Along with describing the leelas, Swami Nikhilanand explains how one should listen to the leelas, the danger of applying one's intellect in Divine leelas, and the reason why hearing the leelas is so important for a devotee. He tells that listening to, chanting and meditating on Shree Krishn's leelas are the easiest way to purify the heart; thus, it is an integral part of the path of bhakti.
(Article by Joe Chornou)
On the last Saturday of April, in the heart of the Hill Country, an auspicious event happened: Mela at Radha Madhav Dham. Thousands of people enjoyed the festive atmosphere with all the rich, exotic cultural aspects of India.
Just past noon cars started rolling in from FM1826 onto Barsana Road, greeted by purple and white blossoming crape myrtles, to the parking area on large grassy meadows. As the passengers came strolling in, they first encountered the tall, white marble shikhar of the Raseshwari Radha Rani temple. And to their left, on the grass in front of the temple, camels sitting with their coquettish, contented smiles, waited for the children to come ride upon their humps. Attracted by the colorful Indian bazaar, they enjoyed shopping amongst its many wares and hard-bargaining vendors, then it was on to the snow cone stand, the face-painting booth, the Indian sweets seller, the Vedic astrologer, the palmist, the reflexologist and the "May I Help You" booth. Now they'd arrived at the game area. Of the many games, none were video games or anything avidly afforded with special effects - just the kind of simple games requiring a little bit of skill and a dash of imagination that takes you back to another time when fun was not so complicated. Behind these games stood the vaunted cricket batting cage, which required significant skill. The pitching machine lobbed wind-aided, 85-mile-an-hour, bouncing, knuckle-curve balls that even the greatest batsman of all time, Sir Donald Bradman, would have been lucky to hit! Nearby, more kids formed a continuous line to enter the colorful, inflated, bouncy castle.
All of which was enough to make everyone hungry and thirsty on such a sunny day. So, it was on to the dining halls where all the great 'Tastes of India' were offered. It didn't take long for the dining and picnic areas to fill up with people sitting down to enjoy cuisine with names like sambar and masala dosa. There were samosas with honeyed, sweet and sour chutney sauces poured over them, as well as bhel puri, pani puri, idli, and dahi vada. Enticing aromas made mouths water in anticipation, but people discovered the thirst-quenching delights of an ice cold mango lassi, soothing rose milk drinks, and rejuvenating, tangy cups of Indian style sweet chai. Ahhhh.
As folks considered a visit to the main temple hall to experience some cultural and religious traditions of India, the pathway presented an odyssey of diversions, where kids strong-armed their parents to pause and watch Bonzo Crunch. As one volunteer reported, "He had the children literally howling with laughter, like a pied piper he was." But Bonzo Crunch wasn't the only circus act that was a hit that day. Darren Petersen's juggling and comedy entertained the crowds all day long as well.
Inside the temple's main hall, visitors observed a monk in orange robes, full beard and twinkling eyes, who was introduced as Swami Nikhilanand. He fielded many questions from both westerners and Indians. Questions like, "What is karm?" or "How do the Sanskrit scriptures view cosmology?" or "What does it mean to be an 'old soul'?" Canadian-born Swami Nikhilanand, who has extensively studied the philosophy of the prime Sanskrit scriptures (Vedas, Gita, Bhagwatam, Darshan Shastras) explained that many Sanskrit words from the Hindu scriptures have found their way into the American vernacular, but that some of their meanings and pronunciation were altered in the process. Words like karm, pandit and mantra, and concepts like the soul and reincarnation, which have become so commonly used and accepted in the West, actually originated from Hinduism and Sanskrit scriptures.
Later in the afternoon, traditional India dances were performed to a nearly full house. Dancers from the greater Austin area included Hema Raja and her dancers, Shaili Mehta, Tripi Shrinivaan and her friends from Circle C. Vijaya Vavilikolanu, who teaches at Radha Madhav Dham, and Aparaupa Chatterjee, with her Odissi dance troupe, came down from College Station. Also warmly welcomed were Sahiti Dulipala, who just moved here from Buffalo, N.Y., and used a silver plate in a Kuchipudi style that amazed the audience.
Radha Madhav Dham's Mela is and has always been an open house, a day that Radha Madhav Dham especially sets aside to invite neighbors and the public to come and experience the sights, sounds and tastes of traditional Indian culture, and to take in the spiritual atmosphere of an authentic Hindu ashram. The meaning of "Mela" is "the gathering of people," or, more plainly, an Indian fair. And throughout India there are many, many Melas held for various purposes. But here at Radha Madhav Dham, there is a special purpose beyond just providing an annual open house.
Radha Madhav Dham Managing Member, Dr. Chirag Patel, explained simply: "At Radha Madhav Dham, we have inherited a great spiritual legacy, and it is our intention to share that spiritual wealth with everyone who wishes to come." He continued, "Our Mela provides an opportunity for those who have never experienced Indian culture, with its rich spiritual traditions, to taste it firsthand in a fun-filled manner. And what better platform than to taste it here at the largest Hindu Temple in the United States?"
What was perhaps the biggest highlight at this year's Mela, actually occurred long before the event. Weeks of preparation and organizing were carried out by an unprecedented amount of volunteers who came from all over the United States. They weren't here to relax or vacation, as they could have and probably deserved. Instead of going to a nice beach somewhere in the tropics, they used their vacation time to come to Radha Madhav Dham to work, sometimes late into the night, on preparations for the Mela. Power washing, sweeping, polishing, decorating, trucking in loads of groceries, setting up the tables for games and booths, preparing the stage, and the construction of tents for the bazaar. There were volunteers who called more volunteers; there were rooms to clean and extra meals to prepare. Signing on sponsors was perhaps the easiest task because they were delighted to be called and happy to participate. Strong shoulders and healthy backs, as well as those not so strong, were all clear-eyed, full-hearted and grateful to be so fortunate to be a part of Radha Madhav Dham's Mela.
One devotee observed, "Everything was a hit! Every aspect of the Mela went smoothly, and it was because of the volunteers and their devoted enthusiasm. That's what made the difference. That's what made everyone so happy." And that's what thousands of Mela visitors felt that day - happy.
Gita Chapter 2, Part 2 - by Swami Nikhilanand, disciple of Jagadguru Shree Kripaluji Maharaj and sanyasi teacher at JKP Radha Madhav Dham
In the beginning of the second chapter, Bhagwan Shree Krishn explains to Arjun from a sankhya point of view why he should not hesitate to fight the war. From this, we learned that our true identity is the soul, and the soul is eternal and indestructible.
