New Vrindaban Bloggers

by mrupa

Dropping down from the main road just in front of the old one-room school house next to the lagoon and across from the old forge, the first few yards of dirt road is both the beginning of the driveway to Mr. Snyder’s homestead along the top of the ridge, and the pathway to Vrndavana Farm.

Like Krsna at the Rajasuya Sacrafice, it was seen by many different people in many different ways; from an expansion of Aghasura to one of Yogamaya. The road definitely bore the touch of the internal energy though, for it led you to Krsna and His original abode here in West Virginia anyway. It was traversed by the Planter of the transcendental seed of Goloka, Srila Prabhupada; and is a place of some of His sweet pastimes.

The path through Keshi Ghat was mostly the result of running the electric wires from the main road to the Vrndavana farmhouse which originally had no wiring at all. But when Prabhupada said He wouldn’t come unless he could keep on using His dictaphone for His translations, the yajna through the valley behind the farmhouse was “opened” up.

The road was a narrow dirt pathway, barely wide enough for one car that was the only access to Vrindavana Farm-the original property constituting New Vrindavana.

At first as you left the main road on the way “up top,” you bore right off of Mr. Snyder’s driveway and dropped slightly onto a lower arm of the track. A small lively creek runs along your right side just a few feet from the walkway. Along the upper left hand side is a wire and wood post property line fence indicating the lower line of Mr. Snyder’s land. It is often hidden as it raises and lowers its way along the ridge-side.

These first few sections of the road, flat with easy entry and with the creek curving around it, have been used as the backgrounds for some of the early artists’ paintings of Krsna and His associates.

The creek meanders back and forth crossing the walkway three different times. Its widest crossing is at a slight bend in the road just the road begins to rise upwards in curving undulation toward the cliffside site of Vrindavana Farm. As the road rises there, the creek begins to drop along the fold of the land gradually at first. Until it is running many many yards below the embankment of the road; first through one small waterfall far out and down behind Lalita Gopi’s home, (just before the pond now at the bottom of the access road across from Vani’s home) and over the Kesi Ghat fall below Vrindavana Farm Itself.

In the summer time on the lower flatter stretches of the road, the plants would tower up and lean over the edge of the road, in a few places from both sides. The fragrance of their flowers, the warmth they generated, and the way they blocked your vision of anything else for that stretch, made you feel like some small thing wandering in a gigantic greenhouse, or perhaps along the path of some new planet.

(more…)

Written by Hrishikesh (Henry Doktorski)

Many thanks to MG for posting the photograph of Radhanath Swami with United States Congressman from West Virginia Alan Mollohan and other guests and dignitaries. If I am not mistaken, that is West Virginia House of Delegates member Thais Blatnik behind him.

Exact date of photo was May 31, 1985. This was taken on the day of the Shila-Ropana festival, the groundbreaking ceremony for the proposed Temple of Understanding.

I also enjoyed reading MG’s thought-provoking text. I remember those days very well. I was out on travelling sankirtan picking lakshmi to help pay for this proposed temple. I was unable to attend the festival because (if memory serves me correctly) I was out in California with my sankirtan buddy Jagannath Mishra, and we must have had a big event or something so we decided to stay out for 8 weeks instead of returning for the festival.

In the responses, Kailasa is correct in that great mistakes (to put it mildly) were made, and covered up, and eventually brought to light, and then brought to justice (except perhaps for a few that got away). However, MG is also correct in his optimism. Certainly New Vrindaban is a very special place, and was certainly very dear to Srila Prabhupada, judging from his many letters and also from his conversations during his four visits there. Although I do not visit nearly often enough, I always enjoy my visits and encourage others to visit and render service.

For the pleasure of the Brijabasis, I wish to make the following humble offering in memory of those days of serving Radha and Vrindaban Chandra at New Vrindaban 23 years ago.

—————-

Shila Ropana.

The peak of New Vrindaban’s popularity may have been May 31, 1985: the historic Shila-Ropana (groundbreaking) ceremony for the proposed Great Temple of Understanding, which was attended by many dignitaries, including a United States congressman. Land of Krishna called it “the most significant and memorable day in the history of New Vrindaban.” (111)

The presiding 93-year-old senior Shankaracharya Abbot at Kanchi Peetam monastery in South India set the auspicious hour and sent a message of good will. The rites began with a fire sacrifice at the temple, wherein the guests offered flowers to the deity of Ananta-Sesh as he was carried in procession on a small silver throne. The indoor ceremony was followed by speeches, and concluded with a talk by Kirtanananda Swami on the motto of the temple: “For the glory of God and the upliftment of mankind.”

