ashram5

[ashram5]

One drowns not by falling into river but by staying submerged in it.

...And while I am drowning all you are doing, western science is describing the water.

Internal weather always improves at the holy place, where we hope for miracle and in turn expiriance exactly what we need in order to grow.

At times that would mean going thru storm, kind that would clear and freshen up our path.

Nobody likes storms but they do benefit and if you are like bison, charging facing the storm, that's living a miracle right there.

There is no point of running away from it, it's demented.

Spiritual inclusion, not religious bigotry is what keeps intact this increasingly devided and by war torn up world.

The threat of (corporate) greed today is visible even at holy places of India but is checked by the holy man or spiritual warriors.

A warrior that fights against any form of fundamentalism that weaponizes theology and is destroying the very fabric of universal brotherhood.

A warrior that understands underlying grief and tears of a clown (when no one is around).

That warrior is a Holy man that has the capacity to fulfill worlds need for belonging, leading with love and sweeping away intolerance...Rooting hard for people.

Without sufficient spirituality, this world is incredibly unforgiving environment and religion can be most dangerous, divisive, harmful waste of time. Overstepping! with unsolicited advice.

Today's world is weaponizing fear more than ever, especially religions and various new breeds of religious fundamentalists.

Unifier or Vilifier.

Which one are you?

An uneducated public is freedom's most dangerous adversary.

Worst possible combo is religiously inspired corporatism and idiocracy...Not so benign ineptitude.

There's tough and then there's not so smart, like those braggadocious patchouli freaks of India/ world, chasing that American dream at any cost ...those that hit nails half way and stop for cheap thrills.

Thank you Bollywood, but no thanks.

Mayapur is no exception.

However, i feel saved by the dawn of Golden Avatar and His

worldwide movement for dialated worldview and sense of belonging.

No, you are not a burden.

And while we masticate on the move, thinking we are all young till the day we die, there is a real danger of humans being reduced to hackable animals with biometric implants connected to AI system and crypto currency for new era of transhumanism.

Too much booing going on, while we daytrade attention. Amidst the uncertainties of the world, individuals often ask themselves "Quo vadis?" to reassess their values, priorities, and aspirations.

Zoo animals can't do no reps and failing to stop disembling there is a real danger in turning into emotional dumpster fire.

Tons of pilgrims daily swarms Mayapur campus in much greater magnitude than six years ago.

India is waking up with increasing national pride and type of confidence that expects rest to yield to transcendence, even by force if necessary.

Generally people think that one should act very piously in order to be relieved from misery, but this is not a fact.

Hope and pray i experience that breeze in fields behind goshala again and again in years to come. Most pleasant breeze that will cool you down and swell your heart with fine spiritual emotions we all are looking for. Our shelter on the go.

[ashram5]

If your consciousness is absorbed in Krishna you are always a sannyasi

“One night, Abhay had an unusual dream. Shrila Bhaktisiddhanta appeared before him, beckoning. He was asking Abhay to leave home and take sannyasa. Abhay awoke in an intensely emotional state, “How horrible!” He thought. He knew it was not an ordinary dream, yet the request seemed so difficult and unlikely. Take sannyasa! At least it was not something he could do immediately. Now he had to improve the business, and with the profits he would print books. He went on with his duties, but remained shaken by the dream.” (Satwarup Goswami. 1980. Prabhupada Lilamrta. Page 118.)

In 1948, Abhay closed his Lucknow factory. He had fallen behind in employees’ salaries, and since 1946 he had been paying past rent in installments. But when sales dropped off, continuing the factory became impossible. He lost everything.

Shrila Prabhupada: I started a big factory in Lucknow. Those were golden days. My business flourished like anything. Everything in the chemical business knew. But then, gradually, everything dwindled. With the help of some acquaintances in Allahabad, he opened a small factory there, in the same city where his Prayag Pharmacy had failed fifteen years before. He moved to Allahabad with his son Brindaban and continued manufacturing medicines. While the rest of the family remained at Banerjee Lane in Calcutta, Abhay continued his travelling; but now he was often sway for months at a time.

