Waves of Devotion

Dhanurdhara Swami August 25th, 2002

Vasant Falls, New York

What is the Mind?

The mind is a repository of conceptions, desires, and emotions.

The function of the mind is to automatically accept and reject whatever comes into the consciousness based on its likes and dislikes.

The likes and dislikes of the mind, until purified by a spiritual process, are connected with the false ego–our desire to control or enjoy. (In fact, the mind is a direct manifestation of the false ego.)

If the mind acts indiscriminately according to its own selfish desires, the false ego will be bolstered fostering illusion and further degrading the consciousness. The mind has become the enemy.

The intelligence can control and train the mind to accept and reject based on discrimination (what is right and what is wrong).

If the mind is controlled by the intelligence to accept those things that imbue it with selflessness and to reject those things that foster selfishness, our real ego as a servant of God will be nurtured. The mind has become our friend.

The “mental platform” is when the mind is not under the full control of the fixed intelligence because either the mind’s desires are too powerful, or the intelligence is not resolute due to a lack of knowledge or realization. Either way, when the intelligence is not fixed, one painfully hovers on the “mental platform”–a distressful state ofattachment, struggle, and indecision.

The “mental platform” is especially excruciating when the irresoluteness of the intelligence is directly due to the mind because the business of the uncontrolled mind is to relentlessly and unendingly seek even the smallest increments of pleasure. Although such wavering is because of the mind, such indecisiveness is often mistaken as discrimination, a function of the intelligence.

To transcend the “mental platform” one must first identify the mind as the source of indecision, and then sincerely guide it by an intelligence fixed on principles, whether those principles come from the conscience, books of revealed knowledge, or learned guides.

One is usually much more decisive on the platform of intelligence than the platform of the mind because on the platform of intelligence there is a standard of set principles by which decisions are made, and in applying those principles, more often than not, many
viable options are acceptable–especially in devotional service. On the “mental platform,” however, only one option is acceptable: the choice that gives one the most material pleasure. And until this option is clearly discerned, even for the smallest upgrade in stimulation, the mind hesitates. When a devotee is indecisive it often indicates that he is on the “mental platform.”

Making vows is a simple psychological technique to keep one on the platform of intelligence and off the platform of the mind. For example, a strong vow to chant sixteen rounds a day will not allow the decision to chant daily become influenced by the mind,
where the attraction for chanting may not have yet matured and where the decision to chant may be irrationally rejected.

Breaking vows, even a little bit, subjects one to the “mental platform” and a potential fall from one’s principles. For example, if a recovering alcoholic who has vowed to abstain from drinking breaks his vow with the rationalization, “I will only drink a little socially,” he is at serious risk of falling into the mental plane where his acceptance and rejection of alcohol is dictated not by good sense, but by addiction–a very dangerous situation. Similarly, if a devotee in the neophyte stage breaks his solemn vow to chant sixteen rounds, they are at risk of having their number of rounds dictated not by good sense, but by the mental platform where so many rationalizations for not chanting will arise based on a lack of attraction for harinama. One should therefore be vigilant in maintaining one’s vows.

Not only will failure to control the mind lead to degradation, without controlling the mind one cannot move forward in spiritual life. Therefore, all processes of yoga focus on controlling the mind.

The mind is controlled in the process of karma by regulating the impulses of the mind and senses by prescribed duties (karma).

The mind is controlled in the process of jnana by detachment (vairagya), militant neglect of the irrational impulses of the mind and senses.

The mind is directly controlled in the process of bhakti-yoga by engaging the mind and senses in theservice of Krishna (sadhana-bhakti). Rupa Goswamihas thus defined the main principle of sadhana-bhakti as “to remember Krishna and never forget Him.”

Of all practices of sadhana-bhakti, the most potent devotional practice for purifying the mind is chanting Hare Krishna.

The Hare Krishna mantra purifies the mind in the following ways:

1. By focusing on the Hare Krishna mantra, one is automatically neglecting the irrational impulses of the mind and thus, as in all methods of yoga, he gradually strengthens the mind by constant practice (bringing it under the intelligence) and detachment.
2. Chanting the name of God is a form of service, and God reciprocates that service by gradually removing from one’s mind the selfish desires based on false ego that are the obstacles to one’s spiritual advancement.
3. God’s names are nondifferent from God, who is all-attractive, and thus by focusing the mind on the Hare Krishna mantra, attachment for the Supreme Lord arises developing within the mind selfless or devotional desires.