U.S. congressman speaks at New Vrindaban.

Among the honored guests at the groundbreaking ceremony for the proposed Great Temple of Understanding was a United States congressman from West Virginia, Alan B. Mollohan, who praised the New Vrindaban community for its positive economic impact in the state: (112)

“Today we’re privileged to witness the beginning of what will come to mean many things to many people. In a real sense the facilities that will grace this hill symbolize what it means to be in America, where freedom of religion and freedom of speech are the stalwarts of a democracy.

(more…)

The current RVC temple was opened in 1983 with a lavish installation ceremony that was well attended and publicized. At that point, it still seemed that New Vrindaban would become the successful place of pilgrimage in the West that Srila Prabhupada had envisioned.

This is a picture from the installation festivities showing Radhanath Swami giving a tour to the then, and current, US Congressman from West Virginia representing our district, Alan Mollahan. This was like a coming out party for New Vrindaban into the national stage.

Everything seemed so hopeful and bright then. Imagine what could have been if foolish mistakes hadn’t been made. Imagine what could still be.

Click on the thumbnail for a larger view.

By Hladini Devi Dasi

O-Dirt—You’ve been plaguing my life since time immemorial!
O-Dirt—I know you’ve become attached-But PLEASE GET OUT OF MY LIFE!!!
I’ve consulted the most ardent authorities as to how to rid myself of you-
But I turn my back, and you are once again embracing my torn and ragged self.

WHAT MUST I DO??? To become free from you???

O-Dirt—We’ve been together so long that my name has become one with yours
When one thinks of me, He automatically thinks of you..
And when one thinks of you, It is most likely brought back to me.
Are we eternal associates?????

Or—Can I break through, and simply not cater to your onslaughts and aggression-
I simply pray for the knowledge and the strength
For someday—Someday—I shall destroy you.

(Written at Madhuvana in 1974. Sometimes referred to as the Ode to Dirt. Hladini had no other title line for it but just “Dirt”. (mrupa))

by mrupa

In the earlier days, Mud was a personality in its own right in the universal form of the dhama.

Mud was almost all pervasive; it didn’t only live behind the cow barn, but one step out of any doorway. A throughway of it ran down the middle of Bahulavan and poured down two driveways along the embankment that led to the main road—which in the very early days was also mud when wet. Mud added earth tone color to everything from clothes to boots to socks to animals, man and machine.

A couple successive rainy days would usher in the 18inch brown stand out hemline on every sari. (In the cold months the frozen wet hems would act something like a dulled saw blade scraping bleeding scratches on calves and ankles). There was an old floor length formal black prom dress that in conjunction with a beat up army jacket served as the stool clothes for the women for what seemed like ages. It had the record Mud hem of any piece of clothing on the farm, Depending on how tall you were, it came up to mid-thigh or so. It was pretty much impossible to be discreet about what you were doing or where you were going with that get up on.

New Vrindavana Mud had a life and sense of determination of its own. It was simultaneously one of the most cloying of natural glues; as attested to by the myriad numbers of boots sucked off feet and hopelessly embedded in the muck. And the leg muscle training devotees could get by carrying 10lb. mud overshoes on each foot while trying to walk from one place to another.

Yet the Mud was so slippery it was the most nearly impossible substance to walk uphill against even slightly, without being unceremoniously dumped on your face. Or, if you possessed a truly transcendental sense of balance, you might just simply slide helplessly back down any incline you were trying to scale time after time.

Mud was the great leveler, nature’s crash course in how we are not the controller. Living and working with it was an exercise in true grit.

Mud was one of the first scouring ‘powders’ in New Vrindavana. The best way to clean the pots being used to cook for the mammoth 1972 Bhagavat Dharma festival was to use mud mixed with ashes (and the circular center of a Mason jar lid) for the really baked and burned on stuff.

And of course, mud was also unlimitedly and readily available tilak.

There was one other embankment incline at Bahulavan; a short 10ft. shot that left you rather abruptly at the doors to the duplex style outhouse behind RVC’s temple.

