Kirtan with Srila Prabhupada

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Jaya Radha Madhava

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En dag med Srila Prabhupada

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  Hari Sauri das var Srila Prabhupadas personlige tjänare under en period på 70-talet. Han har publicerat sin dagbok från den tiden, med en detaljerad skildring hur det var att leva nära Srila Prabhupada. Det är en fascinerade läsning som jag rekommenderar alla som är intresserade av vedisk filosofi, Krishnarörelsen eller religion i allmänhet.
  
  
  Här skildras en vanlig dag i Srila Prabhupadas liv, vid det här tillfället befann han sig i Vrindavana, en pilgrimsort i Indien.
  
  
  December 5th, 1975
  
  
  Srila Prabhupada's typical routine goes something like today.
  
  After his all-night translation work he stopped att mangala arati time and lay back against the bolsters with his feet up. He slept lightly for a short time.
  
  At six o´clock he went into the bath room to wash, brush his teeth, and freshen up. He came back and sat for a few minutes as he put on tilaka. When that was completed, he took a reddish Ayurvedic medicinal pellet called Yogendra-rasa. After I had crushed it with a large, roasted cardamom seed and then mixed it with honey in a small oval mortar, he added a little water. He drank the mixture straight from the mortar, scraping up the residue with the pestle, which he then deposited on his tongue with an elegant twist of his fingers.
  
  Then Prabhupada prepared to leave for his morning walk. Getting up from his desk he stood patiently as I helped him on first with his uttariya (the saffron top-piece tradtionally worn by all sannyasis) then with his heavy, saffron-colored coat and his woollen hat. I finally hung his bead bag around his neck. All the while he conversed with Hansaduta, Aksayananda Swami, and Gopala Krishna.
  
  As he walked toward the door, I rushed ahead to place his cane directly into his hand. I then positioned his shoes so that he could step into them and out of his slippers in one easy movement, all while I was holding the door open. It is somewhat of an art to manage all this without delaying or interrupting Prabhupada´s steady progress out.
  
  
  
  
  
  
  The expectant devotees waiting outside enthusiastically shouted, "Jaya SrilaPrabhupada!" as he appeard, offering their obeisances and a garland.
  

Smiling and modest, he returned their greeting with "Jaya! Hare Krishna!" The privileged few who went on the day's walk gathered closely around him as he made his way up the side of the temple and out the front gate onto Chattikara Road.

Heading west into the countryside beyond the boundary of Vrindavana village we walked for exactly half an hour, as far as a solitary house named "Moda Place", and then back. Prabhupada´s gait is surprisingly swift and strong, and by the end we were struggling to keep up.

At precisely seven thirty he entered the temple from the side door and waited patiently as the pujaris strained to swing back the immense wooden doors on each of the three altars. The conch shells trumpeted their call to the faithful, announcing the imminent appearance of the Deities. The curtains drew back, and the Govindam prayers boomed over the loudspeaker. Srila Prabhupada, followed by all the devotees, offered his prostrate obeisances first to his Guru Maharaja, Srila Bhaktisiddhanta Sarasvati, and Their Lordships Sri Sri Gaura-Nitai, then to the two moonlike brothers Sri Sri Krishna-Balarama, and finally to the brilliant forms of Sri Sri Radha-Syamasundara.

After taking a little caranamrita, Prabhupada walked across the black-and-white checkered marble floor and mounted the steps to his carved marble Vyasasana. As he sat flanked by ornamental lions, the devotees offered guru-puja. Chanting the prayer "sri guru carana padma...", each devotee came forward to offer a flower to his lotus feet and bow before him. Everyone relished this opportunity to glorify Srila Prabhupada in person. It is a daily act of humble submission, an affirmation of our full commitment to his service and a reminder to our flickering minds that without him we are nothing.

As the kirtana ended, Harikesa moved forward to swing the microphone around in front of Prabhupada's mouth. Prabhupada's voice rang out over the loudspeakers, "Jaya om visnupada paramahamsa parivrajakacarya astottara-sata Sri Srimad bhaktisiddhanta sarasvati gosvami maharaja prabhupada ki jaya!"

The devotees bowed their heads to the ground in obeisance to the disciplic succession, the Panca-tattva, the holy dhamas, the Vaisnavas, and all the assembled devotees.

Then Harikesa passed Prabhupada his karatalas. We sat down to listen and respond to Prabhupada's sweet and melodious voice as he glorified Sri Sri Radha-Madhava. /.../

Harikesa jumped up again, removed Prabhupada's karatalas, and quickly hung a small microphone around his neck, the other end of which he connected via a two-way switch to the large reel-to-reel Uher tape recorder that he had carried since the morning walk. He handed Srila Prabhupada the Bhagavatam, an Indian Sanskrit edition containing the commentaries of different acaryas that Prabhupada uses for his evening translation work, already opened to the proper page. He carefully slipped Prabhupada's spectacles onto him.

Then he sat to lead the devotees in responsive chanting of the Sanskrit verse, loudly reciting the translation before Srila Prabhupada began his lecture. /..../

http://www.prabhupadavani.org/main/Bhagavatam/559.html

Prabhupada read out the verse: "Sukham aindriyakam daitya deha-yogena dehinam, sarvatra labhyate daivad yatha duhkham ayatnatah."

Sometimes speaking with his eyes closed in complete concentration and sometimes opening them, surveying his audience, he propounded the ancient philosophy of the Srimad-Bhagavatam in the modern context. He quoted other Sanskrit verse profusely, cross-referencing each point with other works, such as the Bhagavad-gita and the Puranas or the Upanisads. His explanations are always clear and potent. Prabhupada is amazingly skilled at conveying the most profound and complex philosophical concepts in a way anyone can easily understand and apply. Having grasped the very essence of life, its meaning and purpose, he can present it for the understanding of both ordinary people and intellectuals. /.../

After half an hour he brought the class to an end. The devotees shouted, "Jaya Srila Prabhupada! Srila Prabhupada ki jaya!"

Again Harikesa sprng into action, deftly removing Prabhupada's spectacles, the Bhagavatam, and the micorphone from his neck and handing him his cane, all as he stepped down from the vyasasana to go out the door.

At the top of the steps leading out onto the path, I waited with his shoes. Slipping into them, Srila Prabhupada walked the hundred yards past the temple, toward the Guest House. The devotees followed, dancing and chanting, "Jaya Prabhu-pada, jaya Prabhu-pada, jaya Prabhu-pada, jaya Prabhu-pada!"

Srila Prabhupada passed through the open veranda into the small secretary's room. This is the room that Prabhupada uses for both giving darsana and working. He propped his cane in the corner next to the door and then slipped out of his outdoor shoes inte his slippers. (Prabhupada never walks barefoot, even inside.) I helped to remove his coat and hat.

Prabhupada sat for a few minutes looking outside, through the three tall, narrow windows barred with ornamental grill work, into the small tulasi garden with the solitary tree. Surveying his room, Prabhupada glanced appreciatively at the large shelves displaying copies of his translations of Srimad-Bhagavatam and Caitanya-caritamrita. He requested that we hang his flower garlands on the various beautiful original oil paintings or the photos of Deities and devotees adorning the walls. The garlands were to be left hanging until dry and then removed. He has complained that in the past the devotees cleaning his room have unnecessarily removed the garlands while still fresh.

As soon as his breakfast was served he walked through the other door to his prasadam room. He sat on a seat behind one of the two low wooden tables called chonkis. On his chonki was a silver watertumbler, a packet of toothpicks, and a small hand bell to summon his servant, should he want anything else. From this seat Prabhupada can look over the small back veranda into his enclosed garden. The original painting of Krishna taking prasadam in the company of His friends, used for the cover of the first Hare Krishna Cookbook, smiled down on Prabhupada as he took his meal.

Kisori dasi and other ladies prepared Prabhupada's breakfast. It consisted of various cut fruits: seedless grapes, guava, banana, orange, pomegranate, and whatever else was freshly available at the market. With this he had a small bowl of fried chira (flattened rice mixed with peas), another of fried cashew nuts, and a small piece of sandesa milk seeet. One item is vital to Prabhupada's breakfast: ginger soaked in lemon juice. He won't start breakfast without it, as it stimulates his digestion.

