Showing posts with label bhakti yoga. Show all posts
Showing posts with label bhakti yoga. Show all posts

Inside the world of a Hare Krishna



(Photo: Bernard Wilchusky / Central Florida Future)

It began with a chant. In a small house off Rouse Road, in the center of the shrine room's wood-paneled floor, a bald man in saffron robes shifted from foot to foot, singing the words of his faith: hare krishna, hare krishna, krishna krishna, hare hare, hare rama, hare rama, rama rama, hare hare.

It's a form of worship called mantra meditation. It's one among a number of methods of devotion practiced by the members of the International Society for Krishna Consciousness — known colloquially as the Hare Krishnas — as a means to come closer to their God and a state of mind called Krishna Consciousness.

"Chanting clears the mind; it's a way of attracting God to us," said Trivikrama Swami, the temple's elder acolyte. "People falsely believe they are at the center of the universe, so Krishna created the physical world to fulfill that belief. Chanting reminds us that we are not the center of the world, that there are things greater than us in the cosmos."

Trivikrama Swami has been an initiated member of ISKCON since 1966. Since his initiation, when he swore to remain celibate and devote his life in service to God, he has traveled the world — Japan, Korea, Poland, England and more — before placing his roots at the ISKCON Temple here in Orlando.

"I felt that, well, I've been all over the world, I've practiced in pretty much every country, but I figured I'd be more effective here, as an American," Trivikrama Swami said. "After my spiritual master left the world in 1977, we [his disciples] had a bit of leeway to choose where to go and practice."

The ISKCON Temple in Orlando was established in 2003, though its members have been practicing in the local area for many years beforehand, using space provided at various Hindu temples in the local area. The temple boasts a shrine, vegetable garden, community kitchen and living space for its six resident devotees, in addition to serving as the community's focal point for festivals and high holy days.

Life for the temple's resident devotees begins promptly at 4 a.m. They wake, wash and begin chanting on a string of prayer beads before the temple's first service at 5 a.m. Service lasts for two hours, after which devotees may tend to the garden, study or prepare food prior to the evening ceremony at 6 p.m.

Services are open to the public, and often students from UCF appear among the temple's regular cast of members to experience firsthand the Hare Krishnas' unique form of worship.

"I thought everyone was so open, enthusiastic and happy about their worship," said Andrea Sullivan, a freshman international and global studies major. "It's very different from what I'm used to [as a Catholic] where everyone is so serious and formal."

In addition to its ceremonial services, the temple supports a student organization called the Bhakti Yoga Club. The club provides a means for students to practice mantra meditation and to learn more about the Hare Krishna faith.

For international students such as Naman Mehta, a master's candidate in optics and the Bhakti Yoga Club's current president, it provides a link to his home in India. Mehta, a practicing Hare Krishna, moved to America to study at UCF. The club and the ISKCON Temple provide him an outlet for stress and a way to place his life into a larger context.

"I focus on one simple thing: I try my best, to the best of my ability, to serve him [Krishna]," Mehta said. "Everything else follows from that. Sometimes I don't know how I can do it — the studying, the club, moving from India. So long as I believe, so long as I worship, I know that whatever happens is the best for me."



