srila prabhupada said...!!!

[chitralekha devi dasi (bcs)]

Tulasi dasa, the most senior member of the Chatsworth community, described the circumstances that led to the purchase of the land on which the temple is built.

It was the arrangement of the South African Government that they offered parcels of land for sale to religious organisations for one dollar! This applied to all religious denominations without exception. There was no discrimination. The one-acre site on which the Sri Sri Radha-Radhanatha Temple is built was purchased from the Government for just one dollar. It is a fact.

When Tulasi dasa went to the city estates department, the official showed him a land-site that had never been shown to any other organisation. The reason was that they considered it to be "the most valuable, the choicest spot," to quote Tulasi dasa. "They [the Government] were actually reserving this spot for . . . just the right group to develop it, so when they saw our plans and [got to know] that we are an international organisation, and the successes that we've had, they encouraged us to apply for this piece of land."

This is all the more remarkable if one bears in mind the fact that the South African government of the day (1980s) was both fascist and racist in the extreme. In spite of this, freedom of worship for most religious denominations was allowed. Its attitude to Indian religious institutions, and the Hare Krishna movement in particular, was far more tolerant than that found in Europe or America today, where freedom of worship is taken for granted.

Although the apartheid regime prohibited the mixing of races, they never tried to stop our book distribution or hari-nama. It was doubtless a providential act that finally led to ISKCON being given the choicest plot of land for a nominal sum. As Tulasi dasa has explained: "It is a wonderful thing for any government in the world to offer all [the] religious societies one-acre sites for just one dollar." It is unheard of! Evidently the regime was to some extent God-fearing.

However, the fact remains that many Christian missionaries entering South Africa in the seventies were hounded or even deported by the fascist regime of the day. Their heroic acts of anti-apartheid preaching were openly political and therefore much of their good work was halted. We, on the other hand, simply preached and lived as Srila Prabhupada taught us and Srila Prabhupada said: you are not this body -- the basis of chapter two in Bhagavad Gita As It Is.

The International Society for Krishna Consciousness steered clear of highly charged politics in South Africa, and instead took shelter of yoga-maya to implement the transcendental teachings of Srila Prabhupada, exclusively. If preaching fails to transcend the social, economic and political level it runs the risk of itself becoming mundane and therefore non-spiritual.

The activities of ISKCON were implemented with such purity and conviction that they have been contributing to a subtle change in consciousness. This has doubtless played a major part in the transformation of an oppressive apartheid regime into the liberal multi-cultural society of today.

This mood was achieved not only by the anti-apartheid propaganda of others, but also by our mass distribution of transcendental literatures and by our sankirtana, the public chanting of the names of God, and culminated in the flowering of the beautiful Temple of Understanding.

The manifestation of Srila Prabhupada's desire was the coming together of many ethnic groups under the banner of Sri Caitanya Mahaprabhu. ISKCON was hard at work many years before the dismantling of the apartheid regime took place. An atmosphere conducive to peace and understanding is created by chanting the names of God. This was made possible by the presence of Srila Prabhupada and the large-scale distribution of his books. Indeed, the history of South Africa might not have been the same had Srila Prabhupada not been part of it.

Biographies and Glorifications of Srila Prabhupada-Mission in Service of His Divine Grace-Temple of Understanding-Riddha Dasa Adhikari

[chitralekha devi dasi (bcs)]

How much sleep is enough? How much is too much. Some of us may need a little more sleep and some of us may need a little less. But when we are more Krsna consciousness, we all need less sleep. At least we want to sleep less.

This newsletter deals with these aspects in detail.

May you always think of Krsna,

Mahatma

Your Internal Alarm Clock

Srila Prabhuapda did not like to sleep. He felt it was a waste of time. Once, Srila Prabhupada said: I am praying to Krsna that I can live without eating and sleeping.

How did Prabhupada write his books while developing and running a worldwide movement? He awoke after a few hours of sleep and worked on his books all night. Bhaktivinoda Thakur did the same. He was able to write over 100 books while supporting a large family because he stayed up most of the night.

Successful people minimize their sleep in order to have more time. Yes, it’s their passion that keeps them so active, but passion is better than ignorance. Once Prabhupada found his servant and secretary sleeping for hours after lunch. He told them they are worse than the karmis, because the karmis are working, but you are sleeping. Clearly, Prabhupada did not want his disciples to sleep more than absolutely needed.

Prabhupada told Tamal Krsna Maharaja that learning to sleep less requires practice. Of course, it also helps to go to bed early, because every hour of sleep before midnight is twice as restful as after midnight.

Our body gets energy from our mind. When I am inspired in Krsna consciousness, I sleep less. A bored, frustrated, and depressed person will generally sleep a lot more than needed to avoid dealing with his miserable life. After all, there is not much to get up for

We all have an internal alarm clock, so if we wish to sleep less we’ll need to reset our alarm. How do you sleep less if you know you need a certain amount of sleep? Do you believe you need a certain amount of sleep because of your experience, or are you experiencing you need a certain amount of sleep because you believe you need that amount? If you don't get the amount of sleep you believe you need, do you automatically tell yourself you are tired (or must be tired)? It’s soooo early. Boy; am I tired."

Of course, if you believe you need more sleep than you actually do, you probably don’t believe you are programmed to believe that.

Rising when you would like to get up is best done by setting your internal alarm clock. Of course, to program yourself to rise earlier, you need good reasons to be up that early. One of the best ways to give yourself these reasons is simply to start getting up earlier. Why? Because by doing this you experience the power of, and get a taste for, the early morning hours.

There are many devotees who are up every morning at 4, 365 days a year. How do they do this? They have internalized this time so deeply within themselves that every day they easily and naturally rise by 4 am.

Early morning is the best time for chanting and study. Prabhupada wanted his disciples to be awake by 4 am. If you are not rising this early, there is probably nothing as transformational for your spiritual practice as to rise at this time. Your chanting and reading will be much more powerful and effective at this time. Plus, you will have more time to hear, chant, do puja, etc. before your day starts. This will make a huge difference in your life.

