By Padmapani das

Chrissie Hynde, lead singer, songwriter and rhythm guitarist of the legendary rock group The Pretenders, has just published her memoir entitled “Reckless: My Life as a Pretender.” In her book, Ms. Hynde writes candidly about her “sex, drugs and rock ‘n’ roll” lifestyle. Despite so much excess in her youth, Chrissie Hynde has gone from reckless to Krishna conscious. While describing her rebellious teenage years growing up in suburban Akron, Ohio, she states the following:

“Even posters were a new thing, formerly the domain of Hollywood, show business and the circus. Now, any bedroom could be transformed into a hippie palace with a few posters, lava lamps and a radio. Black light optional. When we weren’t out watching local bands, of which there were at least a few in every city in America, we congregated in hippie pads, dorm rooms or biker hangouts, surrounded by antiwar slogans, ‘Hallelujah the Pill!’ freelance posters and psychedelic multi-band concert announcements from places like Fillmore West and the Avalon Ballroom. Posters that promised spiritual healing, poetry and rock music:

KRISHNA CONSCIOUSNESS COMES WEST
SWAMI BHAKTIVEDANTA * ALLEN GINSBERG
THE GRATEFUL DEAD * MOBY GRAPE
BIG BROTHER & THE HOLDING COMPANY
MANTRA * ROCK DANCE
SUNDAY JAN. 29 AVALON BALLROOM 8 PM”

After describing a hard-fought climb to the pinnacle of success in the male-dominated world of rock ‘n’ roll superstardom, Chrissie Hynde reflects thoughtfully in the final pages of her epilogue:

“I think it’s easy to see that the moral of my story is that drugs, including tobacco and alcohol, only cause suffering … Philosophically, I’ve kept an ongoing relationship with the Bhagavad Gita, the glory I bask in, always finding answers for everything and solace.”

This is not the first time Ms. Hynde has extolled the virtues and glories of the Gita. In an interview with The Guardian newspaper on September 14, 2014, she commented:

“My favourite book is the Bhagavad Gita. It’s a 700-verse Hindu scripture and I love the verse that says your mind can be your best friend or your worst enemy. You can either pull yourself down or lift yourself up.”

In December of the same year, the travel magazine, Conde Nast Traveller, asked Hynde what she packs first when going on a trip or vacation. She replied:

“A copy of the Bhagavad Gita, which is considered the jewel in the crown of Ayurvedic literature. It’s just a good book to have on hand; you can read a passage of it every morning and it’s quite illuminating. It’s something I’d never like to leave home without — well, that and my American Express card.”

And closer to home, Ms. Hynde has written a preface to Ranchor Prime’s book, “Cows and the Earth: A Story of Kinder Dairy Farming,” promoting cruelty-free farming. She also helped to launch the book by making an appearance with Ranchor in London along with two of Bhaktivedanta Manor’s oxen, Sukadeva and Sahadeva.

If that isn’t enough, Chrissie Hynde is famous for her animal activisim around the globe. She has attended and led demonstrations against animal cruelty on a number of continents and has even been arrested more than once for her fearless protests against meat-eating, slaughterhouses, Indian leather products and other forms of animal abuse.

Chrissie Hynde is no shrinking violet and no stranger to controversy, but she always speaks her truth with boldness and conviction. Ms. Hynde is a force to be reckoned with, and a modern day spiritual hero.

Source... Dandavats.com

This essay was originally an answer of Suhotra Prabhu to a question about the “fairness” of our falldown to the material world.

========= First of all we strongly suggest those who have a specific interest in the falldown of the spirit soul from the spiritual world to acquire the book entitled Our Original Position, which is available from the Bhaktivedanta Book Trust. It is a very elaborate treatment with much quotations from sastra.

I find a refrain in the “condemned,” “pretty unfair,” “felix culpa,” “how could I know” and “bad mistake” arguments that is typical of persons for whom the “original falldown” is a major philosophical stumbling block. And that is, “It’s not my fault. It must be Krishna’s fault.”

You have to face this point unflinchingly: it *is* your fault.

And you have to face this next point unflinchingly: as long as you entertain the notion that it could be Krishna’s fault (that He’s “pretty unfair”), you will remain in this material world, birth after birth.

Accepting that it is your fault that you are fallen into the cycle of birth and death is what surrender is all about. It is only by accepting this that we can sincerely accept the Lord’s help in getting ourselves delivered from this fallen state. Logically, if it is not your fault, then you are not really fallen. Just like, if you end up in prison for a crime you did not deliberately commit (maybe you were just a victim of association, but you personally did not intend harm), then you are not really a criminal, are you?

But the fact is, we *are* criminals. And we can’t be reformed until we admit it wholeheartedly.

Now, zeroing in on the crux of your doubt — that we fell out of krishna-lila because of some unexpected flare-up of envy, and so how can we be eternally condemned for something over which we had no control — you’ve missed the real controller, Krishna. It is a fact that I, as a tiny spirit soul, have no power to control the ebb and flow of emotional states. But Krishna, the parama-isvara (supreme controller), does.

So there are two implications I wish to draw your attention to.

If your idea is that we fell because of an emotional flare-up, then behind that idea is a lack of faith in Krishna’s control over those emotions. To be surrendered to Krishna means to place oneself completely under Krishna’s control. So why would Krishna permit the emotions of His surrendered devotee to flare up in some spiritually detrimental manner? Therefore, 1) either Krishna doesn’t really have control over the ebb and flow of emotions that affect living beings, or 2) He does but He takes pleasure in allowing these emotions to cast someone down into darkness. I.e. Krishna doesn’t always have our best interests in mind. Or worse, He has a malicious streak.

The adoption of either of these two positions is uncalled for. If you find one, the other or both reasonable, then why trouble yourself with following the Vedic scriptures? The Vedic scriptures state: isvara parama krsna: “Krishna is the supreme controller.”

So then how did we fall victim to uncontrolled emotions?

The answer is that *first* we assumed a position of independence from Krishna’s control. Our assuming that position was not prompted by some flood of emotions. It was a conscious choice. As Srila Prabhupada writes:

“Anandamayo ‘bhyasat (Vedanta-sutra 1.1.12). Both the Lord and the living entity, being qualitatively spirit soul, have the tendency for peaceful enjoyment, but when the part of the Supreme Personality of Godhead unfortunately wants to enjoy independently, without Krishna, he is put into the material world, where he begins his life as Brahma and is gradually degraded to the status of an ant or a worm in stool.” (Srimad-Bhagavatam 9.24.58, purport)

So the uncontrolled emotions that wind us up in lower forms like ants and worms come later. First comes the exalted post of Brahma, who manifests the full potency of a jiva (a liberated spirit soul). Brahma is situated in brahma-varcasa, the Brahman effulgence. Therefore Bhagavatam 2.3.2 states that those who wish to attain the divine light of Brahman should worship Brahma. But Brahma thinks himself *independent* of Krishna.