And then he had the dream a second time. Shrila Bhaktisiddhanta Saraswati appeared before him; again he was beckoning, indicating that Abhay should take sannyasa. And again Abhay had to put the dream aside. He was a householder with many responsibilities. To take sannyasa would mean to give up everything. He had to earn money. He now had five children. “Why is Guru Maharaj asking me to take sannyasa?” he thought. It is not possible now.

The Allahabad business was unsuccessful. “At present, the condition of our business is not good,” he wrote his servant Gouranga, who had asked to rejoin him. “When the condition gets better and if you are free at that time I will call for you.” He worked earnestly, but results were meagre.

As with everything else, Abhay saw his present circumstances through the eyes of scripture. And he could not help but think of the verse from the Shrimad Bhagavatam:

yasyAham anugrihnriAmi

harishye tad-dhanaM shanaiH

tato ‘dhanaM tyajanty asya

sva-janA duHkha-duHkhitam

“When I feel especially merciful towards someone, I gradually take away all his material possessions. His friends and relatives then reject this poverty-stricken and most wretched fellow”.

He had heard Shrila Bhaktisiddhanta Saraswati quote this verse, and now he thought of it often. He took it that his present circumstances were controlled by Lord Shri Krishna, who was forcing him into a helpless position, freeing him for preaching Krishna consciousness.

Shrila Prabhupada: Somehow or other, my intention for preaching the message of Lord Chaitanya Mahaprabhu increased, and the other side decreased. I was not disinclined, but Krishna forced me: “You must give it up.” The history is known – how it decreased, decreased, decreased.

In the Shrimad Bhagavatam, Queen Kunti had also prayed, “My dear Lord Krishna, Your Lordship can easily be approached, but only by those who are materially exhausted. One who is on the path of (material) progress, trying to improve himself with respectable parentage, great opulence, high education, and bodily beauty, cannot approach You with sincere feeling.”

Shrila Prabhupada: So in 1950 I retired, practically. Not retired, but a little in touch with business – whatever is going on. Then almost it became nil. Whatever was there, all right. You do whatever you like. (Satwarup Goswami. 1980. Prabhupada Lilamrta. Pages 140-141.)

One night Abhay had a striking dream, the same dream he had had several times before, during his days as a householder. Shrila Bhaktisiddhanta Saraswati appeared, just as Abhay had known him, the tall, scholarly sannyasi, coming directly from the spiritual world, from Krishna’s personal entourage. He called to Abhay and indicated that he should follow. Repeatedly he called and motioned. He was asking Abhay to take sannyasa. Come, he urged, become a sannyasi.

Abhay awoke in a state of wonder. He thought of this instruction as another feature of the original instruction Shrila Bhaktisiddhanta Saraswati had given him at their first meeting in Calcutta, the same instruction that his spiritual master had later solidified in a letter; become an English preacher and spread Krishna consciousness throughout the Western world. Sannyasa was for that end; otherwise, why would his spiritual master have asked him to accept it? Abhay reasoned that his spiritual master was saying, “Now take sannyasa and you will actually be able to accomplish this mission. Formerly the time was not right.”

Abhay deliberated cautiously. By accepting sannyasa, a Vaishnava dedicates his body, mind and words totally to the service of the Supreme Personality of Godhead, renouncing all other engagements. He was doing that already. Shrila Bhaktisiddhanta Saraswati had offered sannyasa to his leading disciples so that they could continue his mission; they hadn’t done it. Preaching in the West had proved perilous even for the Gaudiya Math’s most recognised sannyasis. How could he, a mere householder, presume he could succeed where the others had failed? He was hesitant. The helpless, incapable feeling he had expressed in his “Viraha-ashtaka” was there. But now his spiritual master was beckoning him – over all other considerations, even over natural humility. Now, although he was elderly and alone, the desire to preach just as his spiritual master had preached remained within him, a fierce though sometimes quietly expressed determination.