A purified mind imbued with devotion will automatically (spontaneously),without the action of the intelligence, accept and reject whatever comes within the consciousness for the purpose of serving God. However, until one is sufficiently purified from material attachment, one must be extremely cautious in relaxing the control of the mind from the strict exertion of the intelligence. If the mind is not vigilantly under the control of the intelligence or insufficiently attached to Krishna, it can easily spontaneously regress to selfishness and degradation.

How one discriminates (the intelligence) what the mind accepts and rejects is based on its faith, what one accepts to be true.

Unless one’s faith is based on sastra, which reveals the Supreme Truth and includes knowledge of the living entity’s relationship with God, controlling the mind by the intelligence will not necessarily purify oneself. For example, one may strictly control his senses with the purpose of gaining greater material enjoyment in the future based on one’s faith that there is no God and that he himself is the supreme enjoyer.

Conclusion: To progress in spiritual life one must control the mind by an intelligence imbued with transcendental faith based on sastra that develops from the association of pure devotees. A faithful person who desires to conquer the mind will sincerely take to devotional service based on chanting the holy name, which is the ultimate conclusion of all sastra.

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Dhanurdhara Swami July 17th, 2002

Vasant Falls, New York

On Suffering II
(A comprehensive list of the ways in which suffering serves a noble purpose.)

“Some are spread over life to temper our enjoyments, lest we seek our joy here; some follow closely upon what is wrong (as discomfort upon excess); some gradually thicken on us, if we neglect the first warnings; some come suddenly or in an instant, to startle people out of lethargy and careless ways, and show them that the life which they are wasting is an earnest thing.

“…some it seems, are the immediate preparation for His Holy Presence; whence, perhaps old age is so generally a period of suffering, and the last illness has mostly so much of heavy suffering. Yet all, if we will regard it, are His fatherly care, tempering our cup with pain and sorrow, as He sees most needful for us; all, in their degree, loosen our hold of this life (as all pain is an earnest and preparation for our final dissolution); all lead up thitherward, where there shall be no pain; all humble us, as being creatures who require it, and deserve far more; all teach us to look into ourselves, to see for what disease in us this medicine has been sent.”

I received much response from the last journal entry, “On Suffering”?much more than usual. The passage above is a selection on suffering taken from a published book of sermons by Dr. Edward Bouverie Pusey, an Anglican preacher and respected Oxford Scholar, sent to me by Mahamuni.

Suffering is obviously a relevant subject as it is the basic condition of this world. In writing an introductory pamphlet to Krishna consciousness, I began:

“If you are suffering, please read further. Actually everyone is suffering for the world is a place of misery. Even the best life is eventually plagued by old age, disease, and eventually death. Such conceptions may seem negative, or even fatalistic, but they are not, for ultimately, happiness lies not in the world we are destined to live, but in our reaction to it. All cultures profess some form of spirituality to teach us how to respond to a world of apparent suffering and to grow in satisfaction and joy. In India, such a discipline is called yoga.”

One of the readers sought an important clarification on my essay. Their question and my response is below:

Q: “I’ve read your journal, dated June 23, 2002, and I find it very interesting. As you said, suffering is a symptom of attachment just as physical pain or bodily is comfort is a symptom of some disease. If there were no pain, one would not know that there is something wrong inside of the body. Also, physical disease can indicate emotional blocks?deeper issues that need to be worked on, communicating to us that we are out of balance.

“So my question is: what if our NEEDS are those that we consider attachments, and one is simply frustrated because his needs are not met? What if, in order to function properly and be a healthy person, one needs a bit of recognition, social affirmation, etc.? I understand that we gradually need to give these things up in order to achieve pure devotional service, but how far does it go? At the same time, I know there are ways around this one from the perspective of our philosophy, but I am not grasping it now. I would appreciate it if you could elaborate on this one, since we need to build a proper attitude in practical, everyday life.”