“That Brahma becomes liberated is known to everyone, but he cannot liberate his devotees. Demigods like Brahma and Lord Shiva cannot give liberation to any living entity. As it is confirmed in Bhagavad-gita, only one who surrenders unto Krishna, the Supreme Personality of Godhead, can be liberated from the clutches of maya. Brahma is called here adyah sthira-caranam. He is the original, first-created living entity, and after his own birth he creates the entire cosmic manifestation. He was fully instructed in the matter of creation by the Supreme Lord. Here he is called veda-garbha, which means that he knows the complete purpose of the Vedas. He is always accompanied by such great personalities as Marici, Kasyapa and the seven sages, as well as by great mystic yogis, the Kumaras and many other spiritually advanced living entities, but he has his own interest, separate from the Lord’s. Bheda-drstya means that Brahma sometimes thinks that he is independent of the Supreme Lord, or he thinks of himself as one of the three equally independent incarnations. [“Three equally independent incarnations” means Vishnu, Shiva and Brahma… but actually Brahma is not independent, because he is a jiva (fragmental soul, a constitutional servant of God), whereas Vishnu and Shiva are both classified as isvara (Lords).]” (Srimad-Bhagavatam 3.32.12-15, purport)

And, so, as Srila Prabhupada continues in this same purport:

“Here the word bheda-drstya occurs because Brahma has a slight inclination to think that he is as independent as Rudra. Sometimes Brahma thinks that he is independent of the Supreme Lord, and the worshiper also thinks that Brahma is independent. For this reason, after the destruction of this material world, when there is again creation by the interaction of the material modes of nature, Brahma comes back. Although Brahma reaches the Supreme Personality of Godhead as the first purusa incarnation, Maha-Vishnu, who is full with transcendental qualities, he cannot stay in the spiritual world.”

Please digest the full implications of the above quotation. Brahma, the post occupied by the jiva upon his assumption of independence from the Lord, is a liberated personality. He is not dashed here and there by hot fluxes of emotions, whether envy or anything else. Brahma *knows* fully well the Supreme Lord as Maha-Vishnu. He returns to Him after his period of duty as the creator of the universe. But Brahma also has a tendency, due to his conception of independence, to become attached to his post as the creator… so that when again Vishnu breathes out the universes, Brahma leaves Him to take up the post of a lord of creation again. This second returning to the material world is considered to be his falldown — the falldown of the jiva. Here you see an emotional element creeping in… attachment, prestige, etc, which brings him back to the material world even after his assignment is completed. This is the sign of growing ignorance. That is confirmed thusly later in the same purport:

“The specific significance of his coming back may be noted. Brahma and the great rsis and the great master of yoga (Shiva) are not ordinary living entities; they are very powerful and have all the perfections of mystic yoga. But still they have an inclination to try to become one with the Supreme, and therefore they have to come back. In the Srimad-Bhagavatam it is accepted that as long as one thinks that he is equal with the Supreme Personality of Godhead, he is not completely purified or knowledgeable. In spite of going up to the first purusa-avatar, Maha-Vishnu, after the dissolution of this material creation, such personalities again fall down or come back to the material creation.”

The falling down of the jiva into material creation therefore has little in common with the scenario of his being carried away willy-nilly by some unfortunate gush of feelings.

It is the result of a deliberate, conscious and informed choice.

Perhaps you still have a doubt about how a soul comes to think himself independent. It can be postulated that before he assumed the post of Brahma, that soul must have been with Krishna in His pastimes within the eternal realm of Goloka. How is it that this particular soul goes from there to the post of Brahma?

The answer is that Krishna’s pastimes are expansive. As Krishna expands His pastimes, so also the souls expand within Him into further realms of His divine lila or play. The creation of the material world is one more expanded lila. Thus the Lord Himself personally enters the material world, and so also do His devotees. Even the eternal residents of Goloka Vrindavan enter the material world at the time Krishna personally descends Himself, as He did 5000 years ago in Bhauma Vrindavan (the Vrindavan on earth, in India, 90 miles south of New Delhi). Some of these residents assume forms different than their Goloka identities. Narada Muni, for instance, the sage who preaches bhakti throughout the 3 worlds, is originally Madhumangala, a friend of Krishna’s in Goloka. And Narada is the son of Brahma. Brahma is a role a jiva can get in the Lord’s pastime of creation if that jiva is interested in participating in the creation-lila from a position apparently as independent as that of God Himself. This particular position (Brahma) is the one from which a soul *may* fall (it is not guaranteed he will) from the Lord’s association into enmeshment in creation. In other words, rather than simply participating in creation from a transcendental position (as do the residents of Vrindavan and Narada Muni), such a soul, by attachment to his lordly position, becomes *part* of the creation… life after life.

Source... Dandavats.com

Both of these statements are from Hridayananda Goswami: “It’s like a rite of passage, a test of your faith and love, that you don’t care what the public thinks,” Resnick said. “If we go out in the street, it’s like Vedic Cirque du Soleil. People love it. They take pictures. But how many Americans want to join the circus?”[1]

“Then of course there's the argument about uniforms. And what I say is the general advantage of a uniform does not necessarily justify a specific uniform. It's like what if for example a policeman instead of wearing these sort of like really cool pants and shirts and everything, what if they wore mini-skirts, or what if they wore clown costumes? You could say, "Well it's a uniform." What if police wore clown costumes so if you saw someone dressed as a clown on the street you know, "That's a policeman. So, I need a policeman. Look for someone in a clown costume." It's not just the general idea of wearing a uniform, it's wearing something that people feel comfortable with, they can relate to, and it totally connects with them.” [2]

The first is from a recently published article on the Krishna West project, and the second is from a lecture he gave at the ISKCON temple in Hawaii in 2011. It is clear he thinks devotees who dress in dhotis and saris and chant Hare Krishna on the streets of cities all over the world are “clowns” and part of a “circus.”

Compare his unflattering remarks to Srila Prabhupada’s praise for Western devotees who dressed in dhoti and sari and took to the culture he himself loved.