It's all too easy to stay up late and rise just in time to eat and go to work without doing any spiritual practice before starting your day. This schedule undermines your spiritual life. The longer you do this, the more it becomes a habit. When you do this, you will struggle to find good time for quality chanting and reading. Thus, the quality of your sadhana will usually only be a fraction as good as it would have been if practiced in the morning.

I notice that the less Krsna conscious I am, the more I tend to sleep. Eating, sleeping, mating and defending are grouped together. The more one advances in Krsna consciousness, the more these activities are reduced. That’s because these activities become less and less attractive as one advances.

So the mantra, "this is how much sleep I need," if it is really more sleep than you do need, is tied to your level of spiritual advancement, your internal commitment to your spiritual practices, you inspiration in Krsna consciousness and a belief, conditioned by many factors, in how much sleep you need. But no matter how many hours you sleep, rise as early as possible.

Prabhupada often talks about being engaged in Krsna’s service from four in the morning to ten at night. What is significant about four to ten? These are the hours when we take care of the Deities. Krsna rises at 4:00 am and rests in the evening at around 9 pm (after putting Krsna to sleep, cleaning the pujari room, etc., the pujari will get to bed around 10 pm.

You should make it your goal to be awake by four in the morning because Prabhupada repeatedly told us we should rise by four. Impregnate this instruction in your mind with the mantra, “rise by four.” Here’s a story that might help you do this.

Tosana-Krsna took rest in another room, while Prabhupada went on writing all night, his pen scratching on the hollow wooden desk. Then, at four in the morning, Prabhupada rang the little bell Tosana-Krsna had left with him and called, "Tosana-krsna"

Tosana-Krsna came running. "Yes, Prabhupada?"

"It is four o'clock," Srila Prabhupada said. "You should get up." Tosana-Krsna had run to the door without his glasses, so he hurried back to get them. He then ran back again to Prabhupada's room and sat down before him. (Prabhupada-lila–Satsvarupa dasa Goswami)

If you just can’t rise by four, at least you should be awake during brahma muhurta, one and a half hours before sunrise.

One of the things that impressed me to maintain a schedule of early rising is the fact that many, many people are up at four or five in the morning meditating, doing yoga, exercising, running or walking. They are not necessarily up early just because it’s a good time to exercise. Many are up early because they are busy people. If they don’t rise early they won’t find the time to exercise. I find it a paradox to be sleeping while non-devotees are already up and doing their own form of “sadhana.”

We are also supposed to be up that early. In a lecture Prabhupada simply says …according to the Vedic system, everyone should rise early in the morning before four o'clock. (Srimad Bhagavatam: Lecture 1:1:5-6)

Prabhupada explains, “We can observe that in demoniac societies the dark, late hours of night are considered most appropriate for recreational activity. When a demon hears that someone is rising at four o'clock in the morning to take advantage of the godly early-morning hours, he is astonished and bewildered.”

In Mayapura, where I am staying now, we see about three hundred pilgrims lining up at 4 am to get in the temple. Their culture is that when going on pilgrimage you attend mangala aratika.

“At four o'clock, attend the aratrika, mangala-aratrika. Mangala-aratrika means auspicious beginning of your day.” (Lecture on Nectar Of Devotion:  November 13^th 1972)

How important is rising early. Giriraj Swami explains about his experience with Srila Prabhupada at the kumbha mela.

“The program was very rigorous, because it was bitterly cold at night and we were expected to get up at four o'clock in the morning and bathe and attend maìgala-arati. So a few staunch devotees like Tamala Krsna and Ha got up early-by three or three-thirty-and walked all the way from our camp to the Ganges to take an early-morning bath. But those of us staying in the brahmacari tent were not so staunch, and generally when it was time to get up at four o'clock it was so cold out that we preferred to remain in our sleeping bags.

Srila Prabhupada also started to notice that some of us were coming late to mangala-arati and that some of us were not coming at all. Prabhupada became very upset about this, because he knew how important mangala-arati was for us. So one morning, although he was a little frail in health, he got up at four o 'clock and came out in his gamcha sat down under the pump, and took that ice-cold bath early in the morning-just to encourage us to get up, bathe, and come to mangala-arati. That had a very profound effect on all of us, and we felt so ashamed that we just couldn't sleep late any more.

When anyone asks me, "How can I make spiritual progress"? my answer is always, "Get up early.” I don’t only say this only because Srila Prabhupada stressed rising early. My personal experience is that even though I may be inclined to stay up late, one of the best things I can do for my spiritual life is to rise early.

What if we come alive at night and find it difficult to go to bed early. What if we naturally stay up late? This question not only relates to sleep, it relates to any practice in Krsna consciousness that seems to go against our nature.

We engage our nature in service. We don’t want to deny or repress our natural inclination and inspiration for service. But it’s different with sadhana. If we wish to make steady advancement in Krsna consciousness, a certain amount of sadhana is a must, whether or not we find it natural or easy.

Of course, there are choices in sadhana. I may like to read but am less inclined to puja. I may like to chant and do puja more than I like to read. That’s fine. But, there are five main activities to sadhana bhakti (chanting, hearing, associating, worshiping the Deity, and living in a holy place) that are most important. When done together they have a synergistic effect.

So when it comes to sadhana, the mantra must be, “We do it even if we don’t feel like it.”

If we are not rising early, how do we make the transition to become early risers? Inspiration is important. But inspiration doesn’t necessarily translate into continued action. Inspiration is often a fleeting enthusiasm. We might hear or read something that motivates us to improve our life, and for a few weeks we are inspired to continue our new way of thinking and acting. Unfortunately, it’s common to gradually lose the motivation to continue the practice.

When inspiration doesn’t last, its likely motivation was predominately another’s enthusiasm, understanding and realization, not our own. However, when it becomes something we really want to do, no one has to inspire us. We inspire our self.

Sadhana means practice and sadhya means the goal of the practice. Sadhana is motivated by rules and regulations and sadhya is motivated by one’s own desire to engage in devotional practice. In sadhana one thinks, “I have to chant my rounds.” In the sadhya stage one thinks, “I want to chant my rounds. I get to chant my rounds.” In sadhana, sixteen rounds may be a struggle. On the sadhya platform, it’s difficult to stop at sixteen rounds.

