Gauranga Kishore Das

Institutional Anarthas

2009-12-01T01:23:00.004-05:00

I was talking with a friend the other day and the phrase "institutional anartha" just popped into my mind and came out of my mouth as we were talking.

And I think this is a nice framework to think about problems that can beset organized religion. Ofcourse many of these problems are not limited to religious institutions but there is something more tragic about wrongs being done in the name of religion, because it is religion that is supposed to save of from these very same things that are so often done in the name of religion.

Atheism is one natural emotional response in such a situation but it doesn't really make any sense because religion is not what caused the problems. Maybe we should do away with the entire human species but that is another debate.

Anyhow, back to the original subject, Institutional Anarthas.

An anartha is the term used to describe different vices or obstacles that must be removed by the sadhaka or spiritual practitioner. And in our Gaudiya Vaisnava cannon we have many very eloborate descriptions of various anarthas that must be removed, and even very detailed descriptions of what anarthas are removed at different stages of the spiritual journey.

This process is described elaborately by Sri Chaitanya Mahaprabhu and given to us in the Sri Caitanya Caritamrita. Therein Caitanya Mahaprabhu describes that the very fortunate living entity who after wandering in the material world through various species of life comes in contact with a guru, a devotee who bestows upon this lost wandering soul the seed of devotion (bhakti lata bija). The guru sows this seed in the heart of the disciple who then must care for this seed by watering it through the process of hearing and chanting the glories of the Lord.

But then what happens is that many things begin to sprout up and in the beginning it is very difficult to tell what is the original seed planted by the guru and what are weeds that just happen to be growing due to the watering.

And even after it becomes clear what the original seed it one must still be very attentive to weed the garden to make sure that weeds do not grow up and choke the creeper. Ultimately, if we protect against the mad elephant of offenses to vaisnavas, and continue to water our original seed the creeper of devotional attaches itself firmly to the feet of the Lord all the way in Goloka Vrindavan and bears the fruit of love of God.

For individual practitioners this is essential information on how to make spiritual progress, and for most of Gaudiya Vaisnava history these esoteric texts were being read by only a select few practitioners, and there was never anything like an institutionalized form of the religion like we see today in the International Society for Krishna Consciousness.

Just as these distinctions are very useful on a personal level I think they could and should be adapted to look at institutional concerns as well, that would in fact seem to be the only way that we could look at such issues and still be faithful to our tradition. What other standard could we use?

I think the particular issue we were discussing that I suggested could be an institutional anartha within Iskcon is a form of phalgu-vairagya 0r incomplete or inappropriate renunciation. This is often times the tendency of neophytes on the spiritual path. Real renunciation comes about from the practice of the bhakti yoga, and the best way to achieve complete or perfect renunciation is to act for the service of the Lord.

This is practically the entire subject of the Gita, one of my favorite verses from the Gita is 6.1. I love the poetry of the last two lines.

sri-bhagavan uvaca
anasritah karma-phalam karyam karma karoti yah
sa sannyasi ca yogi ca na niragnir na cakriyah

The Supreme Personality of Godhead said: One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic: not he who lights no fire and performs no work.

It is also beautifully explained in so many stories in the Srimad Bhagavatam and is stated very clearly right at the beginning in one of the key verses of the Bhagavatam which says, "By rendering devotional service unto the Personality of Godhead, Śrī Kṛṣṇa, one immediately acquires causeless knowledge and detachment from the world."

It seems to me, from my very limited perspective, that there is an overemphasis on premature renunciation, which is not supported by our texts or our broader tradition, and this might just be an institutional anartha that we should be concerned about.

There are probably many more and using the framework contained in our scriptures may be a good way to help identify them.

Scientism: Its Ideology and Mythology

2009-11-30T06:00:00.001-05:00

Scientism share many things in common with religion. Many people have noted how both science and religion make many assumptions about reality which are unproven and unprovable. Religion takes the existence of God and the soul on faith but science also takes many things on faith.

One of the most often noted similarities between science and the fact that both ideologies must accept unprovable beliefs purely on faith.

The very belief of a an external physical world is an act of faith for which no proof can be offered. This stuff is really really basic philosophy 101 stuff. I am amazed the ignorance of many so-called public intellectuals on this point. Summarizing this philosophical point Thomas Nagel writes:

If you try to argue that there must be an external physical world, because you wouldn't see buildings, people, or stars unless there were things out there that reflected or shed light into your eyes and caused your visual experience, the reply is obvious: how do you know that? It's just another claim about the external world and your relation to it, and it has to be based upon the evidence of your senses. But you can rely on that specific evidence about how visual experiences are caused only if you can already rely in general on the contents of your mind to tell you about the external world. And that is exactly what has been called into question. If you try to prove the reliability of your impressions by appealing to your impressions you're arguing in a circle and won't get anywhere.

The belief in a physical world is just one item that the believers of science must take on faith.

But scientism, like all religions, contains other items of belief, which are not so much philosophical in nature but mythological.

One of the most important aspects of religious belief is that it tells us how we got here. It tells of place in the universe. All religions have a creation myth. Scientism like all religions has a very elaborate story. It's really quite fascinating and certainly no less mysterious than any other story. It involves nothingness transforming into an incredible, and mathematically impossible, point of infinite density, which explodes and creates matter, after billions of years galaxies for, and eventually the earth as well know it coalesces. The earth is perfectly situated to support life, and somehow mysteriously the first life form develops. Life from evolve for billions of years and eventually humans are born.

But here is where it get really interesting because here is where the creation myth turns into a story of ultimate redemption and salvation.

Although at first confined to a life of misery and death, struggling for survival, competing against, nature and his environment, man triumphs, man subdues nature, man discovers knowledge, and science, and as civilization advances we progress ever closer to our final triumph wherein we will conquer the very laws of nature by which we were born, we will become gods, and we will live forever in perfect peace and happiness.

The latest prophecy is that by 2029 man will be immortal.

Even Aurangzeb Chanted Japa!

2009-11-24T00:01:00.001-05:00

I've heard devotees many times quote Srila Prabhupada as saying as that 90% of ones spiritual advancement depends on the quality of our chanting but I am usually quite amazed that the discussion of "quality of chanting" usually centers on rather trivial things rather than on they way we actually live, and the way we treat other living beings.

Especially considering this is the emphasis presecribed by Chaitanya Mahaprabhu in his teachings on how to chant the holy name, wherein he says that "One should chant the holy name of the Lord in a humble state of mind thinking oneself lower than a straw in the street, ready to offer respects to all others and expecting none in return, in this way one can chant the names of the Lord constantly.

If find much of the emphasis on japa to have somewhat of a sahajiya character to it, in that it tends to focus on japa without focusing on character and the meaning of the what it actually means to be humble like a blade of grass and tolerant like a tree.

A friend recently shared this interesting verse written by Guru Govind Sing to Emperor Aurungzeb,

تسبیحت از سجه و رشته بیش
کز آن دانه سازی وزان دام خویش

tasbeehat az sojeh va reshteh ye beesh
kaz aan daaneh saazi vazaan daam e kheesh.

"Your rosary is nothing more than a bundle of beads and thread.
With every move of a bead, you entrap others in your snare."

Even Aurangzeb, who was infamous for his horrible cruelty, chanted japa!

This is why many devotees are skeptical of external standards of what it means to be a devotee and in general why many people are skeptical of religion.

And we should be skeptical religion that doesn't clearly emphasize the primary importance of morality as the basic foundation of religion.

What we really need is lots of love by Radhanath Swami Times of India Article

2009-11-23T01:34:00.004-05:00

Original Article here.

We sometimes think: why are we so greedy for land and property, why are we motivated by political desires? Sometimes it’s hard to love like this. We should not detest the diseased. We should try to rid the disease because all living creatures are connected with one another. If we cannot love the violent, cruel-hearted, hateful and the envious, then we cannot love anyone.

Just as iron is naturally attracted to a magnet, the soul of every living being is naturally attracted to God, who is like a supreme magnet. Then why do so many engage in ungodly activities?

Just as a piece of iron covered by dust or rust is not attracted to a magnet, the soul covered by lust, greed, envy, pride, anger and illusion is not attracted to God.

So, people are diseased, but we should love the one who is suffering from this disease. People are ruining their lives because their pure consciousness is obscured by illusion and ignorance.

When it is night, it is difficult to see what is what, who is who, where we are. Ignorance means you do not know. Ignorance is due to darkness, but as soon as the sun rises, everything is revealed as it is. Similarly, when the light within us is allowed to shine, all ignorance is dispelled.

The sun of knowledge, God, is within all of us. Then why are we in darkness? Simply because we cannot perceive His presence. When there are dark clouds, you cannot see the sun. So the cloud of ignorance, which is the root disease which creates all the symptoms in the form of unwanted activities and thoughts, is covering the pure light of the Divine within us.

Yoga is a means to dissipate this cloud and allow the sun of love, the sun of peace, the pure light of the divine presence of the Lord within our hearts to shine and give light to everyone. The supreme occupation of all humanity is to give light to the world, not to contribute to the darkness. If you are not part of the solution, you are part of the problem.

It is the duty of each one of us – it is the highest expression of love – to purify our own hearts. If you do not have something, how can you give it to others? You can only give what you have.

What we need is not more technology, not more scientific research. This world doesn’t need more food. There’s plenty of food, but it’s being dumped in the ocean or buried under the ground. What we need is love. If we do not have love, what can we give? We will simply remain a part of the problem.

Therefore, purification of the heart is the divine responsibility of each one of us. When our hearts are pure like the sun, love will emanate in all directions for everyone. Does the sun discriminate that this is a dragonfly, this is a dog, this is a Native American, this is an Indian, this is a businessman, and this is the president of the United States? No.

The pure heart shines love all around in the same way as the sun. When we purify our hearts, we transcend all boundaries of sectarianism, all boundaries of selfishness, and we can be the true servant, well-wisher and friend of every living being.

An Initial Response to Sivarama Swami's Presentation on "What is ISKCON and who is a member?"