“When I was speaking in Berkeley University sometimes in the year 1966, one Indian student stood up and he said, ‘Swamiji, what this Krsna consciousness movement will do? We require now technology.’ So I replied, ‘Yes. You are after technology. So you are a beggar. I am not a beggar. I have come here to give something. That is the difference. I have come here to give some culture, and you have come to imitate the Western civilization by technology. That is the difference. You'll remain a beggar, I shall remain a giver. That is the difference.’ So still I am maintaining that position of giving, not taking. Before me, so many swamijis went there. They did not give, but they took something and came here and advertised themselves as foreign-returned sannyasi and exploited the people. They lost even their original dress. Everyone knows, I have never changed my dress. Rather, I have given the dress to the foreigners, and they have taken it. The Ramakrishna mission people came to request me that I dress myself in coat, pant, hat. Because they are doing. Their so-called swamis, they are dressed in coat, pant, hat.

“So this is a culture. This culture is meant for the human society. Fortunately this culture developed on this land of Bharatavarsa. Unfortunately, people are so much bewildered that they are giving up this culture. That is the most regrettable portion of, of our movement. Anyway, my mission was that I shall go to America, and if some of the American boys and girls, younger section, would accept it, then I'll bring them here to show these rascals that how great this culture is. So portion of the population, they are realizing now.” (Lecture, SB 1.9.48 Mayapur, 14 Jun 1973)

The source audio clip (audio file attached) even more emphatically reveals Srila Prabhupada’s love and appreciation for the historic culture of India. He was proud of his disciples who had taken to it. If ISKCON is to remain Srila Prabhupada’s institution, then it must also continue to preserve the preferences of its founder. Otherwise, if it is indifferent or hostile to his preferences, then how is ISKCON still Srila Prabhupada’s institution? It can’t be, because even the so-called little things are pleasing to Krishna and His representative. Yasya prasadat bhagavat prasado yasyaprasadan na gati kuto pi. If this principle is disrespected, then ISKCON’s mission is also vanquished.

Consider for example a vyasa-puja celebration for Srila Prabhupada in which none of the foodstuffs prepared include anything Srila Prabhupada is known to have liked. Despite having positive information about Srila Prabhupada’s preferences and the ability to cook according to them, the cooks still say, “As long as whatever we cook is offered with love and devotion (and it is vegetarian), then Prabhupada will accept it.” But what does it mean to have “love and devotion” toward someone yet be indifferent to his likes and dislikes? Obviously, someone prefers pizza to pakoras, but it’s not Srila Prabhupada. It is someone else. The effort to cook the feast is motivated by the cooks substituting their own preferences for Srila Prabhupada’s and then ascribing those preferences to him. It is much like what scholars do when they use Krishna’s words to promote some idea of their own and then say that Krishna endorses their idea. The indifference is motivated by impersonalism, and all endeavors based on this indifference are therefore opposed to bhakti.

A typical motivation for this indifference is utilitarianism. In his purport to SB 3.15.19, Srila Prabhupada says, “One time an atheistic svami remarked, ‘What is the use of watering the tulasi plant? It is better to water eggplant. By watering the eggplant one can get some fruits, but what is the use of watering the tulasi?’ These foolish creatures, unacquainted with devotional service, sometimes play havoc with the education of people in general.” Although appealing to a utilitarian motive, the “atheistic swami” obviously prefers eggplant to Tulasi. His utilitarianism is still guided by a personal preference—his own.

By way of accepting a religious principle for a utilitarian purpose, even theists can make the same mistake of substituting their own preferences for Krishna’s or the acharya’s. At one time, large numbers of devotees engaged in collecting money by selling record albums and stickers with the idea that the money would be used for Krishna. But this generally turned out to have been a bad thing. Some of the money was indeed used for Krishna conscious purposes, but for the most part the motivation for taking up those economic activities was something other than bhakti. It was niyama-aagraha, which Srila Prabhupada says is “accepting some of the scriptural rules and regulations for immediate benefit, as utilitarians advocate” (NOD 2). That is why devotees in general eventually abandoned those activities. “Utilitarian” means that something is useful for a purpose, so with all things utilitarian, the question becomes a matter of desire. The purpose of doing something is to fulfill someone’s desire. If it’s not Krishna’s desire, it’s your own, and then you ascribe your desire to Krishna. The motivation again is impersonalism.

As quoted in the On Faith article, “’Some temples are a little too attached to the traditions as they came,’ said Sarvatma Das, a 34-year devotee and Hare Krishna priest.” [1] However, those traditions come substantially from Krishna Himself. People who develop reverence and devotion for some extraordinary person often adopt the likes and preferences of their object of worship. In the same way, it is natural for a devotee of Krishna to also be very interested in Krishna’s likes and preferences. The Lord in many incarnations appeared in India, and He interacted with the people there. How do Krishna’s people dress, eat, sit, walk, live, marry, etc? A devotee of Krishna will want to know these things, because they represent the preferences of that which is worshippable. But if in the name of swelling the ranks of ISKCON we abandon the principle that Krishna has His own, personal preferences apart from ours, our endeavor will have been useless from the beginning.

Some say that just because a woman wears a sari does not make her a devotee, and that is true. But that is irrelevant to the fact that the sartorial and culinary facets of India, along with many others, substantially reflect the original, unchanging culture that comes from the spiritual world—the culture that Krishna and His devotees prefer. The Krishna West project is motivated by a materialistic idea of culture, one that denies those personal preferences.

The Krishna West project is tainted with impersonalism. As stated in the On Faith article, “Resnick and his organization, Krishna West, want to reverse that [Indian] normalization. They imagine a temple without saris. Prasadam could be Italian, Brazilian or Chinese if correctly offered to Krishna. As long as they use the proper mantras, guitarists, drummers or jazz bands could lead chanting.”[1]  But what does Krishna Himself like, and what does Srila Prabhupada like? Krishna West teaches that we can worship Krishna and yet ignore Krishna’s personal preferences. They give us a Faustian bargain: we attract people to Krishna consciousness by catering to their own, personal desires while denying that Krishna has His own personal desires.

Notes

[1] Rosalie Murphy, “Hare Krishna Gets Evangelical” 16 Jun 2014, On Faith, 19 Jun 2014  

[2] Hridayananda Goswami, “Future of ISKCON” 18 Oct 2011, ISKCON Hawaii, ISKCON Desire Tree, 19 Jun 2014

Chanting spread around the world. If the name of Hari will repeat the materialist, the Lord gives him the sense gratification. Repeated with faith, however, refuses to every kind of sensual pleasure and submit to the Lord his pure love. In Kali-yuga, chanting the names and qualities of the Lord - the highest religion.
Harinama-sankirtana is like a big ax that can cut the strong knot sinful activities. Age of Kali is so unusual that people of other South wish to be born in this age. Why is that? Because they want to be able to chant "Hare Krishna" and preach the glories of the holy names. This is confirmed in the "Srimad Bhagavatam" (5/11/38): "The people of Satya-yuga and other ages are eager to be born in the age of Kali because in this age of the world many devotees of the Supreme Lord."