Shree Krishn Explains the Law of Karm to Convince Arjun to Fight the War
Next He explains that, considering the law of karm (action and consequence), from that point of view too, Arjun should fight the war. As previously discussed (see Chapter 1, Part 8), it was clearly Arjun's duty to fight the war. So Shree Krishn tells him that if he does his duty, then he can't lose: if he fights the war and is killed, then he will be rewarded with entry to swarg; and if he fights the war and wins, then he will enjoy the sovereignty of the earth (chapter 2, verse 37). According to the law of karm, he will be rewarded whether he wins or loses the actual war, because he chose to do the right thing.
But if, choosing not to fight, he shirks his duty, he will incur sin which will bring suffering upon him in the next life. In addition, people will see him as a coward because they will assume that he left the battlefield out of fear. He would lose the respect of the other warriors. Thus, ruining his good name and bringing infamy upon himself, he would spoil his happiness in this life; and by incurring the sin of ignoring his duty, he would also spoil his happiness in the next life. Shree Krishn thus explained in simple, straightforward logic why Arjun should fight the war.
However, Arjun was not satisfied with worldly happiness. He had already told Shree Krishn that he did not desire the pleasures of kingship, nor did he desire to be victorious for his own personal glory (chapter 1, verse 32). This meant that the prospect of enjoying more happiness of this world was not an incentive for Arjun to fight the war.
The Futility of Worldly Happiness
In fact, Shree Krishn Himself had already explained the futility of worldly happiness earlier in chapter 2. He told Arjun that the world is full of pairs of opposites, like heat and cold, and pleasure and pain. This situation is such that within each pair of opposites the two keep alternating, which means no situation is ever stable or permanent. In other words, cold doesn't last forever - it eventually gives way to heat; and heat doesn't last forever - it eventually gives way to cold. Pleasure doesn't last forever - it eventually gives way to pain; and pain doesn't last forever - it eventually gives way once again to pleasure (chapter 2, verse 14). All situations are temporary, which means that worldly happiness is always fleeting. Thus, Shree Krishn advised Arjun to remain equanimous both in situations that bring pleasure and in those that cause pain.
He further exposed the nature of worldly happiness when He stated that what is fact cannot cease to exist, and if something does not exist, then it cannot become fact (chapter 2, verse 16). It means that truth is permanent, unchanging, and everlasting. If something is a fact, then it cannot cease being a fact. Accordingly, if the happiness of this world existed as a fact, then it could not stop being a fact. It would exist as a permanent state.
But it doesn't. It exists only as a fleeting experience in our mind, not as a substantial and real thing. We cannot enjoy anything in this world unceasingly. The longer we go on enjoying it, the more the enjoyment fades, until it finishes altogether. If the happiness was real, then where did it go? Why did it vanish? A fact cannot stop being a fact. If there was true happiness in tasty food, then we should be able to go on eating the same food continuously forever and the amount of enjoyment should always remain constant. If there was real happiness in beauty, then we should be able to go on staring at the same beautiful thing forever and never get bored of it; but it never happens that way, we get bored and want a change. Then where did the happiness go?
The truth is that there never was any happiness in those worldly things: not in the tasty food, not in the beauty, not in anything of this world. We experience happiness in the association of those things in proportion to our desire for them. The hungrier we are, the better food tastes, and the more pleasure we receive in eating it. The thirstier we are, the more we enjoy water. The longer we have been separated from the object of beauty, the greater our desire for it has grown, and the greater the pleasure we receive upon meeting with it.
But as we go on eating, our desire for food wanes, and the happiness we experience in eating decreases accordingly. As we go on drinking, our thirst is quenched, and our pleasure in drinking the water also disappears. The longer we go on looking at a beautiful thing, whether it is a person, or a painting, or any natural scene, the more accustomed to that thing we become, and the less desire we have to keep looking at it. Eventually, we become bored, and we want to look at something else. Eventually, we become full from eating or drinking, and we want to stop.
When we reach such a threshold, if we were forced to continue, then the very thing that initially gave us pleasure, would now start giving us displeasure. If we were forced to keep on staring at the same beautiful face or painting for hours on end, we would get fed up and not want to look at it anymore. If there was real happiness in these things, then how could we receive pain from the very same things?
If there was real happiness in any object or person of this world, then everyone would be able to get the same amount of enjoyment out of the same person or thing. Everyone would love chocolate and hate onions. But there is no consistency: some people love onions and hate chocolate. Everyone would feel the same happiness in seeing your son as you do. But they don't; you receive the happiness from your son, because you are attached to him. Your neighbor is not attached to him, so he is neutral towards him. He gets happiness from his son, not your son. Thus, we see that the so-called happiness is received based on the attachment of the mind, not based on the existence of happiness in that person or thing.
Our own experience of this world proves that it does not contain real happiness. We receive a temporary excitement when meeting with the object of our desire or attachment, but that fleeting feeling lives only in our mind, and is the creation of our mind. It has no real existence.
The next question is: if there is no real happiness in this world, then is there only pain? We will see what the philosophy of the Gita has to say about this in the next article.
Summary
Shree Krishn explains that, considering the law of karm, from that point of view too, Arjun should fight the war. As previously discussed, it was clearly Arjun's duty to fight the war. So Shree Krishn tells him that if he does his duty, then he can't lose. Because according to the law of karm, he will be rewarded, whether he wins or loses the actual war. However, Arjun was not satisfied with worldly happiness. He had already told Shree Krishn that he did not desire the pleasures of kingship, nor did he desire to be victorious for his own personal glory. This meant that the prospect of enjoying more happiness of this world was not an incentive for Arjun to fight the war.
Note: The entire Bhagavad Gita series by Swami Nikhilanand will continue, once or twice a week, for more than a year and will be an incredible study aid in learning the deepest aspects of Bhagavad Gita from one of the most profound and prolific speakers of Bhagavad Gita in the English speaking world today.
4/22/12 Meadville, PA 10:11 PM
There are a lot of people in the world who believe that Hinduism is a polytheistic religion. They see it as a religion with many gods, from Ganesh to Vayu, representing the elements of the natural world. Such a hierarchy to them is confusing and illogical, with infinite gods operating on infinite levels to control every aspect of human life. There are even practicing Hindus and learned scholars who, believing themselves to have a good understanding of Hinduism, promulgate this confused notion.
First of all, a guiding principle of Sanatan Dharm is Eko Devah: One God. This means there is only one Divine, omnipotent, omnipresent, everlasting, ever-loving Being Who is unlimited in all aspects and functions. Bhagwan (God) is above all things material, beyond the veil of maya that separates the souls from God. (For the sake of this post, I will use the capital 'G' to discuss Divine God.) However, Divine God does appear to souls in different Divine forms (such as Ram and Krishn), and we can love Him in whatever form we like. But every form of Divine God is internally one and the same.
