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The Confidential Meaning of Ratha-Yatra
A lecture delivered by Gour Govinda Swami on 11th July 1994, Bhubaneswar, India.
“By Vedic calculations one can determine when the Jagannatha Temple was first built, when the Temple was inaugurated and when the Deities were installed (on Their simhasana). According to the authority of Skanda Purana, this period is fifteen crores and thirty-four lakhs (more than 150 million) years ago. From this it is clear that Ratha-yātrā began in the time of Svarocisa Manu.”
To read the entire article click here: http://goo.gl/t4PDRw

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Gundica marjana means cleaning of the temple Gundica, which is non-different to Vrindavan. On the day prior to the Ratha yatra festival, the temple is cleansed and decorated nicely to welcome the Lord of the Universe the next day. This practice is going on in Puri since the time of Chaitanya Mahaprabhu. The Chaitanya – Bhagavata beautifully describes […]

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July 5. ISKCON 50 – S.Prabhupada Daily Meditations.
Satsvarupa dasa Goswami: Swamiji, My True Father.
In 1966, Acyutananda dasa’s mother wrote a paper for a New York University psychology course describing the relationship of Prabhupada and his disciples. Her theory was that the young boys who had joined the Hare Krishna movement were from broken families, and that is why they were taking to Krishna consciousness and seeing Prabhupada as their spiritual father. When Acyutananda told this to the devotees we saw it as a joke. His mother hadn’t done any interviewing, but based it all on knowledge of her own son. Perhaps it was a fact that some devotees came from broken homes, yet others came from strong family units, as I did. This was the first time I heard anyone theorizing that the relationship a devotee has with his material father has implications in his relationship with his spiritual father.
Atheist psychologists say that a belief in God is based on a person’s insecurity in his relationship with his seminal father. This theory can also be used to explain why one is attracted to a spiritual father.
However, according to Vedic sastra, God is the Father and the spiritual master is also the father. As stated in the Vedas, “In every species of life one is born with a mother and father, but only in the human life can one obtain a relationship with guru and Krishna.”
The theory put forward by Acyutananda’s mother, or by Freud and company, has nothing to do with the fact of God’s existence. The Supreme Lord is independent. He rules all creatures, regardless of our family situations. If some persons seek God partly because of the unhappiness they find in family life, that unhappiness may turn out to be their good fortune. Conversely, if one thinks that because he has a good family life he does not need to seek God, then he is in illusion.
God consciousness is the goal of human life. If a person is born of a mother and father who can give the child love, as well as a God conscious education, then he is very blessed. According to Bhagavad-gita, if one is born into a family of transcendentalists, that is the result of good karma.
Even one who has a pure devotee as a father still must approach a spiritual master for initiation. It is not true that only someone who has an unhappy relationship with his material father seeks out God or guru.
In my case, I was very much under the domination of my father until about my eighteenth year, and then I gradually began to resent him. I thought he misunderstood me and stifled my individual spirit. I had already broken from my father’s influence as much as was possible, and was living alone when I met Srila Prabhupada. I can recall a specific incident in which I transferred myself as the son of Stephen Guarino, Sr. to become the son of A.C. Bhaktivedanta Swami Prabhupada. I had informed my father and mother by phone calls and by sending them an ISKCON “Prospectus” of my interest in Krishna consciousness and the Swami. To my surprise, my parents strongly rejected it. My father said, “If you keep going to the Swami, we won’t have anything to do with you.” After that phone call, I went and told Prabhupada what had happened, and that is when the feeling of transfer occurred. Prabhupada saw my dilemma and assured me that he was my father. Through him, I could connect with Lord Krishna.
To read the entire article click here: http://www.dandavats.com/?p=20490&page=10

Swamiji, My True Father

What is a “Gāyatrī”?

The Veda is mostly poetry, meant to be sung. Chandaḥ — the metrics of poetic rhythm — is therefore one of the six essential subjects of traditional Vedic study, vedāṅga. Gāyatrī is a poetic-meter that has 24 syllables in total, divided into three lines with eight syllables in each.

The word gāyatrī is very similar to the word mantra. Mantra means “the tool (-tra) by which the mind (man-)”[i] can be saved (trayate).” Gāyatrī means, “the tool (-tra) by which a song (gāya-) can rescue us.”[ii]

What is “the Gāyatrī”?