(this blog is recorded on the full blog page: quick time player is needed; works best with Firefox or Explorer; if you are using Google Chrome it will automatically play, so if you don't want to listen, mute your speakers.)

(picture from http://lotuseyesphotography.com/)

As an introduction to the Seven Marital tips, I would like to suggest the essential concept of the “trinad api marriage” (which my wife and I are teaching in the 3rd Annual Couple’s Retreat in October in Gita-nagari PA as part of the Grihastha Vision Team effort.) This is a relationship based on mutual humility, tolerance, and respect and is the spiritual basis for a successful marriage. All the other marriage tips that follow can be seen to revolve around this verse spoken by Shri Chaitanya Mahaprabhu. “One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honor but is always prepared to give all respect to others can very easily always chant the holy name of the Lord [or remain in a happy, spiritually vibrant, marriage throughout their lives.]

All devotees are recommended to wear this verse around their neck. In a similar way my wife and I recommend that all married couples wear this verse around their necks and think of how to apply it in their marriage, in their life, and in devotional activities. In a marriage we honor and respect one another as devotees (or as souls) and do our best to see to the ultimate welfare of our spouse and family according to their nature. Love and trust, given not only by Shrila Prabhupada but by many marriage authorities, are important qualities for long lasting, fulfilling, relationships. For this discussion, I would add that love and trust come from each person practicing the qualities of humility, tolerance, and respect. These qualities give life to our spiritual practices and marriage. Please keep this in mind as you hear the following simple, though profound, marital tips.

Tip 1: Be committed to personal growth work and the inner vision it fosters in order to become the best person you can. In the process of self-study, understand your life issues and how they can trigger reactionary conflicts in your relationships. Learn to be introspective and observe yourself, understanding both your attractions and repulsions. If you have negative emotional reactions toward certain persons, ask yourself why, and find help if required. Be open to discovering and letting go of those parts of your conditioning that are unfavorable for having happy, healthy, relationships. In short, “Know thyself,” (the age old recommendation) or your strengths and weaknesses, and strive to improve. We are always students of ourselves and on our spiritual journey. We have found studying the Enneagram a very helpful tool in both understanding ourselves and in others.

Tip 2: As far as possible know your spouse’s nature with appreciation. Find their essential goodness and believe in and foster this. Spiritual life is not about staying the same but changing for the better; marriage can greatly facilitate this. How? One of the unglorified purposes of marriage is that your spouse is like a mirror who reveals your own faults and shortcomings. Thus conflicts or disagreements, which actually reveal your personal “issues,” can be welcomed as they are important feedback about the individual and couple’s work that is required. It takes “two to tango,” and two to tangle, so the more you know about yourself and your spouse, and are actively working on the issues between you, the better the “dance” of your relationship. Marriage is an incredible opportunity to grow as persons and to create a space that brings out the best in both persons and in the children that may come.

Tip 3: To be good or successful at anything requires study and flexibility in application. Thus, make it a priority to study about healthy and unhealthy, stressful and joyful, relationships, and discover what you can do to change for the better as individuals and in the relationship. (Change could actually be discovering who you really are, physically speaking, and acting accordingly.) There are many good books on the market which can be quite helpful. Be in the mood of the swan and take the essential while leaving the rest. Additionally, find long-standing happy couples with good spiritual practices and ask them what their secrets of marriage are. Every person and every couple can be teachers for us, either as good or bad examples. Keeping a beginner’s mind, or being open to learn more about yourself and how to improve your relationships, is a very good attitude to cultivate and pray for.

Tip 4: An important point in today’s marriages is to understand that the classical natures of men and women, which are often described in scriptures and touted by some as “the standard,” are often mixed up or different from other times. Men may some have female qualities and women, men’s. This is our practical experience and calls for adjustments in details. Social roles are details and not principles in spiritual life. Additionally, when both persons are breadwinners, this also changes what is “women’s work” or “men’s work.” Thus traditional roles have to be adjusted in terms of the particular natures and work of the individuals, rather than trying to force stereotypes (think hybrid). The basic guiding principle should be to do whatever works to support each individual and the relationship for the long haul in the context of spiritual advancement. Both husband and wife can serve one another, honoring their spouse as a devotee. Humility begins at home.

Tip 5: While spiritual practice and sharing Krishna conscious together are two of the most important purposes of a marriage, if we actually look deeply into what marriage is about, we will find that in addition to the common understanding that marriage provides companionship and mutual support, marriage also helps us learn to selflessly sacrifice for others, and to be charitable—both of which purify our tendency to be an exploiter and think we are the center. Some might argue that this tip should have been the first, yet without the previous four, one will find it difficult to remain married, and especially happily married, for the long haul in the safe shelter that marriage can provide.

Tip 6: A fascinating point, very useful in long term marriages is that your relationship with your spouse has an existence of its own—independent of either person—and thus it needs to be nurtured, as much as you both have to take care of yourself and one another. The relationship has elements of both persons in it, and yet it is distinct, and needs “care and feeding.” Marital problems can be seen as coming from the neglect of this “us-ness” or what you are together—the relationship. So it isn’t that the two of you become one as much as that together you become, or create, a third entity called the relationship. The relationship is maintained and nourished by the mutual care you give it, as enriched by the love and trust between you.

You remain individuals yet you also have synergy between you through the relationship and are more together than you would be by yourself. Power struggles and competition mean you are neglecting the relationship and trying to define yourself separately at the cost of your spouse and the relationship. You are a team for serving one another and others in the framework of spiritual practice. Lastly, I should add, that chanting japa or engaging in other spiritual practices and devotional activities together is good for the relationship, and in remembering that both persons are devotees, whereas just “hanging out,” often isn’t.

Bonus Tip 7: “Marriage is not supposed to make you happy. It’s supposed to make you married; and once you are safely and totally married, you have a structure of security and support from which you can find your own happiness.” [From Frank Pittman’s book, “Grow Up! How Taking Responsibility Can Make You a Happy Adult”] This quote gives us very wise advice but goes against much of our material conditioning that people and things can bring us happiness. Lasting happiness and fulfillment are an inside job and are largely the result of our positive attitude and self-talk, healthy self-esteem (often the result of personal growth work and deep introspection), and a sense of personal mission in the context of the satisfaction and peace that spiritual practice and goals afford us.