Celestial gods, on the other hand, are like the 'employees' of God's mayic (material) power. These gods, like Vayu, Kamdev, Indra and Agni, reside in swarg exhibiting the same petty behavior as the souls on Earth. They are not spirits or forces of unconquerable might. They are limited beings like us.
Regardless of where this notion of polytheism came from, it has unfortunately become very popular. I've talked to people on three continents who've asked me how many gods I worship. Some who ask are genuinely curious, others are mocking, and plenty just don't know. But inside I know, and I think we all know that the quantity of God's Divine forms isn't what matters. What matters is that They are the forms of one God, and how we experience and cultivate our relationship with our chosen form of God is what shapes our faith.
3/25/12 Meadville, PA 9:48 PM
Even though I am not an authority on authentic Sanatan Dharm, I have been blessed to learn the Divine philosophy from a spiritual authority like Jagadguru Shree Kripaluji Maharaj. The information I want to share is not my own, but comes straight from the Divine lips of Maharajji, whose unlimited grace constantly sheds wisdom onto all of the souls.
All over the world, misconceptions regarding Indian religion abound. In many quarters, circles, and societies, Sanatan Dharm is seen as pagan religion, with an emphasis on spirits, rituals, and something vaguely related to karm. Devotees are told they worship multiple gods, more than they can keep track of. This lack of understanding in the mainstream public does not stem from malicious intent, but mostly from ignorance. People just don't know what bhaktas are about.
This, of course, is a subject of lively debate among adolescents, breeding innocent questions like, "Why do you guys worship - cows?" and "What's that red dot on your forehead?" Occasionally, someone may directly challenge our beliefs, claiming to have converted vegetarians into meat-eaters, seeking similar results in ourselves. Such is the product of a materialistic age. The only way to change this is to spread a correct, authentic knowledge of Hinduism. To do that, we have to be confident in our own understanding.
My next posts are going to be covering a wide range of misconceptions about my religion, Sanatan Dharm, many of which I've already mentioned in this post. But I want to use this post to provide you with a preface, an introduction, for reference to future entries. As presumptuous and unnatural as it may seem to introduce my thoughts with a lengthy preamble, what is the Internet if not a forum for thought? And like any forum, any ideas put forward must be backed up.
I want to share this knowledge, because I know how important it has been to me. Bhagwan gave me the opportunity to grow up around a variety of people, some more accepting than others. I have faced prejudice, understanding, curiosity, and ignorance just as much as any other religious person, but I do not want to just share those stories. I want to show that Maharajji's teachings have developed me into the person I am today, regardless of any worldly adversity.
What I am presenting in this blog is the knowledge that has removed the misconceptions from my mind and given me a clearer understanding of Hindu philosophy. I thank Kripaluji Maharaj for this. By sharing this here, my hope is that some of the readers may find a similar clarity and increase their own faith in their religion. If anyone finds this knowledge useful, I will feel rewarded in my efforts.
Gita Chapter 2, Part 1 (Eternity of the Soul, Whatever Exists Now Has Always Existed and Will Always Exist, Who Dies and Who Is Born?) - by Swami Nikhilanand, disciple of Jagadguru Shree Kripaluji Maharaj and sanyasi teacher at JKP Radha Madhav Dham
Eternity of the Soul
Having discussed the qualification to learn the Gita, we will now begin the topics of the second chapter. In the second chapter, Shree Krishn begins to answer Arjun. Although Arjun is a Divine personality, he is playing the part of a confused soul. Arjun is acting like an agyani - one who does not have correct spiritual knowledge - so that Krishn can reveal the correct knowledge for the benefit of the souls of the world. Arjun's fundamental confusion is the same confusion we all have: we believe we are the physical body, and we have forgotten that we are the Divine soul.
Shree Krishn begins by telling Arjun that he is speaking like a learned pandit - because he gave Krishn a whole lecture on why he was not going to fight the war - and yet he is grieving for his relatives in the way an unlearned man would. He tells him that the learned do not grieve for the dead or for the living (chapter 2, verse 11). Why not? Because whatever exists today has always existed and will always continue to exist (chapter 2, verse 12).
Whatever Exists Now Has Always Existed and Will Always Exist
The Ved states that there are three things that exist eternally. There is no fourth existence, or tattva. The three eternal tattva are: brahm (God), jeev (souls) and maya (the material energy that produces the world). All three have no beginning and will never end. All three have existed forever and will continue to exist for all eternity, because an existing thing cannot cease to exist, and a non-existent thing cannot be brought into being (chapter 2, verse 16).
It means that even God does not create something out of nothing. Although we call God the creator, yet He has never created any souls, nor has He created maya. The souls have existed forever and are as old as God - eternal. Maya is also an eternally existing energy, because energy cannot be created or destroyed. So God did not create maya either. God merely activates maya when He wants the universe to be created, and he de-activates maya when He wants the universe to dissolve. But maya does not cease to exist when the universe is dissolved. Nor do souls cease to exist at that time. During the dissolution of the universe, both maya and the souls stay within God in a dormant form. When God re-activates the mayic energy, then the universe is created, and the souls are sent forth to be born. This cycle of creation (srishti) and dissolution (pralaya) of the universe is eternal - it never began. So souls have always existed, and have been taking birth after birth since eternity in this endless cycle of srishti and pralaya of the material universe.
Who Dies and Who Is Born?
So who actually dies or is born? If something has alays existed, then it cannot be born; and if something will always continue to exist, then it never dies. That means that all three - God, the souls and maya - were never born and can never die. The only thing that can be born is a physical form made out of mayic energy. That form is temporary: it was created, and it can be destroyed.
If you go to the beach and use the sand there to make a sand castle, then you created a form out of something that was already there. You created the castle, not the sand. When a wave washes away your sand castle, then the castle is destroyed, but not the sand. Similarly, mayic energy manifests in various forms in this universe - as planets, stars, galaxies, etc., as well as the bodies inhabited by the living souls. The mayic energy is eternal, but the physical forms created by it are temporary - they are born and they die, just like your sand castle.
Our physical body was born and will one day die, but not the soul. The physical body passes through the phases of birth, growth, maturation, decline and death (chapter 2, verse 13), but not the soul, because the soul is eternal and unchanging. The soul is indestructible (chapter 2, verse 23) and is not killed by the death of the physical body (chapter 2, verse 20). When the body dies, the soul moves on to another body, just like we cast off old, worn out clothes and take new ones (chapter 2, verse 22). Therefore, only the physical body can die, and that was a certainty at the time of its birth, because whatever is born must one day die (chapter 2, verse 27).
For Whom Should We Grieve?
Then for whom should we grieve? For the physical body whose existence was always known to be short-lived and whose death was guaranteed the moment it was born? Or for the soul which can never be killed and will go on to take another body? Neither is worth grieving for. So it is only the unwise, or those who do not realize their Divine identity as the soul, who grieve for the death of anyone's physical body.
