Other Discussions
|
An Appeal to Stop the Lawsuit Against the Bangalore Temple by Niscala Devi Dasi Posted January 9, 2012 Looking at ISKCON’s actions, both past and present, an objective viewer could not help but wonder if we have something against children. We are all aware of the lawsuit against ISKCON for the atrocities committed against her children. Now, after being sued for the shocking abuse and neglect of her own children, ISKCON is suing to stop other children from being fed with Krsna prasadam, on a scale which boggles the imagination- millions of meals...every day! The basis of this lawsuit is a matter of belief, and it also begs belief, being in the realm of the absurd and ridiculous: Because those who are feeding millions of India’s “poorest of the poor” with delicious and nutritious mercy from the Lord, happen to hold a belief that only Srila Prabhupada is qualified to initiate disciples, in other words, because they are “ritviks”, they are worthy of being dragged before the courts as if they were common criminals, and the faith and good publicity that won them government support for their program of material and spiritual upliftment, all brought to naught, if ISKCON is successful. In sheer contrast, in the sastra we read about and glorify the actions of great devotee ksatriyas, such as Maharaja Sibi, Pariksit, Arjuna and others, who were foresworn to protect anyone in distress- focussing especially on the most vulnerable citizens of all- the children, animals, widows, the elderly and the sick. They were never allowed to let even one citizen in their kingdoms ever go hungry, not even an animal or bird. Indeed, Sibi went so far as to cut off his own flesh (literally!) to uphold this principle. We glorify him for that, and do the opposite- cutting off the flesh of others by refusing them food, which is the net effect of endangering an extremely successful and necessary food distribution program. What is the use of so many books when we don’t read them or follow their principles, and is it not the grossest hypocrisy when we use the profits of our distribution of these books to counteract their principles? Srila Prabhupada wanted us to have varnashrama, which means he wanted us to have devotee ksatriyas, who would sacrifice everything for the welfare of others, and were of the character (guna) of the devotee ksatriyas described above...they would become fireballs of rage whenever they saw the mistreatment of even one citizen (such as” Pariksit’s meeting with the Personality of Kali”, First Canto, Srimad Bhagavatam). Instead, whenever we see the welfare of others being protected, by a whistle-blower in the gurukula, or by this unprecedented spread of the Lord’s mercy, our leaders condemn the protectors and make arrangements to have their work of protection stopped. No wonder the concept of varnashrama in ISKCON has become reduced to self-sufficiency and rural projects and nothing more. Taken in full, it is the greatest assurance of protection of the vulnerable, and the greatest threat to those in positions of power, who work against it. Is it not shocking that non-devotees with no access to the sastra that describes that women, children and the elderly are to be protected in all circumstances, have to bring us to account? Is it not the ultimate shameful experience that we, who not only read such sastra, but distribute it just to deliver these non-devotees from the effects of Kali yuga, are brought to account by them for activity that contradicts our own teaching? Maybe they are actually reading our books and imbibing them- and we are not? Even if we put the past behind us, and try to look ahead in the hope of a brighter future, there is evidence emerging from the Vrindavan gurukula, that more mistreatment of children is going on, along with the silencing and removal of those that report it: (Click Here) Bangalore temple may have to stop its massive spiritual aid to millions of Indians- because of ISKCON. Meanwhile we read in “Srila Prabhupada Lilamrita” that Srila Prabhupada cried when he saw children fighting with dogs in the street for food. He mandated that no one in a ten mile radius of any temple in the world be allowed to go hungry. In India’s biggest cities, this demographic area would account for millions of people, three meals a day. Are we, that is, ISKCON, doing that? When all the world was making laws to protect children, we were working just as hard to cover up for child abusers and keep them in positions of authority- and we are doing it still. Last year, we removed from service in Vrindavan gurukula, Vrajabhumi mataji, the only person who cared enough about the kid’s welfare to speak up. And we currently have several gurus who have enacted deploring abuse against children in their care, being worshipped as pure devotees. I am not a ritvik, nor do I ever intend to become one, as I know that our philosophy of guru tattva centres on a disciple approaching a qualified guru- and asking him questions. That is not possible to do with Srila Prabhupada, though it may be possible for the very qualified to have an “inner ear”. But this is a matter of opinion and debate, not lawsuit, repression and repossession of assets, what to speak of the xth-millionth Indian child getting breakfast tomorrow morning at school, or being forced instead to work, on a hungry stomach, in dangerous occupations -such as retrieving computer gold thread on a dump site and being exposed to the harmful effects of toxic chemicals. As I said I am not a ritvik, but neither am I with ISKCON on this issue, in particular. I am against it strongly, I am outraged by it. It goes against everything I have read in the books, against conscience and against Srila Prabhupada’s vani and personal example. When the Gaudiya Matha was suing over the acquisition of assets, he was giving mercy to New York’s disenfranchised hippies feeding them as part of his work. He settled differences of opinion with debate, not lawsuits. He tolerated the schism that originated with Siddhaswarupa, and gave him kind words of encouragement. He wrote books describing how even ksatriyas, what to speak of brahmana’s, would appreciate the excellent fighting skills of their opponents, for it does not matter what side we are on, but how we conduct ourselves. That is the way we please the Lord, who is impartial to all, and the dear well-wisher of everyone, from the smallest Indian child rummaging through filthy rubbish, to the politicians who finally, at the ritvik’s insistence, give a damn for their welfare.
