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New Ekachakra Dham Not much

May 16th, 2001

New Ekachakra Dham

Not much time for journal work as I am exploring the feasibility of writing a new book summarizing Bhakti-sandarbha. I am confident that properly presenting this knowledge will very much help devotees in their practice of devotional service. Sri Jiva Goswami himself explains:

?For that purpose (as ignorance is the cause of bondage) the very merciful Lord (parama karunikam) teaches (upadisati) scriptures (sastram).?

In other words, scriptures teach about God and therefore by hearing them properly one’s attention is redirected toward the Absolute Truth and the cause of
one’s bondage is destroyed. It is essential for spiritual life, and therefore, Srla Prabhupada stressed that books are the basis.

So far this week I’ve been productive. Today I finished Jiva Goswami’s analysis of a verse from the Eleventh Canto describing how fear caused by duality arises from forgetfulness of our relationship with Krishna. I tried to explain this relationship between duality and fear:

“What is duality and why does it cause fear? The duality referred to here is the illusion of seeing something separate from God. It is not, however, the philosophy of advaitavada where all duality, or distinction, is illusion. In the Bhagavat philosophy the Absolute Truth manifests inconceivable energies that are invested with potency and distinction, although they are still non-dual (advayam), non-different from God, as they are His energies and have no existence outside of Him.

“Fear is caused by uncertainty of the future. We are uncertain of the future when our present existence has features of impermanence. For example, because the body is temporary and we identify the body as the self, we are threatened or fearful of non-existence, death.

?Duality, therefore, causes fear because when one sees the world as separate from God?despite the fact that nothing is ultimately separate from God?one is in illusion. Illusion has no permanence or stability and thus one always lives in uncertainty and fear. In contrast when one worship God and sees the world as His energy, one is embracing what is real, or eternal, and his world is stable, certain, and thus free from fear.?

New Ekachakra Dham ?Suit the

May 14th, 2001

New Ekachakra Dham

?Suit the action to word, the word to action.? ?Shakespeare, Hamlet (1600), 3.2.19

I have been up here for a week writing on the Bhakti-sandarbha and concentrating on sadhana. My best realizations for the journal usually come from
chanting. Often it is the same realization that comes again and again?that bhakti is our sincerity. Sincerity is when ones actions are consciously aligned with ones ideals. Bhakti is the deep conception that God should be pleased. When you confess to be a devotee and your actions are done for the pleasure of Krishna without motive, that is bhakti. You are sincere because your actions and words are one. I took an honest assessment of my spiritual life. Where do my actions fall short of the things that I believe? How does the process of rationalization justify shortcomings born of weakness of heart, not just personal incapability? Where is the best direction to move to align my performance of devotional service with my personal capacity to practice? I decide to consciously plan my week according to my potential for service and pray to Nitai Gaura-Nataraja for mercy.

New York City – Nrsimha

May 7th, 2001

New York City – Nrsimha Caturdasi

I spoke for two hours this morning. I stressed how the story of Lord Nrsimhadeva stresses forth the subject matter of the Bhagavatam?posanam, or protection. Posanam means one is protected by God when recognizing His supremacy and one takes shelter of Him.

In the small audience was one young Indian devotee from NYU who was becoming a devotee. When I met him only weeks before, he was eating mushrooms and LSD, going to techno clubs, and becoming a Buddhist. He has now seriously taken to Krishna consciousness. He is by nature intelligent and bold, and his personality is attractive. He reminds me of many older devotees who, in the late ?60s, were sincere seekers before coming to Krishna consciousness, but in their search got waylaid by drugs and New Age philosophy. He has arranged for his parents to meet me this evening. I have convinced him to give up all his bad habits and have also encouraged him to stay in school. Still, his parents are worried that he is becoming too spiritual. He feels that his parents have no understanding of life beyond family and business. For them education means only material education. They are pressuring him to be a technologist, but he also wants some deeper purpose in life. As I was reading Prahlad’s instructions to Hiranyakasipu, I looked up at this young man. He was sitting in rapt attention. I could sense that he was connecting deeply with the lecture and we both intuitively understood the irony: Prahlad’s instructions to his father had an uncanny parallel to what he has been trying to explain to his father. By coincidence, on this holiest of days, he is also being cast in the role of Prahlad.