Srila Prabhupada ate little and very slowly, as an act of devotion: prasada-seva, service, rather than indulging the tongue. When he finished, I cleared his plate and wiped the table as he sat and cleaned his teeth. It surprised me to see that his teeth moved apart when he inserted the wooden pick, but Prabhupada just laughed about it. /.../

Sometimes, Prabpada sits in his darsana room after breakfast and chats with his servants for a few minutes, usually commenting on the present state of the world. These moments are especially sweet - to be with Prabhupada as he sits, relaxed and casual, basking in the warmth of his intimate association. /.../

It was an entrancing moment, and it occurred to me that Srila Prabhupada must have many friends in the spiritual world with whom he can eternally enjoy happy and carefree days. Yet being extraordinarily merciful he chooses to be here among us. Although the most exalted personality, he appears to like nothing better than to be with his disciples, foolish and neophyte as we are. He gives the impression there is no one in the world he would rather be with and nothing he would rather be doing than sharing whatever he has with us, although we have nothing to give him in return that could possibly be of interest to him. It seems a lopsided relationship, but Prabhupada doesn't mind. He is not looking for anything for himself, only to see what he can give us. As a result, we have obtained more than any of us can ever have hope for.

After chatting with us, Prabhpada took rest upstairs on a mattress in the sun for about an hour.

He reserved the time from 10:00 until 11:15 a.m. for special guests and discussed management of the temple with senior devotees. Sometimes he replies his mail during this period also. Today he dealt with a wide range of people and projects. He is negotiating the offer of a go-sala near Mathura, the opening of a post office in our future gurukula building, and the establishment af a bank branch in the Guest House. These arrangements will provide better facilities for the devotees and guests, which will result in the temple becoming a greater focus of local community activity. When more people come, more preaching can go on, the net result being that Krishna consciousness will futher increase and more souls will be saved form the clutches of material existence.



Prabhupada confronted a variety of topics in today's mail, from orchestrating the worldwide production and distribution of his books through the efforts of enthusiastic followers to sovling the personal problems of a disciple struggling with maya to encouraging the newly interested a university teacher in Copenhagen and a distressed young man in Australia. Everyone received his close personal guidance and attention.

Despite his workload, Prabhupada always adheres to his schedule. At 11:30 a.m. he took his massage, followed by a bath and lunch an then an hour's rest. I've never seen anyone sleep as little as Srila Prabhupada, about three to four hours total, yet he never shows any sign of fatigue.

When he woke around 4:00 p.m. Kisori dasi placed a freshly made garland around his neck, dabbed some freshly ground sandalwood paste on his forehead and temples, and offered him some fresh fruit juice. He then sat at his desk to receive visitors.

At 5:00 p.m. his doors opened for darsana. A steady flow of curious and respectful people, fifty or sixty at at time, continuously packed his room either to sit and watch or to ask questions. he sometimes talked specifically with a particular visitor, not minding if the other fifty listened in, and at other times he spoke generally to all.

I was posted at the door to give out pera, a milk sweet that is a Vrindavana specialty. Prabhupada is particularly insistent that all visitors receive some Krishna prasadam, a tangible offering for their spiritual advancement. A discussion of philosophy may be easily forgotten, but prasadam will always act to purify. Prasadam distrbution is also in accordance with Vedic etiquette that a guest must always be offered a place to sit and a little refreshment, no matter who he may be. Thus, as always, Srila Prabhupada was the perfect host.

At 6:30 p.m. the temple conch and bells announced evening arati. Darsana concluded, and Srila Prabhupada sent the devotees and guests over to the temple to chant and see the Deities. Relaxing for a while, he spent the rest of the evening discussing philosophy and matters of practical management, giving advice to his mangaers and sometimes sitting quitely chanting.

Srila Prabhupada drinks a glass of hot milk every evening just before taking rest, sometimes supplementing it with a savory, like kachori, paratha, or fried chira. He gave the cooks clear instructions how to make each preparation. His milk has to be exactly the right temperature - very hot, so that it can be easily digested, but not so hot that it burns. /.../

The evening massage took more than half an hour. Lately the weather has been cold throughout the night until sunrise. Thus Prabhupada's circulation and joints need more attention. I took rest about eleven o'clock.

As we disciples slept, Prabhupada arose around 11:30 or midnight to begin his most improtant work of the day, the translation of the Srimad-Bhagavatam and the writing of his transcendental purports. /.../

Sitting at his desk Prabhupada chanted japa for an hour or so in complete concentration on the holy names. He prayed to Krishna for the ability to serve Him nicely and to present the eternal words of the Srimad-Bhagavatam in a manner just suitable for the understanding of the entire world.

Putting aside his japa-mala he donned his spectacles and clicked on the desk light. He opened the Bhagavatams at the book marks - the green Varanasi edition with the Sanskrit commentaries of previous acaryas and the red Bengali one with commentaries by Srila Bhaktisiddhanta Sarasvati Thakura - leaned forward, and studied them intently. The microphone close to his mouth, he flicked on the tape and began his dictation: "Srimad-Bhagavatam, Seventh Canto, Seventh Chapter, vers twenty-five, purport continued..."

Hari Sauri das: A Transcendental Diary; Travels with His Divine Grace A.C Bhaktivedanta Swami Prabhupada. November 1975 - April 1976

Letter by Srila Prabhupada

Dear Sir Alister Hardy,

I beg to thank you for your coming here yesterday evening, we had very nice talks on religious experience, and I have studied your replies to my questions very carefully.

My first question was "what is the problem of the human life?"

So I have already explained, the problem is that at the present moment there is no proper understanding of God. Human life is especially meant for this purpose, to understand God. That is quite natural, cats and dogs or lower animals or man almost like animal cannot understand God, neither they think such things are necessary, that one should understand God, and his relationship with him.

When we speak of power, it means there must be a source of the powerful, for example we may speak of the electric power, so immediately it suggests that there must be a source of power, the power house, and the power house is being conducted by some engineer. So ultimately there is a living force, a living entity. He is Generating the power by mechanical arrangement, and we can experience his power in so many ways.

You have tried to explain in your book "The findings of such research might spark off a new phase in religious history, people might be induced to try the experiment of approaching this power in their own way, not by prayer or the alteration of physical events or for national safety or material aims, but for spiritual strength and guidance for a better way of life, or perhaps how best to deal with some difficulty." This is indeed very good.

When you say "People might be induced to try this experiment" of approaching this power. Power is energy, so when you speak of approaching the power it means the powerful, power is not independent unless being the power there is a supreme powerful, this is reasonable, to search out the powerful. Without the powerful no power can exist. A politician or a big general exhibits his power as the powerful by his commandment or by his order.

Therefore your understanding of the power is not complete, you must induce people to approach that supreme power. We can understand power in wealth, if a man is very wealthy he is powerful and can exhibit his power by spending money. Similarly if a man is very strong he can exhibit his power in so many ways. Similarly if a man is highly educated he is also powerful, he can influence so man men with his knowledge. Therefore we have to accept that behind the power, there must be the powerful, otherwise our knowledge is imperfect.

When we understand the powerful then immediately we can know his different powers perfectly. The powerful has multi powers. if a A person can understand what is that powerful God, then he can easily understand what are his powers. So this whole world is being conducted by the power of the supreme person, or the powerful.

The only problem that we face is that we are neglecting to understand the supreme powerful. The subsidiary problems as you Have stated, just like over population have been created by man. If we accept that the ultimate truth is the powerful, then the powerful can maintain any number of population, otherwise there is no meaning to Powerful if he is subjected to any limitation.

The supreme powerful is unlimitedly powerful, and practically we can see that the problem of overpopulation amongst the animals is not extant. Just like the elephants, they are not thinking where to get food. Or just like the cats and dogs and hogs, they are producing at a time half a dozen Children or more, so incomparison to them man is producing one child, or two children. Formerly man used to have hundreds of sons, at the present moment a man has got two three at most ten sons. So where is the question of over population?

We understand from the history of Mahabharata that Dhrtarastra had one hundred sons, but there are many other examples also. Maharaja Rsabha dev had one hundred sons, so they were big prominent men in the history the names of the most prominent men are mentioned. It is therefore safe to conclude that if the King can produce one hundred sons the subjects also can produce one hundred sons, if not all of then at least some of them. So at that time there was no question of overpopulation, we do not find it in the history of Mahabharata.