By the repeated practice of sadhana, done properly, a natural desire to perform that activity gradually awakens. Yet, we still need motivation to keep us going in the sadhana stage. So how do we avoid going from initial inspiration to apathy?

Perhaps you are getting inspired to rise earlier by reading this article. Whether or not you make this desire your own will determine whether or not the inspiration translates into a regular practice.

Prabhupada explains in a lecture. Guru-mukha-padma-vakya cittete kariya aikya: "Make the orders of the spiritual master your life and soul." And then, ara na kariha mane asa: "Do not think otherwise." Simply accept what he says.

It doesn’t mean you initially need to develop an attraction for an activity to make it your own. Of course, in the long run the attraction must be there for you to maintain a regular practice. But, you can make it your own long before the natural attraction develops.

Why does a devotee do anything on a daily basis that’s not easy for him? It’s because the instruction to do it becomes, as Srila Prabhupada said, “your life and soul.” The important question here is, “How do we make an instruction our life and soul?”

I doubt there is one answer for all of us. But I do know it’s an important question to ask ourselves.

Let’s look at possible answers to the question, “How do we make a spiritual practice ours?”

· We may adopt a spiritual practice we don’t natural like doing knowing that eventually we will develop an attraction for that activity.

· We strongly believe in the value of the practice, and wish to adopt values in our life that will inspire the practice

·We understand (or bring ourselves to understand) the vital importance of the practice, causing us to make the activity a priority in our lives.

· We envision the positive results of the practice and the negative consequences of living without it.

Of course, if we can follow Narottama dasa Thakura’s advice of “simply accept what he says,” we can alter our lifestyle immediately in accord with the instructions of our guru. Then, simply because Srila Prabhupada said rise by four in the morning, we do it. This is the platform we should all aspire to reach. Whatever is my guru’s desire becomes my own desire.

From four in the morning until ten at night (from mangala-aratrika to Sayana-aratrika) there must be at least five or six brahmanas to take care of the Deity. Six aratrikas are performed in the temple and food is frequently offered to the Deity and the prasada distributed. This is the method of worshiping the Deity according to the rules and regulations set by predecessors. [Caitanya-caritamrta Madhya: 4:87: purport]

Everything is done in conformity to a regular standard. For example, all the temple members, without exception must rise by 4:00 A.M. and attend mangala-aratrika. Everyone living in the temple must agree to the standard by proper understanding of the philosophy of tapasya. We cannot expect our guests to follow all our principles, but whoever lives in the temple must follow. – January 12^th 1974 to Mukunda däsa

Is rising early an instruction just for temple devotees? I believe it’s one of our most important practices, whether or not you live in a temple.

Illuminations-A Spiritual Self Help Newsletter-"God Helps Those Who Help Themselves"-Your Internal Alarm Clock-Issue 59 February 1^st 2012- Published Monthly by Mahatma Das

[chitralekha devi dasi (bcs)]

Hare Krsna Hare Krsna Krsna Krsna Hare Hare

Hare Rama Hare Rama Rama Rama Hare Hare

Q. What is the Hare Krsna maha-mantra?

A. A mantra is a transcendental sound vibration that delivers the mind from material anxieties. Of all mantras, the Hare Krsna mantra is the maha-mantra, the great mantra. Composed entirely of God's names, it appears in the ancient Sanskrit scriptures called the Upanisads: Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. The name Hare addresses the spiritual energy of God. It's like calling out "O energy of God!" The name Krsna means "all-attractive" and thus calls upon the Supreme Personality of Godhead. Rama, another name of God, means "the highest pleasure."

Q. How does the Hare Krsna maha-mantra work?

A. The greatest teacher of the Hare Krsna mantra is Lord Caitanya, the incarnation of Krsna who appeared five hundred years ago in India. About the maha-mantra He once said, "It cleans the heart of all the dirt accumulated for many lifetimes and puts out the fire of material life, of repeated birth and death." According to the Vedic literature, we experience difficulties in life only because we have lost touch with our original, pure consciousness. In that original, spiritual state we do not suffer birth, death, disease, or old age. This spiritual nature -- our real identity -- is always present within us, but we have temporarily forgotten it. Chanting Hare Krsna is therefore not an artificial imposition on the mind. Rather, it clears the dust from the mirror of the mind so that we can see our original consciousness -- our identity as eternal parts of the Supreme. By chanting the name Krsna, Krsna is present (the names of God are not different from God), and His presence purifies us and brings us transcendental happiness. To chant, one should simply repeat the mantra and hear the sound vibration. One can sing it (alone or in a group) or softly repeat it to oneself.

Q. How do you know the chanting is not some kind of hypnotism?

A. A hypnotic trance is an induced state that resembles deep sleep and makes one susceptible to external suggestions. People who regularly chant Hare Krsna do not show these symptoms. Nor is the chanting part of the hypnotist's repertoire. The Hare Krsna maha-mantra concerns only the spirit soul on the transcendental platform. In India especially, persons in the guru-disciple succession have chanted it for thousands of years, and the scriptures recommend it as a standard form of meditation.

Q. How does chanting the Hare Krsna maha-mantra differ from other forms of meditation?

A. It is the easiest form of meditation, and the one most recommended by bona fide saints, sages, and scriptures. On the other hand, it is very difficult to correctly perform the kind of meditation in which one sits silently without moving. To do so one has to give up all material desires and practice meditating alone for a long time in a secluded place. The so-called meditation practiced by popular yoga clubs is an imitation of the solitary, mystic meditation. It is a complete farce to practice such "meditation" while living in a big city and maintaining habits like intoxication and illicit sex. Yet anyone anywhere can enjoy immediate results by performing the simple meditation of chanting the Hare Krsna maha-mantra. Therefore the Vedic scriptures have recommended it as the only practical meditation for this age.