2009-11-21T13:07:00.005-05:00

It seems like this is an important and relevant topic so I thought I'd keep going with it. It is definitely something which I am concerned about and have spent a lot of time thinking about. So here is my initial response to Sivarama Swami's presentation which was mentioned in the ISKCON New's article. I'm also working on a more comprehensive answer to the question but for now this is a little something to keep the discussion going. I would love to hear your thoughts. The tone is a little academic but I thought that is appropriate given the significance of the topic. I hope everyone will forgive my arrogance and audacity in writing on such a topic and in my presentation.

Considering Natural Duties and Obligations in considering what defines ISKCON membership: An Initial Response to Sivarama Swami's Presentation on "What is ISKCON and who is a member?"

I would like to examine Sivarama Swami’s recent presentation on “What is ISKCON and who is a member?” given at the October European Leaders Conference. I would like to examine Sivarama Swami’s recent presentation in terms of a very important distinction made by John Rawls in his seminal work on political philosophy entitled A Theory of Justice. Therein Rawls makes the important distinction between natural duties and obligations. Obligations are on the other specific responsibilities that we acquire due to the choices we make positions we accept and natural duties refer to the responsibilities that all members of a society posses. One of the problems with Sivarama Swami’s presentation is that it confuses natural duties with obligations, and therefore falls short as a proper vision for understanding membership in ISKCON.

Natural duties are those duties which all men posses, inherently, and which includes a conception of natural rights. The idea of natural rights and duties goes back in Western history to the natural law of Locke, which goes back even further to the Thomas Aquinas and even further early Christian, and early Jewish thought. The idea is that every individual has certain God given rights, these are our natural rights, granted by God, not by some political authority, and human or human organization can lawfully deprive someone of their natural rights. Natural duties according to Rawls include “ . . .the duty of helping another when he is in need or jeopardy, provided that one can do so without excessive risk or loss to oneself; the duty not to harm or injure another; and the duty not to cause unnecessary suffering. (Rawls 1999, 98).” Natural duties apply to us regardless of our voluntary acts (Rawls 1999, 98).

Obligations on the other hand do not apply to everyone, they arise specifically because of our voluntary acts. Rawls says, “As an example illustrating these features, consider the political act of running for and (if successful) hold political office in a constitutional regime. This act gives rise to the obligation to fulfill the duties of the office, and these duties determine the content of the obligation. . . we assume obligations

when we marry as well as when we accept positions of judicial, administrative, or other authority. We acquire obligations by promising and by tacit understandings and even when we join a game, the obligation to play by the rules and to be a good sport. (Rawls 1999, 97)”

Sivarama Swami seems to be conflating natural duties, which are required by everyone, with obligations, which are required by certain individuals based on voluntary acts. Sivarama Swami speaks of things like accepting initiation from an ISKCON member, following the four regulative principles, chanting sixteen rounds, not divorcing one’s spouse, and giving ten percent of one’s income to ISKCON as examples of duties he feels should be required by members of ISKCON. These members would have various rights like being able to get married at ISKCON temples, give classes in ISKCON temples, give initiation in ISKCON. These different obligations are distinct from the natural rights and duties all members would posses. They arise from accepting different positions that require different responsibilities and afford different rights and therefore they are obligations that person chooses.

The examples he gives are an unclear mix of different obligations and rights that would be possessed by people in different positions. Not all members are allowed to give classes or initiate disciples. The obligations of an initiating guru are different from the obligations of a temple president, or GBC member. Which are different from the obligations of a second initiated brahmana, which are different from the obligations of a devotee who has accepted harinama initiation.

When looking at the specific example of initiation it becomes clear that the obligations for initiation are not the obligations for membership. After the first initiation Srila Prabhupada posted a notice saying, “All initiated members must. . .” and then he listed a number different items. By accepting initiation those members of ISKCON had acquired obligations not previously required by them as uninitiated members of ISKCON. It seems to be a pretty clear inference from Srila Prabhupada’s notice that the obligations of initiation are not required by all members. The term initiated member would obviously seem to imply that there are uninitiated members.

Let’s us take anther example, that of tithing. Sivarama Swami said that giving ten percent of one’s income or time should be a requirement for membership in ISKCON. This seems to be a somewhat problematic proposition. For one thing, it is far short of the fifty percent which Srila Prabhupada often mentions in his books, and there just seems to be something wrong with the suggestion, that somehow whether I give my money determines my connection to my guru and the institution he founded. But if we separate the issue into natural duties and obligations I think we can come to a satisfactory conclusion. First I would suggest that we all have a natural duty to charity, and specifically for devotees to use our resources, life, wealth, intelligence, and words, to spread Krishna consciousness. At least half of our resources, better one hundred percent but at least fifty percent, ought be utilized to this end. But this natural duty doesn’t determine our membership in the organization of ISKCON. By joining a specific community or temple we may acquire a specific obligation to give a certain amount of money to that temple, and that money we pay may provide us with certain rights in regards to the specific institution but it doesn’t determine our membership in ISKCON as a whole

I believe the traditional Vedic understanding of societal organization, varnashrama dharma, also supports this view of natural duties and obligations. In the Srimad Bhagavatam, seventh canto, eleventh chapter, entitled “The Perfect Society: Four Social Classes” there is an elaborate description of the different obligations required by different members of society but preceding this is a general description of duties required by all members including things like truthfulness, mercy, austerity, nonviolence, celibacy, charity, etc.

I think this conception of natural duties and obligations helps to illuminate the issue of what types of things should be required by members of Iskcon. It seems to be in line with Srila Prabhupada’s vision, based on his notice defining the obligations of initiated members, and it seems to have a strong basis in scripture as well. Using this distinction we can see that membership in ISKCON does not have to be based on the obligations of taking initiation, following the regulative principles, etc. We could choose to make those things the criteria for membership in ISKCON but it is certainly not required, and we don’t minimize the importance of those things by not including them as part of the requirement for membership in ISKCON. And ultimately I feel it would be a huge mistake to draw the line of membership in ISKCON so narrowly, because not only will it mean that we will fail to attract many people that might otherwise be attracted to participating in our organization, we will also alienate and marginalize most of the people who currently consider themselves as members of ISKCON.

If ISKCON claims to represent the most universal religion ever revealed to humanity than it needs to have a constitution that allows membership to be open to all members. This doesn’t mean that anyone can do anything in an ISKCON temple, certain privileges are reserved for those who have accepted certain obligations, but it means that everyone, who is a spirit soul, part and parcel of God, eternal servant of Krishna, has a natural right to be a member of ISKCON, and that in some very real sense everyone already is a member of ISKCON.

Project for a New Iskcon Century

2009-11-19T10:05:00.002-05:00

An article recently appeared on Iskcon news entitled "Iskcon Leaders Grapple to Define "Who is a member?" I've been thinking about this for a while, especially as it relates to how I've tried to conduct my self and what my goals have been in my service of interacting with the people who are not members of Iskcon.

A little while ago I put together some thoughts under the tittle "Project for a New Iskcon Century," which is a play on the somewhat scary "Project for a New American Century."

This is not an answer to the question but just some thoughts I've been having on the topic. Anyhow, here it is:

Project for a New Iskcon Century

Focus on the second half of Prabhupada’s mission the establishing of Varnashrama dharma.

The second half of Srila Prabhupada’s mission was the establishment of Varnashrama Dharma, which essentially means the establisment of social and moral order in society, without which the esoteric practices of internal gaudiya vaisnava sadhana are somewhat meaningless.

The Primary focus of varnashrama is to teach members of society to execute their moral obligations (occupational duties) as a service to God

This new phase of Iskcon will involve a focus on a respiritualization of society or widely disseminating spiritual knowledge to general society

One of the new major projects of this century is the creation of a viable alternative way of life based on Srila Prabhupada’s vision of “simple living and high thinking” established by the end of the century

This new century of Iskcon will see some major paradigm shifts:

A new member is not someone willing to move into the temple or even someone willing follow the four regulative principles chant sixteen rounds and to take initiation.

A new member is someone willing to use their talents, time, resources, connections, money, skills, abilities, money, to further the overall mission of Iskcon which is nothing short of a respiritualization of society to bring about real unity and peace in society.

There needs to be a shift in the way Iskcon views sexual relationships. Promote healthy sexual relationships according to principles of varnashram not celibacy, or healthy marriage over celibacy.

Create space for a non-literal reading of sastra, or not demand that one accept everything literally to be a member of Iskcon

An understanding that the perfection of guru is in his desire to serve Krishna, not in his understanding of everything about the material world

An emphasis of kirtan, attending public kirtan based worship services, and supporting the mission of the organization over an emphasis on rules and regs and personal sadhana.

An emphasis on devotion to God, not “Iskconism” or devotion to Iskcon. The vision of our acaryas is that Caitanya Mahaprabhu’s mission would actually influence and bring under its banner all the religions of the world. Would could practice their cultural religion but take advantage of the scientific knowledge of Krishna consciousness.

Character over ritual, a devotee is someone with good character, not some with a shaved head and neck beads. Hopefully in this new century with its emphasis on Varnashrama Dharma, proper moral and ethical behavior, we will see a shift in how we recognize who is a proper devotee.

This new century, with its emphasis on moral imperatives and move towards Srila Prabhupada’s vision of “simple living and high thinking” which will bring about a strong emphasis on simple living as a moral imperative, live simply so that other may simply live.

Here is something similar that I wrote a little more recently on what Iskcon’s mission and vision should be as it interacts with the public.

My basic vision for preaching is that we need to shift our focus away from “making devotees” and more towards teaching spiritual techniques for creating real peace and unity, which is the first purpose listed by Srila Prabhupada in his seven purposes of Iskcon wherein he says, “To systematically propagate spiritual knowledge to society at large and to educate all peoples in the techniques of spiritual life in order to check the imbalance of values in life and to achieve real unity and peace in the world.”

If we are take Srila Prabupada’s mandate of respiritualizing the entire human society then I feel it means taking a broader approach than is normally taken by traditional Iskcon projects. The first thing it means is that we have to honestly recognize that most people cannot follow the four regulative principles and chant sixteen rounds everyday. If we are to influence the general society who will never be able to come up to that level what are we going to offer them. What spiritual techniques can we share with them that they can implement that will enrich their lives and also help to create real peace and unity in society?

