Essence of Bhajana

By Mahanidhi Swami 

In verse 11 of Manah Siksha, Srila Raghunatha dasa Goswamipada addresses his mind, and reveals five essential practices which will quickly bring Krishna prema. 

He says, “Radha Giridhari are forever overwhelmed by divine erotic love (smara vivaso). O mind! You can attain the direct service of this Playful Pair (sakshat seva), and Their eternal associates in Vraja by devotedly worshiping Giri Govardhana every day, and by performing these five nectar-filled practices mentioned by Srila Rupa Goswamipada: 

1) Ijya: Worship Radha Govinda Yugala, archana.

2) Akhya: Describe the names, forms, qualities and pastimes of Radha-Madhava and Their associates, sankirtana.

3) Dhyana: Meditate upon Radha-Krishna’s asta-kaliya-lila in Vrindavana, lila-smarana.  

4) Shravana: Hear about the glories and pastimes of Radha Govinda Yugala.

5) Nati: Offer prostrated obeisances, dandavats, to the Divine Pair, Their lila-sthalis and Their devotees in order to develop intense humility”

In summary, Srila Raghunatha dasa Goswamipada is describing the essense of bhajana. One needs only to worship, hear, chant and remember Sri Sri Radha-Krishna along with the utmost submission and humility.  

Vraja bhajana ki jai!  

  Jai Jai Sri Radhe

Devotees Should Live in Vrindavana

 
By Mahanidhi Swami 

#LivingInVrindavan #Vrindavana #HolyDhama

Devotees, who are free and contemplating purchasing a flat or shifting their residence, are often confused about which Holy Dhama to live in; Vrindavana, Navadvipa or Jagannatha Puri? Sri Chaitanya Mahaprabhu and all the Gaudiya Vaisnava mahajanas and shastras emphatically state that one should live in Vrindavana and worship Radha-Krishna.

All Gaudiya Vaisnavas are worshipping Sri Sri Radha-Krishna with the goal of attaining prema dhama Sri Vrindavana in the spiritual sky, Goloka. And that Playful Pair, Radha-Govinda, for Whom we are aspiring, are living right here right now in this terrestrial Vrindavana; just waiting to reveal Their beautiful, sweet splendor to our love drenched eyes! 

Bhagavan Sri Krishna’s eternal residence in Bhauma Vrindavana is confirmed throughout the Vedas. In many verses of the Srimad Bhagavatam i.e. (10.90.48, 10.44.12) and in (4.8.42) it says, “Hari lives eternally in Madhuvana [Vraja Mandala], madhuvanam sannidhyaà nityada hareh.”  The Varaha & Padma Puranas, Sri Yamala-tantra and Srila Rupa Goswamipada all say, “Sri Krishna never at any time leaves Vrindavana, Vrindavanam parityajya sa kvacin naiva gacchati.” (Laghu-bhagavatamrta (1.5.461) 

Krishna is not alone however, for Sanat Kumara Samhita (v. 165) says that Krishna resides eternally with Sri Radha in Vrindavana, nivasamy anaya sardham aham atraiva sarvada.”

From these statements and those that follow, one can easily conclude that Vrindavana is the place to live now and forever in the sweet loving service of Priya Priyatama Radha-Shyama. 

Shastric Proof for Living in Vrindavana 

1. Sri Chaitanya Mahaprabhu: 
Through Ramananda Raya in (Cc. 2.8.253), Sri Chaitanya Mahaprabhu conclusively answered this question, saying, “’Where should the living being reside exclusively, leaving all other residential quarters?’ ‘One should live in Vrindavana, where the transcendental pastimes of rasa-lila are perpetually performed.”’ (In Search of the Ultimate Goal of Life)

Lord Gauranga ordered many of His staunch followers e.g. Srila Rupa Goswamipada, Srila Sanatana Goswamipada, Subuddhi Raya, Lokanatha Goswami, Bhugarbha Goswami and Srila Krishnadasa Kaviraja to live in Vrindavana. The exact term in this regard is prabhu datta desh, “The residential place given by Mahaprabhu.” (Cc. 3.4.144). 

The six Goswamis and the major Gaudiya Vaisnava acharyas like Srila Visvanatha Cakravartipada, Srila Narottama dasa Thakura and Sri Baladeva Vidya Bhusana all stayed in Vrindavana. 

2. Sri Jagadananda Pandita:
An eternal associate of Sri Chaitanyadeva, said, “O Srila Sanatana Goswami! Vrindavana is the best place to reside. By living there you will obtain complete happiness, Vrindavana vaisa, tahan sarva sukha paiye.” (Cc. 3.4.142

3. Srila Rupa Goswamipada:
“One should always live in Vraja, vasam vraje sada.” (Bhakti-rasamrta-sindhu 1.2.294) When giving the essence of all his instructions, Srila Rupa Goswamipada said, “One should live in Vraja, tishthan vraje.” (Upadeshamrta 8) Srila Prabhupada’s purport: “One should live in Vrajabhumi, and always think of Krishna and His pastimes.” 

Srila Rupa Goswamipada further said, “Living in Vrindavana has such inconceivable power that it will manifest bhava bhakti in the heart, acintya shakti bhavam prakashayet.” (Bhakti-rasamrta-sindhu 1.2.244)  “Even for a moment, liberated souls cannot renounce the bliss of desiring to live in Vrindavana. What then can be said of others?” (Lalita Madhava 8.90)

4. Srila Raghunatha dasa Goswamipada:
“You should live in Vraja and worship Radha-Krishna, vraje radha Krishna bhaje. (Manah Shiksha 4) Srila Visvanatha Cakravartipada tika: “One should live physically in Vrindavana, but if you can’t, then live there mentally.”

5. Srila Narottama dasa Thakura: 
In his famous bhajana, “Sri Nama Sankirtana”, he said, anande bolo hari bhaja Vrindavana, “One should live in Vrindavana, do bhajana and blissfully chant Harinama.”

