We just observed the celebration of Govardhana-puja or the worship of a special mountain in Vrindavan, India (the land of Krishna’s birth or appearance) which is considered non-different from Krishna. It is a festival of simple, though elegant pomp and gaiety that teaches us many practical lessons about living in balance with Nature and God. For the festival a hill of sanctified food (prasadum) is created with Krishna on the top to recreate the hill. These festivities commemorate this occasion, and help us meditate on its meaning. We hear about what happened, along with plays reenacting it, worship of the cow, and circumambulating the hill as was done 5,000 years ago. We also pray to enter into the deep, yet simple, essential message of this blessed event.
It often happens in our modern, youth oriented and scientifically informed culture that people consider an ancient scripture like the Shrimad Bhagavatam an irrelevant, old book, good--at best--for a doorstop. Anticipating this bias I thought I would try to help you enter into the world of the revealed spiritual literature of India, the Vedas, and specifically the Shrimad Bhagavatam.
The Vedas were originally an oral tradition compiled or put into written form 5,000 years ago by the legendary Vyasadeva, the literary incarnation of God. Books then are considered a sign, not of advancement of human beings, but an indication of our deteriorated intelligence and memory. In any case, after finishing his great work, which included the four main Vedas, 18 Puranas, 108 Upanishads, and such epics as the Mahabharat and Ramayan, Vyasa was still not satisfied.
During every Japa Retreat we have the opportunity to formally write down our prayers to the holy name. We are again reminded that the holy name is a person, or really the combined persons of Radha and Krishna. Our Christian brothers are fond of offering their followers a relationship to their conception of Divinity in the shape of Lord Jesus Christ. Gaudiya Vaishnavas are also offering their followers a relationship with Radha and Krishna through their holy name, as revealed through Gaura-Nitai and their representatives. We worship and praise One God in multiforms and expansions, and we especially esteem those we represent them.
In the stars at birth, a picture is taken
revealing if we are blessed, or perhaps forsaken;
a chart plotted, the future is told
will we become ill, die young or grow old.
After returning from the Japa Retreat enthused and divinely touched by sharing such potent spiritual practices in uplifting company my wife and I also received another type of mercy: the flu that some devotee inadvertently gave us. Sickness, although never sought after, often teaches us about the dual nature of the material world (happiness and distress) and its temporary nature. If we are a “spiritual possibility thinker”, then every situation can be favorable, helpful, and instructive for our holy aspirations to make progress in “shuddha Bhakti” or pure devotion. What follows are some of my thoughts from being sick and having reduced capacities for living.
Monthly Phone Teleconference for Devotees With Marriage Questions
This Month's Topic: THE NEED FOR ON-GOING RELATIONSHIP
SKILL-BUILDING-ESPECIALLY IN MARRIAGE.
WHEN: THURSDAY, OCTOBER 21st, 2010, 7-8 p.m. EST
WHERE: Teleconference call-in number is 712-432-0111 begin
access code: 761698 #. If you have any difficulties connecting, PLEASE HANG UP AND TRY AGAIN.
Modern poetry leaves me cold
(though the poet's allure is appealing)
rarely I find a work meaningful
of consequence to my life
either emotionally or spiritually—
which to me are all important.
Why should I have to work so hard
to unravel the meaning in a poem
like a detective searching for a murderer
shifting through reams of so-called evidence
finding a children’s playground of no consequence.
At the recent Japa Retreat III we spent days chanting the maha-mantra (the Hare Krishna chant) while observing a “mauna vrata” or a silence vow. Devotees of Krishna are advised to “always” chant the holy name (satatam kirtayanto mam Bg 9.14). Refraining from talking can help this goal by freeing up our time and facilitating deep contemplation about the mantra and our life. Silence with spiritual practice is like turning down the volume of the external channels of our awareness and opening up the inner one.