It’s important that we need to ignore our theoretical differences for the sake of what we all consider the most basic of vaisnava principles- compassion. This is an appeal, which anyone can sign, regardless of their affiliations. By signing it, you will bring weight to bear on the ISKCON authorities that are so going against Srila Prabhupada’s instructions and precepts, and the foundations on which they were built- vaisnava compassion.
I would like to request a senior devotee to please write an article on the topic of devotees keeping pets. These are my areas of concern: (i) Temples do not have pets because they are perceived as muchi. But devotees living outside may need to keep a pet dog or cat for different reasons: (a) for protection; (b) for companionship if they are old and alone; (c) devotees may find themselves living with karmi family members who have this lifestyle; (d) they may be raising children and feel it necessary to have a pet for their sake; (e) be moved out of compassion to adopt a stray animal. So these are my questions in this regard. If devotees have pets 1. Do we never feed them meat pet food? 2. Do we allow them to stay in our house? If not, what if it is very cold outside or dangerous, etc? Would taht not be cruel? 3. If we pet them and play with them, are we contaminated and cannot honor prasad, etc after that until we have had a full bath?
I think many, many devotees find themselves in a very difficult situation with regard to pets so I think it would be a great idea to address this issue. Quotes from Srila Prabhupada or Srila Narayan Maharaja with regard to things they have said about pets would be most appreciated.
I believed that investing my heart in the eternal message of the sampradaya could not be a mistake. I believed that absolutely. I believed it without question. I ironed that belief unto my heart like a tattoo artist paints a picture. I believed it and branded myself to that belief like a sheep herder brands the furry skin of the sheep with his red irons. It was a part of me and I was a part of it. It was in the context of that belief, that I transferred my attachments to Srila Prabhupada to another. As hindsight is 20:20, when I look back I can see that there were many hints that this relationship was not right even at that time. But my heart pulsated with the belief in the sampradaya and I told my doubts to shut up. I wont lie, there were very ecstatic times and I have great memories. Nevertheless, those who know the history of ISKCON, know the disappointment that followed. What this other guru took from me when our relationship ended was not my spiritual bliss, my service attitude or my enthusiasm. He took away my confidence to trust myself to make decisions on what was good for me. What he took away was my self-assurance in my ability to judge what was safe for me to pour my heart into. I hated him because what he stole from me was my self-respect. I felt ashamed. I had made him an authority on my heart and my life. I was ashamed that I had allowed someone unqualified to decide what was sacred for me, mistaking him for what he was not. And he had abused his position of power in the name of love of Krishna and respect of Prabhupada. It is unforgivable. An open heart reaching out for spiritual guidance is a terrible thing to betray. Yet many of us find ourselves on the receiving end of a sharp slamming of the door as someone decided to play it slick rather than to play it straight with us. It is an unnerving experience that leaves many of us jaded, hurt and unconfident in our own ability to trust ourselves to make another healthy spiritual alliance. Many of us move forward to make other relationships in Vaishnava community with one foot on the brakes, trying to avoid our previous relationship accident. Those hurt in this way have told themselves that we just couldnt repeat that incident again. Stung by the pain of opening up to an unsuitable authority we vow not to open our hearts to the same level of vulnerability. In trying to protect our shattered heart from being hurt again, many choose to see their tenderness, hope and willingness to open themselves to another healthy relationship as a weakness in themselves. We feel it is a weakness that we cannot afford to have. Our solution to making ourselves immune to vulnerability is to close the heart off from spiritually entwining itself with another for ever. Then I came in contact with another Maharaj. I found myself furtively studying this Maharaj the way I had not thought to study the previous. I found myself constantly asking myself whether he could be trusted. I questioned his every motive. I looked for signs of betrayal. I was not willing to open up to Maharaj the way I had with the other. I just could not allow myself to lose more confidence in myself as a person who couldnt spot a good guru. I didnt know how to earn my own confidence to find a spiritual authority that was inherently safe. I only knew I just couldnt go through with what I went through with the previous. I just didnt know where I could go to find strength to repair the damage to myself again. I didnt feel like I could survive another shattered spiritual heart. I genuinely liked Maharaj. As proper etiquette, I was open with Maharaj about my disappointment with my previous guru. Maharaj was sympathetic and nursed my pain with soothing sincere advice. He said he was open to any question or enquiry that I had. He would hide nothing. Empathizing with my need for trust, as I delivered my volley of questions, he opened up his heart and lay it on the carpet in front of me like a clock maker takes apart a mechanical clock and lays the parts on his table. He allowed himself open to inspection. He seemed committed to living up to my trust in a way that I had ever known a person, apart from Srila Prabhupada, could. But I was still jaded from my previous experience. No matter how minutely I studied Maharajs heart, it was not enough for me. Not only did I question his motives in general, but I specifically questioned his willingness to make himself this vulnerable to me. What did he