The first thing that we have to offer is basic sambandha jnana or basic knowledge about the existence of God, that God does exist and that he is a person and basic knowledge about ourselves and all living things as spirit souls part and parcel of God.

This basic information offers people a spiritual foundation to their life, an answer to the basic questions of life and a purpose and meaning beyond eating, working, and reproducing. This basic spiritual understanding is what is missing in society and the foundation of all social problems and by spreading this spiritual knowledge we can inspire people to dedicate their lives to serving God by helping others. This is the basic principle of varnashrama dharma, performing one’s occupational duties for the God’s pleasure.

Following directly from this is the practice of vegetarianism, which is directly based on the moral and ethical principles of Krishna consciousness and the idea that animals are conscious beings just like us, and is the single most important thing a person can do to fight global poverty, disease, and starvation.

And we can offer people a very simple, wonderful, and joyus way of connecting with God, through the simple act of chanting his names.

There will always be a few special souls who will actually want to take initiation from a bonafide spiritual master and have the discipline to practice sadhana bhakti. If they have very exemplary moral character and healthy emotional development they will be spiritual leaders within Iskcon and within society but they only comprise a small percentage of Iskcon’s membership. Iskcon must serve their needs but if it only serves them it will be neglecting half of its mission.

Man vs Beast

2009-11-18T10:33:00.000-05:00

A friend recently showed this to me. After the initial revulsion and strange fascination wore off, I started to reflect on what a perfect example this is of a complete waste of the human form of life and how people truly are preparing themselves for the next body they will take. If we want to compete with the beasts we will be provided with an opportunity to do so in our next lives, in body perfectly suited for that.

So as they say, be careful what you wish for because you just might get it.

The Latest

2009-11-12T17:05:00.005-05:00

That picture doesn't have anything to do with the latest, it was just a really beautiful picture of Vaisesika Prabhu and Radhanath Swami. Well, maybe a little to do with the latest as I'm hoping Radhanath Maharaj comes to the bay area in December for a visit.

Anyhow, it has been much too long since I last blogged so here is a little something, just a little bit about what has been going on.

GRE:

I took the GRE, the whole process was a bit stressful, I wouldn't have been stressed out at all if I felt i was properly prepared but the whole thing felt rushed, and during the test the machine kept freezing up, so it ended up taking an hour longer, anyhow I did fairly well, good enough anyways, 660 on math and 620 on Verbal, which comes out to 89th percentile in verbal and 63rd percentile in math. All the foreign math and engineering graduate who take the test really skew it to make it much easier to score a high percentile on the verbal than on the math.

Birthday:

I had a birthday. Lacie arranged a really sweet birthday party, we cooked and had friends over, students from campus and friends from the temple. Lacie also emailed a bunch of my friends, without me knowing, and asked them to write birthday notes for me, and compiled them all in a beautiful little book. That was really sweet. She asked people to write Haikus, although not everybody followed the format. My mother and father both wrote Haikus so I thought share them as they are sweet.

Here's my Dad's:
I prayed Sri Radha
Be blessed with a son like you
Spirit Love is Sat

Here's my mom Mom's:
Babaji's own man
Now on a mission from God
Scientists beware

Grad School Application:

I just finished a first draft of this big twenty page paper I've been working on, which was supposed to be a writing sample for my grad school application, which is a big relief,

But in the end I may not actually need it. It looks like the programs I am applying to don't require as big writing sample as they are Masters programs, not PHD programs.

Moving to Florida:

It looks like we came to a decision about where we want to move and which grad school I will attend. It looks like we will be moving back to the Alachua/Gainesville area and I will attend graduate school at University of Florida. That area obviously has a lot to offer in terms of devotee association, friends and family, etc and from a grad school perspective I can pretty easily get in to a program there without much of financial burden. I realized that I was more interested in a religious studies program than a philosophy program. I was really thinking about Harvard Divinity School as their program is really amazing but it would end up costing a good deal of money and we would be really isolated (and freezing cold!) there, and I'm not one hundred percent sure that is exactly what I want to do. At least not sure enough to sacrifice two years of our life there. So we were thinking that UF and Gainesville would be a good comprise. Then we got an email from someone involved with the Gainesville Student Center inviting us to move there and get involved with the program and we took that as a sign. Things are not one hundred percent worked out but right now it definitely looks like we are headed to Florida, but more about that in a little while once the details are solidified.

Funny how life works. I guess maybe it was inevitable, anyhow that's the latest.

Richard Dawkins on Hardtalk

2009-11-03T14:35:00.004-05:00

I was feeling kinda blah this morning but these cheered me right up :)

It was nice to see someone really calling him out on his bigotry and irrational faith in science and hatred of religion, and the untenability of a lot of his positions and statements. Whenever I watch Dawkins I am amazed at how shallow his philosophical and existential views are.

What's going on in my little corner of reality

2009-10-30T19:15:00.008-04:00

Last Monday it occurred to me that I might need to start studying for the GRE again because the application date is fast approaching, something which I had put off in favor the classes I've been taking.

When I actually called ETS and found out that it takes three to four weeks for the test results to make it to the college I realized that I needed to take the GRE within a week!

Yikes. I jumped online a booked myself a spot for Monday November 2nd. That's a good way to stop procrastinating. I'm almost all the way through the practice book.

I think I've made some pretty good progress. I went down to the local Kaplan and took a practice test today. I scored a 540 on the Math and 660 on the verbal. That puts me around the 50th percentile for math and the 90th for Verbal. GRE scores don't matter much but you don't want to totally bomb them either, that might raise a red flag. So I am bit relieved to know that at least I won't totally bomb them. Anyhow, I'll keep plugging away over the weekend. I'd like to try and get my score up a little . If I get really motivated I'll buy anther GRE practice book and try to go through that one on Sunday.

In the meanwhile I managed to come down with swine flu or something like that. :(

We had a few people over last night for some ekadasi bhajans. Which also happened to be my birthday according to the lunar (Vedic) calendar.

Once the GRE is behind me I'll have to get really busy working on my application essay, it will have to do with political theory, rights, liberalism and obligations. I've got lots of reading to do for that.

And I'll also have to focus in on the nitty gritty of applying to graduate schools. Although still not exactly sure what the best option is.

Service Opportunity

2009-10-28T10:19:00.005-04:00

I was recently contacted by a very wonderful devotee that I met when we lived at New Vrindavan together a few years asking me to help her raise some money for a project that she is taking on as service. She is planning to move to India to teach in the Sandipani Muni School and work to educate young girls in the Vrindavan area.

Here is a letter from here explaining a little about what she is doing, and below that is a letter from the school. If anyone is inspired to help please get in contact with her.

Hare krishna, dear friends, both old and new : )

Please find attached a letter which will help to explain my request for assistance. : )

I will soon be leaving (mid-November) for Vrindavan, one of the poorest cities in India. I plan to stay awhile, to teach there and serve the Lord as best I can. I simply cannot imagine leaving our beloved America, land of such opportunity, freedom, and comfortable living without making an appeal to each of you, from my heart to each of yours, for aid for the little girls of Vrindavan. Please view the Sandipani Muni School in action at fflvrindavan.org, for additional inspiration! : )

I hope and pray that everyone of you can find it in your hearts to respond to this call to service in some little way. or Big way : ) Please feel free to call me at 731-358-8745, and/or send donations to me at:

Kristin Erwin, PO Box 1211, Huntingdon, TN. 38344, if you care to.

Many people no longer like to deal with online money transfers, so I will hand-carry any donations to the school for you, if you prefer. The attached letter specifies only my particular expense needs, which is not much---I pray that the responses from all of you on this list, and others, will meet or exceed at least $30,000 for the building and sponsorship funding projects. (Yes, there are two or three or more contacts which may contribute somewhat largely or even More Than Hoped For). It sounds like a small, tiny wish list for God, don't you think? : )

Please specify which recipient will receive the donation on your checks: either Sandipani Muni School FFLV, or me. I know that every one of you will feel the sweetest little joy once you have shared your own benefits and blessings with these extremely disadvantaged children.

With love and prayers,
Kristin, Mother Kristin, Mommie, Mom, Momma, Ma and like that : )

