it is spiritual. But it becomes demanding when it is material, or based on pleasing one's own mind and senses.

The reason for this can be explained in an example we can use of a flashlight. A flashlight can give off a beam of pure bright light. But if you put a piece of red cellophane paper over it, it still gives off a light but it is now red. So we could say the light is now perverted. Similarly, we are all spiritual beings, parts of God, and Divine expressions and manifestations of the Supreme's spiritual love. And we emanate this the more in touch we become with our spiritual nature.

On the spiritual level, our natural tendency is to love purely and receive pure love. That is always what we are looking for. However, once we are in this material body and we are covered by this form, our love often comes out different. When that love is filtered through the mind, body, and ego, it comes out perverted. It comes through in the form of desires, wants and needs for pleasing our mind and senses, which is lust and not real love. This lust is the craving for one's own pleasure as opposed to giving of oneself. It comes out as a desire to satisfy our own feelings, our own sense of what we think love is, based on the desires of our mind and senses. Then we are no longer looking for real love, although we think we are, but looking for the means to satisfy our own emotional and sensual desires. This is based on the illusion that we are these bodies, and the goal of life is to satisfy these bodies, senses and minds. It is like seeing everything through the red tinted paper that we put over the flashlight. It is the never-ending attempt to please the temporary body instead of the soul, our real identity. Thus, we go on looking for love in many of the wrong places. This is also the way of remaining unfulfilled except for the fleeting moments of sensual pleasure, excitement or thrills that one may find along the way.

When you begin to see our real spiritual nature and how we are all God's Divine manifestations of love, we will see that almost all we do is motivated by the desire or hope of finding or expressing our love. We simply have to realize what kind of love we really need and make sure our own loving propensity is not improperly directed towards temporary objects. We have to focus it on the real spiritual identity of each other and towards God. Once we turn our attention and love toward God, it is like a misplaced spark being put back into the fire. It returns to its naturally bright and hot nature, instead of getting cold and fading out due to being in a misdirected and incompatible situation.

When I talk about this spiritual love between us, I don't mean the attraction or repulsion that is given toward the body, or giving affection to each other's skin bag. The love has to be directed toward the real us, the spiritual beings that exist on a higher level than the material identity of the body. If our love is to be based on Truth, it has to be based on the Divine knowledge of the soul. In this way, though our relationship may change with time, the connection will be eternal.

When we see God everywhere, we will see that we are all parts of God, and we all deserve each other's love and respect. When we know how to realign our love toward God, then we exist in our natural position of being God's loving servants, and loving and respecting each other, and all of His creatures. Thus, through bhakti we reach the highest spiritual expression and can become fully satisfied and blissful. Then we attain the natural goal of life by experiencing that loving reciprocation for which we always hanker.

SevakPermalink Reply by padmavati dasi on April 2, 2011 at 3:52pm

Nonviolence According to Dharma

By Stephen Knapp

 

            When understanding Vedic Dharma and the need for us to raise our consciousness, which includes perceiving the Divine in all beings, it should also be clear that we need to observe respect, kindness, non-injury, and nonviolence toward all. Nonviolence and the path to Truth and God are inseparable. Nonviolence means non-hate. We must never hate anyone. Hatred itself is a great enemy or deterrent on the path of Dharma and spiritual progress in general.

            In our personal dealings with others, there should be no violence whatsoever that would cause physical or mental pain. This means that even our talk should be pleasing, respectful, and never insulting or belittling toward others. Nonviolence means that one should not do anything that will put others into misery, confusion, or distress. Nor should we leave someone in such conditions when something can be done to alleviate one’s suffering. If we can provide assistance but do not, then that is also a form of violence. Without having compassion for others and without having an understanding of their feelings, you retard your own development and stifle your own journey to heaven or beyond.

            That which furthers the future happiness of people is nonviolence, which also means that which jeopardizes the well-being of people now and into the future is violence. Violence also means to stop or interrupt a person’s progress in spiritual life.

            In our respect toward other people and other cultures and forms of worshiping the one Supreme Being, violence should never be used in the attempt to establish the superiority of one religion or culture over another, or to forcibly make converts. We must be aware of the value of each spiritual path and what they have to offer before dismissing them. Each genuine spiritual process has the potential to raise the consciousness of its participants to various levels, if they use it properly. A dislike of other spiritual traditions often comes from a mere lack of understanding. Good religions strengthen the positive human qualities and minimize the less desirable ones. They must focus on the good qualities while helping to overcome the bad. If it cannot at least do that, then it is hardly to be regarded as a beneficial religion.

            If a religion cannot show its attractiveness by the force of its spiritual purity, but must resort to trickery, bribery, torture, terrorism, or violence and war to make converts or conquer over other religions, then it is not a true representative of God. Nor will it spread the genuine love that God has toward all of us. The participants of such a process never really know God through such methods. If they cannot recognize the Lord in all beings and work cooperatively in such a way, then they certainly will not know the many aspects of God, nor will they be allowed into heaven after death. Death alone does not change a violent and divisive person or enlighten their consciousness to the degree in which they can be qualified to enter heaven or the spiritual realm. Death alone is not enough atonement. They will still be forced to adjust their consciousness by some other means before they will be allowed entrance into heaven or the higher realms, not to mention attaining the perception of the spiritual domain, which is still farther beyond the realm of the heavenly world. Thus, a violent religion, or a path in which its participants are cruel or hateful toward others, is not a representative of God’s hope for humanity. It is not a means to perceive the spiritual similarities between us all that exist deep within whatever bodily differences we may have.

