Dhanurdhara Swami October 11th, 2009
October 11, 2009
Sri Govardhana
Since 1999 I have faithfully kept and distributed a journal on my japa meditations from the first day of the holy month of Kartik in the most sacred of places, Sri Govardhana. This year, for the first time, the journal has not been kept nor distributed. It is not because I finally published those journals in a book. At the beginning of Kartik, two important groups came to visit, one after another. Raghunatha brought a group of eighteen people from New York. Right after that Jagadisha brought a group of fifteen from Moscow. I just thought, perhaps uncharacteristically for me in this month, that assisting others in enjoying the holy dhama was more important than enjoying it myself. I'm not sorry, but still it is very important for my spiritual life to take a month just for myself in deeper meditation. I thus started my Kartik japa vows two days ago today. Better later than never.
Japa Thought I
Devotional service is for Krishna, not oneself. Of course we benefit, but that should be the attitude, “Chanting is for Krishna”. I made an offering today of the holy name. Each syllable was a separate ingredient of that offering. I tried to offer Krishna the best ingredients for the best offering—sweet syllables with attention and affection.
Japa Thought II
Looked over my notes from Dr. Fakir Mohan's class in Vrindavana:
“Kartik is Sri Radha's month. You are Her devotee. What will She not give? But what will you ask for?”
“When with affection you are calling to Krishna, His form is coming just like when you call your child with affection—the form of child is there. How to chant with affection? If you think of the benefit of taking shelter of Krishna, His protection and maintenance, then affection will come.”
“What is the best bhajan (spiritual practice)? The best bhajan is to follow guru. Every bona-fide spiritual Vaisnava line thus has the best bhajan. Why should one say come to my guru? We have the real and best bhajan!”
Dhanurdhara Swami July 22nd, 2009
Introduction
“Is there therapy in the Vedas?” I was a bit taken aback by this inquiry from a young and dedicated yoga practitioner. He had been struggling for years with psychological problems. Although he had embraced a traditional path of yogic transformation, he found the help he needed in a more modern self-help process based on contemporary psychology. As I thought about his inquiry, however, the answer seemed obvious. Rich in a tradition of intact family and community support, those born in traditional India did not need to rely on specialists to sort out mental afflictions caused mostly by social dysfunction. Classical Indian philosophy, especially its traditions of yoga, does, however, have detailed information on the nature of the mind. i
Inspired by my young friend’s question and desiring to organize that information in a relevant way to help address the mental challenges so many people face today, I categorized the basic tenets of yoga psychology into five broad principles:
- The mind is malleable.
- There is a correlation between the form the mind assumes and how one feels.
- The mind is swayed by the power of three main factors—karma, environment, and actions.
- By controlling the form or mode the mind takes, one can substantially influence how one feels.
- Full satisfaction can ultimately only be achieved by transcending the mind and realizing the true self.
The mind, like any mechanism, can be used more effectively when one knows its workings. This is especially important as the proper use of the mind is the basis of self-fulfillment. Yoga psychology thus speaks to the most important of all human aims: true happiness.
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Dhanurdhara Swami April 28th, 2009
When I first saw Babhru Dasa's O My Friend! O My Friend!, I was impressed with his overall scholarship and accommodating mood. Considering the sensitive nature of this matter, I appreciated the effort he made to respectfully acknowledge those points of view different from his own.
Yet after a more careful reading, I found myself having a more mixed reaction to his presentation. Although he did make a sincere attempt to be inclusive, I found arguments that I felt should have been tempered. For example, how could Babhru Prabhu – or anyone – argue that interest in the core sentiment of Gaudiya Vaisnavism – following in the footsteps of the gopis in madhurya-rasa – comes from outside Srila Prabhupada's line, and then strongly imply, in contrast, that only those who aspire for sakhya-bhava have gleaned their mood directly from Srila Prabhupada? I know of substantial, dedicated Vaisnavas who sincerely aspire to follow the internal mood of Sri Rupa solely as a result of their service to Srila Prabhupada. How can any of us speak for everyone?