Actually it is not a question of over population but of equal distribution of food. Just like America, they are producing enough food, and there is potency of producing more. But the Government prohibits the farmer to produce more. It is not a problem that the population has increase, but the distribution is mismanaged. Or by industrialization we have reduced the energy for producing food in favor of producing thing other than food. So on the whole it is not a question of overpopulation but of equal distribution of food, or producing food. For want of God consciousness this mistake is there.

If God is all powerful, he may not agree, or at least his agency, the material nature, may not agree to give sufficient food to the demons. Demons means Godless persons. We get this historical event from the Srimad-Bhagavatam, that during the time of Maharaja Prthu there was scarcity of food, so the King wanted to punish the earthly deity, because she was not supplying food. He wanted to kill her. But the earthly deity replied, that she has reduced the supply of food because she did not like to supply the demons.

So there is no question of overpopulation, it is a question of demons. The number of demons has increased and therefore by nature that supply is minimized. As we were discussing that verse from Bhagavad-gita that "The production of food depends on sufficient pouring of water from the sky" that is not in our hands. Because we have become Godless, because we have stopped sacrifice or Yajna, which means to worship the Supreme Personality of Godhead, the supply of rain may be stopped. God may not be angry, but his agents like the material nature, she does not like to give sufficient food stuffs to the demons. That is the version of the Vedic literature.

At the present moment the people are all demonic, the do not care for sinful life, unrestrictedly they are killing animals which is the most sinful activity, unnecessary. They are indulging in all kinds of intoxicating habits, and unnecessarily they are indulging in prostitution.

The demonic people take advantage of women who do not get husband and take advantage of their body for sense gratification. These things are happening because people have no knowledge of the powerful. So the real problem is want of God consciousness. People should know that power, then other problems will be automatically solved.

Similarly the problem of malnutrition, it comes to the same proposition. Because nature is taking revenge on the demonic population malnutrition is also one of the branches of such revenge.

Pollution of environment is a problem which people in America are viewing with great concern. This problem is also due to Godlessness. People instead of producing food they are producing in huge quantities some artificial necessities of life, for which so much industry is working at top speed. Industrialization means to bring the people more and more away from God consciousness. The laborer, the worker in the factory, all of them are sudras, and the capitalist of the industry they are vaisyas, so the whole population is now composed of vaisyas and Sudras, which means the quality of passion and ignorance is now prominent.

A passionate person or ignorant person cannot understand the Powerful, only those who are in Goodness or mixed Goodness and passion they can understand the powerful. so there is a necessity of changing the ignorant persons into persons with real knowledge. Therefore these people should be turned to become God conscious, that is our programme. Anyone from any group, either sudra, vaisya, or any group lower than the sudra, we are taking them and making them intelligent and giving them a chance to understand the supreme power.

So all around the real problem is to understand the supreme power and all other problems are subsidiary. There is no question of over population of people become God conscious. The all powerful can supply any amount of necessities of the people, and they can eat very nicely and so there is no question of mal nutrition. For want of knowledge of the supreme powerful all these problems have come into being.

Then as you mentioned the problems of clashes between racial and national interests which often lead to war. This problem is also due to lack of God Consciousness because God consciousness means to understand that we are all sons of the same family. That is stated in the Bhagavad-gita, that the supreme lord must be the supreme father. I have got my father, he has got his fat father and he has got his father on and on he has got his father, in this way there must be one ultimate father, nobody can deny it. So that ultimate father he is God.

Therefore in every scripture the supreme powerful is addressed as father, and in the Bhagavad-gita also the supreme powerful is mentioned as the suprem seed Giving father. Because we are forgetting the father, because we are forgetting that we are all the servants of one supreme father we are missing our real relationship between one living entity and another.

If we actually understand that we are born of the same father and everything that is there on the surface of the globe, in the sky in the water everything is the property of the supreme Father, then we must understand that everyone has got the right to use the property of the supreme father.

Just like in a big family the father is there, the mother is there and the sons are there. The father gives food to the sons as much as they require. One son may be a very voracious eater so he may eat more than the other son, but the father supplies him, he does not stop him, the father is competent to supply all the sons as much as they require. But if one son is hoarding food stuffs, that is sinful. You cannot take more than what you need.

We see practically if we throw one bag of grain in the street many birds will come, they may eat two three four or ten grains, but they do not stock away for the future. But if we put a bag of rice into the street and allow people to take there will be regular fight, because every human being will want to take more than his immediate need. So this is also due to lack of God consciousness. If one can understand that the father is there, and he is supplying daily bread then why shall I stock more than I need. the present scarcity of food stuffs is due to hoarding by the capitalist.

There is enough food stuff in the world, but at the same time there is a scarcity. If you pay more money on the black market then you will get enough. So from God's side there is enough food, but from our side we are mismanaging everything simply to make more money. Unless there is God Consciousness, understanding that everything is the property of the supreme father, there are so many children so he will supply, why should I hoard food, the problems will not be solved.

Now so far as ideology of religion is concerned: Religion means to abide by the orders of God, that's all. God is great, we are his sons, he is supplying all our necessities these are the right understandings. Why should there be any difference in religious practices. If you come to God consciousness then we can understand the birds the beasts the plants everyone is son of God, we have no right to kill. But the so called man made religious systems say the animals are our food and another religion says, "No, no, there should be no animal killing," this difference in practice of religious systems is due to want of God consciousness.

If we actually come to the point of God consciousness then all these differences will be perfectly resolved, but unless there is actual God consciousness you will not be able to change the Ideologies. I have asked many Christian Gentle men "Why are you killing when in the Bible it is clearly said, Thou shalt not kill?" they cannot give me any satisfactory reply. In a round about way they try to avoid this question. So all these are due to a lack of God consciousness.

So all these problems are due only to a lack of God consciousness. Therefore is you can actually help people to know about the supreme powerful that will be a great help. But I see that your method is not very satisfactory. You are making research by accepting the statements of common peoples expression of religious sentiment. There is no need of research, the result of research in this matter is already there perfectly presented in Bhagavad-gita, all we have to do is accept it and the whole problem of research is solved.

You want to establish your conclusion of religious experience by taking the opinions of laymen. A laymans sentimental expression about religious problems is not a practical understanding of religious problems. Religion as we have explained means the orders of God, therefore it must be scientifically studied, what are his orders, how to abide by them. Simply by taking statistics of the sentiments of common men we cannot come to the right conclusion.

Therefore for right understanding we are advocating that people take advantage of this institution, International society for Krishna consciousness by hearing about God from authorized books like Bhagavad-gita and Srimad-Bhagavatam which were directly spoken by God himself, therefore making the whole thing most scientific and practical.

I hope that we can again meet and discuss this important matter further. I hope this letter meets you in good health.

your ever well wisher,
A. C. Bhaktivedanta Swami


Srila Prabhupada to Sir Alastair Hardy, 28th July, 1973

Devotional Service

"I am happy to hear that you continued to chant despite so many doubts and skepticism. That is the process. Even there may be doubts and skepticism, but if one continues the chanting process, the doubts will all disappear, and real knowledge will be revealed by the grace of Krishna.

...we are deseased, and only if we take to this chanting process may we be cured. Maya may put so many doubts and worthless arguments into our minds, but if we continue the chanting, the curing process will go on, never mind the doubts, and gradually we will get a taste of that sweet nectar of Krishna nama-sankirtana. That is the process, and you may explain it to all your friends, so they may understand the nature of their doubts and skepticism and be benefited."

Srila Prabhupada, Letter of 22nd March 1968

"The more we struggle for advancing our Krishna consciousness movement, the more we become advanced on the path. Really, devotional service means that we have to employ our energies for the purpose of Krishna consciousness, and it does not matter what is the volume of such energy, because different persons have got different types of energies, but the best means is that one has to apply his energy as far as possible, that is the secret of success in Krishna consciousness. It does not mean that one has to acquire the energy of an elephant or one has to become very learned or intelligent man, simply one has to become sincere and employ whatever energy he has in his possession in the service of the Lord. That is the secret of success in Krishna consciousness."