The Vedik standard and the example set by the previous acharyas was that if one wanted to lead a preaching movement, sannyasa was required. Shrila Bhaktisiddhanta Saraswati had taken sannyasa to facilitate his missionary work. Lord Chaitanya had taken sannyasa to further his sankirtan movement. Of course, Lord Chaitanya was the Supreme Personality of godhead, but when His young students had been disrespectful towards Him, treating Him as an ordinary man, He had taken sannyasa. Because a sannyasi is automatically respected, Lord Chaitanya’s acceptance of sannyasa was a calculated tactic; as son as He began travelling throughout India as a sannyasi, he immediately attracted thousands of followers to the sankirtan movement.

Knowing that many cheaters would accept the saffron dress and abuse the respect given to sannyasis, Lord Chaitanya had advised against accepting sannyasa in the Age of Kali-yuga. He knew that cheaters, in the guise of sadhus, would act immorally, accumulate funds for their own sense gratification, and make many followers simply to enhance their own prestige. Posing as swamis, they would cheat the public. Because the people in Kali-yuga are unable to follow the rules and regulations of sannyasa, Lord Chaitanya had recommended that they simply chant Hare Krishna. However, if a person could actually follow the rules, and especially if he had to spread the sankirtan movement, sannyasa was necessary.

Abhay first had to approach one of his Godbrothers for permission. He decided to turn to Bhaktivilas Tirtha Maharaj (formerly Kunjavihari) the leader of the Chaitanya Math in Calcutta. Abhay still thought of the Chaitanya Math as the headquarters of his spiritual master’s mission. During the heated legal disputes, the Chaitanya Math had been the most prized acquisition, and since 1948 it had been under the legal ownership of Bhaktivilas Tirtha Maharaj. Now, although each sannyasi had his own place or places, the Chaitanya Math and Bhaktivilas Tirtha Maharaj legally represented the Gaudiya Math entity. Abhay felt that if he were to take sannyasa and go preach in America, he should give the Chaitanya Math the first opportunity to support the work. In April 1959, Abhay wrote to Tirtha Maharaj, inquiring about sannyasa as well as about the Chaitanya Math’s printing some of his manuscripts. And since no one was going abroad, he volunteered to do so on behalf of the Chaitanya Math.

Bhaktivilas Tirtha Maharaj replied that Abhay should first join the Chaitanya Math. He mentioned the strife that still lingered; “Those who are against Chaitanya Math, they are motivated by their individual ambitions.” Anyone who was against the Chaitanya Math, he said was acting illogically and against the instructions of Bhaktisiddhanta Saraswati. So according to Tirtha Maharaj, the thing for Abhay to do, the thing he had neglected to do for so many years, was to join the Chaitanya Math and act under his direction. Tirtha Maharaj mentioned several members of the Chaitanya Math who had recently accepted the sannyasa order, and he said that Abhay could become one – in time. He invited Abhay to come reside at the Chaitanya Math; “The house that we have, there are rooms that are airy and well lit. We will treat you exclusively. There won’t be any difficulty. We will take care that no inconveniences are caused”. But as for printing books:

We are eagerly awaiting to print the books like Satsandarbha, Vedanta, based on devotional service, and many other rare books by the Goswamis. First we will print them. Books written by you will be checked by the editorial staff, and if the funds can be raised, then they can be printed according to priority. The books will be printed only if they are favourable for the service of the Chaitanya Math. Therefore, if the fund is raised, then there is a plan to go abroad as well.

Abhay was not encouraged. The main difficulty, he felt, was the Chaitanya Math’s shortage of funds. Shrila Prabhupada: I was working with my broken typewriter. I went to our Tirtha Maharaj: “You give me a room and print my books. Give me some money. I will join you.” I had thought, “This is Guru Maharaj’s institution.” He did not say no, but the printing of books was a difficult task for him. He had no money. He was hardly collecting for maintaining. Printing of books is a big job, and there is no guarantee of sale.

Without printing books and going to the West, sannyasa did not have meaning for Abhay. And who knew when Tirtha Maharaj would sanction his taking sannyasa? There was no point in going to Calcutta just to reside in an airy, well-lit room; that he had already in Vrindavan. Abhay wrote back to Tirtha Maharaj, mentioning his direct order from Shrila Bhaktisiddhanta to preach to the English-speaking people. He wanted to go to the West right away, and he had thought that Chaitanya Math would welcome his offer. Both Abhay and tirtha Maharaj had their responsibilities, but perhaps they could work together to carry out the desire of their spiritual master. Abhay asked Tirtha Maharaj to reconsider.. On May 7th, 1959, Bhaktivilas Tirtha Maharaj wrote back.

