By Rob Edwards
Introduction
vancha-kalpatarubhyash cha
kripa-sindhubhya eva cha
patitanam pavanebhyo
vaishnavebhyo namo namaha
I offer my respectful obeisances unto the Vaishnava devotees of the Lord. They are just like desire trees and can fulfill the desires of everyone, and they are full of compassion for the fallen conditioned souls.
I am a Dalit from a housing estate. Material pleasures were all that I learned to aspire to. I am not able to follow the four regulations of brahminical life, nor am I able to penetrate the meaning of the Vedas. But by some stroke of great fortune, I have had the opportunity to chant, dance and take prasadam with the devotees of Sri Caitanya Mahaprabhu. I have only two wishes: that this become my only life; and that every other living soul may have this opportunity also.
As the three great sacred rivers of the Ganges, Jamuna and Saraswati merge together at the Triveni, may the three sacred processes of chanting, dancing, and taking prasadam as recommended by Srila Prabhupada converge together for the spiritual benefit of all of mankind.
The Glories Of Chanting, Dancing And Taking Prasadam
Most of us cannot become brahmanas. When we talk about “most of us,” we mean “most of us of the human species.” Often as devotees we only include other devotees as “us” in our discussions. This essay begs the mercy of the community of devotees to define “us” a little more broadly, at the level of humankind. Although Prabhupada specifically set up ISKCON with the idea of creating a society of brahmanas, it is documented that as he expanded his activities as jagad-guru, he asserted to the members of his fledgling brahminical society that they had a unique responsibility to deliver bhakti to all classes of human society. Prabhupada’s personal recommendation for how to approach and engage those who are not of a natural brahminical tendency is as perfect as it is delightfully precise:
“For ordinary public, four hours’ kīrtana, chanting and dancing, bās. And then give them sufficient prasādam “Take prasāda.” This process. Because unless he has got little śraddhā, he will simply put some false argument and waste your time.”
– Conversation with disciples, Mauritius, 4 October 1975 (source: Vaniquotes)
By study of the Sri Caitanya-Caritamrta, we can understand that Prabhupada’s formula was in fact directly the formula of the Prema-Yuga Avatara, Sri Krishna Caitanya Mahaprabhu. It can be seen repeatedly, both in Prabhupada’s conversations, letters and purports and in the activities of Sri Sri Panca-Tattva that this precise, three-part formula is the most authorised means of expanding the Sankirtan movement of the Lord for the deliverance of the entire universe in Prema-Yuga, which is itself the express desire of Sri Caitanya and His associates:
māge vā nā māge keha, pātra vā apātra
ihāra vicāra nāhi jāne, deya mātra
“Not considering who asked for it and who did not, nor who was fit and who unfit to receive it, Caitanya Mahāprabhu distributed the fruit of devotional service.
“This is the sum and substance of Lord Caitanya’s saṅkīrtana movement. There is no distinction made between those who are fit and those who are not fit to hear or take part in the saṅkīrtana movement. It should therefore be preached without discrimination. The only purpose of the preachers of the saṅkīrtana movement must be to go on preaching without restriction. That is the way in which Śrī Caitanya Mahāprabhu introduced this saṅkīrtana movement to the world.”
– Sri Caitanya-Caritamrta, Adi Lila 9.29 (source: Vedabase)
Of course, there are very deep philosophical discussions to be had if one is to understand the spiritual reasoning as to why this three-part chanting, dancing and prasadam formula should be just as it is. But these discussions go on between those who have brahminical inclinations. They are described as confidential topics by all authorities and when discussed with the public, such topics are often met with bewilderment, disinterest or outright hostility. As Prabhupada points out:
“Therefore this process is recommended. Caitanya Mahāprabhu argued with Sarvabhauma Bhaṭṭācārya, Prakāśānanda Sarasvatī, not with ordinary public.”