really want? What hidden motives did this one have? Am I not seeing something that I should be seeing? Thousands of conflicting questions spirited through my mind. As strange as it sounds, I feel that in some ways, my identity as a devoteemy self-esteem-- had taken such a hit from my relationship with the first guru that, in some ways, I felt unworthy of being able to continue in spiritual life anymore. I did not feel myself worthy of respect. I saw myself as a fool who had naively succumbed to the wiles of a manipulative authority system. Burdened by the calloused scars from my previous relationship, I distrusted myself in entering into another authoritative Vaishnava relationship. But in doing so, I wondered how much I had also robbed myself of experiencing true spiritual bliss again. I realized that I was viewing my relationship with Maharaj through my previous guru spectacles. But I justified my own predicament. I repeated the slogan Cheat me once, shame on you. Cheat me twice, shame on me. I had become extremely cynical. I saw Vaishnava relationships as things that you use to fulfill your own self-interest. It was then that I realized that I had given my previous guru the power to define what was sacred for me. It was this shame that I could not handle. I had allowed someone else to define my sacred space. I realized that it was this question that echoed in my heart that I could not answer. My heart asked: what are you going to do to make sure that this never happens again? And I didnt know how to answer the question. I didnt know how to win my hearts trust and live up to its confidence again. And that was scary. I realized that the solution was to question the basis of my own thinking. The answer was to question the construct of my own thoughts and find out why I make decisions. Why do I trust who I trust? What is right? What is wrong? Who do I accept as my authority? Who do I not? Why? Why him? Why not her? Do I need to accept authority at all? I questioned to the pits. If Krishna consciousness is a science, it is like physics or chemistry. We have scientists like Einstein. We dont worship Einstein. We just follow the science. Why must we worship scientists who know the Krishna conscious science? Why must we accept that they have a monopoly of a vision of reality that others dont? Why put myself in a vulnerable position of doing that? Why take that risk, that chance? Does the risk of putting my heart in that vulnerable position out-weigh avoiding the raw pain that may come about if I didnt? Is there truly no alternative other than the two extremes of surrendering to those with perfect (Krishna) vision or on the other hand living a spiritually compromised life? Is there truly no middle path in Krishna consciousness? Is there truly no way to practice the science of Krishna consciousness without needing to surrender myself to the cult of a particular scientist? Some questions I answered to my hearts satisfaction. Others I have not. In going through that questioning process, I exercised a muscle, my integrity, in a way that I hadnt before. It was healthy for me. And done sufficiently, it gave me the confidence to allow me to ask other people to trust me in a way that I couldnt before. I became clearer about what I knew and believed and why. I didnt know everything, but now, I knew why I knew what I knew. I knew why I believed what I believed. I knew what I didnt and why. I have since learned that the heart, like other muscles, strengthens and matures the way other muscles do. If you want to make your biceps larger, you have to lift weights till the point that the muscle fibers tear a bit. Then 48 hours later, your muscle repairs itself and becomes stronger. Your heart is the same way. It takes the gentle tearing of trust through living life to become a more mature Vaishnava and human being. Disillusionment allows us to set our expectations to the nature of actual relationships different from our wishful ideals. I cannot change the world. I can hardly change myself according to how I should live. Today I focus on the source of what troubled me years agomy nave and too eager to trust heart. I recognize the nature of the crime that hurt me. It was my need for others to provide me a sense of existential security that I could not provide myself.
I still feel the pain of yesteryears and am on some days unsure of how to mollify it. But I know that my heart today is my sacred space to which I take those who have earned my trust. I have developed the skill by testing and spotting people that I feel are safe enough to take there. Today this confidence allows me to have intimate and respectful Vaishnava relationships with people that I couldnt yesterday. And that is why my life is blissful today. The self-fulfilling prophecy of the unforgivable betrayal, is just that, a self-fulfilling prophecy. You have no power over me.
Each year the BBT in North America publishes a Vaisnava calendar containing the dates of Ekadasis, appearance anniversaries of Lord Krsna and His expansions and incarnations, appearances and disappearances of our acaryas, and more. Because of the way the calendar is calculated, based on Vedic astronomy, the dates occasionally differ by one day according to your geographical location. The dates are calculated for Los Angeles, with alternate dates (if applicable) for Chicago, Toronto, and New York City. Generally, if you live in or near one of those cities, or roughly north or south of one of them, you can be confident of the date given on the BBT calendar. But the imminent Ekadasi coming up on the 10th or 11th in North America is an exception. In this case, devotees in Los Angeles and all devotees living in places due north or south of LA, or west of the city (including in Hawaii), should observe it as stated on the calendar, namely on the 10th. But those devotees living even a bit east of LA, including in San Diego, Boise, and, believe it or not, Laguna Beach, should observe Ekadasi on the 11th. To be absolutely certain of the Vaisnava dates in your area, please visit www.krishnadays.com/ and downloaded the free Gcal program.