A: Thank you for your question. My journal was on the existential basis of suffering, which I analyzed as attachment. I was not commenting on how to become purified of attachment. That’s another subject. I certainly wasn’t promoting false renunciation. To help you distinguish the two, I’ll give an example:

The vast majority of people need to get married in order to satisfy their attachments religiously, not to renounce them. By doing so, knowledge and detachment will naturally awaken. However, the fact that advancing spiritually entails satisfying one’s attachments doesn’t discount the fact that we must eventually leave our loved ones?either willingly by vanaprastha or sannyasa or unwillingly by death. The pleasure of family is thus mixed with duality. The more we are attached to our spouse and children, the more we fear what will happen to them, and the more pain we experience when it does; for ours is a world of disease, calamity, and death. So my description of attachment as the existential basis of suffering has nothing to do with the fact that to become peaceful and purified we may have to keep certain attachments and regulate them to advance, which may even include the need for a bit of recognition and social affirmation.

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Dhanurdhara Swami June 23rd, 2002

Vasant Falls, New York

On Suffering I

Years ago our Sanskrit teacher in gurukula, a very learned Vaisnava, made an interesting comment to me with conviction about death. ?The real pain of death is not the physical pain,? he said. ?The body can tolerate physical pain, and when it becomes too severe one goes into coma. The real pain of death is the forceful and traumatic relinquishment of all attachments.? What he said struck me. I thought deeply about it to the extent of visualizing the moment of death in order to get a feel for what it would be like to face the sudden prospect of having all of my cherished attachments?including my false ego or identity?torn away from me, obliterated. I sensed the pain and was convinced of his point.

Recently, more than fifteen years later, I received further insight into what he said in response to some personal challenges.

I am getting older, now nearly 52. After more than thirty years of dedication to Srila Prabhupada’s mission, my destiny doesn’t seem to be manifesting the type of life offering of service to Srila Prabhupada that I would have liked to present him. Various attempts to serve him to my potential have been for the most part frustrated?especially in the last five years. I want to make a greater contribution to my spiritual master’s mission, but destiny does not seem to be moving in that direction. At times this bothers me.

Of course, I’m not that old. Srila Prabhupada himself struggled for many years, into his 70s, before his mission bore fruit. Perhaps he, too, wished it were different during his years of struggle, although His faith in, and understanding of, Krishna’s mercy was undoubtedly unflinching. Of course, many devotees have been directed by providence to a more sedentary life, dedicated to personal prayer and practice. I enjoy that, but at the same time, when I am apparently thwarted from using my potential to push on the mission of Sri Caitanya Mahaprabhu in a more active way, I question if such a life is what Srila Prabhupada wants and I feel disturbed.

I usually don’t dwell on apparent difficulties. It’s not my nature. I’m actually good at pushing the aches away by philosophy, psychology, or even transcendence, but this time I got a different realization: Let the pain come and value it for my growth in Krishna consciousness.

I think the realization first grew from the gnawing but enlightening discovery that my frustration has nothing to do with destiny. In fact, since destiny?the circumstances one finds oneself in?is a manifestation of Krishna’s will, and devotional service is the willing resignation to Krishna’s will, destiny is intertwined with one’s devotional service, not opposed to it. One thus suffers only when his personal attachments are frustrated by his destiny and thus opposed to Krishna’s will and not solely because of the nature of one’s fate. A devotee who is focused on Krishna’s pleasure and resigned to His will is detached. He is satisfied in all circumstances, even when destiny moves against one’s comforts and pleasures.

Thinking in this way I also realized that I was suffering not only due to attachment, but due to the attachment itself?a subtle desire for distinction. I was not disturbed because my destiny seemed unable to bear the fruit of service, but because it was not suiting my personal ambitions. I was able to see the value of that suffering and I understoood why I shouldn’t try to deny or transcend it; my suffering served as a reminder of the root cause of my distress and became an inspiration to ascend to a higher platform of detachment and surrender (resignation to God’s will).

In other words, rather than attempting to transcend suffering, which is only a symptom of attachment, it’s better to focus on uprooting the attachment itself, which is the cause of our suffering. If suffering assists in highlighting that attachment, then better to willingly endure it.