“My dear father, as far as I have learned from my teachers, any person one who has accepted this temporary body and temporary household life as one?s eternal identity is certainly embarrassed by anxiety because of having fallen in a dark well were there is no water but only suffering.” (Prahlad’s instructions to his father when asked what he thought is the best of all subjects he had studied from his teachers.)

His parents came. I was surprised that the boy introduced me to them as his mentor. We exchanged pleasantries, and in the course of the conversation, I asked his father to explain his understanding of the purpose of life. The father explained that the purpose of life was to work hard for your family so that your family can work hard for their family, and that this cycle is called dharma, or Hinduism. As he was explaining this, his son became disturbed and interrupted, ?Dad, but what’s the meaning of that cycle? You haven’t explained anything!? I was careful not get in-between the family or to disrespect the parents in front of the son. In fact, I told the student not to raise his voice to his father, and he listened, which seemed to give me some credence with his parents. The discussion ensued and I finally tactfully managed to explain to his parents that they have taken to the American vaisya (business) oriented culture based on the Protestant work ethic where the business class rules, and have inadvertantly forgotten the tradition of their own culture where deference is first given to the brahmanas. While it is understandable that they want secuirty for their son, I explained that they should also encourage their son in his healthy intellectual and spiritual pursuits.

How much did they understand? I’m not sure, but their impression of the devotees was favorable, and at least I got to celebrate Nrsimha Caturdasi in a bit of a real-life drama.

Nyack, New York One treat

April 28th, 2001

Nyack, New York

One treat in a visit with Satyaraja is his vast library of religious and Vaishnava books. Today I read a fascinating book: ?Journey to Unknown India,? by Walter Eidlitz, an educated German Jew who, in the late 1930s, with the permission of his chaste wife and loving mother, left for India to find spiritual enlightenment. Soon after he arrives, World War II breaks out. Consequently, all Germans residing in British Colonies were put into detention camps. Walter is therefore arrested and sent to a camp just outside Calcutta. There he meets a fellow German, Sadananda dasa?a Western disciple of Srila Bhaktisiddhanta who bears an uncanny resemblance to his own guru. Sadananda is learned and saintly and Walter gradually accepts him as his spiritual guide. The book strongly presents the tenets of Krishna consciousness, but in a very subtle and non-imposing way. It also gives very good insight into the mood and teachings of Srila Bhaktisiddhanta. This morning I read a particularly enlightening excerpt spoken to Walter by Sadananda concerning Walter’s study of the Bhagavat:

?When we were together, he [Bhaktisiddhanta] looked over the translations I had completed since our last meeting. He often criticized me, complaining that I worked too fast and not precisely enough. ?Nobody expects you to be a racer,? he once said to me. ?One can speed on tracks of dead gravel and ashes. But on the spiritual pastures of the Bhagavata, where God and his friends play their eternal games, one should read with reverence.? You must bow down inwardly before every line of a verse, every word, as if they contain the final revelation. And then you must remain quiet, listening, until the original text itself takes the initiative within you and begins expressing itself.

?He once warned me, ?A notebook containing translations of the Bhagavata should be a model of neatness and order. This order attracts Krishna’s grace. Each pencil, each sheet of paper, can be a means of serving Krishna and bringing Him joy. My guru insisted on such order, which colors all one’s life, and he was an example of what he preached. Like all Hindus, he ate with the tips of his fingers. It was not like eating, when he partook of a meal, but rather like praying.?? (p. 179)

Studying sastra in a reverential mood?especially the Bhagavat?is such an important instruction for practicing Krishna consciousness. It is far more important to read with devotion and with the goal of a deeper understanding than it is to complete a certain amount of pages. I was taken aback by Bhaktisiddhanta’s warning about note-taking, since mine are notoriously casual. It’s a fact that orderliness in any spiritual endeavor cultivates an overall temperament of goodness, prayerfulness, and devotion.

Nyack, New York Visting with

April 27th, 2001

Nyack, New York

Visting with Satyaraja Prabhu. I spent a lot of time this morning with Satyaraja going over an article on ?Violence and the Bhagavad-gita? that he has been requested to write for the twenty-fifth anniversary of Avatar, a prominent modern analysis of the Bhagavad-gita by Anthony DeNicholas?a fairly well-known twentieth-century academician and philosopher. Avatar is unique in that it analyzes the Gita in reference to Western philosophers like Plato and Hegel.