When that little slide was in form it could, if you aimed yourself right through art or accident, shoot you straight through the doorway and into the seating arrangement of the business closet in one fluid motion. On occasion it could cause rather embarrassing albeit amusing close encounters between someone sliding pell-mell down the bank into the surprised arms of anyone just exiting one of the doors.

There is, of course, no plumbing in an outhouse. The refuse was managed by lying down on your stomach, extending your torso as far over the edge of the pit beneath the seats of the house as you could without overtiping yourself and scooping out the deposits by hand from the big containers beneath with a cut off milk jug. Then you put each scoopful of the material into a 55gal. barrel waiting to be hauled out by the horse cart to the fields.

It was quite and extraordinary experience: serving the devotees in a very fundamental way, being in such prolonged and close contact with the ‘dust’ of the Vaishnavas, and the witness of one of Srila Prabhupada’s examples…the worm in stool.

If the receiving barrel stood long enough while it was full enough, you could actually see the little critters swimming around in there, diving and wiggling. I tried two experiments with them. Took one out and sure enough the little guy was just in a major sweat to get back into the soup. One Sunday after the feast I brought out a little halavah. And, yup, just like Prabhupada said, you can offer them halavah, but they’re not interested one little bit. The poor little blighters; how like them we can be.

This is a letter to Srila Prabhupada, written by Hladini d.d. but never mailed…

Now some time after Mother Hladini left this planet, Vahna, her husband, found this 2 page, hand written letter among other things that he’d kept, like photos , etc.

Vahna has allowed me to copy it and just now Mother Ruparamesvari has typed it up so that it could be sent out.

(reflecting what a great personality she is…)

Dearest Srila Prabhupada,

I beg You, please accept my most humble obeisances at Your Divine Lotus Feet.

I have; after receiving so much mercy, after being rescued from the empty cold platform of material existence, fallen prey to the overpowering illusion that I can enjoy. It’s as if I’ve forgotten everything, a cloud of insanity-”My turn, Krsna.” It breeds from a platform of comfort. Sudama Brahmin could be comfortable and not wish to dethrone the king.

I can’t stand this consciousness. Srila Prabhupada, I want to be a servant-a good one- unconscious of me. Srila Prabhupada I’ve neglected my medicine haphazardly (obviously) thinking- I needed it no more-”How healthy I am-I can relax”. Now I am raging with fever-Embarassed to come back to the doctor due to my disregard for his selfless help.

Please Srila Prabhupada, help me become a serious disciple. Help me go back to a life of austerity, a life of remembering my service I’ve forgotten due to this impure desire. Please let it be gone.

Every second there is a choice: “Which energy do you want????” Maya is so quick to satisfy, but so quick to burn You are not cheap-but how much it is so worth it? Why am I so foolish-stubborn, stupid. Let me hear what You’re saying. Let me follow cent-per-cent. You’ve given me everything- You are my true father. My true deliverer-my greatest friend.

Dear Srila Prabhupada I am the greatest rascal, I only want to become a pure servant. Please don’t kick me away, but give me another chance. I’ll try so hard to be good.

Oct. 13th is Kartika. The gopis worshiped Durga for Krsna as their husband. They ate rice and moong bearns and prayed everyday for a month. Everything I do is motivated, but Prabhupada let me try to offer this austerity to try and gain control of these raging senses. Dear Prabhupada-all I want is Krsna-Please guide me on the right path-I have no desire on my own. You are my strength, my desire.

The road is there straight & clearly marked-though the detours seem easier and more pleasurable- keep my intelligence firm-Thank You. I have this immense loving propensity; let me repose it at Your divine feet.

by Hrishikesh

On November 2, 1986 , deities of Rama, Sita, Lakshman and Hanuman were installed at the New Vrindaban temple. Land of Krishna reported: (97)

For several weeks beforehand, the excitement of the event was in the air as devotees prepared to receive Their Lordships. All the mothers in the sewing room were working overtime to prepare at least four new outfits of silk, covered with pearls and jewels. Mother Ishani and her helpers carefully assembled the matched sets of crowns, armlets, bracelets, and anklets.

The kitchen was bustling as cooks prepared hundreds of sumptuous dishes, and the fundraising department was busy opening mail from hundreds of donors sponsoring the maha-abhishekham for Sita, Rama, Lakshman, and Hanuman.

Thousands of little colored lights were strung over the front of the temple building, while small children ran to and fro, gathering up floral decorations for the temple’s interior. . . .

