Waves of Devotion

It was the late seventies, early eighties—I can’t remember the exact date, but it was soon after Śrīla Prabhupāda left this world. I was given the service of inviting some of the senior Vaiṣṇavas in Vrindavan who knew Śrīla Prabhupāda to his disappearance festival. I first approached Śrīla Bhaktivedanta Nārāyaṇa Mahārāja, as Śrīla Prabhupāda lived in his ashram after taking sannyāsa. He was at first somewhat reluctant to speak, but I prodded him by asking him to describe the qualities he saw in Śrīla Prabhupāda when he lived at his ashram as a humble mendicant that indicated who he would become later as a world ācārya. He thought about my inquiry deeply and then began to explain two qualities that he saw in Śrīla Prabhupāda: his boldness and his ability to relate to others.[1]

Recently, when reflecting on that exchange, I began to ponder what I thought was the prime quality in Śrīla Prabhupāda that perhaps indicated what made him Prabhupāda, the person who succeeded above all others to bring the holy name of Krishna around the world. I thought of his many attributes and came up with one—his depth of realization.

When I thought about this quality, I had in mind Śrīla Prabhupāda’s definition of realization that struck me when I first read the Śrīmad-Bhāgavatam:

“[…] he must realize the subject so nicely that he can present the matter for the particular circumstance in a suitable manner. The original purpose of the text must be maintained. No obscure meaning should be screwed out of it, yet it should be presented in an interesting manner for the understanding of the audience. This is called realization.” (Bhag. 1.4.1)

Śrīla Prabhupāda’s mission in the west was challenging. He had to explain to those who came mostly from a drug infused and sex crazed hippie culture the very high theological conception of Śrī Śrī Radha and Krishna, in addition to a supportive culture of dharma and discipline. To effectively communicate those teachings in a suitable manner to such an audience without compromising the principles and conceptions of those teachings indeed required a very deep realization of the subject. Otherwise, how was Śrīla Prabhupāda able to make such a tradition and philosophy so alluring to those who recently came from a culture so antithetical to the Vaiṣṇava way of life? Śrīla Prabhupāda’s unique ability in this regard was highlighted for me in my early days of Krishna-consciousness in an unexpected way.

Eleven days after Śrīla Prabhupāda left this world, his commemoration festival was held. To honor the Indian system of spiritual hierarchy, the most senior Vaiṣṇava in attendance was given the distinction of presiding over the assembly. He was from a very high class brāhmaṇa family, a life-long celibate, the third person to receive tridaṇḍi sannyāsa from Śrīla Bhaktisiddhanta, and one of the most renown preachers in the Gauḍīya Maṭha. He was especially lauded for going to the west years before Śrīla Prabhupāda to bring back to India two German converts to Gauḍīya Vaiṣṇavism. Obviously, Śrīla Prabhupāda far surpassed him and that that seemed to bother him was reflected in his inaugural talk: “I could have done what Swamiji had done, but I didn’t have the mentality to preach to the hippies.” I could see that many were upset by his remarks, as they appeared to be minimizing Śrīla Prabhupāda’s greatest accomplishment. Initially I was also upset, but then I saw that he was in fact complimenting Śrīla Prabhupāda even though he didn’t mean to, for what was that mentality to preach to the hippies—it was the deepest realization of Krishna consciousness that allowed Śrīla Prabhupāda to effectively communicate the teachings of Śrī Caitanya to those with little frame of reference to assimilate it.

I thus think that, among his many qualities, his depth of realization and consequent ability to communicate was especially significant in making Śrīla Prabhupāda who he was. What do you think made Prabhupāda Prabhupāda?

[1] He described Śrīla Prabhupāda’s boldness by describing two drama’s he wrote: One was a spoof on the very popular Ramakrishna Mission in Hindi called the Murga [Chicken] Mission because although a Hindu mission, they weren’t vegetarians, and the other a satire on the Gauḍīya Maṭha after it splintered where the main character was called Bhojane Vilāsa [the pastime of material enjoyment] Mahārāja. I don’t remember the title. Śrīla Nārāyaṇa Mahārāja also described to me a very heavy letter that Śrīla Prabhupāda wrote to the President of India. When he described to me Śrīla Prabhupāda’s ability to relate he described to me how when a senior person came Śrīla Prabhupāda was the most respectful, when a peer came he was most collegial, and when a junior came he was very affectionate.