– Conversation with disciples, Mauritius, 4 October 1975 (source: Vaniquotes)
It is explained in the Srimad Bhagavatam itself that topics relating to the the activities of the Lord and His devotees are meant to be discussed specifically before a favourable audience, not an unreceptive one:
paurṇamāsyāṁ sinīvālyāṁ dvādaśyāṁ śravaṇe ‘thavā
dina-kṣaye vyatīpāte saṅkrame ‘rkadine ‘pi vā
śrāvayec chraddadhānānāṁ tīrtha-pāda-padāśrayaḥ
necchaṁs tatrātmanātmānaṁ santuṣṭa iti sidhyati
“Persons who have completely taken shelter of the lotus feet of the Lord should recite this narration of Dhruva Mahārāja without taking remuneration. Specifically, recitation is recommended on the full moon or dark moon day, on the day after Ekādaśī, on the appearance of the Śravaṇa star, at the end of a particular tithi, or the occasion of Vyatīpāta, at the end of the month, or on Sunday. Such recitation should of course be performed before a favourable audience. When recitation is performed this way, without professional motive, the reciter and audience become perfect.”
– Srimad Bhagavatam 4.12.49-50 (source: Vaniquotes)
There is no argument that to hear and discuss topics about Krishna is an essential part of the sadhana of any aspiring bhakta. In fact it is by the design of the Lord Himself that this process becomes addictive:
śraddhā kari, śuna ihā, śunite mahā-sukha
khaṇḍibe ādhyātmikādi kutarkādi-duḥkha
“Just try to hear these topics with faith, for there is great pleasure even in hearing them. That hearing will destroy all miseries pertaining to the body, mind and other living entities, and the unhappiness of false arguments as well.”
– Sri Caitanya Caritamrta, Antya Lila 19.110 (source: Vedabase)
It is absolutely accepted that any member of the public can be benefited by even briefly coming into direct contact with discussion of these topics, as asserted by Srila Prabhupada when he said that to read one verse or even one line of Bhagavatam is very auspicious for the spiritual advancement of an individual. Nonetheless, Srila Prabhupada does not recommend prioritising the discussion of these topics as the primary means of attracting members of the public beyond the brahmana community. Even he did not recommend prioritising the regulations of brahminical culture itself to his own young disciples in their dealings with other young devotees in the early stages:
“One day, while sitting with Prabhupāda in the morning, Upendra mentioned that the brahmacārīs put their tilaka on while in the bathroom.
“‘No,’ said Prabhupāda, ‘tilaka should be put on in front of Kṛṣṇa, like this.’
“‘Well,’ Upendra said, ‘here I’ve seen them putting it on in the bathroom.’
“‘Do not worry too much about the rules and regulations. Just get everyone to chant Hare Kṛṣṇa.’”
– Srila Prabhupada Lila Amrta, Chapter 56 (source: Vedabase)
The engagement of the mind in the business of knowledge is of the nature of the mode of goodness. The brahmanas engage themselves in this way. When they engage in the business of knowledge about Krishna, that is suddha-sattva or pure goodness. To become a nistha devotee it is certainly necessary to first situate oneself in the mode of goodness. But to have the experience of suddha-sattva does not rely on the jnana-yoga of the mode of goodness, or indeed knowledge about Krishna as revealed in the sastras. In Prema-Yuga, the platform of suddha-sattva can be reached immediately by anyone in any mode of nature simply by cent per-cent engagement of the body and senses in the devotional service of Krishna, the recommended means of which is given by Srila Prabhupada and Sri Caitanya Mahaprabhu as chanting, dancing and taking prasadam. The mind will naturally follow. This particular method of experiencing of suddha-sattva can immediately reawaken dormant love for Krishna in the heart of any living being. It can also immediately clear any number of karmic obstacles to the jiva souls’ ability to become attracted to Krishna:
stenaḥ surā-po mitra-dhrug brahma-hā guru-talpa-gaḥ
strī-rāja-pitṛ-go-hantā ye ca pātakino ’pare
sarveṣām apy aghavatām idam eva suniṣkṛtam
nāma-vyāharaṇaṁ viṣṇor yatas tad-viṣayā matiḥ
“The chanting of the holy name of Lord Viṣṇu is the best process of atonement for a thief of gold or other valuables, for a drunkard, for one who betrays a friend or relative, for one who kills a brāhmaṇa, or for one who indulges in sex with the wife of his guru or another superior. It is also the best method of atonement for one who murders women, the king or his father, for one who slaughters cows, and for all other sinful men. Simply by chanting the holy name of Lord Viṣṇu, such sinful persons may attract the attention of the Supreme Lord, who therefore considers, ‘Because this man has chanted My holy name, My duty is to give him protection.’”
– Srimad Bhagavatam 6.2.9-10 (source: Vedabase)
Prabhupāda: Anyone who comes, he must be given prasādam.