The League of Devotees Prospectus May 16th 1953

2009-10-27T01:33:00.004-04:00

	THE LEAGUE OF DEVOTEES PROSPECTUS May 16th, 1953
	ALL GLORY TO SREE SREE GURU AND GOURANGA
	PROSPECTUS
	THE LEAGUE OF DEVOTEES
	(Incorporated under Societies Registration Act)
	Registered office BHARATI BHAWAN ANTIYA TAL, SIPRI ROAD, JHANSI.
	THE LEAGUE OF DEVOTEES PROSPECTUS
	The purpose of establishing an association like 'The League of Devotees' on the wish of Om Vishnupada Paramhansa 108 Sree Sreemat Bhakti Siddhanta Saraswatee Goswami Maharaj and Thakur Bhakti Vinode of Nabadwipa (W. Bengal) is keenly felt a necessary enterprise on the face of the present world situation with special reference to the degraded and distressed condition of the human being.
	The human being in general has forgotten his real purpose of life, being too much attracted by the External Energy of the Absolute Truth and as such he is enamoured with the beauty of material Nature without any consideration of his spiritual identity.
	This forgetfulness has begun from a time immemorial and from that time immemorial the living entity is transmigrating from one form of body to another by a gradual process of evolution. When he attains the boon of human form of life his consciousness is enlightened and developed so much so that he can know himself, this Cosmic World and the ABSOLUTE TRUTH.
	In the lives other than the human being, the consciousness of the living entity is enwrapped with grossest type of materialism and as such living entities in that state of existence do not know anything beyond the prime necessities of animal life namely Eating, Sleeping, Fearing and Sense-gratifying.
	Human form of life is therefore obtained after a struggle for existence by millions and millions of transmigrating evolutions and the purpose of this life must not therefore be spoiled in such engagements of animal life as simply by Eating, Sleeping, Fearing and Sense-gratifying.
	The modern trend of human civilization is supposed to be a polished type of animal life. It has improved the method of eating by discovering varieties of palatable dishes. It has improved the method of sleeping by constructing massive and attractive palatial buildings and resting places, provided with well furnished coaches and sleeping bedsteads.
	It has improved the quality of Fearing by various defence measures which are exacting more than 50% of human energy with the ultimate result that it has invented the Atomic Bomb which facilitates the dying process of human being. None of the scientific discoveries can save the man from the cruel hands of death. It has improved the method of sense-gratification by inventing cinometographic pictures, phonographic sounds, wireless radios, horseless carriages and similar other illusory things on the one hand. On the other hand it has improved the dressing method of the fair sex which gratifies the sense enjoyment lust of human being. The market is full with the advertisements of pictures of beautiful women for selling such sense gratifying articles as varieties of Toilets, Jewelleries, Sarees, Medicines, contraceptives and similar other materials. And to maintain this animal type of civilization for the benefit of a handful men of demoniac principles, ninety-five percent people of the human race is chained up to become victims of this wrong type of civilization, devoid of spiritual value.
	There is no peace even now in the villagers' life because the innocent villagers are also being attracted by the glamour of the polished type of animal civilization and that also for the benefit of 5 percent contending polished demons. As such 95% of the innocent human being is suffering from the pangs of this animal civilization.
	The League of Devotees stands to protect both this 5% polished demons as well as the 95% innocent victims for real freedom and blessed life. It does not propose to stop the animal necessities of life namely: Eating, Sleeping, Fearing, and Sense gratifying processes, but it proposes to check the one sided imbalance of life without consideration of spiritual value.
	Life is after all Spirit and upon the Spiritual foundation subtle matters like intelligence and mind and gross matters like the material encagement of body have developed according to one's desire and inclination (the law of Karma). This desire and inclination has overpowered the spirit soul in such a manner that it cannot get rid of the influence of the External Energy of the Absolute Truth by its own effort without enlightenment.
	It is a mistake to identify spirit soul either with the gross matters (earth, water, fire, air and sky) or with the subtle matter (mind, intelligence and ego) because both of them are produced of the External Energy of Godhead. Living entity being the Product of Spiritual Divine Nature or internal Energy of Godhead, Spirit Soul or living entity is qualitatively equivalent with Godhead. It is not therefore possible to manufacture such living being in the laboratory of material science.
	We need now to open a laboratory of spiritual science where research in the Divine Nature of living entity can be made and thereby ascertain the real necessities of the spirit soul, which governs the material world. This can be evolved for the peace and prosperity of the living being who is in essence Spirit and not matter. Let us now find out the Divine Nature of living entity.
	The process of manipulating such spiritual laboratory to make research in the Divine Nature of living being is clearly defined in the Bhagwat Geeta and its practical demonstrator is Lord Chaitanya.
	The League of Devotees wants to bring in practical use, these two big transcendental Subjects in prominence for the benefit of human society at large. The League of Devotees considers, on the authority of the Bhagwat Geeta, every living being as part and parcel of Godhead. Every living being is impregnated by Godhead Himself in the womb of mother material Nature and thus it becomes possible to see the different living entities born in the material world. Every living being is therefore a Divine child of the Almighty Father and all of them, never mind in whatsoever form they may be, are Divine brothers in the kingdom of God.
	Having forgotten that transcendental relation (eternally fixed up), the living entity is struggling for existence in the material world bewildered with the result that in every step of life he is baffled in his attempt to become a happy creature. He does not know that such material attempt for existence will never be successful and it is only by Divine attempt that one can eternally be free from the bondage of birth, death and insufficiency.
	The human form of life is a chance to realise this fact. The human being now must therefore try to know his relation with the Absolute Truth. He must now learn to spend up his energy in accordance with that eternal relation and ultimately must attain to the highest perfection of life by achieving the spontaneous love of Godhead. The present state of perverted love for material products is only sense gratification but spontaneous love of Godhead is real transcendental existence. Such love of Godhead can bring in real happiness for the human being. If the human being wastes the opportunity of the human form of life, he is sure to go down again in the cycle of animal evolutionary process in search of false material happiness.
	The League of Devotees therefore stands to save the human being at large from going down again in the cycle of animal life and wants to raise him to the position of transcendental loving servitor of Godhead which is his eternal birthright as he is the Divine child of Godhead.
	The League of Devotees after deliberate consideration of authoritative scriptures for Spiritual science has put forward the following aims and objects in view for the society.
	(a) To propagate spiritual knowledge systematically for checking the imbalance of life, to the whole race of India and the world over, with a view to educate the people in general in the techniques of spiritual life as the basis for balanced psychic and biological developments of the human race and thereby achieve real unity and peace of the contending elements of the present world.
	(b) To build up a social structure on the foundation of spiritual progress and establishment of peace and amity between man and man throughout the whole world.
	(c) To propagate the sense of Godhead (who is one and the Absolute, who is the fountainhead of all opulence, all powers, all fame, all beauty, all knowledge and all indifference, Who is the Creator of everything that is visible and not visible in the manifested world or beyond, who is therefore the Original protector and Enjoyer of everything that be) everywhere in the greater society of human race.
	(d) To bring together members individually to one another and nearer to Godhead who is the Prime Entity and the individual souls are infinitesimal entities and humanity at large that individual souls being part and parcels in quality of Godhead the Absolute whole, they (the individual souls) are meant for the satisfaction of the Supreme Soul Godhead as it is revealed in the scriptures.
	(e) To save man individually from the system of chained victimization by the trend of modern civilization of false sentiments so that man may again be a free soul to act and live freely, an inspired life with spiritual vision. This is possible by individual spiritual initiation through the proper channel when a man can see everything in Godhead and Godhead in everything.
	(f) To imbibe and develop in the mind of the individual soul the all attractive Personality of Godhead (Shree Krishna) in His Primeval and Eternal Form as He has revealed Himself in His own words the Bhagwat Geeta. He has to be known all over the world in the manner as revealed by Lord Chaitanya who practically demonstrated the transcendental process of approaching the Absolute Godhead by his acts of Congregational Chanting of the holy Name of Godhead. There is nothing in the teachings of Lord Chaitanya which is not intelligible by human reasonings or is against any religious feeling accepted by the civilized society of the world.
	(g) To prove it practically by active work and preaching that Shree Krishna is the only Enjoyer of all the outcome of everyone's sacrifice, penance, meditation, arts, culture, science, because He is the Supreme Proprietor of the whole Universe, and Eternal Friend of everybody. Real peace is possible to be attained when this is realised in fact. Such supramundane state of existence is called Divine Life. This supramental state of Divine life is described in the "Ishoponishad" as follows:
	"Ishabashyamidam Sarbam Jatkinchit Jagatyam Jagat Tenataktena Bhunjitha Magridha Kashyachit Dhanam."
	(h) To propagate and realise the highest Truth as revealed by Lord Chaitanya through His Philosophy known as "Achinta Vedaveda Tatwa" (everything simultaneously one and different from the Absolute Truth) and other allied books of knowledge as revealed by the six authorised disciple Goswamins, headed by Sreela Rupa and Sreela Sanatana.
	(i) To re-excavate and/or reclaim the holy places of transcendental Pastimes of the Personality of Godhead Shree Krishna, as well as the places where his devotees flourished including the various temples of worship.
	(j) To prepare the ground work of spiritual atmosphere for the people in general by Samkirtan movement as it is recommended in the scriptures and as propounded by the Father of the "Samkirtan" movement Lord Chaitanya.
	(k) To undertake civic enterprises which do not come in conflict with the ideals and missions of the 'League' with all the principles in view.
	(1) To arrange lectures and discourses by eminent devotees for the benefit of the members of the 'League' and send missionary for this purpose in all parts of the world to recruit members of the 'League'.
	(m) To open free mail services to advise by post in respect of enquiries made to the 'League' on spiritual subjects.
	(n) To make the 'League' an international organisation for spiritual development through education and culture, also by recruiting members of the 'League' from all nationalities.
	(o) To revoke the quality of goodness particularly (Satwaguna) in every member of the 'League' individually by the process of Spiritual initiation (Diksha) by establishing him in the status of a qualified Brahmin (good and intellectual man) on the basis of truthfulness, forgiveness, equality, tolerance, education, purity, knowledge (specific and general) and faith in the transcendental service of Godhead.
	(p) To accept membership of all orders of life namely:
	(i) Brahmachari i.e. unmarried scholars fully devoted to the service of Godhead.
	(ii) Grihasthas i.e. married householders living with family and devoted to the service of Godhead.
	(iii) Banapasthas i.e. retired householders not living with family but devoted to the service of Godhead.
	(iv) And Sanyasis or Tyagis i.e. Retired householders fully renounced to the service of Godhead without any family attachment.
	(q) To initiate members in the rules of the Goswamins above mentioned by controlling over (i) illegitimate connections with woman (ii) intoxicating habit (iii) diets regulated with vegetable dishes (iv) gambling, unnecessary sporting or recreation enterprises.
	'The League of Devotees' invites every individual member of the human society to become a constituent member of the Society and learn there of the Spiritual techniques in perfect order. The 'Bhagwat Geeta' is recognised all over the world. This great book of knowledge is the basis of Spiritual techniques. The League of Devotees requests all people of the world to make a sincere study of this book of knowledge without malafide interpretations and learn from it about our Divine relation with the Personality of Godhead. God is Great is known to all. But He is so great that it is impossible for the tiny brain of the living being to have a clear conception of Godhead as He is. Therefore, to attempt to know God and His huge affairs of diverse Energy by dint of our own knowledge acquired by imperfect senses of limited potency, is always a futile attempt. If we want to know God and our eternal Divine relation with Him, we must know it from Godhead Himself as He reveals Himself in the Bhagwat Geeta. Let us not misunderstand this Great Book of spiritual significance by our imperfect empiric knowledge, but let us learn it from Him alone or from His devotee recognised by Him.
	The League of Devotees will give all help to you by personal touch by literature, by instruction and by correspondence. Do not leave the opportunity. Make your life perfect by contacting our relation. So far payment is concerned it is immaterial. If you are unable to pay the membership fees still The League of Devotees will not deny its utmost services unto you, because The League of Devotees is pledged to serve the Supreme will of Godhead and by faith it stands to serve you at least for bringing you nearer to Godhead. But if you are able to pay do not try to avoid the membership fee. Every pie paid to this institution is engaged in transcendental service of Godhead and it is our duty to engage our life, money, intelligence and words in the transcendental loving service of Godhead if we want at all to realise God and thereby to make a perfection of this human form of life.
	In conclusion it may be said that the aims and objects of the institution "The League of Devotees" are not manmade ideologies but they are picked up from the original treasure house of India's spiritual culture attained by the great Rishis and Acharyas who transcended the conditional stage of existence and such spiritual experience is recorded in Sanskrit language. As such it is now necessary that men of culture all over the world may learn and read Sanskrit language the mother of all other languages of the Aryan stock. The League of Devotees therefore will maintain a Sanskrit academy and a degree Cllege specially for the purpose of disseminating the benefit of this great language to all. Scholars from all countries will be welcome to remain as inmate of the institution if they agree to abide by the rules and regulations of the institution. There is scope for admitting free students also by special arrangement.
	After political independence of India, the state language should have been made Sanskrit but it has not been so. Formerly though Sanskrit language was not known to the general mass of people in India still the written language of India was Sanskrit. As a result of this there was a strong sense of cultural unity of the ruling classes i.e. the Brahmin & the Chhatriya who were followed by the Vaishyas & Sudras. The spoken languages of India was as usual always different over district after district but due to the cultural unity of the people through the written Sanskrit language there was no question of Provincial or other narrow rivalries. If Sanskrit language is therefore made again the written language of India the cultural unity of India will not only be more Strengthened than ever but also it will be participated by the enlightened people of the world. The League of Devotees aims at this perfection for its objective of spiritual and cultural advancement.
	OM TAT SAT Abhay Charanararvindo Bhaktivedanta Founder & Secretary.