Satyaraja has his work cut out for him. To justify a religious war to a modern audience, without making it seem like you?re promoting the crusades or a jihad, is a daunting task.

Basically, what makes an activity either just or immoral is not the activity itself, but the utilization of the activity and the consciousness in which it is done?even an activity as ghastly as war. Of course, explaining that properly takes real finesse. Satyaraja, however, did a good job. His arguments are strong and digestible. Here’s just a short excerpt from his extensively developed argument:

“A ksatriya is a defender, a protector?a person who will resort to physical means to cultivate the field of life. He is not violent, but, rather, he protects from violence. There will always be violence in this world, weeds that, left unattended, will destroy the garden, and so there must always be protectors of the innocent. To this end, a ksatriya is trained in the military arts. He is noble and chivalrous. But, if necessary, he will employ combative tactics. Because there are people who perform evil deeds, ksatriyas such as Arjuna are needed. And when ksatriyas fight according to fair standards of warfare, they serve an important function in society. A just war according to the Vedic system, then, is one of defense?it is never aggressive but rather serves humanity by protecting people and establishing God consciousness.

?It should again be underlined that not everyone is a ksatriya, and Arjuna’s dilemma is specific to his circumstance?not everyone in his position should fight. A brahmana, for example, should not engage in warfare, nor would he generally find himself in the midst of a battlefield. Nor is he properly trained for engaging in battle. But a ?born? warrior, like Arjuna, must fight. He would be sinful not to fight, and this is Krishna’s main point. The truth of this statement is so obvious that Gandhi, who otherwise endorsed nonviolence in all circumstances, felt it necessary to say the following:

“?Let us suppose that Arjuna flees the battlefield. Though his enemies are wicked people, are sinners, they are his relations and he cannot bring himself to kill them. If he leaves the field, what would happen to those vast numbers on his side? If Arjuna went away, leaving them behind, would the Kauravas have mercy on them? No. If he left the battle, the Pandava army would be simply annihilated. What, then, would be the plight of their wives and children? … Arjuna, therefore, had no choice but to fight.?

?That being said, it becomes obvious that sometimes fighting is necessary, as has been pointed out earlier. The Pandavas did not want to engage in warfare, but they had no alternative. The Kauravas made life intolerable, not only for the Pandavas, but for the mass of people. And if people suffer, ksatriyas engage in battle. As the Irish politician Edmund Burke writes, ?The only thing necessary for the triumph of evil is for good men to do nothing.? Men such as the Pandavas would never let evil triumph.?

Baltimore Tonight I read the

April 26th, 2001

Baltimore

Tonight I read the inspiring and devotion-laden story of Sudama Brahmana, the poor pure devotee brahmana who offered his friend Lord Krishna a humble offering of some broken rice and received unparalleled riches in return. The devotional sentiments of Sudama Brahmana and the reciprocation of Krishna are deep exchanges of pure affection. To attain such affection, called rasa, is the goal of life, and the best way to obtain it is by reading such stories and chanting the holy name.

I found some sobering messages in the story. When Sudama Brahmana was in gurukula with Krishna he received the benediction that whatever he would learn would always remain fresh within his mind. Srila Prabhupada discussed the significance of such a benediction:

“Cooked food left sitting for three hours is called yata-yama, indicating that it has lost its taste, and similarly if a devotee does not remain fixed in Krishna consciousness, the transcendental knowledge that once inspired him on the spiritual path will lose its ?taste? or meaning for him. Thus Sandipani Muni blesses his disciples that the Vedic mantras, which reveal the Absolute Truth, will never lose their meaning for them, but will remain ever fresh in their minds.” (Bhag. 10.80.42, purport)

I was especially inspired by Sudama’s fixedness in his guru’s service. He went to collect firewood for his teacher and got lost in a fierce storm. Despite wandering all night in the threatening forest searching for safety, he still continued to carry that same firewood. The sincerity of his service pleased his teacher.

