दशैंको सत्संग - Dashain Satsang (Join Us Sunday at 2PM)

Join Us on Sunday, October 21^th at 2PM

दशैंको सत्संग

Dashain Satsang

सत्संग, पर्सात्, आराधना, भजन

Satsang, prasaath, worship, bhajan-singing

(Food pani hola?)

TriEak Parmeshwar Mandali

670 S. Lambert Road, 

GlenEllyn, IL 60188

Hare Jesus, Hare Jesus: Answering a Critic

Recently, a video of mine that was long ago posted on YouTube received a concerned, yet graciously written, comment (BTW- Another visitor to my channel apparently flagged that comment as spam and I want to go on the record as saying that it wasn’t me).  Welcoming the chance to clarify any misunderstanding, I quickly responded.  I have not yet received a follow up, but thought it might be a helpful thing today to share the substance of that exchange here.  First, here is the video in question:

This is called the "TriEak Pameshwar Mahamantra" (i.e. "the great meditative prayer to the Triune God").  It has been adapted from what is called the "Mahamantra" and is especially popular among members of the ISKON or Hare Krishna movement.  The text of what I am saying is as follows:

हरे पिता हरे पिता, पिता पिता हरे हरे

हरे पुत्र हरे पुत्र, पुत्र पुत्र हरे हरे

हरे आत्मा हरे आत्म, आत्मा आत्मा हरे हरे

त्रिएक परमेश्वर हरे हरे,

त्रिएक परमेश्वर हरे हरे । 

Hare Pita Hare Pita, Pita Pita Hare Hare

Hare Putra Hare Putra, Putra Putra Hare Hare

Hare Atma Hare Atma, Atma Atma Hare Hare

TriEak Parmeshwar Hare Hare,

TriEak Parmeshwar Hare Hare.

Which may be translated as:   

Father, remove my sin

Son, remove my sin

Holy Spirit, remove my sin

Triune God, remove my sin.

Now the concern raised by my YouTube viewer seemed focused on the use of the word "Hare" (हरे).  Here is the comment:

Brother, I really admire your heart and effort. But if we are not careful about this kind of contextualization then there will be greater consequences. I do not feel comfortable while contextualization fades power of gospel. The word 'Hare' is Hindu god Bishnu and you are putting Father, Son and Holy Spirit after hindu god Bishnu in your maha mantra.

As I said, a very graciously and kindly written comment.  The above comment (with the exception of the kindly tone, which is sadly rare) is actually a pretty good representation of the kind of opposition that is leveled by Christians against the efforts of other Christians to pursue contextualization.

Vishnu's Name

The commenter's basic mistake is a misunderstanding of the word "hare" (हरे) which he incorrectly identifies as a name for the god Vishnu.  It seems that the commenter has confused the Sanskrit terms "hare" with "hari" (हरि).  The latter is a term which has the basic meaning of yellow, green or "fawn-colored".  It has come to be popularly associated with the gods Vishnu and Krishna  and is sometimes used simply as a proper name in reference to one or the other (or both) of them.  The former (hare) is a variation of the Sanskrit word हर (hara) which means "taking away" or "removing".  Connotative use in prayers by Hindus carries a meaning of "take away my sin" or "take away my evil".   In one Nepali tradition, devotees of "Mahadev" will take a ritual bath while repeating "hara-hara".  In that case, the sense of meaning is clearly "wipe away my sin".  

The popular "mahamantra" prayer contains the refrains, "hare Krishna, hare Krishna, Krishna Krishna, hare hare" and "hare Rama, hare Rama, Rama Rama hare hare".  There also, the meaning is clear.  The word is हरे and should be understood to mean, "Krishna, take away my sin" and "Rama, take away my sin."  It does not mean "Vishnu Krishna" and "Vishnu Rama".  Nor does it mean "Green Krishna" and "Green Rama".  The word is not हरि (hari) but हरे (hare).  One Hare Krishna devotee explains it this way:

"The word hare has come from 'haran' which means 'to take away' or 'to end'.  So when one says 'hare Krishna', he requests the God (the supreme consciousness) to take away his sorrows, his shortcomings, his failures, and pains.  This Hare Krishna Mantra is actually a little prayer to God for taking away all the sorrows, pains and shortcomings of the chanter and provide him bliss and joy."

The above, I hope, illustrates why it is important to seek proper understanding before leveling criticism.  My experience has taught me that followers of Jesus can be very quick to condemn things that they don't understand.  This can have the effect of obscuring the message of Jesus Christ to our listeners.  They may hear us saying something like "Jesus hates you" when that isn't what we meant at all.  Again, we may look to Jesus who didn't hesitate to prophetically critique the societal sin that he saw in his day.  While his opponents sometimes reacted very strongly against him, they never accused him of not understanding.  My commenter is concerned that contextualization sometimes "fades the power of the gospel".  Setting aside for a moment that nothing can actually do that (i.e. fade the power of the gospel), what should be of a bigger concern is whether or not it is actually the gospel that is being communicated.