Maṇihāra: …what is the benefit they get, exactly? There have been so many concoctions = ‘Oh, they will take human birth,’ ‘They will take this…’ What is the actual benefit that a karmī will get when he takes prasādam?
Prabhupāda: Prasādam means the mercy of Kṛṣṇa.
– Conversation with disciples, Hyderabad, 22 August 1976 (source: Vedabase)
“Unfortunately, in this age everyone has become śūdra, so it is little difficult to raise them again. But if everyone is engaged in chanting Hare Kṛṣṇa mantra, then everything is possible. Without chanting Hare Kṛṣṇa mantra they are all fallen. Artificially you cannot raise them to the standard of living. That is not possible. Ceto-darpaṇa-mārjanam [Cc. Antya 20.12]. They must be cleansed of the dirty things within the heart, and then it will.”
– Prabhupada lecture on Srimad Bhagavatam 6.1.66, Vrindavana, 2 September 1975 (source: Vedabase)
“So chanting, dancing and taking prasādam are universal formula, and we have experienced everywhere in the world. In Europe, America, Australia, Africa, Canada, in Japan—everywhere—it is being proved that simply by chanting, dancing and taking prasādam, everyone is coming to Kṛṣṇa consciousness.”
– Prabhupada lecture at a public event, Tokyo, 29 April 1972 (source: Vedabase)
Comparison With Modern Preaching Methods
It will not surprise the reader to hear the author considers this chanting, dancing and taking prasadam, when performed free of charge for the public, to be the ideal preaching method in Prema-Yuga. We will discuss the topic of charging versus not charging for chanting, dancing and taking prasadam shortly. For now, let us compare this three-part formula, as recommended by Srila Prabhupada and Sri Caitanya Mahaprabhu, versus some modern preaching methods, namely: a) discussions of topics which do not include the holy name of the Lord; b) discussions of topics which do include the holy name of the Lord; c) discussions of topics largely related to Varnashrama-Dharma; d) chanting and dancing without opportunity to take prasadam; e) taking prasadam without opportunity to chant and dance; and f) attraction of audiences through means of westernised yoga.
Discussion of any topic in the form of lecture or questions and answers is a method which tends to attract those already of a brahminical nature, as already mentioned. Discussions of topics of knowledge absent of Krishna are in the mode of goodness, and discussions of topics of knowledge relating to Krishna are in the mode of pure goodness. The value of discussions of topics which are absent of the name of Krishna, which can sometimes also refer to detailed discussion of Varnashrama-Dharma as a means or as an end, is to raise the listener to the mode of goodness, provided of course the discussion takes place before a receptive audience, otherwise it can descend quickly to argument. The same is true of topics relating directly to Krishna. If one has a receptive audience for topics absent of Krishna, one may raise that audience to the mode of goodness through discussion of those topics. If one has a receptive audience for topics relating to Krishna, one may raise them to the mode of pure goodness through these topics. In both cases, however, one will be battling against the attention span of any modern human audience.
Attention spans for prolonged discussions are shortening as Kali-Yuga progresses. Whilst the devotee is attracted to messages about Krishna and is happy to hear about Krishna, even then, classes that exceeded more than an hour were only very rarely deployed by Srila Prabhupada, and in the case of discussions before an audience of the general public at large events, Srila Prabhupada would often speak for less than twenty minutes. Srila Prabhupada would never discuss topics absent of the name of Krishna without clearly placing them into the context of Krishna consciousness, and he considered that for an audience member to take prasadam was more important for their spiritual advancement than for them to have listened to his lecture. He would often ask his disciples to ensure that leaving guests received prasadam, and was particularly keen that first time visitors should always receive it:
Prabhupāda: Here is a new boy, I see.
Viṣṇujana: He’s very intelligent.
Prabhupāda: Hmm. You have not taken prasādam? You have taken these fruits? This is the first time you come here?
Boy guest: Yes.
– Class on Sri Brahma Samhita 5.29, Los Angeles, 8 November 1968 (source: Vedabase)
Therefore, if we analyse the efficacy of the discussion of topics as a preaching tool by considering the example and opinion of Srila Prabhupada and Sri Caitanya Mahaprabhu, we can understand that discussion of topics absent of the holy name of Krishna is not recommended either for the speaker or for the listener, whereas discussion of topics relating to Krishna is recommended for association between devotees of faith, but not recommended for attracting the general public. We can conclude that either with or without the holy name of Krishna, discussions of various topics are not the ideal preaching tool for approaching the general public. Although topics of Krishna will still act upon the ear of the listener, it is understood that the listener may quickly become disengaged without the support of chanting, dancing and taking prasadam. This understanding is evidenced by Srila Prabhupada’s strategy for speaking at public events.