6. Srila Prabhupada:
“Vrindavana is my home” (SP Lilamrta 6), and “My rooms in Radha Damodara Mandira [aka Seva Kunja Vrindavana] are my eternal residence.” (Srila Prabhupada Lilamrta 5.41) “If we live in Vrindavana, we should know that we are living with Krishna. If You live in Vrindavan carefully without committing any offense or sinful life, then in this life you are going to Krishna.” (BBT Folio 721030ND.VRN)

“If one simply lives in Vrindavana and concentrates his mind upon Krishna, one is liberated from material bondage.” (SB 9.19.19 p.) "To live in Vrindavana and grow up there is the greatest fortune. Living even one fortnight in Vrindavana guarantees liberation.” (Transcendental Diary 1)

7. ISKCON Gurus:
Sri Bhurijana dasji: “Srila Prabhupada said that after you have been preaching for ten years, you can go and live in Vrindavana.” (My Glorious Master)

Sri Radhanatha Swami said, “Srila Prabhupada told me how he was very pleased that I was so much attached to living in Vrindavan.” (BBT Folio)

Sri Shivarama Swami: “Live in Vrindavana, and you will come to know everything about love.” (Na Paraye Aham)

We conclude our presentation about choosing Vrindavana at the best place to live for practicing bhakti bhajana, attaining Krishna prema, and realizing Sri Sri Radha and Krishna with some amazing and powerful quotes from Mahaprabhu’s nitya-parishad, Srila Prabodhananda Sarasvati’s Vrindavana Mahimamrta: 

“O foolish people, why do you not live in Vrindavana? In Vrindavana even the aborigines have become filled with the nectar of love for Lord Hari. (14.27) I meditate on the most fortunate persons who, even though they commit offenses, place Sri Radha’s feet in their hearts and live in Vrindavana. (5.28) My possessiveness toward my wealth, wife and children has ruined me. Now I will renounce everything and live in Vrindavana.” (5.46)

Sri Vrindavana nitya vasa ki jai!    

Radha Govinda Yugala ki jai!

Jai Jai Sri Radhe! 

The High Birth of a Goswami

By Mahanidhi Swami 

#CasteGoswamiGurus #GoswamiBirth #HereditaryGurus #KarmaAndRebirth

Why is one person born the son of a Russian business man, and another born the son of an Indian brahmana?

Why is one poor, illiterate and unattractive, while another is rich, educated and beautiful? 

In a key verse of Bhagavad-gita (13.22), Bhagavan Sri Krishna answers this important and sometimes perplexing question: “A living entity takes birth in a good or bad body due to his previous life’s association with the three qualities of material nature (sattva-raja-tama), karanam guna sango sya, sad as asad yoni janmasu. 

The same point is made in the Bible: “The seeds you planted, give the fruit you will eat.”

Not only human beings, but every living entity from Sri Brahmaji down to the ant gets his material body due his past good or bad deeds, karma.

Srila Prabhupada comments: “One’s bodily luster and beauty, one’s constitution, one’s activities and one’s qualities all depend on the law of cause and effect.

One takes birth in a good or bad family according to his previous association with the qualities of material nature.” (Cc. 3.1.92 p.)Having established the truth about the cause of one’s birth, we will now describe the fortune available to one taking birth in a brahmana family.

Over the years, I have read and heard various negative statements about professional gurus, caste goswamis, and family gurus such as the direct descendants of Sri Nityananda Prabhu and Sri Advaita Prabhu.

Of course, sometimes deviations from standard behavior norms or a lack of genuine spiritual credentials may be seen in those posing as “hereditary gurus” or “adhikari gurus”, claiming spiritual authority only on the basis of being a brahmana. 

Nevertheless, exceptions are not the rule. As Sri Krishna has proven above in the Gita that a brahmana birth is a reward for one’s previous life of sattvic association and spiritual practices. Thus one should judge each person individually and not as a class. 

In Vrindavana, the term “Goswami” generally refers to a brahmana, especially one born in the family of Thakuraji sevaits, which means the brahmana servants or the pujaris of the Deities of major temples i.e. Radha Ramana, Radha Damodara, Radha Govindaji and Sri Bankebihari.

These most fortunate and elevated brahmanas are called,
“Radha Ramana Goswamis” or “Bankebihari Goswamis” for example.

Then there are the brahmanas born in the family lineages of Sri Nityananda Prabhu or Sri Advaita Prabhu for example, who are called “Vamsha Acharyas” when they initiate as spiritual masters. Most of these brahmanas are perfectly qualified gurus who offer puja to Thakuraji, teach shastras, deliver spiritual discourses, and give diksha in India and around the world.

Many foreigners are being especially blessed and benefited by associating with these transcendental brahmanas who are so kindly and lovingly traversing this troubled planet.  

In Gita (6.42), Sri Krishna says, “If a yogi does not attain spiritual perfection even after doing sadhana for a long time, then he will take birth in a family of the spiritually wise, kule bhavati dhimatam.

Such a birth is very, very rare, durlabhataram janma!”  Here Bhagavan Sri Krishna Himself is stating how special and rare it is to be born in a brahmana family.

The following explanation by Srila Prabhupada perfectly describes the wonderful qualities and most fortunate position of the genuine brahmana acharyas, goswamis and family gurus. 

Srila Prabhupada said, “Birth in a family of those with great wisdom is praised herein [by Sri Krishna Bg. 6.43], because the child born in such a family receives a spiritual impetus from the very beginning of his life.

It is especially the case in the acharya or gosvami families. Such families are very learned and devoted by tradition and training, and thus they become spiritual masters. “In India there are many such acharya families.

By the grace of Lord Sri Krishna, there are still families that foster transcendentalists [spiritual leaders or gurus] generation after generation. It is certainly very fortunate to take birth in such families.” (Bg. 6.42 SP pur.) This is a most amazing and positive illumination on the truth about the position of Goswami and Family Gurus.

May Srila Prabhupada’s perfect teachings henceforward remove all misconceptions and prejudices concerning this topic. 

Sri Guru ki jai! 

Jai Jai Sri Radhe!  

Does Guru Come Back for Me?

By Mahanidhi Swami 

Some say that the Guru-vandanam verse “chakshu dan dilo ye, janme janme prabhu sei” refers to the principle of guru-tattva. It does not mean that one’s present individual guru appears again in the next life to help his unaccomplished disciple.

This idea is wrong and not supported by Srila Narottama dasa Thakura’s song as quoted above. In the verse, the words ye and sei refer to an individual person. It is not that someone else becomes your Guru in the next life. 
Regarding the guru returning to reclaim his disciples, there are four types of shisyas: the sadhana siddha disciple; the sincere loving disciple; the casual disciple; and the guru-tyagi who rejects the guru and bhakti.

1) For a SIDDHA SHISHYA: Gurudeva appears as guru-rupa sakhi only as indicated by the phrase “nikunja yunoh rati-keli siddhyaih ya yalibhir yuktir apekshaniya”.