*Some adjustments have to made in mixed marriages where only one person is an acknowledged or practicing devotee of Krishna.

Here is a link for our Couple's Retreat this coming October help at the Gita-nagari yoga farm in Pennsylvania an hour West of Harrisburg:
http://vaisnavafamilyresources.org/event/3rd-annual-gita-nagari-couples-...

Submitted by Karnamrita.das on Fri, 2015-08-28 04:51

Submitted by Karnamrita.das on Sun, 2015-09-06 07:02

Submitted by Karnamrita.das on Fri, 2015-09-11 18:16

Submitted by Karnamrita.das on Mon, 2015-09-14 07:52

I believe Srila Prabhupada really knew what he was talking about and had a close personal relationship with Krishna. I choose the bliss he has offered to anyone willing to serve and worship Lord Krishna and His devotees’ lotus feet.

I feel very low and unfit to approach Krishna on my own strength so I will make the attempt through service to His devotees. “The servant of the servant of the servant of the Lord.”

My faith in Prabhupada and Krishna is set in stone and all the devotees I have had the gift of association with since I found out about ISKCON in 1999 has given me a very good foundation to stand on. Krishna has truly blessed me with His mercy in this life. He came into my life at a time when I was searching for truth and a time I needed to find answers to my questions. He has given me a sense of family through the ISKCON devotees association; through letters and in person to person contact.

I will serve to the best of my ability with the time left to me in this body and hope to continue in the next. Jaya Prabhupada!

I have been helping some inmates here to learn about Krishna. I believe one has written to you, Mr. Van Peterson. He’s a recovering heroin addict and is only eighteen or nineteen years old. He is in my cell. I share books with him and taught him how to chant on a Catholic rosary I got from the chaplain. I have made arrangements with the chaplain for inmates here to be allowed to have japa malas for chanting rounds.

My social worker here, Elizabeth, is very interested in Krishna Consciousness and I have given her some BTGs. I plan to leave the books you sent to me with her to use in her AODA groups. She feels it will relieve the high level of stress her inmates deal with. Elizabeth asked me to give a group presentation on Krishna Consciousness and the Hare Krishna mantra before I leave here. I told her I would do it. Say a prayer for me that Prabhupada will not be disappointed with my attempt and that Krishna will give me His mercy and guidance. I feel very unfit to do this but it will be a way to spread the teachings of Krishna in the prison setting.

My goal is this: I will talk a little then explain the Hare Krishna mantra; how to say it (call and response). Then I will get the inmates from my cell to join me in a demonstration of sankirtan. Then I will make a request that everyone present rise and join in chanting and dancing the Hare Krishna mantra together.

This will be done during our community meeting part of programming. We have about twenty-five inmates in this program so it will interesting to see if I can get them all to stand and raise their hands and voices in praise to Krishna!

Wouldn’t that be something! Maybe the first actual kirtan performed in a Wisconsin prison by a large group of inmates. Wow.

I plan to be back to sending books to the Prison Ministry inmates as soon as I can. That service is important to me and I will put it ahead of other things I do once I’m out.
Hare Krishna!
Your humble servant,
Bhakta Kevin C.
Milwaukee, WI

POEM

Eternally Grateful
In the darkness of ignorance, so blind,
Longing for light, darkness no longer to bind.
Since time immemorial, wandering aimlessly along the way –
Silently searching for Krsna’s pure devotees, to hear what they have to say.
Desperate and downtrodden, crying for their company
Humbly begging for mercy, dear devotee, kindly help me to see
Submissively I pray, please impart the truth, as you have realized it within.
May you mahatmas free me from material life…
From within the heart compassionately teach me how to eradicate the sin.
Indeed I admit to being a rascal, no more than a poor fool –
Unworthy and unqualified though this fallen soul be, still here I am
Humbly begging of you…please rescue me from this material pool.
My heart is open and I have a little faith, but not much more
Hear me knocking, Haribol! Haribol! Haribol! Please open the door.
There is hope for me to gradually surrender, hearing you speak about Krsna’s fame
Yes, attentively listening to lectures, hearing the pure chanting of Krsna’s holy name.
The glorious gif of Krsna Consciousness, ever sweet and sublime, eternally grateful that you gave
For us conditioned souls to see the light, for Krsna’s pleasure we truly live.
All glories to Srila Prabhupada!
To all of the very dear pure devotees of the Supreme Personality of Godhead, Sri Krsna!
Jai! Jai!
Your Humble Servant,
Bhakta Jason M. –Columbia, SC

This article is just a small part of the bi-monthly IPM NEWS, an electronic newsletter. If you wish to receive it in your inbox, simply email me at iskconprisonministry@gmail.com with "SUBSCRIBE" in the subject line. Thank you!

To read more excerpts of inmate letters and to see some of their artwork, please visit our website atwww.iskconprisonministry.org

To support this prison program, please contact Mukunda Dasa or Bhakti-lata Dasi at:

ISKCON Prison Ministry
3759 McCreary's Ridge Road
NBU #46
Moundsville, WV 26041

IskconPrisonMinistry@gmail.com
www.iskconprisonministry.org

Submitted by Karnamrita.das on Fri, 2015-10-09 21:16

Submitted by NityānandaChandra on Sun, 2015-10-11 15:47

[Republished from 09-09-09] 
I thought of this blog while offering mangal arotik (early morning public worship ceremony) at the Temple this morning which I do twice a week. During the years I lived in Temples I was mainly a pujari (priest who looks after the Temple Deities or forms of God) and cook. After so many years, I am quite comfortable in this arena and love the beauty of the altar, the Deities and their opulent paraphernalia, and of course the many services like bathing and dressing them. I also don't mind being in front of people, which pujaris often are, as in doing arotik and other public ceremonies like bathing of the Deities or abhishek. Whatever service I do, I try to do it on behalf of the devotees, praying for ever increasing devotion. I feel the years I spent in what was a very focused and intense service has given me much of my spiritual foundation, and "staying power" as a devotee.

At the same time there were things about it that were very challenging. For instance, trying to recruit devotees to assist with the worship could be time consuming, and discouraging, since few wanted to help, being busy with other services. This meant I often had an over-abundance of service which ideally would have been shared by many devotees. Fortunately I didn't become resentful or blame anyone, though it was a path to "burn out" as very few can major in "emergency devotional service". And being on the altar, one often hears the chanting of devotees "japa"--both new and older devotees--perhaps more then they do! All kinds of strange holy names or pronunciation could be heard, and also devotees "nodding out," or falling asleep. This could be an opportunity to criticize devotees, or think badly of them. Realistically, this is always a challenge we may face among any group of people.