Billions of Names Off-Limits?

Beyond this, however, I need to highlight another element to my commenter's argument.  There is an unchecked assumption that undergirds his critique that must not be left unexposed.   That is, while we've refuted the notion that "hare" is to be understood as a name for Vishnu, there is still the underlying assumption that any name given to Vishnu by the devotees of Vishnu cannot be used by followers and devotees of Jesus in their worship of the Triune God.  Still further below this is the assumption that no name used by devotees of any other god can be used by the followers of Jesus.  This assumption however, must be rejected outright.

In the first place, my commenter is probably getting his idea of "hari" (again, not "hare") as a name for Vishnu from stanza 69 of the Shri Vishnu Sahasra-Nama Stotram (although he may have arrived at this idea in a very indirect way).  The title of this ancient Sanskrit text can be translated as "The Thousand Names of Vishnu".  Again, stanza 69 features the name "hari" (not "hare", which doesn't appear in the text) as one of the names of Vishnu.  That is, one of a thousand names for Vishnu!  What are some of the other names?  Just to mention a few: paramaatma (supreme spirit), saakshee (witness), prabhu (lord), pavitram (holy one), sharanam (refuge), satyah (truth), guru (teacher), sarva shaktiman (all mighty), and parameshwar (supreme god).  A natural question flowing from my commenter's argument would be "upon what basis do Hindi and Nepali-speaking Christians justify the use any of the above terms in their worship of Jesus Christ?"  These are all "names of Vishnu".  If we accept the premise that any name used in reference to Vishnu cannot be used in reference to Jesus (or the Father, or the Holy Spirit), then we cannot use any of the above names.  Moreover, much of South Asian hymnody, Christian theological literature, and Bible translations would need to be scrapped as they make great use of the above terms.  Once we've then cleaned up the Church from all of these names of Vishnu, we would then have to proceed to the thousand names of Shiva, Lalita, Ganesh, Lakshmi, Durga, and 330 million others.  I highly doubt that we'd be left with any language at all.

No, this assumption must be discarded.  The question is not whether or not a name has been used in reference to another deity.  It is, after all, undeniable that words like Christ, Lord, God, Adoni, El, Theos etc. have all be used in reference to other gods and did not emerge from the mysterious ooze of some primordial Christian "super-culture". The question must be whether or not a particular word can be appropriately used in reference to the Triune God of the Bible.  Is he Master (swami), Lord (prabhu), all-mighty (sarva shaktiman), the light (jyoti), savior (muktidata)? And does he remove sin (hare)? 

To the one who desires to share the hope of the Lord Jesus with the Hindu world, I would ask that you consider the following:

1. What is your Hindu friend praying?  Do you understand it?
2. Are they asking for something that they shouldn't desire?  Or is their desire legitimate and commendable (e.g. forgiveness, illumination, eternal life)?
3. Is part of the "good news" of the gospel the fact that the person and work of Jesus Christ actually offers an answer to that request?

In the case of the traditional "mahamantra", what we have done is simply to let people know that we resonate and empathize with their desire to have their sins and failures removed.  "Hare-hare" is a legitimate prayer to pray.  We then offer both the form and substance of the "TriEak Parmeshwar Mahamantra" -- pointing people to a fulfillment that can be found in Christ.  In response to our "hare-hare", Jesus, by virtue of his atonement on the cross says, "Yes!"  He has accomplished by his blood what countless Hindus pray for daily.  

Blessings!

The Childhood of Jesus (Message in English and Hindi)

Today I am happy to share with you a sermon I preached at the Yeshu Satsang in Little India a few months back.  Here Vinod Isaac provides the Hindi translation for my English message.  Enjoy!



For more messages like this, check out http://www.adhyathmavatika.org/.

The Birth of the Lord Jesus (Hindi and English)

Here's a video from a message I gave in the Chicago satsang not too long ago.  The topic is the birth of the Lord Jesus Christ and it is in English with Hindi translation.

What kind of devotee is God searching for? (Hindi/English Sermon)

Today, I want to share with you a message that I preached at our weekly Satsang in Chicago's Little India.  This message focuses on asking the question, "What kind of devotee is God searching for?" I think you will like this.  It is a good example of narrative preaching.  Special thanks to Vinod Isaacs for translating the message into Hindi.

The Questions Jesus Brings (English & Hindi Message)

The following is a message by my dear brother, Anil Yesudas.  He is speaking on "The Questions Jesus Brings". The message is translated by Vinod Isaacs into Hindi.  This is a nice example of a narrative sermon on the life of Jesus.  Enjoy!