There are a plethora of “gāyatrī mantra.” The most famous is Ṛg 3.62.10. It is so famous that saying, “gāyatrī” is practically the same as saying, “Ṛg 3.62.10.” This particular gāyatrī can also be addressed more directly and explicitly as the brahma gāyatrī – signifying that it represents the essence of all Vedic wisdom (brahma), or as the sāvitrī gāyatrī – signifying that it describes the ultimate origin of life and creation (savitṛ), or as sārasvatī gāyatrī, because the mantra is the epitome of verbal communication (sārasatī / vāk) and is therefore integral to the Vedic educational process, blessed by the Goddess of Learning (sarasvatī).

Agni Purāṇa (216.1-2):

It is called Gāyatrī because it sings (gāyati) about mantra, consciousness, perception, and the supreme.  It is called Sāvitrī because it reveals the ultimate life-giver (savitā). It is called Sārasvatī because it is the essence of all words.

This gāyatrī is:

tat savitur vareṇiyaṁ
bharga devasya dhīmahī
dhiyo yo naḥ prachodayat

You may notice that I have spelled the third word on the first line vareṇiyaṁ (giving it four syllables), although it is often spelled vareṇyam (with three syllables). The spelling I use fulfills the rule of gātatrī having eight syllables per line.[iii]

When used as mantra — a tool for thought, contemplation, and meditation — Vedic statements are prefixed by a sacred syllable. Taittiriya Aranyaka (2.11.1-8) specifies the prefixes to use for this particular gāyatrī: the sacred syllable  auṁ, followed by three vyāhṛti (invocational words): bhur, bhuvaḥ, and svaḥ.

The complete form of this gāyatrī, used as a mantra, is therefore:

auṁ

bhur bhuvaḥ svaḥ

tat savitur vareṇiyaṁ
bharga devasya dhīmahī
dhiyo yo naḥ pracodayat

Uses of Gāyatrī

Historically, India used gāyatrī primarily in the upayana ceremony initiating a student into study of the Vedas. It was used by the student for a meditation done three times a day, at sunrise, noon, and sunset.[iv] Since brāḥmanas undergo the most extensive education, gāyatrī has come to be a mantra associated with that caste, but originally everyone who received formal education (which includes kṣatriya, vaiṣya, and some śūdra) received the mantra in the upayana ceremony at their commencement. Similarly it has also come to be a mantra associated with men, but was originally given to both men and women at the beginning of their education. Defense of these points is outside the scope of this article about the meaning of gāyatrī, but for further exploration of these points please explore my references.[v]

Gauḍīya Vaiṣṇava’s did not use the mantra as part of their sādhana until relatively modern times, when visionary Bhaktisiddhānta Sarasvatī (1874 – 1937) introduced it in the dīkṣā ceremony, probably as part of his effort to impress upon the public that Vaiṣṇavas are automatically as good as brāḥmanas. Instead, they used the kāma-gāyatrī – a different gāyatrī with the same meter and structure as brahma-gāyatrī, but specifically dedicated to meditation upon Bhagavān as the original erotic principle, Kāmadeva. This is why Gauḍīya lineages not connected to Bhaktisiddhānta’s Gauḍīya Maṭha do not meditate on brahma-gāyatrī as part of their bhakti-sādhana, nor is the brahma-gāyatrī included in Gauḍīya meditation handbooks (smaraṇa-paddhati). Instead the kāma-gāyatrī is prominent, and has prominent explanations by important Gauḍīya ācāryas like Prabhodānanda Sārasvatī (Kāma-Gāyatrī-Vyākhyā) and Visvanātha Cakravarti (Mantrārtha-Dīpikā).

Although the Gauḍīyas did not use brahma-gāyatī they did respect the mantra immensely. In the founding document of the Gauḍīya school,  Bhāgavata-Sandarbha (aka Ṣaḍ-Sandarbha), Śrī Jīva Goswāmī recognizes the brahma-gāyatrī as the essence of the Veda, and therefore the foundation of the Śrīmad Bhāgavatam — the Gauḍīya’s primary text. He explains the mantra’s meaning in the Tattva and Paramātmā sections of the Sandarbha.

Meaning of Gāyatrī

Before exploring Śrī Jīva’s exposition of it’s meaning, we should become familiar with the words themselves.

The syllable auṁ is the mystic seed of everything. The beginning, middle, and end of existence. The three invocational words — bhur, bhuvaḥ, and svaḥ — describe the earth, sky and heavens respectively: three planes of existence.

Tat literally means “that.” Here, the pronoun refers to jyoti, “illumination.” Savitur means “life-giver.” Vareṇiyaṁ means “ultimate.” Bharga means “splendor.” Devasya means “divinity.” Dhīmahī means “contemplate.” Dhiyā means “by contemplation.” Pracodayat means “become known.”