On Diwali morning, one thousand pots of scented, spiced water were spread out over a large area of the temple floor. Each pot was topped with a coconut resting on four leaves. Large trays of fruit, sweets, and flowers formed the setting for the traditional agni-hotra (fire sacrifice), performed by Gaura Keshava Das, while hundreds of devotees and guests looked on. . . .

At midday , the Deities were placed on Their new gold and silver altar. The altar curtains were closed, and Gaura Keshava performed a private puja for Them. Then (Kirtanananda Swami) was brought behind the curtains and he formally welcomed Their Lordships and removed the blindfolds. Now it was time for the Sahsra Kalasa Abhishekham (bathing with one thousand pots). . . (Kirtanananda Swami) spoke about the importance of the occasion and poured the first pot of scented water over the deities. . . . After all the guests and devotees had participated, the Deities were again carried to Their new altar. After being elaborately dressed in Their new outfits, They were offered a huge feast of the devotees’ best cooking efforts. . . . All through the afternoon and most of the evening, loud congregational chanting of the Lord’s holy names continued: Shri Rama, Jaya Rama, Jaya Jaya Rama. Raghupati Ragava Raja Rama, Patita Pavana, Sita Rama.

A fourth altar was built and the big hand-carved Lord Jagannath, Lady Subhadra and Lord Balaram deities were also moved into the new temple. A huge skylight of dozens of stained-glass windows was installed high in the ceiling of the temple room (reported to be the largest stained-glass ceiling in North America), and two large back lighted transparencies graced the front and rear. The New Vrindaban temple room became a tourist attraction just like the Palace. Visitors to the Palace naturally also came to see the four beautiful altars at the temple, and the deities which resided there. New Vrindaban was increasingly becoming a veritable Tirupati of the West.

97. Bhavishyat Das, “Festival Is Highlight of Pilgrimage Season,” Land of Krishna, vol. 3, no. 8 (November 1986).

by mrupa

circa early ‘70s

Bahulavana Prasadam Room, Ekadasi:

Picture the large front room of the old Bahulavana temple just before the little walkway into the temple room.

Picture devotees in work clothes and old saris sitting around the walls honoring prasadam, while Kutila brings out the serving pots.

One of the main preps is made from the government food program issued peanuts and raisins.

A devotee innocently asks Kutila where the occasional bits of plastic in the prep are from. “Oh”, she says matter of factly, “that’s where the mice in the store room nibble on the bags the raisins come in.”

The first speaker’s neighbor in the prasadam line notices some non-descript somewhat raisin-ish bits; puts two and two together, blanches and weakly asks the devotees in general, “Does anyone want my peanuts and raisins?”

Catching his understanding, devotees have several different reactions. Some push aside their own peanuts and raisins. Some shake their heads in the negative. Some, knowing its all there is or is likely to be that day, put all the literal faith they can in Krsna’s prophylactic, and antiseptic qualities and nonchalantly take the opportunity to have a small feast of peanuts and raisins on that particular Ekadasi.

SCENE SWITCH:

Summertime. Out on the low stone wall along the walkway leading to the Bahulavana temple side door, devotees are honoring lunch prasadam. Suddenly, into the quiet air the then temple commander Radha Kanta’s distinctive Georgia drawl exclaims, “Oh my Lord! I thought it was a chaunce!” as five flies do the backstroke through his half empty dhal bowl.

by Hrishikesh 

More altars were built and more deities were sculpted and molded. Bhagavatananda Das sculpted two nine-foot tall bas-relief statues of Jaya and Vijaya, the four-armed gatekeepers of Vaikuntha who hold the four symbols of Vishnu: conchshell, disc, club, and lotus flower, which were installed adjacent to the front doors of the temple.

 On January 6, 1986 , a seven-foot-tall 400-pound deity of Lord Nrisimhadev, and his devotee, the boy Prahlad, modeled in clay by Soma Das and cast in resin by Kumar Das, were installed in the temple. (The jet-black color of Nrisimhadev was created by mixing powdered coal into the plastic resin.)

“Prahlad is standing with folded hands in front of His Lord, who is seated on a magnificent golden throne. In one hand Nrisimhadev has a conch and in another a chakra (discus). At the end of His powerful fingers are gleaming, golden fingernails. His black and gold mane, like an effulgence, frames His glowing red eyes and fierce snout, where two downward curving white fangs protrude. A jeweled helmet of gold adorns His head.” (96)

 End  Notes

 96. Gadadhar Das, “God’s Anger,” Brijabasi Spirit, vol. 2, no. 2 (c. Spring 1986), 15.

Installation of the Deities.