Your servant, In the 1960s, literary and media critic Marshall McLuhan coined the phrase "global village" to describe the extension of people's frames of reference and sense of responsibility beyond their immediate surroundings, or "village." This growing sense of connectedness, McLuhan proposed, is the natural result of a world in which electronics enable our senses (at least the senses of sight and hearing — for now) to immediately experience that which is taking place across the globe, just as we would in our village. McLuhan had high hopes for such a global community: "The aspiration of our time for wholeness, empathy and depth of awareness is a natural adjunct of electric technology." Apparently not natural enough. McLuhan passed away in 1980 as the precursors to the Internet were being formulated, implemented and refined, but still nine years before the start-up of the first commercial Internet service provider. With the Internet now in full swing, it is apparent to all that the global village finds its most relevant discussion there. Indeed, in its most common usage, "global village" has come to refer to the Internet alone. Everybody has found their way to the Internet; practically every belief, interest, desire and product has some representation on the Web. It is therefore not surprising that Gaudiya Vaishnavas have also made their way into the online village. After all, with a spiritual aspiration culminating in a bucolic life, one would expect us to gravitate towards village settings, and in this case, for better or for worse, we have. The prospect of Gaudiya Vedanta circulating throughout the global village and thereby reaching people of every background is wonderful. Such an opportunity would no doubt make Srila Bhaktisiddhanta Saraswati's brhat-mrdanga reverberate with sounds of joy. But as with any medium one might employ in promoting spiritual life, the Internet is a double-edged sword, and unfortunately, many of those who have a hand on the hilt are swinging —and thinking — in the wrong direction. Fortunately, within the Gaudiya tradition one need not look hard for examples of how to properly conduct him or herself in a village (even a global one). Perhaps the most relevant example is that which took place as Caitanya Mahaprabhu was putting Raghunatha das Goswami under the care of Svarup Damodara, first leaving Raghunatha with a few practical instructions:
gramya-katha na sunibe, gramya-varta na kahibe "Don't indulge in village talk; don't hear village talk. Try your best to avoid mundane matters. Don't eat delicious dishes, but take whatever ordinary food may come of its own accord, and don't dress luxuriously." (Caitanya-Caritamrta, Antya-lila 6.237) Such seemingly unexceptional instructions are not to be overlooked, and their significance is magnified when we consider the person of Raghunatha das Goswami, who is considered the prayojana-tattva acarya of the entire Gaudiya tradition. That is to say, he is the foremost teacher (acarya) of the truths (tattva) regarding the ultimate goal (prayojana) of the prema-bhakti marga (the path of pure devotion). Furthermore, these instructions came as Raghunatha das was being handed into the care of Svarup Damodara, who is Lalita- sakhi herself, and is therefore privy to the most esoteric aspects of Mahaprabhu and Radha-Krishna. Thus Raghunatha das was fully qualified for a life in which such instructions are irrelevant. Nevertheless, the very first directive Mahaprabhu gave to Raghunatha das Goswami was that one should not partake in village talk (gramya-katha) nor by extension, one can safely assume, global- village talk. Obviously, the Internet did not introduce gossip, nor is it reasonable to expect exclusively spiritual discussions, but what is alarming is that via the Internet, devotees seem far more likely to advance the malicious, spiritually detrimental variety of gossip. Just how spiritually dangerous such behavior is depends on a number of factors, one of which being the environment in which one makes the attack. For better or worse, the global village has a liberal publishing policy. As such, every opinion, no matter how outlandish or downright tasteless, has the potential to reach everybody. The widespread dissemination of slanderous comments and malevolent attitudes, which are inevitably met with the support of some, is truly toxic, and the effects can be observed throughout the Internet community. A prime example is the overabundance of conjectured "siddhantas" appearing daily on the Web. A digital community is largely reflective of its physical counterpart, for people's natures manifest through whatever medium they use. Unfortunately, the present nature of the international Gaudiya community is that many are unable to interact with each other in a healthy, respectful manner, and as such there are many fractured factions. Much of the negative attitudes underlying these divisions are the direct results of years of one group or another espousing their exclusive validity and the simultaneous inferiority of people and groups who may actually be worthy of their adoration. This infighting has been notably amplified by the Internet, which instantly provides each user with a more public voice than was previously available to actual public figures. The virtual nature of relationships on the Internet lends itself to an environment wherein criticism, rumors, personal attacks and outright lies flourish. This is aided by the fact that the Internet provides the anonymity to both produce and digest these vitriolic discussions without being subject to any of the scrutiny which the participants themselves liberally employ in their assessment of everyone else. Such unaccountability and hypocrisy stands in the way of even basic morality, what to speak of the type of character by which one becomes attractive to those of spiritual substance. It would be naïve to think that fanatics and those with envious hearts will ever fall silent (especially on the Internet), but that fact merely underscores the responsibility of the rest of us to engage each other in thoughtful, substantial, humble and generous dialogue. It is the generosity and user-friendly nature of the bhakti-marga that not only acknowledges the positive contributions of worldly progress but enables us to actually use such contributions in the context of spiritual progress. Perhaps we should respond in kind.
Marshall McLuhan was able to see the potential of technology to
function as a source of positive change in the world, while Srila
Bhaktisiddhanta Saraswati and other acaryas take technology's worth
even further: acknowledging its potential to take one beyond the
world. Just as McLuhan proposed, the internet can be a way to extend
our frame of reference and sense of responsibility, both materially
and spiritually. It is our duty to recognize the opportunity and
responsibility sitting on our desks, and strive to act accordingly.
