Planet ISKCON

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Post-modern Perspectives on the Guru-disciple Relationship.
Kripamoya Das: Despite the success of Vaishnavism as a worldwide phenomenon, there are yet some persistent difficulties faced by converts in understanding and implementing the ancient guru-disciple tradition. Partial understandings of source texts combined with highly selective use of quotes has only served to exacerbate the divisions of thought. This is particularly true of the writings on the delicate subject of guru-disciple.
This is probably as much as can be expected considering the prevailing climate. Whether we term it ‘post-modernism’ or not, the current intellectual and philosophical climate in the industrialised world has contributed to a particular perspective on the Vedas and the guru-disciple culture which is at its heart. The post-modern paradigm has several elements which may be helpful to the spirituality required to fully understanding the guru-disciple relationship. Conversely, it has some that directly militate against it:
1. Relational rather than hierarchical – Post-modern people are suspicious of the mainstream in any area of life and much prefer flat or networked organisations to hierarchies. Post-moderns want to humanise the world and are drawn to marginalised people; they are relationship centred. They give a higher priority to building a relationship than maintaining a building or structure. This view of the world probably helped to create the Hare Krishna movement back in the 1960s and 1970s.
However, as the role of the guru in the Hare Krishna movement has become augmented with organisational position and corollary power, there have been more complaints about the ‘position of guru’ being used to preserve the ‘institutional hierarchy.’ As the movement has gone from the social fringes to a more ‘mainstream’ position, the post-modern observers have re-categorized it from a ‘spiritual movement’ to a ‘religious institution.’ Although there is only a difference in size and complexity, that is enough for some to regard the guru-disciple relationship as an instrument of a religious hierarchy – and to react against it.
To read the entire article click here: https://goo.gl/jnOXgn

Letting out of the Cows!
Each spring, the Bhaktivedanta Manor’s New Gokul farm goes through the “letting out of the cows” ritual, whereby the cows and bulls are overjoyed to be let out again in the fields after being kept sheltered inside for the winter. Everyone laughs and cheers as the herd race across the fields, jumping and moo-ing in happiness. A truly delightful and entertaining experience for both cows and humans alike!
When: Sunday 10th April at 9.45am
Where: At New Gokul (The Manor’s farm - UK)

By Niscala Dasi

There are many things which we aspire for and even worship, which have no intrinsic value. They have value inasmuch as they are attached to values, and thus can serve perverted or promoting aims. Thus, though they have no value, they have a use. These things which we attach value to, are actually tools for values to be attached to. For example, a knife is neither good nor evil, but can be used for good or evil. It has a use, but no value. What is it that we worship as human beings that is essentially without value, but is merely a tool? Intelligence is in this category, as is its effect- knowledge. Wealth, also. Fame. Beauty, definitely. Strength, physical and psychological. All these desirable things have been used to further human happiness and evolution, or to retard it. And yet, though they are essentially valueless, we strive for these things and worship people that have them, whom we call “celebrities”. Am I going too far when I say that we worship them? In the temples of India, people line up to get a glimpse of the Lord in His deity form-similarly people will line up to get a glimpse of their favorite celebrity. Continue reading "What is essential anyway?
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An inspirational video by Jay Shetty (Ghanashyam).

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The post ​Sugriva’s journey from doubt to faith appeared first on The Spiritual Scientist.

The current intellectual and philosophical climate in the industrialised world has contributed to a particular perspective on the Vedas and the guru-disciple culture which is at its heart.

By Giriraj Swami

If we are at all aware of how dependent we are on God--for the air we breathe, the water we drink, the food we eat, and the very ability to eat and drink and breathe, to think and feel and will, and to walk, talk, and sense--we will feel grateful and want to reciprocate God's kindness. We will want to do something for He (or She or They) who has done, and continues to do, so much for us. Often we take things for granted until we lose them. I use my right hand to chant on meditation beads, and one morning I found that I had severe arthritic pain in my hand and could no longer use it for chanting. I had taken the use of my hand for granted, but when its use was lost, I resolved to never take my hand for granted and to always use it in the best way in God' service. How, in a general sense, can we attempt to return some of God's favor, some of God's care--and love--for us? In a talk, my spiritual master, Srila Prabhupada, gave one answer: "Whatever you have got by pious or impious activities, you cannot change. But you can change your position, by Krsna consciousness. That you can change. Other things you cannot change. If you are white, you cannot become black, or if you are black, you cannot become white. That is not possible. But you can become a first-class Krsna conscious person. Either you are black or white, it doesn't matter. This is Krsna consciousness. Therefore our endeavor should be how to become Krsna conscious. Other things we cannot change. This is not possible. Continue reading "Gratitude for God’s Gifts
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A new inspirational video produced by Prananatha das shows a current view of the TOVP construction site. 3 of the 8 chatris have been completed with blue tiles and kalashes. More segments have been put onto the 3 domes, in preparation for the kalashes. The 4th stage (out of 6) of the decorative sandstone features has been completed.