ISV Gopastami Darshan

2009-10-26T11:50:00.004-04:00

Gopastami is one of the most joyous and festive occasion in Krishna eternal pastimes. Gopastami is the day that Krishna begins to take the cows out to the pastures to graze. This marks the beginning of his pauganda lila during which he performed many wonderful pastimes with his cowherd boyfriends in the forests of Vrindavan. On this occasion the gopis all dress up like gopas to participate in the festivities.

At ISV we had a special darshan, as is traditionally done, of Srimati Radharani dressed up like a cowherd boy.

What is the Purpose of Life? by J.R.R. Tolkien

2009-10-23T17:12:00.004-04:00

As a child the Lord of the Rings books were my favorite books, and although not overtly spiritual, whatever that means, they definitely addressed issues of human existence and transcendence in a powerful. Any author or thinker who work has become popular has done so because their work spoke to humanity and offered us insight into human nature and our existence here, and our struggles to find meaning and live a moral life.

Tolkien was deeply religious and philosophical and because of that his work is infused with a depth that has spoken to generations.

In 1969, when Tolkien was seventy-seven years old and living in sedate retirement in Bournemouth, he received a letter from Camilla Unwin, his publisher's daughter. Miss Unwin, as part of a school project, had written to ask: "What is the purpose of life?"

Here is his reply.

20 May 1969

Dear Miss Unwin,

I am sorry my reply has been delayed. I hope it will reach you in time. What a very large question! I do not think 'opinions', no matter whose, are of much use without some explanation of how they are arrived at; but on this question it is not easy to be brief.

What does the question really mean? Purpose and Life both need some definition. Is it a purely human and moral question; or does it refer to the Universe? It might mean: How ought I to try and use the life-span allowed to me? OR: What purpose/design do living things serve by being alive? The first question, however, will find an answer (if any) only after the second has been considered.

I think that questions about 'purpose' are only really useful when they refer to the conscious purposes or objects of human beings, or to the uses of things they design or make. As for 'other things' their value resides in themselves: they ARE, they would exist even if we did not. But since we do exist one of their functions is to be contemplated by us. If we go up the scale of being to 'other living things', such as, say, some small plant, it presents shape and organization: a 'pattern' recognizable (with variation) in its kin and offspring; and that is deeply interesting, because these things are 'other' and we did not make them, and they seem to proceed from a fountain of invention incalculably richer than our own.

Human curiosity soon asks the question HOW: in what way did this come to be? And since recognizable 'pattern' suggests design, may proceed to WHY? But WHY in this sense, implying reasons and motives, can only refer to a MIND. Only a Mind can have purposes in any way or degree akin to human purposes. So at once any question: 'Why did life, the community of living things, appear in the physical Universe?" introduces the Question: Is there a God, a Creator-Designer, a Mind to which our minds are akin (being derived from it) so that It is intelligible to us in part. With that we come to religion and the moral ideas that proceed from it. Of those things I will only say that 'morals' have two sides, derived from the fact that we are individuals (as in some degree are all living things) but do not, cannot, live in isolation, and have a bond with all other things, ever closer up to the absolute bond with our own human kind.

So morals should be a guide to our human purposes, the conduct of our lives: (a) the ways in which our individual talents can be developed without waste or misuse; and (b) without injuring our kindred or interfering with their development. (Beyond this and higher lies self-sacrifice for love.)

But these are only answers to the smaller question. To the larger there is no answer, because that requires a complete knowledge of God, which is unattainable. If we ask why God included us in his Design, we can really say no more than because He Did.

If you do not believe in a personal God the question: 'What is the purpose of life?' is unaskable and unanswerable. To whom or what would you address the question? But since in an odd corner (or odd corners) of the Universe things have developed with minds that ask questions and try to answer them, you might address one of these peculiar things. As one of them I should venture to say (speaking with absurd arrogance on behalf of the Universe): 'I am as I am. There is nothing you can do about it. You may go on trying to find out what I am, but you will never succeed. And why you want to know, I do not know. perhaps the desire to know for the mere sake of knowledge is related to the prayers that some of you address to what you call God. At their highest these seem simply to praise Him for being, as He is, and for making what He has made, as He has made it.'

Those who believe in a personal God, Creator, do not think the Universe is itself worshipful, though devoted study of it may be one of the ways of honouring Him. And while as living creatures we are (in part) within it and part of it, our ideas of God and ways of expressing them will be largely derived from contemplating the world about us. (Though there is also revelation both addressed to all men and to particular persons.)

So it may be said that the chief purpose of life, for any one of us, is to increase according to our capacity our knowledge of God by all the means we have, and to be moved by it to praise and thanks. To do as we say in the Gloria in Excelsis: Laudamus te, benedicimus te, adoramus te, glorificamus te, gratias agimus tibi propter magnam gloriam tuam. We praise you, we call you holy, we worship you, we proclaim your glory, we thank you for the greatness of your splendour.

And in moments of exaltation we may call on all created things to join in our chorus, speaking on their behalf, as is done in Psalm 148, and in The Song of the Three Children in Daniel II. PRAISE THE LORD ...all mountains and hills, all orchards and forests, all things that creep and birds on the wing.

This is much too long, and also much too short - on such a question.

With best wishes,

J.R.R. Tolkien

The Ocean Truth - Newton and Brahma

2009-10-22T02:06:00.000-04:00

"I do not know what I may appear to the world; but to myself I seem to have been only like a boy playing on the seashore, and diverting myself in now and then finding a smoother pebble or a prettier shell than ordinary, whilst the great ocean of truth lay all undiscovered before me." Isaac Newton

Isaac Newton, practically the greatest scientist of all time claim that he was likee a foolish child playing with tiny pebbles while the great ocean of truth lay before him. A few things struck me about this quote, the first was how wonderful of an analogy it is. It is a perfect description of how we become enamored by the external energy of the Lord forgetting to search out the source of this incredible energy. As Krishna says in the Bhagavad-gita all the beautiful and wonderful things of this world are merely a spark of his splendor.

Secondly I found Newton's humility quite striking. Here he was, the greatest scientist of all time and he is regretting that he has wasted his life.

The third thing that struck me was the term "ocean of truth." The same word is used in the brahma samhita to describe Krishna.

"Enlightened by the recollection of that Gayatri, embodying the three Vedas, Brahma became acquainted with the expanse of the ocean of truth (tattva sagara). Then he worshiped Sri Krishna, the essence of the all the Vedas with this hymn"

And of course Srila Prabhupada's famously recording the words of the Srila Bhaktisidhanta Saraswati Thakur's purport.

Brahma thought within himself, "By the recollection of kama-gayatri it seems to me that I am the eternal maidservant of Krishna." Though the other mysteries in regard to the conditon of the maidservant of krishna were not revealed to him, Brahma by dint of his searching self-consciousness, became well acquainted with the ocean of truth. All the truths of the Vedas were revealed to him and with the help of those essences of the Vedas he offered this hymn to the Supremem Lord krishna. Sriman Mahaprabhu has taught this hymn to his favorite disciples in as much as it fully contains all the transcendental truths regarding the vaisnava philosophy. Readers are requested to study and try to enter into the spirit of his hymn with great care and attention as a regular daily function.

Reflecting on the quote from Newton and the passage from the Brahma samhita highlights the difference between the process of empirical knowledge and philosophical speculation and that of revelation. What to speak of Newton, even Brahma who is the creator of the universe could not understand the absolute truth through the process of empirical knowledge. But when prayed and worshiped through austerity and meditation the Ocean of Truth revealed Himself to Brahma.

The knowledge contained in the Vedic lituratures is just so incredible. Direct knowledge of God. So far beyond whatever we could possibly know with our incredibly limited mind an sense. Most people could not even imagine. People spend many lifetimes searching after the truth without hardly getting a glimpse it. What an amazing opportunity we have been given, the opportunity to become "well acquainted with the ocean of truth." It is all right there!