Srila Prabhupada, Letter of August 24th 1968

"So far as your duty is concerned, you are doing your best. That is your spiritual qualification. The best qualification for a Vaishnava is to act sincerely, and to his best capacity, for the service of Krishna. Otherwise, Krishna is so great, and we are so small, there is no question of our giving any service to Krishna. But Krishna is so great, and He is so greatly merciful, that any small service we offer to Him in devotion and sincerity, He will accept. Krishna does not require anyone's help or service, but if we serve Him, even in a very small capacity, He will accept it. So that is our only hope. One who can show the whole cosmic manifestation within the hole of His mouth, what service can we render unto Him? So the best thing is to employ all of our talents and energies in His service. That will help us to progress."

Srila Prabhupada, Letter of 24th June 1969

Att recitera Herrens namn

Hare Krishna Hare Krishna, Krishna Krishna Hare Hare / Hare Rama Hare Rama, Rama Rama Hare Hare

"O Hare, O Radharani, O Krishna, please engage me in your service so that I can get relief from the service of maya"

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Reciterandet av Hare Krishna-mantrat är grundstenen inom Krishna-medvetande. Många undrar varför de där Hare Krishnas jämt håller på att sjunga Krishna Krishna, det verkar ju så konstigt, men förklaringen är enkel.

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Krishna, Rama och Hare är namn på Gud och Hans energi. Gud är så barmhärtig att Han skänker Sig Själv och alla Sina energier till den som på ett rent och uppriktigt sätt reciterar Hans namn. Det låter för enkelt tycker kanske en del, att man skulle kunna nå Gud bara genom att recitera Hans namn. Men Herren Krishna är alltigenom god, och Han känner stort medlidande med alla andesjälar som lider och kämpar i den materiella skapelsen. Han vill göra det så enkelt som möjligt för oss att återvända hem, tillbaka till Gudomen, och därför har Han skänkt oss en sådan enkel metod, som vem som helst kan utföra.

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Tyvärr så är vi så fallna att till och med att reciterandet av Herrens namn kan verka för besvärligt. Det är ingen lätt tidsålder som vi lever i. I den nuvarande tidsåldern, som i Veda kallas för Kali-yuga, är människan lat, olycklig och trögtänkt. Det är lättare att ägna sig åt meningslösa eller direkt destruktiva handlingar än en enkel process som med tiden kommer att befria oss från allt lidande och skänka oss frid.

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Srila Prabhupada, som förde rörelsen för Krishna-medvetande till väst, rekommenderar att man skall recitera dagligen på ett radband. Man bör recitera 16 rundor dagligen på radbandet, som är gjort av 108 kulor. Man upprepar Hare Krishna-mantrat en gång för varje kula. Det brukar ta cirka två timmar. Till en början kan det vara jobbigt att meditera så länge, men man kan börja med en eller två rundor och sedan öka gradvis.

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"Only a person who is commiting suicide or who is addicted to animal killing, such persons cannot relish the sweetness of this chanting. But even if they take to this chanting, they will become liberated."

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"If you have got some time, the best thing would be to chant Hare Krishna more and more because our life is very short and we have to finish our Krishna consciousness in this life very quickly."

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"This sound vibration is not material, it is spiritual and powerful beyond our conception. So it cannot be hindered in any way by something material: it surpasses all these material barriers."

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"By offenseless chanting, when we associate with Krishna through His holy name, then all inauspicious things are cleared from the heart. So wherever you are you should always go on chanting and that in itself will bring all perfection."

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Srila Prabhupada

Srila Prabhupada

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Srila Prabhupada

His Givning the Morning Srimad-Bhagavatam Class

No matter what else he was doing, Srila Prabhupada put it in his schedule, even when he was ill. Wherever he traveled, he lived with the devotees and joined them to give the morning class.

Here was the opportunity to watch his gestures and expresseions as he spoke, absorbed in Srimad-Bhagavatam. A dull student might think that Prabhupada was saying the same things, using the same repertoire of verses, but Prabhupada was always quoting the verse to prove different points in different contexts. He was always discovering new lights. And he also said that repetition was necessary to thoroughly learn. For most devotees in the later years, this was the one sure time to be with him in his personal form, to sit and hear. It was formal, and one might wish for other situations in which to ask personal questions and do have a reply just for oneself, yet the lectures were great mercy, and to the receptive student they were also very personal. Devotees have testified how in a large audience, when Prabhupada said "Distribute books," they took it to heart and formed their lives on that order. And many testified that they found Prabhupada looked at them and spoke especially to them in his lecture, even though they knew he was speaking to everyone else as well.

This was the time for all to be with him. Each morning without fail he would begin, looking at the verse and speaking, like entering a sacred river, immersing himself at once in Srimad-Bhagavatam. He hardly ever chose another literature to speak in the morning. What an example, that the Srimad-Bhagavatam contains all else and is perfect for all our days!

He sat in one place, in the traditional posture of the guru - legs crossed, sitting on the vyasasana - with spectacles, with book in hand, with microphone, gesturing and looking up. He was a hundred percent Vyasasdeva's representative, giving us the transcendental wisdom. Seeing Srila Prabhupada's personal example even today, by means of movies or tape recordnings, all the devotees of the Krishna consciousness movement may adopt the same procedures and also do as he showed. Like him, we can precede the class by singing "Jaya Radha Madhava," with karatalas, and then reciting om namo bhagavate vasudevaya, then the Sanskrit, synonyms, translation, purport - we have no need to invent something new. After he showed us hundreds and hundreds of times, how can we fail to grasp the instruction - that we should continue the morning tradition of sitting together and hearing and speaking?

A devotee once told Srila Prabhupada that many disciples slept during classes, and Srila Prabhupada replied that he knew. He said that his classes were for advanced students. Srila Pabhupada gave untiringly as the loving instructor, but it was up to his disciples to benefit. I confess, I was one of those who sometimes was sleeping during Srimad-Bhagavatam class. Once I even asked Srila Prabhupada what to do about my sad plight. At first he replied by making a joke. He said there is an atheistic joke in India, "Srimad-Bhagavatam is a sure cure for insomnia." When Srila Prabhupada said this, I laughed, but I didn't want it to be true of me. Sometimes when Prabhupada found a devotee sleeping in his class, he would tell him to stand up and go to the rear. Srimad-Bhagavatam class was for his advanced students, but he kept givng us chances to become more advanced.

Srila Prabhupada spoke with rhetorical power and emotions, straight from his deep convictions. He had great oratorical skill, making emphasis with aesthetic effects, but none of it was done for show or with lack of realization, not like the rasa-dance talks of bogus Bhagavatam reciters. Srila Prabhupada wrote Bhagavatam purports and he lived the life of the Bhagavatam. He was also the Bhagavatam's ideal preacher - and so when he spoke, the emotions were always right.

Srila Prabhupada kindly gave all of those classes, and now, by tape recording, we hear them still, even as wake in the morning, while taking prasadam, or driving the car, or flying in the plane, in sick bed or death bed; these matchless gits continue in our ears, to cleanse our hearts and remind us that we are his sisya, and we are followers of the Srimad-Bhagavatam.

Satsvarupa dasa Goswami

Prabhupada Nectar Volume 4

Prabhupada Nectar

When Srutakirti was serving as Prabhupadas personal servant, he often felt embarrassed by the tremendous demonstrations of love which the devotees offered to Prabupada, whereas Srutakirti himself felt a lack of love. He thought that all these devotees were dancing and chanting, and here he was, walking beside Srila Prabhupada, but had no feeling, no real love. And this began to disturb his mind.

One day during massage, Srutakirti expressed it to Prabhupada.

"Srila Prabhupada, all these devotees have such love for you. It makes me feel so bad, I have none of this love. When I am with you, I can see everyone dancing and chanting and crying. But I have so much association, and yet I do not feel that this is there." He was hoping that Prabhupada would say something or do something, but Prabhupada said nothing. So his servant went on massaging and finished. Then Prabhupada went and bathed. After putting on his tilaka and chanting his Gayatri Prabhupada called Srutakirti into the room.

"So, do you like serving me?" said Prabhupada.

"Oh, yes, Prabhupada," said Srutakirti. "I like serving you very much."

"Then," said Prabhupada, "that is love. Everyone can do so many things... singing, dancing, jumping up and down. But you are actually doing something. Is not this love?"

"I guess so, Srila Prabhupada."

"So you just do your service," said Prabhupada. "That is all that is neccessary. That is what love means - to do service."

Prabhupada Nectar

Srila Prabhupada

His Indifference and Detachment

Prabhupada was never indifferent or uninterested in anything connected with the Krishna consciousness movement. If he sometimes would not respond to a disciples question, that was his gravity, instructing us by ignoring us.