The author is reminded of the instructions of Sri Caitanya Mahaprabhu to Sri Nityanada Prabhu and Srila Haridas Thakura as to how to preach from door-to-door in the town of Navadvipa, as revealed by Srila Vrindavana Das Thakura in Sri Caitanya Bhagavata:
“One day, unexpectedly, Lord Caitanya gave an order to Nityananda and Haridasa.
“He said, Listen. Listen, O Nityananda. Listen, O Haridasa. In every respect please follow the order I will now give to you.
“Go to every home with this request, ‘Please chant Krsna’s name, worship Krsna, and teach others about Krsna.’
“Don’t tell them anything else. Make them chant. At the end of the day come back and tell Me what has happened.
“Beg them to chant. If anyone will not chant, then, with the cakra in My hand, I will cut him apart.
“Hearing this order, the circle of Vaisnavas smiled. Who has the power to disobey Lord Caitanya’s order?”
– Sri Caitanya Bhagavata, Madhya Lila 13.7-12 (source: ISKCON Desire Tree)
This brevity of philosophical explanation requested by Sri Caitanya Mahaprabhu is in no way flawed or incomplete. It is in fact the perfect expression of the advice of the Yuga-Dharma Avatara for the public, rendered in the most succinct form possible. In case any reader is unfamiliar with the philosophy, Lord Caitanya’s declaration that “with the cakra in My hand, I will cut him apart” indicates the Lord’s connection with the Sudarsana-Cakra which is the weapon of Time itself, death, but it does not refer to or encourage any physical act of cutting anyone apart by any other person, it refers to the naturally occurring, supremely ordained physical mortality of all embodied beings, save for those who take shelter of the millions of holy names of Krishna, including those names in other languages of the world. Of course, the argument can be made that the residents of Navadvipa must surely have already been somewhat familiar with the name of Krishna, but so in modern times are many residents of most of the lands of the earth, by the divine grace of A.C. Bhaktivedanta Swami Prabhupada.
Let us now look at preaching which utilises one or two of the three elements of the strategy whilst omitting one or two others. Harinama processions involve chanting and dancing, but not often prasadam distribution, for instance. Likewise, public prasadam distribution does not often include chanting and dancing, except at events such as Rathayatras. Undoubtedly there are great spiritual benefits to these activities taken individually. However, it can be evidenced that there are exponential spiritual benefits when these activities take place together at the same time when a non-devotee, or rather, potential devotee individual is making first or early-stage contact with Bhakti.
Consider this. In your experience as a devotee, how many times have you seen an individual first express the desire to become a bhakta on a Harinama procession? How many times have you seen this during prasadam distribution? And how many times have you seen this in a situation where chanting, dancing and prasadam were taking place together? Whereas Harinama and prasadam separately are generally transient contacts for individuals outside of the bhakta community, an event combining all three aspects of the strategy, let us call it the Yuga-Dharma Strategy, will tend to be of the nature that an individual will feel comfortable to participate and associate with devotees for some hours, or at least, until philosophy is discussed, at which point they may often take their leave. During this short but consistent engagement it is possible for them to become completely absorbed in Krishna, even without having a philosophical understanding of how that comes to be. This first moment of complete absorption is the moment at which an individual may first seriously consider becoming a bhakta themselves. The goal, when making devotees therefore, is not to explain the philosophy but to offer a sensory experience so engaging and enticing that individuals may have a first taste of the true nectar of love of Godhead. This is what is called preaching by example.
Finally, let us examine preaching that utilises the current western interest in westernised yoga as a bridge over which to entice prospective devotees to come to Krishna. If this is a bridge that some individuals will cross, then it may be a bridge worth building. But the author contends that this is extraneous and perhaps inefficient additional work, when a formula already exists that according to Srila Prabhupada and Sri Caitanya Mahaprabhu is capable of attracting anyone of any background with any set of interests. Not only this, but Srila Prabhupada often spoke against misinterpretations of yoga, so the author most humbly submits that one should be careful to ensure one’s preaching on the matter should be pleasing to Srila Prabhupada:
Prabhupāda: So what was his philosophy?