            Religion can never be used as the basis or justification for violence against others. Otherwise, it makes that religion an abomination before the eyes of an ever-loving God. How can it be otherwise? To spend our time criticizing or demeaning other religions is to criticize another way of worshiping and petitioning the same God, though the Lord may be called by a different name. Do you think you can enter heaven by showing hatred toward those who love God but show it in a different way, or through a different process? To base one’s opinion of another because of a difference in culture or religion is an indication of possessing a lower consciousness. Generally, you cannot rise to heaven while holding the boulders of a low consciousness. However, if a religion spreads fear because of advocating disdain or hatred toward those on other spiritual paths, then it’s less than beneficial affects on humanity should be acknowledged.

            Saintly people will see the divinity in a person and their desire to reach God as best as they know how. If they are sincere, they are worth holding dear as God also holds them dear. God will hear the prayers of all who offer them to Him with love. You must make sure that same love is also in your heart, otherwise how can God hear you if you hold hatred or contempt toward others? Such feelings will misdirect the prayers you submit to God. How can you see God in others if your vision is clouded by differences, criticism, or hatred? No true religion will ever propagate such an attitude or vision. If it does, then how can it benefit its followers or the world? It will only be a cause of quarrel and disunity. This creates a separation from God, not a unity or link with God. So how would God appreciate such a thing? One should run away from such a philosophy and find one that honors the Divinity within everyone, as God is to be recognized within all.

            However, in order to maintain a nonviolent and peaceful society, there may be times when violence is justified and necessary. The Vedic Dharma does not permit murder, slaughter, or war for mundane purposes. However, at the same time, justified violence and war are inevitable factors in society for keeping law and order. So to maintain a nonviolent society, violence may be necessary in the protection of oneself and for the good of the general mass of people who wish to live in peace. There may also be a need for warranted violence to maintain moral standards, and to defend such principles, including the Dharma itself, against those who wish to bring them down or establish their own violent agenda for power and control at the expense of peace in the world.

            To use violence or a weapon in defending ourselves from a criminal who means to do us grave bodily harm is justified. A criminal or terrorist who has no respect for the life of others will continue to be a disturbance to society. He will go on harming people to gain his own selfish goals. Therefore, he must be apprehended to confine him from acting out his criminal tendencies and violence on others. If he is in the process of torturing or killing someone, or if that is his intent, then there may be the need to exhibit lethal force toward such a person to prevent him from committing further harm. If you allow harm to happen to others by not acting to prevent it, then that is also a form of violence which accrues karma or obstacles to one’s growth.

            No matter how much we can recognize the soul within every living being, there will be some who are evil. This is not in regard to those who are merely mislead or mistaken and who can be rehabilitated, but those who have every intent to harm others in society and who are beyond correcting. These include rapists, murderers, child molesters, kidnappers, terrorists, etc. Their consciousness can be as low as animals in not being able to control themselves or discriminate between right and wrong. These people must be dealt with in an immediate manner and with severity for the protection of the rest of society. The appropriate punishment must be given to curb evil-minded people. How can you expect society to peacefully progress otherwise?

            Similarly, there may be nations whose rulers are focused on the design to press forward with their non-spiritual agenda to dominate others, or suppress particular religions or cultures, regardless of how people are harmed. Those who are unable to follow the spiritual truths to benefit all, or allow others to follow them, must be restrained by force if necessary. At that time justified violence and authority may have to be used to overcome political and heartless cruelty, especially that which is done due to the wicked desires for worldly gain or power for the few at the expense of the many.

            This sort of violent but defensive action should be done sparingly, but with the intention that it will correct the situation and help establish an era of true peace and respect for all. It should not be exhibited merely for economic or political gain, or for conquering others. But on the other hand, we must know when to take a strong stand to defend what is morally and spiritually correct, and to preserve those standards. This need of defense against those who are wicked and immoral, as well as impious principles, has gone on in the world for thousands of years and will continue for many more. However, other than in such extreme situations, which seem to be on the rise in this world today, nonviolence should be our normal temperament toward other peaceful people, both socially and individually. But we must act like a lion with swift justice against those who are a legitimate threat to morality, peace, and spiritual growth. We must be prepared to act with Dharma to defend Dharma. If we protect Dharma, Dharma will protect us. Otherwise, if we remain silent, dogmatically pacifistic, it will be nothing more than a prescription for the slow extinction of the Dharma and those who follow it. If such an attitude was meant to be the standard amongst us, then the Bhagavad-gita never would have been spoken. 