My suggestion is don’t make any hasty decisions. For the time being you stay with us and engage yourself in the service of the society and then accept tridandi (sannyasa). The purpose of accepting tridandi is to serve the society. If that is your desire, then Shri Chaitanya Math will decide about your going to America to preach and make all the arrangements. It can never be the principle of the society to let one act according to his individual attempt or desire. The society will decide after consulting with the heads what is to be done by whom. That is what I want to say. First of all, it is necessary to identify oneself with the society.

In order to preach in America or in other foreign countries, it is important to have a dignified organisation in the background and secondly it is necessary to establish one’s self in India before going to preach in the foreign countries.

Now it is that there are no conferences or meetings in the West as before. Communication is done through the media of television.

Abhay could understand the needs and priorities of the Chaitanya Math, but he could not allow them to overrule what he considered the highest mandate; preaching as Shrila Bhaktisiddhanta Saraswati had ordered. Abhay had offered his services to the leaders of the Chaitanya Math, thinking they might also see things his way. He thought that with the world’s crying need for Krishna consciousness staring them in the face, they might see that this Abhay Babu was convinced and enthusiastic and so should be sent right away with whatever he required. But they had other priorities. Abhay next turned to Keshava Maharaj in Mathura, and Keshava Maharaj told Abhay to take sannyasa immediately. After corresponding with Tirtha Maharaj, Abhay had felt some uncertainty about accepting sannyasa, and now that he was being encouraged so strongly, he resisted. But Keshava Maharaj was insistent.

Shrila Prabhupada: I was sitting alone in Vrindavana, writing. My Godbrother insisted to me “Bhaktivedanta Prabhu, you must do it. Without accepting the renounced order of life, nobody can become a preacher.” So he insisted. Not he insisted: practically my spiritual master insisted. He wanted me to become a preacher, so he forced me through this Godbrother: “You accept.” So, unwillingly I accepted.

Keshavaji Gaudiya Math was located in the midst of one of Mathura’s downtown bazaars. Its main entrance, an arched doorway, led into a courtyard, open to the sky through a metal grating above. The architecture was similar to that of the Vamshi-gopalaji temple. The atmosphere was secluded, as in a monastery. Abhay was a familiar, welcomed figure here. He had lived here, written and studied in the library here, edited the Gaudiya Patrika, and donated the Deity of Lord Chaitanya who stood on the altar beside the Deities of Radha and Krishna (Shri Shri Radha Vinodavihariji). But his visit during September of 1959 was not an ordinary one. He entered the matha dressed in white, Abhay Babu, but he would soon be leaving dressed in saffron, a swami.

Abhay had been living as a renunciate for nine years; there was no need for him to observe a ceremony or to proclaim himself a sadhu by changing to saffron dress. But it was the parampara system that a man take tridandi-sannyasa at the end of his life. He was aware of the cheating sannyasis; even in Vrindavana he had seen so-called sadhus who did not preach but simply spent their days hunting for chapatis. Some “swamis” of Vrindavana even indulged illicitly in what they had supposedly come here to reject: sex life. Such persons were making a mockery of sannyasa. And there were the caste goswamis also, who lived like ordinary householders, running temples as a business to support their families and accepting honour and donations from the public on the false basis of birth. Abhay knew of these abuses of sannyasa, but he also knew the real purpose of sannyasa. Sannyasa was for preaching.

