mridanga n. [Skt.] : a drum of India that is shaped like an elongated barrel and has two heads of different diameters.
Lord Caitanya favored the mridanga and had different drummers play in His sankirtana parties. It is an ideal accompaniment to Hare Krsna kirtana, one of the most basic musical instruments, along with hand cymbals (karatalas). When Prabhupada came to America, he had no mridanga for over a year. He had to play on a single-headed drum, a bongo drum. He played it with his fingers, making beats like a mridanga. Some young men used to come to the storefront just to hear the Swami’s playing on his drum. He wrote to his Godbrothers in India to please send him a drum, but they didn’t respond. Finally in December 1966, when we made the Happening recording, Swamiji borrowed a drum similar to a mridanga but made of wood. That went well for his recording. Years later, devotees in Los Angeles began producing mridangas. They were unbreakable, unlike the clay mridangas from India, but their sound wasn’t quite as authentic as the clay drums. When devotees began going to India, led by Acyutananda, they learned to play the mridanga just like an accomplished mridanga player with fancy beats. This was imported by recordings back to the West, and many devotees learned to master the mridanga. Nowadays it is an essential instrument in kirtanas in the temple or in public. With the new generation, their main connection to Krsna consciousness is kirtana. Before they even learn the philosophy, or follow the principles, they learn to play the mridanga and harmonium and karatalas. The mridanga is here to stay.
privacy n. 1 a : the quality or state of being apart from company or observation. b : freedom from unauthorized intrusion (one’s right to ~)
I once heard a Godbrother say, “Privacy is sense gratification.” I didn’t agree. Prabhupada demanded privacy when he composed his writings, when he ate his meals, and at other times. Although he was very generous with his time, meeting people for preaching, he also wanted time for himself. Prabhupada chanted his japa alone in his room. He felt he had a right to do this as part of his deep bhajana. I also like the quality of privacy. When I write, which is my main service, I do it alone. I also like time to privately receive darsana of my Radha-Govinda Deities. But I take part, two times a day, for periods of one hour or an hour and a half to take part in shared out-loud readings of the scriptures, along with prasadam. In addition to wanting my privacy, I also have an open-door policy to visitors who want to see me. I meet with them and ask them to express their heart’s concerns. I try to help by counseling.
self-importance n. 1 : an exaggerated estimate of one’s own importance: self-conceit. 2 : arrogant or pompous behavior.
The sense of self-importance is entirely absent in the behavior and mentality of a devotee or Vaisnava. He thinks himself “lower than a straw in the street, more tolerant than a tree, ready to offer respects to others without expecting any respect for himself. In such a state of mind one can chant the holy name constantly.” A devotee is meek and humble. He thinks of himself as the servant of the servant of the servant—a thousand times removed, as a servant of the Supreme Lord. He is never arrogant or pompous. If one is a devotee but is arrogant and self-important, he will eventually fall down from his offensive behavior.
short-winded adj. 1 : affected with or characterized by shortness of breath.
I am short-winded. This disease is called COPD. There are ways to try and minimize the defect of short-windedness. There is a breathing technique where one purses his or her lips, then makes a mouth as if to blow out candles, and then exhales slowly for six seconds. I find difficulty in doing my daily exercises. I make laps pushing my walker around the room. After three laps in one direction, I am out of breath and have to rest for five minutes. Similarly, when I do the next exercise, sitting in a chair and standing up and sitting down repeatedly, I run out of breath. I use an inhaler to combat this, but they say COPD has no cure.
Yesterday I had an appointment with a pulmonologist, Dr. Garcia, at the hospital. I had received a pamphlet about how to live with COPD (Chronic Obstructive Pulmonary Disease). There was an exam on the back cover of the pamphlet, and in it I ask questions of the doctor. She confirmed that I definitely had COPD. There are many symptoms, but the main one I am experiencing now is shortness of breath. When I do my exercises, after one set of repetitions I am breathless and have to rest five or ten minutes before going on to the next exercise. I walk three laps in one direction around the room pushing my walker, and then I have to rest—I’m out of breath. Then I go in the opposite direction for three laps, and again rest. Dr. Garcia has prescribed that in the morning I use an inhaler. Now she has added to that another “rescue inhaler” that I take before exertion, such as my exercises or going downstairs to lunch. At the hospital the nurse had me push my walker. She wanted me to do it for six minutes with the oxygen meter on my finger. I couldn’t last for more than three minutes and had to stop, with her approval. Although I was breathless, the oxygen meter remained steady. The pamphlet said there is no cure for COPD but one can manage it and live with it. My condition comes from repeated attacks of pneumonia. Every time I have an attack of pneumonia I go down, and my lung capacity diminishes. Being in the hospital with pneumonia in June for eight days, and then after coming out, not doing exercises or even writing, my body became de-conditioned. I have to bring it up again, which I have done by resuming exercises and increasing them. But I have been limited by the shortness of breath. I tried the rescue inhaler for the first time in going downstairs to lunch, and it seemed to help. I will see if it continues to help.