I then thought of another reason to readily bear any suffering imbued with a desire to become detached (as opposed to suffering that is imbued with a resentment that one is not enjoying his senses more). Since suffering is the dissatisfaction that arises when Krishna’s will doesn’t suit our whims for pleasure and comfort, to embrace that suffering reminds us that we are not the controllers, but dependent on God?a humble cue that is internally very conducive to one’s devotional practices, especially chanting.

These recent realizations, that the root of suffering is attachment, brought me back to my friend’s comment about death 15 years ago:

?The real pain of death is not the physical pain. The body can tolerate physical pain, and when it becomes too severe one goes into coma. The real pain of death is the forceful and traumatic relinquishment of all attachments.?

Remembering my friend’s comment, I visualized death in a mood of knowledge and detachment. What would death be like if, at that fatal moment, one had sincerely embraced the sentiment of a lover of God (“What You [Krishna] want I will do”), the mood that if death is God’s will it is the destiny I want to serve?

The moment of death for a pure devotee? Pain? Perhaps. Fear? Anxiety? Certainly not. Suffering? How can one suffer if, in deep devotion imbued with knowledge, one acquiesces to the will of the Supreme, who is one’s object of love and dearmost well-wisher?even if it that means to relinquish the present body?

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Dhanurdhara Swami May 26th, 2002

Harish, Israel

The Israeli airport security is unprecedented. Last time, I was thoroughly searched and my tulasi leaves for Giriraja were mistaken for marijuana. Only after they were chemically analyzed was I released from security. This time I wore nondevotional clothing, including a hat, to avoid attention. Like all passengers, I am asked a few questions before they x-ray my luggage. I am not sure why?maybe it’s because my place of stay was an obscure village near the West Bank or because I am not used to wearing anything but devotional clothing and what I scrape together to wear still looks somewhat out of the ordinary?but I was casually pointed to the special security line. My computer was tested and I was asked if I sent any emails from Israel. I said yes, and they asked to see them. My screen opened up to my suspicious looking opening journal entry:

“There are no markets, malls, or hospitals for people to assemble, so the devotees feel safe that it is a very unlikely target for a terrorist attack. ‘If someone is going to sacrifice their life,’ they say, ‘they want an adequate return of carnage. They will only attack places where masses of people assemble, not here.'”

Fortunately, she just glanced to check the origin of the entry and didn’t focus on what it said. Otherwise, I am sure there would have been further interrogation.

I leave Harish at 4:30 for the long flight back to the U.S. Sitting next to me on the flight are a young American couple?typical young, rich,liberal, Jewish college graduates in jeans, t-shirts, and sandals. The husband, however, has a very small yarmulka (a traditional Jewish skull cap) pinned by a hairpin to the top of his bushy, disheveled, and fairly long hair. He is friendly and I find out that he has just been in Israel for a year studying to become a rabbi at the Hebrew Union?a reformed (liberal) Jewish seminary. He is a very nice person, but sentimental. I am surprised that despite his studies his philosophical conceptions are very shallow. My mood,however, is respectful. Over the years I’ve grown to a more accomodating view of religion, and I appreciate those who are devoted to God regardless of their faith. I listened patiently to his understanding but it was obvious that his understanding of his own tradition was not only unsubstantial, but also very much affected by his own new age liberal prejudices and conceptions. I patiently asked questions that might help him think more deeply about his convictions, Finally I asked, “What is the attainment of your practices in reform Judaism?”

“Every reform Jew has his own attainment,” he responded. I was shocked by his lack of reasoning for a group is defined by its common practices and goals. I was not in devotional clothes, but I did share with him that I was a Hindu monk. When he asked me if I still considered myself Jewish, recalling his statement about how every Jew has his own attainment or spiritual goal, I responded, “Yes. I’m in your group, but my attainment is Krishna.”

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Dhanurdhara Swami May 25th, 2002

Harish, Israel -Narasimha Caturdasi

In the morning I speak in Ariel for more than three hours on the pastime of Lord Nrsimhadeva, describing the story from beginning to end and attempting to touch most of its important messages. I then return to Harish for a very nice festival where the Harish devotees are hosting their congregation?devotees from all over Israel. There is a full program with an elaborate drama and not much time for speaking. I emphasize just one theme,based on Hiranyakasipu’s failure to achieve perfection despite unprecedented material power: Perfection can only arise by a change in consciousness.

