To keep ourselves spiritually charged we have to be careful of the association we keep. Radhanath Swami says that while association of spiritually advanced people is essential for making progress in developing love for God, one should also be careful to avoid offending great or even ordinary spiritual practitioners. We have to keep the association of spiritually advanced people as our priority and search for this kind of association. The scriptures compare our hearts to a crystal which reflects and becomes similar to whatever type of people it associates with. Radhanath Swami quotes the fifteenth century masterpiece work of spiritual literature, Shri Chaitanya Charitamrita which states that even a moment’s association with a lover of God can ensure us all perfection. Therefore association is important. Radhanath Swami says the converse is also true. If we constantly associate with those who love to criticize and find faults, we also get filled with these mentalities.

Radhanath Swami has a simple formula for spiritual advancement. He asks how one becomes a drug addict. The easiest way to become one is by associating with other addicts. Similarly how does one become a sincere spiritualist? By associating with other sincere spiritualists. Radhanath Swami sums it up beautifully, “Good association increases our attachment to the highest truth. Those who come to attend discussions on absolute truth are compared to hamsas or swans. The swan never goes so low to eat the garbage on the side of the street. Its mind is fixed on attaining the nectar in the whorl of the lotus flower. The greatest, pure-hearted human beings are called Paramahamsas; they are like the supreme swans.” Therefore we have to hanker to associate with such swans.

Radhanath Swami gives a telling example from the Indian scripture Srimad Bhagavatam. One of the greatest devotees of Lord recognized in Srimad Bhagavatam is Narada Muni. He was earlier born of a poor maid servant and had little facility to practise spiritual life. However his mother sincerely served great devotees of the Lord. While she served the great devotees, five year old Narada assisted his mother. This service purified him and by his momentary association of these pure hearted souls, he too went on to become a great devotee of the Supreme Lord.

Radhanath Swami is quick to clarify that association of great devotees doesn’t mean simply being physically close to them. Real association means service to great souls and following their instructions. When we do these two things, then the association will give us benefits. Otherwise despite being in association, we may not experience any tangible progress in our spiritual life.

Radhanath Swami once gave the example of a boat in the ocean. A boat may be in the water but it cannot allow the water to enter the boat. Similarly we have to be in the ocean of this world but can’t allow the water like situations and problems of this world to affect us. Like the good boat we have to be in the world but not of the world. We can do that if our consciousness is fixed at the Lord’s holy names and form.

Radhanath Swami says we have to go deeper in our spiritual lives by connecting to God in the innermost chambers of our heart. He compares the heart to a palace with many rooms. In the centre of this palace of the heart there are private chambers. It is in these regions of the heart- the deep internal recesses- we keep our private life with separate desires. Our challenge therefore as spiritualists is to allow God to enter these chambers or give these chambers to God and allow him to access. Unfortunately for most of us these private chambers are locked and God can’t enter our innermost areas of the heart. Going deep in spiritual life essentially means opening this part of the heart for God. This is the toughest internal fight in our lives and if we can do that we enter a deep relationship with God.

Our position in this world is flickering like the fish in the water. It becomes all the more fragile because of our preoccupation with activities related to this body and material world. Radhanath Swami recommends that once we are absorbed in rendering services for God, we don’t have any time left for gratifying our senses. Therefore we have to be absorbed in practises of Bhakti yoga and give our mind no time for material pleasures. This is the formula recommended by Radhanath Swami for helping us be absorbed in spiritual life. The reason why we need to be absorbed in spiritual activities is our life is dependent on different swinging moods of our minds. Therefore we have to carefully observe the non-spiritual proposals of our mind and consciously choose ‘no’ as the answer to the distractions offered by it. This requires determination and also a higher taste by which we can easily say no to negative proposals of the mind. The higher taste comes from absorption in acts of spiritual services like chanting of God’s names, hearing about spiritual subject matters and rendering various kinds of services

Here Richard saw military guards all over the site. Richard recalled the disputed Dome of the Rock, a sacred place for Muslims, Jews and Christians. Radhanath Swami writes in his memoir his realization of the hateful aggression in the name of religion also being a sad reality of this world. Richard ponderedover the essence of all religions being one; unconditional love and surrender to God. When people get blinded by the externals of religion, they have wars over religious designations