2) For the sincere, LOVING SHISHYA: Gurudeva will re-appear in his selfsame form, exactly like the person you knew and served throughout your life. It cannot but be. 

The tattva to prove this point is given by Bhagavan Sri Krishna Himself in Gita (8.6): yam yam vapi smaran bhavan, tyajant yante kalevaram, “The bhava (mood, feeling, emotion) you contemplate while leaving your body will direct you to your next.” 

Now please consider this example: For your entire life, you meditated on the form, features and characteristics of your dearest Gurudeva. So how can you possibly receive another Guru having different features or form in your next life? Krishna asserts that “You will surely attain that (tam tam evaiti) which you always directed your love, feelings and bhava toward. In other words, your very own individual  Guru will appear in the self-same form, easily recognizable to your mind and senses. 

Jai Sad Guru ki jai. “O Gurudeva! Surely, I am yours and you are my loving guide and friend life after life after life and on through eternity.”

3) Casual Shishya: He/She somewhat adheres to the principles and practices of the bhakti marga. In the next life, he will get some Guru but not the same one as this life; it may be anyone.

4) Guru Tyagi: For a guru/bhakti marga renouncer, there will be no bhakti-guru in the next life. (edited blog of Sri Advaita dasji)

The conclusion is that Sri Guru is always there for the sincere sadhaka. Bhagavan Sri Krishna extends His mercy and sweet affection to conditioned souls through the medium of Sri Guru. Let’s us all be loving shisyas of our dear Gurus and see His sweet smile forever.
Sri Sad Gurudeva ki jai! 
Samasti Guru Bhagavan Sri Krishna ki jai!
Jai Jai Sri Radhe! 

A Devotee Never Loses



By Mahanidhi Swami

#DestinyOfFallenDevotee #BhaktiYogi #WhyDevoteeFallsDown #FallenYogi

Sri Krishna concludes His teaching on dhyana-yoga, which means, “divine communion through self-control and meditation”, by saying that the bhakti-yogi or Krishna bhakta is the yuktatamo yogi, the greatest yogi. (Gita 6.47)Before reaching this conclusion, however, Krishna gives important instructions on yoga that apply to all classes of transcendentalists. Of course, as Krishna bhaktas our dhyana yoga is mainly chanting the Hare Krishna Maha Mantra along with meditation upon its meaning, and the divine forms and pastimes of Radha and Krishna fully present within the mantra.

To improve our understanding and practices of devotion, we will examine Krishna’s universal teachings on yoga presented in chapter six of Gita.Verse 37:Why does a devotee fall down? Sri Krishna answers, “A devotee falls down from the path of bhakti-yoga because of being negligent in his practices, calita manash yogat.”

Srila Prabhupada explains, “Despite constant endeavor [in sadhana bhakti], one may fail for many reasons. First of all, one may not be following the process [rules of vaidhi-sadhana]. Or due to the attraction of Maya, one may deviate from the true path [of bhakti yoga].”

The message is clear here: Insincerity in bhakti bhajana, and succumbing to the allurements of illusion will certainly deviate one’s mind from the path of pure bhakti, calita manasah.So how to keep from falling down? Earlier in verse 35, Sri Krishna answers, “You can prevent mental and practical deviation by controlling the mind through abhyasa and vairagya, constant practice and renunciation or austerities.”

Verse 40:Here Sri Krishna describes the destination of the fallen devotee. “One who walks the path of virtue is never overcome by evil.” The word never is an absolute adverb which means never at any time now or in the future will a Krishna bhakta become degraded, durgatim gacchati.Srila Bhaktivinoda Thakura: “Krishna is saying here that the devotee, treading the path leading to eternal good, can never be subject to an evil future.”

Srila Prabhupada: “In this verse, Sri Krishna is telling that the unsuccessful transcendentalist need not worry, because the auspicious practices of Krishna consciousness (kalyana-krt) are never forgotten. And one will continue to practice devotional service even if he is lowborn in the next life.”

Here Sri Krishna is speaking like a fatherly guru to all of us, His devotee sons and daughters. By using the word tata, meaning “son”, the all-benevolent, Supreme Father Sri Krishna is showing His love for us.

Krishna is assuring us that the future will always be bright—full of the light and hope of good fortune, kalyana.Verse 41:In verses 41-42, Sri Krishna assures that in his future births the unsuccessful devotee will attain material happiness and eventually liberation in Krishna prema.

Verse 41:What happens to a devotee who falls down after a short time of practicing Krishna consciousness? Krishna answers, “He will enjoy happiness in heaven, and then take birth in a religious or wealthy family, shucinam shrimatam gehe, yoga brashta abhijayate.

Srila Prabhupada:“Devotees who do not achieve the highest perfection of Krishna consciousness due to material allurements are allowed, by the grace of Lord Sri Krishna, to make full utilization of their material propensities. And after that, they are given opportunities to live prosperous lives, so that they may take advantage of the facilities and elevate themselves to full Krishna consciousness.”

Srila Prabhupada mentioned this exact point in a letter he wrote to a disciple named Jayananda Dasa just after he left his body. “I hope at the time of your death you were remembering Krishna and as such, you have been promoted to the eternal association of Krishna. If not, if you had any tinge of material desire, you have gone to the celestial kingdom to live with the demigods for many thousands of years and enjoy the most opulent life of material existence.
“From there you can promote yourself to the spiritual world. But even if one fails to promote himself to the spiritual world, at that time he comes down again on the surface of this globe and takes birth in a big family like a yogis, brahmanas, or an aristocratic family, where there is again chance of reviving Krishna Consciousness.” (may 5, 1977)Destiny or divine will sometimes manifests desires to enjoy within a devotee. Krishna says he will get that in his next life in heaven.

Eventually exhausting his enjoying propensity, he will be reborn in a favorable situation to continue the practice of Krishna consciousness.

Verse 42:Here Krishna describes the destiny of a devotee who does not attain perfection, even after practicing for a long time. “He will take birth in a family of wise transcendentalists, kule bhavati dhimatam.”

Srila Prabhupada says, “By taking birth in a family of wise men, the devotee will receive spiritual impetus from the very beginning of his life.”Thus the advanced devotee, who fails to attain Krishna prema in this life, will not stopover in heaven. He will be reborn directly in an intelligent, faithful family practicing bhakti yoga or Krishna consciousness. O how merciful is Shyama!

Verse 43:Srila Prabhupada comments, “By the grace of Lord Sri Krishna the devotee gets repeated opportunities to perfect his Krishna consciousness.”