|
The Perfection of the Liberated Soul by Niscala Dasi Posted July 31, 2011 Gaurav Mittal’s article, “Avoid Misunderstanding of Bhakti”, has sparked a lot of discussion in the devotee community. Some feel that he may be committing the “mad elephant offense” by suggesting that some statements of Srila Prabhupada were simply wrong. The implication of Srila Prabhupada being wrong, is that he is not a liberated soul, free from the four defects- the propensity to cheat, to become illusioned, to have imperfect senses and to make mistakes. It is the last two items of the four, that are items for contention. I wrote about this many years ago, for I felt that if a person has to wear glasses for reading, as Srila Prabhupada did, it was not proof he was not a liberated soul. So what does it mean that the liberated soul has perfect senses? Back then, as now, I asserted that his senses are perfect because they are engaged perfectly. His perfection of sense activity is in relation to the Absolute Truth. Thus, a person does not have to literally see through walls, to be considered liberated. Similarly, if we see a guru makes a common mistake, it does not mean, necessarily, he is not liberated. His perfection of not making mistakes is in relation to the Absolute Truth, which he presents unchanged, as it is, and thus he is perfect and free from any defect or mistake. Srila Prabhupada stated about himself: “I am not perfect. None of us are perfect. But we are presenting the perfect message of Godhead unchanged. That much we are perfect” Because he was not speculating in regard to the Absolute Truth, his statements in regard to it, were free from the imperfections of the limited mind and other senses. They were without mistake. But not all of Srila Prabhupada’s statements were in relation to the Absolute Truth. Some of them related to bodily gender and race, features of this world only. For example, in one instant, while considering the high crime rate in black neighborhoods, Srila Prabhupada concluded that black people were misusing their freedoms and rights, and thus, for their own good, they should be treated as slaves or unpaid workers, provided only with food and shelter in return for service rendered... Recent statistical analysis has proven the opposite- that crime has nothing to do with skin color and everything to do with poverty and desperation, for white neighborhoods, with the same level of income deprivation, are just as predisposed to criminal activity. So, Srila Prabhupada was wrong- black people should not have their freedom revoked because they otherwise misuse it. They should simply be given opportunities to pull themselves out of poverty and desperation. This has been a recent revelation, however. In order not to make the mistake of concluding that black people are more likely to engage in crime, simply because they are black, Srila Prabhupada would have had to have access to a more recent evaluation of statistics than was available in the 70’s. His mistake was related to limited data, and to not being omniscient, like God. Had he had all the data available now, I doubt he would have made the same mistake, nor have come to the same conclusion. If Srila Prabhupada was free from mistakes pertaining to this world of duality, then he certainly would not have made the mistake of bringing into positions of ISKCON leadership, people who proved themselves, later on, to be of low and abominable character. He would have instigated scrupulous background checks of all prospective gurukula teachers and had them thoroughly trained in how to discipline and educate children, without resorting to violence. Besides that, in relation to his writing, there were many grammatical errors made, which his editors had to omit. There are some mistakes that result from us simply not being able to see into the future, or know everything. Sastra does mention a certain mystic perfection, tri-kala-jna, which is knowledge of past, present and future, but when asked about it, Srila Prabhupada related it not to premonitions as such, but sastric vision…(paraphrasing) “I know you will suffer in the future, because now you are performing sin. What you think of at the time of death- that decides your next body. You are performing doggish activities, such as barking at strangers. Since you have the mentality of a dog, then in your next life, you will take birth as a dog”…. Thus, his knowledge of the future was the knowledge of cause and effect, that we can all have access to. He did not relate it to any personal omniscience, but knowledge coming from the perfect, omniscient Lord, via the sastra. Thus, all the perfections of the liberated soul are in relation to his knowing and presenting the perfect message of Godhead, unchanged. He does not make a mistake in relation to that message, because he does not speculate on it, and subject it to the limitations of the mind and senses. He has perfect senses because they are engaged in the service of the perfect senses of the Lord Hrsikesa. And of course, he has no propensity to cheat or become illusioned, because his heart is pure, and his vision, that of the sastra, sastra-caksusa. But those who want to turn disciple-ship into a personality cult of their guru, and want to portray themselves as completely devoted to their gurus, cry out that by reasoning thus, we are “committing the mad elephant offense”. Their faith in their gurus is so shaky and superficial, they have to see proof that the guru is perfect in all respects, like unto God, before they can submit to his instructions with complete faith. It is reason, not fantasy or condemnation, that proves one’s faith is not blind and thus not subject to deterioration. The disciple questions the guru until he achieves a faith that is not blind. If he sees personal imperfections in his guru, he knows them to be simply the proof of what his guru has told him already- he is not God, not perfect in all respects, but simply delivering the perfect message unchanged, with reason and logic, and great conviction and realization. The powerful force of his words, invigorated by the energy coming in parampara, the digested words of numerous acaryas, strikes a thunderbolt in the heart of the disciple, shattering his illusions, breaking open his misconceptions, revealing his doubts, assumptions and gray areas, and letting in the light of truth. The disciple is in this way strengthened from within and does not have to prove to the world, or anyone, his faith in his guru, by any condemnation of doubters, or not even doubters, but those who do not buy into claims that the guru’s perfection is unlimited in every way. The disciple who has been given sastra caksusa, sees his guru as a man, but not an ordinary man… but a man, and not God. He has limited senses, like us. He makes common mistakes, like us. But he is extra-ordinary, because he is representing a very powerful thing, the universal government of Garbodaksayi Vishnu, and the origin of origins, the Supreme Personality of Godhead.
Srila Prabhupada explained the nature of the guru as one of an ambassador. As an ambassador delivers the message of a whole nation, the guru delivers the message of the Supremely Powerful Personality of Godhead. To disrespect the ambassador of USA is to disrespect the whole of the USA… kidnapping him, holds a whole nation to ransom… insulting him, insults a whole nation. Yet we know he is not a nation, but a man. We are not to equate the two. Thus, the ambassador analogy is perfect in regard to the guru and God. It is what he represents that makes him extraordinary.. If an ambassador has some fault, a lisp for example, it does not mean that the nation he represents are all lispers. Yet, to insult him “Jeeze you can’t even talk properly!” insults the whole nation he represents. Out of respect for the nation he represents, we overlook all personal deficiencies relating to him being a man, not a nation, while we focus on the message he is delivering on behalf of his country. He is a perfect ambassador if he delivers that unchanged.