Cows and the Earth: A story of dairy farming that's kind to cows

2009-10-19T18:06:00.001-04:00

Cows and the Earth: a story of dairy farming that is kind to cows from Ranchor Prime on Vimeo.

Govardhan's Special Mercy

2009-10-19T13:19:00.006-04:00

I hope everyone had a wonderful Govardhan puja and diwali celebration. We did most of our celebrating at home but did go to the temple in the evening. As we were about to leave someone approached us very enthusiastically and asked us if we wanted a tulasi plant. At first Lacie and I were both like, "that is the last thing we need." But then we quickly realized it was a Gavardhan's special blessing and an opportunity to increase our Krishna consciousness and gladly accepted the opportunity to serve her.

O Tulasi, beloved of Krsna, I bow before you again and again. My desire is to obtain the service of Sri Sri Radha-Krsna.

Whoever takes shelter of you has his wishes fulfilled. Bestowing your mercy on him, you make him a resident of Vrndavana.

My desire is that you will also grant me a residence in the pleasure groves of Sri Vrndavana-dhama. Thus, within my vision I will always behold the beautiful pastimes of Radha and Krsna.

I beg you to make me a follower of the cowherd damsels of Vraja. Please give me the privilege of devotional service and make me your own maidservant.

This very fallen and lowly servant of Krsna prays, "May I always swim in the love of Sri Radha and Govinda.

The Story God- BBC Documentary with Robert Winston

2009-10-13T22:22:00.009-04:00

I came across this yesterday. It was actually pretty well done. It covers the basic history of the the major religions as well as some history of some less well known religions. Of course, there are the stereotypical problems with the way Hinduism is portrayed, bhakti as path to merging and the aryan invasion theory, but other than that it is pretty good. Most people will probably be able to learn something about the history of religion. I especially liked part 3, videos 12-18, which is about the modern science vs. religion debate. Giving a pretty good account of the relationship between science and religion, although some of the details I didn't fully agree with, especially the treatment of evolution. There is a nice section that includes an interview with Richard Dawkins, his brand of fundamentalism is rejected along with Christian Creationism

John Stuart Mill - Utilitarianism and the Scientific Materialistic Utopia

2009-10-13T20:49:00.006-04:00

Right now I'm trying to write my first paper. It is for my justice class and I will be looking at Mill's theory of utilitarianism. I won't bore you with all the details, mainly because I don't have time and have to get back to my paper but I thought this little section was blog worthy.

Mill is a classic materialist who wants to create a utopian society with God, or as Prabhupada would sometimes say the Kingdom of God without God.

Here we find him laying out this glorious vision for the future of humanity based on scientific progress where we eliminate all of the causes of suffering from poverty to disease to injustice, and although he doesn't say it directly it is almost implied that eventually we will conquer death. Mills version of the future really is a Utopia in the truest sense of the word, it is no place.

"Yet no one whose opinion deserves a moment's consideration can doubt that most of the great positive evils of the world are in themselves removable, and will, if human affairs continue to improve, be in the end reduced within narrow limits. Poverty, in any sense implying suffering, may be completely extinguished by the wisdom of society, combined with the good sense and providence of individuals. Even that intractable of enemies, disease, may be indefinitely reduced in dimensions by good physical and moral education, and proper control of noxious influences; while the progress of science holds out a promise for the future of still more direct conquests over this detestable foe. And every advance in that direction relieves us from some, not only of the chances which cut short our own lives, but, what concerns us still more, which deprive us of those in whom our happiness is wrapt up. As far as vicissitudes of fortune, and other disappointments connected with worldly circumstances, these are principally the effect with of gross imprudence, of ill-regulated desires, or of bad or imperfect social institutions. All the grand sources, in short, of human suffering are in a great degree, many of them almost entirely, conquerable by human care and effort."

Sorry Mills (and Ditchkins, and all the other modern atheist utopians), it isn't possible. Real knowledge is, as Krishna says in the Bhagavad gita, to percieve the misery caused by birth, death, disease, and old age, and to surrender to God, and go back to the Kingdom of God at the end of this life.

Beautiful Cow Picture

2009-10-13T01:16:00.002-04:00

I thought this picture was really beautiful and just wanted to blog it. Enjoy.

We Are All Hindus - Newsweek Article by Lisa Miller

2009-10-10T18:28:00.003-04:00

An interesting article that recently appeared in Newsweek magazine about the Hinduization of American religious beliefs. Many historians and philosophers felt is was inevitable and would produce a fundamental shift in the state of world affairs.

It has been happening steadily over the past hundred years or so and seems like it will continue more and more.

The 1952 the historian Arnold Yoynbee predicted, “In fifty years, the world would be under the hegemony of the USA, but in the 21st century, as religion captures the place of technology, it is possible that India, the conquered, will conquer its conquerors.”

Here's the article from Newsweek:

America is not a Christian nation. We are, it is true, a nation founded by Christians, and according to a 2008 survey, 76 percent of us continue to identify as Christian (still, that's the lowest percentage in American history). Of course, we are not a Hindu—or Muslim, or Jewish, or Wiccan—nation, either. A million-plus Hindus live in the United States, a fraction of the billion who live on Earth. But recent poll data show that conceptually, at least, we are slowly becoming more like Hindus and less like traditional Christians in the ways we think about God, our selves, each other, and eternity.

The Rig Veda, the most ancient Hindu scripture, says this: "Truth is One, but the sages speak of it by many names." A Hindu believes there are many paths to God. Jesus is one way, the Qur'an is another, yoga practice is a third. None is better than any other; all are equal. The most traditional, conservative Christians have not been taught to think like this. They learn in Sunday school that their religion is true, and others are false. Jesus said, "I am the way, the truth, and the life. No one comes to the father except through me."

Americans are no longer buying it. According to a 2008 Pew Forum survey, 65 percent of us believe that "many religions can lead to eternal life"—including 37 percent of white evangelicals, the group most likely to believe that salvation is theirs alone. Also, the number of people who seek spiritual truth outside church is growing. Thirty percent of Americans call themselves "spiritual, not religious," according to a 2009 NEWSWEEK Poll, up from 24 percent in 2005. Stephen Prothero, religion professor at Boston University, has long framed the American propensity for "the divine-deli-cafeteria religion" as "very much in the spirit of Hinduism. You're not picking and choosing from different religions, because they're all the same," he says. "It isn't about orthodoxy. It's about whatever works. If going to yoga works, great—and if going to Catholic mass works, great. And if going to Catholic mass plus the yoga plus the Buddhist retreat works, that's great, too."

Then there's the question of what happens when you die. Christians traditionally believe that bodies and souls are sacred, that together they comprise the "self," and that at the end of time they will be reunited in the Resurrection. You need both, in other words, and you need them forever. Hindus believe no such thing. At death, the body burns on a pyre, while the spirit—where identity resides—escapes. In reincarnation, central to Hinduism, selves come back to earth again and again in different bodies. So here is another way in which Americans are becoming more Hindu: 24 percent of Americans say they believe in reincarnation, according to a 2008 Harris poll. So agnostic are we about the ultimate fates of our bodies that we're burning them—like Hindus—after death. More than a third of Americans now choose cremation, according to the Cremation Association of North America, up from 6 percent in 1975. "I do think the more spiritual role of religion tends to deemphasize some of the more starkly literal interpretations of the Resurrection," agrees Diana Eck, professor of comparative religion at Harvard. So let us all say "om."

Original article here.

"Let Justice Roll Down like Water an Righteousness like a never ending Stream!"

2009-10-09T09:55:00.006-04:00

"I hate, I despise your feasts. And I take no delight in your solemn assemblies. Even though you offer me sacrifices of burnt offerings and grains I will not accept them, and the peace offerings of your fatted beasts I will not look upon them. Take away the noise of your songs to the melody of your harps, i will not listen. But let justice roll down like waters, and righteousness like a never ending stream."

This the Prophet Amos speaking to us in the Old Testament of the Bible conveying God's message to the people of Israel. The people of Isreal had a religion based primarily on the animal sacrifice, which as an interesting side note seems in many ways similar to the Vedic religion of animal sacrifice. This type of sacrifice was actually very common in the ancient world and it is hard to imagine that there is no connection, especially since there are many other connections between ancient Vedic culture and ancient Western culture.

Speaking on behalf of God, Amos tells us that what God really wants is justice, not some religiousity, or some external ritual merely done for the sake of self indulgence.

Essentially what he is say is that what matters is how we treat other people, not what religious ritual we perform.
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We find this same idea in Krishna consciousness as well, throughout the Bhagavad gita and Srimad Bhagavatam. At a first glance the Judeo Christian Tradition seems to have a stronger emphasis on justice than the devotion traditions of India but that is only if we look at them isolated from the rest of Indian religion and Culture. The Mahabharata, The Ramayana, and other dharma sastras like the Manu Samhita are all very focused on the social justice. Because this is the foudation of a genuine spiritual system. There is no question of genuine spirituality without depth of character.

Although the focus of the Bhagavad gita and Srimad Bhagavatam is more directly spiritual it is doesn't leave out this important fact. That is how the whole bhagavad gita begins. Arjuna doesn't want to fight, to work, to be in the world. He wants to be spiritual, to not fight, to give up his social duties but krishna forbids this as being the opposite of what it means to be spiritual.

This idea is said in many different ways throughout the Bhagavatam. A major portion of the fourth canto is dedicated to the story of Siva and Daksa and Sati which is all about how if we don't properly respect others our sacrifice to God can never be pleasing and if we do properly respect others our sacrifice is always perfect.

In our Gaudiya Vaisnava tradition our sacrifice is not that of animals, or grains and ghee, or meditation of God in the heart, or even diety worship. Our primary sacrifice is the sankirtana yajna, the chanting of the names of God.

And we find in the instructions of Chaitanya Mahaprabhu that the only way we can perfect this sacrifice is by the learning how to properly respect other living entities. To chant properly we must become humble like a blade of grass and tolerant like a tree. Tolerant like a tree means that we must willingly and gladly offering everything we have, our mind, body, words, wealth, and our very life for the ultimate welfare of all living entities, in the same way a tree offers everything it has, it's leaves, branches, bark, fruits, flowers, and even its body for the service of others.