Q. Do you have to change your way of life to benefit from the chanting of Hare Krsna?

A. No. Lord Caitanya emphasized that to attain the full benefits one need only chant Hare Krsna in a humble state of mind. In other words, one should humbly call out to God and pray to be engaged in His service. But one doesn't have to live in a special community or shave his head or dress in a certain way. Nor does one have to leave his family or occupation. Of course, those who have received the mantra from a genuine spiritual master, and who agree to follow some basic rules for avoidance of sinful life, will make very rapid advancement. In any case, one is advised to associate with others who are chanting Hare Krsna.

Q. What is the goal of chanting Hare Krsna?

A. Once, our spiritual master Srila Prabhupada said that the chanting of Hare Krsna results in more chanting of Hare Krsna. In other words, since chanting develops love of God, it is not merely a means to an end. Chanting God's names in devotion is itself both the means and the end.

Q. How will chanting the Hare Krsna maha-mantra help the world?

A. The only difficulty with the world is its lack of God consciousness. So the more that people take to the chanting of God's names, the more auspiciousness there will be. Otherwise, the world will continue to move toward the brink of destruction. The chanting of the Hare Krsna maha-mantra is not an exercise for a few. It is meant to bring peace to the whole world.

Back To Godhead Magazine-#13-04,1978-Questions People Ask About Chanting Hare Krsna-Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare

[chitralekha devi dasi (bcs)]

krpalu, akrta-droha, satya-sara, sama

nidosa, vadanya, mrdu, suci, akincana

sarvopakaraka, santa, krsnaika-sarana

akama, aniha, sthira, vijita-sad-guna

mita-bhuk, apramatta, manada, amani

gambhira, karuna, maitra, kavi, daksa, mauni

Devotees are always merciful, humble, truthful, equal to all, faultless, magnanimous, mild and clean. They are without material possessions, and they perform welfare work for everyone. They are peaceful, surrendered to Krsna and desireless. They are indifferent to material acquisitions and are fixed in devotional service. They completely control the six bad qualities-lust, anger, greed and so forth. They eat only as much as required, and they are not inebriated. They are respectful, grave, compassionate and without false prestige. They are friendly, poetic, expert and silent.

- Caitanya-caritamrta Madhya: 22:78-80

Acarya: Merciful

"That is the way of Krsna consciousness. Pure devotees are so absorbed in thought of Krsna that they have no other engagement; although they may seem to think or act otherwise, they are always thinking of Krsna. The smile of such a Krsna conscious person is so attractive that simply by smiling he wins so many admirers, disciples, and followers."

Purport to Srimad-Bhagavatam: 3:22-21

Srila Prabhupada said:

Acarya: Humble

"Personally, I am nonentity; I have come here on the order of my spiritual master, and he has kindly sent all you boys to assist me. So whatever is being done, there is no credit for me, but all credit goes to my spiritual master; because he has arranged everything, and I am simply trying to abide by his order."

Letter of October 16^th 1968

Acarya: Truthful

"Devotees always humbly offer respect to everyone, but when there is a discussion on a point of sastra, they do not observe the usual etiquette: satyam bruyat priyam bruyat. They speak only the satyam [truth], although it may not necessarily be priyam [pleasing]."

Letter of August 9^th 1976

Biographies and Glorifications of Srila Prabhupada-Acarya-A Vaisnava Is-Sesa dasa

[chitralekha devi dasi (bcs)]

Equal to Everyone

"Demons think of everyone as a friend or enemy, but Vaisnavas say that since everyone is a servant of the lord, everyone is on the same platform. Therefore a Vaisnava treats other living entities neither as friends nor as enemies, but instead tries to spread Krsna consciousness, teaching everyone that we are all one as servants of the Supreme Lord but are uselessly wasting our valuable lives by creating nations, communities and other groups of friends and enemies."

Purport to Srimad-Bhagavatam: 7:5:12

Acarya: Faultless

"One who has cultured himself that these different activities of the material world have nothing to do with him, his only business is to become Krsna conscious. Then it is to be understood that he has conquered death even in this present life. This sort of equilibrium in the transcendental stage of Krsna consciousness is called faultless. It is faultless life."

Lecture on Bhagavad Gita:  5:14-22

Acarya: Magnanimous

Srila Prabhupada said:

"The spiritual master accepts the sinful activities of his disciples from the first initiation. I may give initiation very easily, but what can I do? I am prepared to go to hell for the service of Lord Caitanya."

Letter of September 4^th 1972

Acarya: Mild

"You have written to say that I am 'hard as the thunderbolt and softer than a rose,' and it is quite right in the line of Krsna consciousness."

Letter of October 13^th 1967

Acarya: Clean

"Brahminical life means to be very, very clean, inside and out: inside by chanting and hearing, and outside by bathing three times daily...."

Letter of December 7^th 1975

Acarya: Without material possessions

"I have come to your country by aeroplane not to see your country. I have come for Krsna's business: to see if I can induce you to Krsna consciousness. Otherwise we have no concern with this aeroplane or motorcar or anything. We take advantage. Similarly, when we take advantage of this body for advancing in Krsna consciousness, then it is very nice."

Lecture on Bhagavad Gita:  2:11

Acarya: Performs welfare work for everyone

"Just see the example. I am not proud, but because I have got little taste for it, therefore I am preaching all over the world. I don't say I am perfect. I have got little taste of krsna-bhakti. So I have no distinction that 'This is Indian, this is American, this is African.' Everyone, I am giving this harinama."

Morning walk, Bombay, February 19^th 1974

Acarya: Peaceful

"It is all in Krsna. You cannot find peace outside Krsna activities, outside Krsna consciousness. That is not possible."

Lecture on Bhagavad Gita: 6:13-15

Acarya: Surrendered to Krsna

"I had immense opportunity to indulge in the four principles of sinful life because I was connected with a very aristocratic family. Krsna always saved me, and throughout my whole life I do not know what is illicit sex, intoxication, meat-eating, or gambling. So far my present life is concerned, I do not remember any part of my life when I was forgetful of Krsna."

Letter of June 21^st 1970

Acarya: Desireless

"I have gone through variety of stages of life. So I have got full experience of this material world. I don't want it. That determination is there. Society, family, love, friendship, these nonsense, everything-out! I have tasted. I am no more interested with this material world."