Radhanath Swami reveals that religion has both form and substance. The form is revealed by the way the members of the religious faith put on the robes, pray in a particular manner and perform certain rituals that are unique to their sect. However the substance is what determines the quality of the religion. The substance is the goal of the religious system. The form is useful to the extent it helps a practitioner achieve the substance. Radhanath Swami appeals to men and women of all religious faith to focus on the essence, rather than brood over the differences in the form of religion. As a practitioner of Vaishnava religion, Radhanath Swami says the substance of his religious system is not simply to know God but to develop love for God. If as spiritual students we forget this essence and focus only on the externals, we will eventually consider one religion to be superior or inferior to others. The fight over the external symbols of religion has led to riots, wars and more recently suicide bombings

Radhanath Swami points out that one of the common points in all religions is the call to chant the names of God with great love and affection for the Lord. If one sincerely chants the names of God, he or she would blossom to be become a wonderful person with all saintly qualities. Radhanath Swami gives the example from Vedic scriptures of one hunter named Mrigari who was so cruel that he derived sadistic pleasure in half killing animals. He was aggressive and violent and loved to see animals die in pain. A great devotee of the Lord, Narada felt pity on him and instructed him and guided him to chant the names of God. Mrgari’s heart and ways changed; he soon became an embodiment of compassion and was one of the most gentle and peaceful men. The holy names had dissolved all his hatred and anger. Radhanath Swami reveals how later when the saint Narada came to visit Mrgari, he was shocked to see the former hunter clear the path to make way for ants to crawl smoothly on the pathway. This is the transformational potency of one who sincerely chants the names of God.

Radhanath Swami therefore appeals that instead of bickering over the externals of various religious systems, let us all focus on chanting the holy names of God and serving each other in the mood of being the servant of servant. This way we can transform hatred to love.

“The nature of the mind is to interpret nonessentials essential. The mind creates artificial needs, believing it cannot live without them. In this way we carry a great burden of attachments throughout our life. Attachment is itself a great burden on our minds. We may never understand the extent of the burden till, like my books or the earwax, we’re free of it. But if we find joy within, we can live a simple life, free of endless complications.”

Radhanath Swami frequently speaks on the absolute necessity for a spiritualist to spiritualize his consciousness. This happens by controlling the mind and practicing to remember God. Over a period of time a sincere sadhaka, practitioner, develops detachment. We are presently carrying the burden of many unnecessary attachments which prevent us from developing love for God. We are rather focused on our petty material needs. These material desires are vicious because they do not go away over a period of time; rather they multiply and become a huge burden in our heart. It seems impossible to et them out of our consciousness. Radhanath Swami prescribes constant engagement in bhakti yoga practices of hearing and chanting of God’s names with firm faith. This will help us get relief from the harassment of these burdens. 

Radhanath Swami offers another interesting perspective on relieving ourselves of material burdens. He suggests we take up spiritual burdens by filling our lives with responsibilities for a spiritual cause. When we take the anxiety of uplifting others in their spiritual lives, we are automatically relieved of our own petty burdens.

Radhanath Swami also constantly appeals to all sincere spiritual aspirants to increase their attachment to God. As we increase our positive attachment, we are easily able to give up our wrong and unhealthy attachments to the things of this world.

Radhanath Swami also notes that the more we possess, the more we worry about losing what we have. The more things that grab our attention, the more worry confronts us. If we can give up many unnecessary things we can experience relief from the pangs of material troubles. He also once pointed out how people are always fearful of being alone or being with God. Therefore they fill their lives with unwanted things and spend hours in front of the television and internet.  To experience real happiness we need to focus on the inner wealth of our communion with God, rather than focus on the flickering externals of this world.

Radhanath Swami explains that advancing in spiritual life is not a cheap thing. Therefore Krishna, God first gives us a ‘free sample’- initial ecstasies and joy in executing spiritual practises. Radhanath Swami compares God with an expert marketing manager. He reasons if you want to get people hooked on your product, you first give them a free sample. Then after the first dose of free samples, we have to pay for the product. Similarly happiness in spiritual practices is free in the initial days. However, to sustain and grow in our spiritual lives, we have to work hard and pay the price of sincerely endeavouring to clean our hearts from all the unwanted, dirty, egoistic tendencies.  And this is quite an expensive affair. This only proves that connection to God requires hard work because the result of connection is supreme bliss. To get ordinary pleasures of this world we pay a price, many times exorbitant rates. Similarly to get spiritual pleasures, we should be willing to pay the price of giving our time and energy to God.