Verse 45:Here, Srila Prabhupada very nicely summarizes the whole discussion about the destiny of the unsuccessful bhakta yogi, the devotee of Sri Krishna:“A person born in a particularly righteous, aristocratic or sacred family becomes conscious of his favorable condition for executing [bhakti] yoga practice. With determination, therefore, he begins his unfinished task, and thus he completely cleanses himself of all material contaminations. When he is finally free from all contaminations, he attains the supreme perfection—Krishna consciousness.”

The path of devotion to perfection in prema is indeed difficult, yet blissful at the same time. Perseverance in practice, strict following of Guru’s guidance, and a humble heart softened by compassion for others will surely move us quickly down the road to Krishna.Anything and everything is possible by the mercy of Sri Krishna and Sri Guru. Yes, in this very life we can attain Krishna prema, and live forever in Vrindavana lovingly serving Radha-Govinda in the bowers of Vraja. But even if we don’t make it in this one, the merciful Lord Sri Krishna guarantees in these verses that success is sure in a future life or two.

Sri Krishna krpa ki jai ho!!Krishna bhakti yogi ki jai!

Pure devotional service ki jai!Jai Jai Sri Radhe!

The Japa Cave part three

by Mahanidhi Swami

#HowToImproveJapa #DarknessMeditation #Caves #HareKrishna #HolyNames

VI. Create a Japa Cave

Having described the three salient features of a cave (darkness, solitude, silence), we will now explain how to make one. To obtain the positive effects of the Goswamis’ japa caves, we must try our best to establish something like a cave inside our house. It must be a solitary place as dark and quiet as possible; just like a real cave. 

1. Create Solitary Space

It is best to have one room reserved for puja and solitary prayer: “The Temple Room”. If you don’t have, then use temporary room dividers to section off part of your living room as your “Japa Space”. 

For example, I have a 35 square feet “japa cave” sectioned off from a greeting room of 150 square feet. Call it your japa cave, puja room, prayer room, or meditation room. 

Don’t bring your mobile into the cave. Keep it in another room, switched on silent and no vibe mode. Beg your dear ones to spare you for two hours, leaving you alone in the peace of solitude to communicate with Krishna. Enter your “cave”, sit on a pure asana of wool or silk and use it only for japa.

Now you can freely open your heart and reveal your mind; voice your divine aspirations; and feel the presence of Radha and Krishna as you attentively absorb yourself in chanting Hare Krishna. By doing this, you will realize that “Silence is Golden, but Solitude is Platinum”. 

2. Create Silence

When creating your “cave room”, try to make it as soundproof as possible. But remember that totally soundproof means no oxygen! 

For concentrated japa, chant during the silent times of early morning and late night (3-6 a.m. & 11p.m.-3 a.m.). To enhance the silence during these times, or to create silence during noisy times in your home, you can wear plain “hearing protection headphones” [without built in sound system]. For the last 30 years, I have been regularly using a comfortable pair (Peltor H10A Optime 105) that very effectively create the silent space necessary for focused, concentrated japa. 

If you are not so fortunate as to have a private japa cave in Vrindavana, then such headphones are the best alternative. Either alone or in combination, headphones and early morning hours provide that essential silence which will definitely improve the quality of your nama japa. And one thing I can definitely say is that at least for India, such headphones are a MUST!

3. Create Darkness

Besides chanting in the naturally dark times of night and early morning, you can create cave darkness at any time by following the following steps: 

a. Turn off all lights (including clocks, night lights and power cords) in cave room and adjoining room if cave is within a larger room. 

b. Block all incoming sunlight by closing doors and using thick, dark colored window curtains. If you can’t see your hand in front of your face when sitting for japa, then you have created cave darkness. Even a little light will stop melatonin production and impede concentration.  

c. Cover the eyes with eye covers or masks as used for sleeping in airplanes.  

d. Cover the head and face with dark colored cotton cloth. Take a piece of thick cloth measuring 48 by 24 inches (120/60 cm.); fold it in half for a final size of 24 by 24. Use this cloth to cover the top of head and face to below the chin. Gather the excess cloth at the neck and close it with a clip or clothes pin. It should be so dark that you can’t see your hand in front of your nose. Of the two, I find colored cloth more effective and comfortable, and it also gives other benefits

Those aware of color healing can use different colored cloths to cover their heads. I will describe the qualities of two colors, indigo and green. Some say indigo is Krishna’s color, and green as in emerald or dark (Vrindavana) forest green is the color of the unified jyotis of Radha Govinda Yugala.

Green: 

By nature green is a restful color which calms emotions and soothes the body and mind. Green represents energy, growth, hope and new life. Yogic healers say the sahasra chakra (crown chakra on top of head), which is the controller of all chakras, is nourished by green. 

Indigo: 

Indigo is a cooling and calming color. Indigo governs the ajna chakra (between eyebrows), which is the meditation point to focus on during japa that is mentioned in Gita 8.10, madhya bhruvoh. Healers say the indigo color helps raise the consciousness. 

Now you are ready to practice “cave japa” in your private bhajana cave. However, the solitude, silence and darkness of your cave room might put you to sleep. To avoid this and get the full benefit from cave japa, one should rest early the night before in order to be fresh and completely awake. 

It is quite natural that you may feel a little uncomfortable at first, adjusting to headphones, head cloths, and chanting for two hours alone in the darkness. It would be a lot easier if we had private snake and scorpion free caves in the sacred land of Vrindavana. 

All this arrangement to improve one’s japa chanting shows Krishna our sincerity. Krishna sees that we truly want to surrender and seriously absorb ourselves in this most important practice of Krishna consciousness. As one surrenders, so Krishna rewards. 

We guarantee that if you chant japa in a cave room of darkness and silence, especially in early morning, you will become very peaceful, centered on Krishna, and have many divine and richly rewarding spiritual experiences. 

If this does not happen, then you can get a full refund by returning the darkness and silence to Krishna. Close your cave, sit down on the living room couch to chant japa, and then fall asleep with all the lights on. 

Hare Krishna Maha Mantra ki jai!  Cave Japa ki jai! 

Namacharya Srila Haridasa Thakura ki jai!

The Japa Cave : part two

By Mahanidhi Swami

#HowToImproveJapa #DarknessMeditation #Caves #HareKrishna #HolyNames

How do solitude, silence and darkness bring success in Nama japa? 