Room conversation, Bombay, April 16^th 1977

Biographies and Glorifications of Srila Prabhupada-Acarya-Equal to Everyone-Sesa dasa

[chitralekha devi dasi (bcs)]

Indifferent to material acquisition

Srila Prabhupada said:

"Vaisnava means one who is able to sit down anywhere, under any conditions, and be happy. He wants only a place to lay down, a little prasadam, and if there is a little service he can do, 'Gladly let me do it for Krsna.' That's all."

Letter of July 8^th 1972

Acarya: Fixed

"It is not very encouraging. Still, I am not a man to be disappointed."

Letter of November 23^rd 1965

Acarya: Controls six bad qualities

"Therefore Rupa Goswami has introduced this system of regulative principles which I have taught you also. These regulative principles, such as rising before 4 A.M. for mangala-arati , chanting sixteen rounds minimum on beads daily, reading books, going for the street sankirtana, preaching to anyone and everyone, offering the prasada, like that, these principles of devotional service are there to safeguard us from maya's attack by keeping us always enthusiastic. If we strictly observe these principles, we shall remain always enthusiastic. These are the sources and the maintainers of our enthusiasm to serve Krsna."

Letter of December 31^st 1972

Acarya: Eats only as much as required

"Everything should be regulated in devotional service. Just like eating. Eating is necessary to remain fit, but too much eating means disease and too little eating means starving."

Letter of November 16^th 1970

Acarya: Without inebriation

"If we try for the very best for Krsna, then we make rapid advancement in Krsna consciousness. But not that we become foolhardy. No, discretion is the better part of valor; so if we keep a cool head then we can try for such big, big things and meet with all success."

Letter of December 5^th 1971

Acarya: Respectful

"Yes, everyone one of us should be ideal to the other so everyone can get impetus to make progress more and more."

Letter of November 23^rd 1965

Acarya: Without false prestige

"If you are working for Krsna, it is Krsna's desire if you be successful or not successful. That means don't think that because you are Krsna consciousness, you will always be successful. No. It doesn't matter. Even if you are unsuccessful, you must know it firmly that without Krsna's desire, nothing can happen."

Lecture on Bhagavad Gita: 4:22

Acarya: Grave

"It is said by Vaisnava authorities that even the most intelligent person cannot understand the plans and activities of a pure devotee."

Purport to Bhagavad Gita: 9:28

Acarya: Compassionate

"I was sitting alone in Vrndavana, writing. My Godbrother insisted to me, 'Bhaktivedanta Prabhu, you must do it. Without accepting the renounced order of life, nobody can become a preacher.' So he insisted. Not he insisted: practically my spiritual master insisted through him. He wanted me to become a preacher; so he forced me through this Godbrother; 'You accept.' So, unwillingly accepted.'

Lecture on Disappearance Day of Kesava Maharaja,

October 21^st 1968

Acarya: A friend

"Convey my ardent affection and blessings for all the boys and girls. I am very much hopeful of my movement. Please keep steady, follow all my instructions scrupulously, chant Hare Krsna and Krsna will give you all strength."

Letter of July 24^th 1967

Acarya: A poet

"And then, in 1936 ... during this Vyasa-puja day, whatever I studied about our relationship with my guru maharaja, I expressed in this poetry, and since that day my Godbrothers used to call me 'poet'. And Guru Maharaja also very much appreciated this poetry ... So anyway, this poetry is 'Adore, adore ye all this happy day, Blessed than heaven, sweeter than May.' So I heard that the month of May is very pleasing in the Western countries, so I compared the happiness of this day with May Day ... 'When he appeared at Puri, the holy place, my lord and master, His Divine Grace.'"

Lecture on the Disappearance day of Bhaktisiddhanta Sarasvati,

Hyderabad, December 10^th 1976

Acarya: Expert

Srila Prabhupada said: "A devotee is expert. This means that he is willing to do anything. He does not say because he is a brahmana  he cannot do a menial task."

From Vaisnava Behaviour

and The Twenty-six Qualities of a Devotee

by Satsvarupa dasa Goswami, page 197

Acarya: Silent

"Devotee: "What does it mean that the devotee sometimes speaks and sometimes is silent?"

Srila Prabhupada said: "It means he is not obliged."

From Vaisnava Behaviour and The Twenty-Six Qualities of a Devotee,

by Satsvarupa dasa Goswami, page 199

Acarya: Srila Prabhupada is...

kecit kevalaya bhaktya

vasudeva-parayanah

agham dhunvanti kartsnyena

niharam iva bhaskarah

Only a real person who has adopted complete, unalloyed devotional service to Krsna can uproot the weeds of sinful actions with no possibility that they will revive. He can do this simply by discharging devotional service, just as the sun can immediately dissipate fog by its rays.

Srimad-Bhagavatam: 6:1:15

Biographies and Glorifications of Srila Prabhupada-Acarya-Indifferent To Material Acquisition-Sesa dasa

[chitralekha devi dasi (bcs)]

While it is easy to understand why Srila Prabhupada's disciples and followers are motivated to increase their own meditation on and remembrance of him, it is not as easy to understand what is supposed to be the motivation for all the other people of the world to recognize and appreciate him. "Who is Srila Prabhupada, and why should we honour him?" they may ask.

Srila Prabhupada should be recognized and honoured because he is an acarya. He possesses the unique ability to personify the teachings he presents.

During a room conversation in 1976, Srila Prabhupada was instructing his disciples in the logic of the lame man and the blind man, Srila Prabhupada said: "Andha-pangu-nyaya... both of them are useless separately, and when they combine in Krsna consciousness, they are all useful. It is a very good example. And there is another example, that of a piece of wire falling, rotting, and a piece of bamboo, rotting, and a piece of squash skin rotting. And one gentleman collected them. He nicely trimmed the piece of wire and dried the squash, the outer portion, and took the bamboo and nicely cut it and joined the string and this became a sitar: 'Ting, ting, ting.' So it is the intelligent person who joins all these things and makes it very useful. These are examples. The bamboo alone is useless, and a small piece of wire, useless, and a thrown out squash skin, useless, but if you can join them together,... you can 'ting, ting.' Similarly, andha-pangu-nyaya, here is a lame man, here is a blind man. All right, combine together and use them. That is wanted."