The Power of Gratitude [1]

Gratitude is the basis of experiencing love.

As a spoiled child never experiences his parents’ love no matter how much they give him, a proud and entitled person will never fully appreciate the kindness and love of others.

Gratitude is the basis of relationships.

I have observed how sometimes an ungrateful spouse neglects a good relationship by failing to appreciate the kindness of their partner, even though lavished with generosity and care, only to later regret sabotaging what they had when the relationship broke by their own doing.

On the other hand, I have observed very grateful people seeing the good in their substantial connections, despite other’s weaknesses, feeling very secure and loved in this world.

Gratitude is therefore the basis of all good relationships in this world.

Gratitude grounds you in present.

I was walking here in Colombia to visit a bakery opened by one of our friends who I met on his pilgrimage to India two years ago. Although it was only fifteen minutes from our ashram I got lost, and it took me an inordinate amount of time to get there. When I begun my return to Shyam Ashram, I therefore felt tired and bored and strongly hankered to already be back home. As I was in the midst of preparing to write something about gratitude and was contemplating how gratitude grounds one in the present, I consciously started to base myself in the moment by appreciating nature around me, and the fact that I could turn inside my mind to dwell on this subject. I was amazed. My consciousness in gratitude immediately shifted from the future and my anxiety to the present, where my satisfaction laid. My walk then became unexpectedly pleasant.

“Now” is rarely the problem. Our problem is hankering (what I want in the future) and lamenting (what I lost in the past), but not gratitude (what I have and appreciate now).

In other words, for the humble and thoughtful, gratitude grounds one in the present, where humility and joy rests.

Gratitude forms your character.

Voltaire said, “That which you appreciate gradually comes to you.” One in a state of not only recognizes the good in others, but also develops those qualities. It is no wonder, therefore, that the word “appreciate” can mean both “to value something” and “the increase of value in something”. For example, when appreciating a teacher or an elder their knowledge substantially increases or appreciates in oneself.

Unfortunately, one who is envious and ungrateful — and the two are connected — misses many opportunities to appreciate and develop good character and wisdom.

Gratitude awakens the bliss of service.

Gratitude naturally awakens the service mind, for when we appreciate someone we develop a desire to serve them. As service and devotion is the basis of happiness, gratitude is also the basis of joy.

In a talk I heard by Vaiśeṣika dāsa, he added a very powerful insight that I think is relevant to this discussion. He described that the one switch that one can immediately flip to powerfully alter our anxiety and frustration is the conscious shift in identity to “I am a servant”. He then referenced Dale Carnegie in his book How to Stop Worrying and Start Living, who offered the supporting advice that a most powerful way to free one from anxiety in any situation is to immediately find someone to serve.

How important for a healthy psyche to awaken the service mind by the power of gratitude.

Gratitude as a state of perfection.

My close friend Guṇagrāhī Mahārāja left this world in Vṛndāvana chanting the holy name of Krishna, a sign in our tradition of attaining perfection. A week before he left this world he went into a non-communicative internal or semi-conscious state. The last words out of his mouth before he seemingly went unconscious was a response to an audio message sent to him from Kaustubha, a person he personally brought to Krishna consciousness. Mahārāja was overwhelmed with appreciation when hearing the kind thoughts from someone he loved dearly. In response, in his last audible breath, patting his heart to softly to express affection, he mustered up the strength for a final heartfelt whisper: “Gratitude, gratitude, gratitude.”

I noted that the feelings and words left in Mahārāja after almost fifty years of dedicated service and years of purification from a painful disease were “Gratitude, gratitude, gratitude.” I heard his voice as the pure consciousness of the soul.

Gratitude as a state of being.

Yes, certainly one can count their blessings, but what about all the suffering and frustration we face in this world? How can we be thankful for that? A person who understands the nature of God, or reality, lives always in a state of gratitude because they understand that whatever comes to one is for one. [2] Rumi stated it best:

“When God is digging a hole to throw you in, he is actually digging a ditch to quench your thirst.”