The American team of Temple of the Vedic Planetarium (TOVP) will be opening a new office in Alachua, Florida to manage their fundraising and promotional operations in America. The office is a house donated for this purpose by Ambarisa Das. Along with the office, a newly formed Foundation, TOVP Foundation, Inc. has been set up with Sesa Das as its chairman. Sesa is also the 2016 appointed GBC Chairman, as well as the ISKCON Minister of Education.

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Much of the Mongolian population lives below the poverty line and many families struggle just to get by. It is common, especially in the capital Ulaanbaatar, to see children who have been abandoned. They are typically a product of social upheaval caused by alcoholism, rapid urbanization and poverty. Little is known of the history of most of the 80 children in the orphanage Indradyumna Swami and his group visited in Erdenet. Many were abandoned at birth in hospitals, or left simply on the side of the road. Because of such backgrounds they were especially appreciative of the devotees' visit.

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The post ​What to do when the mind obstructs us in understanding the siddhanta that helps us to focus the mind on Krishna? appeared first on The Spiritual Scientist.

John from http://www.growingyourgreens.com/ sets up the Garden Tower Vertical Container Garden that allows you to grow 50+ plants in just 4 square feet of space.

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The post Does total surrender mean that there is no need to use one’s discretion? appeared first on The Spiritual Scientist.

The King’s Finger.
Once upon a time, there lived a king. The king was very kind and ruled his people very well. One day he accidentally cut his finger. The king cried aloud and his minister who was a devotee of Krishna came running and saw that the king has cut his finger.
The minister tying a cloth to the king’s finger said, “Dear king, don’t worry, whatever happen it’s is the mercy of Krishna. So be happy and thank your luck and thank Krishna”
The king got very angry and said, “What nonsense you are talking. The blood is coming out. I am crying in pain. You say this is the mercy of Krishna. You are a big fool. I will throw you in jail”. Shouting thus, the king got his minister thrown in jail. The minister smiled and said aloud, “Whatever happened is the mercy of Krishna! Thank you Krishna!”
But one fine morning the fat king went alone for hunting in the forest. There were no guards no ministers with him. He soon lost his way in the forest and landed in an enemy’s tribal kingdom.
Suddenly the tribal king and his soldiers rounded up the king and tied him to a tree. The tribal soldiers then drank and danced around the king and shouted, “Let this king be sacrificed to our Kali”. Shouting thus, they all prepared the king for the big sacrifice to Kali devi.
The king was sad as there was no minister with him to advise how to escape. He was weeping with tears running down his eyes.
The tribal king and the priest came to inspect the king and saw that the king had a bandage on his finger.
The priest then said to the tribal king, “Sir, this king has already cut his finger and the blood has already come out of him. But for our Kali we need fresh blood and a whole body without any cuts. Therefore, this king is unfit to be sacrificed and let him go back to his people.” The tribal king agreed and set the king free.
The king got back to his kingdom and related the story to his minister who was in jail. The minister then smiled and said, “See I told you that whatever happens is the mercy of Krishna and is for our own good !
On that day, you cut your finger it saved your life ! And when you put me in jail it also saved my life !” The minister said smiling.
The king was surprised and asked, “How’s that !”
The minister replied, “See, wherever you go I have to be with you. But on that day I was in jail. So I did not come with you. If I had come with you, the tribal king would have sacrificed me because my body was whole and there were not cuts on me. This way I too was saved !
You cutting your finger and me going to jail both happened to our own good! That is what I believed. And this is the moral philosophy that everyone should believe… “whatever happens, happens for our own good and it is the mercy of Krishna !”
If we strongly believe in this moral philosophy we will really stop worrying and make our lives happier and happier… forever and ever ! Putting our lifes in hands of Krishna is the most secure way to live our life.
Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/
Hare Rama, Hare Rama, Rama Rama, Hare Hare.