The mantra therefore means:

Auṁ

We contemplate the ultimate source of life:
the splendor of divinity
illuminating earth, sky, and heavens.

May we realize the truth of this contemplation.

In one sense, this refers to the sun, deified here as the “splendor of God.” In a far more important sense, however, it refers to consciousness. The mysteries of gāyatrī cannot be unlocked without knowing that this “splendor” is the illuminating power of consciousness. Indeed, sun/soul and illumination/consciousness analogies are ubiquitous in the Veda and in many other cultures, as well.

Gāyatri identifies consciousness as the ultimate root of all life. It describes the illuminating power of consciousness as the splendor of divinity itself, with the divine capacity to illuminate and thus perceive everything it encounters, whether on earth, in the sky or in the heavens.

By describing consciousness as the “splendor of divinity” gāyatrī indicates that our individual consciousness is a splendor (bharga) of some original light-source (deva); The original light-source is the root-consciousness, paramātmā, and the splendid emanation is the individual consciousness, ātmā.

Thus gāyatrī has several valid levels of meaning, which culminate as a meditation on the original consciousness, Paramātmā, and its relationship to the chanter’s own individual consciousness.

Gayatri and Bhāgavatam

In the 19th and 22nd sections of Tattva Sandarbha, Śrī Jiva introduces the Gāyatrī and its relationship to Śrīmad Bhāgavatam. In the 105th section of Paramātmā Sandarbha, he returns to the same topic. The references below beginning with 19 or 22 refer to Tattva Sandarbha, and those beginning with 105 refer to Paramātmā Sandarbha.

Śrī Jīva explains the meaning and subject of gāyatrī and makes the points that Bhāgavatam elucidates that meaning and subject. Here are key points he makes showing the link between Bhāgavatam and gāyatrī.

He quotes Viṣṇu-dharmottara Purāṇa (prathama-khaṇḍa 165), which explains gāyatrī as a mediation on Bhagavān. He then says that this is one reason Śrīmad Bhāgavatam is described as an elaboration on gāyatrī: for it is the Veda’s most elaborate and intimate revelation of Bhagavān.

In 19.1 he states that the gāyatrī summarizes the essential message of all the Veda and thus it is fitting that Śrīmad Bhāgavatam, which reconciles all the Veda, should begin with reference to the gāyatrī and be described as an elucidation upon gāyatrī.

In 19.2 he quotes Matsya Purāṇa (53.20-22) defining Śrīmad Bhāgavatam as: “the purāṇa that begins with gāyatrī, to explain the topmost dharma.”

In 19.3 he explains that the word dhīmahī in Śrīmad Bhāgavatam’s first verse stands for the entire mantra, and that the phrases in this opening verse explain the gāyatrī’s meaning. The phrase, “Cause of the causes and effects of creation” (janmādy asya yataḥ) expresses gāyatrī’s identification of the supreme consciousness as the origin of everything, the original live-giver. In 105.117 he adds that this same phrase also elaborates on the gāyatrī’s seed auṁ, which he defines as denoting the beginning, middle, and end of all things.

In 19.3 and 105.120 he states that the Bhāgavatam’s phrase, “Manifesting knowledge within the heart” (tene bhrama hṛdā) expresses the purpose of gāyatrī, as voiced in gāyatrī’s third line: “may we realize the truth of this contemplation.”

In 105.119 he says that the gāyatrī’s invocation, “bhur bhuvaḥ svaḥ,” refers to the three planes of existence that Bhāgavatam introduces with the phrase, “From whom three planes of existence attain their semblance of reality” (yatra tri-sargo ‘mrṣā).

In 105.120 he says the “sunlike illumination” spoken of in gāyatrī is discussed at length in Śrīmad Bhāgavatam, beginning from the first verse with the word “shining” (svarat).

The Real Subject of Gāyatrī

The mainstay of Śrī Jīva’s presentation on gāyatrī in both the Tattva and Paramātmā Sandarbha is quotation from Agni Purāṇa’s own explanation of gāyatrī, found in the first 16 texts of its 216th chapter. The question being addressed in this part of Agni Purāṇa is, “Who or what is the subject of gāyatrī?”

Jīva establishes that many different things and beings can be the subject of gāyatrī. He quotes Agni Purāna:

By chanting gāyatrī one meditates upon illumination, life-breath, the goddess of creation Savtṛ, the life-giving sun-god Savitur, and on Sārasvatī, the goddess of knowledge who is embodied in words.