The Śrīmad-Bhāgavatam is full of stories, too long to recount here, where great saints live in a state of gratitude. They see the blessings of God even in the most trying of circumstances. Here is one of many examples:

When Vidura was insulted and banished from the kingdom by his evil nephew Duryodhana, he both recognized the cruelness of his nephew, but also saw God’s hand. He was thus grateful that he was being directed at this later stage in life to leave the intrigue of the palace and go on pilgrimage for his own purification.[3]

To feel grateful in every situation is not a feat of psychological gymnastics. A person of dharma who responds to each trial in life with humility gains a concrete gift of realization from each challenge worth the price of the difficulty faced and feels grateful even in the face of death. I bow down to the power of gratitude.

[1] This is reprint from April 15, 2019. I was busy here in Govardhana with Govardhana-pūjā and Śrīla Prabhupāda’s disappearance and meeting the many devotees who congregate here at this time, so unfortunately I had no time for writing this week.

[2] I like the phrase describing karma as “not to me, but for me”. It comes from a discussion about karma I had with Lakṣmī Nṛsiṁha dāsa.

[3] Some other great examples are the instructions of Bhīṣmadeva (Bhag. 1.9) and Mahārāja Parīkṣit’s reaction to being cursed (Bhag. 1.19.4).

I pass a man who is walking around Govardhan, smartphone to his ear, chatting away. Unfortunately, I have seen this more and more. A thought comes to mind:

“If he completes the whole Govardhan parikrama while talking on the phone, how much spiritual advancement benefit does he get? Afterall, he would have completed a powerful practice of devotional service.”

In other words, how much benefit do we get by completing our parikrama, or any devotional activity, without any devotional focus while doing so? Very little, for sure, in comparison to absorbing ourselves in the prescribed activity, which is the whole purpose of a devotional activity. This is outlined clearly in the Padma Purāṇa, where it describes that always thinking of Krishna without forgetting Him is the most basic of all regulative principles, and by following that injunction all other rules and regulations automatically fall into line.

This most basic of basic of all regulative principles offers a word of caution to devotional practitioners: As vaidhī (rule based) bhakti is driven by our faith in śāstra and the promise it gives of spiritual benefit by adhering to a prescribed devotional practice, one can easily lose sight of this most basic of all regulative principle and thus fall under the misconception that the advantage of a prescribed devotional activity comes only from completing it, rather than the opportunity it affords to remember Śrī Krishna.

I am not being dismissive of the practice of following our devotional commitments strictly. It is important to, one way or another, complete one’s devotional prescription, for before the level of spontaneous devotional service, unless we are ruled by the prescriptions of śāstra, we will be prone to instinctively follow our whims and not remember Krishna at all. And even those on the highest platform of devotion, whose bhakti was solely inspired by their love of Krishna, are still in general, inspired to regulate their devotional practices to deepen their focus and meditation on Krishna.[1]

A thought just came while chanting after my morning writing session. It wasn’t directly related to the subject at hand, but I immediately understood its relevance to today’s discussion. I have made a vow for this month of Kārttika to complete a certain number of names of Krishna while chanting japa.[2] Yesterday I fell short of the daily quota I set to reach my goal by the end of the month, and therefore would have to make up that chanting some other day. I began to feel a little pressure, but then I thought of today’s discussion. What’s really the difference between chanting 3,000,000 names and 2,975,000 for the month?[3] So what if I fall short of my goal by a dozen or so rounds as long as I continue to remain concentrated? I was surprised by my answer. It’s a substantial difference. When Śrī Guru and Śrī Krishna see the effort we make for their pleasure to meet our vows, they are pleased with our tapasya and that certainly attracts their mercy, but, by all means, don’t walk around Govardhan chatting on a smartphone, or finish your rounds with dumbphone in hand, as the benefit from your practice will surely be minimal!