In one talk Radhanath Swami compares God to a drug pusher. A drug pusher may never charge you the first time. Once we are hooked, you have to pay. Similarly Krishna or God gives us the highest drug and intoxication and that is love of God. There is no intoxication that can come closer to the experience of loving God. But for the ecstasies and pleasures of God intoxication, we have to pull out the weeds of negativities from the heart. That may appear painful, but that is the price for genuine spiritual ecstasy.

At the beginning or the neophyte stage, Radhanath Swami says, we may not be able to see the weeds in our hearts.  Through careful devotional service and practice of Bhakti yoga we get purified and begin to see the anarthas or unwanted things in our hearts. Then comes the time to pay the price for spiritual taste- are we willing to let go off our negativities or do we hold on to them as dear objects and possessions. To the extent we are honestly introspective and willing to pluck out the weeds of false pride, God gives us the strength to pull them out. Although plucking them out is a painful business, God Himself arranges these weeds to disappear and then He plants in the hearts, pure love. “We have to be willing to pay the price of having pure aspirations in spiritual life”, says Radhanath Swami, “then everything in spiritual life appears ecstatic and blissful.

Radhanath Swami explains that in India there are many mystic yogis who can manipulate material nature and perform miracles. They can even transmit some super natural experiences to their followers. However all of this does not necessarily make them God. God is a title for someone who is the source of all mysticism and powers.

Radhanath Swami also notes that in spiritual circles lot of superficiality goes in the name of substance and likewise many ordinary souls are worshipped as God. Radhanath Swami’s guru Srila Prabhupada would often say that this world is a world of ‘cheaters and cheated’- a world where many con men go around in the guise of holy men and gullible people get cheated by them. He quotes an interesting story that his spiritual master would narrate. Sometimes young ladies go to holy places thinking, “if a sadhu marries me and impregnates me then it is very auspicious and I will have an excellent off spring.” With this intention these women go to holy places, especially to make the sadhus fall down from their vows. In the mood of serving a sadhu sweetly, they entice the sadhu and cheat him to give up his vows. However there are lowest grade of dacoits who know this ploy of certain women. These rogues disguise themselves as sadhus and accept the service from these beautiful young girls and enjoy them and eventually give them their dacoit seed. Narrating this example, Radhanath Swami exposes the mentality prevailing in some spiritual circles- of cheaters and cheated.

Radhanath Swami has often explained that there have always been cheaters posing as gurus. Many thousands of years ago, the demon Ravana dressed himself as a svami to win an audience with Sita, the wife of Lord Ramacandra (an incarnation of Lord Krishna). Ravana kidnapped Sita, but Lord Ramacandra killed him. Five thousand years ago, when the Lord appeared in the world in His original form as Krishna, He dealt with another cheater: King Paundraka donned an extra set of arms, in imitation of Lord Krishna’s four-armed Vishnu form, and demanded that Krishna worship him. Again, the Lord did away with the cheater personally. So Radhanath Swami concurs that we shouldn’t be surprised if someone claims to be God. We should respect such men and keep a safe distance from them, for God, as Radhanath Swami says is a serious subject matter and can’t be taken lightly by awarding the title of ‘God’ to an ordinary human of flesh and bones.

The study of Vedic Varnashrama offers an interesting analysis and division of human beings on the basis of their differing psycho physical needs. Briefly, the varnashrama system comprises four basic material occupations or duties (varnas) and four spiritual stages (ashramas). The varnas are (1) brahmanas (intellectuals and priests), (2) kshatriyas (warriors and administrators), (3) vaishyas (farmers and business people), and (4) shudras (manual laborers and general assistants). Most people exhibit qualities that reflect an overlapping of these categories, but one occupational inclination will eventually predominate.

The four spiritual stages (ashramas) are (1) brahmacarya (celibate student life), (2) grihastha (married life), (3) vanaprastha (retired life), and (4) sannyasa (renunciation and complete dedication to the Absolute).