The Brijabasi Spirit reported: (93)

“Radha-Vrindaban Chandra, Gaura-Nitai, and Gopala Nathji were placed on Their altars, which had been drilled with nine small holes. In the holes were placed nine precious jewels of the nine major planets. They were then filled with turmeric. A yantra—a small piece of gold plated copper, inscribed with a six-pointed star, an eight-pointed lotus flower, and the mula and gayatri “mantras of each Deity, was placed under the Deities. . .

“Shyamasundar, one of the priests, had calculated that . . . the most auspicious time would be at 11:32 p.m., Saturday night. . . . Everyone was in a flurry of activity to meet the deadline. . . . Gaura-Nitai and Gopal Nathji were the new Deities to be installed, so Their eyes were covered with beeswax. After installation, the beeswax would be removed, and the Deities would see an offering of auspicious items.

“Then came one of the most meaningful events of the festival. It was time for the spiritual master to invoke the presence of the Deities. . . . The curtains were closed, but a few of us were able to watch Shrila Bhaktipada place his hands over the hearts of Gaura Nitai and Gopal Nathji and ask Them to enter the forms, thus making Them worshipable.

“Finally, at twelve midnight, the curtains opened, revealing the brilliant sight of the Deities on Their silver and gold plated shringasan: Gaura-Nitai, golden and dressed in new clothes, Gopal Nathji, with white lotus eyes, wearing a brilliant costume, and His hand gracefully extended in His pastime of Giridhari, the eternal lifter of Govardhan Hill, and the full moon over Vrindaban, Radha-Vrindaban Chandra. . . .

“On Sunday, the mahabhishek took place. Before the ceremony, Shrila Bhaktipada went on the altar and carefully removed the beeswax from the Deities’ eyes with a special gold tool. Thus the first auspicious sight the Deities beheld was the spiritual master.

“The curtains opened, and in walked the next auspicious item—a cow, Pritha, one of New Vrindaban’s oldest mothers, strolled up before the Deities, turned, and let loose a few flops of pure cow dung. Next, twelve virgin girls arrived, followed by a Tulasi-devi plant. At that time the central aisle had been roped off and lined with thirteen large mounds of rice. After Tulasi-devi, the ropes came down and the devotees leaped into the aisle chanting and wildly throwing rice.

“Meanwhile, the abhishek began, as priests poured gallons of nectar drink over the Deities. They took off the Deities’ donut garlands and threw the donuts into the excited crowd. . . . Feasting and kirtan continued through the night.

“Bhaktipada spoke at the installation ceremony, “The history of New Vrindaban is of course the history of Radha-Vrindaban Chandra. We were here several years before the appearance of Radha-Vrindaban Chandra; still many of us who have been here long understand that whatever has occurred in the community and whatever growth we have experienced has simply been due to Their mercy. Without Radha-Vrindaban Chandra, New Vrindaban has no meaning. . . . We hope that Radha-Vrindaban Chandra go on giving us more and more opportunities to engage in Their service—to build more palaces, parks and temples for His glory. We want everyone to come to appreciate Radha-Vrindaban Chandra.” (94)

The deities were treated royally, and were offered eight daily arotis along with bhoga offerings. The Brijabasi Spirit reported: (95)

” ‘The largest increase in the Deity puja in over ten years,’ was the way Shrila Bhaktipada described it when Radha-Vrindaban Chandra moved into Their new temple last July 4th . . . . From the sewing department to the heavy construction department, the devotees pooled their efforts, and the result was astonishing. . . . Radha-Vrindaban Chandra are the center of our community, and now with Their temple so accessible, They are a sight for the hundreds of guests who visit New Vrindaban.

“It’s truly an astonishing sight when the altar doors open. The Deities stand on a huge shringasan, its winding columns and domes plated brilliant gold with traces of shiny silver interwoven in the intricate designs. Just a few feet behind the Deities are tall smoky tinted mirrors, decorated with gold filigree and gracefully carved flowers. The floor of the Deity room is black and white marble. Large iron gates decorated with the mahamantra protect Their Lordships. . . .