Jīva Goswāmī continues by explaining that all of these persons and things are related manifestations of one primary subject: “illumination.” The quotation continues to show that this primary subject should be the primary meditation when chanting gāyatrī:

One should meditate on “that illumination,” the supreme resplendence of consciousness.

Next, Agni Purāṇa begins to explain that the primary subject of gāyatrī is not merely consciousness (bharga devasya), but “supreme consciousness” (vareṇiyaṁ bharga devasya):

One should meditate on the “ultimate illumination” the source of all light, the supreme substance, which is superior to all that can be attained, even liberation.

Now, Agni Purāṇa addresses the question, “Who or what is the ultimate and supreme consciousness”?

That “ultimate” illumination, the highest goal, is pure consciousness beyond its lesser manifestations in sleep, dreams, and wakefulness. “Constant, pure, transcendent consciousness is the eternal luster of the Supreme Master. I am that luminous transcendent consciousness.” By meditating on this, I shall become liberated.

Thus gāyatrī includes a meditation upon the supreme form of ones own individual consciousness. In 105.141 Śrī Jīva explains that the supremacy of one’s consciousness and its equality with the Supreme Master is not meant to inspire self-worship. In Tattva Sandarbha (22.8) he explains its purpose: We must know ourselves to be of the same substance as the Supreme – consciousness. Knowing this equality and similarity is essential, because without equality and similarity it is impossible to forge an intimate relationship. Śrī Jīva explores this point elsewhere in Tattva Sandarbha as well (52 – 53.1). Here (in 22.8) he quotes the unattributed phrase “the non-divine is not fit to worship the divine” (nādevo devam arcayet) to demonstrate that one must know oneself to be divine, like the Supreme, or else one will not consider oneself fit to approach the Supreme and forge an intimate loving relationship.

Finally, after saying that gāyatrī is a meditation on all-illuminating consciousness present both in the Supreme Master and the individual meditator, the Agni Purāṇa then addresses the question, “What is the identity of the Supreme Master Consciousness”?

In 22.9 Śrī Jīva explains that gāyatrī likens the Supreme Master Consciousness to the sun, known as Sūrya, Savitur, and so on, and the individual consciousness is like the resplendent sun ray emanated from that sun. The object of worship in the gāyatrī, he says, is the origin of all luminous beings, epitomized by the sun. In 22.10 he says, “We shouldn’t think gāyatrī is merely about ordinary luminous objects like the sun. It is about the ultimate illumination, vareṇiyaṁ bharga: consciousness, which is the inherent potency of the Supreme Being.

Śrī Jīva finishes his quotation from Agni Purāṇa to conclusively answer the question of who or what is the ultimate source of consciousness.

“That illumination” is Bhagavān Viṣṇu, the cause of all causes and effects of creation. Some describe it as Śiva, some as Śakti, some as Sūrya, some as Agni, some as other gods, or as the sacred fire. But Viṣṇu is the source of luminosity in all of them.

We must meditate upon the Supreme Person, the origin of consciousness, Viṣṇu, who is the true Sadā-Śiva empowering the Sun-disc to radiate illumination.

Thus, the subject of gāyatrī is illumination. The ultimate illuminator is consciousness, the essence of sight and all other perceptions, facilitated to the tangible world through the conduit of prāṇa. Consciousness manifests in words and knowledge, represented by goddess Sārasvatī. It is the essence of life and creation, and is therefore Savitṛ and Savitur. It is the source of all light, like fire (Agni) and like the Sun (Sūrya and Sadā-Śiva). But the ultimate source of the light radiating from the self, ātmā, is the paramātmā, Bhagavān Viṣṇu. Thus the ultimate subject of gāyatrī is the relationship between Viṣṇu and the individual.

Bibliography

Satyanārāyaṇa dāsa, Kuṇḍalī dāsa, Śrī Tattva Sandarbha (Jiva Institute for Vaisnava Studies, 1st Edition, 1995)

Macdonell, Arthur A., A Sanskrit Grammar for Students (Oxford University Press, 3rd edition, 1927).

B. van Nooten and G. Holland, Rig Veda. A metrically restored text. Cambridge: Harvard Oriental Series (1994).

Rinehart, Robin (1 January 2004). Contemporary Hinduism: Ritual, Culture, and Practice. ABC-CLIO. ISBN 978-1-57607-905-8.

Lipner, Julius J. (1994). Hindus: Their Religious Beliefs and Practices. Psychology Press. ISBN 978-0-415-05181-1.

Heather Elgood (2000), Hinduism and the religious arts, ISBN 978-0304707393, Bloomsbury Academic.