When we begin anything new, or in the first stage of a relationship with someone, there is often a "honeymoon" stage when we are carried along by the newness, and our beginning tendency to project our ideal, and overlook the faults or shortcomings. If Krishna hadn't created this energy of "newness" we would likely never try anything new, or have loving relationships with others. From this angle of vision, the "honeymoon" energy is a good thing, though it doesn't last.

Yet to continue a relationship to a person or a path, we have to be able to make the transition when we are not just carried along by material emotion based on a kind of illusion, but rather choose to continue out of duty and deeper realization. This is where the concept of "Love is a choice" comes from, which is spoken about in many books. This means we choose to be loving even when we might not feel the intensity of love as we might have before. When we are infatuated with a person, i.e., "fallen in love", the logical and fear parts of the brain shut down. This explains why people may do crazy things or take incredible risks for "love". Any reason we come to Krishna is a good reason, but eventually, we have to understand our path, and the standard of pure, materially unmotivated devotion.

To persevere on the path of devotion requires continual study of the scriptures and realization of their meaning through years of selfless service and prayer. It can be easy to think we're much more advanced then we actually are. The material ego wants to feel inflated and special, and this is much easier to do when we are alone. When we are around other devotees, however, we may become aware of our tendency to criticize, and put others down. We may see some devotee who we don't like (i.e. their conditioning) and notice all their shortcomings. Hopefully we can reflect on what this means.

Our challenge is to be able to step back and look at our own conditioning--our reaction to them says more about us than them. Is our critical attitude really the symptom of a devotee? Are we like the fly looking for sores, or the bee looking for the nectar? Are we really that advanced? Even if we may be relatively more advanced--at least superficially, or externally since it is quite difficult to know someone's heart--we can remember Krishna's eternal associates, which puts our position into perspective. And if we were spiritually advanced, we wouldn't be focused on seeing another's deficiencies.

Our not liking someone or putting them down, means we think we are better then they are, and keeps them out of our heart. They are an "other" or a thing--like not part of Krishna, or our concern. Where is our compassion, and kindness to help others--which is really the symptom of spiritual advancement? We may not be able to associate or be friends with some people or devotees, yet at least we want to wish them well and have no animosity toward them. If we see their struggles and shortcomings, let us pray for their spiritual advancement, instead of condemning them, knowing that we may have the same problems at least to some degree.

Being a devotee and having accepting a guru, means on the one hand realizing our ineligibility to be a devotee and practice Krishna consciousness, and on the other, that by the grace of our guru and Krishna, we can do anything! Real humility is a long development. We have to begin where we are, so false humility may be our start. False humility means when we are think we are our body and doubt our abilities, feeling inept, depressed and withdrawn from life and others. Or after a short time of being a devotee, we may think we are more advanced then many others, making a planned public display of humility. However, real humility comes from realization of Krishna's greatness, and is an impetus for service, where we are joyful, not depressed or inactive, or proud!

Basically we have to always remember that we are "mercy cases" absolutely dependent on the mercy of Lord Chaitanya and Nityananda, and their mercy agents, our gurus and the Vaishnava devotees of the Lord. We are unqualified, but very blessed. So this implies that we have to be absorbed in gratitude at our good fortune in coming to Krishna and being allowed to be on the path of devotion. We can meditate daily on what we are grateful for, as in the holy name, scriptures, good association, health, opportunities, relationships, etc.

Actually, whatever our situation is, even in difficulty or reverses, we have to see these as Krishna's mercy to help us take shelter of him. That is all we have actually, our dependence on him, and love for him. Materialistic people think they are dependent on so many material things, or facilities of their mind, body, relationships, or possessions. They don't realize that Krishna is the source of everything, and worldly things can be taken away at any moment. Then what is left for us?

For devotees of Krishna, we pray to always feel exclusively dependent on the mercy of the Lord. This will carry us to Krishna, or to more and more love and service for him, life after life, into eternity. We are mercy cases, not the greatest or the least. We are insignificant souls, who by mercy are gradually becoming happy to serve Krishna and the devotees, to hear and chant about him, and in making gradual spiritual progress toward the love of our life, Shri Krishna. This is our life's aspiration.

By Padmapani das

Chrissie Hynde, lead singer, songwriter and rhythm guitarist of the legendary rock group The Pretenders, has just published her memoir entitled “Reckless: My Life as a Pretender.” In her book, Ms. Hynde writes candidly about her “sex, drugs and rock ‘n’ roll” lifestyle. Despite so much excess in her youth, Chrissie Hynde has gone from reckless to Krishna conscious. While describing her rebellious teenage years growing up in suburban Akron, Ohio, she states the following:

“Even posters were a new thing, formerly the domain of Hollywood, show business and the circus. Now, any bedroom could be transformed into a hippie palace with a few posters, lava lamps and a radio. Black light optional. When we weren’t out watching local bands, of which there were at least a few in every city in America, we congregated in hippie pads, dorm rooms or biker hangouts, surrounded by antiwar slogans, ‘Hallelujah the Pill!’ freelance posters and psychedelic multi-band concert announcements from places like Fillmore West and the Avalon Ballroom. Posters that promised spiritual healing, poetry and rock music:

KRISHNA CONSCIOUSNESS COMES WEST
SWAMI BHAKTIVEDANTA * ALLEN GINSBERG
THE GRATEFUL DEAD * MOBY GRAPE
BIG BROTHER & THE HOLDING COMPANY
MANTRA * ROCK DANCE
SUNDAY JAN. 29 AVALON BALLROOM 8 PM”

After describing a hard-fought climb to the pinnacle of success in the male-dominated world of rock ‘n’ roll superstardom, Chrissie Hynde reflects thoughtfully in the final pages of her epilogue:

“I think it’s easy to see that the moral of my story is that drugs, including tobacco and alcohol, only cause suffering … Philosophically, I’ve kept an ongoing relationship with the Bhagavad Gita, the glory I bask in, always finding answers for everything and solace.”

This is not the first time Ms. Hynde has extolled the virtues and glories of the Gita. In an interview with The Guardian newspaper on September 14, 2014, she commented:

“My favourite book is the Bhagavad Gita. It’s a 700-verse Hindu scripture and I love the verse that says your mind can be your best friend or your worst enemy. You can either pull yourself down or lift yourself up.”