SevakPermalink Reply by padmavati dasi on April 2, 2011 at 3:53pm

Nityananda Mahaprabhu: Who is He

 

Lord Sri Krishna, as the Vedic literature ultimately explains, is the absolute Personality of Godhead, and His first expansion in a form for pastimes is Sri Balarama. In the age of Kali-yuga, Lord Krishna appears in this material world as Lord Caitanya, andBalarama appears as Lord Nityananda. Lord Nityananda, pictured to the right, is the spiritual brother of Lord Caitanya, and is the expansion of Lord Balarama, the brother of Lord Sri Krishna on the spiritual planet of Krishnaloka. He has descended to assist Lord Caitanya in spreading the chanting of the holy names of Lord Krishna in harinama-sankirtana, or the congregational chanting of the Lord’s holy names, and to bring the mercy of Lord Krishna to all the fallen, materially conditioned souls. How Lord Nityanandaexpands in His various forms is explained as follows:

Beyond the limitation of this material world is the spiritual sky, paravyoma, which has many spiritual planets, the supreme of which is called Krishnaloka. Krishnaloka, the abode of Krishna, has three divisions, which are known as Dvaraka, Mathura, andGokula. In that abode the Personality of Godhead expands Himself into four plenary portions--Krishna, Balarama, Pradyumna (the transcendental Cupid) and Aniruddha. They are known as the original quadruple forms.

In Krishnaloka is a transcendental place known as Svetadvipa. Below Krishnaloka in the spiritual sky are the Vaikunthaplanets. On each Vaikuntha planet a four-handed form of Lord Narayana is present, each one expanded from the first quadruple manifestation, as described above. The Personality of Godhead known as Sri Balarama in Krishnaloka is the original Sankarshan(attracting Deity), and from this Sankarshan expands another Sankarshan, called Maha-sankarshan, who resides in one of theVaikuntha planets. By His internal potency, Maha-sankarshan maintains the transcendental existence of all the planets in the spiritual sky, where all the living beings are eternally liberated souls. The influence of the material energy is conspicuous there by its absence. On those planets the second quadruple manifestation is present.

Outside of the Vaikuntha planets is the impersonal manifestation of Sri Krishna, which is known as Brahmaloka, or the great Brahman, which is described as the effulgence of the Lord’s supremely spiritual body. On the other side of Brahmaloka is the spiritual karana-samudra, or Causal Ocean. The material energy exists on the other side of that Causal Ocean, without touching it. In the Causal Ocean is Maha-Vishnu, the original purusha expansion from Sankarshan. Maha-Vishnu places His glance over the material energy, and by a reflection of His transcendental body He amalgamates Himself within the material elements.

As the source of the material elements, the material energy is known as pradhana, and as the source of the manifestations of the material energy it is known as maya, the Lord’s external or illusory energy. But material nature is inert in that she has no independent power to do anything. She is empowered to make the cosmic manifestation by the glance of Maha-Vishnu. Therefore, the material energy is not the original cause of the material manifestation. Rather, the transcendental glance of Maha-Vishnu over material nature is what produces that cosmic manifestation.

Maha-Vishnu again enters every universe as the reservoir of all living entities, and becomes Garbhodakashayi Vishnu. From Garbhodakashayi Vishnu comes KshirodakashayiVishnu, who is the expansion of the Supersoul of every living entity. Garbhodakashayi Vishnu also has His own Vaikuntha planet (spiritual residence) in every universe, where He lives as the Supersoul (Kshirodakashayi Vishnu) or supreme controller of the universe. Garbhodakashayi Vishnu reclines in the midst of the watery portion of the universe and generates the first living creature of the universe, Brahma. The imaginary universal form is a partial manifestation of Garbhodakashayi Vishnu.

On the Vaikuntha planet in every universe is an ocean of milk, and within that ocean is an island called Svetadvepa, where Lord Vishnu lives. In this way, there are twoSvetadvepas (spiritual abodes of Lord Vishnu)--one in the abode of Krishna on Krishnaloka in the spiritual realm, and the other in the ocean of milk on the Vaikuntha or spiritual planet in every universe. The Svetadvepa in the abode of Krishna is identical with Vrindavana-dhama, which is the sacred place where Krishna Himself appears to display His loving pastimes. In the Svetadvepa within every universe is a Sesha form of Godhead, which is another aspect of Lord Balarama, who expands in numerous ways to serve as the Lord’s support, and serves Lord Vishnu by assuming the form of His umbrella, slippers, couch, pillows, garments, residence, sacred thread, throne, and so on.

Nityananda Prabhu is an expansion of the same Lord Baladeva in Krishnaloka. Therefore, Nityananda Prabhu is the original Sankarshan, and Maha-sankarshan and His expansions as the purushas in the universes are plenary expansions of Nityananda Prabhu.

 

ABOUT EKACHAKRA THE BIRTH PLACE OF LORD NITYANANDA

AND SOME OF HIS EARTHLY PASTIMES

    Sri Nityananda is the personification of the love that originated in Lord Sri Caitanya. He was among the foremost of the league of illustrious men who had deepest sympathy and love for humanity. He helped people cross the barrier of color, creed, caste privilege, and united them with the knowledge that all are the children of the Divine. He had spontaneous love for each and everybody. He never discriminated while providing benevolence, even to thieves and dacoits. He never did demand from others, but inspired them through His generosity. The world will become a better place when we imbibe the spirit of Nityananda.