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Dhanurdhara Swami May 24th, 2002

Harish, Israel

By speaking here for a week my relationship with the devotees has grown. It is my next to last day, so the day is mostly spent meeting with various devotees.

A middle-aged lady who has been coming to my evening classes introduces me to her daughter?a 19-year-old who is not a devotee. The lady says that her daughter has questions. With very deep sadness her daughter cries, “I find no meaning in life. What is the meaning of life?” Her desperation and utter sincerity certainly invokes a deep compassion within me. With urgency, I try to help her. I explain the principle of what gives things meaning. I explain that in all bona fide traditions, saints and mystics have dealt with this question. I describe the Krishna conscious view of life. I give her a “Science of Self-Realization” and ask her to read it with an open mind and to write me if she has questions. I lament that I can’t always see all those forgetful of God with this compassion. I glorify Srila Prabhupada whose fathomless compassion imbued him at all times with the urgency to preach and help others.

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Dhanurdhara Swami May 23rd, 2002

Tel Aviv

I spoke at their weekly Tel Aviv program, at an apartment that the devotees maintain for such gatherings. Almost half of the people attending are my age and were attracted to Krishna consciousness by Varshabhanvi’s saintly qualities and by her thoughtful and potent preaching.

One becomes satisfied by his dharma or duty. I am a sannyasa so this opportunity to travel and preach vigorously in a foreign country is very satisfying to that side of me.

The Israelis are very intellectual so it is also a good field for my style of lecturing. One lady, a student of Indology at Jerusalem University, came up after the lecture crying. She told me that she accepts the knowledge I shared with her as a valuable gift. I have had good response since I came here. I also gained a realization of what excites intelligent and sincere people about good philosophy:

One’s conceptions are intertwined with one’s attachments. We are in this world to enjoy, so we need to justify our comforts and pleasures because real enjoyment needs to be free from guilt. The truth, therefore, not only challenges our conceptions, but our attachments as well. It is thus often strongly resisted. When tattva, or truth, however, is presented thoughtfully and with clarity and force?especially to a sincere listener?it breaks through that resistance, opening up new areas of perception and giving one a liberating experience.

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Dhanurdhara Swami May 22nd, 2002

Harish, Israel

I read on the Internet about a wave of suicide bombings, but I feel very peaceful here. Preaching can be a very potent form of surrender. One of the six symptoms of surrender is the experience and confidence that Krishna is one’s protector. I thus feel safe in the mood of a preacher.

I have a small house to myself in Harish with Gunavatar. I study, chant, and write during the day and, at night, I do a program at a different devotee’s house in Harish. For me, that’s the perfect life so I am very happy in Israel.

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Dhanurdhara Swami May 21st, 2002

Harish, Israel

I introduced Gunavatar and Varshabhanavi to Tamal Krishna Maharaja and, naturally, the devotees they introduced to Krishna consciousness also became his disciples. I thus spoke for more than two hours tonight on my association with Maharaja.

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Dhanurdhara Swami May 20th, 2002

Harish, Israel

Harish, one hour from Tel Aviv, is now the center of Krishna consciousness in Israel. Initially, the government laid the structure for a nice city to develop there, but since the city is so close to the violence coming from the West Bank, it has never become a popular place. As a consequence, its development has been stalled. The houses are therefore very cheap and the devotees can easily afford to settle there.

The devotees living in Harish all work at outside jobs except for Gunavatar and Varshabhanavi, who are maintained by the growing congregation of devotees that they have developed throughout Israel. As such, they are free to preach and constantly travel throughout Israel, teaching seminars on philosophy and establishing nama-hatta centers?each traveling separately and covering different places.

I like the missionary spirit here. Although the devotees have careers and work outside, they are very active in the development of Srila Prabhupada’s mission?especially the devotees from Harish. Several times a year they organize a strong devotee presence in several of the country’s alternative retreat festivals. I asked Varshabhanavi how she was able to maintain such a spirit of preaching among the householders. She thought that perhaps because there is only one small community for preaching Krishna consciousness in Israel, the devotees feel more responsible for the mission, as compared to America where there are so many centers and communities.

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