On the morning of September 17th 1959, in the fifty-by-twenty-five-foot Deity room on the second floor of the Keshavaji Math, a group of devotees sat before the Deities of Radha-Krishna and Lord Chaitanya. The Deities were colourfully dressed in royal clothing and silver crowns. Radharani’s right hand faced palm-forward in benediction for the worshipper; at Her side, Her left hand held a flower for Krishna. Krishna stood like a dancer, placing His right leg in a casual tiptoe pose before His left, playing His long silver flute, which He held gracefully to His red lips. His long black hair reached down past His shoulders, and the garland of marigolds around his neck reached down to His knees. On His right stood the Deity of Lord Chaitanya, His right arm raised, left arm at His side, His body straight, feet together. He was a soft golden colour, and He had large eyes, a well-formed red mouth, and straight black hair down to his shoulders. One level below the Deities were pictures of the spiritual masters in disciplic succession: Jagannath dasa Babaji, Bhaktivinoda Thakura, Gaurakishora dasa Babaji, Bhaktisiddhanta Saraswati, Bhaktiprajnana Keshava Maharaj.

Abhay sat on a mat of kusha grass beside ninety-year old Sanatana, also to receive sannyasa that day. Sitting opposite the two candidates, Narayana Maharaj, Keshava Maharaja’s disciple, prepared to conduct the ceremony of mantras and offerings of grains and ghee into the fire. Akinchana Krishnadasa Babaji, Abhay’s Godbrother, known for sweet singing, played mrdanga and sang Vaishnava bhajanas. Sitting on a raised asana, His Holiness B.P. Keshava Maharaj presided. Since there had been no notices or invitations, only the matha’s few residents attended.

Narayan Maharaj chanted the required mantras and then sat back silently while B.P. Keshava Maharaj lectured. Then, to everyone’s surprise, Keshava Maharaj asked Abhay to speak. Abhay had not expected this. As he looked around at the gathering of devotees, he understood that the common language was Hindi; only Keshava Maharaj and a few others spoke English. Yet he knew he must speak in English.

After Abhay’s speech, each initiate received his sannyasa-danda, the traditional head-high staff made of four bamboo rods bound together and completely enwrapped in saffron cloth. They were given their sannyasa garments: one piece of saffron cloth for a dhoti, and one for a top piece (uttara), and two strips of cloth for underwear (kaupins). They also received Tulasi neck beads and the sannyasa mantra. Keshava Maharaj said that Abhay would now be known as Bhaktivedanta Swami Maharaj and that Sanatana would be Muni Maharaj. After the ceremony, the two new sannyasis posed for a photo, standing on either side of their sannyasa-guru, who sat in a chair.

B.P. Keshava Maharaj didn’t impose any strictures on Abhay; he simply encouraged him to go on preaching. Yet Abhay knew that to become A.C. Bhaktivedanta Swami did not mean merely that he was giving up family, home comforts, and business. That he had done five years ago. Changing from white cloth to saffron cloth, from Abhay Babu to Bhaktivedanta Swami Maharaj, had a special significance: it was only a matter of time before Bhaktivedanta Swami would travel to the West as Bhaktisiddhanta Saraswati had ordained. This was Bhaktivedanta Swami’s realization of his new sannyasa status.

The Gaudiya Patrika’s account of the sannyasa initiation included a biographical sketch of Shri Shrimad Bhaktivedanta Swami Maharaj, listing the major events of his life. The article concluded:

Seeing his enthusiasm and ability to write articles in Hindi, English and Bengali, Bhaktisiddhanta Saraswati Maharaj gave him the instruction to take tridandi-sannyasa. For nearly one year he had been ready to accept sannyasa. In the month of Bhadra, on the day on which Vishvarupa accepted sannyasa, Bhaktivedanta Swami at the Shri Keshavaji Gaudiya Math accepted sannyasa from the founder of the Vedanta Samiti, Bhaktiprajnana Keshava Maharaj. Seeing him accept his ashram of renunciation, seeing this pastime for accepting the renounced order of life, we have attained great affection and enthusiasm.

If your consciousness is absorbed in Krishna you are always a sannyasi.

Letter to Jayananda, September 29, 1967

[ashram5]

Weapons of Mass Distraction.

Global war and reproductive rights should not be at the mercy of our ever-shortening attention spans.