In this way, Shree Krishn instructed Arjun on the philosophy of sankhya, which tells that our true identity is as eternal Divine souls - our identity is not the temporary physical body. One who knows and accepts this does not grieve for the death of anyone, because he knows it is not they who have died, but only their physical body. Thus, Shree Krishn advised Arjun to perform his duty by fighting the war, and to fear neither his own death nor the death of the relatives against whom he would fight, because he cannot kill their soul, and they cannot kill his. Therefore, he should simply do what is right and do not worry about who will kill and who will be killed in the war.
After this, Shree Krishn explained to Arjun about the law of karm and that from that point of view as well, he should fight the war. That will be the topic of the next article.
Summary
In the second chapter, Shree Krishn begins to answer Arjun. He explains the philosophy of sankhya to him, which tells that our true identity is as eternal Divine souls - our identity is not the temporary physical body. One who knows and accepts this does not grieve for the death of anyone, because he knows it is not they who have died, but only their physical body. Thus, Shree Krishn advised Arjun to perform his duty by fighting the war, and to fear neither his own death, nor the death of the relatives against whom he would fight, because he cannot kill their soul, and they cannot kill his. Therefore, he should simply do what is right and not worry about who will kills and who will be killed in the war.
Note: The entire Bhagavad Gita series by Swami Nikhilanand will continue, once or twice a week, for more than a year and will be an incredible study aid in learning the deepest aspects of Bhagavad Gita from one of the most profound and prolific speakers of Bhagavad Gita in the English speaking world today.
Chapter 1 is mainly the poorv pakch or question part of the Gita. In it, Arjun makes his confusion known to Krishn, Who then takes the next 17 chapters to clear Arjun's doubts and answer all of his questions. In fact, Shree Krishn did not speak a word in the first chapter. He listened and allowed Arjun to express whatever was in his heart before He said anything. Krishn's discourse - the uttar pakch or answer part of the Gita - did not begin until the second chapter.
Arjun's Duty
In the first chapter, we see that Arjun is not sure what his duty - or dharm - is in this situation. His ability to reason is clouded by his attachment to those against whom he is going to fight. In fact, if he was not related to or attached to any of the warriors in the other army, his duty would have been very clear to him.
What was Arjun's duty? In our modern terms, it can be compared to that of a police officer. The police officer has the duty to enforce the laws of the society. That means that he is supposed to protect those who follow the law, and prevent others from breaking the law. If someone does break the law, he is supposed to capture him and bring him to justice so he cannot keep doing it. If the one breaking the law refuses to obey the police officer and continues to break the law, then the officer may use force to stop him. If the criminal threatens the officer's life or the life of another citizen, the police officer may be justified in using lethal force - although he will exhaust all other options first. The use of force by the police officer is the last option.
In just the same way, Arjun had a duty to uphold the laws of the society in which he lived. This was his physical dharm. Duryodhan was breaking those laws. In order to protect the laws and the citizens, Arjun had a duty to stop him. Arjun and the Pandavs were on the side of dharm, and Duryodhan and the Kauravs were on the side of adharm. Before coming to the point of war, Arjun had exhausted all other options to resolve the situation; but Duryodhan would not compromise and demanded a war. So Arjun had only two options remaining: fight the war or allow Duryodhan to continue his evil ways unchecked. If a police officer finds himself in such a situation, then it is obvious what his duty is: he must use force to bring the criminal to justice.
Duty vs. Attachment
When Arjun's duty is so clear cut, then why was he confused? Only because of his attachment. When he saw the people against whom he was going to fight, his heart melted, because many of them were part of his extended family or were his elders who had educated him as a boy. Because they were dear to him, he became confused about his duty.
Is it right to fight against his own family? Although this may seem like a confusing situation, from the point of view of dharm, it is still perfectly clear. Ask yourself: if a police officer sees someone from his own family breaking the law, is he supposed to take his relation to them into consideration, or is he supposed to enforce the law equally, regardless of his personal attachments? The answer is obvious: he is required to enforce the law against a family member or loved one in the same way he would against a stranger. In fact, if he gives a family member or loved one any special consideration, he may be punished by his superiors or viewed as an accomplice in the crime.
Arjun's situation highlights this conflict between duty and attachment, which is something every person faces on a daily basis. Every day we are met with situations where we have to weigh duty versus attachment. If your own son was breaking the law, would you call the police or would you try to cover it up? Duty says to call the police. Attachment says to cover it up. It is for this very reason that Dhritrashtra was unable to do his duty as king. His attachment to his evil sons was so great that it made him helpless. Even though he knew what Duryodhan was doing was evil, he was powerless to stop him because he was unwilling to see his son get punished. In the end, Dhritrashtra was as responsible for all of his son's evil deeds as he was.
This is one of the central themes of the Gita, and is very relevant in our daily life. In the next article we will begin Chapter 2 and see how Shree Krishn began to resolve Arjun's confusion.
Note: The entire Bhagavad Gita series by Swami Nikhilanand will continue, once or twice a week, for more than a year and will be an incredible study aid in learning the deepest aspects of Bhagavad Gita from one of the most profound and prolific speakers of Bhagavad Gita in the English speaking world today.
Prem Mandir Update
"One has to create a new word to describe this wonder known as Prem Mandir," said Vivek Daga visiting from Kolkata. "This temple is so superb that there are no words to express it. I have never seen a marvelous place like this," said Bala Kapoor of Amritsar.
News of the glory of Prem Mandir and the spiritual attraction one feels while visiting, is spreading far and wide. Journalists in India have written that the structure rivals the Taj Mahal and that Prem Mandir has become synonymous with Vrindaban.
The local people have expressed their gratitude to Jagadguru Shree Kripaluji Maharaj again and again for his, "Gift to Vrindaban." The pandits and spiritual heads of Vrindaban's eminent religious institutions and temples are seen daily during the arti times. In fact, just six weeks after the temple opening, 10,000 people pass through the counters at the security gates every weekday. On weekends the crowd swells to 25,000, and on Holi 100,000 people visited during the four hours the temple was open.
The maximum crowd can be seen at 7:00 p.m. during the lighted musical fountain display when hundreds of people are mesmerized by the patterns made by the colored water twisting, twirling and shooting out from water jets in the massive fountain. The patterns follow the ragas of the blissful kirtans of Radha Krishn being played. A video image of the kirtan sometimes appears on a "screen" of water.
The darshan of the stunningly adorned Deities is ever-new, as their shringar (clothing and ornaments) are changed daily before the first arti at 5:30 a.m. Their beauty captures the heart of many of the visitors who feel the actual Divine presence of Radha Krishn in Them. "I feel the Deities are talking and moving around with me," said one deeply moved visitor.