V. The Japa Space
1. Solitude
Two bangles make noise, one makes none. One chanter alone is quiet, affording a chance for concentration. But two chanters end in chatter! And that matters, because concentration stops and distraction and inattention set in. For just this reason, our acharyas chanted in caves, alone, away from all. In solitude, they had the most amazing experiences while chanting Krishna’s Holy Names.  
 
2. Silence
Sound instantly attracts our minds, even when we are sleeping. If we could become fully absorbed in chanting japa, then we could chant anywhere without distraction. However, the Goswamis set the example of chanting japa in the total silence of caves. Caves are so silent that the sound of your heart may sound like thunder. It is said that in silence, God speaks. Quiet space is essential to japa success. 

3. Darkness
Besides providing silence and solitude, caves are completely dark. Why did our revered Goswamis and acharyas chant japa in the pitch black? Not only our Gaudiyas, but in the pursuit of enlightenment, all spiritual traditions have utilized darkness in the form of tunnels, catacombs or caves.

Although darkness has the negative quality of ignorance or tamo guna, it also has beneficial qualities. Darkness frees our mind from distractions, so we can focus on a chosen object i.e. Krishna’s lotus feet. Darkness blocks the mind and keeps it from running away with the senses. 

The Vedas say, tamasi mam jyotir gama, which means, according to some yoga schools, “come to the light of pure consciousness through the agency of meditating in the dark”. And the Tao says, “When you enter absolute darkness, it soon turns into light.” 

Scientists have proven that darkness activates the deepest centers within the brain i.e. thalamus, hypothalamus, pineal and pituitary. Darkness keeps the adrenal hormones at their lowest levels, which in turn creates an inner peace. In complete darkness, the visual and auditory abilities become even more sensitive. 

Darkness stimulates the production of melatonin, a regulatory hormone known as “the sleep molecule”, which shuts down the body and mind so we can sleep. From 3 to 6 am, the best time for japa, the body produces more melatonin. So at this time, if one is awake and chanting japa in darkness [like Goswamis in their caves], melatonin will gradually accumulate in the brain, and enable one to experience dreams or visions [of Radha and Krishna] resembling one’s experience of dreams while sleeping. 

In darkness, our internal perception naturally becomes more subtle, refined and sensitive. Emotional and feeling states are enhanced. Experienced dark room meditators claim that the increased melatonin levels facilitate the emergence of spiritual consciousness. All of these factors working together will surely give one the rich devotional experience he longs for while chanting “his daily rounds”. 

In summary, experience has shown us that the peace and solitude of darkness combined with increased levels of the “spirit molecule” melatonin will greatly increase one’s absorption in japa and produce amazing experiences of Sri Krishna in His Holy Names.  

Besides observing a regulated schedule and chanting in darkness, one can also increase his melatonin levels by eating the following melatonin rich foods: oats, corn, brown rice, ginger, ripe tomatoes, bananas, parsley, algae, dates, cottage cheese, pumpkin and pumpkin seeds, tofu, watermelon and apple seeds, almonds, peanuts, vitamin B-3, sunflower seeds, vitamin B-6, tryptophan [in peanuts & sesame seeds], lentils and avocado. In part three, we will describe how to create a japa cave.
Jai Jai Sri Radhe! 

Radha Damodar ki jai

The Japa Cave : part one

by Mahanidhi Swami

#HowToImproveJapa #DarknessMeditation #Caves #HareKrishna

Every day, we spend time chanting japa of the Hare Krishna Maha Mantra. But why don’t we feel anything from our japa—no experiences, no emotions and no revelations? What to speak of tears, trembling and darshana of Krishna? 

We may not be seeing Krishna when chanting. But in a good japa session, a sadhaka will at least feel mentally refreshed from his communion with Radha and Krishna’s merciful Holy Names. His heart will replenish with sentiments of devotion, and he will feel increased enthusiasm to humbly serve Sri Guru, Vaisnavas and Bhagavan Sri Krishna.  

The question above about “unproductive japa” has many answers, but definitely a big cause of “japa failure” is a lack of concentration and absorption. Everyone knows that concentration finishes a big task quickly, and a lack of it makes a small task drag on for eternity!

I. Limited Time: Maximum Results

Most devotees are married and have very little time for Krishna bhajana. There is just no time for scriptural reading, studying or sadhu sanga. At best, we can find two hours in a day to chant “our sixteen rounds”. The sum total of our daily Krishna bhajana has to be compressed into two hours. So this limited time spent with Sri Harinama Prabhu should produce the maximum results. This article will show how to improve our concentration and absorption in Harinama japa, and thereby gain positive results and wonderful, divine experiences. 

II. Concentration & Absorption 

The word concentration means the action or power of focusing all one’s attention; or dealing with one particular thing above all others. Synonyms for concentration: focus, center, fix, pointed. 

In other words, while chanting japa we should focus our complete attention only on Radha and Krishna. All our thoughts and feelings should be centered, fixed on and offered to Radha-Krishna sitting with us in Their Holy Names. For two concentrated japa hours, all other things should be disregarded. 

The word absorption comes from the word absorb which means to soak up [as in liquid] or to take in and understand fully. Absorption is defined as a state of being so attentive to one thing that one is totally oblivious to anything else. For example, your son becomes so absorbed in Internet, that he doesn’t hear you loudly and repeatedly calling him for prasadam. Synonyms include being engrossed or engulfed in something, or being swallowed by it! 

So our sincere efforts to concentrate during japa should culminate in japa absorption. We should soak up the sweet nectar of nama, take Him into our hearts, and become so attentive to Harinama Prabhu that we, at least for those two “precious japa hours”, forget everyone and everything else! 

III. The Bhajana Caves 

Caves or enclosed dark spaces have three characteristics in common i.e. solitude, silence and darkness—all very helpful for concentration and absorption in mantra and meditation. Our previous acharyas, knowing the value and absolute necessity of concentration and absorption in bhajana, chanted japa in underground rooms, generally a cave (guha, gupha). 

In Vrindavana, the oldest bhajana cave is that of Srimati Paurnamasi visible in Nandagrama.  As for Gaudiyas, Professor O.B.L Kapoor said that Sri Chaitanya Mahaprabhu Himself spent some time in a cave in Assam after visiting Sri Rupa and Sanatana in Ramakeli. That cave is called “Chaitanya Gupha” is still visible today. (Philosophy and Religion of Sri Chaitanya) 

Since that time, many Gaudiya Vaisnava acharyas, mahajanas and devotees have gone underground for private worship. Here is a list of famous devotees who chanted japa and meditated in caves, along with the place and its visibility today. 