The Vedic culture takes into account the psychophysical nature of individuals before assigning a place for them in the varnashrama system. Unfortunately, this system has devolved into the modern-day caste system, where people are classified according to birth. If one is born into a brahmana family, for example, one is automatically considered a brahmana, regardless of qualifications. This superficial reading of varna has led to the jati system, with its innumerable sub-castes and variations on the original four varnas. This system has caused considerable confusion, civil strife, and social unrest in Indian society.

The varnashrama system emphasizes “quality and work,” not birth. People are put into particular categories according to their qualifications, not the families they were born into. While birth may point one in a particular direction or help in other ways, it is never the sole factor in determining one’s lifelong occupation. For example, birth in a judge’s family may afford one a good education and provide one’s vocational inclination early in life, but it doesn’t guarantee judgeship. Again, this “quality and work” criterion in relation to varna is clear from the Gita itself, though few modern Indians are aware of this.

The Greek philosopher Plato—though apparently unaware of Vedic texts—recognized social divisions that are strikingly similar to those of the varna system. In his Republic,he argues that social classes correspond to a hierarchy of personality types. The class predominated by the philosophical intellect, he says, is the highest, after that come those dominated by the emotions, and finally we find those in whom “the appetites” (sensual desires) predominate. Further, says Plato, one finds that society is naturally divided in a similar way. On top are the philosopher- kings, who rule; below them are the warriors, whom he refers to as “auxiliaries,” since they assist the king; and finally we have the merchants and workers, whom Plato combines into one distinct category.

He compares rulers to gold, auxiliaries to silver, and those in the third class to brass and iron. According to Plato, golden parents will tend to have golden children, as silver parents will naturally have silver children, and so on. But sometimes, he admits, golden parents may have silver, brass, or iron children, and the reverse is also true. When this occurs, says Plato, one must be flexible enough to acknowledge that a golden child born to an iron parent, for example, is indeed golden—his birthright should be disregarded in favour of his natural quality.

Radhanath Swami writes in his autobiography that it heartened him that nothing in the true Hindu philosophy supported suppression of human beings on the basis of one’s race, caste, sex or birth, and that among saintly people, he had not witnessed any of this kind of prejudice.

Forty years later, the Gita continues to be Radhanath Swami’s handbook. In many universities and congregation gatherings, Radhanath Swami gives discourses on the Gita, and presents how the teachings of the Gita are beyond historical and sectarian boundaries.

Radhanath Swami however explains that when studying the Bhagavad Gita we need to have a keen and a receptive heart; we should be willing to take in Krishna’s loving message for all of us. We have to be desperate. Radhanath Swami notes that in India it is fashionable to go to spiritual discourses but in most cases it is pious entertainment and there is no real transformation of the heart. However real benefit from the Bhagavad Gita is obtained if we tune in our consciousness to grasp every word of what Krishna was speaking to Arjuna.

Ever since Charles Wilkins first translated Bhagavad- gita into English in 1785, there have been literally hundreds of translations. Until Srila Prabhupada released his Bhagavad-gita As It Is, however, not one Westerner had become a devotee of Krishna. And this is quite strange, since Lord Krishna makes it completely clear in the Gita that becoming His devotee is life’s goal: “Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend” (Bg. 18.65).

According to Bhagavad-gita, spiritual truths reach the most sincere students by a descending process, from the scriptures themselves, the great sages, and through a genuine and qualified spiritual teacher, who guides one on the path of devotion to God. Thus the real import of the Bhagavad-gita is not to be had by incessant wrangling and a dazzling display of philosophical hermeneutics, but by surrendering to Krishna and His pure representatives in this world.

Radhanath Swami explains that the Bhagavad Gita assumes significance in the life of every spiritual aspirant; each one of us will be tested time and again and it will certainly appear that we are at the crossroads of our lives. We will be faced with the challenge of choosing a course of action or a decision to be taken can confuse us like Arjuna’s bewilderment. Thus Bhagavad Gita is a classic literature with which every individual can relate to. Krishna’s discourse to Arjuna helps us understand the way this world works, the power of the three modes that control all our lives and the greatest benediction that awaits us if we surrender to God and repose our love and trust in Him.

Richard was a keen student of the Bhagavad Gita. Radhanath Swami too is a keen student and more importantly he inspires thousands to be keen students of this immortal ‘song of God’.