Understanding that these instructions perfectly coincided with Srila Prabhupada's own actions, his disciples immediately responded, "We were all useless in the West, but you have come and then engaged us." In humility Srila Prabhupada replied, "It is Krsna's desire. Nobody is useless. I was also useless. I could not do in India alone anything. Two useless makes useful." Srila Prabhupada said.

Srila Prabhupada should be recognized and honoured because he is a mahatma. His Krsna consciousness is so deep and broad that he possesses the ability to engage everybody and everything in the service of Lord Krsna.

Again the sitar provides a useful analogy for understanding the qualities of Srila Prabhupada. There are two types of strings on a sitar: main strings and sympathetic strings. The unique quality of a main string is its ability to create resonance, and increase the intensity of sound by setting off vibrations in the sympathetic strings. The vibration of the main strings contain such a wide range of sound that all the sympathetic strings respond even though set to different intonations.

Similarly, Srila Prabhupada's Krsna consciousness resonates so fully that people from different cultures, religions, races, social and economic classes, and psycho-physiological natures can all easily take to Krsna consciousness. That he created a house in which the whole world can live is not sentimental glorification of Srila Prabhupada but a practical assessment of his ability to influence others.

Srila Prabhupada should be recognized and honoured because he is a true friend to everyone. Perfectly following in the footsteps of the previous acaryas, Srila Prabhupada exhibits compassion on a level equalled only by the six Goswamis of Vrndavana.

The six Goswamis are glorified by Srinivasa Acarya:

krsnot kirtana-gana nartana-parau premamrtambho-nidhi

dhiradhira-jana-priyau priya-karau nirmatsarau pujitau

sri-caitanya-krpa-bharau bhuvi bhuvo bharavahantarakau

vande rupa-sanatanau raghu-yugau sri-jiva-gopalakau

"I offer my respectful obeisances unto the six Gosvamis, namely Sri Rupa Gosvami, Sri Sanatana Gosvami, Sri Raghunatha Bhatta Gosvami, Sri Raghunatha dasa Gosvami, Sri Jiva Gosvami, and Sri Gopala Bhatta Gosvami, who are always engaged in chanting the holy name of Krsna and dancing. They are just like the ocean of love of God, and they are popular both with the gentle and with the ruffians because they are not envious of anyone. Whatever they do, they are all-pleasing to everyone, and they are fully blessed by Lord Caitanya. Thus they are engaged in missionary activities meant to deliver all the conditioned souls in the material universe."

At a very advanced age, Srila Prabhupada gave up his peaceful life in Vrndavana and travelled alone to America. His mission was to fulfil the order of his spiritual master to spread Krsna consciousness, love of God, to the English-speaking people of the world. In accomplishing this arduous task, not only did Srila Prabhupada dance and chant with his young followers, giving them the highest goal of life, but he personally cared for them. He gave them shelter from the turbulent troubles of material life by providing good counsel on virtually every aspect of their lives, material and spiritual.

As time passed and his preaching movement grew, Srila Prabhupada was never too busy to be personally concerned for anyone, be he a devotee or non-devotee. On morning walks he would greet non-devotees with "Hello" or "Good morning" so as to make them feel comfortable. He was always concerned about the arrangements for visitors to his temples, personally inquiring about their comfort or instructing that the devotees be prepared to greet guests twenty-four hours a day with hot prasadam. He wrote thousands of letters, which provided individual instructions and guidance in the lives of his thousands of disciples and followers.

Srila Prabhupada tirelessly traveled, circling the globe thirteen times in twelve years, to give all living beings the opportunity to receive Lord Caitanya's message of deliverance. Although constantly traveling, Srila Prabhupada would rise early each morning and work throughout the night translating the Srimad-Bhagavatam and Caitanya-caritamrta, books which will continue to give humanity true knowledge of God, the self, and the nature of this material world for thousands of years to come.

For these and countless other reasons, members of the International Society for Krishna Consciousness request the entire world to join in honouring Srila Prabhupada. It is a chance for all of us to better understand who is Srila Prabhupada.

Biographies and Glorifications of Srila Prabhupada-Acarya- Who Is Srila Prabhupada?-Sesa dasa

[chitralekha devi dasi (bcs)]

1896    Srila Prabhupada appeared in Calcutta

Srila Bhaktivinoda Thakura sends to the West the first book on genuine Gaudiya Vaisnava philosophy.

1901    Srila Prabhupada began Rathayatra festivals

1902    Srila Prabhupada began worshiping Radha-Krsna

1916    Student of Philosophy at Scottish Churches' College

1918    Entered married life (grhastha asrama)

1920    Appeared in BA exam

1921    Appointed assistant manager of Bose Laboratory

Joined Gandhi's movement

1922    Met his spiritual master, Srila Bhaktisiddhanta Sarasvati Thakura, who ordered him  to preach in English Srila Prabhupada said in the West

1925    Visited Vrndavana for the first time

1928    Assisted in establishing Allahabad center of Gaudiya Matha

1932    Initiated by Srila Bhaktisiddhanta Sarasvati Thakura

1934    Helped establish Gowalia Tank center of Gaudiya Matha

1935    Instructed by his spiritual master on publishing books and constructing temples

1936    Final order from his spiritual master to preach in the West

1939    Honoured with the title "Bhaktivedanta" by society of Gaudiya Vaisnavas

1944    Started Back to Godhead Magazine

1953    Started League of Devotees in Jhansi. Initiated his first disciple, Acarya Prabhakar

1954    Retired from family life, adopting vanaprastha (retired) order of life

1959    Accepted renounced order of life (sannyasa)

1960    Published first book, Easy Journey to Other Planets

1962    Published Volume 1 of First Canto of Srimad-Bhagavatam

1965    Journeyed to USA in order to fulfil the order of his spiritual master

1966    Established the International Society for Krishna Consciousness

1967    Completed translation and commentary of Bhagavad Gita As It Is

1968    Bhagavad Gita As It Is published by Macmillan Company

1972    Established the Bhaktivedanta Book Trust for publishing his books

1975    Completed translation of and published Sri Caitanya-caritamrta in 17 volumes

1976    Established the Bhaktivedanta Institute for scientific preaching

1977    Disappearance from this mortal world

1986    Inauguration of the Samadhi Memorial at Vrndavana

1995    Inauguration of the Puspa Samadhi Memorial at Mayapura

1996    Centennial Celebration

2003    Centennial Celebration of the Bhaktivedanta Archives (see BTG issue July/August 2003)

Biographies and Glorifications of Srila Prabhupada-Acarya-Milestones In The Life Of Srila Prabhupada-Sesa dasa