Source centralfloridafuture.com

Snana Yatra

An excerpt from Jagannath Puri Guide Book by Mahanidhi Swami


Millenia ago, King Indradyumna started the ceremony of bathing (snana-yatra) Lord Jagannatha with 108 pots of sandal-scented well water. At that time, Jagannatha Swami told the king that for fifteen days after snana-yatra, no one should see the Deities. Snana-yatra occurs on Jyestha Purnima (June full moon), one of the hottest days of the year. Skanda Purana says that Bhagavan Sri Krsna manifested His Daru Brahman form as Jagannatha Swami on this day. Therefore, Jyestha Purnima (Snana Yatra day) is the appearance day of Lord Jagannatha, which is Sri Krsna’s mahabhava-prakasa form depicting His devastation in separation from Srimati Radhika..
Just after sunrise, Balabhadra, Sudarsana, Subhadra and finally Jagannatha are brought in a hopping style procession to the bathing platform located on the northeast corner of the temple’s outer boundary wall. The Deities stand the whole day within public view under a multi-colored canopy. Pujaris bathe the Deities (abhiseka) with 108 golden water pots of refreshing sandal-scented water. From Snana-yatra until the end of Ratha-yatra, Jagannatha Swami is cared for by a group of pujaris called Daityapatis, who are descendants of the brahmin Vidyapati and Lalita, the daughter of the tribal (Sabara) chief Visvavasu.
“Jagannatha â Swami is burning in the intense fever of separation from Radhika in Vraja, so He is taken out on the temple roof to “cool off.” Unfortunately, Lord Jagannatha gets hotter, and the pujaris, in the mood of Vraja-gopis, pour 108 pots of cool sandal-scented water over Jagannatha’s head. But even this gives no relief and Jagannatha becomes hotter. Afterwards, Lord Jagannatha retires in a secluded place with Laksmi-devi for fourteen days. At this time, Jagannatha is fed coconut water and unpeeled fruits. Why unpeeled? That is the natural way fruits appear in the forest of Vrndavana. The fruits are given like this because it satisfies Lord Jagannatha by reminding Him of Vraja.” (Dr. Fakir Mohan)
A few times I had the fortune to attend Jagannatha Swami’s Snana-yatra in Puri. Since I am a western Vaisnava and not allowed in the temple, I took advantage of this rare opportunity to see the Lord. Standing on the street within one hundred feet of Jagannatha, I bathed the Lord with my own conchshell, dried Him, offered delicious milk sweets, and then a complete aratika”all for the satisfaction of Jagannatha Swami. One Puri brahmin, upon noticing my little attempt to serve the Lord, said, “Today, it appears that yours is the real worship of Jagannatha Swami.”
Srila Prabhupada explains how the merciful Lord Sri Krsna appreciates any sincere service: “Even though, externally, a devotee may not render full service, if he is internally sincere and serious the Lord welcomes his service nonetheless. Thus Sri Krsna is known as bhava-graha janardana because He takes the essence of one’s devotional mentality.” (SB 8.23.2 p.)
In late afternoon, the Deities appear in a striking outfit that looks like the head of an elephant; complete with trunk and big floppy ears. This dress is called Hati-vesa, which Lord Jagannatha once displayed to express His love for a devotee. Ganapati Bhatta, a devout servant of the elephant demigod named Ganesh, once visited Sri Ksetra. Beforehand, he was told that Jagannatha Swami is the supreme God and reveals Himself to every worshiper according to his individual mood. Expecting to see his lord Ganesh in Jagannatha, Ganapati Bhatta once attended Snana-yatra. But not seeing Ganesh, he went away disappointed. The all-merciful Lord Jagannatha secretly appeared as a brahmin and convinced Ganapati Bhatta to return for another darsana. Arriving before the Deities, Ganapati Bhatta saw Lord Jagannatha with the head of an elephant and thus fulfilled his desire.

Bhakta-vatsala Jagannatha Swami ki jai!


Source facebook.com/MahanidhiSwami


Snan Yatra, Sri Devananda Gaudiya Math

Yesterday, 12 June, was celebrated Snan Yatra in the Sri Devananda Gaudiya Math, at Sri Gaudiya Vedanta Samity, Nabadwip






Humility and Prema

As Mahaprabhu was absorbed in rasa, feelings of separation from Krishna erupted and he raved like a madman in anxiety, remorse, and humility.(1) His love intensified such that his sthayi-bhava reigned like an emperor over all other attendant bhavas, tasting them, nourishing itself, and immersing him in an ocean of bhakti-rasa. Sri Kaviraja Krishnadasa uses the word rasantaravese to describe Mahaprabhu’s condition—internally absorbed in aesthetic rapture. In doing so he highlights how this verse signals the onset of Mahaprabhu’s prema, for internal absorption in rasa indicates that one has attained prema. As we shall see, prema makes its initial appearance in the dark night of the soul’s unbearable pain of love in separation.

It is difficult to describe the depth of the emotive experience of prema. In Brhad-bhagavatamrta, Narada, while attempting to explain the nature of Radha’s love for Krishna, concludes that prema cannot be fully described. However, if we look to Radha’s dearmost, Sri Rupa, we find a wealth of words on this most esoteric subject. In the beginning of his Bhakti-rasamrta-sindhu, Sri Caitanya’s chosen spokesperson defines prema thus: “The wise say that prema is bhava intensified. It softens the heart completely and fosters a sense of possessiveness.”(2) Prema’s svarupa-laksana is intensification of bhava, which as we learned from the previous Siksastakam verse is but a ray of the sun of prema. The complete softening of the heart and awakening of the sense that “Krishna is mine” are prema’s tatastha-laksana.