Namacharya Haridasa Thakura, Phulia West Bengal. Visible; 

Rupa Goswamipada, Govindaji Mandira, Vrindavana. Visible; 

Sanatana Goswami, Gokul Mahavana, Vrindavana, Visible? 

Sri Jiva Goswamipada Vrindavana Nanda Ghata. Visible; 

Bhugarbha Goswami Seva Kunja near Radha Damodara Mandira. Visible? 

Shyamananda Prabhu, Radha-Shyamasundara Mandir Vrindavana. Visible; 

Narayana Bhatta Goswami, Unchagoan. Visible; 

Raghava Goswami, Govardhana Punchari. Visible. 

IV. Characteristics of a Cave

As mentioned, caves have three things necessary for success in bhajana i.e. Darkness, Silence and Solitude. Mental and sensual distraction during japa prevent us from experiencing success in our practice. To facilitate concentration, we should try to create the tranquil atmosphere of a cave in our homes. We will explain exactly how to do that in part two. 

Jai Jai Sri Radhe! 

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Madhukantha Describes Krishna’s Birthday

By Mahanidhi Swami  

Our acharyas advise us that on the path of raganuga-bhakti sadhana one must first read gaura-lila in order to successfully approach and benefit from reading Radha-Krishna’s vraja-lila. If possible, it’s best to read a particular gaura-lila that is analogous to the vraja-lila you intend to read or hear. 

For example, first read about Gaura-Gadadhara’s nishanta-lila (3.36-6 a.m.), waking in the flower groves of Srivasa Thakura’s estate before reading Radha-Madhava’s nikunja bhanga lila in Nidhivana during the same time. 

This practice is called Gaurachandrika, which means the moonbeams (chandrika) of Lord Gauranga’s most merciful and purifying lilas illuminate the dark forest path within our hearts to show us the way to the brilliantly, blissful keli-nikunjas, wherein Vrindavanachandra forever relishes conjugal intimacies with His dearly beloved Radha. 

Before we narrate the beautiful story of Bhagavan Sri Krishna’s appearance, let’s hear the acharyas conclusions regarding the interplay of Gaura and Krishna lila.

Srila Prabodhananda Sarasvati said (Sri Chaitanya-chandramrta 88), “As much as you are devoted to the lotus feet Lord Gaura, to that same extent the ocean of nectar at the lotus feet of Sri Radha will automatically arise in your heart” (gaura-padaravinde bhaktim…radha-padambhoja-sudhambu-rasih).”

Sri Narahari dasa an eternal intimate associate of both Gaura and Govinda reveals the essential contribution of Lord Chaitanya to raganuga-bhakti. In one bhajana, “Yadi Gaura Na Hoito”, he said, “If Mahaprabhu had not come to this world, who would have ever understood the glories of Sri Radha’s unlimited prema-rasa? And from whom would one get the power to render ecstatic devotional service that follows in the footsteps of the damsels of Vraja?” (radhar mahima, prema-rasa-sima, jagate janato ke, baraja-yuvati, bhaver bhakati, shakati hoito kar)

Srila Krishnadasa Kaviraja (Cc. 2.25.271) wonderfully describes the sweet connection between gaura and krisna-lila: “Krishna lila is the essence of bliss ambrosia flowing in all directions in hundreds of rivers. Chaitanya lila is an imperishable reservoir of nectar, saturated with the pastimes of Krishna. O swanlike mind, please wander in this transcendental lake” (krishna-lila amrta sara, caitanya-lila sarovara).

In Prarthana, Srila Narottama dasa Thakura says, “If you submerge yourself in the rasa-filled ocean of Gaura prema, you will become a confidential servant of Radha-Madhava” (gaura-prema rasarnave se, tarange yeba dube, se radha-madhava antaranga)

Following the principle of Gaurachandrika, we will first narrate from Chaitanya Caritamrta (2.15.17-31) how Sri Chaitanya Mahaprabhu and His associates celebrated Sri Krishna Jayanti. Then we will recount Madhukantaji’s wonderful narration of Krishna’s exciting birthday extracted from Sri Jiva Goswamipada’s Gopala Champu. 

Every year, Gauranga’s bhaktas would relish the four months of Chaturmasya in Jagannatha Puri observing various spiritual festivals in the blissful association of Mahaprabhu. One year they celebrated Krishna Janmastami and Nandotsava, the day after. Everyone including Mahaprabhu dressed up as a cowherd boys (prabhu gopa vesh). 

Everyone carried pots of milk and yogurt balanced on rods over their shoulders, and walked to the Janmastami festival grounds chanting euphorically, “Hari, Hari!” Kanai Khuntiya dressed as Nanda Maharaja and Jagannatha Mahiti dressed as Vrajeshvari Yasoda. Mahaprabhu danced jubilantly, and all the bhaktas began to throw milk, yogurt and turmeric (haldi) water on each other to celebrate Sri Krishna’s birthday. 

At this time, Advaita Acharya jestfully challenged Gaura Gopala, “I’ll believe You’re a cowherd boy only if You can wheel this lagudi (a stick carried by gopas).”
Mahaprabhu then wheeled His lagudi around and around, and repeatedly tossed it into the sky and caught it when it fell. Gaura Gopala threw the rod over His head, behind His back, in front of Him, and between His legs. Gauranga’s display of expertise in this playful art of the Vraja gopas, brought uproarious laughter to one and all. As His grand finale, Gaurasundara astonished everyone by whirling His lagudi so rapidly in a circle that it appeared like a firebrand (alata-cakra).

Entering the deep mood of Gaura’s sakhya-prema (gopa-bhaava gudha), Nitai-Balarama picked up His lagudi and also whirled it about in amazing ways. In this way, Gauranga-sundara experienced  the greatest ecstasy observing the Janmastami festival of Bhagavan Sri Krishna, who is non-different from Himself. 
 
In Gopal Champu, Sri Jiva Goswamipada describes the appearance of Sri Krishna thus: One night when all his family members had assembled in the palace entertainment hall, Nanda Baba asked Madhukanta, a court pandita and reciter, to narrate the lila of Krishna’s birth, Janmastami. 

Thus Madhukantha spoke: One day Nanda Baba said to Vrajeshvari (Yasoda), “O devi! I see very attractive child with a dark complexion and long lotus petal eyes playing on your lap. And milk is profusely flowing from your breasts. O my priya-patni! Tell me the truth. Is this a dream or is this jewel-like child within your womb?”
 Then some time later, a middle-aged, saffron-clad yogini arrived in Nandagrama accompanied by a slightly chubby brahmana boy. Introducing herself to Nanda Baba she said, “My name is Paurnamasi and this boy is my grandson, Madhumangala. O Baba, I can predict the future, and I see that you will have a most beautiful and sensational son who fill the universe with bliss.”