By Brahmananda Dasa

Krsna consciousness provides the enlightenment by which to understand who one is, what the world is, and who God is. One achieves this consciousness by performing various scientific spiritual disciplines recommended by great authorities in the past. These disciplines assure progress in spiritual life and result in happiness in both this life and the next. The various yoga practices of Krsna consciousness are natural, they cost nothing to learn, and one can perform them in one's own home. To begin Krsna consciousness one does not have to suddenly leave home, renounce everything, and become a brahmacari monk. Rather, while remaining at home, one can perform the recommended spiritual practices, preferably with the other members of one's family, and in this way advance very quickly in Krsna consciousness. Continue reading "How to Begin Devotional Yoga
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Cows Protection Purifies The Heart (3 min video)
A short announcement by the Harinama Mandir community.
Srila Prabhupada: A devotee knows how to engage himself and others in the service of Krsna completely, as well as all the wealth of the world in the matter of propagating Krishna consciousness. Rest assured. Letter to Gurukripa Das September 1, 1974.
Watch it here: https://goo.gl/WpDdgP

Preaching program in the University of Cincinnati (Album with photos)
The University event was sponsored by the UC Bhakti Yoga Club and also included chanting, a vegetarian feast prepared by club members, book signing and a spontaneous dance in the lobby put on some of the kids.
Find them here: https://goo.gl/vH3RXK

What a vow!
Kadamba Kanana Swami: Let us for a moment concentrate and meditate on Madhavendra Puri and his vow. His vow was basically not to make any arrangement for anything to eat. Why such a vow? That vow was not followed by him in the mood of austerity, it was not, “From now, let me do some extraordinary austerity. I will not a make any arrangements for anything to eat.”
No, that was not it. If you think of it, all problems start with eating. It’s because we have to eat that we have to work and then you need to cook, and so on, and before you know it, it’s a huge entanglement. It takes away time – time away from the essential activity, and that was what was mood of Madhavendra Puri who did not want to take away any time from glorifying Krsna. He did not want to, for one moment, just stop his chanting. So, therefore he was not going to bother with anything else. He just let it go, he renounced it, he said, “I will leave it up to Krsna and I will only chant.”
To read the entire article click here: https://goo.gl/mz71pX

April 7. ISKCON 50 – S.Prabhupada Daily Meditations.
Satsvarupa dasa Goswami: Discussing Plans to Return to India.
Prabhupada had told Joseph Foerster, the Scindia ticket agent, that he would be returning to India in a couple of months. That was seven months ago. Now for the first time since his arrival, Prabhupada had returned to the Scindia office in Brooklyn. He talked about the theft to Mr. Foerster who responded with, “Welcome to the club,” and told Prabhupada about the recent theft of his own automobile. Such things, he explained, were not unusual for New York City. He told Prabhupada of the dangers of the City and how to avoid thefts and muggings. Prabhupada listened, shaking his head. He told Mr. Foerster that American young people were misguided and confused. He discussed his plans for returning to India and showed Mr. Foerster one of his Bhagavatams.
To read the entire article click here: http://www.dandavats.com/?p=20490&page=7

His Holiness Bhakti Charu Swami Maharaj gave a special class on his memories with His Divine Grace A.C. Bhaktivedanta Swami Srila Prabhupada at ISKCON Seattle on 5th April 2016. Maharaj also sang the song by Srila Bhaktivinod Thakur – Suddha Bhakata Caran Renu. Please find the video of the same :

The post Memories with Srila Prabhupada – by HH Bhakti Charu Swami Maharaj appeared first on Bhakti Charu Swami.

Discussing Plans to Return to India

This afternoon myself and a team of 14 devotees arrived in Beijing, China. We were greeted at the airport by a small contingent of devotees who drove us to a facility outside the city which will act as our base for 18 days. The devotees have arranged for us to meet many important Chinese dignitaries [...]

(Kadamba Kanana Swami, 02 August 2011, Flumserberg, Switzerland, Seminar “On the way to Krsna, we meet ourselves”)

Sanatana Gosvami makes an interesting statement about austerity for the devotees of Krsna which is: tapas or austerity does not refer so much to the troublesome austerity of the body as much as to one-pointed concentration of the mind. That is really nice – that our austerity is one pointed concentration of the mind. When I read that, it sort of struck a chord with me because we often speak about how difficult it is to fix the mind during chanting; we struggle with inattentive chanting. But I think it is not just inattentive chanting – it is inattentive living; we are guilty of inattentive living. Everything we do, we just do it automatically, inattentively. We do not remember Krsna in every situation. If simply in every situation we try to focus on Krsna, that would make a great difference.