We told Dr. Garcia that we burned five sticks of Sai Flora incense every morning, and that we wondered if this could be considered inhaling second-hand smoke. She affirmed that we shouldn’t burn so much incense. So we are trying to make changes in our lifestyle that will help us. Baladeva gave Dr. Garcia a bag of chocolate chip cookies, and she smiled spontaneously to receive them. She has been taking them from us for years. She really loves them. Yesterday she said she had a prolonged headache, but she would take the cookies and was sure they would help her headache. We gave Dr. Garcia the remainder of our pack of Sai Flora incense. She thanked us and said she would see how much smoke it produces.
No one should come and visit me if they have a flu or a contagious cough or cold, because I am susceptible to catching it from others and then having it turn into a more serious condition like pneumonia.
“The so-called administrators are now bewildered by the influence of this age of Kali, and thus they have put all state affairs into disorder. Are you now lamenting this disorder? Now the general populace does not follow the rules and regulations for eating, sleeping, drinking, mating, etc., and they are inclined to perform such anywhere and everywhere. Are you unhappy because of this?”
(S.B. 1.16.22)
This is Maharaja Pariksit questioning the cow who is being beaten by the Personified Kali. He is inquiring why the cow is lamenting. Is she lamenting because of the so-called administrators who have put state affairs into disorder? Or is she unhappy because the general population is performing the animal propensities anywhere and everywhere? Maharaja Pariksit was a responsible ruler, and he did not want to tolerate the disorder in his kingdom as caused by Kali. He intends to take action and takes out his sword to punish Kali. The cow is the symbol of Mother Earth, and the bull is Religion Personified. They were both being abused by the man who was wearing royal dress but was actually less than a sudra. In answer to Maharaja Pariksit’s inquiries, Mother Earth says that all the anomalies were due to the influence of the inauspicious age of Kali. Mother Earth went on to tell Maharaja Pariksit that she would not reveal the name of the person who was abusing her because it was all arranged by destiny. Prabhupada comments that the person who names the wrongdoer, is himself acting irreligiously. Maharaja Pariksit thus decides to desist from killing the black man dressed as a king. But he tells him that he cannot live in Maharaja’s kingdom. Kali pleads with Maharaja Pariksit, and says the whole world is governed by him, and there is no place where he could live and perform his activities. Pariksit Maharaja then tells him he can live in the places where illicit sex, meat-eating, intoxication and gambling are active. Thus Kali has a toehold to continue his activities.
“Although abominable persons like my father, Vena, the grandson of death personified, are bewildered on the path of religion, all the great personalities like those mentioned agree that in this world the only bestower of the benedictions of religion, economic development, sense gratification, liberation or elevation to the heavenly planets is the Supreme Personality of Godhead.”
(S.B. 4.21.30)
This verse is spoken by Maharaja Prthu. His father was Vena, the cruel, atheistic ruler of the world. Vena stopped all religious sacrifices and oppressed the brahmanas. When the brahmanas went to him and complained of his activities, he told them that he was God and they should surrender to him. The powerful brahmanas then cursed King Vena and he had to die. Without a king civilization became unruly, and the thieves and rogues exploited the innocent citizens. The sages therefore churned the body of King Vena, and out of it came his saintly son, Prthu Maharaja. Prthu had all good qualities and was a saktyavesa avatara of the Supreme Lord. He corrected the abuses brought about by Vena and established a brahminical society with protection and occupation for all the orders of life. In this verse Prthu says that persons like his father are bewildered on the path of religion. The only bestower of the benedictions of religion, economic development, etc. is the Supreme Personality of Godhead. So Prthu always recognized the supremacy of the Supreme Lord and acted as His humble servant, even while assuming the role of emperor. He did many good deeds for the people, for the animals and for the earth during his reign, and everything became auspicious.
“However, persons who have given up stereotyped worldly affairs and the beastly followers of these affairs, and who have taken shelter of the umbrella of Your lotus feet by drinking the intoxicating nectar of Your qualities and activities in discussions with one another, can be freed from the primary necessities of the material body.”
(S.B. 3.21.17)
This is in the chapter “Conversation Between Manu and Kardama.” Kardama is speaking to Manu. Kardama Muni has performed austerities and has met with Manu. Kardama desires to marry a girl of like disposition, and for that he has sought shelter of Manu. Although he is seeking a wife, in this verse Kardama asserts that marriage and other social affairs are stereotyped regulations for people who are addicted to material sense enjoyment. The Supreme Lord informs Kardama that on the next day Emperor Svayambhuva Manu will bring his qualified daughter to Kardama and present her to be married by him. He assures Kardama that she is just the girl he is looking for and she will fulfill all his desires. Thus the wishes of those who surrender to the Lord are never frustrated.