Echoing this verse Bhaktivinode Thakur writes

Kabe ha’be bolo se-dina amar
Aparadha ghuci, suddha name ruci
Krpa- bale ha’be hrdoye sancar

Trnadhika hina, kabe nije mani
Sahisnuta- guna hrdoyete ani
Sakale manada, apani amani
Ho’ ye aswadibo nama- rasa- sar

When will that day be mine? When by the power of you mercy will me offenses end and then I will get a taste for the pure holy name.

Within the core of my heart thinking myself lower than a blade of grass and offering respect to all, devoid of all desire for respect, only then will I taste the pure essence of the mellow of the holy name."

The Truth about Romantic Relationships by Eckhart Tolle

2009-10-07T11:53:00.001-04:00

"The death of dogma is the birth of morality."

2009-10-05T11:10:00.005-04:00

At least that is what Kant thought. I think I tend to agree with him. When religion becomes about belief, or some kind of intellectual assent to a certain group of propositions, instead of practice, the true essence of what it means to be truly religious is lost. This happens again and again, that is why there is always a need for the same knowledge to be taught again and again.

Sri Vilapa Kusmanjali by Srila Raghunath Das Goswami

2009-10-03T18:26:00.002-04:00

SRI VILAPA KUSUMANJALI

1. O friend Rupa Manjari, although you are a famous and important person in this town, still you cannot see the face of the Supreme Personality of Godhead standing before you. Your husband is not here, and yet there is a mark on the bimba fruits of your lips as if someone has bitten them. Did a great parrot bite them?

2. O lotus tree, on the pretext of this bunch of new blossoms you are now broadly smiling in this forest. You have every right to be proud. After all, the black Krishna bee has left all the fragrant flower vines and He is now searching for the pathway to you.

3. O Rati manjari, in the king of Vraja's city, where many gopis live, you are the most pious of all. That is why you are now going to a cave, requested by your queen to search for the favourite belt She forgot in the midst of many pastimes.

4. Let me surrender to my spiritual master, Yadunandana Acarya. A powerful and dear devotee of the Supreme Lord, Yadunandana, he sprinkled the nectar of his mercy on me.

5. I worship Lord Caitanyacandra, the supremely independent ocean of great mercy, who with His ropes of mercy quickly lifted me from the endlessly troublesome great dry well of household life, from which escape is very difficult, who gave me the shelter of His lotus feet, which rebuke the lotuses, and who gave me to Svarupa Damodar Goswami.

6. I was unwilling to drink the nectar of devotional service possessed of renunciation, but Sanatana Goswami, out of his causeless mercy, made me drink, even though I was otherwise unable to do so. Therefore he is an ocean of mercy. He is very much compassionate on fallen souls like me, and thus it is my duty to offer my respectful obeisances unto his lotus feet.

7. O queen, a certain maidservant, overwhelmed with love and her heart burning in the great fire of separation, laments in the following verses.

8. O queen, please rescue this unfortunate person, drowning in an ocean of pain. Place him on the strong boat of your mercy and carry him to the wonderful realm of Your lotus feet.

9. O queen, with the medicine of the red lac from Your lotus feet, please bring back to life this person now dead from the bites of the black snake of not seeing You.

10.O queen, with the nectar of a moment's glance please restore the life of this gopi maidservant of Your lotus feet, who now burns in the great forest fire of separation from You.

11. O beautiful faced one, when, even in a dream, will I, by decorating my head with the splendid perfumed powder of Your lotus feet, attain the goal of my life?

12. O beautiful one, when will the sound of your anklebells, sprinkling drops from an ocean of nectar, cure my deafness?

13. O queen, with the two bumblebees of the corners of Your eyes, which in the moonlit rendezvous anxiously wander over each direction as if the forest were a jungle of blue lotuses, will You glance upon this person?

14. O queen of Vrndavan, since Rupa manjari filled my eyes with light in the land of Vraja, I have yearned to see the red lac decorating Your lotus feet.

15. O queen whose eyes are as beautiful as two blossoming lotus flowers, when Your lake, filled with sweet water and splendid with many blossoming lotus flowers and buzzing bees, appeared before my eyes I at once began to yearn for the nectar of direct service to You.

16. O queen, I shall never ask You for anything other than direct service to your lotus feet. I offer my respectful obeisances to Your friendship. I offer my respectful obeisances to Your friendship again and again. May I find Your service as sweet as nectar. May I find Your service as sweet as nectar.

17. O queen whose fair complexion scratches with its nails the pride of yellow turmeric, when, happily marking my arms with auspicious markings embraced by charming red lac, will You give me the dear service of Your lotus feet.

18. O queen, when with great love and happiness will I daily rinse the drains of Your house with pure water, dry them with my own hair, and then scent Your garden pavilion with an abundance of sweetly fragrant incense?

19. When, at Your house early in the morning, will I carefully wash Your two lotus feet with camphor-scented water and then dry them with my hair?

20. When will this maidservant brush Your teeth with a twig, wash Your lotus feet, and, when You have entered another room, massage You with scented oil?

21. O queen whose lotus face defeats the moon, when, with jars of water scented with flowers and camphor and brought by one of Your charming and affectionate friends, will I carefully bathe You?

22. O moon-faced one, will I with a silken towel slowly and carefully dry the water from Your beautiful, delicate limbs, and the two fishes of Your eyes happily and restlessly swim from one direction to another, will I be allowed, the hairs on my body standing up in bliss, to cover Your hips with a matchless red silk cloth, and all Your limbs, from Your head down, with a beautiful blue sari?

23. O beloved of the prince of Vraja, when, after washing Your lotus feet, will this person, with the many beautiful small garlands artistically fashioned by Narmada devi, lovingly braid Your hair?

24. O queen, when will I happily place on Your forehead beautiful musk tilaka as splendid as the full moon, on Your limbs glistening kunkuma, and on Your breasts wonderful pictures in fragrant colors?

25. O queen, will I, drawing a line of red sindura with a jeweled salaka, decorate the part in Your hair?

26. O queen, with a steady hand will I artistically decorate You with the aromatic red tilaka dots that are the most powerful aphrodisiac to madden Lord Krishna?

27. O beautiful one, will I happily decorate with beautiful earrings Your ears, which are the god of love's two ropes for binding the regal mad elephant of the prince of Vraja's heart?

28. O beautiful queen, although I carefully placed this garment over Your breasts to cover them from Krishna's gaze, He has not understood my intention. Tightly embracing You, He has Himself become the garment covering the two treasures dearer than His own life.

29. O golden-complexioned one, will this maidservant place lovely necklaces of pearls and jewels on Your beautiful breasts, Lord Mukunda's pillows when He is sleepy and fatigued?

30. O lotus-eyed one, at some time will I adorn Your fingers with glittering rings and Your two graceful arms, which are so dear to Lord Hari, with blue armlets studded with jewels?

31. O beautiful-eyed one, will I soon worship Your two lotus feet with jeweled anklets and the petals of Your lotus feet with toe-rings? With a splendid belt will I soon worship Your hips, the sacred pilgrimage place of Lord Krishna?

32. Bowed down with intense bliss, with two jeweled armlets will I decorate Your two graceful lotus arms, which expertly destroy the peacefulness of the swan of Lord Krishna's heart?

33. O beautiful one, will this person some day worship with a valuable necklace Your neck, which attained all good fortune when it was touched by the arm of Lord Gokulacandra in the festival of the rasa dance?

34. O beautiful-faced one, will I make the Syamantaka jewel, which after the death of proud Sankhacuda, was given by Balarama to cheerful-hearted Madhumangala, which Madhumangala with his own hand gave to You, and which since has become the friend of the Kaustubha jewel, the central jewel of Your necklace?

35. O slender-waisted one, when, fearing that Your very slender waist might break, will I very carefully tie it with a new golden belt splendid with flower-cluster tassels at each end?

36. O golden one, when will Your nose, which defeats the sesame flower, receive from my hand a beautiful golden honey-pearl that agitates the great bumblebee of Lord Krishna?

37. O golden one, when, by Your order, will I place on Your left arm a silken band tied with jewels and flowers?

38. O restless-eyed one, the rings I place in Your ears made Lord Krishna, who agitates all the gopis, aimlessly wander in a circle.

39. O fawn-eyed one, when will I place a dot of splendid musk on Your chin, the temple of Mukunda's happiness?

40. O queen, when will I decorate Your pearl-like teeth with ruby-like red lines?

41. O girl with the golden lips, will the Krishna-parrot bite the nectar bimba fruits of Your lips, splendid with red khadira and camphor, placed by Me?

42. When will this person worship with black kajjala Your two eyes, which defeat the khanjana birds, and which, with the slightest movement from their corners, in a moment tightly bind the regal elephant of Lord Krishna?

43. His head reddened by the marks of Your feet as He tries to soothe Your jealous anger Lord Krishna has become extremely handsome. When, decorated with nectar red lac by me, will Your feet become very splendid?

44. O graceful artist, O queen, when will this maidservant happily place a sweet jasmine-garland filled with humming bees on Your gracefully sloping shoulders, touched in the rasa dance by Lord Krishna, who has become a moon shining with amorous passion?

45. O girl with charming limbs, O girl with a beautiful face, will this maidservant nearby hand You the articles of worship when, surrounded by Your friends, You are eager at heart to devotedly worship the sun-god on an alter of suryamani jewels?

46. O girl with beautiful thighs, employing the hands of Your friends, such as myself, will You place before Lord Krishna the many delicious foods You very carefully cooked by the order of the queen of Vraja?

47. O beautiful one, when, lovingly touching her forehead to the forehead of they, like me, who had brought the feast, will the jubilant queen of Vraja, like a loving mother, ask me, because I am Your maidservant, about Your welfare?

48. O queen, will I place before You the prasadam remnants tasted by the lotus mouth of Lord Krishna and respectfully brought by Danistha-gopi.