Sanskrit Bhajan: Sat Guru Yeshu Namo Namaha

Today, I'd like to share another song.  This one is in Hindi/Sanskrit and is so simple yet it provides a profound meditation upon the person and work of God's unique Son, the Lord Jesus Christ.  The lyrics, translation, and chords follow.




Romanized Sanskrit:
Jeevanadata Yeshuji, namana karu main sat sat baar
Muktipradata Yeshuji, namana karu main sat sat baar
Shantipradata Yeshuji, namana karu main sat sat baar
Jeevan Jyothi Yeshuji, namana karu main sat sat baar
Iswar Sat Prabhu Yeshuji, namana karu main sat sat baar
Mrythujaya Prabhu Yeshuji, namana karu main sat sat baar

English translation:
Jesus the life giver, we reverently bow again and again
Jesus the savior, we reverently bow again and again
Jesus the peace giver, we reverently bow again and again
Jesus the light of life, we reverently bow again and again
Jesus, God the true Lord, we reverently bow again and again
Jesus, conqueror of death, we reverently bow again and again

The chord progression is simple: Em, C, D, C - I uses a capo on the first fret in this version

From the Rising of the Sun (Nepali)

Per the request of a friend who is trying to launch their first Christocentric Satsang among Nepalis and Bhutanese in another city, I have recorded this Nepali version of "From the Rising of the Sun".  Below the video, you will find some lyrics and translation along with the chords.  Native Nepali singers will be able to do a much better job than me, but this is my humble attempt.



Lyrics in Romanized Nepali:
Suryaadayadekhi suryaastasamma prabhuko prashansaa hunuparchha (2X)
Prashansaa gara unkaa sabai sewakharu ho
Unko naumko prashansaa, unko naum dhanyako hos
Ahiledekhi sadasarwadaa.

English Translation:
From the sunrise to the sunset, the Lord's name must be praised.
All his servants, praise him.
Praise to his name, blessed is his name.
From now on and forever.

Chords:

E                         Esus     E                         Esus

Suryaadayadekhi          suryaastasamma        

A                Bsus             E

prabhuko prashansaa hunuparchha (2X)

A                                                 Bsus

Prashansaa gara unkaa sabai sewakharu ho

                          A                                        Bsus                

Unko naumko prashansaa, unko naum dhanyako hos

C#m      A

Ahiledekhi (3X)

                E

sadasarwadaa.

Christocentric Bhutanese- A Diaspora Journey

Well, I can't really share much information in this forum.  I will say that, in case you didn't know, I'm in the midst of a kind of missionary journey right now.  Couple days in.  Packed up my car with stuff, my son, my co-worker Sarah, 2 Nepali sisters and 1 Nepali father and left the Chicago area on Monday.  Spent the day in Louisville, KY.  House to house among several Bhutanese-Nepali families with a local cross-cultural worker.  Did a Christ-centered worship service in the evening.  We followed the pattern of a Nepali-style "satsang." You can learn more about that by clicking the keyword "satsang" below.

Anyway, it was a great joy to worship along with some wonderful families last night.  Mostly, they had little experience with Christ before, so it was a great introduction for them.  We have many invites to return.

Now we're in Durham, NC.  I have a sister (Bhutanese) here.  Tomorrow, we will have a special time to pray for, thank God for, and bless her new baby.  The family here is very, very excited that we've come.  I've even been asked to repeat the same ministry for a relative of theirs in another city.

I'm excited always to be with new Bhutanese-Nepali families and to love them and be loved by them.  Introducing them to Christ through incarnational, contextual means is a delightful experience that always leaves me feeling tremendously blessed.  I remember Christ's own incarnation.  Through the incarnation, God was able to walk right into town, right up to the door, right into the house, hearts and lives of people.  Defenses down, they are able to just have an honest and intimate encounter with the Lord of the universe.  The incarnation still seems to work that way.

Well, enough.  As I engage in this diaspora-focused missionary journey, I want to remind you that I need your help to get to the upcoming Global Diasporas Network meeting next month.  This international consultation is by invitation-only and I am excited to bring our ministry to the table.  Please support me going and partnering with these brothers and sisters from around the world for the cause of Christ among the people on the move.

Christocentric Satsang: Pavitra Aatmasya Faalani (Mantra)

The following mantra has proved especially useful in soul care or pastoral ministry in addition to its value in corporate worship.  The content of the mantra is taken from Galatians 5:22-23 and constitutes a prayer of God's blessing of another person. I have used this mantra in various situations such as in prayer for healing, birthday blessings, blessings for travel, and especially during festivals.