These stanzas are very prominent in the bhajanas sung by the devotees in the Krsna Consciousness Movement. Every morning during the brahma-muhurta hour (an hour and a half before sunrise) the devotees gather in the temple before the Deities and sing this song. The author says, “Whoever recites this prayer with great care and attention obtains direct service to Krsna at the time of his death.” The first verse describes the spiritual master like a cloud pouring water on a forest fire to extinguish it. The song goes on to describe how the spiritual master acts and guides his disciples in the practices of Krsna consciousness. He is always engaged in the temple worship of Sri-Sri Radha and Krsna, and he engages his disciples in such worship. When he sees the devotees are satisfied by eating bhagavata-prasadam, he is satisfied. The spiritual master is to be honored as much as the Supreme Lord (saksad dharitvena) because he is the most confidential servitor of the Lord. By the mercy of the spiritual master, one receives the benediction of Krsna. Without the grace of the spiritual master, one cannot make any advancement.
Lord Caitanya taught His followers to write books on the science of Krsna consciousness, yet He Himself, although widely renowned as a scholar, wrote only eight verses Himself called the Siksastaka. These supremely valuable verses clearly reveal His mission and precepts. He humbly writes that although the Holy Name can render all benedictions to living beings and the Lord enables us to easily approach Him, Lord Caitanya says that because He commits offenses to the Names, He has no attraction for them. Then He states the verse that Srila Prabhupada once said was the siddha-deha of the Vaisnava: “One should chant the Holy Name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige, and ready to offer all respects to others. In such a state of mind, one can chant the Holy Names constantly.” Lord Caitanya says He has no desire for material pleasures. All He wants is Krsna’s causeless devotional service, birth after birth. Finally He speaks with the voice of Srimati Radharani, revealing Her complete surrender to Krsna: “I know no one but Krsna as My Lord, and He shall remain so, even if He handles Me roughly by His embrace or makes Me brokenhearted by not being present before Me. He is completely free to do anything and everything, for He is always My worshipful Lord unconditionally.”
Around 1970 Prabhupada wrote a letter to all centers and told them that the Temple President should come to Los Angeles, the world headquarters of ISKCON, and learn how to do things there. I quickly arrived in Los Angeles in my white grhastha clothes. I was impressed by what a flourishing center it was. Karandhar was there in charge, and Visnujana Swami was leading the harinama and kirtanas. I took notes on everything I saw, intending to copy it and implement it in Boston. I saw how Visnujana Swami taped his fingers to play the mridanga and how he drank from a water bottle while on harinama. I noted the white linoleum floor of the temple room and the yellow-painted walls. I had a talk with Prabhupada, and he allowed me to take Bhavananda’s wife, Palika devi dasi, back to Boston to be a typist on ISKCON Press. I went out on harinama, which lasted until late at night. I felt the standard was ideal and intended to carry out Prabhupada’s wish: that I make the temple in Boston as much like Los Angeles as possible. When I returned to Boston, I had the devotees lay down white linoleum tiles in the temple room and paint the walls yellow. I bought tape for the sankirtana leader who played the drum. I followed all the details I had noted on my visit and was glad to make our temple “like Los Angeles.” Capturing Palika as a typist for Boston was not difficult. She was an expert typist and knew how to use the machine for typing up books. I don’t remember exactly how it happened, but there was no strife with taking her from her husband Bhavananda because Prabhupada approved of it. Later Bhavananda joined her in Boston.