“A large room to one side is the Deity dressing room. Here, long drawers hold the many outfits of the Deities, along with shelves for crowns and jewelry. On the other side of the altar is a room for preparing offerings and the pujari quarters.

“For every major festival, Adhara Dasi and her dedicated team of mothers sew beautiful outfits for Radha-Vrindaban Chandra. Often all the Deities get new outfits. On these joyous Vaishnava holidays, Radha-Vrindaban Chandra are also offered new sets of jewelry made by Mother Ishani. The jewelry that includes crowns, belts, necklaces, and bracelets are all handmade gold plated pieces, often inlaid with delicate, multicolored, enameled peacocks and flowers. A variety of jewels, of different shapes and colors, are set along with the enameling work to make a dazzling effect.

End Notes

89. Gargarishi Das, “Radha-Vrindaban Chandra Festival,” Brijabasi Spirit, vol. X, no. IV (c. August 1983), 16.

90. Gaura Keshava Das, quoted by Gargarishi Das, ibid., 16.

91. Gargarishi Das, ibid., 17.

92. ibid., 17.

93. ibid., 17.

94. Kirtanananda Swami Bhaktipada, “Welcome Address,” Brijabasi Spirit, vol. X, no. IV (c. August 1983), 12.

95. “Deity Worship,” Brijabasi Spirit (March 1984), 35.

by Hrishikesh

On July 4, 1983 , a “temporary” temple for Shri Shri Radha-Vrindaban Chandra was dedicated which dwarfed many United States ISKCON temples in beauty, size and craftsmanship. The building was constructed in less than ten months; the temple room, which covered 5,000 square feet of floor space, was constructed in less than three months, including the art and decorations. In addition to the presiding deities of New Vrindaban, Shri Shri Radha-Vrindaban Chandra, three brand-new deities were installed: Lord Chaitanya, Lord Nityananda, and Shri Gopal Nathji (the boy Krishna lifting Govardhan Hill: a deity especially popular in Rajusthan and Gujarat, India).

The festival began on Friday, July 3 with gurupuja, the worship of the guru. After gurupuja Bhaktipada named five priests who would assist in the subsequent ceremonies. Bhu-varaha puja was the highpoint of that night, with ten torches lighting the way. The head priest, Gaura Keshava, began a fire sacrifice and offered oblations, bananas, coconuts and incense. Under the newly-built yajña-shala (place of sacrifice), four different fire pits were built with clay bricks and the puja began. The final event that night was the “mirror ceremony.” Before deities are installed, they are usually submerged under water for one night. But if that is not possible, the deities are placed in front of large tubs of water, and their reflections are placed under water.

On Saturday, July 4, Shri Shri Radha-Vrindaban Chandra stood upon a teakwood cart, and processed 3 ½ miles, from Bahulaban, where they had resided in the old farmhouse since 1972, to their new temple which was built ¼ mile behind the Palace, near the Guest Lodge. The teakwood ratha cart, complete with thirteen carved domes, fenders, columns, arches, and a large peacock, had been carved in India and shipped to New Vrindaban where it was assembled. The cart, decorated with bright yellow and orange marigold garlands, processed slowly up Palace Road, pulled by dozens of devotees tugging on thick orange ropes.

The Brijabasi Spirit reported, “Cows and chanting devotees covered the road as far as one could see. Shrila Bhaktipada and Shrila Gurupada [Satsvarupa Das Goswami] led the procession through the hills. Sitting on large pillows in the back of a transcendental blazer, they occasionally threw handfuls of flowers to the devotees, or when the devotees felt fatigued under the hot sun, sprayed them with scented water from fire extinguishers. As the effulgent sight of the Deities passed one of our neighbor’s houses, an old lady suddenly ran down her driveway and jumped up and down. ‘Just see, she’s dancing for the deities,’ said Shrila Bhaktipada, ‘after all these years.’” (89)

When the procession reached the Palace, the saffron-dressed murti of Shrila Prabhupada was brought out of the Palace on a palanquin, and met the deities on the road. An aroti was performed and Prabhupada and the deities exchanged flower garlands.