TKG Academy Science Video (4 min video)
Take a look at how TKG Academy students explore Science every day! Listen to their discoveries in Krishna’s magical creation.
TKG Academy (Dallas, TX) is the first Gurukula school established in the Western world by His Divine Grace AC Bhaktivedanta Swami Prabhupada, Founder-Acharya of the International Society for Krishna consciousness.
Watch it here: https://goo.gl/djPvAM

Srila Rupa Goswami says one of the qualities of a devotee is patience. Lack of patience means we are hovering on the mental plane which is material. In material transactions, things fail or succeed in matter of time and we can witness that success or failure. We get a closure and move on. In Krishna consciousness, seemingly, it is endless. We chant, and chant and then chant and still feel we are in the same location. This perception of lack of progress is a mental yardstick which is a factor of time which is material. Since we are used to assessing progress based on time, we tend to assess our progress in Krishna consciousness similarly.

Actually, patience in Krishna consciousness does not mean like a mother waiting 9 months to give birth to a child, that is - the result is obtained after a certain time gap. That is material patience. In Krishna consciousness, patience means to realize our connection with Krishna which we have previously forgotten. To put it differently, the second we connect with the Holy Name and the spiritual master, we are instantly connected. No question about that! But we do not realize it from the depths of our heart due to our mental distractions. So the realization we are always connected with Krishna, for that idea to take hold in our hearts takes time and that means patience. Otherwise, without Krishna there is no question of anything existing.

As devotees, therefore, we should not doubt that we are disconnected and get frustrated and keep trying innovative so-called devotional techniques. Simply we follow the instructions of previous acharyas and perform our dharma materially and spiritually diligently praying to Krishna to give us the inner realization to see His Hand in all of our lives and through that inner vision, we will always be nourished and happy in our duties towards this world and Krishna.

For the prayer to work, we simply need to be focused and humble towards Krishna and gradually the dense fog of forgetfulness will rise to the point where we will see we were never separate from God or Krishna.

Hare Krishna

THE POWER OF QUESTIONS and MEDITATION ON WHO WE THINK WE ARE: A natural process for me, almost like breathing, is my daily and frequent contemplation to question myself as to what I am truly absorbed in, focused on, and desire more than anything else, and also my aspirations and highest ideals, or what I want to be absorbed in, and become.( My prayer life is full of sharing this with Krishna, and praying for the empowerment to best serve others by who I am, and who I am becoming.)

The answers to such questions are essential to understand as it tells us who we are, and what we are becoming, in this life and beyond. There are so many ways to say this from many spiritual traditions and also in the Success literature of our time. To me, this is one of the many benefits of facing inevitable death of the body, either today, or tomorrow. Here is a short free verse rambling from last year which expresses this:

What do you believe about your self
and what do you actually have faith in—
that is so much a part of you
it’s invisible, hidden, yet constant
like the air you breathe?
You hardly perceive it
but it’s your sense of self
that gives you a life attitude
like the scent of your body
which life, people and dogs can smell.

It follows you everywhere
like your shadow
determining how you think
what you give energy to by attention.
Coloring your outlook
it’s what you project onto life

read more

Despite the success of Vaishnavism as a worldwide phenomenon, there are yet some persistent difficulties faced by converts in understanding and implementing the ancient guru-disciple tradition. Partial understandings of source texts combined with highly selective use of quotes has only served to exacerbate the divisions of thought. This is particularly true of the writings on the delicate subject of guru-disciple.

This is probably as much as can be expected considering the prevailing climate. Whether we term it ‘post-modernism’ or not, the current intellectual and philosophical climate in the industrialised world has contributed to a particular perspective on the Vedas and the guru-disciple culture which is at its heart. The post-modern paradigm has several elements which may be helpful to the spirituality required to fully understanding the guru-disciple relationship. Conversely, it has some that directly militate against it:

1. Relational rather than hierarchical – Post-modern people are suspicious of the mainstream in any area of life and much prefer flat or networked organisations to hierarchies. Post-moderns want to humanise the world and are drawn to marginalised people; they are relationship centred. They give a higher priority to building a relationship than maintaining a building or structure. This view of the world probably helped to create the Hare Krishna movement back in the 1960s and 1970s.