[chitralekha devi dasi (bcs)]

By the end of 1972, I had spent about two weeks in the Melbourne ISKCON centre. Except for the basic tenets of karma and vegetarianism, I understood little of the philosophy of Krsna consciousness.

One person that I heard the devotees always discussing was Srila Prabhupada. The title "Srila Prabhupada" reverberated in my ears hundreds of times a day. I became fascinated by the unflinching attachment devotees had for the person with this sobriquet "Srila Prabhupada". As the days sped by in an almost unrelenting cycle of harinama, prasadam, and, at the time, unfathomable rituals, my enchantment became contaminated with doubt.

Would I be disappointed when I finally saw Srila Prabhupada? What if he wasn't all that I had imagined him to be? If that was so, I knew my seed of devotion would be at risk.

As Srila Prabhupada's forthcoming visit to Melbourne grew closer, pandemonium galloped around that terrace house like a wild horse with a bad trainer. My thoughts were a maelstrom; my tiny seed of faith was about to be tested.

Srila Prabhupada arrived ahead of schedule. Upstairs, I heard the echoes of "Srila Prabhupada is here!" resound throughout the freshly-painted rooms of the Burnett Street temple.

With my heart beating wildly, I rushed to the top of the stairs and glanced down in what seemed a perfect orchestration of timing to see Srila Prabhupada framed in the entrance to the hallway. In that split second, seeing Prabhupada's transcendental form answered my doubts and concerns, irrevocably. He, I knew, was everything I had hoped he would be. Here, in an old house in a rundown suburb, was the answer to all my prayers. Vision perfected.

The power to persuade by sight alone rests solely in the hands of the greatest spiritual master. To me oratory was not needed, nor prolonged close association, and certainly I was not well-versed in sastra. Just a glimpse of his divine visage established Srila Prabhupada's authority to guide my life for eternity. Lava-matra sadhu-sange, sarva-siddhi haya [Caitanya-caritamrta Madhya: 22:54]. As Caitanya-caritamrta confirms, and Srila Prabhupada said: by even a moment's association with a pure devotee, one can attain all success.

With this story in mind, Acarya gives its readers a chance to immerse themselves in the ambrosia of the spiritual master's glance. A glance of such power that it ignites our desire to be reunited with Krsna.

Acarya gives us a special opportunity: an opportunity to swim in the river of sweet recall or to be awakened by invigorating insight. As we turn the pages, and the pure mercy rays of the Founder Acarya of the International Society for Krishna Consciousness envelop us, our hearts are soothed like the fevered brow of a sick child under a mother's hand.

As we study the photographs in Acarya and meditate on the verses embellishing them, our individual relationship with Srila Prabhupada will be revived. His glance of mercy will strike deep into our hearts, awakening us from the soporific spell of ignorance surrounding us conditioned souls.

As we become absorbed in the power of Srila Prabhupada, who, like the sun illuminating the sky, lights up the darkness of this Age of Kali, we can mediate on the words of an elderly devotee from Calcutta in the seventies who would loudly shout: "Whole world, sunshine, Srila Prabhupada!"

Krsna Rupa devi dasi

Sydney

Biographies and Glorifications of Srila Prabhupada-Acarya-Personal Appreciation of Srila Prabhupada-Sesa dasa

[chitralekha devi dasi (bcs)]

Toward the end of February 1977, His Holiness Tamala Krsna Goswami, the author of this diary, put aside all other engagements to become the secretary to His Divine Grace A.C. Bhaktivedanta Swami Prabhupada.  Even under normal conditions, this was an extremely taxing service, requiring as it did unflagging perseverance and meticulous attention to details.  And now its demands were to increase many times over.  For the events of the next nine months proved to be Srila Prabhupada's final activities on this earth.  Over the course of these last months, we see both Prabhupada and his followers coping with a steadily failing body and confronting the growing threat of separation by death, a prospect that became fulfilled on November 14^th 1977.

Tamala Krsna Goswami had always served Prabhupada with resourcefulness, intelligence, and determination, and Prabhupada had often turned to him in difficult and demanding times.  In the eventful days chronicled here we see just how difficult and demanding they could get.  Under the circumstances, it is indeed amazing Tamala Krsna Goswami was able to maintain this record so well.*

Tamala Krsna Goswami's own mentality is also revealed in the fact that the diarist never turns in these pages to reflect upon himself.  We have become accustomed to diarists who dilate obsessively upon their own physical or mental states.  But here the diarist's attention is undeviatingly turned upon Srila Prabhupada.

Indeed, the only times the diarist himself becomes the object of consideration is when he dispassionately records his own mistakes and reprimands from Prabhupada.  For example:

Unfortunately, when the time came for me to read, I noticed that the key to Prabhupada's desk, which he had entrusted to me, was missing.  The importance of this key was known to those who have served Srila Prabhupada.  Formerly, he never let the key out of his possession.  Since he became so ill, however, he entrusted it to my care.  Now, the key to all of his personal properties had become lost; and I was completely bereft of the desire to live.  Finally, I went before His Divine Grace and reported the loss to him.  Srila Prabhupada said, "Call the G.B.C. and decide what is to be done."  I managed, however, to open the drawer with another key and relocate all the items.  I begged Srila Prabhupada to allow me another chance to hold the key, and he mercifully consented.  I immediately put the key on my sacred thread so it would not be lost again.