When the procession reached the new temple, the deities were bathed in an abhishek ceremony. Vastu puja followed, in which ghosts are removed from a new building. A six-foot tall straw man, dressed in a yellow dhoti and woolen chadar, was placed before the altar, and fifteen watermelons painted with hideous faces were lined up. Gaura Keshava, dressed in a black dhoti and chadar, explained, “This puja is performed to invoke any ghosts that might be around. Ghosts are subtle creatures that live in a very abominable condition of life due to sinful activities. Sometimes they give trouble by trying to take over other bodies. By mantras, we invite the ghost to enter into the straw body, and when he’s feeling comfortable in that condition, we light him up. Any smaller ghosts that are around will be attracted to the watermelons. These watermelons are also bodies, and since ghosts are eager to live in any body besides their own, they’ll jump into the watermelons. In India, people often hang pumpkins around so the ghosts will enter them instead of human bodies. After they enter watermelons, we’ll smash them. This won’t kill them; they are also spirit souls. But they’ll want to leave.” (90)

The Brijabasi Spirit reported: (91)

“After performing a fire sacrifice, Gaura Keshava lit several pieces of camphor on the straw man’s chest. The straw man was aflame! A kirtan started. “Kirtan,” explained Gaura Keshava, “is the most essential ingredient in this puja—to purify the atmosphere.”

“Suddenly, Gaura Keshava grabbed the rope attached to the straw man and began running. Like a flash he was at the back of the temple, dragging the straw man, swinging him back and forth. Gaura ran his second lap within seconds. Then he ran a third lap at even a faster pace, and exhibited a full burst of speed, ran out the front door with the devotees shouting, “Haribol! Haribol! Hare Krishna!”

“The temple was then cleaned inside, and then the final ceremony before the installation of the deities began: the installation of the sacred chakra. ‘To protect the devotees, the chakra is placed on top of all temples of Krishna. To install the chakra, Gaura Keshava performed a fire sacrifice in which the chakra was attached to one of the fires with a copper wire. He then placed the chakra on his head, circumambulated the temple once, and climbed a ladder up to the third floor roof. Climbing another ladder, he lifted the chakra to the top of the main dome, and installed it.’ ” (92)

(to be continued)

by Dulal Candra das (written for a memorial held by his family)

audio is available at:
http://dulal.podomatic.com/entry/2007-11-26T07_55_38-08_00

Dear Friends,

I say friends not because we have ever met, but because of the close friendship I had with your intimate relative and friend, a kind soul I knew as “Taru”: devotee, writer, public speaker, humorist, ascetic and a true lover of the Supreme Lord. I dare say that my knowledge and appreciation of Taru differs considerably from yours simply because of our varied perspectives. You, of course, knew him as a close relative, someone you grew up with and loved, or nurtured into adulthood by your good guidance and love. Others of you were his contemporaries in companionship and again, dare I say, love. But as Taru matured into manhood his interests and attentions were diverted. He (seemed to) began to distance himself from your love, and he sought his love elsewhere. And this, I know, must have broken your hearts. Where was your dear Tom? Why had he gone off to some commune in the back hills of West Virginia? Did we do something wrong?

Well, let me set your mind and fond memories as ease. All of your nurturing loves combined to develop the most magnificent, benevolent, and spiritually advanced Taru, who was my dear friend. Today’s society places little value on those traits of character which are truly admirable for those seeking spiritual advancement in this human form of life. Too often we throw aside truthfulness, austerity, cleanliness, and mercy for greed, hypocrisy, deceitfulness and other lustful ambitions which we will not discuss on this auspicious occasion. But Taru held the truly admirable characteristics of saintly behavior like a torch as he sough to find the essence of all existence.

Although we are not here today to discuss religious philosophy, I could not in good conscience offer any homage to Taru without glorifying what he held most dear to his heart. So please give a moment of your time to contemplate the essential life teachings that Tom held so dear and to which he dedicated his life. To this end please allow me to crack open the timeless transcendental teachings of Vedic culture, in order to shed some light on Taru’s truly saintly character. Unknown to our culture, but commonly accepted throughout time and the varied universes, concrete spiritual direction is available to all humanity in the eternal spiritual instruction coming from the Lord Himself. To that end Taru humbly submitted to a bonafide spiritual teacher, one who actually knew God personally, His Divine Grace A.C. Bhaktivedanta Swami, loving referred to as Srila Prabhupada by his disciples.