In 1972, Prabhupada awarded sannyasa to a few of his disciples, Tamala Krsna, Sudama Maharaja, and he indicated in a letter that he would be open to giving sannyasa to a few devotees when he came to America. With that invitation, I wrote to him and asked him if he would give me sannyasa. He wrote back and said yes, he would accept me. He didn’t say anything about my wife. We had been living apart for a year, she working with the artists in the Brooklyn temple with ISKCON Press, and me in Dallas with the gurukula. I had once written a letter to him asking why we had to be separated. He wrote back and said, “She is serving there, and you are serving in Dallas, so it is all right.” I wrote Jadurani a letter before I left Dallas informing her that I was going to take sannyasa and telling her that I thought she was a more advanced devotee than those who were taking sannyasa. I arrived in Los Angeles and learned that Prabhupada intended to give sannyasa to Bali Mardan, Rupanuga, Hrdayananda Maharaja and myself. We collected bamboos from the park near Los Angeles, and one of the devotees who was a sannyasi showed us how to wrap up a danda with four bamboo poles. I think it was Visnujana Maharaja who helped us. We were given a set of sannyasa clothes, and in the middle of the ceremony we retired and changed our clothes for the sannyasa clothes. It was blissful being awarded sannyasa personally by Srila Prabhupada. When I went up to his vyasasana to receive his blessings, he said, “Preach, preach, preach.” Immediately after the ceremony Hrdayananda Maharaja and I went together in the neighborhood of the temple and begged alms for our spiritual master. This was guru-daksine and was an obligatory part of accepting sannyasa. We didn’t collect much money, but we went to Prabhupada and gave it to him in paper bags. He told me that I should simply add the name Goswami to my present name—Satsvarupa dasa Goswami. We stayed in Los Angeles listening to his lectures and going on his morning walks for about a week. I asked him foolish questions, such as whether we should offer our food to the danda. He laughed and said no. I didn’t have any brahmacari assistants, but one householder devotee agreed to be my servant and drove me in his car. After staying in L.A., we drove up to San Francisco and lectured in the temple there. In San Francisco I went out alone in the city to bookstores, asking them to take Prabhupada’s books. I didn’t have much of an organized program. I thought I should preach to people outside of Krsna consciousness. So we drove south and went to some college campuses and tried to interest people with chanting and speaking Krsna consciousness. My assistant was not so enthusiastic, but at least he drove me around. Later when I met Srila Prabhupada again and told him of my activities, he said I should not stay away from the temples but go there and lecture. Around this time he wanted to organize a morning Srimad-Bhagavatam class in every center, and we helped him to do this. We followed Srila Prabhupada’s example for the Srimad-Bhagavatam class, first chanting a song, “Jaya Radha Madhava,” and then reciting the Sanskrit text word-for-word, then reading the verse and purport and beginning a lecture on the topic. I took pleasure in this and found it a natural thing to do. I was still a GBC Secretary and was responsible for several temples in the U.S.A., including Dallas Gurukula. I would return there when I heard there was some problem and try to settle it up. Once, one of the teachers introduced Montessori teachings and gave them to the students. I heard about it and went to Dallas and stopped the Montessori influences. I visited the temples which were my zonal responsibility but also visited all the temples in the U.S.A. I wrote to Prabhupada and told him now that I was a sannyasi, I wasn’t involved anymore in the management of Spiritual Sky Incense in the Boston temple. He wrote me back, correcting my mentality. He said that although you are a sannyasi, you should keep close attention to the incense business and the profits and debts.
I liked very much reading Srila Prabhupada’s books, and wanted him to support me in my practice. I wrote to him and told him I was reading for three hours a day—was that all right? He wrote me back and said, “Yes, unless you read, how can you preach? So read as much as possible in my books.” That was a welcome confirmation, and I took full advantage of it. I molded myself to become a scholar of Prabhupada’s books. I continued writing essays for Back to Godhead magazine. I frequently used a short section or chapter from the Bhagavatam and narrated a story.
feel n. 2 : the sense of touch 3 : the quality of a thing as imparted through, or as if through, touch. Typical or peculiar quality or atmosphere. Intuitive knowledge or ability.
In Krsna consciousness, we say the touch sensation must be used in devotional service. Otherwise it is sense gratification. In bhakti one engages the sense of touch by touching the lotus feet of the Deity or the spiritual master. It is also inevitable that one touches the body of another devotee. These are favorable engagements of the sense of touch. In eating, the process starts with the fingers touching the food. This is the preliminary stage of actually eating—it begins with fingering the food. Prabhupada would mix the preparations on his plate, using a piece of capati to mix it with rice and vegetables and dal.
happenstance n. a circumstance especially that is due to chance.
According to the theistic Vedas, nothing happens merely by chance. There is always a cause behind something. The cause of all causes is Krsna. Things may appear to have no cause or to happen by chance, but on further inquiry into the matter, one can find that there is a purpose in the circumstance. There is a supreme intelligence operating that causes things to happen.
iron-fisted adj. 1 : stingy, miserly 2 : being both harsh and ruthless
A Vaisnava is not iron-fisted. He is tender and generous. He sees the soul in all living beings and tries not to harm another living being or cause him harsh treatment. Everyone is a part and parcel of Krsna, and they should be treated kindly. One should serve one’s superiors, make friends with one’s equals, be kind and instructive to the innocent and avoid the influence of the atheist.
living death n. : life emptied of joys and satisfaction
This is the situation of the materialist who does not engage in devotional service. His pleasures are illusory, so he is not really living. In the Bhagavatam it is stated that one may have the eyes of a peacock feather (but not be able to see), or the breathing ability of the bellows, but not actually be alive (only a devotee escapes the living death).