After a some months had passed, Yasoda Ma had a vision of a celestial child entering the lotus of her heart and a divine maiden (Yogamaya) entering her womb. The presence of the Bhagavan Sri Krishna within her womb made Yasoda Ma radiant like a thousand suns. Understanding she was pregnant, all the elderly gopis of Nanda Vraja brought gifts and auspicious items to offer Yasoda. As it often happens with pregnant mothers, Yasoda Ma had a craving to eat tulasi decorated rice mixed with camphor and lots of ghee and sugar, a favorite of Gopala. 
 
On Wednesday, Bhadra krishna-astami, as the moon rose in the Rohini star during a harsha-yoga, Krishnachandra, the ocean of surprises, appeared to relish the intense motherly love of Yasoda Ma. Baby Krishna’s tender body was more effulgent than a brilliant blue sapphire. The moon of Nandulala’s face conquered the full moon. Gopala’s eyes resembled astonishing lotuses. Krishna’s lovely hands were more splendorous than the newly unfurled leaves of a celestial desire tree. Gopala cried sweetly while slightly moving His splendid hands and feet. 
 
While gazing lovingly at her newborn, Yasoda thought, “Is He an empire of radiant darkness? Is He the topmost object of beauty for the eyes to see?” When the child cried at this time, Yasoda Ma took it to mean, “Yes, Yes Indeed I am all that and much more!”   
 
When the village ladies came to see the baby, they all became overwhelmed with motherly affection. Gathering around Yasoda’s bed, they gazed at Gopala and started chattering excitedly. One lady said, “Ah! I will caress His darling head.” A second lady said, “I want to offer my very self to His heart and reside there forever.” While looking lovingly upon the Lord of Love, each lady expressed her personal desires. 
 
Although Yasoda Ma gazed continually at her baby Gopala, she could not satiate her thirst. Streams of nectar poured from her breasts and tears of trickled from her loving eyes. 

Concluding the story of Krishna’s birth, Madhukantha said, “O Nanda Baba! Your son Gopala bestows extraordinary auspiciousness to the people of Vraja, and gives the highest bliss to the people of the universe.” 
 
Though not speaking this openly to the assembly, Madhukantha thought the following after narrating the pastime of Krishna’s appearance: “These Vrajavasis have a unique perfection, for there is nothing but Krishna in their hearts. All their heart’s affection is for Krishna alone. And Krishna will only reveal Himself to a devotee whose heart is full of love for Him. Thus Sri Krishna is always present in the hearts of these Vrajavasis.

Sri Krishna Jayanti ki jai!
Jai Jai Sri Radhe!   

Natraj Sri Krishna ki jai

The Day Govinda Became Ananta

By Mahanidhi Swami

Once upon a time Sri Krishna was playing with Radhika and the gopisin an area near Yavata-grama and Kokilavana. Somehow the ancient pastime of Anantashayi Vishnu (aka Ananta Padmanabha came up in Their conversation. Suddenly Radhika wanted to see the lila of Ananta Vishnu resting on the thousand-hooded divine serpent.To satisfy His precious Priyaji, Shyama absorbed Himself in the bhaava of Anantashayi and laid down on a1,000 petalled lotus in the middle of lake, which turned into Kshirasagara. Much to the amazement of the gopis, Jaya Sri Radha adopted the mood of Lakshmi and massaged Ananta Vishnu’s lotus feet.

When Chaitanya Mahaprabhu took darshana of this place, He swooned in ecstatic love remembering this beautiful pastime. We can glorify this pastime by reciting a prayer from (VrajaVilasa-stava 91) by SrilaRaghunathadasaGoswamipada:

srigostheprathayatusada, sheshashayisthitam nah “I sincerely pray that Sheshashayi Sri Krishna may  kindly bestow upon me eternal residence in His beautiful and enchanting pasture lands of Vrindavan.”
Today this lila-sthali is called Sheshashai, and in an old temple beside a large lake, one can see a wonderful Shyama black Deity of BhagavanAnantarecliningon His bed with Lakshmi massaging His lotus feet.

Ananta Sheshayshayi Bhagavan Sri Krishna ki jai!
Ananda Khanda Bhagavan Sri Krishna ki jai!
Jai Jai Sri Radhe!

Some Thoughts on Deity Worship

By Mahanidhi Swami

I. Is Deity Worship Idol Worship?

LORD Kåñëa's appearance in deity form is another display of His compassion, another opportunity for loving exchange with Him. The deity is not a material idol. With our present eyes and other senses we can perceive only matter, though we may appreciate the existence of spirit. For example, when a person dies we note that consciousness, the soul’s energy, leaves the body, but we cannot see the soul itself depart. The supreme soul, the Lord of the universal body, is similarly not visible to material eyes, but He makes Himself visible as a deity to accept our service. All the material elements are God’s energies. He can use them as He likes and appear as He likes. He is omnipotent.

For Him there is no distinction between matter and spirit.

One may fashion a deity of wood, stone, clay, or jewels, or the deity may be a painting or a drawing. Mind too is God’s subtle material energy, so a mental image of the Lord in line with scripture is also a worshipable deity. The key is that the deity must be a form authorized by scripture, just as a mail box must be authorized by the post office.

Dropping your mail in any old box will not do. As each mailbox has the support of the entire postal system, the deity form authorized by the Lord through scripture has the same unlimited potency as the Lord Himself.

Service rendered to an authorized deity on the other hand, whether we fashion the deity of stone, wood, paint, or mental elements, is service to the Lord Himself, to His original personal form of eternity, bliss, and knowledge. Servants of the deity gradually realize that they are in direct contact with the supreme person.

II. Srila Prabhupada on Deity Worship and Realizing Bhagavan Sri Kåñëa

God is present everywhere. He is omnipotent, omnipresent. He is present here in the temple as arcä-vigraha, the form of the body by which He can accept our worship. It is not that He is different from the original Kåñëa. No, He is Kåñëa, the same Kåñëa,

goloka eva nivasati, who is living in Goloka Våndävana, but akhilätma-bhütaù [Bs. 5.37],

He can present Himself in different forms for accepting service for realization.

The arcä-vigraha is also Kåñëa. Therefore, adhokñajam. Adhokñajam, adhah-kåtaà

akñajaà jïänam. Our knowledge is what we see. We can see stone. We can see metal.