Although the architecture of the temple is unparalleled, it is the Divine vibrations emanating from Prem Mandir that compel many to visit again and again. "I forgot myself and this world when I was in meditation and I felt completely peaceful. I wish to visit very often," H. Thara of Tamil Nadu wrote in the guest register. "I wish to stay here forever," wrote another.
Daily Schedule at Prem Mandir
5:15 a.m. ~ jagran pad (waking song)
5:30 a.m. ~ darshan & Radha Krishn arti, Shree Ram Stuti
6:30 a.m. ~ bhog offering & geet (food offering to Deities and song)
8:30 a.m. ~ darshan & arti
11:45 a.m. arti
12:00 noon ~ close
4:30 p.m. ~ darshan & arti
5:30 p.m. ~ bhog offering & geet
7:00 p.m. ~ lighted musical fountain display
8:00 p.m. ~ arti
8:15 p.m. ~ shayan pad (sleeping song)
8:30 p.m. ~ close
Prem Mandir ki Jai! Vrindaban Dham ki Jai! Jagadguru Shree Kripaluji Maharaj ki Jai!
Recent Pictures from Prem Mandir, Vrindavan:
Free Spring Break Program: Essentials of the Gita for Parents & their Children
with Swami Nikhilanand, disciple of Jagadguru Shree Kripaluji Maharaj and sanyasi pracharak of of JKP, Radha Madhav Dham
Dates & Times:
Sun-Sat, April 15-21, 2012
Sun, April 15 4:00-6:00pm
Mon-Fri, April 16-20 7:00-8:30pm
Sat, April 21 7:00-9:00pm
Dinner will be served daily after the program
Venue:
Hindu Cultural Center of Connecticut
96 Chapel St,
Stratford,
Connecticut 06614
More info:
375-9898
Past highlights:
Topics:
Day 1: What is the Gita?
Day 2: Who am I? Understanding the true self.
Day 3: Why do we want? The secret of desires.
Day 4: Why do we do wrong things?
Day 5: The secret of Krishn's avatar.
Day 6: How long have souls been apart from God?
Day 7: Meditation & control of the mind.
• separate instruction for adults
& youth (age 6 & up)
• prizes for top scores and perfect attendance
• for info and to register your kids:
call Dinesh Jaaswal at (203) 329-2686
Austin, TX 4/6/2012: Through the months of brown drought, Austin has patiently waited for the warm, soft rains to come and tantalize the bluebonnets to blanket the meadows again. If you drive out on FM 1826 in the Hill Country, the Radha Madhav Dham wildflowers are out in abundance. Below grey skies a lazy light falls on scattered beds of mustard making room for the Golden Groundsels and the Giant purple Spiderworts. In the meadows of Radha Madhav Dham they sing: "Jai, Jai, Jai, Jai!"
Just as the sun hits Barsana Hill, you can walk down the center path past Radha Kund; just before Prem Sarovar pond and Govardhan Hill, there's a meadow of wildflowers that, if you try hard enough, you can hear them singing faintly with the warm breeze. The green is back and colors abound. "Come one and Come all!"
Radha Madhav Dham Mela: Saturday April 28, from 12:00 to 5:00 p.m.
With all the fixings and treats of Indian cuisine and culture, this year's Mela welcomes Austin to celebrate Spring and new beginnings. For starters, stop off at the famous bazaar providing its multi-colored and elaborately patterned fabrics of saris, shawls and kurtas; its intricately designed bangles, toe rings, anklets and earrings, including all the sounds of an Indian village market place.
Relax; have a chai and watch the children ride on top of ponies and camels. Get your face painted and watch Bonzo Crunch the clown juggle his spinning pizza pies. And for the cricket enthusiasts, bring your cricket bat with you to this year's Mela, for there will be a batting cage set up especially for you.
Some of Radha Madhav Dham community kids were asked this week about their favorite aspects of the Mela:
"I can't wait for the Dosas!" (Dosa is a large, thin crepe wrapping around a mound of delicious Indian spiced potato-pea mixture.)
One parent commented, "For me, I just like to see my kids enjoy the fun, the games; the little ones especially like the petting zoo."
"NO, the GAMES!" One of the teen girls said, "Rolling Down the Yamuna, that's my favorite, or no... I like throwing darts at the heart-shaped balloons!"
"The prizes! The prizes at Radha Madhav Dham are the best!" Another girl said.
Still another, "Overall, my favorite thing to do at the Mela is the Henna Mehindi hand painting."
Inside the myriad of food booths are offerings of Indian dishes, including samosas, pau bhaji, subji masala and much more. There will also be an Indian sweet stand, and ice cream and lemonade, and don't forget the delicious mango lassis (an Indian smoothie of mango).
Take a seat in our air-conditioned Temple where you'll enjoy authentic dances from around India, featuring Aparupa Chatterjee from College Station performing Odissi dance from Orissa. Other dances include Bharatnatyam Classical and fusion, Khatak and Khatak fusion, Bhangra and Dandia. In addition, Swami Nikhilanand will be leading a series of fun and interactive sessions entitled: "Hinduism: Myth vs. Fact" and "Being Good & Finding God," as well as meditation and kirtan.
Or for those who just want to tour the land of Radha Madhav Dham, there will be tram rides throughout the day, as well as walking tours through the Holy Places and the beautiful wildflower meadows.
Finally if you're interested in what the moon was doing when you were born, there will be an authentic Vedic Jyotish astrologer who will be available to create your birth chart.
Bottom line, Mela at Radha Madhav Dham will be a bonanza of joyous, wholesome fun for everyone. And guaranteed you'll leave feeling uplifted and looking forward to coming back again soon.
Past mela glimpses:
Discourse & Kírtan for adults by Swami Nikhilanand of ]KP, Radha Madhav Dham.
Separate Bhagwatam Classes provided concurrently for youth age 6-18
Dates:
Sun - Sat, April 8-14, 2012
Sun, April 8 6:00-8:00PM; April 9-13 7:00-8:30PM;
Sat, April 14 Dinner served daily after arti.
Venue:
Vaishnav Community Center
100 Lakeville Rd,
New Hyde Park, NY 11040
To register your kids: Call Rohit Sharma (516) 582-1113
Topics:
Adults- The main leelas of Krishn's life in chronological order according to the Bhagwatam.
Youth- Youth will also study the leelas of the Bhagwatam, watch videos of Krishn leelas, play Ieopardy, and take an exam on the final day. Prizes for perfect attendance & high score on exam.