Part one of this series examined faith and paranormal evil. This part of the series examines a greater and more common challenge to faith- the existence of evil itself- outside of paranormal activity. This is a complex subject which cannot be broached in a short essay, hence this essay is a little longer than the last one… For both devotees and non-devotees the greatest challenge to faith has always been the existence of evil. If God is all-good and all-powerful, then why does He allow evil in the world? Armed with the philosophy of the gita, we have an answer for that- past life karma, yet we also know that Krsna steps in at different times to protect His devotees from evil, whether or not their past life karma justifies it. The real deal-breaker for many people is the circumstance where a devotee is praying for deliverance and nothing happens, and he is tortured in a helpless condition by demons. Such happened in the case of the Jews at the hands of the Nazis, and such also happened with many of the gurukulis, at the hands of their teachers. One only has to empathize even slightly with them, to have one’s faith challenged to the core. How could you believe or love a God to whom you prayed, and He did nothing? Returning to the gita, and its background, the Mahabharata, this story is not so different… Though Krsna did step in at different times, such as to protect Draupadi’s modesty, where was He when Asvatthama killed her sleeping sons? If anything, Draupadi needed His intervention more desperately in the latter situation- certainly her sons did! Why does Krsna not intervene in every situation of evil, or why does evil so rarely provoke a miracle from Him? The clue to this can be found in Prabhupada’s purports to the gita- Krsna could well have killed all the Kauravas Himself, but He did not- He wanted His devotee to get all the credit. This situation is present in every facet of our daily lives, from our teenagers having problems, to the tension between nations. We are all meant to be heroes- for each other. Krsna does not step in, only because He wants us to be benefited within by heroic and selfless activity – and yet He is not aloof either- He acts as the voice of conscience within each individual, urging us to step in when needed and burdening us with feelings of guilt when we do not. Therefore, as a general rule, evil is conspicuous by its absence, and the world is good. Parents love their kids, teachers try to educate them, strangers rush to the aid of an elderly person who has tripped. In the “normal” course of events, those who are frail and needy are offered help, facility and protection. If it were not so, we would not be shocked and outraged when parents or teachers or even strangers prove themselves not the well-wishers of others, but sources of evil. Because it is relatively unusual, the newspapers can sell such stories. Never in the headlines do we read “boy picked up groceries for pregnant lady who fell over” but commonly we read of elderly people getting assaulted. We are outraged, because it is not the way things are supposed to be in the world. This proves that there is an order, a common voice of conscience speaking the same message from within: “BE your brother’s (and sister’s) keeper!” When the voice is listened to, we do not put credit to God, but the heroes on earth who follow it, just as Arjuna got all the credit for fighting. But when the voice is not listened to, and people walk past a young girl getting kicked in the head, or teachers beat or sexually abuse their pupils, or Jewish children are gassed, we ask “where is God? How could He permit such a thing? Why He did not step in and stop it?” Thus God has set up a situation where He rarely gets credit, but always the blame, and the reason is, He wants credit to go to His devotees, and He wants them to feel guilt and remorse when they do not act as heroes but cowering sycophants, or simply demons. It would seem that this plan for making us into heroes, has its sacrificial lambs when we do not become participants in the hero-making process. God may be very good in trying to make us into heroes, but where are His good intentions for the victims? That goodness can be found again- in conscience, again- in hero-making. Either within the person who has committed the evil, or within people who have observed or heard of it, there is a stirring within to act for the benefit of the victim, the stirring of emotions of guilt in the perpetrator, of sorrow in others, of the desire to be rid of the evil by an overwhelming sense of compassion. We may try to write the victim an encouraging email, or donate to a fund for his recovery, or we may enact laws that protect children from abuse, or from nations enacting human rights transgressions. Within each of the observers of evil, a seed of heroism is born- but it must be watered. If we ignore it, it will die. If we offer justification like being too preoccupied with other things, again the hero in us will die. If the preoccupation is so-called devotional service, we will not derive benefit from it, for we will not please the Lord by such shrinking. Arjuna also wanted to shrink from duty, on plea of attraction to meditation, but Krsna made clear His intentions- religious activities such as meditation or chanting are never an excuse to retreat from heroism. Rather, heroism itself is a religious duty, from which no good intention justifies its avoidance. It may be argued “Arjuna was a ksatriya. It was his duty to act as a hero. I am not a ksatriya, I do not have to be a hero to please the Lord” If that is the case, then why do we all feel guilt for what happened to the gurukulis? Appeal to varna does not absolve us from the responsibility that comes from being a human being, and one does not have to be brave to act according to conscience… I found out this one morning at prasadam time, several years ago. Outside the prasadam room we could hear an argument going on. As it was becoming heated, I asked my husband to see what was wrong, and he returned, a little amused. “It’s about astrology. D prabhu thinks it’s valuable for the movement, and M prabhu disagrees. M says ‘it’s against Prabhupada’ ” Quickly however, there was a change in the tone of the philosophical disagreement- from challenging to threatening. I ran outside, ignoring several people’s request not to get involved. To my shock, D Prabhu, who was of slight build, was huddled over on the ground while M, who was very muscular, was raining fist blows on his back with all his strength. I screamed for him to stop. When he did not, my screaming became hysterical. I appealed to the male onlookers to help, but they just yelled back at me not to get involved. Looking back, if I were a ksatriya, I would floored both the offender and the callous onlookers. If I were a brahmana I would have reasoned with them, maybe a vaisya would have bargained, but all I could do was lament, extremely loudly. But hopefully it was my screaming that distracted M from doing further harm, as he soon desisted. The lesson from this is that conscience speaks to us all, whether or not we have the full capability to respond to it. In our own ways, we must be a hero, even if it is in a very non-impressive way, for the goal, at