(September 28)

The narration's unwavering focus upon Srila Prabhupada bears powerful witness to the devotion of the diarist.  The reader gradually gains an appreciation for Srila Prabhupada's judgment in choosing to have this particular person so close to him in his final days, in choosing this person to be the one in whom he would entrust his care.

Those of us who love Srila Prabhupada have to be grateful to Tamala Krsna Goswami, not only for the care he gave Prabhupada but also for the care he took to record these pastimes of a pure devotee at the end of life, in all their wonder and their terror.

This is all the more powerfully conveyed by the fact that this diary is presented here virtually as it was, as a "raw document," an historical primary source.  Tamala Krsna Goswami's original intention had been to use the diary as the basis for a more polished and extended work.  Instead-for reasons I will mention later-he is now publishing the diary virtually as he set it on the page, with only minimal editing necessary for the convenience of the reader.  Whatever may have been lost in the way of style or form, however, is compensated for by immediacy of impact.  The cumulative effect in revealing Srila Prabhupada and his relationships is powerful.  That such an immense outcome is attained by means of the unadorned, utilitarian prose of a busy and usually tired writer must be attributed to the unusual qualities of the subject himself.

In these pages, Srila Prabhupada is present before us in all his particularity and individuality.  For example, we encounter the constant but varied expressions of Prabhupada's profound devotional ecstasies woven into the quotidian fabric with his idiosyncratic, ever-shifting experiments-you can't forget his years as a pharmacist-with a bewildering cornucopia of self-prescribed traditional cures and nostrums, various medical modalities, and an endless train of healers.

Over and above that, we see Prabhupada's deep care and concern for the well-being of his International Society for Krishna Consciousness and his worries for its safety after his departure.  We see his love for his disciples: how he cried when word of the demise of Jayananda dasa reached him; how enraged, like a protecting father, he became when the devotees were attacked in Mayapur; how enlivened he became from their association:

Prabhupada moved upstairs in the evening and lay on his bed under the open veranda roof.  When he called for "Tamala and the others," we came up, not knowing what change to expect now.  Srila Prabhupada said, "Sit down.  I want simply to see you all.  It gives me vital force."  Prabhupada looked upon us very mercifully and lovingly, as sundara-arati began.  The air was filled with frankincense to keep away the mosquitoes.  We all began to massage different parts of Prabhupada's body.  Srutikirti and Satsvarupa each massaged a leg, and I massaged Prabhupada's head.  Guru-krpa fanned the incense.  Prabhupada lay peacefully with his eyes closed, attended by all of us.  He looked more exhausted than usual.  Srila Prabhupada said, "You all Vaisnavas be merciful to me."

(August 19)

We see, how, in saying good-bye, he variously gave his blessings:

Kuladri, Brahmananda Swami, and I were sitting with Srila Prabhupada in the morning, when Srila Prabhupada said, "Those who are personally serving me, you, Upendra, can each be given ten thousand rupees from my personal account.  It is not a reward.  It is my blessings.  My Guru Maharaja did this.  Whoever was serving personally, he gave ten thousand rupees.  I came into this world empty, and I will go out empty-handed."

(September 30)

"And this Krsna consciousness movement will go on.  This is the genuine thing.  Param vijayate sri-krsna-sankirtanam. Take it seriously, not as a trifle.  You are all young men.  You will live.  Take it seriously.  You American boys, you have got intelligence.  You have to take it.  I was thinking that if my body finished, everything finished.  Now I am hopeful. It will be finished."  Srila Prabhupada said this with great certainty.  "Who cares for Gandhi's non-violence and Vivekananda's hospital?  Nonsense!"

We all praised Prabhupada and said that this movement was all his mercy.  Prabhupada replied, "Yes, it is all Krsna's mercy.  I have tried.  What mercy I have got!  Poor Indians!  Started without any substantial support-forty rupees."  Prabhupada began crying.  "Loitering in the street on Fifth Avenue.  After my lunch, I used to go on Fifth Avenue to see the Christian festivals.  You are helping.  You go on helping."

(October 24)

As we approach closer to Srila Prabhupada's final days, we can see how Prabhupada's own mortal condition became engaged in Krsna's service.  We see day by day how the imminent prospect of separation increased Prabhupada's own expression of tender and forgiving feelings for his disciples, and how in turn the disciples' love for Prabhupada also grew.  Indeed, in the anguish and grief of a long leave-taking, we can see the spiritual master and the disciples become, paradoxically, united closer and closer, forging a bond of mutual care and service careless of mere death.

I would warn the devotees who open this account that there is far more content to it than we can absorb in a single reading.  Indeed, this is a narration that continues to enact itself within our minds after we have closed the covers, that draw us to open them again and to undergo once more the events set so vividly before us. It is, after all, the association of Srila Prabhupada that Tamala Krsna Goswami has given us here.

The times have now conspired to release to us a very special portrait of Srila Prabhupada.  It has eluded, fortuitously, the kind of cosmetic retouching’s or air-brushings that piety reflexively bestows upon the representations of those it reveres.  The writer's devotion notwithstanding, this is no "hagiography" of an unreal "plaster saint" idealized beyond human recognition.  The diarist witnessed Prabhupada from up-close during a time of extreme crisis and recorded what he saw in unflinching concrete detail.  He did not shirk from the particular, the specific, and the "mundane."  Neither did Prabhupada.  A Vaisnava does not draw back from body, senses, mind, or personality, but engages all these "material" things in Krsna's service.  Therefore Prabhupada's humanity, his individuality, his sheer presence as an embodied historical personage, are not at all obliterated by his transcendent position but rather enhanced and enlarged.  These pages disclose all this uniquely well.  Here, then, is the reality of Srila Prabhupada as we, his disciples, came to know him, to love him, and to worship him with all our hearts.

Ravindra Svarupa dasa

Biographies and Glorifications of Srila Prabhupada-TKG's Diary: Prabhupada’s Final Days-Foreword-Tamala Krsna Goswami