Having taught many family Gita classes in the New York area, this February Swami Nikhilanand is returning to deliver a series of discourses explaining what is beyond the Bhagwad Gita. This program, to be held at the Asamai Hindu Temple in Hicksville, New York from Feb 19 - 26, will introduce listeners to the philosophy of the Bhagwatam. The program will combine a discourse and kirtan in the main hall for adults with a youth Bhagwatam class in a separate room. It will also differ from most other Bhagwat saptah programs in that listeners will not only hear the stories of the Bhagwatam, but will learn the actual philosophy of the Bhagwatam, how it relates to other Hindu scriptures, and how to apply it in their own practice of devotion.
Swami Nikhilanand is a disciple of Jagadguru Shree Kripaluji Maharaj. He was born in Canada in a non-religious family and learned about God while attending a Catholic school in his small hometown. Although he knew nothing about Hinduism at the time, his spiritual questions led him to search beyond the conventional religious education he received in school, and he read many religious books of other traditions. As a young man, his quest brought him to a Hindu religious center in Austin, Texas by the name of Radha Madhav Dham. Radha Madhav Dham is the main U.S. ashram of Jagadguru Shree Kripaluji Maharaj. While visiting the ashram, Swami Nikhilanand learned the Hindu concepts of God, soul, reincarnation, karm, and liberation and found many of the answers he had been seeking since his childhood. Soon after, Swami Nikhilanand moved to the ashram in Texas and also started making regular visits to India to learn more about Hinduism. He learned Hindi, and also studied the main Sanskrit scriptures with the guidance of Jagadguru Kripaluji Maharaj. After several years of study and meditation, he was given the order of sanyas, which is a renounced order of living similar to being a monk. He now travels around America giving discourses on the philosophy of Sanatan Dharm to adults and youth, and teaching the path of bhakti as he learned from his Guruji, Jagadguru Kripaluji Maharaj.
In his Bhagwatam discourse this July, Swami Nikhilanand will be going beyond what he has taught in his past Gita classes. Swamiji tells, "It is commonly said that where the teachings of the Bhagwad Gita end, the philosophy of the Bhagwatam begins. The Gita gives general knowledge about who God is, who Krishn is, and how a person should lead their life. The Bhagwatam reveals things about God that are only hinted at in the Gita, and tells secrets about the ultimate goal of life which you could not know by reading the Gita. That is why the Bhagwatam is considered to the crown jewel of all the Hindu scriptures." The satsang will conclude each evening with singing bhajans of Krishn leelas which are based on the stories of the Bhagwatam. This helps participants to engage their mind in remembering God for a longer time, whereas normally the mind is too fickle to allow a person to meditate for more than a few minutes.
While the adults attend the satsang and discourse in the main hall, the youth will be learning the philosophy and stories of the Bhagwatam in a separate class. Youth will also play a fun game of Jeopardy every day to test their knowledge of the Hindu scriptures. Dinner prasad will be served after the arti every day.
Gita Chapter 1, Part 7 - by Swami Nikhilanand, disciple of Jagadguru Shree Kripaluji Maharaj and sanyasi teacher at JKP Radha Madhav Dham
Having understood the qualification for studying the Gita, we are now ready to start learning the main topics of the first chapter of the Gita, starting with the first verse.
The first word of the Gita (chapter 1, verse 1) is 'dharmakchetre', which means 'in the field of dharm'. At the time Shree Krishn spoke these words, He was in the Kurukchetra battlefield; so it might seem obvious that He was referring to Kurukchetra, where a dharmic war was about to take place, as the 'field of dharm'. However, the 'field of dharm' refers not only to Kurukchetra, but also to the world as a whole. The whole world being the field of dharm is an integral concept of Hindu philosophy. You could also say that the whole world is the field of karm - both ideas are interrelated.
The Field of Karm
The world we live in is the field of karm because as long as we are here in this world, we are bound by the law of karm. The law of karm means that whatever actions we perform, anywhere in this world, we must receive the consequences. We are 'bound' by this law, because there is no escape from it and no way to circumvent it. Wherever we go in this world, the spiritual government (God) is watching our every thought, word and deed, categorizing all of it as good or bad (according to the intention behind it) and then arranging for us to receive the consequences in the form of good or bad destiny (in our future lives). Thus, this world is the field where we perform our actions, and it is the field in which we receive the consequences, so it is the field of karm.
The Field of Dharm
This whole world is also called the field of dharm, because not only are we being held accountable for all our karm, but there is a recommended course of action for us. That recommended course of action is called dharm. If we follow dharm, then we move in a positive direction - we improve ourselves. If we do not follow dharm, then we move in a negative direction. So living in this world is an opportunity to improve ourselves by following the path of dharm as recommended in the Vedas. Thus, it is called the field of dharm (for more information on the Vedas and dharm, see "The Gita Chapter 1, Part 1").
Dharm is of two kinds: the recommended actions for living a good life in the world, and the recommended actions for attaining God. The first kind of dharm is called apar dharm and leads to peace of mind in this life and improved prosperity in the next life. The second kind of dharm is called par dharm and leads to God realization, the attainment of ultimate Bliss, and freedom from rebirth. While apar dharm is limited to this transitory world and can only give temporary happiness, it is nonetheless important because it regulates people's behavior so there can be peace and harmony in the family and society. Yet, it is still only a preliminary dharm. If someone wants everlasting, perfect happiness, then they must graduate to the par dharm. This is the path to God, also called bhakti. It is the supreme dharm of all the souls, and it is the main topic of the Gita, which will be discussed in detail in later chapters.
In the next article, I will discuss why Arjun was confused about what his dharm was, and what the relationship is between duty and attachment.
Note: The entire Bhagavad Gita series by Swami Nikhilanand will continue, once or twice a week, for more than a year and will be an incredible study aid in learning the deepest aspects of Bhagavad Gita from one of the most profound and prolific speakers of Bhagavad Gita in the English speaking world today.
Related articles
Ram Navmi at Radha Madhav Dham begins with chanting of the Divine name of Bhagwan Ram as we celebrate the day of His Divine appearance. Following a speech highlighting the devotional and philosophical importance of this festival, there may be an opportunity to experience the darshan of Ram's darbar or perhaps watch live scenes from the Ramayan acted out by members of the community. After more nam sankirtan (chanting of the Divine name of Lord Ram) and Shree Ram Chandra arti, everyone is invited to come forward for darshan of baby Ram--a very sweet opportunity to draw closer to our Divine Beloved. Lunch prasad follows.
Ram Navmi message of Jagadguru Shree Kripaluji Maharaj's foremost disciple
The Divine souls. We are going to learn about Bhagwan Ram, when He came on this earth planet millions of years ago. He appeared in tretayug. Krishn appeared in dwaparyug. This is now kaliyug. Descensions of supreme God happen from time to time to remind us that the aim of our life is God realization. And also to reveal the fact that Divine love is so great--beyond imagination. But, that could be attained if a person understands the fact that he belongs to supreme God Krishn or Ram. He does not belong to this world.