In December of the same year, the travel magazine, Conde Nast Traveller, asked Hynde what she packs first when going on a trip or vacation. She replied:

“A copy of the Bhagavad Gita, which is considered the jewel in the crown of Ayurvedic literature. It’s just a good book to have on hand; you can read a passage of it every morning and it’s quite illuminating. It’s something I’d never like to leave home without — well, that and my American Express card.”

And closer to home, Ms. Hynde has written a preface to Ranchor Prime’s book, “Cows and the Earth: A Story of Kinder Dairy Farming,” promoting cruelty-free farming. She also helped to launch the book by making an appearance with Ranchor in London along with two of Bhaktivedanta Manor’s oxen, Sukadeva and Sahadeva.

If that isn’t enough, Chrissie Hynde is famous for her animal activisim around the globe. She has attended and led demonstrations against animal cruelty on a number of continents and has even been arrested more than once for her fearless protests against meat-eating, slaughterhouses, Indian leather products and other forms of animal abuse.

Chrissie Hynde is no shrinking violet and no stranger to controversy, but she always speaks her truth with boldness and conviction. Ms. Hynde is a force to be reckoned with, and a modern day spiritual hero.

On the 26th of July we welcomed 40 ladies in Kharkov/Ukraine, who had traveled all the way from Moscow, Minsk, Moldova, Crimea and various corners of Ukraine to participate in the two-week course for ladies entitled “Exploring the Roots of Spiritual Culture”. As every year we had arranged for their accomodation in a nearby hostel of a ladies’ college. Our youngest participant was ten years of age and the oldest mid fifty, and everyone was excited to embark on this transformational journey. Each and every participant received a colorful folder with printed materials and articles. We had a tight schedule with a three hours’ session in the mornings, and another 2 hours in the afternoon. Every morning we began the lessons with a role play demonstrating the topics of the previous day’s discussions. Whenever ten-year old Manjari took part, the role plays were especially heart moving and sweet.

One of the many captivating topics was chastity – what exactly does it mean? These days we often have a very shallow and superficial understanding of this most important quality, and since women in materialistic culture don’t aspire for it at all, the term is therefore almost lost and forgotten today. I distinctly remember how I was preaching at a Sunday program many years ago in Sydney, Australia, and I mentioned this term ‘chastity’ to some newcomers. One of the ladies exclaimed with a thousand question marks written all over her face: “Chastity? What’s THAT??” Also in the German language the term chastity (Keuschheit) sounds like something from the Middle Ages.

 
The two main tools for a woman to cultivate chastity are tolerance and shyness. Unless a woman is tolerant, she will demand, complain, answer back, get disturbed at the slightest provocation and inconvenience, and can easily leave her husband and walk out. Tolerance is a most important quality within spiritual practice. It is the main criterion in order to measure a devotee’s advancement and spiritual strength. Tolerance indicates that the false ego is subdued and reduced. Prahlada Maharaja and Haridas Thakur are always famous examples for the topmost level of tolerance. Also Devahuti serves as a wonderful example of a wife following her husband in utter tolerance and submission. And she received such outstanding rewards— great opulences in the flying mansion which Kardama Muni created, and finally giving birth to the Supreme Lord Himself! What more would a woman desire?! She received those wonderful benedictions by paying the price of serving her husband in tolerance and submission. The main tools for cultivating tolerance however are humility and firm faith in Krsna. Unless these two elements are there, it will be impossible for a person to be tolerant.

Of course, in material life tolerance is not given any credit at all, in fact, it is seen as weakness. Very often we hear people say: “I’m not going to tolerate this. Who do you think I am….!?” and “How long should I tolerate this nonsense?!” It is considered to be a sign of strength and victory not to tolerate. However, within spiritual life the values are the diametric opposite. To perform tapasya is of greatest importance for spiritual progress–not only for men, but also for ladies. There are many purports where Srila Prabhupada describes the purifying effects of tapasya. All great personalities such as Dhruva Maharaja, Lord Brahma, the Pracetas received great mercy and empowerment by performing tapasya. For a woman, the field of tapasya is within marriage and family life. This is her ksetra to engage in tapasya and cultivate tolerance, and if she does so she will become spiritually strong and very powerful.

The quality of shyness is also commonly misunderstood in a rather shallow and superficial way. We often confuse shyness with mentalness and being on the bodily platform. As a rule when a woman is “too shy” to say anything, it is rather her being too self-conscious and on the mental platform, fearing to make a fool out of herself. But this actually is not shyness.

In the purport to SB.1.9.27. Srila Prabhupada very nicely describes the quality of shyness as follows: “As far as women class are concerned, they are accepted as a power of inspiration for men. As such, women are more powerful than men. Mighty Julius Caesar was controlled by a Cleopatra. Such powerful women are controlled by shyness. Therefore, shyness is important for women. Once this control valve is loosened women can create havoc in society by adultery….”

The analogy of shyness being a control valve is simply excellent. And this control valve is meant to keep the powerful feminine energy within and stop it from bursting out into the world. Shyness means to resist the temptation of enjoying the effects of one’s powerful feminine energy–even on the most subtle levels. It means a woman resists the temptation to show off. This is shyness. And as Srila Prabhupada describes, once this control valve is loosened, women can create havoc in human society. This is what is going on in these modern days. Any woman can bewilder any man if she tries hard enough–such is the power of the feminine energy. Therefore it has to be controlled through shyness. Today women as a rule have lost this quality, and shyness is rarely to be found – even within ISKCON.

In SB.1.10.16 Srila Prabhupada gives another detailed elaboration on the quality of shyness: “Out of loving desire to see the Lord, the royal ladies of the Kurus got up on the top of the palace, and smiling with affection and shyness, they showered flowers upon the Lord.” Purport: “Shyness is a particular extra natural beauty of the fair sex, and it commands respect from the opposite sex….This incident from the Mahabharata period proves definitely that the ladies of the palace observed strict parda (restricted association with men), and instead of coming down in the open air where Lord Krsna and others were assembled, the ladies of the palace went up on the top of the palace and from there paid their respects to Lord Krsna by showers of flowers. It is definitely stated here that the ladies were smiling there on the top of the palace, checked by shyness. This shyness is a gift of nature to the fair sex and it enhances their beauty and prestige, even if they are of a less important family or even if they are less attractive. We have practical experience of this fact. A sweeper woman commanded the respect of many respected gentlemen simply by manifesting a lady’s shyness. Half-naked ladies in the street do not command any respect, but a shy sweeper’s wife commands respect from all…Shyness is a check to the unrestricted mixing. It is nature’s gift and it must be utilized.”