We can see other material elements, wood. Kåñëa has appeared as we can see Him.

Because we cannot see more than stone, wood, metal, therefore Kåñëa has appeared as stone statue. But He is not stone statue. That we have to understand. He is Kåñëa, but He is so kind that He has appeared before us as we can see Him.

And Kåñëa is, being omnipotent, He can accept your service any way. Provided you want to render service, Kåñëa is ready to accept it.

Therefore our duty is that we should never think of this Deity as something made of

stone or metal. We should always think, "Here is Kåñëa personally present." That is

devotion. And we should worship Him like that. We should offer respect, that "Here is

Kåñëa. Similarly, we cannot see at the present moment by the imperfect senses what is

Kåñëa. Therefore it is Kåñëa's kindness that He has appeared before you in a manner by which you can see Him. This is Kåñëa's mercy. (SP 750303sb.dal)

III. Questions and Answers on Deity Worship

1. How does the completely spiritual, transcendental Supreme Personality of Godhead Bhagavan Sri Kåñëa appear in the form of the arcä-vigraha, a Deity supposedly made of earth, stone or wood?

Bhagavan Sri Kåñëa has unlimited varieties of inconceivable potencies, and thus by his sweet will He can convert His material energies into spiritual energy.

2. But why does Bhagavan Sri Kåñëa choose to manifest in the deity?

As materially conditioned souls we cannot see the Supreme Lord due to our faulty impure vision. To favor His loving devotees and accept their service Sri Kåñëa agrees to appear in a so-called material form known as the arcä-vigraha. The deity form of the Lord is not fashioned according to the whims of the worshiper. This form is eternally existent with all paraphernalia and a sincere devotee can perceive it. Devotees are not
worshiping an idol. They are factually worshiping Bhagavan Sri Kåñëa, who has agreed to appear before them in an approachable way.

Srila Prabhupada clarifies this principle by comparing the Deity to a postal mailbox.

The government post office has fixed authorized mailboxes in many locations. Posting

a letter in any of these mailboxes will give the same result as bringing it to the main
post office. Any old box or some non-government box, which we may find somewhere, will not work.” Similarly, Sri Kåñëa has authorized the arcä-vigraha incarnation, so He will accept service through this form. Bhagavan Sri Kåñëa appears in this way for the convenience and accessibility of His devotee.

3. How to increase my faith in deity worship?

One can solidify his convictions by studying Srila Prabhupada’s teachings on Bhagavat-
tattva and sakti-tattva contained in the Caitanya-caritamrta, Sri Isopanisad and Srimad

Bhagavatam, and also by reviewing the many Vedic verses that confirm Deity worship.

One can gain strength and inspiration from reading pastimes about the reciprocation between the Deity and His devotees like Ksira-cora Gopinatha and Mädhavendra

Puré; Säkñi-gopäla and the brahmana; Gopala and Raghunandana Thakura; ISKCON

Mayapura’s Jagannatha and Nrsimha Deity pastimes; and the many pastimes of Lord

Jagannatha in Sri Ksetra Jagannatha Puri. The Vedas abound with testimonies proving that the Deity of the Lord is not a stone, brass or wooden idol but completely Bhagavan

Sri Kåñëa.

4. Are worshipers of the deity are in the lowest stage (kanistha) of devotion? The
answer is no. In reality, both beginners in bhakti and perfectly realized souls like
Srila Raghunatha dasa Gosvami engage in deity worship. What is the difference? A neophyte, kanistha-adhikari, devotee sees the arcä-vigraha as a representation of God, whereas the advanced devotee, uttama-adhikari, sees that the Deity is really Bhagavan Sri Kåñëa Himself. Gauranga Mahaprabhu displayed intense ecstatic symptoms in
relationship with the Deity of Lord Jagannätha in Puri. He swooned in divine rapture just by seeing Lord Jagannätha. During the Ratha-yäträ, Mahaprabhu would gaze upon the Deity with eyes full of longing and a heart surging in separation as He glorified Vrajendranandana Syamasundara Jagannatha in the mood of Rädhäräëé. During the medieval period, Sri Caitanya Mahaprabhu was famous as a world class scholar and

Vedantist who defeated the greatest philosophers and logicians of the day. Therefore, His divine revelations and raptures in relationship with the deity form of the Supreme

Lord can never be taken as sentimentalism or fanatical idolatry.

5. Will the Deity speak?

The Deity form of the Lord is made of earthly elements but it is not material. Those elements (wood, brass, clay, stone), although separated from the Lord, are also part of Sri Kåñëa’s energy. Because there is no difference between the energy and the energetic Lord, Sri Kåñëa can appear through any element as in the case of Nrsimha who appeared from a stone pillar. As the sun acts through sunlight to distribute its heat and light, Sri Kåñëa, by his inconceivable power, appears in His original spiritual form in some material element.

Philosophically, since all material elements emanate from the supreme spiritual entity, nothing is really material; everything is transcendental. The Deity, as in the case of Saksi Gopala, can act just like the Supreme Person Kåñëa and speak and walk for his devotee. To a non devotee, however, the Deity will appear to be made of stone, brass or wood. But for the pure devotee, the Kåñëa Deity will speak, walk or even play as Madana Gopala did in Mathura. “Being omnipotent, omnipresent and omniscient, Kåñëa can deal with His devotee in any form without difficulty. By the mercy of the Lord, the devotee knows perfectly well about the Lord’s dealings. Indeed, he can talk face to face with the Lord.” (Cc. 2.5.97)

6. What is the difference between idol worship and Deity worship? The word “idol” is derived from the Greek word eidolon, “image.” An idol is a powerless image of a person or thing, such as a photograph, painting or statue. An idol and the substance it represents are not the same thing. An idol is simply an image of the original, perhaps even something imagined.

The word deity, on the other hand, is derived from the Latin word deus, God. Unlike

objects of this material world which are separate from their names and forms, the names and forms of God are transcendental and absolute. Because God is absolute, His name, form and person are not different from Him.

In the material world the name of something is not the same as the substance. For example, if we are thirsty, we cannot experience refreshment simply by calling “Water, water, water.” But because God is spiritual and absolute, when you chant Kåñëa’s name, see Kåñëa’s form and discuss Kåñëa’s pastimes, you will experience direct union with God. The proof is your experience. Followers of all religious traditions experience direct communion with God by praising Him, praying to Him or seeing His form. That is the universal experience of the Absolute Truth.