You see, in your personality, your physical body, your mental body, and also your soul. All these three are your personality. Your soul and your mind are always together. They never die. They never take birth. They are all eternal. Body takes birth, body dies. So all the relations relate to physical body. All the happiness relates to physical body. World relates to physical body. Your soul does not relate to this world. Because soul is demanding Divine love and your mind is not understanding what is the requirement of the soul, that is a conflict. So, to clarify the situation, sometimes the supreme personality of the God Himself appears. He sends His Saints from time to time, but sometimes He Himself appears. So like this was the appearance of Bhagwan Ram, millions of years ago.
We have Ramayan in Hindi language. It is very popular. But there are many Ramayan. Ramayan means the history of Bhagwan Ram, Ramayan. Hari ananta hari katha ananata. Kah yah sunahi bahu miti saba santa. (Ramayan) Goswamiji says, "Anant, uncountable descensions of Bhagwan Ram had happened and there are many, many Ramayan that Saints ave written." So there are many kinds of Ramayan, already in the world, but they all have the history of Bhagwan Ram. Out of all of them, Valmiki Ramayan and Tulsidas Ramayan, these two are the most important. Maharshi Valmiki wrote the Ramayan during the time of Bhagwan Ram--that means millions of years ago. He wrote at the same time when Bhagwan Ram was on this earth planet. And Tulsidas Ramayan was written 500 years ago, by Goswami Tulsidasji. But he was a descended Saint--a descension of Valmiki. Anyway, these two are very important books on Bhagwan Ram. So how does this history start?
Once Parvati (Sati) and Bhagwan Shiv, They just had come to see the leela of Bhagwan Ram. And at that time, Bhagwan Ram was in the jungle and Goddess Sita was kidnapped by demon Ravan. Bhagwan Ram was lamenting, "O My Sita! Where have You gone? How will I live without You?" Like this. And Lakchman was behind Bhagwan Ram, he didn't know what to do, how to help Bhagwan Ram. So Shiv and Parvati both come. Bhagwan Shiv was so encharmed, "O My beloved Lord! How innocently You are acting like a worldly lover! You are supreme Lord, but how perfect Your acting is!" So He just prayed His supreme Lord, "O My beloved..."
But Parvati got confused. She says, "Shiv sarvgya jana sab koi. My husband God Shiv is all-knowing, and He prostrated to that person who is lamenting like a worldly lover and saying He is supreme God...it doesn't sink into My head." So, when some confusion comes into the mind you become restless. So She asked Shiv that She wants to go to check Bhagwan Ram, if He is really God, God Ram.
Shiv said, "No, don't go. You'll be in trouble."
She said, "But I want to go."
"OK go, if You want to go."
So, when She came to Bhagwan Ram, She thought it is the best to assume the form of Goddess Sita, and go in front of Him. If He is really God, He'll recognize Me. If He is not God, He'll be confused." So She assumed a form like Goddess Sita and went to Bhagwan Ram. Bhagwan Ram was actually in the same pathetic mood--ha Sita ken neeta ko bhavan ken drishta. (Valmiki Ramayan) In Valmiki Ramayan, there are so many verses like that. He was in that kind of ecstasy of love and as Sita appeared, the assumed Sita, Bhagwan Ram became serious. "O My mother! How did You come?" Because Bhagwan Ram worshipped Shiv and Shiv worshipped Bhagwan Ram. They both are Beloved of each other. He said, "O My mother! Where is My beloved God Shiv?" And Parvati was so ashamed. She just ran and came back to Shiv.
So, Shiv knew everything that had happened. Actually it was not Parvati--at that time Her name was Sati. So when Sati came to Shiv, Shiv asked, "What did You do?" She said, "I didn't do anything. Keenha pranamu tumharihi naeen." (Ramayan Balkand 55/2). "I simply went to Him, and I just prayed My homage and I came back." She lied to Shiv. And Shiv knew everything, "Oh, this Sati has assumed the form of Goddess Sita, and Goddess Sita is My mother! Now I can't accept Her." So He discarded Sati, "I can't take You back as My wife." This is the story.
Later Sati appeared again as Parvati, and Parvati got married to Shiv again. Shiv and Parvati are living happily on Kailash parvat. So Parvati again asked Bhagwan Shankar (Shiv), "Ajahun kachu sanshaya man moren (Ramayan Balkand 108 / 3), O My beloved Lord! Still I have some little doubt. It's all clear, just a little is left."
"What is left?"
"Is it the same Divine supreme Lord God who has appeared? Or some other form of God?"
Shiv says, " O Parvati! You have no doubt. Tumhin na sanshaya moh na maya. You have no confusion. You have asked this question for the sake of other souls. You on Your own have no confusion. But because You have asked for the sake of other souls, so I'll explain to You." And at that time God Shankar, He relates the whole story of Bhagwan Ram. This is Ramayan. It means it was first said by God Shiv and Parvati listened to that.
You see in that first part of the Shiv-Parvati story, as I explained just now, Shiv says, "O Parvati, You have no confusion, You are doing it for the sake of the souls." Souls have so much confusion in their mind that they criticize God. They do sly things, crafty things, lying...not knowing how little power they have, and argue in the field of Divine...the common human nature that Sati showed. So when She went to God Ram, She tried to examine Him. When She came back to Shiv, She lied to Her own husband. It's just human nature that She mimicked in that. Anyway, Shiv and Parvati or Shiv and Sati, They are one. Both Divine power. They were never confused. That's how this Ramayan came into being. So Goswamiji Tulsidasji starts the Ramayan like this.
So in Shiv and Parvati's words, the whole Ramayan is told. It's like whole of the Bhagwatam, Shukdeo and Parikshit. Shukdeo is saying, Parikshit is listening, and the whole Bhagwatam was told like that. Likewise, the Ramayan is the conversation of Shiv and Parvati.
So in this Ramayan, there are mainly seven sections starting from Bhagwan Ram's descension. One example I'll give you. When Bhagwan Ram appeared, He never took birth. He was not born. He appeared. Bhaye pragat kripala deendayala Kaushalya hitakaree (Ramayan Balkand 191 / 1). The word is pragat, prakatya, descension, appearance. So Bhagwan Ram appeared.