As we know, men become very powerful when they resist the temptation to enjoy the effects of their powerful energy of procreation on a gross level. If they keep their semen within, they become very effulgent, with sharp memory and intelligence, good health and vitality. Every serious sportsman knows the glories of celibacy. A similar principle is there for ladies–on a more subtle level. If she keeps her powerful energy within, she can use it on higher levels and thus becomes spiritually very powerful and extraordinarily attractive — indeed even fascinating. But when this feminine energy is wasted for sexual attraction and sense enjoyment, even in a more subtle way such as showing off her beautiful body, the control valve is loosened, which then can create disturbances, and ultimately she becomes contaminated and spiritually weak. However, when this powerful feminine energy is kept within through the control valve of shyness, a woman can use it on higher levels for spiritual practice, poetry, arts and music, and she will bring about good fortune, fame, wealth and all auspiciousness. She will become the auspicious source of energy to men–a minute representation of Laxmi Devi, the Goddess of Fortune. And she will manifest a forever fascinating womanhood for her husband.

These deep secrets to the extraordinary strength and beauty of a woman are unfortunately lost and forgotten today–even amongst us ISKCON devotees. Once we understand more deeply the importance of shyness, it becomes very clear that a truly chaste woman would for example never even want to be in the front of a harinam parade, showing off her feminine beauty. Such practices, even for preaching purposes, bring about a subtle change to a woman’s consciousness by increasing the bodily identification, and thus contaminate her. Therefore ISKCON leaders of some yatras have passed a national resolution that the ladies are not meant to be in the front of the harinam procession but should go behind the men, protected by a couple of grhastha men who walk right in the back behind them.

The same principle is upheld when a woman covers her head. It has a subtle yet very powerful and transformational effect on her consciousness. It helps her to cultivate shyness, humility and submissiveness–qualities which are so important for a woman in order to happily progress in Krsna consciousness. Interestingly enough, in all spiritual cultures we find that women should cover their head. In Ukraine a woman cannot even enter a Russian Orthodox Church unless she covers her head with something–at least a little hankerchief. These days, we are deeply influenced and conditioned by materialistic propaganda around us, which measures a woman’s success by how sensually attractive her body is. This conditioning takes very subtle forms and easily creeps into our spiritual practice. Only when I started to preach in Bangladesh could I understand what Canakya Pandit means when he says that the beauty of a woman is in her chastity. Still today the Bangladeshi ladies have this quality of chastity deeply ingrained in their hearts. It keeps the atmosphere within society very pure, and makes the ladies almost a different species of women–with extraordinary beauty and spiritual strength.

In our closing ceremony the course participants shared heartwarming realizations which moved many of us to tears. I had requested everyone to bring a wrapped up little gift which I then re-distributed, so we all offered a gift and received one as well…..

For further information please visit www.therootsofspiritualculture.net

By Govinda Dasi

Shortly after Prabhupada sent Gaurasundar and me to Hawaii in 1969, I had to go out and get a job so we could open a temple. After many interviews I landed a prestigious and well paying job as an executive secretary. I really focused on this job, working for the vice president of the firm and at the same time getting up at 4:30 a.m. and chanting all my rounds. We had been in Hawaii less than two months and now on the job for a week and a half when I received a telegram from Prabhupada. It stated that he would arrive in Hawaii in a few days. My first thought was that I had to quit my job. There was no one to take care of him. I had just been with him for over a year, cooking, doing the housework, being his secretary and what not, and now I had to drop my job and go back to the role that I had before, and one that I never wanted to leave. However, I was very upset because I felt that he was coming too soon. Being on the job for such a short time, all we had were two wretched aluminum pots. I was accustomed to giving Prabhupada the best of Alta Dena milk, the nicest of everything. We had nothing.
When we picked Prabhupada up at the airport in our funky old orange Ford truck, I would not speak to him. Gaurasundar was driving and Srila Prabhupada was in the middle. I was livid. Hard to believe, I know. I was so upset. I thought, “How could he do this?” I wasn’t ready. I was polite but not particularly welcoming. My mood was I wasn’t ready and his arrival was premature. And Prabhupada knew because he always read my mind. This was a mystic opulence of Srila Prabhupada’s.

Once he wrote me a letter from India, “I know your mind.” He told me that because the spiritual master is with Krishna at all times, Krishna is in the heart of all living entities and according to what Krishna wants him to know, he can keep up with his disciples in that way. He said that if you think of him, he will think of you. In other words, he can’t be limited. He can’t be limited like an ordinary person. If the yogis had siddhis (mystic opulences), what to speak of a mahabhagavata like Srila Prabhupada.

After about a day and a half everything clicked back to our usual schedule. Prabhupada would get up in the early morning and translate. I would fix the breakfast and then he would go for his walk at the beach park. Even though I was upset, life went on and his schedule never missed a beat. It was also our custom that in the evening Gaurasundar and I would sit and chant japa in front of the deities. One particular evening I was sitting right by the altar with Prabhupada’s Radha-Krishna deities and Prabhupada was way in the back corner of the fairly large room. I knew my consciousness was still not quite right and Prabhupada knew it too. As I was sitting there chanting japa and looking at his deities, all of a sudden a huge wave of realization came over me, a feeling of bhakti, of love, of wanting to serve, of divine love. It just washed over me and flooded my consciousness. With tears pouring down my face I realized I had lost the essence of bhakti. Although I was chanting all the rounds and following all the principles, I had lost the feeling. You can be doing the external stuff and lose the connection. I then realized it was because I had started thinking I was the doer. I was starting to think, “You’ve got to work hard to succeed in this world.” I felt I am the doer and this is a philosophy that’s promulgated throughout our society: it’s all about you, and you’ve got to do it. This had actually poisoned my consciousness. Krishna had left my consciousness without my even knowing it. And all of these realizations were flooding my mind and my heart, and all of a sudden I realized also this is why Srila Prabhupada came to Hawaii. He was fishing me out again. Because he could see from Los Angeles, where he was, he could see what was happening so he came to save me.

In the meantime, Prabhupada is way in the back of the room behind me and of course he can’t see my face. I slowly turned my head around to look at him and he was looking at me very intensely. He didn’t say a word but he just nodded his head as if he had read my mind and was confirming my realizations. That’s all. Not a word was ever spoken. That’s a divine transmission. That’s what an acharya can do. He can enter into your mind and your heart and completely rewire you. That’s the most incredibly mystic experience I ever had with Srila Prabhupada.