The element fueling economic growth is not a rare earth metal, processing power, or NFTs: It’s attention. The average American spends 11 hours per day consuming media, 65% of their waking life. Roughly 40% of that time is spent on a mobile device. Billions of dollars and millions of person-years are spent capturing and monetizing that attention. The more attention, the more data, the more money, the more relevant offering(s), the more attention … and so on and so on.

How's your meditation practice/ prayer and stress resilience lately ?

See entire article here: https://link.medium.com/fOegNghf9zb

[ashram5]

Devolution

“The human race has descended to the qualitative status of the dogs, who are habituated to barking as soon as they come upon another set of dogs who happen to hail from another quarter. We cannot conceive of a greater degradation of the human being than when he is apt to raise a hue and cry as soon as he sees another human being who does not happen to belong to his quarter or his religious denomination. He raises this hue and cry as if he had been faced with a tiger or a wolf. Without transcendental knowledge, the human race has actually become no more than the tigers and the wolves.”

A.C. Bhaktivedanta Swami Prabhupada.

[ashram5]

Max Leiva sculpture

"The oldest and strongest emotion of mankind is fear, and the oldest and strongest kind of fear is fear of the unknown."

- HP Lovecraft -

[ashram5]

Social media skin disease

Body dysmorphic disorder

Also called: BDD, body dysmorphia is mental illness involving obsessive focus on a perceived flaw in appearance.

The flaw may be minor or imagined. But the person may spend hours a day trying to fix it. The person may try many cosmetic procedures or exercise to excess.

When you have body dysmorphic disorder, you intensely focus on your appearance and body image, repeatedly checking the mirror, grooming or seeking reassurance, sometimes for many hours each day. Your perceived flaw and the repetitive behaviors cause you significant distress and impact your ability to function in your daily life.

You may seek out numerous cosmetic procedures to try to "fix" your perceived flaw. Afterward, you may feel temporary satisfaction or a reduction in your distress, but often the anxiety returns and you may resume searching for other ways to fix your perceived flaw.

Treatment of body dysmorphic disorder may include cognitive behavioral therapy and medication.

Symptoms

Signs and symptoms of body dysmorphic disorder include:

Being extremely preoccupied with a perceived flaw in appearance that to others can't be seen or appears minor

Strong belief that you have a defect in your appearance that makes you ugly or deformed

Belief that others take special notice of your appearance in a negative way or mock you

Engaging in behaviors aimed at fixing or hiding the perceived flaw that are difficult to resist or control, such as frequently checking the mirror, grooming or skin picking

Attempting to hide perceived flaws with styling, makeup or clothes

Constantly comparing your appearance with others

Frequently seeking reassurance about your appearance from others

Having perfectionist tendencies

Seeking cosmetic procedures with little satisfaction

Avoiding social situations

Insight about body dysmorphic disorder varies. You may recognize that your beliefs about your perceived flaws may be excessive or not be true, or think that they probably are true, or be absolutely convinced that they're true. The more convinced you are of your beliefs, the more distress and disruption you may experience in your life.

Shame and embarrassment about your appearance may keep you from seeking treatment for body dysmorphic disorder. But if you have any signs or symptoms, see your health care provider or a mental health professional.

Body dysmorphic disorder usually doesn't get better on its own. If left untreated, it may get worse over time, leading to anxiety, extensive medical bills, severe depression, and even suicidal thoughts and behavior.

Causes

It's not known specifically what causes body dysmorphic disorder. Like many other mental health conditions, body dysmorphic disorder may result from a combination of issues, such as a family history of the disorder, negative evaluations or experiences about your body or self-image, and abnormal brain function or abnormal levels of the brain chemical called serotonin.

Prevention

There's no known way to prevent body dysmorphic disorder. However, because body dysmorphic disorder often starts in the early teenage years, identifying the disorder early and starting treatment may be of some benefit.

Long-term maintenance treatment also may help prevent a relapse of body dysmorphic disorder symptoms.

[ashram5]

Cradle of Civilization, PERIOD.

India is a land of rich cultural heritage and history, where numerous ancient temples stand as a testament to the architectural prowess and spiritual significance of the bygone era. Many of these temples have stood the test of time and are still worshipped by thousands of devotees today. Here are some of the most famous ancient temples of India.