49. O girl whose limbs are anointed with kunkuma, when will I carefully feed You, Lalita, and Your other friends many kinds of ambrosia foods and nectar drinks mixed with the remnants of what was directly tasted by Lord Krishna?

50. O restless-eyed one, when will I lovingly give You sweet drinking-water scented with fresh patala flowers and camphor, water to rinse Your mouth, a toothbrush twig, and other things?

51. O queen, when, with great love, will I carefully light an abundance of aromatic incense, fan You, and perform other suitable services as You take Your meal?

52. O sweet-limbed girl, when, the hairs of my body standing upright in ecstasy, will I place a betel leaf filled with betel nuts and camphor into the lotus flower of Your mouth?

53. O queen, O beloved of Lord Krishna, will Lalita worship you with an arati lamp as Your other friends worship You with auspicious new songs and flowers and this maidservant, thinking You millions of times more dear than her own life's breath, worships You with a camara whisk?

54. O queen, when, eloquently joking with Lalita and Your other friends, will You decorate with a nap the charming pastime-bed I made with my own hands?

55.O merciful one, O girl with the beautiful heart, will the beautiful and auspicious time come when this maidservant massages Your feet and Rupa manjari massages Your two lotus hands?

56. O girl with the beautiful face, on the strength of some good fortune will I, as a vine of devotion here, in a secret place with Your affectionate friends, attain the remnants You had spit out and the waves of nectar water that washed Your lotus feet?

57. O queen, during Your meal will You take some nectar from Your own lotus mouth and lovingly give it to me, whose heart has gone to You?

58. O queen, will my two eyes someday attain You as, stumbling because of the happiness rising in Your heart, and the hairs of Your body standing erect, You walk to the town of Vraja's king in order to prepare a nectar feast for Lord Madhava?

59. Will Rupa manjari lead You on the path with Lalita and Visakha at Your two sides, Your friends all around, and me holding Your delicate waist from behind?

60 - 61. When will Danistha, seeing it in the distance, affectionately lead You, in my presence, to Nandisvara, the great abode of the king of Vraja, which is filled with affectionate gopi friends, which is even more important than the Govardhana Hill worshipped by Vraja, which is very dear to the prince of Vraja, and which is filled with the tumultuous sounds of the eloquent gopas and the lowing of the surabhi cows?

62. O sweet one, O talented one, when, washing Your auspicious lotus feet, entering the kitchen, bowing down before the queen of Vraja and the other elder gopis, and cooking a nectar feast, will You plunge me into an ocean of bliss?

63. O queen, when will You be seen, Your head bowed and Your face blossoming with happiness as You place the ambrosia foods and nectar drinks for Lord Madhava in the hand of Rohini devi?

64. O sweet girl, when will Your lotus face, its passionate sidelong glances seen by Lord Madhava during the feast in the company of His elders, fill me with happiness?

65. When will You be seen as You gaze at the prince of Vraja, His cheeks sweet with a smile, as He wanders in the forest fulfilling His vow to protect the surabhi cows, or as He is embraced by His mother, her heart overwhelmed?

66. O girl bashful at heart, O girl with the beautiful face, seeing You happily taking Your meal, according to Your promise, with your dear friends and with the queen of Vraja, who is more affectionate than millions and trillions of mothers, will I at once attain bliss in my heart?

67. O girl whose eyes are restless as khanjana birds, seeing You with an embrace, with kissing Your head, and with many loving glances, loved by the queen of Vraja as if You were her own daughter, will I celebrate a great festival of transcendental bliss in my heart?

68. O friend Rupa manjari, will I, following behind, lead our queen, now a dancing arena for waves of amorous passion, Her large eyes wide open, and your arm affectionately placed about the vine of Her waist, to the pastime forest grove decorated by the presence of Lord Hari?

69.O friend, within my sight will Queen Radha with You decorate Her beloved with flower ornaments in a forest cottage by the shore of Her lake?

70. O beautiful one, hearing from the parrot Vicaksana of Your rendezvous with the prince of Vraja, will I happily decorate You with elegant garments, flower earrings, and necklaces?

71. O queen, when will I decorate the splendid doorway with garlands of many flowers filled with buzzing bees and with many splendid pictures of Kama drawn in kunkuma? O moon-faced girl, when will I decorate the bed in the cottage named Madananandada with networks of flowers?

72. O girl as fair as gold, will I happily and gently massage Your lotus feet as You rest Your head against the arm of the prince of Vraja, His lotus feet worshipped by Rupa manjari's hands?

73. Will I see You, Your eyebrows knitted and Your eyes burning with pride as Lord Madhusudana, the crown on the heads of expert jesters, stops You near Govardhana Hill on the pretext of collecting a toll?

74. O sweet-faced girl, when, seeing Lord Mukunda because of the breeze carrying the fragrance of Your slender form on some pretext leave the pastime-bed Candravali with her own hand decorated with jasmine flowers, and, like a black bee, meet You at the lake shore, will I shine with pride?

75. O sweet, moon-faced girl, when will we see the new pastimes You enjoy with the Lord of Your life and with Your friends at Your sweet lake filled everywhere with the humming of intoxicated bees, the cooing of birds, and hosts of splendid, blossoming lotuses?

76. O girl with the beautiful thighs, when will Lord Krishna, who floods me with an ocean of bliss, happily decorate You with many kinds of flowers on the splendid lake shore crowded with blossoming flowers and forests full of humming bees?

77. As Her limbs blossom with happiness, will my queen's hair, decorated by jubilant, trembling Lord Hari with many types of slightly blossomed flowers, many large gunjas, and many splendid peacock feathers, all hastily brought by a certain happy girl, bring bliss to my eyes?

78. O girl with the beautiful face, seeing Lord Madhava struck with a lotus flower by intoxicated You in a flurry of amorous pastimes, will I try to hide the smile on my face?

79. When, O girl with the beautiful face, as You sing sweet love songs with the prince of Vraja, Your splendid graceful shoulder embraced by His long arms and He embraced by Your beautiful arms, will You give me transcendental bliss?

80. O queen, when will I hide the flute that You won from Lord Hari in the dice game, broke, and tossed to me?

81. O girl with the beautiful face, when, the hairs of my body standing up in ecstasy, will I fan You as You lay on a pastime bed of jasmine flowers in the temple of bliss of amorous love, smiling and conversing very sweetly with Your beloved?

82. O queen, O girl whose face is a blossoming lotus flower, O personification of shyness, when, Your two lotus feet exhausted by walking from the rendezvous, will You affectionately call this shameless person by name and engage her in massaging them?

83. "O granddaughter Radha, the time for You to worship the sungod has come! Where are You." Will Mukhara devi, appearing like the personification of nectar as she angrily speaks in this way, delight me?

84. O queen with my eyes and ears will I serve the nectar of Your words scented with the camphor of Your smile?

85. O pious one, when, picking flowers with Your sweet and crooked friends, You pretend to quarrel with the Lord of Your life and You angrily leave Him, will You fill me with boundless happiness?

86. O merciful one, sweetly begged by Madhava with many unbearable appeals, will this agitated person fall down before Lalita's feet to break Your jealous anger?

87. O wise and solemn one, will Your coronation as the queen of Vrndavan forest, jubilantly performed by Paurnamasi with a great festival of auspicious singing, dancing and the music of vinas and other instruments, and with many pitchers of pure, scented water, be seen by me?

88. O girl with the beautiful face, when on the full moon day of the month of Sravana Your brother Sridama pleases the miser Jatila by giving her ten thousand cows and then takes You home for a visit, will, as You melt with weeping from both happiness and sorrow, Your parents lovingly embrace You in my presence?

89. O merciful one, when, because I feel shy before Your friends, will You take me to a cave in the king of mountains and there tutor me in the art of melodious singing?

90. O queen, when, requested by Lalita devi, will You affectionately ask me, my head bowed with shyness in the assembly, to recite many splendid and sweet poems?

91. O queen, when, on the shore of Your lake, in a grove filled with humming bees, will You teach me to play the kacchapi lute?

92. O queen, when, because Your friends are too shy to act, will You hint that I should restring the favourite necklace, broken in Your pastimes?

93. O queen, when, after looking in all directions, will You take the chewed betel nuts from Your mouth and affectionately place them in mine?

94. O girl with the moon face, with clever hints will You send me to quickly get the favorite charming sash forgotten in the amorous passionate battle with the Lord of Your life?

95. O grave and sober one, after angrily punishing this person for a very slight fault, will You again glance on her with a little mercy when Lalita brings her before You?

96. I am Yours! I am Yours! I cannot live without You! O queen, please understand this and bring me to Your feet.

97.O restless-eyed girl, Your lake is the eternal home of You and Your beloved. My residence is there. There I stay.

98. O beautiful lake, my queen eternally enjoys amorous pastimes with Her beloved on your shore. If you are most dear to Them, then, please mercifully show me now the girl who is my life and soul.

99. My queen will not leave your company for even a moment. Because You are both the same age you are the realm of Her playful joking pastimes. O girl with the beautiful face, O Visakha, please show me my queen and save the life of me, on the verge of death because I am separated from Her.

100. O Lord, O nectar moon of Gokula, O Lord whose cheerful face is a lotus flower, O sweetly-smiling one, O Lord melting with compassion, so I may serve You both with love please lead me to the place where Your beloved enjoys loving pastimes with You.

101. My queen, even a drop of the beauty of the tip of whose lotus toenail the goddess of fortune is not able to attain, if You do not give charity to my eyes, then what is the use of my life, ablaze with a great forest-fire of sufferings?

102. For me somehow the present moment is flooded by a nectar ocean of many hopes. If You do not give me Your mercy, then of what use to me are this life, the land of Vraja, and Sri Krishna, the enemy of Baka?

103. O merciful one, if You will not give Your great mercy to suffering me, then what is the use of all these words? What will my long service to Your lake accomplish?

104. O affectionate one, I pray that this Vilapa-kusumanjali (Handful of Flowers in the Form of a Lament), which, with much weeping to attain Your loving service, and with a heart burning with pain, I take from my chest and place at Your lotus feet, may give You a little pleasure.