“In the mind of a hermit, in troubled times, when a man is tired and weary, confused as to where he is going and what he has left to fall behind, he doesn’t know whether to cling to or to let go forever of those things that still remain with him. Where to go for one who has forsaken friend and home? What to do for one who wanders alone in the wilderness of his own solitude? Should he break the walls that he has constructed around himself or should he build them stronger and higher? He pleads, “Oh Lord, is there a guide who can show me the way to you? Where shall such a homeless man reside who believes that home is not in this mortal world?”

Reading the above paragraph gives us a glimpse into the heart of Radhanath Swami; his poetic best is seen here. He is rich with spiritual emotions and also so expertly weaves it into a beautiful prose. This reminds me of a recent talk that Radhanath Swami gave where he poetically described God’s creation. He first analyzed the special effects that Steven Spielberg creates in his movies. He then offered a humble challenge to all experts in animation and movie making.  Even if one spends millions of dollars in creating the most high tech movie can anyone replicate the artistry of God? “Is anything of the reel world more fascinating and miraculous than the birds that sing at will?” asked Radhanath Swami, “Can the scientists or movie makers create one real sunset or sunrise every morning. Can they create the phenomenal beauty of even one flower or a single heartbeat? This is God’s art work. This is God’s beauty.”

Since Radhanath Swami is always remembering God, he sees the beauty of God in everything of this world. Radhanath Swami can see the miracles of God every moment. Therefore, these poetic descriptions just gush out of his heart.

I often reflect why I am unable to appreciate God and life with at least a fraction of the genuineness that Radhanath Swami embodies? The reason is not difficult to find; Radhanath Swami reveals in one talk, “When we are hard hearted and forgetful of God always, we also become ungrateful and are unable to appreciate the precious, invaluable gifts of God all around us.”

Just as Richard wrote on his note pad that evening on a mountain cave, “…Where shall such a homeless man reside who believes that home is not in this mortal world?” as Radhanath Swami also, he reveals the same emotion that this world is not our home. “Every molecule, every atom, electron, neutron, every aspect of this creation is simply designed by God for one reason only. To eventually give a lesson to the conditioned soul that our real home is with God. Every situation in our life, whether it be pleasurable or frustrating and painful is all the Lord’s loving merciful voice calling the soul back home, back to god-head.”

Richard is now Radhanath Swami and he still practices and teaches Kailash Baba’s instructions. Radhanath Swami teaches us to live in harmony with Nature, and mother Earth. He talks of principles that can help us respect all life on planet earth.

Quoting Eastern traditions, Radhanath Swami says we have seven mothers. One’s mother coming from family connection, the wife of learned and saintly people, wife of guru or teacher, the nurse that brings you up in the world , the cow, the wife of the king and the earth. Radhanath Swami therefore appeals to all to ensure that our mother Earth is not exploited and abused; rather she is protected and nourished. This is the way we can reciprocate with her kindness, for the unlimited gifts she is so abundantly showering upon us.

In one recent class, Radhanath Swami described our relationship with mother Earth, “A mother is one who supports, protects, provides and nourishes the child within her own very womb. If we understand what the true position of mother is toward the child, we will find that we are all children and the earth is the mother for all of us, because within her womb we are all being nourished. She is providing all protection, she is providing the wood of the trees to build our homes, she is providing the minerals, she is providing all food to nourish us and she is also at all times maintaining us within her very womb. So factually we are all exactly in the position of baby children in the womb of mother earth, being nourished, being protected by her motherly affection.”

Therefore the onus is on us now, says Radhanath Swami, to express our gratitude to mother Earth and leave a legacy for the future generations. “If we do not respect mother Earth, we are uncivilized, uncultured and irreligious, because if the mother is providing, nourishing and protecting, doing so much for you, it is simply an act of being ungrateful and offensive if we do not reciprocate by offering proper respect.”

There is a strong spiritual basis for living in harmony with nature. Radhanath Swami explains that yoga means union and harmony with our father and harmony with our mother. When we learn to live in harmony with mother earth, naturally we also learn to live in harmony with our father, God. And because God is merciful and compassionate upon all the creatures of this earth, He wants us all to have a life of happiness joy and prosperity.