Mookerji, Radha Kumud (1998). Ancient Indian Education: Brahmanical and Buddhist. Motilal Banarsidass Publ. ISBN 978-81-208-0423-4.

Hartmut Scharfe (2007), Handbook of Oriental Studies, Brill Academic, ISBN 978-9004125568

PV Kane, Samskara, Chapter VII, History of Dharmasastras, Vol II, Part I, Bhandarkar Oriental Research Institute.

Tripathi (2005), The Evolution of Ideals of Womenhood in Indian Society, ISBN 978-8178354255

Notes

[i] Macdonell, 1927 § 182.1.b, p. 162
[ii] Viśvanātha, Mantrātha-dīpikā: gāyantaṁ trāyate tasmāt gāyatrītvaṁ
[iii] Nooten and Holland, 1994
[iv] Rinehart, 2004, p. 127; Lipner ,1994, p. 53
[v] Cross-caste gāyatrī use: Mookerji 1998, p. 174. Elgood, 2000, pages 32-134. Scharfe, 2007, pages 102-103, 197-198, 263-276. Cross-gender gāyatrī use: Kane, pages 293-295. Tripathi, 2005, p. 94

This article originally appeared as Vraja Kishor, The Real Subject of Gayatri, Journal of Vaishnava Studies, Volume 23, issue Number 3, Summer 2016. Used with permission.

One of the closest associates of Sri Caitanya Mahaprabhu, Purusottama Acarya (Svarupa) knew exactly the heart of Sri Krsna Caitanya. Glorifying him as “the storehouse of all devotional mellows,” Lord Caitanya added the word Damodara to his name.

Svarupa Damodara revealed to the world the innermost emotions of Sri Caitanya’s mood of Radharani feeling separation from Krsna.

Sensing Lord Gauranga’s moods, Svarupa Damodara would perform kirtana to enhance the Lord’s internal sentiments. To soothe Lord Caitanya’s pangs in viraha bhava he would sing songs from Gita-Govinda, Krsna Karnamrta, and the poems of Candidasa and Vidyapati.

Transcending all obstacles and challenges, the TOVP team continues to triumph in constructing this timeless architectural masterpiece.His Holiness Mukunda Swami shares an uplifting message about the TOVP. Maharaja expresses his deep gratitude and appreciation for all the handwork and dedication that TOVP team has given towards raising the temple and the Mission of Sri Krsna Caitanya Mahaprabhu.

The post Mukunda Goswami Speaks About TOVP appeared first on Temple of the Vedic Planetarium.

10th anniversary of Kuli Mela (Album with photos)
The 10th anniversary of that Mela, which also took place in New Vrindaban from June 15th to 19th this year, took those themes further and showed new levels of maturity and stability amongst the Kuli community, while still being full of joy and celebration.
Around 700 people flooded into the emerald hills of New Vrindaban for the event. They included Kulis from the US, UK, Canada, Australia, and across Europe and South and Central America; but also over 100 of the Kulis’ children, as well as a sizeable amount of first generation devotees. This was part of organizers’ efforts to broaden the meaning of the word “Kuli” which literally just means “community.”
Find them here: https://goo.gl/648A2Q

In 1885, Srila Bhaktivinoda Thakura wrote: “Lord Chaitanya did not advent Himself to liberate only a few men in India. Rather, His main objective was to emancipate all living entities of all countries throughout the entire universe and preach the eternal dharma. Lord Chaitanya states in Sri Caitanya-bhagavata, ‘In every town, country, and village My name will be sung.’ There is no doubt that this unquestionable order will come to pass… . Although there is still no pure society of Vaishnavas, Lord Chaitanya’s prophetic words will in a few days come true …

Bhaktivedanta Research Centre: In honor of Srila Bhaktivinoda Thakura’s disappearance day, BRC compiled an album of images, many of which include his original handwriting.
Find them here: https://goo.gl/J1yH3J

Sunday program at the Manor.

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Mukunda Goswami’s message for the TOVP (1 min video)
Sadbhuja Das: Hare Krsna. Please watch this encouraging message by His Holiness Mukunda Goswami.
Maharaja praises the advancement of the sacred architecture of the Temple of Vedic Planetarium in Mayapur and all of its success. Also, Maharaja expresses his great appreciation for all of the hard work and dedication that the servants of the TOVP are exemplifying in their efforts to fulfill Sri Krsna Caitanya’s Mission.
All Glories to the TOVP.