Srila Prabhupada, a pure devotee of God of the topmost stature, accepted Taru as his disciple. And Taru accepted Srila Prabhupada as his guru, his spiritual instructor, and he took the instructions of Srila Prabhupada as his very life and soul. This was not done as some passing fancy. He did not fall sway to some charlatan swami. He was not conned into some mindless cult, for you know his determined character would never fall prey to any cheap tricks when it came to that thing he held most dear, true knowledge - the absolute truth. Rather Srila Prabhupada offered the topmost knowledge of the soul and a simple spiritual solution to the dilemma of material existence, pure love of God through complete immersion in God consciousness by chanting the Lords holy names. And of all Gods hundreds and millions of names the name Krishna, meaning “all attractive”, Rama meaning “all powerful” and Hare “the one who takes away all obstacles” are most significant. Thus this practice of spiritual realization is commonly referred to as the Hare Krishna Movement, for the followers chant

Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare
Hare Rama, Hare Rama, Rama Rama, Hare Hare

to attain spiritual perfection.

I know that if I were personally with you today, many of you would approach and ask, tell me about the time you spent with Tom. What did you do? how did you live? where did you live? what kept him in a farm commune in West Virginia instead of studying at the university or working in a profession? So let me provide a small glimpse into those days on the farm back in the ’70s.

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In May 1972, Kirtanananda Swami received a message to meet Prabhupada in Los Angeles, wherein Prabhupada ordered him to return to New Vrindaban and take over the management. Prabhupada had heard disturbing reports that the farm was not faring well and there was some talk of closing it down. Up to that time, the community had been organized by householders such as Hayagriva and Paramananda.

When Kirtanananda Swami returned to the community he recognized a problem instantly: Radha-Vrindaban Chandra were being neglected. Immediately he implemented a plan to unite the community. The first thing he did was to bring the deities from the original Old Vrindaban farm to the newly-purchased Bahulaban farm, which had, in the meantime, become the center of the community. Deity worship became the number one business and the community flourished.

Prabhupada wrote to Kirtanananda, “I am very glad to hear that you are giving your full attention to the worship of Shri Shri Radha-Krishna there at New Vrindaban, and it shall be your task to make certain that they will never be so much neglected in the future. Your proposal is very nice to make the atmosphere of the Deities very, very opulent, and the temple must be kept always very nice. That will be the attractive feature and people will come to see for that reason. So far as your road show is concerned, we are not meant for giving performances, we are simple kirtan men. There must always be kirtan going on wherever we travel, and nothing else.” (111)

Kuladri expressed his appreciation of Kirtanananda Swami’s devotion to the deities, “Just like the Goswamis, you serve the deity of your heart, Shri Shri Radha-Vrindaban Chandra. You would come right on the altar, bringing more jewelry than the rest of the deities in ISKCON combined.” (112)

Hladini Dasi praised Kirtanananda Swami’s devotion to Shri Shri Radha-Vrindaban Chandra: (113)

“Just as Lord Chaitanya sent Rupa and Sanatan Goswamis to reestablish Vrindaban which was just a field, Shrila Prabhupada sent you to establish New Vrindaban which was simply a farm. Before you came, Radha-Vrindaban Chandra had nothing opulent. They had only two meager dresses and a couple strands of dime store jewelry. They ate off stainless steel plates and rarely were They offered nice preparations cooked in ghee.

“Then Prabhupada sent you back here to stay. Within hours of your arrival, the place was buzzing. You escorted Their Lordships to Bahulaban and built Them an altar. You decorated Them with big garlands and whatever jewelry They had. Then you ran into the kitchen and spent hours preparing the most incredible feast They’d ever had. Not only was there an immense ghee feast, but ghee lamps were burning all over the altar. It just so happened that you had a whole silver set in your van from the road show to offer the feast on. The whole atmosphere became surcharged with your enthusiasm.

“Within a few more days, you went to New York and came back with pujaris, cooks and seamstresses. Radha-Vrindaban Chandra were repainted and Their features revealed Their new contentment. They looked so beautiful and happy. It was the first time ever that I had seen Shrimati Radharani smile. You brought back a topaz on a gold chain for Radharani and ran from room to room with a huge smile, showing it to all the devotees. Everyone was drowned in your enthusiasm even though we couldn’t understand what was going on.”

End Notes

111. Prabhupada, letter to Kirtanananda Swami dated June 25, 1972 .

112. Kuladri Das, “Vyasa-puja Homage” ( Shri Vyasa-puja: September 4, 1978), 6.

113. Hladini Dasi, “Vyasa-puja Homage” ( Shri Vyasa-puja: September 4, 1978), 43.