Yamunā: You do some exercises and know God, be self-realized.
Prabhupāda: You should have said to him, “Are you self-realized?”
– Conversation with disciples, Indore, 14 Dec 1970 (source: Vedabase)
Opportunities To Participate In Chanting, Dancing and Taking Prasadam Must Be Free Of Charge
The author is very keen to ensure that this paper reasserts the principle set out by Srila Prabhupada that opportunities to participate in chanting, dancing and taking prasadam must be free of charge. This is a standard that is unfortunately followed less and less in the western sphere. For purposes of clarification, this is not an argument against prasadam restaurants, which are fully authorised by Srila Prabhupada.
The common reasoning for charging for kirtan events, which can sometimes be absent of either dancing or prasadam, or both, is that the modern audience will not be attracted to something that is given freely, and will expect to pay for something that is of value. One would argue that this mindset tends to exist more so in those who are wealthy enough to have disposable income, and who therefore tend to make lifestyle choices about how to take advantage of this income, sometimes to feel good about themselves, and sometimes to demonstrate wealth to others. Even if this class of person has some interest in westernised yoga therefore, it does not make them naturally the best candidate for Bhakti, due to their materialistic mentality. Crucially, furthermore, employing this strategy DENIES ACCESS TO BHAKTI FOR THOSE WHO DO NOT HAVE DISPOSABLE INCOME, whom as a demographic, the author respectfully reminds the reader, account for most of the population of the earth. It is in no way the desire or intention of Srila Prabhupada or Sri Caitanya Mahaprabhu that this demographic be excluded by the preachers of the Sankirtan movement, and indeed, this kind of exclusionary activity on the basis of wealth, however originally intended, might displease them sufficiently that the activity fails the standard of pure bhakti due to being unauthorised. To hold events which charge for kirtan or where the performers are remunerated would seem to be mixed devotional service, which whilst having some value for those who participate, does not come to the level of the pure devotional service accessible through the original formula of Sri Caitanya Mahaprabhu.
Where will the money come from to organise free events for the purposes of chanting, dancing and taking prasadam with the general public? Srila Prabhupada advises that it will come from book sales and donations, and also that grihastas should contribute to arrange for such events, particularly those grihastas who are economically successful. Prabhupada stated that on the basis of the examples of Srila Rupa and Srila Sanatana Goswamis, fifty per cent of income should be spent specifically on public events and festivals for the express purposes of chanting, dancing and taking prasadam.
In the case of local or regional absence of such sales, donations and contributions, or in the case where regional authorities are not convinced to assist in delivering the strategy, the author’s advice is that a determined Yuga-Dharma strategist should rely on the mercy of Krishna and of Srila Prabhupada and see what miracles the Lord may be pleased to perform, whilst refusing to take “no” for an answer. A pure effort, however, focused constructively on serving the people to serve the Lord, not on any desire to aggrandise oneself, must first be made in order to attract the attention of Sri Guru and Sri Gauranga, thus they will be pleased to lend their support.
Consideration Of The Present And Possible Future Circumstances Of “Lockdown” During A Pandemic
Since the Yuga-Dharma requires the gathering together of people for some duration of time to chant, dance and take prasadam, and since pandemic regulations forbid the gathering of people in close quarters, we should take this Coronavirus as the Lord’s instruction for us to take the opportunity to refocus on the Yuga-Dharma and to enthusiastically encourage it’s performance as much as possible as far as the situation allows in future, perhaps whilst remembering in separation from each other just how precious this exact type of association is even for ourselves, what to speak of those who are at present lost to Krishna.
Appendix I: Srila Prabhupada’s Address To The London Rathayatra Of 1972
Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare
Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare
Ladies and gentlemen, I thank you very much for you coming here and participating in this great movement known as Hare Kṛṣṇa saṅkīrtana movement. This saṅkīrtana movement was started five hundred years ago by Lord Caitanya Mahāprabhu in India, in the state West Bengal, in the district of Nadia. His mission was that this Hare Kṛṣṇa movement, or God consciousness, should be spread all over the world. As many town and villages as there are on the surface of the globe, this Hare Kṛṣṇa movement would be spread all over. His prediction is now being carried out by some of the devotees, and you may kindly take advantage of this movement.