Brihadeeswarar Temple, Thanjavur: Built in the 10th century AD, this temple is dedicated to Lord Shiva and is a prime example of the grand Chola architecture. Its towering vimana (spire) is one of the tallest in the world and has earned the temple the title of “The Great Living Chola Temple”.

Sun Temple, Konark: Dating back to the 13th century AD, the Sun Temple is a masterpiece of Kalinga architecture and is known for its intricate stone carvings and sculptures. The temple is shaped like a chariot and is dedicated to Lord Surya, the Hindu Sun God.

Mahabodhi Temple, Bodh Gaya: This temple is considered one of the most important pilgrimage sites for Buddhists and marks the location where Lord Buddha attained enlightenment. The temple dates back to the 3rd century BC and is an important example of the Gupta architecture.

Khajuraho Temple Complex: This temple complex is located in Madhya Pradesh and consists of 85 temples, out of which only 20 have survived. The temples were built in the 10th and 11th centuries AD and are known for their sensuous sculptures and intricate carvings.

Lingaraj Temple, Bhubaneswar: This temple is dedicated to Lord Shiva and is located in the capital city of Odisha. It was built in the 11th century AD and is a prime example of the Kalinga architecture. The temple is a major pilgrimage site and attracts thousands of devotees every year.

Neminatha Temple, Khajuraho: This temple, located in Madhya Pradesh, is dedicated to Lord Neminatha, the 22nd Tirthankara of Jainism. The temple dates back to the 9th century BC and is considered one of the oldest Jain temples in India.

These ancient temples of India are not only important religious sites but also hold immense cultural and historical significance. They are a testament to the rich heritage of India and are a must-visit for anyone interested in exploring the country's rich history and architecture.

[ashram5]

Serving communities since 2009

A5 bhakti social ministry and pastoral care have provided a sense of belonging world wide for over a decade.

Othering is the process of perceiving or treating a person or group as fundamentally different from and alien to oneself. This can manifest in subtle ways, such as microaggressions, or in more overt forms of discrimination or marginalization. Othering can be based on a wide variety of characteristics, including race, ethnicity, gender, sexual orientation, religion, or socioeconomic status, among others. The process of othering can have negative consequences for both the individuals or groups that are othered, as well as for society as a whole.

Restoring the sense of belonging is not an easy one, and most def is not done alone.

Book now, or later... as you see fit.

[ashram5]

The Art of Self-renewal

If we want to serve others effectively and with steady compassion, we must also learn the art of replenishing ourselves. Leaders, as discussed in Chapter 1, are not the only ones who require rest and renewal to perform their functions properly. We all have a similar need for self-care as we fulfill our daily responsibilities. Some members of the helping professions—social workers, nurses, or doctors, for example—can become extremely jaded and insensitive because they try to help others without taking time for themselves. Eventually they become caught up in the lower energies of the people they are dealing with, which causes them to be callous and unkind.

We can renew ourselves by prayer, meditation, diet, or by taking time away from the environment and exposing ourselves to an influx of spiritual energy to cleanse our consciousness. Chanting or mantra repetition can be a tremendous help. Many traditions use beads as a support for chanting or mantra meditation. When spiritual practitioners chant on these beads, they are praying, “Dear Lord, somehow I have fallen away from you. Please pick me up. Please allow me to be of service once again.” The chanting also allows people to cast off many of the negative energies that surround them constantly at work or in the streets.

Imagine what it would be like to see people’s thoughts as we go through the routines of our daily lives! Visualize yourself in a city, commuting home from work on a bus. Now imagine that another passenger is angry. The impact of that anger is the same as if the person were throwing a rock at you. Another person is fearful; somebody is disturbed; and yet another individual is envious of what you are wearing. You are actually sitting on a bus with fifteen or so people bombarding you with rocks. Is it any wonder that you walk away wounded? Your physical body may not feel it, but your subtle body has been attacked. You carry all those bruises home with you.