He was indifferent to his own health. In his desire to spread Krishna consciousness, he did not rest as should have for someone his age. He continued traveling because he could not be indifferent to the fallen souls and to his disciples.

Prabhupada was detached from the bad names people used against Krishna consciousness i newspaper accounts, mostly because he saw the bright side of it, the fact that the newspapers were mentioning the name Krishna.

Although much money came in, Prabhupada was not concerned to keep any of it. He said his authors royalties for writing so many books was to take two chapatis a day.

He was certainly indifferent to womens charms. He saw his female disciples as daughters and granddaughters, and he respected their service to him. He was not interested in sitting with women or looking at them for enjoyment.

He was indifferent to any kind of invitations to take tours in different cities he visited. He preferred a simple room with a low desk, where he could speak to guests and be among devotees for the best furthering of Krishna consciousness.

He was indifferent to the fact that his first disciples very sinful before becoming devotees. He was indifferent to a place being holy or unholy, as long as he was able to preach.

He kept a simple diet and was not interested in special foods as the special cooking which the Italians could offer, or the French, or the Americans. Even within the Indian diet, which was his preference, he was not interested in fancy things, but in simple rice, dal, chapatis and sabji.

He was indifferent to clothes and would not sport any bright scarves or colourful chadars or special shoes or coats or hats. His simple sannyasi dress he kept constant. But he liked bright clothes for the Deities in the temples and opportunities to spend money to build wonderful buildings and new ways to spread Krishna consciousness, and he liked and appreciated the best quality in book printing and colour reproduction of paintings. In these things, Srila Prabhupada was a connoisseur, a keen appreciator of quality, and he asked his devotees to get the best deal and the best product for use in service to Krishna.

Prabhupada Nectar

Srila Prabhupada

His Chanting

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Like Prabhupadas preaching, his chanting was constant. While talking in his room with professors in Toronto, Prabhupada silently chanted the Hare Krisha mantra in between their academic words.

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When Prabhupada encouraged his disciples to chant Hare Krishna while sitting with them during a prasadam feast, one of the devotees replied, "But Swamiji, how can we chant and eat at the same time?"

"Chant in between bites," said Srila Prabhupada.

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We can hear Srila Prabhupadas japa on a recording: He chants quickly, and he said that sixteen rounds of japa could be done in one and a half to two hours. During an initiation lecture, he commented that it should take five or six minutes to chant a round, although he admitted that it might not be possible in the beginning.

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When a devotee said that it was hard to chant and keep awake, Prabhupada replied that they should do like he does, as he walks in his room in the afternoon while chanting japa.

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In the early morning, after completing his dictation of Srimad-Bhagavatam translations at maybe four or five A.M., Srila Prabhupada would sit back and chant japa. He did not chant very loudly, but from the other room one could sometimes hear, especially the words "Rama, Rama".

Then in the afternoon sometimes he would remark that he had a few extra rounds to chant, and he would move the counting beads. We took it that Prabhupadas statements about his own chanting of prescribed rounds was for our own benefit, but it was encouraging for our own regulative habit.

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Often he would spontaneously utter the words "Hare Krishna", or he would state harer nama, harer nama, harer namaiva kevalam, with great feeling and expression.

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When in the course of a lecture Prabhupada would say the words of the Hare Krishna mantra, the whole audience of devotees would repeat it word for word in unison with him. He did not ask them to do this, but it was a spontaneous response. The devotees could not resist the chance to chant along with him.

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On airplanes he would often chant for long periods, silently or barely audibly moving his lips, and intently fingering the beads, sometimes shaking them within the bag. Or sometimes during morning walks, instead of talking, he would chant, and everyone would eagerly join with him.

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Prabhupadas speaking about chanting was also another type of chanting. He recommended the chanting of Hare Krishna, and sometimes he would become surcharged with emotion, and his voice would rise in volume. "We are simply asking everyone, "Please chant Hare Krishna!

At times like that, when Srila Prabhupada put all his energy into the request that everyone should chant, we could understand that the Hare Krishna mantra was the summum bonum of life. Therefore often in a lecture he would state it loudly, "Please chant Hare Krishna!" And yet he would often follow this by saying that people were so unfortunate that they could not do this simple thing.

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Srila Prabhupadas japa beads were brown tulasi. He asked that his saffron bead bag be changed and a clean one given to him regularly. He gave his servants the blissful service of changing his counter beads and transferring them to the new bag. He was certainly a master at chanting Hare Krishna, and Prabhupadas followers were always eager to take part with him in his pure, empowered activities of chanting Hare Krishna and distributing it to others.

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Prabhupada Nectar, Volume 3

Den farliga familjen

Bilden visar de mycket speciella Gudsgestalterna Sri Jagannatha, Subhadra och Balabhadra. Jag har alltid tyckt mycket om just den här speciella uppenbarelseformen av Krishna, som jag tycker visar Honom från Hans godmodiga och humoristiska sida. Just nu håller jag på att läsa en bok om Herren Jagannatha i det berömda templet i Jagannatha Puri; en samling av olika berättelser och beskrivningar om hur Han dyrkas.

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Men rubriken gäller vad jag läste häromdagen om att något som kallas Evangeliska Alliansen har startat en affischkampanj, kallad Bevara Äktenskapet. På affischerna sägs det att en familj består av mamma pappa och barn.

Detta har tydligen orsakat reaktioner. Jag trodde först att reaktionerna gällde att det var rätt löjligt att påpeka något så självklart, ungefär som att starta en affischkampanj för att tala om att vatten är vått, eller att salt smakar salt.

Men det här är Kali-yuga, och vi befinner oss i det galna Sverige där det kan vara svårt att veta vad som är ett skämt och vad som sägs på fullt allvar.

Alltså blir det hysteriska reaktioner med nedslitna affischer och gråt och skrik om fascism så fort någon vågar andas om ett naturligt biologiskt faktum, välkänt så länge människan existerat. Ända tills nu vill säga. Man väntar med spänning på nästa stollighet. Det kanske blir förbjudet att säga att män har skäggväxt?

Jag läste någonstans att de vill visst ta upp porr i skolundervisningen också; det är väl ingen idé att anta att det är frågan om ett aprilskämt här heller. Srila Prabhupada liknade någonstans moderna skolor vid slakthus för karaktären. Givetvis hade han alledes rätt.

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De tre materiella kvaliteterna sattva (godhet), rajas (lidelse) och tamas (okunnighet) har jag skrivit om förut här. När vi ändå är inne på samhällsdebatter, så kan det vara intressant att jämföra hur människor i de olika kvaliteterna debatterar:

En debatt mellan personer i godhetens kvalitet går lugnt och sansat till. Man är villig att lyssna till varandra och försöker gemensamt nå fram till sanningen.

En debattör i lidelsens kvalitet är däremot bara intresserad av att lyssna till sig själv och sina egna argument, och håller hellre monolog än för dialog. Att följa en diskussion mellan två sådana personer kan vara riktigt komiskt, för ingen lyssnar till vad den andre säger.

Och en debattör i okunnighetens kvalitet är egentligen inte intresserad av vem som har rätt eller fel, han är bara ute efter att vinna diskussionen till varje pris, med förolämpningar, lögner eller till och med våld.

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"O Lord of the demigods, please quickly remove this useless material existence that I am undergoing. O Lord of the Yadus! Please destroy the boundless accumulation of my sinful reactions. Alas! It is certain that Lord Jagannatha bestows His lotus feet upon those who feel themselves humbled and helpless in this world. May that Lord of the Universe kindly become visible unto me."
(Jagannathastakam, Verse 8)

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Letters from Srila Prabhupada #42

Montreal
3rd August, 1968
His Holiness The Pope, Paul Vl
Vicar of Jesus Christ
State of Vatican City
Rome, Italy

Your Holiness:

Please accept my respectful humble obeisances at Your lotus feet. I beg to introduce myself as an Indian monk, following the Vedic principles of religious life, and at the present, I am in the renounced order of Sannyas (aged 72 years) and preaching God consciousness all over the world. I came to America in 1965, and since then I have many followers belonging to both Christian and Jewish faiths. And I have established 8 centers of Krishna consciousness temples in the USA and Canada. In the month of September, 1968, I am scheduled to go to London on this mission, and maybe I can visit other cities of European countries.