least as devotees, is not the glory of a fight, or even the glory of heroism, but heroism itself, even if unimpressive, even if ordinary, even just as being another anonymous donor to a former gurkuli, needing help, or an anonymous signatory to “an appeal for zero tolerance of child abuse”. . Thus, Arjuna was told by Krsna that even if he lost the fight, he would gain the heavenly kingdom, the association of the Lord’s associates and servants. It was not victory or glory, but the act of heroism, of doing what is right, that brings one into resonance with the Lord’s plan. He does not want victims, but heroes, and as the victim recovers through the help, love and support of His heroes, all again becomes right in the world. In light of the law of karma, of course, there is no evil, as suffering even enacted upon an innocent is simply the result of their past life karma. From our point of view, who cannot see the past misdoings of the innocent, such cruelty is a gross injustice, and thus the saintly kings of yore were always the protectors of the innocent and the vulnerable. They never misused the law of karma, which they certainly knew about, to avoid their duty, which was to protect their subjects from fear and suffering. Arjuna tried to retreat from his responsibility to protect the citizens from the evil rule of the murderous Duryodhana, but Krsna informed him “there is action in inaction”. In other words, shirking from one’s responsibility to protect, when either given by the Lord directly- as Krsna… or indirectly -as His voice of conscience, brings about reaction, as much as if one perpetrated the offense oneself. Simply looking on or walking away while someone is being punched, or a gurukuli is abused, or a woman is being disrobed, makes one culpable for severe reaction, as the Kaurava’s discovered on the Battlefield. Through such instructions in the sastra, through conscience, or by Divine intercession, the Lord is ever willing to reverse the law of karma towards a higher principle- the law of mercy. Just as He reduces the karma of all who look towards Him, disregarding whatever they did in the past- in a sense “forgetting” it, so should we, who have no direct knowledge of past karma anyway, seek to reduce the karma of all who look towards us. We are godly when we do the work of God, when we come again and again to destroy the evil-doers and protect the innocent. There is another sense in which there is no evil in the world- for that which we call evil brings out the best in people, whereas the normal course of events (whereby we are all placid well-wishers of each other) tends to make us complacent and self-absorbed. What is called evil is not only the cruelty of human beings, but also apparently the cruelty of God. In this case, it looks like God has turned His back on the world, or turned against it… Piles and piles of merciless rubble cover victims- why did He cause the earth to shake in areas where people can be crushed? If it were only the law of karma, then why are we not allowed to see cause and effect? It simply seems cruel and unjust, and thinking so, we rise to the occasion, and digging deep into our pockets, we give aid to Haiti’s victims. This sense of compassion is not so much evident in India, where being born in a Delhi slum, with no hope for a life better than struggling with a rickshaw or picking over garbage, is seen as working off bad karma. What compassion, to let people work off their karma by starving and going without decent housing, work conditions and medical assistance? This is the dangerous aspect of knowledge of the law of karma (and could arguably be the poisonous fruit of the tree of knowledge described in the Bible). While it helps us to understand evil from a philosophical perspective, it can make us complacent, and gradually, maybe even callous. It can take away the responsibility to be God-like, when one sees ultimate justice in all things, for one may see no longer the necessity for human justice, and may even see compassionate action as simply interfering with the law of karma. The lives of saintly people, close to God, and God’s own words, attest firmly to the contrary: though the living entities receive their due karma by suffering, it is also true that an onlooker (such as the Kauravas) standing back and letting it happen, even though able to intervene, perpetrates an evil deed, and karmic action is thus accrued- “there is action in inaction”. By acting according to God’s law of mercy, one accrues no reaction, indeed, one is freed from it, both past and present. It may be argued that devotees have no interest in the body- they know they are not the body and want to save the drowning man, not his clothes! In this analogy, however, one saves both the man and his clothes, not that one removes the clothes and saves his body only. On the other hand, we have no interest to only save clothes, or bodies, and enact humanitarian works devoid of spiritual compassion. But when humanitarian works and spiritual guidance go hand in hand, as in Prabhupada’s instruction “let no person in a ten mile radius of any temple, ever go hungry” then it is perfect religiosity. Similarly, he wrote: “saintly persons are always anxious to see how the people can be happy, both materially and spiritually (SB 4.14.7 pp) . There is a net effect of spiritual compassion in that it fosters faith in God, but material compassion has the same effect as well. When others see devotees being kind and merciful, gentle and always compassionate, within them is born the seed of faith. They are attracted to such behavior, and want to know the philosophy behind it, and follow it themselves. On the other hand, when we hear of priests or devotees enacting child abuse, and the church or ISKCON covering it up, we can be sure that many people will swear never to join any such church or temple. They will see religion as evil, the justification of so much cruelty. They will put forth arguments like ”if God is all good and all-powerful, then why does He allow such evil?” Such is only perceived when God’s followers do nothing- or perpetrate evil. When the religious seek to put things right in the world, God’s order is seen in the chaos, and there is no loss of faith, rather faith is born.
Ironically our philosophical explanation of evil, the law of past life karma, must be balanced by ignoring it in relation to others, or else we may enact evil by the consequences of inaction. A devotee sees only his own suffering as past life karma, for others he does whatever he can to relieve it. This can be seen in the Srimad Bhagavatam, first canto, where mother Bhumi is attributing her suffering at the hands of Kali, to her own karma or fault, whereas Pariksit, ignoring such philosophy, sought only to relieve her, in great earnest. In fact, such philosophical explanations by Mother Bhumi did not succeed, in any way, to quell his outraged fury at Kali’s cruelty! Similarly, Arjuna was prepared to enter fire if he could not relieve the brahmana’s distress at losing his sons. Saintly characters know when to use the law of karma to inspire faith, and when to ignore it, to evoke the same. That is the irony of their character, through which they enact the pastimes of the unfathomable Lord.