The purpose of this movement is to cleanse the heart. Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpanam [Cc. Antya 20.12]. We have created so many problems in our life simply on the platform of misunderstanding. Therefore this movement is meant for cleansing the misunderstanding of the heart, ceto-darpaṇa-mārjanam.
What is that misunderstanding? The misunderstanding is that we are accepting this material body as the self. We are all living entities, spirit souls, encaged in this material body. We are transmigrating from one body to another. There are 8,400,000 species of life, and this human form of life is the greatest opportunity for self-realization. Self-realization means to know that “I am not this body. I am spirit soul. I am part and parcel of God.”
You have… Most of you must have read Bhagavad-gītā. In the Fifteenth Chapter it is said that the living entities are part and parcel of God. God is by nature joyful. In the Vedānta-sūtra it is said about the Supreme Absolute Truth as ānandamayo ‘bhyāsāt [Vedānta-sūtra 1.1.12] = by nature joyful. Therefore, as we are part and parcel of God, our aim of life is joy. We are searching after that joyfulness within this material world, but that is not possible. Just like a fish, if it is taken from the water and put on the land, in any condition the fish will never feel joyfulness.
Similarly, we are spirit souls. Somehow or other, we have come in contact with this material world. Therefore in this material world we cannot have joyfulness. Ānandamayo ‘bhyāsāt. This material world is not befitting our spiritual self. Spiritual self requires spiritual joy. That is beyond these material senses. Therefore this Kṛṣṇa consciousness movement is meant for clearing or cleansing or purifying the senses. As soon as we purify our senses, then actually we can enjoy our spiritual sense enjoyment.
In the material covering, the senses are not properly being used. The enjoyment which you are now having, it is simply a perverted reflection of our spiritual self. So this Kṛṣṇa consciousness movement is meant for purifying our senses. In the Vedic literatures it is said, sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170]. When we become free from the designation, at that time we become spiritually purified.
At the present moment, on account of our ignorance, or in ignorance of our self- realization, we are thinking in relationship with this body. I am born in India, so I am thinking, “I am Indian.” You are born in England; therefore you are thinking “Englishman.” Or other is thinking some other thing. But actually, we are neither Indian, nor Englishman, nor Japanese, or nor German. We are spirit soul, part and parcel of God. Therefore, that is self-realization. Unless we realize our self, all activities that we are enacting, this is meant for our defeat.
Therefore, practically we see that in spite of advancement of education, in spite of economic development, in spite of so many philosophical speculations, we are in the same problematic atmosphere. That is the defect of the present civilization, because they do not know what we are. We are spirit soul. So we must realize. That is… If we want to realize, everything explained in the Vedic literature, which is summarized in the Vedānta- sūtra and later on in the Śrīmad-Bhāgavatam. And five thousand years, the Lord Himself, Lord Kṛṣṇa, spoke the philosophy or the knowledge in this Bhagavad-gītā.
We are publishing all these literatures translated into English. If you want to read them, if you want to understand this scientific, spiritual movement through your scientific knowledge, philosophical speculation, we have got dozens of books. You can read them and you can understand them. Otherwise, it is very simple method = you can simply chant this Hare Kṛṣṇa mahā-mantra. It is only sixteen words:
Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare
Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare
So there is no expenditure. If you chant Hare Kṛṣṇa mantra, there is no loss on your part, neither we are charging anything. We are distributing this mahā-mantra free of charges, and anyone can chant. There is no difficulty. We are spreading this movement all over the world. Not only in your country—whole of America, whole of Canada, Japan, Australia, New Zealand. Everywhere. We have got one hundred branches all over the world. And there is no difficulty. Even in Africa, the Africans are also chanting this Hare Kṛṣṇa mantra.
So our only request is that in whatever condition you may be, it doesn’t matter, please try to chant these sixteen words if it is possible, whenever you have got time. You have got enough time. You can chant Hare Kṛṣṇa mantra when you are walking on the street, when you are traveling in the bus or when you are sitting alone. There is no loss, but the gain is very great. Therefore our only request is that you take this mahā-mantra,
Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare
Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare
[Author’s stress] And we shall periodically remind you by such functions as we are holding today, the Ratha-yātrā festival.