My mission is in the line of Lord Chaitanya, Who is personified Love of Godhead, and Who advented Himself 482 years ago in India, and preached God consciousness all over the country. His mission is to revive God consciousness all over the world, on the basis of Srimad Bhagavatam (Science of God). The principle of Srimad Bhagavatam is that any religious faith which helps a man to develop Love of God, without any motive, and without being hampered by any material condition, is transcendental religion. And the best process or the easist process, in this age especially, is to chant the Holy name of God. From this definition of religion as we find in the Srimad Bhagavatam, the criterion test of religion is how it helps people to develop his dormant Love of God, which is not materially invoked, but it is aroused from within by bona fide association of devotees and hearing about God.

The human form of life is especially meant for this purpose, namely, to invoke the dormant Love of God, because better development of consciousness is found in the human body. Animal propensities for sense gratification is equally found both in man and animals. But the special significance of human life is to achieve Love of God as the prime perfection of life. Unfortunately, at the present moment people are more concerned about the principle of sense gratification, or the animal part of human life, and they are gradually declining in God consciousness. This tendency is very much deteriorating, and because Your Holiness is the Head of a great religious sect, I think we should meet together and chalk out a program for cooperation.

The human society cannot anymore be allowed to continue a Godless civilization at the risk of decreasing truthfulness, hygenic principles, forgiveness, and mercifulness. Because on account of predominance of these principles at the present moment, duration of life, strength, and memory of the human being is decreasing.

The human society is gradually degrading in the matter of religiosity, and justice; and "might is right" is gradually taking the place of morality and justice. There is practically no more family life, and the union of man and woman is gradually degrading to the standard of sexuality. I understand it from reliable sources that people are trying to get your Holiness' sanction for contraceptive method, which is certainly against any religion of the world. In the Hindu religion, such contraceptive method or abortion is considered equivalent to murder.

Therefore, in the matter of sex, the human society is gradually degrading even less than decent animals. As a result of unrestricted sense gratification, even in ordinary dealing, a man cannot trust another man, because the cheating propensity of a man has increased beyond imagination. Attraction of young boys for young girls is no more as a matter of love, but such attraction is only on the basis of sexual potency. As soon as there is slackening of sex life, there is immediately the divorce petition.

In India, which was one day the land of religion and Brahminical culture, things have deteriorated to such an extent that a man in a higher caste is recognized simply by putting a piece of thread on the body as a sign of sanctity. The so-called Swamis are cheating the public because the public also want to be cheated by cheap method of self-realization. They are practicing so-called yoga performances for the matter of reducing fat, and keeping the body fit for sense gratification. If somebody has no sufficient money, it is very hard for him to get justice from the court. And if anyone can simply bluff by so-called advancement of knowledge, he is offered the doctorate degree. If a man is poor, he is at once accepted as non-civilized. If a man is falsely proud, he is accepted as civilized. By frustration, people are gradually becoming communists and hippies, and the guardians of the society must now take up the situation very seriously, without further delay.

The Krishna Consciousness movement is meant for overhauling the whole situation. We are creating men of character, and we are training our disciples to become Lovers of God, or Krishna. From the very beginning, they are trained to refrain from the following four principles of degradation: 1) Sex life outside of marriage, 2) Meat eating, or eating of any animal food, 3.) All forms of intoxication, 4) Gambling and idle sports. The teachings are based on authorized movement of Lord Chaitanya, on the principles of Bhagavad Gita, as the beginning, and Srimad Bhagavatam as the graduation.

I do not wish to prolong the body of this letter further, but if you think that a meeting with You will be beneficial for the human society at large, I shall be very much pleased if Your Holiness will grant me an interview. Thanking you in anticipation for an early reply.
Yours in the service of the Lord,
ACB

Utbildning?

His Divine Grace A. C. Bhaktivedanta Swami Prabhupada on the topic of modern education :

http://society.krishna.org/Articles/2002/05/017.html

The defect of modern education is that the children are taught all nonsense things. They do not receive even the first point of knowledge, that I am pure spirit soul part and parcel of God.

Unfortunately, human beings, although they have the bodies of men, are becoming less than animals in their behavior. This is the fault of modern education. Modern educators do not know the aim of human life. They are only concerned with how to develop the economic condition of their countries or of human society. (Cc. Adi 9.42)

Similarly, the dormant consciousness of God, or Krsna, is there in everyone. It simply requires proper education to awaken it. However, this education is not given in the universities. That is the defect in modern education. Although the inclination to be Krsna conscious is there, the authorities are unfortunately not giving any education about God. (JSD 1.1)

So-called modern educators claim that the purpose of education is to solve the problems of life. But in actuality they are teaching their students how to increase sense gratification more and more, thereby creating more and more paths to degradation. (JSD 4.2)

Indeed, it seems that the more educated one becomes, the less he believes in God, in God's law, in the next life, and in sinful and pious activities. Thus modern education is simply preparing men to become animals. If there is no education to teach a human being what he is and whether or not he is this body, he remains no better than an ass. (MG 3)

This life is preparation for the next life. That they do not know. The modern education and its universities are completely in darkness about this simple knowledge. (PQPA 9)

What is the problem of our lives? That we do not know. Modern education never gives enlightenment about the real problem of life. (SSR 5)

Modern education, they do not know even what is soul, what is this body, how the transmigration of the soul taking place. All blunt. There is no educational institution all over the world to understand this science. Although it is the most important science for the human being. (740329Bg.Bom)

The modern education, they think this body is everything. No. (730722Bg.Lon)

There is no education actually. The modern education means simply a craftsmanship. If you can prepare a nice motor car. . . this is craftsmanship. It is the blacksmith's work. It is not knowledge. Knowledge is different. So therefore the modern education system is to create dogs. He will never be happy unless he gets a good master. So modern education there is no real knowledge. Real knowledge begins in the Bhagavad-gita. (760419Bg.Mel)

Actually, at the present moment there is no education, because education means to understand my identity. The so-called education which is going on, that is called art. . . . The modern education, they are simply giving lessons on some art, generally known as technology. . . .But we do not know what is going to happen next life, my soul. That we do not. (750217Bg.Mex)

That is the whole philosophy of the modern educated man: There is no life. Big, big professors, they say like that. Brain should be utilized for some benevolent work for the good of the living entities. But this brain, modern educated brain, is being misused for discovering something which is very dangerous to the human society. Therefore duskrtina. And he is getting Nobel Prize because he has discovered this atomic weapon which is so dangerous, and he is glorified, Oh, you have done so nice scientific discovery. What is that discovery? That you can kill. Instead of one man with gun, you can kill one thousand men. Therefore you must be offered Nobel Prize. This is man's appreciation. (751009mw.Dur)


No One--Not Even Darwin--Can Be Independent

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada Founder-Acarya of the Hare Krishna Movement:

This whole Darwinian theory is false. But people are giving it so much stress. First of all, no one--not even Darwin--can be independent. For instance, Darwin died. So he was under the control of something higher. No man wants to die, but he is forced to die. Is it not? Then where is his independence?

Here we continue an exchange that occurred in Perth, Australia, on May 9, 1975, between His Divine Grace A.C. Bhaktivedanta Swami Prabhupada and Carol Cameron, then a doctoral candidate in anthropology.

Carol: Your Divine Grace, is the intellect helpful in knowing God?

Srila Prabhupada: Yes. Unless you have got the necessary intellect, then you are no better than the animals. The animals have no intellect for understanding God, but the human being has got that intellect. That is the distinction between animal and human being.

Otherwise, as for material necessities such as eating, sleeping, mating, and defending: Both the human beings and also the animals sleep. Both the human beings and also the animals enjoy sex. And both the human beings and also the animals become fearful and arrange for defense. So, as for access to the material necessities of life, that is equal in the animal and the human being.
But the human being has a special intellect, more developed than the animals'. He can understand what he is, what God is, what this cosmic manifestation is, and what the aim of life is--how we should conduct our lives. These things are prerogatives for the human being. The animals have no such prerogative.

Now, if we do not utilize these special intellectual facilities, then we remain animals. We do not make any spiritual advancement. So at the present moment, we are simply trying to improve our access to the material necessities of life--eating, sleeping, mating, and defending. We are thinking, "The dog is eating on the floor. If we can eat on a table, using chairs and nice dishes, that is advancement of civilization."