    Sri Nityananda was born to a pious brahmana family. His father was Hadai Ojha and mother Padmavati. He also had a brother named Banka Raya. He appeared here in the second half of the 15^th century, around 20 years before the appearance of Sri Caitanya Mahaprabhu. Sri Nityananda was born on Shukia Trayodashi, in the month of Magha, in the year 1473, 12^th of February (Shakabda Era - 1395).

    Just before the advent of Sri Nityananda a sage came to the home of Padmavati, mother of Nityananda. Upon seeing her, he started dancing and saying repeatedly “This is the womb”. The stranger was Garga Muni in disguise. He predicted the arrival of Balarama on earth as Sri Nityananda. He emphasized that Padmavati was the reincarnation of Rohini (mother of Balarama), and that she cradled in her womb Balarama, the other self of Nityananda. He predicted the descent of Nityananda in the month of Magh, on Sukia Trayodashi. Saying this, Garga Muni disappeared. In this connection, one can remember that it was this Garga Muni who revealed the name of Balarama and Krishna in the Court of Nanda so many years before, as described in the Srimad-Bhagavatam.

    Ekachakra is the birth place of Sri Sri Nityananda Mahaprabhu. Ekachakra, combined with Birchandrapur, has a population of only about 4,000. It is an obscure village of Bengal, tucked away in a remote corner. It is located about 4 hours (165 km, or 100 miles) north of Mayapur, reached by bus or taxi. It is 11 miles north of the town of Rampur Hat, and 8 miles east of Mallarapura railway station. The village is about ten minutes walk from the Birchandrapur bus stop if you take a government bus. You can arrange the best means of going there with the help of the Mayapur temple offices.

    Such people as Ishan Nagar in his book Adwaita Prakasha, Narahari Chakravarty in Bhakti Ratnakara, Nityananda Das in Prema Vilasa, Vrindavana Das in Sri ChaitanyaBhagavata, and others have glorified the place in their writings. But the significance of it is not widely known. It is a very simple town with few amenities to offer. There is hardly any place to buy even such things as cold drinks or bottled water. Of course, that could change in the future.

          To see the sites of Ekachakra, as you reach the central part of the village, or the road that divides Ekachakra and Birchandrapur, you will see an arch. This indicates the entrance to the road that leads to Nityananda Janmasthan, or the birthplace of Sri Nityananda, also called Garbhavasa. The village is very simple and has no facilities for travelers and pilgrims. That will change soon as the Iskcon temple is constructing a nice new temple and guesthouse. This will help support more pilgrims who do want to come for a visit, and allow them to stay in this peaceful village and absorb the spiritual atmosphere.

    As we walk under the arch and down the road, we can see the simplicity of the homes and people here. We soon come to the small temple of Kadam Khandi on the left. This marks the place where Lord Nityananda recovered the Bankim Raya deity from the Yamuna River. The temple presently has a nice image of Sadbhuja, the form of the Lord in a combination of Rama, Krishna, and Sri Caitanya. Further back is an altar that has small deities of Krishna and Balarama, and larger deities of Sri Nityananda and Sri Caitanya (Gaura Nitai). Behind the temple is the Yamuna River, also called the Maudesvara River. This used to be much bigger, but is now like a little creek. On the bank is the Kadam Khandi Ghat where the Krishna deity of Bankim Raya was found.

    As we make our way farther down the road, we come to the Iskcon temple, set in a very nice location. In front is the small and temporary temple with Gaura Nitai deities. Behind that is the guest house, and in the open field nearby is the place where the new and larger temple will be. The devotees here are working hard to make the new temple a reality. One of the devotees can also take you around the town to see the most important places.

    As we take the road farther along, on the right we soon come to the Kundu Kund, a nice pond where Sri Nityananda used to bathe.

    A little farther down the road we come to the Garbhavasa, or the Sri Nityananda Janmasthan, His birthplace. In front is the temple building with some offices. Then we see thekirtana hall in front of the main altars. The central and main altar has the middle deity of Sri Nityananda with Lord Caitanya on the right with a raised arm, and Sri Advaita on the left. The altar on the right side has deities of Sri Sri Radha-Radhakanta and Radha-Srikanta, a larger dancing Gauranga in the center, and ten brass sakhis, girl servants, on the bottom step. It is wonderful to sit and engage in chanting japa or singing kirtanas in the hall. Behind the main temple you can see the new temple that they are building here, which should be done in a few years after the time of this writing. It will be several floors high and hold a beautiful temple and large kirtana hall for groups to engage in the congregational chanting of the holy names. 

    As we leave the hall, across from it we see the Hadai Pandita Bhavan which marks the place where the house once stood of Nityananda’s father, who is also called Mukunda Bandyopadhyaya as well as Hadai Pandit. Nityananda was the first of six other sons of Hadai Pandit.