This Ratha-yātrā festival is very old—at least for 5,000 years. Lord Kṛṣṇa along with His elder brother Balabhadra, or Balarāma, and His sister Subhadrā came in a chariot from Dvārakā to Kurukṣetra. We are commemorating this arrival of Lord Kṛṣṇa with His family on this chariot. This function is held in Jagannātha Purī. Mostly you know, in India it is a great festival. And we are introducing this festival in the Western countries along with Hare Kṛṣṇa movement, because the original progenitor of this Hare Kṛṣṇa movement, namely Lord Caitanya, He took very much active part in this Ratha-yātrā festival.
So following His footsteps, we are also introducing this Ratha-yātrā festival in the Western countries. Simultaneously as it is being observed in London, it is being held in San Francisco, Buffalo and…
Devotees: Melbourne, Tokyo.
Prabhupāda: Melbourne, Tokyo and many other places. And India also, in Calcutta also. So this festival, taking part in these festivals, means a step forward for our self- realization. Rathe ca vāmanaṁ dṛṣṭvā punar janma na vidyate. Simply by seeing the Lord on the chariot, one makes advancement for stopping the repetition of birth and death.
So I am very glad that you have taken so much trouble to come here. Now you will chant Hare Kṛṣṇa mantra along with the devotees and take part in honoring the prasādam. The prasādam is also one of the program. Our Hare Kṛṣṇa movement is standing on three principal things = chanting, dancing and eating prasādam. It is not very difficult. It is very enjoyable to chant, dance and take prasādam. And if you like, you can hear a little philosophy of this movement.
Or even if you do not understand the philosophy, even you do not read the books, simply if you take part in these three things, chanting, dancing and taking part in eating the prasādam, your life will gradually progress in spiritual advancement of life. And if you continue this, then some day will come, even in this life it may come, that you will understand what is Kṛṣṇa. And as soon as you understand Kṛṣṇa, then after leaving this body you go back to home, back to Godhead, directly.
[Author’s stress] This is stated in the Bhagavad-gītā. Those who have read Bhagavad-gītā, Lord Kṛṣṇa says,
janma karma me divyaṁ
yo jānāti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti kaunteya [Bg. 4.9]
Simply by understanding Kṛṣṇa, janma karma…, Kṛṣṇa’s appearance, Kṛṣṇa’s disappearance, Kṛṣṇa’s activities… This Ratha-yātrā is one of the activities of Kṛṣṇa. Therefore to take part in the Ratha-yātrā festival means to associate with Kṛṣṇa directly.
So in this way, if we associate with Kṛṣṇa’s name, Kṛṣṇa’s pastimes, Kṛṣṇa’s qualities, Kṛṣṇa’s form, then gradually we transcend this material existence. Janma karma me divyaṁ yo jānāti tattvataḥ. If we simply try to understand about Kṛṣṇa’s movement, then the result is, Kṛṣṇa says, tyaktvā dehaṁ. We have to give up this body. But if we give up this body after being elevated into Kṛṣṇa consciousness, then Kṛṣṇa says, tyaktvā dehaṁ punar janma naiti [Bg. 4.9]. Then, after giving up this body, you haven’t got to accept another material body. Tyaktvā dehaṁ punar janma naiti.
Then where shall I go? Kṛṣṇa says, mām eti: “He comes to Me.” There is planet beyond this material sky. There is another sky. That is also stated in the Bhagavad-gītā = paras tasmāt tu bhavo ‘nyo ‘vyakto ‘vyaktāt sanātanaḥ [Bg. 8.20]. There is another sky, which is eternal. This sky is temporary. Just like your body, my body or anything in this material world, they are temporary. They have got a date of birth, and they grow, they stay, they produce some by-product, then dwindle and then vanishes. That is material nature. But there is another nature, which is called spiritual nature. Even when everything is annihilated, that nature stands.
So that spiritual nature, or spiritual sky, is described in the Vedic literature, in the Upaniṣads, that there is no need of sunshine, there is no need of moonshine, there is no need of electricity. That is another sky. So our only business is to transfer ourself from this sky to that sky, that illuminating sky. That is the Vedic injunction. Tamasi mā jyotir gamaya: “Don’t remain in this darkness, in this world of darkness. Come to the world of light.” So this movement is very important movement. We are trying to educate people how to transfer one from this world of darkness to the world of light, which is called Goloka Vṛndāvana.
So I am very much thankful to you that you have given me your time. So we have got our books; our devotees are preaching. Take advantage of this opportunity and make your life successful.
Thank you very much.
– Rathayatra Address, London, 13 July 1972 (source: Vedabase)