Still, upon reading Babhru Prabhu's paper thoroughly, I realized that he has a strong case. At the very least, the ideological basis of his paper seems indisputable: he has successfully refuted the contention that the only internal mood Srila Prabhupada could have been in is madhurya-rasa.
However, I found myself not quite convinced of the conclusion he draws. I would like to discuss some of my concerns here and question the standards one should use to judge arguments on such topics. Especially, I would like to ask what the benefits of these discussions are and where they should be held.
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Dhanurdhara Swami January 30th, 2009
Seven Ways In Which Hearing Sacred Texts Purifies the Mind
Hearing (sravanam) is the conduit of knowledge. It is thus the first principle in the practice of spiritual life. Without gaining faith in a spiritual goal by first hearing about it from an authoritative source, why would anyone be inspired to take up an arduous path of spiritual practice? And even if one did, without sravanam how would one understand the intricacies of that practice?
Inspiration and instruction are just two of the ways in which sravanam purifies the mind. The following is an analysis of seven ways (including inspiration and instruction) in which hearing sacred bhakti texts purifies the mind of an aspiring bhakta:
- As yoga: “Yoga” means to restrain the mind. When one attentively hears bhakti-sastra the mind becomes concentrated with single pointed attention and neglects all other mental impulses. Sravanam is thus (bhakti) yoga.
- As very effective yoga: The efficacy of a particular yoga process is gauged in its ability to facilitate absorption in the object of one's meditation. When hearing, sastra, which is replete with appealing stories and philosophy about the all-attractive Divine, one's mind spontaneously flows to the object of meditation. Hearing sacred texts is thus a far more riveting meditation than controlling the mind by one's will power alone.
- As an object of meditation with potency: Absorption in an object serves as a conduit to imbibe the qualities of that object, just as an iron rod absorbed in fire becomes fire-like. Sastra is sabda-brahman, divinity in its sound form. Meditation on sastra thus makes one divine-like.
- As a source of knowledge: We have unlimited mental imprints (samskaras), many of them bad, which degrade our consciousness. Sacred texts elucidate dharma, the science of responding to the world to elevate the general tenor of the mind.
- As effective teaching: Sastra exposes illusion and promotes detachment. In bhakti-sastra this challenge is often placed carefully within charming stories and illustrated by memorable examples, helping the reader to more effectively imbibe spiritual wisdom.
- As a source of role models: The most powerful way to invoke positive self-transformation is the emulation of appropriate role models. Even adolescents who imitate the bravado of their favorite athletes, or follow the sensuous appeal of their favorite popular musician or movie star, gradually become like them. Similarly by sincerely hearing about the exemplars of devotion from bhakti-sastra, one naturally emulates their life and absorbs their devotion.
- As a process where one's spiritual attainment is not limited to the fruits of one's endeavor: The Divine is naturally responsive to devotion. Thus by attentively hearing with devotion about the Divine (which is the subject of bhakti-sastra), the obstacles to one's focus and meditation are naturally removed by Divine grace. This phenomenon—how the process of sravanam bears fruit beyond the limits of one's effort by grace—is described in the bhakti-sastras themselves:
“Sri Krishna, the Personality of Godhead, who is the Paramatma [Supersoul] in everyone's heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are themselves virtuous when properly heard and chanted.” (Srimad Bhagavatam 1.1.17)
Dhanurdhara Swami November 7th, 2008
November 7, 2008
Sri Govardhana
Japa Thought V
I felt bad this morning; digestion was not complete, sleep was interrupted— I felt fatigued. On such days, in terms of chanting, I almost feel like, “What's the use?” To my surprise I had my best chanting this month by far, despite being challenged from a yogic perspective. I contemplate why:
Chanting is not mechanical. It descends by mercy. Perhaps because of intense engagement in Karttika, I have no time for offenses to the holy name, especially vaisnava-aparadha. The channel of mercy is thus open and flows without obstruction from above.