    As we go to our left from the Hadai Pandita Bhavan, we see a very small white temple, which is the exact spot where Lord Nityananda was born. Inside is a deity of Lord Nityananda. This is also called a maternity temple, or “Sutika Mandir.” Janhava Devi, wife of Lord Nityananda, Herself selected Madhab Bandyopadhyay and Raghav Pandit as the first and second custodian to look after the holy place. Close by on the left are two banyan trees that date back to the time of Lord Nityananda. Pilgrims always circumambulate the temple and trees. On the other side of the small temple is Nitai Kund, a pool where such things as the clothes, plates, etc., of Lord Nityananda were washed, and where He had also bathed. Embedded in its core and not visible to the naked eye is another tank named Ananga Kund. A beautiful Shiva linga and a lot of utensils were found while digging the tank.

    Next to this kund is an old pippala tree surrounded by a cement platform. This is called Mala Tala (beads tree) for a number of reasons. First, just before Nityananda left home with the sannyasi who had requested His father that he let Nityananda travel with him, Hadai Pandita chanted there, but then also left his beads under the tree due to forgetfulness caused by anxiety when Nityananda was leaving. Many years later Sri Caitanya also visited Ekachakra and left His flower garland on a branch of this tree. He was then in a transcendental stage of consciousness, quite oblivious of the mundane condition of the world. He came here with the earnest longing to meet Krishna. He removed His own garland and deposited it with the tree. This place is also called Sanyasitala. This is because Sri Ishwarapuri, who initiated Sri Caitanya, once took rest under the same tree. According toPrema Vilas, Ishwarapuri begged to Nityananda’s father to hand over his son to him. Then the place was named after the Sannyasi Ishwarapuri as Sanyasitala.

    Behind the complex of the Garbhavasa is Padmavati Kund, also called Padamavati Pushkarini. This was dug by Sri Nityananda’s grandfather for his daughter, Padmavati. 

    A little ways farther down the road we find a small deteriorated platform of bricks with a Bakula tree over it. The red blossoms fall all around it. This is where the original bakula tree once stood and where Nityananda and his friends would come to play, perform episodes of the Ramayana, or even have philosophical discussions. The original tree had branches that took the shape of cobra hoods due to the touch of Sri Nityananda. This area was once the estate of Hadai Pandita, and under the original tree was where Nityananda’s umbilical cord was buried.

    As we walk farther, on the right we see the place known as Hantugada, or Jahnu Kund. It is a small kund with a lone tree hanging over it. This is where Sri Nityananda would perform the Dadhi-cida festival and distribute chipped rice and yogurt. He would also kneel down while taking His own prasada. For the benefit of the residents, He also called all the sacred rivers into this kund so that they could all bathe here without the need to travel to all of the holy places, like the Ganga River, to get a sacred bath.

    Farther in the fields, about 400 meters out, there is the place known as Pandava Tala. Keli-kadamba trees are around it. This is where the Pandavas once lived with their mother, Kunti, while they were exiled in the forest. This is in connection with another place called Sikhandabi, which was the residence of the Bakasura demon who terrorized the local residents by eating one person every day. This went on until Queen Kunti asked super strong Bhima to kill the demon, which he did after a fierce fight.

    The Birchandrapur side of town can now be seen after seeing all of the above places. We make our way back down the road to the arch where we originally started. From there we go to the left and then make a quick right, and straight down the street through the houses we shortly arrive at the Bankim Raya temple. This temple was established by Nityananda’s son, Virabhadra Gosai, to house Bankim Raya, the deity that Sri Nityananda had found when He  returned to Ekachakra after being absent for 30 years. When you get up to the altar you will see the small Krishna deity in the center with Srimati Radharani on His left and Jahnava Devi on His right. It is said that Lord Nityananda left this world by entering into this Krishna deity. There is also a deity of Yogamaya on a separate throne to the right. The Radharani deity was also found in Bhaddhapur about ½ mile to the west in the region of Birchandrapur. After that She was installed with Bankim Raya and called Bhaddhapurera, the mistress of Bhaddhapura.

    Outside the temple gate is another little temple for Lord Krishna as Madana Mohana, with Radha on His left and Chandravali on His right. Farther right are the deities of Sri Sri Radha-Vrindavana Chandra. The priest of this temple, who says his family has been worshiping these deities for 450 years, says he is a descendant of Nityananda.

    Next is a nice little temple dedicated to Lord Jagannatha, Lord Balarama and Lady Subhadra along with Sakshi Gopal. After that we come to a small Shiva shrine for Ekachakra Mahadeva, Shiva or Bhandisvara, who was worshiped by Hadai Pandita.

    The Sveta Ganga is a small kund near the Bankim Raya temple, and right across from the Jagannatha temple. This is said to have been dug by 1200 shaktas (worshipers of the Divine Mother) of the Nedadi sect who had approached the wife of Lord Nityananda, Jahnava Mata, to check her power.

    A few other noted places include the Radha Kund (Raya Pukur) and Syama Kund (Syama Pukur) in the fields west of Birchandrapur, and a small mound known as Govardhana Hill some distance south of the Bankim Raya temple. As you are walking around you will also see the occasional vendor of Nityananda and Caitanya deities that are made from nima wood in the typical local fashion.