Chanting, or repetition of a sacred mantra, allows us to heal those wounds. It builds up our resistance so that we can ward off these onslaughts against our consciousness. That is why so many traditions emphasize the importance of calling on the names of God. Even in mundane life, when we call someone’s name, we are inviting that person to notice us and come to us. In the same way, when we speak the Lord’s name, we are summoning His presence. Chanting the holy names can be a powerful practice that invokes the loving protection of the Supreme Personality of Godhead. It can also be a most important way to help us become profoundly compassionate.

-Exerpt from SW2 Transforming lust into love.

Book available here:

[ashram5]

We Cannot Succeed on Our Own Strength

Effort is very important but is not enough without sufficient mercy. Conversely, mercy alone is also not enough without sufficient effort. We should recognize our strong points as well as our weaknesses and then try our best.

When we realize that we suffer from laziness, inattentiveness, or any of the other ten offenses, we should then try to work on ourselves in order to root out the aparadhas. We want to put forth more effort while simultaneously praying for mercy. We want to try harder so that the Lord will definitely give us more mercy.

Nevertheless, we should always remember that we cannot succeed on our own strength. Although we may take shelter of

good association, the mind always has the tendency to rebel and the intelligence may not have sufficient strength to control

the mind and senses. However, we know that it is possible to succeed due to the presence of Krishna and guru. People have reached the goal since time immemorial and can still attain it now.

Therefore, we should embrace and celebrate our own struggles and opportunities.

- Excerpts from Reflections on Sacred Teachings Vol. 3

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[ashram5]

Reassessing after Years in the Movement

If, after 25 or 30 years in the movement, we come to a point where we start questioning our whole existence, then we have reason to celebrate. Our doubts signify a chance to grow—if we are ready to be honest. If not, then the false self will jump right in, and we will search for all kinds of reasons to not address the real issue. We will point at others, at the situation, but we will not point at ourselves. Our future rests on our willingness to have faith in Kṛṣṇa’s mercy. Our level of faith determines our ability to accept His love.

To lose our temporary identifications, we need to work and think with the end in mind. Great souls are sent by Kṛṣṇa. They offer their hearts, their association and take on a seemingly human quality.

They bestow on us an amazing level of proximity, and then they leave. Their lives are messages from the Supreme Personality of Godhead. However, it is hard for the help to come through when misidentification takes root.

When people are in need, but do not think they are in need, they will not take advantage of Kṛṣṇa’s love. Even if they realize how grave the situation is, they usually will not do what is necessary to receive assistance. Many people minimize the importance of dealing first with the gross anarthas, and then eliminating the subtle.

Let us examine to what degree we have become immersed in transcendence. We should become just like the artist who has already envisioned his or her masterpiece, or the expert musician, or the chess player, or the sportsman. If an artist worries over each single stroke, he or she will experience difficulty. Successful artists already conceive of the outcome, and then move closer and closer towards that achievement. They immerse themselves in the experience of creation. Likewise, we want to immerse ourselves more and more in transcendence. Whatever we do, wherever we go, whatever we wear, we should know instantly that we are none of these identities. If we can genuinely embrace our true identities as servants of God, then immediately we move beyond the realms of duality that bring degradation, frustration, and pain. People are so wounded. However, if they allow themselves to identify with their true selves, then they will be able to develop the mindset of the young disciple who intensely desires to act and think in ways that would please the spiritual master.

Let us become able to properly honor sādhus. Let us look at the bigger picture. Everything has already happened. We are just waiting for the time element to reveal it. Let us lose our temporary identity and accept the greater holistic spiritual paradigm. We are all going to leave the body soon. However long we live, whatever part of the world we are in, whatever gender we are, we are going to leave soon. Whether in 100 years, in 50 years, or in 10 years—it is a short time. And if we have lived most of our lives already, we should look at ourselves and ask, “What will I do with these few years I have left?”

-BT Swami, Surrender ch.7

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[ashram5]

Only buzzing will save those sleeping at the wheel

Instead of trying to save the bees and this planet, Elon Musk is more concerned about his grave on Mars. The richest man on earth since yesterday with a net worth of $188 billion should set a much better example than leaving it to savage politicians.

Perhaps he has tried and it's beyond damage control according to his calculations, hence he's ejecting overlooking the healing power of nature.