No matter whenever and wherever I happen to take birth, let my loving affection and attachment remain unshaken throughout each and every lifetime for the following things: for my divine spiritual master, for Sri Gauranga, for the detailed topics of pure devotional service (and the methods of its execution) as personally instructed by Him, for the holy places of pilgrimage such as Sri Navadvipa, Sri Kshetra, Sri Vrndavana, etc. , which are all blooming with divine sanctity due to His performance of wonderful pastimes therein, for the diksa mantra bestowed upon me by the divine grace of my spiritual master, for the holy name of Sri Hari, for the most beloved eternal associates of the Lord... Continue reading "The last instructions of Srila Bhaktivinoda Thakura
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ISKCON's 50th anniversary committee launched a new look website last week with the aim of making it more user-friendly and to make up-to-date information much more accessible. "The ISKCON 50 website acts like a communication hub for all news and resources that can help our temples celebrate the 50th anniversary properly," explained Romapada Das, International Coordinator for the 50th anniversary. "In particular, we urge temples to visit the resources section of our website from where they can download logos, posters, exhibition panels, powerpoint slides and scripts for plays. These resources will help you create a big visual impact for the 50th anniversary for your local festivals and celebrations." Continue reading "New look website launched for ISKCON 50
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The 50th anniversary of ISKCON's incorporation falls on 13th July 2016. Although Srila Prabhupada signed the legal documents on 11th July, the actual certificate of Incorporation is dated the 13th July. Hence, it was from this day that ISKCON became a recognised legal entity. There is some confusion amongst the actual date as the Vaishnava calendar says that the Incoporation Day falls on 28th July. This date is according to the position of the moon (the tithi), and hence the Vaishnava calendar date changes every year in the same way that dates for Janmashtami move up or down every year. However, ISKCON GBC and the ISKCON 50th Anniversary Committee have decided that the 50th Anniversary milestones have to be observed according to the solar calendar, since most of our functions need to be external facing. Hence, we appeal to all temples to kindly celebrate the actual 50th anniversary of ISKCON on 13th July and not on 28th July. We submit below the programmes you can organise on the 13th July Continue reading "Has your temple planned its Incoporation Day celebrations for the 50th Anniversary?
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Mrdanga performance (6 min video)
Mrdanga performance during the Ratha Yatra in Holland, by famous kirtaniyas Varsneya, Devesa ...

Answer Podcast

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Here’s a picture of the wheel from the original Rath from Jagannatha Puri. ISKCON Los Angeles was able to secure it as prasadam. It has arrived in LA, will be on display soon.

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The post How do reconcile the contradiction between Gita 14.20 – we can transcend the modes – and 18.40 – everyone is under the modes? appeared first on The Spiritual Scientist.

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July 4. ISKCON 50 – S.Prabhupada Daily Meditations.
Satsvarupa dasa Goswami: Serving Swamiji in His Presence.
If you could actually be in the same place with Prabhupada, then your reward was to see his actual lila. On the other hand, if you served him, you had the advantage of actually attracting the pure devotee. By that attraction he would come to you. Prabhupada said that we should not try to see Krishna, but act in such a way that Krishna sees us. He gave the example of an office worker in a big company who does his job very nicely. One day the president of the company examines his file and is impressed at the man’s work. Then the president comes to that man’s desk and congratulates him. We attract Prabhupada by carrying out his orders.
Sometimes the happy combination occurred when we could please Prabhupada by rendering him service while in his personal presence. This happened the day that I was walking to work up Second Avenue in New York. I met Swamiji walking south toward the storefront. In those days, he didn’t usually take morning walks, but he had started this habit after his stroke.
I saw him coming around the corner and walking my way. It was a great relief to see him because I was feeling anxious. I was anticipating the difficulty of going to work that day. The caseworkers were on strike, and in order to enter the building, I would have to go through their picket line. I had not joined their strike because I was working for Swamiji. I was not interested in losing weeks of pay in the name of trying to get a higher salary. I knew they would all hoot and holler and threaten to hit me when I walked through their double file.
Swamiji knew about the welfare strike, and he had already passed the picket lines from the other side of the street that morning. The workers had yelled at him because they knew he was sending me to work. Swamiji was accompanied by Kirtanananda, and just before I reached them, I bowed down to Prabhupada, touching my forehead on the sidewalk. As I rose, I saw Swamiji smiling very beautifully. He reached out and touched me slightly. We exchanged only a few words at that time, and I went off to my task filled with his blessings. That was certainly a moment to treasure: service in Prabhupada’s shelter, approved by him.
Let us make our hearts pure and enthusiastic to receive him. Then when he comes to see us, we will have something to say to him. His coming will not occur just by our hanging out as a guest, with no particular service, in the temple where Prabhupada is visiting.
To read the entire article click here: http://www.dandavats.com/?p=20490&page=10