Hare Krsna, dear devotees, Every day, as I read inmates letters, I want to share with all of you the miracles Lord Caitanya works in the heart of the inmates, through Srila Prabhupada’s books and the chanting of the holy name. Each book and BTG that is sent to one inmate is passed along to many others, potentially to be read by dozens of inmates, shining the light of knowledge in the darkest of places. Below are some nectar quotes from recent letters testifying to the purifying power of Krsna consciousness.
“What a privilege to obtain these BTGs. I pour over the words avidly and I now put some of the illustrations on my wall. I am adorning a corner for an altar. Thank you.”
“Once I surrendered and did what the Lord told me to do in BG 18.66, I discovered Lord Krsna will take away whatever negative “feeling” I experience. And I continue to learn that I’m part and parcel of Him—that He is the enjoyer, that I’m actually His—Brahman, Paramatma, Bhagavan—and the more I understand this, the more equipoised I become which absolutely critical in an environment like this [in prison]. I just pray that Lord Caitanya will bless me, when I get to my “final” prison, with the presence of another prison Bhakta whom I may offer humble obeisances to. I’m still working on being “silent”—that is only speaking when I can lead the conversation to KC. Taming the tongue is a tough one—but I’m leaps and bounds better than I was 2 years ago.”
“I also study the books you were so kind to send me. In fact, I study and read a LOT. I admit, though, that some of the Lord’s pastimes are strange to my western mind. I try not to enter into speculation, and accept it as it is written, but it is difficult. My thought is that these things are not for me to understand at this time; more will be revealed to me as I progress on this path. For now, my work is to chant, read and study, pray, and keep to the Regs.”
“I’ve searched deeply within many religions for the ancient wisdom that lies within their scriptures and traditions, looking for the answers that many fear to know; “Who is the true creator?”, “What is our true purpose?”, “How did we come into existence?”, “What happens after the body dies?, etc. I am one of the seekers of truth. Here I can feel my place in Krsna consciousness. I can feel my full potential coming to the fullness of its purpose. But I know I will need study and experience to complete my balance.” “I have discovered, quite by accident (or Krsna’s kindness) a guard who is a devotee, but I am not permitted to discuss personal matters with staff. She will occasionally tell me, “Hare Krsna,” very quietly in the hall as we pass, and for that much, I am grateful to the Lord. But, other than that, I suppose I am the sole devotee here. That makes your association even more valuable to me.
In your letter you included a picture of Lord Nrsimhadeva. Your timing could not be more perfect. I have been increasingly interested in this incarnation of the Lord lately. I feel drawn to Him. Perhaps it is His strength. I do not know.”
“I am find it easier to talk about Lord Sri Krsna to people. It used to be hard but after reading my Bhagavad Gita over and over, it’s made it easier.”
Krishna Is
“I’m currently in a maximum security prison. My name is Casey Adams. I am housed in a special management unit where no books or magazines are allowed but the guy next door to my cell as a subscription to “Back to Godhead” magazine. I don’t know where or how he got them, but I’ve never been moved by words in my life. I’m currently not eating meat and chanting the Hare Krsna mantra. Some of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada’s words have inspired me in a special way.” Please consider becoming a transcendental pen-pal for one inmate. Preaching to others keeps our own realizations fresh and it transforms their lives. HELP! This month, we do not have enough laksmi to send the BTGs to the inmates. I have 70 BTGs in envelopes, with the addresses on, sitting there, and I am praying that you may be inspired to help me send them out; we need $130 to do so. Will you be the fortunate one to reach out and get the spiritual benefit for sending the BTGs this month? Please contact Bhakti-lata Dasi at:
ISKCON Prison Ministry This question has been on my mind for quite some time. I was wondering why ISKCON temples don't celebrate Lakshman's appearance day? We celebrate lord Ramachandra's and Sita devi's days because they are non-different from Lord Krishna and Srimati Radharani.
Lakshman is ananta sesh aka Lord Balarama aka Lord Nityananda, so why don't we celebrate the appearance day of one of Ramayan's most powerful and glorious character? I hope someone can answer this [editor's note: please submit your response to Chakra]
Some temple managers or presidents may believe that the more land and buildings the temple property contains, the more successful the temple is. Of course, this is nonsense. As Srila Prabhupada stated, the purpose of temples is to give spiritual knowledge, not to serve as a show of concrete, cement and stones. There are many opulent temples, but if after visiting a temple a visitor does not change his or her consciousness for the better, then what is the benefit of going to temples?
Only learning the teachings from the Supreme Personality of Godhead Lord Krishna in the Bhagavad-gita can change a person's consciousness for the better.
From the Bhagavad-gita it is clear that Arjuna does not just bow down to Lord Krishna and then it's all finished. Lord Krishna instructs the science of self-realization, the Bhagavad-gita, to Arjuna. This is what helped Arjuna overcome his confused state. At the present time, people are much more confused than Arjuna and also much less intelligent than Arjuna, so the message of the Bhagavad-gita is more important now than ever before. Many temples have daily Bhagavad-gita and/or Srimad Bhagavatam discourses in the mornings, which is certainly good but how much understanding is conveyed by theoretical preaching? I recently visited the ISKCON temple in Mayapur. While it's supposed to be a world headquarters for spiritual knowledge and thousands of people visit the temple everyday, in my view the devotees there are wasting an opportunity to preach. If that temple were to place signage with Bhagavad-gita verses aboutr the temple property, it might well encourage more visitors to get some spiritual knowledge.
Having verses from the Bhagavad-gita outside and inside the temples is a preaching concept which I am hoping all temples will take advantage of, following in the footsteps of the Vallabh Vidyanagar temple.
|
|