[1] I offer my respectful obeisances unto the Six Gosvāmīs, namely Śrī Rūpa Gosvāmī, Śrī Sanātana Gosvāmī, Śrī Raghunātha Bhaṭṭa Gosvāmī, Śrī Raghunātha Dāsa Gosvāmī, Śrī Jiva Gosvāmī, and Śrī Gopāla Bhaṭṭa Gosvāmī, who were engaged in chanting the holy names of the Lord and bowing down in a scheduled measurement. [emphasis mine] In this way they utilized their valuable lives, and in executing these devotional activities they conquered overeating and sleeping and were always meek and humble, enchanted by remembering the transcendental qualities of the Lord.

[2] There are sixteen names of God in each Hare Krishna mahā-mantra and thus one round of 108 mantras is 1,728 names of God. Sixteen rounds thus equal 27,648 and sixty-four rounds equal 110,592 names.

[3] This is a hypothetical example. I am not revealing my vow.

Within the last week, two people sought counsel expressing a sudden preoccupation, almost panic, with death. I discussed the matter with them. Some further thoughts:

Everyone fears death. Fear of death is one of the five kleśas, the psychological underpinnings of all troubling material thoughts, described in the Yoga-sūtras as the basis of ignorance, or identification with the body as the self.

The experience of death, being ripped of all one’s attachments at once, is so traumatic and leaves such an aversion to that experience in the subconscious that even a baby, who has no experience in this life of what is death, fears it terribly. That a child fears death, even though they have no experience of it in the present life, is a good argument for reincarnation, otherwise where does such fear come from but a previous life?

For one in the bodily concept of life, death, the impending and inevitable threat of non-existence, stains all material enjoyment with duality, for whatever attachment one maintains and enjoys is mixed with the reality that death will eventually take it away. In that sense, enjoyment in material life is somewhat analogous to the pleasure one gets from the last meal on death row.[1] Can you really enjoy each bite facing impending doom? In the same way, how much can you enjoy life while faced with imminent death?

Everyone on the bodily platform therefore tries to avoid death in two ways: by psychologically blocking it from the conscious mind and doing things that have a sense of eternality, such as producing and investing in offspring to carry on one’s legacy or by seeking lasting fame.

Despite our denial of death, the subject is still so consuming that fear always lies just below the surface. The Śrīmad-Bhāgavatam thus offers a solution:

“My dear King, if you want to be fearless in meeting your death next week (for actually everyone is afraid at the point of death), then you must immediately begin the process of hearing and chanting and remembering God.”[2]

But exactly how does that work—that chanting and hearing about Krishna makes us fearless at death? A personal experience to illustrate at least one way how:

Did you ever have your world rapidly move in the opposite direction of your ambitions and desires? I did. That was about twenty-five years ago. I had no recourse but to take complete shelter of the holy name. I went to Gītā-nagarī and stayed in that quaint cabin by the side of the river where Satsvarūpa Mahārāja wrote Śrīla Prabhupāda-līlāmṛta, and I chanted a lot, day after day. In fact, there wasn’t much opportunity for me to do much else. After a few days, I had an epiphany: the activity I am doing—chanting God’s names—and the person who is doing it—the devotee of Krishna—will not end with the body, while most all other activities and ambitions, and the designation I embraced doing them—a male, ISKCON, sannyāsī—will be finished at death. I remember feeling such a strong spark of eternality, hope, and fearlessness knowing that the activities of devotion—chanting God’s names—and I—the soul who is chanting God’s names—do not end with the body.

Final reflection: The world is on fire! Death is in our face at every step! Our only solace: the holy name!

“This temporary material world is full of suffering. Take shelter of the holy name of Krishna as your only business.”[3]

[1] Hearing me speak in this way, a devotee expressed that it depressed them. They asked how could they even enjoy their family? The point here is that the problem is not the enjoyment. We need some enjoyment to keep the body and soul together for the service of God. The problem is the duality we face to the extent that we are not conscious of our eternal nature. So, enjoy what you need, but become fearless by the process of devotion.

[2] I couldn’t find the exact verse. This is a paraphrase of a Bhāgavatam verse found in chapter two of The Nectar of Devotion.

[3] Arunodaya kīrtan Song 1 verse 6, by Bhaktivinoda Ṭhākura