Sunday feast class at ISKCON, Chowpatty

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Serving Swamiji in His Presence

(Kadamba Kanana Swami, 03 July 2016, Czech Summer Camp, Srimad Bhagavatam 3.2.5)

Krsna does not derive any happiness from the material energy. He enjoys only his inner, eternal spiritual energy. However, the material energy can be connected to Krsna. By engaging the material energy in the service of Krsna it becomes transcendental because the ‘fruit’ becomes transcendental.

Of course, the material world is temporary and anything in the material world is temporary. The material energy is real but all variety of form is temporary. There is no lasting relationship, no relationship with the material world is real and thus everything we get will eventually disappear! There are six transformations of the material energy – things grow, flourish, give by-products, dwindle, seize to exist…

Maya works on living being by making us see things separate from Krsna. If we do not see a connection to Krsna in anything, this is maya. Hari-sambandha-vastunaḥ, connection to Krsna with all things is our business, to engage whatever and whomever we meet in Krsna consciousness, otherwise we remain unfulfilled.

Devotees look at the material energy and look for opportunities to serve Krsna. There are lots of opportunities! There is no more time to be captured by maya. If we think different places, other than Krsna, will give us happiness then we are in illusion. Sannyasa is the best position because there is minimum entanglement with material energy and maximum use of the material energy for Krsna!

Transcribed by Nimai

By Madhava Smullen

Devotees from the East Coast of the U.S. and beyond are warmly invited to attend the first ever Rathayatra festival in the city of Wheeling near New Vrindaban, West Virginia on Saturday July 16^th.

Previously, since 1973, New Vrindaban residents held their own local, rural Rathayatra, a sweet and bonding tradition with a certain rustic charm.

“Lord Jagannath had several different carts in the early years,” recalls Rupa Ramesvari Dasi. “One year, He had a stage coach like you see in cowboy movies; another He rode Radha-Vrindabanchandra’s teakwood chariot; and for a long time, He had a simple trolley car.”

Then in the early 2000s, Malati Devi, one of the organizers of San Francisco’s 1967 Rathayatra – the first outside India – commissioned a proper traditional chariot to be built. Along with a small cart for the children, and American-style prasadam, the festival grew in popularity as a kind of spiritual family picnic.

Lord Jagannath Baladeva and Subhadra on chariot with pujaris Jayasri dasi and Vani dasi.

But of course, the Lord of the Universe is for everyone, and when Srila Prabhupada transplanted Rathayatra to the Western World in the 1960s, he focused on cities to reach the most people possible.

“So we thought the 50^th anniversary of his ISKCON would be a wonderful opportunity to reach out to our neighbors, particularly the people of Wheeling,” says organizer Vrindavan Das. “For years, we’ve been a bit isolated, and there’s been a gap between the people of Wheeling and New Vrindaban. We want to bridge that gap, share what we have with them, and educate them about our culture and beliefs.”

Wheeling authorities and the Wheeling-Ohio County CVB (Convention and Visitors Bureau) agreed, excited about adding a “Festival of India” to their already-existing roster of Greek, Lebanese, and Italian festivals.

“We are looking forward to July 16^th’s Festival of India as the latest addition to Wheeling Heritage Port’s summer schedule of events,” says CVB marketing assistant Michael Biela. “This inspirational festival will bring the wonders and enchantments of New Vrindaban and the Palace of Gold to downtown Wheeling for a unique experience that the entire family can enjoy!”

Ratha Yatra 2015 in New Vrindaban

Some three thousand people are expected for the event, including about 500 devotees from many locations such as New Vrindaban, Pittsburgh, Columbus, Cleveland, and New York City.

Beginning at noon, the two-and-a-half-hour Rathayatra parade will make its way from Water Street at the WesBanco Arena through the main streets of busy downtown Wheeling and back.

It’s bound to be quite an eye-catching sight for locals, most of whom will never have seen anything like it before. New Vrindaban’s five-foot tall Jagannath, Baladeva and Subhadra Deities will beam out from Their hand-carved chariot, its vibrant red and yellow canopy topped with a gold spire rising thirty feet into the air. Srila Prabhupada’s murti will also be on board, with a huge banner above him showing his photo and proclaiming “ISKCON: 1966 – 2016, the Joy of Devotion” and “Celebrating 50 Golden Years” in sparkling golden letters.