It was good meditation for me on Srila Prabhupada’s repeated instructions to take the mission of the spiritual master as one’s life and soul. His disciples did that, but not always intelligently, sometimes confusing the structure of the institution with the ideals of the mission. I regret that, but we shouldn’t, as the saying goes, ?throw out the baby with the bath water.? Service to the spiritual master is the essence of spiritual life. We should intelligently try to understand Srila Prabhupada’s mission and make a practical offering of service to it. Our spiritual life depends on it.

While reading this section of Srimad Bhagavatam, I cross-referenced Visvanatha Cakravarti Thakur?s purport to Bhagavad-gita, 2.41, that Srila Prabhupada credits with inspiring him to take up the order of his spiritual master as his life and soul:

“Of all kinds of intelligence, the best is intelligence focused on bhakti-yoga. In bhakti-yoga, one’s intelligence becomes single-pointed, or fixed in determination. One thinks, ?The instructions of my spiritual master to worship the Personality of Godhead by chanting, remembering, serving His feet, and so on are my only sadhana, my only sadhya, my only livelihood. I am unable to give up these instructions either in the stage of practice or in the stage of perfection. They alone are my object of desire and my only responsibility. Besides them I can desire no other responsibility; not even in my dreams. It is all the same to me whether I feel happy or unhappy, or whether my material existence is eradicated or not.?

Great teachers, like Srila Prabhupada and Srila Visvanatha Cakravarti, set high ideals; otherwise regular devotees would be ignorant of the standards and goals. At times those ideals might seem difficult for us and we may even become discouraged or even guilt-ridden. That may not always be healthy. We should, however, be sincere, try our best, and if for reason we cannot practice at the standard level, at least hold those ideals above our heads in veneration.

There is no excuse, however, if I don’t surrender fully to the ideals of Srila Prabhupada’s mission. I am a sannyasi and by Krishna’s grace I have nothing do in life but to live by those ideals. I read on and reflect seriously on my debt to Srila Prabhupada and how to repay him:

“[Sandipani Muni said,] ?O my children, you have suffered so much for my sake! The body is most dear to every living creature, but you are so dedicated to me that you completely disregard your own comfort.? [Bhag. 10.80.40]

??This is indeed the duty of all true disciples: to repay the debt to their spiritual master by offering him, with pure hearts, their wealth, and even their lives.? [Bhag. 10.80.41]

?One engages one’s body to realize one’s purposes. The body is also the basis of the material consciousness of ?I,? while one’s fortune is the basis of the conception ?mine.? Thus by offering everything to the spiritual master, one realizes one’s self to be an eternal servant of the Lord. The spiritual master does
not exploit the disciple but rather engages him fully in Krishna consciousness for the disciple?s eternal benefit.? [Bhag. 10.80.41, purport]

Baltimore I am with Brajajana

April 25th, 2001

Baltimore

I am with Brajajana and Gaura-Priya. It seems that my life and journal follows themes. This week’s theme is the importance of community and a simple lifestyle in terms of spiritual development.

Brajajana and Gaura-Priya told me that she is expecting a child. It made our discussions on developing a community in Upstate New York even more relevant. Brajajana and Gaura-Priya both like children, will be natural parents, and wouldn’t mind raising a large family. They are also practical. I was surprised in my discussions with them to find out how costly it is to raise a child today in an urban environment by middle-class standards. It dawned on me that, in contrast, fifty years ago, when I was growing up, that parents of even moderate means could easily raise three children. My father brought home $200 a week from his small business and my mother stayed at home and raised a family of three children. And that was still enough to pay the mortgage on a eight-room house with land that my family purchased in south Brooklyn for $36,000 in 1956.

I also recalled the prices when I went to college?gas at 19 cents a gallon and the same for a quart of milk. A decent two-bedroom apartment in college costs me $90 dollars, and the elaborate Sunday feast I cooked at my place every week for over twenty people was less than fifteen dollars.

I also dwell on the gradual decrease in the quality of life. In this regard, a particular incident stood out in my mind. Twenty years ago, when I returned for a visit to my parents after three years in India, they took me to a supermarket to buy my groceries. I was taken aback when the cashier was able to decipher and register the price of an item by just wiping the item along the counter. It was a new development since I left for India. I thus, in wonder, inadvertently blurted out to the middle-aged lady cashier, ?Oh, things have advanced so much!? Catching myself in a contradiction to Srila Prabhupada’s teachings about modern civilization, I then quickly added, ?but the quality of life has not improved!? It stuck a chord on abject agreement in this simple working-class lady who looked at me and nodded in agreement.