Intensification of bhava transports the devotee from being influenced by Krishna’s svarupa-sakti to being entirely situated within it. This is known as svarupavesa, full absorption in one’s inner spiritual identity, or svarupa-siddhi, the perfection of identifying with one’s svarupa, wherein one experiences the highest happiness. Rupa Goswami writes that this happiness exceeds the happiness of Brahman realization just as an ocean exceeds a mere drop of water.(3) Higher than the eternal peace and quietude of brahmananda is the svarupananda of Bhagavan, in which he takes pleasure in his own eternal perfection. Higher still is svarupa-saktyananda, in which Bhagavan’s devotees take pleasure in him. It is this happiness, brought about by the intensification of bhava, that prema-bhaktas taste. Thus Sri Rupa refers to the happiness prema affords as sandrananda-visesatma, a condensation of happiness (sandrananda) experienced by one who is completely enveloped in Sri Krishna’s svarupa-sakti (visesatma).(4)

This extraordinary spiritual happiness is strengthened by prema’s power to completely charm Sri Krishna, sri-krishnakarsini.(5) Only prema has this power to bring Krishna under one’s control. Prema is directed not to Krishna alone but to Krishna along with his entourage. According to Sri Jiva Goswami , this is the significance of the word sri in the phrase sri-krishnakarsini. It refers to his entourage, which is constituted of his svarupa-sakti. As prema captivates Krishna, so too does it captivate his merciful associates. As it does so, it secures the prema-bhaktas’ happiness in svarupa-saktyananda or sandrananda-visesatma.

Thus with the intensification of bhava, the nama-sankirtana that was previously a form of sadhana becomes the sadhya, as bhava becomes prema—prema-sankirtana. Prema-sankirtana is not static but a dynamic, ongoing experience of ever-escalating love that flows like an ocean of nectar, sometimes retreating as the low tide of separation, causing waves of anxiety, and sometimes returning as the high tide of union, causing waves of jubilation.

Although love in separation is a theme that runs throughout Krishna’s Vraja lila, it is highlighted in the case of Radha.(6) In his Padyavali compilation of verses, Sri Rupa has placed this seventh stanza of Siksastakam in the context of illustrating Radha’s love in separation from Krishna. In doing so Sri Rupa tells us that from this verse of Siksastakam we can understand that Gaura’s sthayi-bhava is that of a lover—Radha’s love for Krishna. Thus after a six-verse preface, it is here in this verse that Krishna as Gaura begins to actually confess his act of thievery. He tried to steal Radha’s bhava, and just see what difficulty it caused him!

Sri Krsnadasa Kaviraja Goswami describes Gaura’s prema in separation as being filled with anxiety (udvega), remorse (visada), and humility (dainya). Anxiety is the second of ten conditions of separation experienced by all the inhabitants of Vraja. Thus it is not exclusive to romantic love, or madhurya-rasa, although it is certainly heightened therein. Remorse is a vyabhicari-bhava that serves to augment one’s sthayi-bhava. Humility can also be experienced as a vyabhicari-bhava, but to limit our discussion of it to this particular manifestation of humility will not do justice to its overall importance in relation to prema-bhakti. Sri Sanatana Goswami writes about the relationship between humility and prema in his Brhad-bhagavatamrta:

Wise men define dainya as the state in which one always thinks oneself exceptionally incapable and low, even when endowed with all excellences. An intelligent person should carefully cultivate speech, behavior, and thinking that fix him in utter humility, and anything that stands in the way of it he should avoid. Dainya at its most exalted comes forth when prema, pure love of God, reaches full maturity, as it did in the women of Gokula when they were separated from Krishna. When dainya fully matures, prema unfolds without limit. And so we see dainya and prema acting in a relationship in which each is both cause and effect.(7)

True spiritual humility is found in those well endowed with spiritual excellences, for the poor are humble only out of circumstance. There is no wealth greater than prema, and when we see humility in those who have it, we witness humility’s full face. Mundane humility can be developed by human effort, but spiritual humility results only from receiving God’s blessing. The gopis exhibited this kind of humility in viraha-bhava, or the ecstasy of love in separation. It is through feelings of love augmented by separation that this intense humility is experienced. Such humility is an integral component of prema, for just as humility fosters prema, prema in turn fosters humility.
———

Notes


(1) Cc. 3.20.38.
(2) samya-masrnita-svantomamatvatisayankitah
bhavah sa eva sandratma
budhaih prema nigadyate (Brs. 3.4.1)
(3) Brs. 1.1.38.
(4) Brs. 1.1.38.
(5) Brs. 1.1.41.
(6) All of the Vrajavasis experience love in union (yoga) and separation (ayoga). Ayoga is divided into utkantha (anxiety) and viyoga (estrangement). Viyoga is further divided tenfold.
(7) Sanatana Goswami, Sri Brhad-bhagavatamrta, trans. Gopiparanadhana Dasa (Los Angeles: Bhaktivedanta Book Trust, 2005), 2.5.222–25.




Source Harmonist

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