We are thinking like that. The dog is sleeping outdoors, but if we sleep in a very nice apartment, lavishly decorated, that is advancement of civilization. The dog is having sexual intercourse on the street, without any shame--and we are also coming to that point--but for the time being, if we have sexual intercourse in an apartment, in the name of love and so on, that is advancement. The dog is defending with his jaws and nails and teeth; we are defending with nuclear bombs; therefore, we are advanced.

But we have forgotten that the human being has got this special intellect to understand God. That understanding we are not pursuing. For example, you are going to be a doctor in anthropology. Is it not?

Carol: Yes.

Srila Prabhupada: Where is the sense of God there?

Carol: I do it only for a living. The other side of me is something else.

Srila Prabhupada: No, I mean to say that anthropology is a big scientific department. Where is the understanding of God there?

Carol: Right. I find it difficult to reconcile the love of God with actually doing something like this study of anthropology.

Srila Prabhupada: Then why are you wasting your time speculating on anthropology?

Carol: Hmm.

Srila Prabhupada: If you cannot adjust yourself to this anthropology business, why are you wasting your time? Anthropology is a false science. There is no meaning.

Carol: I'm waiting to be led into something which is good.

Srila Prabhupada: The whole Darwinian theory is false. It has no sound basis. Darwin himself admits it is just a theory. Theory is not science.

I can propose some theory--"It is like that." But that is not science. Science means observation plus experimental proof. That is science. You observe how the rules are working, and when you practically bring them to bear in your experiment, then it is science. If you simply theorize, that is not science. Mental speculation. It has no benefit.

You can speculate, constructing a castle in the air. That is not a very good thing. You should present something which will benefit the people, something practical. That is science.
Carol: Do you think it is possible for people to live in, say, an educational framework?

Srila Prabhupada: Education--if it is not for the benefit of the people--then what is the use of such education? That is not a good education. Education means something which will benefit the mass of people. That is education. To enlighten them to do something better--that is education.
Now, this whole Darwinian theory is false. But people are giving it so much stress. First of all, no one--not even Darwin--can be independent. For instance, Darwin died. So he was under the control of something higher. No man wants to die, but he is forced to die. Is it not? Then where is his independence?

Carol: That is the illusion.

Srila Prabhupada: Yes. So if you simply live in illusion, then where is your education? If you remain in darkness, then where is your education? Illusion means darkness. So if you are in darkness, now, where is your education? And where is your philosophy?

Carol: The only way to remove this darkness is through love. Is this what you are saying?

Srila Prabhupada: Love is far away. First of all, you become educated.

Carol: How? In what way?

Srila Prabhupada: Education means right knowledge. Right knowledge. For instance, everyone wants to live. Nobody wants to die. So the inquiry should be, "I do not wish to die. Why is death forced upon me? What is that force--what is the nature of that force?"

On the other hand, if I simply resign myself--"Yes, some kind of force is there"--then whereis my knowledge?

Again, I do not wish to die. So education means finding out, "Why is death forced upon me?" Nobody wants miserable conditions of life, but miserable conditions of life are forced upon me. So first of all, I should inquire, "I do not want these things. Who is forcing these things upon me?" This is life's first philosophical inquiry.

Carol: I tend to approach from the other side and ask, "Who am I?" and "What is this thing that I call myself?"

Srila Prabhupada: But first, everyone has this basic problem. "I don't want these miserable conditions, but they are forced upon me." For instance, you are now a young girl. You do not like the idea of becoming an old woman. But you will have to become an old woman.

Carol: Oh, yes. Hmm.

Srila Prabhupada: Nature will force you. After forty years of age, you must become old, and you cannot remain so beautiful. This is forced. No one wants this. No woman wants that "I shall not look so beautiful, and my flesh shall be flabby, with no more luster." I don't want all these things. Why are they forced?

Carol: Suffering and pain lead people to God, don't they?

Srila Prabhupada: Yes. That is the law. But we are so dull-headed that we do not inquire. That is my statement--that you should inquire, "Who has made this law? Who is forcing these things upon me?" After you make this inquiry, then you can inquire about God's actual identity and your actual identity. But first of all, you must be aware of your situation--that these miserable conditions are being forced upon you.

For instance, a dog cannot understand that he's on a chain. He's leading a life most dependent, most miserable. And yet he is jolly. He is jumping here and there. That is a dog's life. If the master wants to kill him, he cannot do anything. But he is very jolly. Sometimes he even jumps.
That is a dog's life--not human life. Human life means realizing, "I am dependent at every step, and still I am declaring myself independent. What is this nonsense?" This inquiry should be there. "I am dependent at every step, exactly like the cats and dogs, but still I am claiming, 'I am independent.' Why?"

Carol: Your Divine Grace, is it possible to carry out this inquiry while you're engaged in ordinary daily activities?

Srila Prabhupada: Yes, certainly. You can become spiritually realized in any walk of life, regardless of your daily activities.

The thing is, this is the real inquiry: "Why I am put into these conditions which I do not like? Who is forcing them upon me? Wherefrom has my life begun? What is the ultimate goal of my life?" These things should be asked. That is the proper inquiry of the human being.
Without getting answers to these questions, we cannot solve the very real problems of birth, death, old age, and disease. Instead, like Darwin, we are forced to theorize something utopian.
What is the use of such so-called knowledge?

Srila Prabhupada

During traditional morning worship ceremonies, Srila Prabhupada accepts flower petal offerings from disciples and well-wishers. The genuine spiritual master accepts worship only on behalf of Krishna to inspire devotion among disciples, and never thinks himself the enjoyer of such worship. Srila Prabhupada was a stalwart example of such humility. He was able to inspire thousands of people to take up the message of Lord Krishna, without ever taking any credit for himself. He would often say, "My only qualification is that I have strictly followed the instructions of my guru maharaja."

In the days when there was no Ratha-yatra held in Los Angeles, the devotees used to travel en masse to San Francisco to attend the Ratha-yatra there. One morning, when Prabhupada came down to the temple at his usual time, there were only a handful of devotees remaining, since most of them had already gone to San Francisco. (Srila Prabhupada was to leave later that day by plane.) Earlier that morning someone had thrown a pipe bomb into the temple room through the back door. The bomb exploded, shaken the building, and a few devotees had been cut with small pieces of shrapnel.

Prabhupada sat on the vyasasana and said he was now going to teach them a new mantra. He then taught the devotees the Nrisimhadeva mantras, beginning with the words namas te narasimhaya. He went over the words with them several times, and then they sang it together.

Prabhupada remarked on this occasion that as his movement was now growing, the demons were becoming more envious. He said that as the Krishna consciousness movement grew, there would be attacks, but the devotees should not be afraid and should not stop from pushing on. They should chant these mantras to Lord Nrisimhadeva, "Lord Nrisimhadeva will always protect us." said Prabhupada. Prabhupada also approved that these mantras be sent out to all his ISKCON centers for the devotees to chant.

Srila Prabhupada endured difficulties. Difficult years occurred, especially during his household life, with the war and the days of Hindu-Muslim riots. It was also difficult for Prabhupada when his family members gave him no cooperation in his attempt to preach but raher tried to dissuade him. And then during the 1950s, when Prabhupada was alone with no money or support, trying to preach in places like the streets of New Delhi, he endured. In the first years in America, and even later as his movement grew, he experienced serious illnesses. Furthermore, he had to carry the great burdens of his worldwide movement, especially in times when leaders he depended on fell down from the principles of Krishna consciousness or deserted him. He had to carry all responsibilities, to preach, to manage, and to settle the quarrels.

Despite the difficulties, Prabhupada never showed signs of weakening or of giving up the saintly qualities for which he was so well known and so dear to devotees. He never abandoned duty during difficult times. During his household years he accepted the responsibility of maintaining his family, even though it was a great struggle. And typically, during illnesses, he chose opportunities for preaching over those for recuperation. In 1973 he rose almost immediately from serious dysentery in Calcutta to attend the Ratha-yatra in London. And in 1976, Prabhupada gave up an extended stay at his Pennsylvania farm, because he said he wanted the opportunity, like Arjuna, to always fight for Krishna, by traveling and preaching. His example to his followers was that they should never abandon their posts; they should rather die on the battlefield as Krishna conscious preachers.