SevakPermalink Reply by padmavati dasi on April 2, 2011 at 3:54pm

NAM BHAJAN

(The Science of Chanting the Holy Names of Krishna)

By Srila Bhaktisiddhanta Sarasvati Thakur

 

            [This is an article full of insights into learning how to reach the stage of ecstatic love for Krishna, Prema, through the chanting of His Holy Names, and the means to reach that level of spiritual enlightenment wherein the holy name can reveal itself as Krishna directly. However, this is not an introductory article, and the reader will need to be familiar with a few Sanskrit terms. But anyone who will tread deep into this advanced spiritual knowledge will come out with profound realizations and insights of what we should be striving to attain. May it provide for your spiritual progress, Sri Nandanandana dasa, Stephen Knapp]

 

Prem [ecstatic love of God] alone is the purpose of the life of the jivas (spirit souls). Bhava (soul’s feeling) develops into Prem. Turning their face towards Krishna, the morejivas progress, the more do they approach the temple of Prem. Thus, in considering the rights of Prem, we meet at the out-set with two sorts of circumstances—one is an intense longing for the unattained Prem, the other is the stage when the pedestal of Prem is already reached. There is no higher stage beyond the latter one—an incessant Rasa [spiritual reciprocation] in an undivided unique tatva of that region. Devotees with utter craving for Prem who are still on the way to it, are again divided into two classes according to their love of seclusion or bustle—the one are called Viviktanandis [who prefer seclusion] who are close followers of approved usages, the other are known as Gosthyanandis [public disseminators] and are ever happy in preaching. Deep meditation on Godhead is the discipline of Premi-bhaktas [devotees who are focused on Prem] and glorifying or singing the Name of Krishna is their preaching.

In the state when there is an intense longing for the unattained Prem, the Premi-bhaktas are exclusively devoted to Krishna—utter self-surrender marks them out. TheSrimad-Bhagavata and the Gita have very highly eulogized such refuges. If a devotee does not take absolute shelter under the cool shade of the gracious feet of Krishna, why speak of Prem? He remains quite in the dark even about Bhava. A self-surrendering devotee should accept things that are only favorable to Prem-bhakti [the path of devotional service to Lord Krishna that leads to Prem], and should deny everything, whatever it be, that is antagonistic or unfavorable to it. Such a devotee’s only belief is that Krishna is the only protector, that nothing else or none else but Krishna can save or protect him. He has not the least doubt about the fact that Krishna alone protects all. Devotees firmly and sincerely believe themselves to be very humble and insignificant. The faith of an earnest and exclusive devotee is that he himself can do nothing, and that not even a straw moves without the will of Krishna.

Extremely self-surrendering devotees prefer most exclusively embracing Sri Nama [the holy name of Lord Krishna] to every other feature of devotion. They have more intense appetite for singing and meditating upon Sri Nama than to anything else. Of all the means of Bhajan, the Name of Bhagavan is most purely spiritual. In describing the Absolute Deities, the Sri-Hari-bhaktivilas has spoken of the glories of singing and contemplating on NAMA as the best—it has been given the foremost place. The shastras [Vedic scriptures] declare that there is not the least difference between Krishna and Krishna-NAMA because the real nature of NAMA is spiritual—NAMA manifests Himself as the “Chaitanya-Rasa-Vigraha” [the form of superconscious reciprocation] of Krishna.

Try they must to realize their own Chit-swarupa [eternal spiritual form] who desire to realize the form of Krishna and the form of NAMA [Krishna’s holy names]. The practiser ofbhakti [devotional service] can never be dexterous in his God-adoration so long as he does not realize spiritual truth. So, how can he attain his object of pursuit? The attainment of an absolute conception of spiritual truths causes amelioration of Bhajan. Here we shall say something on this subject.

Many a time we have told before (in Chaitanya-Sikshamrita) with quotations from the shastras that every jiva is a spirit in molecule, the residence of Krishna is a spiritual Kingdom, Krishna is the spiritual sun, the devotion to Krishna is a spiritual inclination, and Krishna-NAMA is “Chit-Rasa-Vigraha”. Now we venture to show the relation between spirit and devotees who are extremely anxious for Prem, and then shall show the means to the attainment of the highest bliss of the soul. If we have spiritual merit earned in previous births, transcendental felicity will be enkindled in our heart. We have no appetite (Ruchi) for the knowledge of Brahman which is restricted to realization of mere Chit [spiritual knowledge] only; for spiritual sportive pastimes have no place in it.