It’s a good mantra: ?Things have advanced so much, but the quality of life hasn’t improved.? It applies more now than ever.

America is very prosperous but, still, the business-class is very much favored. The working class is not exploited in terms of their salaries, but they are exploited in another way. The business community expertly creates more and more and needs, and raises the prices on basic commodities like housing and health, so ironically, although the working class has more money than ever before, they are less free from want than ever before.

Businessmen are also entering the medical field so that the cost of even basic health care is becoming unaffordable. This brings up fond memories of our dedicated family doctor, Dr. Ralph Burke, with his personal care, his friendly home calls, and his moderate fees.

I?ve known Brajajana since 1990, when he came to Vrindaban and then became Satsvarupa Maharaja’s cook in his pilgrimage to Jagannatha Puri. Brajajana is a bit anarchistic by nature, but has honest ideals, and the thought of a life too confined to the dictates of corporate America irks him. Brajajana and Gaura-Priya also have a desire for a more natural life and they are looking for some land in Upstate New York. I like their vision and spirit in this regard.

Yes, there are devotees in the city that have managed healthy spiritual lives for their families and there are devotees who have moved to the country and failed to maintain even the basic standards of living for their families. Each family has to make a practical plan for their development based on the nature of their family and their means of livelihood. I see, however, many devotees feeling oppressed in their spiritual lives by a lack of community and the nature of their work, especially in the city. I like the mood of ?let’s do something about that??especially when it practically embraces Srila Prabhupada’s genius and insight into simple living and high thinking.

Gita-nagari Every time before I

April 23rd, 2001

Gita-nagari

Every time before I leave Gita-nagari, I visit Kaisori’s house on my way out to hear how her ten-year old daughter, Kalindi, has progressed in viola and also to encourage her. Years ago, to teach a child anything outside of direct Krishna consciousness would have been condemned, but in the absence of a viable Krishna conscious culture, it is sometimes difficult to satisfy a child’s healthy passions, give them a reasonable dose of culture, and instill within them a healthy self-esteem. Kaisori is not, however, neglecting her daughter’s Krishna consciousness. They share a very spontaneous and beautiful worship of their Deities. Next year, to give Kalindi a firm basis of transcendental knowledge, Kaisori will start her daughter’s sastric studies.

Kalindi expertly performed a beautiful concerto for me and then explained what she had just played?although, frankly, her explanations were so technical that she might as well have been speaking another language. After hearing her perform, I could understand what a dedicated and accomplished musician she has become. She has already gone on an international tour last year and, this year, she has a scholarship to study in California.

Kaisori is a thoughtful mother and an experienced teacher. She has taken full responsibility for her child. She has done whatever it takes to provide what Kalindi needs for her proper development, including arduous biweekly two-hour round trip visits to State College for her music lessons. In the absence of a workable devotee school, she has home-schooled her daughter, but in a progressive way, so that in addition to her academic studies, Kalindi has been able to satisfy her practical interests. This time, Kalindi also showed me an intricate and exquisite quilt that she had hand sown for her own use.

I was impressed with Kalindi’s healthy pride in self-improvement and the personal values imbibed by her training. Her mother has read and discussed with
her a study on the deleterious effects of television. When I asked Kalindi about it, she honestly expressed, and more importantly, understood the harmful effects
of television in terms of her own development?especially that it was a waste of time for someone with so many healthy interests to master.

Kaisori has understood an important feature of child development that I wished we had realized in pioneering gurukula:

?In a world as empirical as ours, a youngster who does not know what he is good at will not be sure what he is good for.? ?Edgar Z. Freidenberg, ?Emotional Development in Adolescence; The Vanishing Adolescent?