किञ्च प्रेमानन्दः शान्तिश्चिरसहिष्णु हितैषिता भद्रत्वं विश्वास्यत तितिज्ञा परिमित्भोजित्वमित्यादिन्यात्मनः फलानि सन्ति तेषां विरुद्धा कापि व्यवस्था नहि।


Romanized Sanskrit:
Kincha prem anandaha, shantichir, sahishnu
Hitaishitta, bhadritwan, bishwaasyatta, titischaa,
parimitbhojitwa mityadinya aatmanaha faalini
santi teshan virraddhaa kaapi vyawasthaha nahi


Romanized Nepali:
Pavitra aatmaako falchaahin
prem, aanand, shaanti, dhairya,
dayaa, bhalai, bishwastata, namrataa,
samyam hun. Yastaa kuraaharukaa
kunai vyavasthaa chaina.


English:
The fruit of the Spirit is love, joy,
peace, patience, kindness, goodness,
faithfulness, gentleness, and
self-control. Against such things, there
is no law.

Christocentric Satsang: Confession Series (Mantra)

The following series of three mantras provide a beautiful means of practicing corporate confession.  It is challenging to master, but well-worth the practice.  We use this series every week in our Nepali Satsang to the great enrichment of all.  The preferred mode is to chant this series corporately in unison.

I have provided below written forms of these mantras in Sanskrit  (Romanized) along with Nepali and English translations.  A second video is included also that features these and other recitations in order to show one good way to close a Christocentric Satsang. This video is subtitled, but I have not provided translations below. I will do so in the future.

{kek izkFkZuk

Schamaa Praarthanaa

vkokgua u tkukfe ] u tkukfe foltZua

iwtk fof/k u tkukfe ] {kE;rke ijes'oj

ea=ghua  fØ;kghua ] HkfDrghua lqjs'oj

;Riwftra ;h'kw nsok ] ifjiw.kZa rnLrw eas

लुका १८:१३

Luke 18:13

शालोम भो इश्वर्

प्रसीद मे पापी नह

{kek ;kpuk

Schamaa Yaachanaa

ikiks·e~ ikidekZue~ ikikRek ikilHkao%

=kgh eke~ d`i;k nsok 'kj.kkxr~ oRly%

ikiks·e~ ikidekZue~ ikikRek ikilHkao%

ikgh eke~ ;h'kq nsok loZ iki gjks gj%

Romanized Sanskrit:

Schama Prarthana

awahanam na janami, na janami visarjanam,

puja vidhi na janami, shamyatam parameshwara,

mantrahinam kriyahinam, bhaktihinam sureshwara,

yatpujitam yesudeva, paripurnam tadastume.

Luke 18:13

Shalom, bho Ishwara

Praseeda mei paapi na huun

Schama Yachana

papoaham papkarmanam papatma papasambhavaha

trahi mam kripaya deva sharanagata vatsalaha

papoaham papkarmanam papatma papasambhavaha

pahi mam Yeshu deva sarva pap haro haraha

Romanized Nepali:

Kesari topaiko upastityma ownchoo, ma jaan daina

Kesari fery sansaarma jaanchoo, ma jaan daina

Kesari topailai pujan garchoo, ma jaan daina

Parmeshwar, malai schaama garnuhos.

Mero mantra chaina

Mero ramro kaam chaina

Mero bhakti chaina, hey Sureshwar

Tara pani, ma topaiko upastityma ownchoo ra Yeshulai pujan garchoo

Kripaya, topai malai paripurna garnuhos – tathasthu.

Shanti, hey Ishwar

Topai malai kripaya deenuhos

Ma paapi huun

Jaanmadwara, karmadwara, aatmama, ra sambandama ma paapi huun.

Kripaya Deva, ma topaiko sharanma naniko karitraanusar ownchoo.

Jaanmadwara, karmadwara, aatmama, ra sambandama ma paapi huun.

Yeshu Deva, ma topaiko upastaityma ownchoo, mero papharu laijanuhos.

English Translation:

I do not know how to come;

I do not know how to depart;

I do not know any rituals;

God, please forgive me;

I am devoid of words;

I am devoid of works;

I am devoid of devotion, my good Lord;

Still I come to worship you, Jesus;

Please make perfect my shortcomings

Peace, oh God

Have mercy on me, a sinner

I am a sinner by birth, I am a sinner by deeds.

My soul is depraved by sin; I am conceived in sin.

Lord, be merciful to me, I come as a child.

I am a sinner by birth, I am a sinner by deeds.

My soul is depraved by sin; I am conceived in sin.

Lord Shri Jesus, I come to you, take away all my sins.

These chants have been taken from the booklet “Christocentric Satsang”, compiled by anil yesudas. “Christocentric Satsang” contains chants in Sanskrit, with translations in Hindi and English. These booklets are available through the website Adhyathma Vatika.

For the sake of our Nepali and Bhutanese friends, in this blog, I have added translations in Nepali.