holy ghost

The Christian theologicians, they do not believe in the karma. I was student in Christian college, Scottish Churches College. So in our younger days, the Professor, Dr. W. S. Urquhart. So I heard his lecture, that he did not believe in the karmas. He said that "If I am suffering or enjoying for my last karma, who is the witness? Because some witness must be there that I have done this." But at that time we were not very expert. But this Hrsikesa is the witness, anumanta upadrasta. Upadrasta. He is simply seeing. So the Christians, they have no Paramatma idea. Sometimes they say Holy Ghost. Not a clear idea. But this Hrsikesa is clear idea. Hrsikesa. Hrsika-isa.    (More...)

Then what will be the result? Asamsayam samagram mam yatha jnasyasi tac chrnu [Bg 7.1]. Asamsayam. We have got vague idea of God. We do not know actually what is God. There is samsaya, doubts. Somebody is impersonalist. Somebody is localized. Somebody is personalist. But actually, if we ask every man, "What is your conception of God?" I think hardly anyone will be able to explain what is the meaning of God. They have no clear idea. Is it not a fact? Can any one of you give me a clear idea what do you mean by God? No. Therefore if you want clear idea of God without any doubt, asamsayam, and samagram... Samagram means full, not partially. The spiritual understanding is partial in this way, brahmeti paramatma iti bhagavan iti sabdyate. The Absolute Truth is realized in three features: Brahman, beginning from Brahman; then Paramatma, Supersoul-I think in Christian world they call Holy Ghost-anyway, Paramatma, the Supersoul; and ultimately the Supreme Personality of Godhead, Krsna. That is the statement of the sastra. Krsnas tu bhagavan svayam [SB 1.3.28]. If you want to know, here is Bhagavan. In many other places,    (More...)

That same afternoon, we head for a Cistercian monastery near the small town of Yarra Glen, forty miles northeast of Melbourne. Prabhupada usually wants me to drive him wherever we are. I guess he's trusted my driving since the early days, when we hurtled down the 101 in San Francisco together. Each time we were somewhere different, though, I'd have to sit behind the wheel in some new weird car and try to figure out where the turn signals were, usually hitting the windshield wipers instead. Today, I'm driving a medium-sized Australian Holden sedan, Prabhupada in the passenger seat, heading north in rush-hour traffic on the "wrong" side of the road and trying to follow directions uttered by Upananda from the back seat in his Aussie twang. Eventually the traffic clears, and when we at last turn right up a narrow, winding, gravel road, we find ourselves transported a thousand years into the past. The Cistercian Order of the Strict Observance, better known as the Trappists, is an austere order of Catholic monks that traces its roots back to A.D. 1098 The Trappists lead a regulated life of contemplation, prayer, and congregational chanting, with an emphasis on manual labor and self-sufficiency. In 1954, a group of Irish monks moved onto a thousand-acre tract in the rolling hills near Melbourne and called it Tarrawarra Abbey. It's autumn now, harvest season on this side of the world, and as we motor up the mile-long drive lined with giant eucalyptus trees to the hilltop abbey, we're struck by the bountiful countryside around us: sheaves of wheat stacked in the fields, huge baskets of grapes piled at the ends of rows in the vineyards, cows grazing in belly-high grass. "What are those mountains in the distance, Upananda, behind the abbey?" "Those are the Victorian Alps, part of the Great Dividing Range - they're covered in snow in winter." The whole scene looks like an idyllic Romantic pastoral painting. We explain to Prabhupada what little we know about cloistered Christian monks, their place in Western history, and how in isolation they have preserved the strict principles of their faith, and Prabhupada says, "Yes, it is just like our New Vrindaban ashram." As we pull into the courtyard, the sense of returning to a distant time is augmented by the sight of thirty monks, black scapulars over white cassocks, gathered to greet us-one now coming forward to reverently place a garland of fresh-cut roses around Prabhupada's neck and then bow, head to the ground, like the pope has come to visit. Most of the monks bow with him, and we know this is going to be a special occasion. Father Daniel guides Prabhupada to an elaborate, elevated chair in the timber-paneled hall, and the brotherhood assembles before him on simple wooden chairs.

As usual, Prabhupada is amazing. He pitches his words perfectly, finding the common ground. He notes the historical aspects of both our faith and theirs, saying that religion is sanatana-dharma, the "eternal occupation," and that the origins of Krishna consciousness are "practically prehistoric," establishing his precedence in ancient authority. And like you ascetic Catholics, he says, we understand the importance of parampara, the generational handing down of pure religious principles, unchanged, through disciplic succession. We are in rare company. Prabhupada says, "Out of many millions of persons, one is interested to make his life successful. And out of millions of successful persons, one can very rarely understand what is God." And this is our strongest bond, he says: "Our definition of religion is to accept the orders of God. That's all. It doesn't matter what religion you are following. You may be Christian, I may be Hindu, another may be Muhammadan, but the test of religion is how one has developed his God consciousness."

The monks eat it up, seeing that our faith and practices are so similar to theirs, even down to the shaved heads and exotic robes. There is a feeling of instant brotherhood, cross-institutional familiarity. Prabhupada is the dynamic authority, delivering the gospel in a way they understand. These men are well versed in Latin, so Prabhupada's liberal use of Sanskrit only solidifies their conviction that he is for real. Forefinger and thumb of his left hand resting on thigh and curled in a circle, his right hand flows from one powerful gesture to another: two fingers pointing, this way, that way, then clutching the air, then forming his palm in a cup, always moving, in mudras of emphasis. Sometimes he scratches his neck or raises his glasses, closes his eyes tight, then opens them wide and looks into their hearts-and the monks are transfixed. After the lecture, Hanuman Swami opens the floor to ques-tions, and eight monks, some with lilting Irish brogues, stand to make profound queries, like, "How do we know God?" and

"When one becomes sinless, would he then experience the indwelling of God?" Prabhupada answers all questions to their complete satisfaction. We follow with kirtan, which quickly moves from the sub-lime to the boisterous as the monks push their chairs away and clap and dance with us, some laughing with glee despite them-selves, their innocent faces glistening with holy rapture. Ba-boom-BOOM! Kirtan ends, the monks bow down while Prabhupada recites Sanskrit prayers, then rise as one, somewhat stunned. (I'm thinking, "See, it's the same thing, but we have more fun!")