The Savior of the Iron Age [age of Kali-yuga], Sri Krishna Chaitanya, declares the Vedas to be the only judge and shows the nine Prameyas [processes of devotional service] from it. There is a broad discussion on it in the Srimad Bhagavata. The Vedas have proved jivas to be spiritual atomic parts of the Deity. Jivas are like rays from the Sun, Krishna: so the spiritual form of jivas must be identified with the spiritual form of Godhead. But the difference lies in the fact that Krishna may be compared with the full Sun, while the jivas are His innumerable rays. Krishna is the Lord of Lords—jivas are His eternal servants. There is no denying the fact that the residential home of Krishna is in Parabyom or Goloka, which is all spiritual. Vaikuntha, Chit-jagat, etc., all refer to the spiritual region. The Bajashaneya Upanishad speaks of the form of Krishna to be purely spiritual; the Svetashvatara Upanishaddescribes the eternal powers of Krishna, who is superior to the best and higher than the highest; the Mundaka Upanishad shows bhakti to be Chit Rasa; and coming to conceive Krishna to be the life of lives, the wise, after discarding all garrulity, dry wisdom and vain arguments, dive deep to see the bottom of their soul—they, after realizing the Deity by dint of pure intuition, run after devotion. He who does this is a Brahmin; he who leaves this world without knowing Him is, so to say, a parsimonious fellow. But the fortunate who departs from this earth after realizing Him is alone a Brahmin, i.e., a Vaishnava-devotee of Krishna. Such has been shown to be the nature of bhakti or devotion: O Ye Maitreya! The soul alone is to be seen, heard, reflected and meditated upon, and realized by spiritual organs. All is then beyond any doubt known to us. That Soul (Krishna) is dearer than the son, dearer than wealth, for He is omniscient. Things that are sense-pleasing are never worth endearment; from the pleasure of the Great Soul all joy proceeds. Thus the eternal relation of eternal felicity between Krishna and jiva is Prem.

What exact connection does there exist between this manifested and visible mundane world and the spiritual Sphere? In going to search after spiritual truths, more often than not we are deluded; after deep contemplation and discrimination we conclude Spirit to be something opposite of matter; pressing our worldly reasoning too far, we leave Chit-Rasa to the back-ground and are satisfied with an imaginative, inarticulate and incomplete conception of spiritual Brahman. This is only an imagination of Chit-swarupa of Brahman. In such a stage, Brahman is immutable, incorporeal, invisible or formless, without attributes and dry of Prem. This uncommon perception is like the “Sky-flower”! And being unable to know the name, form, attributes and pastimes of diversions of the Chit-Swarupa only, we turn to be inactive. Hence it is that all portents of jivas come to pass due to this dry wisdom. This is well illustrated in the conversation between Vyasa and Narada.

It is clear from the above that you never can know the spiritual sportive pastimes of Para-Brahman if you be dazzled by mere Chit-swarupa of Brahman, which is only a semblance of the eternal light of Chit. Brother! Look forward!! Enter into the kingdom of Godhead after dashing through the brilliance of Chit pure and simple—there you will be able to realize the spiritual pastimes of Godhead, then you will be able to taste the ambrosia of an incessant Brahma-Rasa [spiritual reciprocations]. No longer will your soul remain wooden-like. The name, form, attributes and Lila [pastimes] of the Supreme Being are manifested not by any earthly light but by a spiritual flame. The sun, the moon, stars, lighting and fire of this earth are quite unfit to give light to the other spiritual horizon. This spiritual light which is far beyond worldly lights brightens that Region. A perverted reflection of that light do we think as supplying us with light; but in fact it does not. While describing Brahmapur (the region of Brahman), the Chandogya Upanishad gives us a comprehensive knowledge of it. The spiritual kingdom as displayed by the spiritual light is an ideal to this base earth. There is not the least tinge of baseness; while on the contrary, only an all-pervading daintiness is its sweet affair. The fourteen mundane worlds are only a perverted reflection of that sphere; the gross sun is a reflection of that light and its subtle reflection is seen in the mundane rays of dry wisdom arising from mind, conscience and consciousness. Our gross senses believe the gross sun to be a flash of luster, and we are proud of the earthly knowledge which is gained by dint of the eight processes of Yoga that are actions of the subtle intellect, conscience and ego. All these are seemingly natural workings of engrossed jivas. Listening to the advice of Narada, while Dwaipayan Rishi [Srila Vyasadeva] was fully absorbed in the single and natural deep meditation of the soul, he fully and clearly saw the name, form, attributes and pastimes of the Supreme Person, and also could know Maya, the shadow of Parashakti, to be shelterless to the Absolute Truth—could understand anartha [unwanted things and habits] of jivas, the atomic chiitatvas, who are engrossed, fascinated and enslaved by Maya. And further coming to realize that such Jivas can come to perceive their own personal forms if absorbed in a profoundly meditative bhakti-yoga, he compiled the Srimad-Bhagavatam, which describes the spiritual pastimes of Bhagavan. The forgetfulness of his own eternal form and the Form of Krishna is the foremost anartha of a jiva, whence arises his aversion to Krishna and as a result of which he is revolved by the wheel of Maya on the path of Karma. Thus the world is full of weal and woes. When jivas take shelter under Bhakti, after discarding the basely-turned endeavors of the mundane wise reasonings of the eight processes of Yoga of the Karma-margis (followers of Karma or fruitive acts) and of the arguments of the Sankhya school of Jnana margis (seekers of dry wisdom) which vainly try to refute things that are not God or His concerns, then alone the pure rays of spiritual intuition are enkindled in them by being naturally absorbed in Divine contemplation; the worldly pleasures then prick them like pinching thorns, and Krishna-prem is awakened in the heart. By these means only, they can be blessed by the grace of Krishna—the Spiritual Sun. No second help is there but this Divine grace to wash off all scrapes of the mind and to progress forward towards the ever-shiny land of Krishna.