When Bhagwan Ram appeared, He appeared in His full bloom Divine beauty. Whatever is the regular form of God He appeared like that. Full height. His mother, Kaushalya, was just lying on a bed and she was thinking of Bhagwan Ram in her mind. In her thoughts, she saw that Bhagwan Ram appeared. She opens her eyes and Bhagwan is there. So Bhagwan Ram appeared in full form; He appeared. He didn't take birth in a worldly style. Then Kaushalya praised Bhagwan Ram and said, "Please, now become small like a one-day child." Keejai shishuleela ati priyasheela yah sukh param anoopa (Ramayan Balkand 191/4). Keejai shishuleela. "O Bhagwan Ram! Now become my son. And start playing like my son. Because this love of mother and son is something so intimate, so great, it can't be described into words." So Bhagwan Ram became like a one-day-old child. And then everybody knew, "Oh yes, yes, Bhagwan Ram is born." There was a great celebration in Ayodhya.
Bhagwan Ram's father Dashrath had more than one wife. He had three wives. From one wife, Shatrughn and Bharat were born, from one, Lakchman was born, and from one, Ram was born. There was four brothers: Ram, Lakchman, Bharat, Shatrughn. So all the four brothers were born--it means they appeared. Just a difference of a short time--not very much. And they all grew.
Once Vishwamitr came and said, "O King! My fire ceremony, my yagya, is being disturbed by some demonesses and demons. Please send your two sons to protect me." So he sent his two sons, Ram and Lakchman, to protect him. Then they were invited into another kingdom, Mithila. King Janak and his daughter Sita were in Mithila. King Janak made a promise that, "I'll wed my daughter to that person who will lift this big heavy bow of Bhagwan Shiv." So Ram lifted the bow and actually broke it. Thus the marriage was settled. King Janak also had three more daughters, so Bharat and Shatrughn were also called from Ayodhya and all four brothers got married at the same time. They stayed for a few months and then they all came back to Ayodhya.
In Ayodhya, the youngest and the most beloved wife of Dashrath was Kaikeyi. Once, her ear was poisoned by one of the maids with an idea. She said, "You see, you have two sons. Everyone loves Bhagwan Ram and Lakchman, but nobody cares about your son. Why shouldn't your son become king of Ayodhya, not Bhagwan Ram?" So Kaikeyi asked her husband, "Really I want my son, Bharat, to be the king--not Bhagwan Ram." She was so much against Bhagwan Ram being in the kingdom, she said, "No, no, Bhagwan Ram must go for 14 years in exile. My son should become king." It all is explained in the Ayodhya Kand. It is a big chapter, a big canto. There is a great description.
In this way Bhagwan Ram, Lakchman and Sita, all three went into exile and there They met all the Saints living there. They Graced all those Saints. Then Ravan came. He kidnapped Sita. Bhagwan Ram went to Lanka and killed Ravan and got Sita back and came back to Ayodhya. That's the whole Ramayan in short.
All of this happened within fourteen to fifteen years. Then Bhagwan Ram came back to Ayodhya. After that He stayed for almost eleven thousand years. He stayed in Ayodhya and ruled Ayodhya. Nothing much is said about those ten to eleven thousand years. Up until He came back to Ayodhya after killing Ravan, the whole Ramayan deals with all those events.
Once Bhagwan Ram called for all of His people and He gave a speech. Eak bar raghunatha bulae (Ramayan Uttar Kand 42/1). He gave a big speech. And then, just like Krishn gave Gita to Arjun, Bhagwan Ram gave some more knowledge to the ones who are living in the world. Bhagwan Ram gave only this one speech in His whole lifetime. He tells about gyan, about bhakti, and about karm, but He says, "Souls belong to Me, they have to come to God. Unless they find God, they will not be happy. And the path of gyan is so difficult, so pride-giving. It's very very hard to follow by an ordinary person. It's almost impossible. So bhakti is the only path through which a soul can reach God and experience the Bliss of Divine love." And then He says, "Sunahu karahu jo tumhahi sohaee (Ramayan Uttar Kand 42/2). That's My advice, now you do whatever you want."
He said this because He knows souls; he knows that they listen half-heartedly. They add half of their own mind to what they hear and do whatever they want. You see this Ram Navmi celebration, how many celebrate? Millions. Almost every Indian knows and celebrates to some extent. But how many follow the teachings of Bhagwan Ram, whatever He spoke in Ramayan? Eak bar raghunath bulae (Ramayan Uttar Kand 42/1) How many follow His speech? Very, very few. You can count on your fingers. Only those who really understand the truth of human life, those who really realize their life is for God realization and not for wasting in this world.
We see that if we recall back from our childhood up to this point, you will know that you did almost everything. You loved, you quarreled, you hated, you were dejected, you were disappointed--you did everything in the emotional field. Were you ever happy? No. Your happiness was temporary, transitory. Whenever you found a loved one, you felt happy. When that person departed, you were unhappy. When you took some revenge on someone you envied, you felt happy, "I took that revenge!" When you failed in your revenge, you were unhappy. And in both situations, the animosity was burning your heart all the time. In the material love, too, when you were happy, your heart was burning with a desire to receive more. When that person departed your heart was burning with separation. So this is called mayic agony. Material agony. This agony is all the time within you, the fire of discontentment, a kind of fire. You are discontented with every situation you are in. So those who know good, know bad. They are always together--good and bad. So in all situations you found yourself discontented to some extent, or to a great extent. That's one thing.
Now a second thing: your work was never completed. You see, in your mind, all the time you have more than one thing to do. All the time, like when you are going to bed, "Shall I sleep-in half an hour? No, 15 minutes... No read something... Take a magazine... Watch TV... No, go to sleep." See? Even going to sleep you have to think so much?
You got up early morning, "I have to do this, this, this, this. What to do first?" So all the time you have more than one thing and you must decide what to do first, what is of first preference, and what is of next preference. And you never found that everything is done. No, never done. Since your birth, up till your death, whatever you do, you will never be done completely. It will be always incomplete. Why? This is the nature of the world. It is the nature of the world for things to always be incomplete. So it is like this. Incompleteness and discontentedness is the very nature of this mayic phenomena. You live for millions and millions of lifetimes and it is always the same thing.
So why not come to God, why not come to Bhagwan Ram, Bhagwan Krishn, any form of God--why not come to Them? Bhagwan Ram said, "Sunahu karahu jo tumhahi sohaee (Ramayan Uttar Kand 42/2). I am telling you the truth. Now think over it deeply and try to understand what I have said." If souls understand this fact of life, the fact of Divine love, and the possibility of Divine attainment...that's very important, the possibility. You see on this side, on the worldly side, there is no possibility. You can never be completely contented, you can never finish your work completely forever. It is impossible! Because this is the nature of this maya. But on the other side, you can find God. Just submit yourself wholeheartedly; He is ready to Grace you. On the other side there is a possibility; on this side, there is no possibility. So come towards whatever is possible for you to do. This is the understanding.
To give this understanding to the souls, Bhagwan Ram keeps coming from time to time. He comes so Souls can understand the littleness of worldly happiness and the absoluteness of Divine love.
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