Gita-nagari John Havlek came over

April 22nd, 2001

Gita-nagari

John Havlek came over this morning to the cabin where I am staying to invite me to visit his house on the way to the evening program at Kaisori Mataji’s. John’s house is one of my regular stops at Gita-nagari. He is a practical man with integrity and his wife, Damayanti, also has high ideals. They came to Gita-nagari about ten years ago with a practical plan to raise a family in Krishna consciousness?to take full responsibility for their own family and to not become overly dependent on the success of a particular Krishna consciousness community for its development.

It’s not that they aren?t community-minded. They are. And they do appreciate the importance of a community to raise a child. That’s why they moved to Gita-nagari ten years ago. It’s just that they are watchful of idealist expectations. If they wait for Gita-nagari, or any pioneering spiritual community, to fully provide their social, educational, and spiritual needs?which may or may not happen?aspects of their family development may suffer or be delayed. Also, in frustration, they may move from place to place and
never get settled.

John’s spirit of healthy self-reliance allowed his family to move to Gita-nagari to take advantage of the Deities and the devotees with the confidence that they wouldn’t be moving again. As a result they were able to immediately get on with their business of planning and settling their family.

John and his wife both found jobs as teachers. This has allowed them to buy land and build their house, but their plan is long range. By owning sufficient land, residing in a place with very low taxes and with no mortgage, rent, or utilities, and by living simply, they are hoping to gradually have increased time for a more natural and spiritual life. John’s house has developed a lot since I last visited. It has lots of windows and faces south to get the morning sun. It is also very well insulated, which makes it easy and cost-efficient to heat. He built the house himself. The wood floors cut from the timber on his property give their home a natural and peaceful ambiance. The house, by choice, has no electricity. For most people, that would be a difficult and unnecessary inconvenience, but for them, it would be more inconvenient to work the rest of their lives at meaningless jobs to pay off all the modern conveniences one can become overly reliant on. They do, however, have a phone.

When you walk in the house you can feel the special peacefulness of a non-electro/mechanistic living space, but the present lighting?propane night-lights?pose a fire hazard. They?ve decided, therefore, to opt for solar electricity. He showed me the new all-in-one cast iron stove?strongly and efficiently built?that cooks, heats the house, and pumps hot water into the bathroom. They also have a garden and a family cow.

Plenty of milk products, grains, and few overhead costs give them hopes for financial and occupational freedom in the future. In pursuance of this goal they plan for a possible little guesthouse, a summer camp for devotee children, and perhaps an herb business so they can easily maintain their minimal expenses working at home.

Not everyone could, or perhaps should, live that way, but one has to give them credit for a plan to rest control of their future from bondage to heavy expenses and meaningless work. It’s a trade-off?only a few less modern conveniences for a simple and saner life. As Damayanti told me, ?I’d rather go into the forest to collect firewood then drive twenty miles to work just to pay for it.? It’s worth a thought.

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Gita-nagari I arrive by car

April 21st, 2001

Gita-nagari

I arrive by car at Gita-nagari by noon. As I turn by the brahmacari ashram, a brahamcari pays his obeisances. I stop the car and roll down the window. Advaita Acarya, from Croatia, smiles, folds his hands, and offers a humble entreaty: ?Please take darshan of Radha-Damodara.? I usually go to the cabin first, not the temple, but through Advaita, I sense Radha-Damodara’s will. I feel blessed and unworthy.

When Radha-Govinda called me to Schermerhorn Street a few days ago, I think I made a mistake by only offering respects outside and not going inside. When a master calls his servant, the servant should immediately drop everything, no matter what they are doing, and see what their Lord needs?like the gopis who left their husbands, children and family as soon as they heard the calling of Krishna’s flute. When the Lord calls, His darshan should be one’s first priority. On to Damodara!

As I enter the new temple I am completely taken aback. I am immediately captured by the charm of Damodara and His quaint and tasteful temple. The rustic setting, the wood design. It’s madhurya, a sweetness that over shadows majesty and opulence. It’s simple, but it wouldn’t be any nicer if it were a palace of gold.

After greeting the Deities I am welcomed by Kaulini and Mangala-Arati. The brijabasis are here, too!

I have never experienced such a powerful sacred space outside of Vrindaban before as Sri Sri Radha-Damodara’s temple. It’s like walking into Vrindaban by just traveling a few hundred miles and opening a door in the forest. My conviction is reinforced. Outside of Vrindaban, there is no place so Vraja as Gita-nagari!

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