Not only did Prabhupada accept his duty, but he endured difficlties with all his composure intact. He was not afraid; he trusted Krishna. During the 1971 wartime blackout in New Delhi, when Prabhupada was being interviewed by a nervous reporter, the reporter remarked that here was the ugly reality. Prabhupada reminded him that we are always in the midst of the ugly reality. In New York City he said to a similiar inquirer that we are always at war. "If you go out into the street during winter in New York City without a coat," said Prabhupada, "you will die. Is it not war?"

Srila Prabhupada was always a true sadhu. He once defined sadhu by saying that he is not a person who complains, "I cannot see you today because I am not feeling well." A sadhu tolerates; therefore he is known as titiksavah karunikah - tolerant and merciful. During Prabhupada's difficult times he remained calm, in control of his senses, and continually preached.

One noticeable response of Prabhupada to difficulties was that he would become especialy serious and grave. This gave his followers an understanding of real spiritual life. His gravity was more instructive and revealing than the unswerving smiles of the pseudo swamis. Srila Prabhupada was always in touch with Krishna, the resevoir of pleasure, and yet the gravity Srila Prabhupada showed in the face of the material nature was a personal response that gave his followers strength. When, for preaching purposes, he entered the East Village Theater and saw an amateur rock group dancing "like monkeys" on stage, Prabhupada became very grave, although later when he recalled it in his room, he laughed with great mirth.

Prabhupadas's gravity also meant that he did not reveal when he was in difficulty. During a 1967 TV show, Srila Prabhupada experienced great discomfort under the hot lights, and yet he mentioned it only later. A week after that, his health broke down, and he experienced heart palpitations and partial paralysis.

When Prabhupada experienced physical difficulty, he took it as a time to accept service from his disciples. He allowed them to massage him and care for him, but he warned them that if they had done this during a normal situation, it would have been too familiar. Therefore, when Prabhupada experienced trouble, he provided a means for his disciples to serve the guru with great intent. During times of illness he allowed disciples to give him constant massages, and regularly they guarded him and stayed up with him. They also discussed problems in his spiritual movement with him and learned firsthand how to give all their energy for Krishna - how to accept difficulties for spreading Krishna consciousness. But if a disciple thought that by his assistance he was giving his spiritual master life, Prabhupada said that that was offensive. The guru gives service, but the disciple should not think that by his care he is maintaining his spiritual master.

Sometimes Srila Prabhupada made light of his difficulties. When one time in his last years he was offered a plate of prasadam in a room with professors in Toronto, he replied softly, "I have no teeth and no appetite." He joked that his disciples were getting good service out of him, since he could not eat or sleep and yet he worked.

Srila Prabhupada always met his difficulties as one protected by Krishna, and he showed he was transcendental to any situation - and that his disciples should be also.

Prabupada's Vrindavana acquaintance Bhagatji once entered Prabhupada's room and found him sitting very silent and motionless. Bhagatji sat for along time beside Prabhupada actually moved and then realized that Bhagatji was in the room.

"Prabhupada", said Bhagatji, "you were in deep meditaion."

"Yes", said Prabhupada. "I was studying these mosquitoes. I was looking att how wonderful Krishna has created these things. Every mosquito looks the same, so I was looking at the legs and wings..."

Prabhupada: "They foolishly say "struggle for existence." "Survival of the fittest." But who is fit? He does not know. Fittest means one who does not get next a material body. He is fit. Because as soon as you get material body, nunam pramattah kurute vikarma..."

Morning walk August 23, 1976

"So far your health is concerned, Hawaii is very good climate. You can take bath in the sea, and that will keep your health. Take dal, especially curd, a little cheese, peanuts, green vegetables, especially squash leaf."

Letter of December 10, 1973

"Regarding your fasting, if you are sick, the fasting is the best medicine. For disease and unwanted guests, if you do not give them food, they will go away."

Letter of November 16, 1975

His Innocence

Srila Prabhupada said that if one were to ask a heavy sense indulger, one who has given his whole life in tying to please his senses, if he had actually attained happiness, the sense gratifier would have to say, "No, my life was hellish."Srila Prabhupada was the opposite of this jaded outlook; he had no worldly weariness. His outlook was like spring day, and this came from his transcendental consciusness. As Prabhodananda Sarasvati says, describing a devotee in spiritual consciousness, "He sees the whole material world as Vaikuntha."

One time on a morning walk through the pleasant English countryside, a devotee asked Prabhpada if this countryside was something like the kingdom of God. Prabhupada said, "This is the kingdom of God." And thus Prabhupada's devotees were able to see through his eyes how even this world is Vaikuntha for one who sees Krishna everywhere.

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Freedom from sex desire in the material world is another kind of innocence, which is a strength of the transcendentalist. Although with sense enjoyers there is always an undercurrent of sexual meaning, Prabhupada was free of this. As a learned sage he was well aware that people were captivated by sex desire at every turn; yet he was not, and anyone who was with Prabhupada felt the possibilities of being free from sexual implications. Young men who were previously corrupt in taking drugs and in the illicit ways of sex became clean under his guidance.

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But Prabhupada's goodness was not a too-sweet, saccharine goody-ness. It was not in the mode of material goodness. Indeded, Prabhupada's viewpoint of the material world was pessimistic, and he often expressed it with salty words. He did not speak sweet talk when describing the material world as it is.

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Srila Prabhupada also felt compassion for the innocent creaturens of this world, like the cows, bulls, and calves, and the women also. He saw how women are victimized by others, although they themselves are innocent. Prabhupada felt that as they could easily be corrupted, they should rather be protected. He also referred to all his devotees as innocent boys and girls.

When one becomes a devotee, he can remain innocent of further guilt and sinfulness, and he will not be corrupted.

Srila Prabhupada trained his devotees to be shrewd so that they would not become corrupted by the material world. They could retain their innocence and still be well aware of the dangers of maya, and be prepared to deal with those dangers also. As Srila Prabhupada traveled and preached in cities all over the world, he saw and heard more and more of the horrors of Kali-yuga, yet he always remained innocent of the atrocities. He worked to save mankind and to convert the viciously guilty into saintly human beings.

In Hawaii, when he saw surfers riding waves, he said that they would take birth as fish in their next lives because they were becoming so absorbed in thinking how to swim and play in the waves. In his morning class, Prabhupada referred to the surfers as "seasufferers."

"Krishna consciousness is autocracy," he said. "There is no democracy. I call it demon-crazy. Actually demon-crazy. A bunch of demons get together, what good can they do?"

When Prabhupada's disciples drove him to different places in the U.S., he often remarked what foolish civilization we were living in. Commenting on the cars whizzing up and down the highway, Prabhupada laughed and referred to it as neck-break civilization.

A professor told Srila Prabhupada that he regarded himself more as a jnani than a bhakta, although he was attracted to bhakti. Prabhupada replied, saying that an impersonalist philosopher is not actually a jnani but a learner. Only when one realizes Krishna, does none become a jnani. The real meaning of knowledge is the ability not for grammatical or sophisticated expression but to actually know the truth.

One time when Prabhupada was at Bhaktivedanta Manor, a Mayavadi sannyasi came to visit. Srila Prabhupada received him graciously, and they had som discussion. When the man departed, he deliberately left behind a big stack of his pamphlets. The pamphlets contained a little essay on the monistic doctrine that "all is one," defying the direct meaning of the Vedic scriptures and completely omitting Lord Krishna as the Supreme Personality of Godhead.

The next afternoon, Prabhupada met with the devotees as usual. His practice was to receive a very big plate of fruit and nuts, take some himself, and then ask a disciple to distribute the maha-prasadam to all the devotees. On this particular day, Prabhupada called for the pamphlets. The devotees were surprised - "Why is Prabhupada calling for these pamphlets?" When they were brought in, Srila Prabhupada said, "Distribute one to each of the devotees." The devotees were bewildered, as the Mayavadi pamphlets were distributed to one and all.

Then Prabhupada said, "Everyone take a pamphlet, open it up, and put it in your hand." He took a few fruits from the plate, began eating them, and then indicated that the rest should be distributed. He said the devotees should use the pamphlets as paper plates.

One of the devotees mentioned later that Prabhupada was practicing yukta-vairagya by this simple act. He had found a useful purpose for the atheistic tracts, simultaneously ridiculing their author and yet engaging him in devotional service.

Satsvarupa dasa Gosvami: Prabhupada Nectar Volume 3