A sincere faith in pure devotion is the root cause of this non-labored restraint on the senses together with the mind, and confine the soul in a deep contemplation on Godhead. When the happy moment came, Dwaipayan Rishi [Srila Vyasadeva] became doubtful about the rules and methods of Karma-kanda and vain Jnana-kanda and in reply to the question of his spiritual preceptor, Sri Narada Goswami, he said, “O Lord! No doubt I have realized all truths, advised by Thee, still my soul, I know not why it finds no contentment! O Thou Son of Brahma, be kind to tell me the unimaginable and indescribable secret that lurks behind it. I beg this of Thee being greatly troubled at heart.”

The Narada Goswami replied, “O Vyas! You have not striven to give a vivid picture of the pure Spiritual Pastimes of Bhagavan, as you have given a full description in otherPuranas, Vedanta-Sutras and Mahabharata of the four main objects of human pursuit, viz., virtue [dharma], wealth [artha], enjoyment [kama] and salvation [moksha]. Thus you enjoy no contentment due to this your short-coming. Thus you have committed a great and heavy omission by giving too high a eulogy of castes and stages to be the soul’s religion of jivas. If anyone, leaving aside such a conventional religion of the self, engages himself in the service of Hari, and if he slips before reaching the goal, can it for this reason be a calamity to him? If, on the contrary, he strictly sticks to that conventional religion being utterly unmindful of HARI BHAJAN, what better exalted goal does it afford?” It is clear from the above that no second help is there by HARI BHAJAN. Jivas can attain their highest goal if they embrace NAMA as a means to Hari.

Vyasadeva then following up this Bhakti-yoga absorbed himself in an easy meditation of Godhead. “Easy” is used here to show that devotion to Krishna is most innate in thejivatmas. As it is an inherent and eternal religion of the jivas, it is called the “easy” universal religion of every jiva. Its workings develop in the following manner:

When the jivas come to realize that the path of Karma does not give them eternal good, whether it be the eighteen inferior Karma-Yagnas or the eight subtle processes ofYagna neither can ever lead them to the highest goal—the servitude to Krishna—which is their souls’ religion, or again when they are fully convinced that there is not the least chance to attain perpetual felicity by mundane wisdom or limited knowledge that aims at the Spiritual Kingdom—both gained by endeavor of the subtle frame of mind, ego, etc.—finding no shore to catch, they thus, by the grace of Sadhus and Guru or spiritual preceptor, cry out to Krishna from the deepest recesses of their heart, “O Thou Krishna! O Ye restorer of the fallen! Thine eternal servant though I am, I am cast into the deep abyss of the world and am badly dashed from shore to shore by its frowning waves of troubles and tribulations. Take me up, O my Lord! To the shade of the cool dust of Thy lotus fee! O have mercy on this wretched self!” Then the All-merciful Lord lovingly taketh all jivas up to His feet.

When with sincere thrill of joy and tears trickling down the cheeks, they constantly chant, hear and remember the Name of Krishna, they gradually reach the stage of Bhava. Appearing in the heart, Krishna erases their sports out and out from their mind, and thus cleansing their heart graciously blesseth them with His own Prem. Extreme humbleness and utter devotion are necessary to call Krishna to the heart. Then, when earthly knowledge, reasonings and strivings are completely burnt to ashes, the soul’s eyes can perceiveBhagavan and His associated counterparts. If by discarding the company of Asat or dishonest fellows (Asat literally means “non-existence”; hence those who are unusually attached to the fair-sex and those who are non-devotees of Krishna both are called Asat, for things other than Krishna are transitory), one embraces the company of the good or Sat (opposite ofAsat), he ere long gains a firm reliance and then through the stages of Nistha, etc., reaches the ladder of Bhava. Those whose hearts are crooked will beyond any doubt, run downstairs to Hell.

The fortunate ones who really long to ascend the terrace of Prem, do sincerely and incessantly chant the Name of Krishna in the company of sadhus. They do not have any appetite for any other feature of devotion. When in a short time by the grace of NAMA the heart becomes closely attentive, the fruits of religious forbearance, control over sensual appetites, religious austerity, abstract religious contemplation, steady abstraction of the mind and indifference to external impressions are very easily gained without paying the least heed to all these. NAMA alone is complete suspension of the fleeting mental operations. The more the heart is pellucid, the more diverse pastimes of the Spiritual Kingdom play in it. The flow of the milk of this felicity is so very fast running that no other means can give even the smallest drop of it. Jivas have no other wished-for wealth than the grace of Krishna.

NAMA is Spiritual, wisdom, vows, meditation, abnegation, mental quietness, virtue, contrivance—none of these can ever equal NAMA. Know it for certain that NAMA is the highest salvation, NAMA is the highest end, NAMA is the noblest final beatitude, NAMA is eternally existing. NAMA alone is the supremist devotion, NAMA is the highest intellect, NAMA is the best Priti and NAMA alone is the brightest remembrance. NAMA is the seed and NAMA is the fruit to jivas—NAMA is their Lord and NAMA alone is the supremistobject of their worship. NAMA is their best Preceptor.

• ‹ Previous
• 1
• 2
• 3
• Next ›
• Page