Father Daniel raises his arms, hushes everyone, and says, "We would like to thank Swami Prabhupada for his kindness and extreme gentleness in coming to us. We've listened with respect to the words of life divine, and they have warmed my heart, anyway, and given me hope for a family of human brothers to which we belong. I think we are closer to one another now, to the devotees of the temple. It's very beautiful coming here tonight, and I certainly feel that this little meeting, the human brothers under a common Father, is a particular inspiration for coming in contact with a God whom we're all reaching out for but who has many faces. Thank you very much." After the meeting we gather in the rectory around a long wooden table laden with fresh vegetarian food, a banquet right out of the Middle Ages, with heaps of grapes, platters of baked potatoes, and loaves of fresh-baked bread. I speak with the monk seated next to me, and he tells me there are about four thousand Cistercian monks and nuns living in 170 similar retreats world-wide. "Yeah, we call them ashrams," I say. "You'll find such places all over India."

He describes the monks' daily routine, which surprisingly is much like ours:

4 a.m.: Office of Vigils - reading from scripture 6 a.m.: Office of Lauds - Mass, taking the Eucharist, an hour of prayer, then silent breakfast
8 a.m.: Office of Terce, then work in the fields or buildings for three hours
11:15 a.m.: Office of Sext - followed by main daily meal, silent while someone reads aloud, nap
1:40 p.m.: Office of None followed by four hours of work
6 p.m.: Office of Vespers, then a light evening meal, conversation allowed
8 p.m.: Office of Compline, which is sung in unison in the dark-ness, including Psalm 91:

You set your love on me so I will save you; Protect you for you know my name. When you call I shall answer: "I am with you," I will save you in distress and give you glory.

Followed by a final hymn, "Salve Regina":

Hail, holy Queen, Mother of Mercy! Our life, our sweetness, and our hope ... O clemens, o pia, o dulcis Virgo Maria.

One of the monks points to a picture of Mother Mary hanging on the wall and says with reverence, "She is the object of our love." I say, "Yeah, she looks like Krishna's mother, Yasoda." After eating, Prabhupada is led to a room to meet Dom Kevin O'Farrell, the old abbot of the monastery, who had come here from Ireland in 1959. They appear to be about the same age, but Prabhupada is actually twenty-three years older and, compared to the abbot, he seems like a you   (More...)

Prabhupada: Yes. That is called bhakti-marga. The Absolute Truth is manifested in three features: Brahman, Paramatma, and Bhagavan. Bhagavan is the personal feature, and Paramatma feature may be compared with the Holy Ghost when situated in everyone's heart. And Brahman feature-everywhere. By His energy He is present everywhere. So the perfection, highest perfection of spiritual life is to understand the Supreme Personality of Godhead-the person, personal feature of the Lord, and engages himself. The living entity engages himself in His service. Then he is situated in his original, constitutional position and he is eternally happy and blissful.    (More...)

Prabhupada: Anything you take, that is perfection of knowledge in God. Which thing is not related with God? Everything is related with God. In the material world anything you will take it is made of the five elements, but these five elements, they are expansion of God's energies. So intelligent person sees in everything with reference to God's expansion of energy. That is the position of devotee. He does not think anything separate from God. And as he is lover of God, devotee of God, he wants to engage everything, because if everything is God's property, that should be used for God's benefit. This is devotee's conception. The asuras, they have no conception of God. Neither they are obedient to God, neither lover of God. He thinks the material world is for his enjoyment. He cannot see the material world is expansion of God's energy. Therefore anyone who uses the material product for his personal benefit, he is called a thief. Just like I have created something. If somebody usurp that something and does not think of the proprietor, he is a thief. Thief means, in our childhood we got a definition of thief, that anything taken without the permission of the property is theft. That is very nice. So anything in this world has reference to the expansion of energy of God. So if you do not take everything as prasadam, then you are thief and you are punishable. A thief is always punished. So therefore those who are enjoying things without reference to the God, they are all demons and they are punishable. They are thieves.    (More...)

Prabhupada: Yes, he asked that question, philosopher. [break] Paramatma... They say "Holy Ghost." What is that Holy Ghost?    (More...)

Pusta Krsna: The Holy Ghost is supposed to give knowledge to persons who have embraced the teaching.    (More...)

Prabhupada: Therefore He is seeing what you are doing. So according to your action, the Holy Ghost gives you another birth.    (More...)

Dhrstadyumna: Holy Ghost is like Brahman and Paramatma. All-pervading God and God within the heart speaking to the individual.    (More...)

Prabhupada: We call Supersoul, that is God. The idea is in Christianity also, "Holy Ghost" like that. Supersoul and the ordinary soul. We living entities, we are ordinary souls, and God in His all-pervading feature, He is Supersoul. [aside:] Find out this verse: ksetra-jnam capi mam viddhi sarva-ksetresu bharata.    (More...)

Bhūgarbha: [translating] He'd like... On his next tape, he'll speak on the subject matter... He's read your biography, and he's seen that all your life you're a person of very high standing, social standards, in a social society. He wants to know, what has led you to leave this life of high social standing and to enter the life of a...    (More...)