Devotees pulling Lord Jagannath’s chariot in New Vrindaban 2015

Below, hundreds of devotees will be pulling the cart with thick ropes, dancing and chanting in ecstasy, and waving bright, multi-colored flags and balloons in the air. And to refresh the crowd, they’ll be distributing prasadam watermelon, milk sweets and drinks.

Following the parade, there’ll be a cultural spectacular from 3pm to 6pm at the amphitheater in Heritage Port Park, a beautiful space with the magnificent Ohio River as its backdrop.

Lokah Bhakti, a regular favorite at New Vrindaban’s Festival of Colors, will bring his unique brand of energy and Bhakti dance music, along with mantra rock by local New Vrindaban devotee bands. A “color throw” of dyed powders every hour will add to the live music experience and tie in with Festival of Colors, the event for which New Vrindaban is best known locally.

Meanwhile there will also be Bharat Natyam dance by Mansee Singh from Columbus, Bhangra Dance by the Carnegie Mellon University Bhangra Group, and bhajans and kirtan by kirtaniyas from New Vrindaban and Queens, New York.

Adding extra depth will be dramatic storytelling about Lord Jagannath’s appearance by award-winner Sankirtan Das. Sankirtan, who speaks at various universities, has been described by audience members as narrating “with such vivid enthusiasm that one can ‘see’ the scenes as if they were staged.”

Wheeling Mayor Andy Mackenzie will also attend and give a speech. Other VIPs, such as the county commissioner and CVB directors, have been invited and are yet to confirm.

Lokah Bhakti, yoga instructor and entertainer, on stage at Festival of Colors 2015 in New Vrindaban.

Creating a lively festival vibe, there will also be a number of activity tents hosting a “mantra meditation” japa chanting experience; yoga classes by Lokah Bhakti and New Vrindaban’s own Ananga Manjari; face-painting, music, clowns and yoga for the kids; and a Gita Walk where people will take steps while reciting verses on the soul, reincarnation and devotion.

Finally, for the palate there will be food booths selling Indian, Italian and Mexican prasadam cuisine from New Vrindaban’s Govinda’s Restaurant, as well as smoothies and drinks. And as with most of ISKCON’s spiritual public festivals, there will also be a charitable aspect, with about one and-a-half-thousand free plates of rice, dahl, subji and halava to be distributed.

“It’s going to be a great day of good clean family-friendly fun,” says Vrindavan. “We look forward to developing friendships with the people of Wheeling, and sharing our culture with them.”

Overlooking some of the farm’s most picturesque countryside, eight new cabins provide comfortable accommodation consisting of a double bed, two single beds, a small kitchenette and en-suite bathroom. Two meals a day are also included in the price – breakfast and dinner. In addition, there are nine rooms available for visitors in the current Guesthouse Retreat located on the hill facing the temple. These are of various sizes, and are suitable for singles, couples and family groups. Other features of the guesthouse include a charming communal living room with space for yoga or meditation and shady verandas with spectacular views. If you have a special yoga event you want to host, it is available for hire. Continue reading "The Many Facets of New Govardhana
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How do we maintain self-confidence, yet feel ourselves a fool before our spiritual master? How can we be confident and simultaneously feel unqualified to serve Krishna? Aren’t self-confident people somewhat proud or arrogant? We are ordinary people engaged in an extraordinary process, a process that will make us extraordinary. Thus, our confidence lies not in ourselves, but in the power of the process of bhakti. With Krishna’s divine power and intelligence guiding us, we know we will succeed. In the Caitanya Caritamrita, a brahmana from Avantidesa confidently states, “I willcross over the ocean of nescience.” Why is he so confident? He believes he is assured of success because those who have already traveled the bhakti path have succeeded. His confidence is, “I am walking the same path, so I will also succeed.” I can feel lowly, even useless, yet still be confident that Krishna can use me to do wonderful service. It’s even possible, by the grace of the guru, that a disciple can do more than his spiritual master, even though feeling totally unqualified to serve (actually, he does so much because of feeling unqualified to serve). Externally, Prabhupada achieved more than his guru. Yet, he always gave credit to his spiritual master. Continue reading "The Apparent Paradox: Self-confidence and Humility
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HH Bhakti Charu Swami recently gave a profound seminar on “Krishna’s pastimes outside Vrindavan” at Sri Sri Rukmini Dwarkadhish Temple, New Dwarka, Los Angeles from 27th June to 30th June 2016. (Playlist with all the 8 videos)
Watch them here: http://goo.gl/crTuHo