Dhanurdhara Swami November 5th, 2008
November 5, 2008
Sri Govardhana
Japa Thought IV
Concentration is a faculty of the mind. To be a successful chanter it must be activated. In Bhajan Rahasya, Srila Bhaktivinoda Thakur recommends how: give special focus to just one couplet of the name. A friend similarly advised, “concentrate on one mantra at a time with single-mindedness.” It’s the same concept—if we activate our concentration in a limited focus, it will remain focused in a greater context.
In other words, if one focuses on the first couplet of the holy, it is likely that the faculty of concentration will remain active for the rest of the mantra, and by the time one’s concentration wanes, he is again activating it for the first couplet of the next mantra.
Dhanurdhara Swami November 2nd, 2008
November 2, 2008
Srila Prabhupada's Disappearance Day Festival
Sri Govardhana
I'm scheduled to speak next. Suddenly the gateman shows up at the temple door. A delivery awaits me downstairs. I've been pushing the printers to have my book, Japa Mediations: Contemplations on the Holy Name, ready by Karttika, but as usual, despite all promises, it was delayed. I ponder: “What a coincidence! My book appears exactly as I am about to speak on Srila Prabhupada’s Disappearance Day. What does it mean?” Whatever it means, it is certainly auspicious. I place my book at the lotus feet of Srila Prabhupada as an offering for his pleasure. I pray that he may be pleased by my humble attempt to encourage the pure chanting of the holy name.
Dhanurdhara Swami October 22nd, 2008
October 22, 2008
Vrindavana
Today I tagged along with Indradyumna Swami and BB Govinda Swami on their daily morning jaunt around Vrindavana at 4:00 AM. It's quite dark. While passing the Yamuna I heard sounds of joy to my left. The sounds were coming from a group of twenty or thirty pilgrims bathing in the early morning darkness. “It is austere!” I thought. I recalled the discussion from the previous day: the satisfaction of mind that comes from doing one's duty despite inconvenience.
Dhanurdhara Swami October 20th, 2008
October 20, 2008
Sri Govardhana
Austerity
According to the Bhagavad-gita, one of the symptoms of austerity in the mode of goodness is satisfaction of the mind (prasadamanah). It seems contradictory. How can something pleasing, such as satisfaction of the mind, be an austerity?
Austerity means to tolerate the pushing of the mind and senses for a higher cause. Satisfaction of the mind means attaining the feeling of happiness that comes in goodness when we act for purification. Austerity in the mode of goodness thus means to accept the mental satisfaction that naturally comes from doing what’s right despite the pushing of the impulses of the mind to satisfy those desires. In other words, it is difficult to sacrifice our drive and restlessness even for mental satisfaction.
As an example, one devotee discussed a life changing and extended obligation he had to undertake to become the personal care giver of a chronically ill relative that had no other means of help. He described how difficult it was to perform that arduous duty, but how purifying and satisfying it was for his consciousness.
Conclusion: We should be satisfied with the positive transformations of the mind in goodness that come from righteousness in lieu of the temporary happiness that comes from the fulfillment of lower modes.
Dhanurdhara Swami October 19th, 2008
October 19, 2008
Sri Govardhana
Cooperation
Karttika means Vaisnava-sanga every night. It’s a thoughtful group; we read for two hours, first from Bhagavad-gita and then Caitanya-caritamrita. We patiently hear and if something needs clarification we consider it from different angles to elicit a clearer meaning.
One concept discussed today was cooperation. Cooperation, it was concluded, is difficult in the mode of passion as a symptom of passion is attachment. One attached to the results of one’s activities will resist accepting ideas that supplant or threaten those attachments. Cooperation is thus possible in the mode of goodness where one is detached and can enter discussions without prejudice. In such a sanga the will of God can manifest without resistance.