However, as the role of the guru in the Hare Krishna movement has become augmented with organisational position and corollary power, there have been more complaints about the ‘position of guru’ being used to preserve the ‘institutional hierarchy.’ As the movement has gone from the social fringes to a more ‘mainstream’ position, the post-modern observers have re-categorized it from a ‘spiritual movement’ to a ‘religious institution.’ Although there is only a difference in size and complexity, that is enough for some to regard the guru-disciple relationship as an instrument of a religious hierarchy – and to react against it.

2. Spiritual rather than rational – Post-modern people, it is said, are more inclined to honour feelings along with rationality. They are drawn to signs, symbols and mysticism and love to hear stories of miraculous or mysterious experiences. Social psychologists suggest that this may have something to do with the ‘feminisation’ of society – and they may be partially right, since some aspects of masculinity are being challenged – but it may also be because spirituality itself has been subjugated to the principle of mere religious conformity for a prolonged period. The mystical element of religion, the tangible experiences of a higher reality, have been so rationalised away that people now crave this very real dimension of life.

Though all of this would seem to support people entering into the guru-disciple relationship, it has actually led, in some cases, to blind acceptance of self-declared, somewhat under-enlightened guru figures and belief in their pseudo-spiritual revelations. This alarming state of affairs has, by turn, led to the growth of evangelical rationality, as evidenced by the profusion of the ‘anti-God’ books written by neo-atheists. Within the Hare Krishna movement, this post-modern trend has often led to initial credulity of the guru’s qualifications, without any prior checking, followed by disenchantment some time later. Some post-modern Hare Krishna members have consequently become very influenced by the ‘new atheist’ writings and have placed rationale as their new guide to reality, completely foregoing their previous convictions in direct mystical experience. In this condition, some have rejected the Vedas entirely.

3. Explorative rather than possessive – Post-modern people dislike boundaries. ‘To travel is more important than to arrive.’ To explore is OK, to say that you have arrived is pride, and to then package what you’ve discovered is exploitation. They distrust notions of progress and tend to refuse to judge anyone else. They don’t like the differences between one person and another or between one religious group and another, and tend to want to de-emphasise them, preferring to think of every person and every path as equal. Again, this makes the Bhagavad-gita very interesting reading for them since Lord Krishna speaks of the soul present in every physical form and the inherent equality of all life. But the post-modern mind doesn’t like there to be any superior path to God-realisation because that makes others ‘inferior.’ Similarly, they don’t like the guru to be a person who knows it all and who can teach them. Rather, they want the guru to be more of an equal – a ‘soul friend.’ Of course, the guru is the best friend of the soul, but he is more, and must be regarded as more if the real benefit of having a guru is to be ever obtained.
4. Inclusive rather than exclusive – Because they don’t like to judge or pigeon-hole others, post-modern people tend to want to draw out the possibilities in others and seek to include them. Rather than regarding others in terms of their spiritual commitment or membership of a spiritual group, they would prefer to see them in terms of their potential. They are most likely to find some aspects of religious identity – where a spiritual practitioner chooses the company of like-minded others – as cultural aloofness or elitism. Buildings and organisational structures are not as important as the building of communities based on spiritual relationships.

Again, all of this may sound very good but a rejection of good discrimination can cause ineffectiveness in helping others. Different people have different spiritual needs, for instance, and require different approaches of teaching and guidance. And an extreme example of inclusivity in eating, for example, would see a vegetarian post-modern person sit down for a non-vegetarian meal out of respect for the dietary decisions of a friend. But not everyone’s dinner is suitable for an aspiring transcendentalist, and judgement is therefore required. Krishna speaks of categories of faith, practise, friends, types of personal discipline and stages of mystical revelation, and reality – according to Him, the One who sees reality as it really is – is made up differences between things, at least as much as similarities.

So although inclusivity is important, not everything or everyone can always be included in everything. Social inclusivity is no doubt the hallmark of Vedic culture since no-one is left out and everyone is on the path back to God. However, the disciplines necessary to develop higher states of awareness rest upon the ability to carefully discriminate between what to do and not; what to study and recite and not; what to eat and drink and what to avoid. After initiation the disciple is meant to honour the instructions of his guru above all others; and to practise the disciplines he has been given as a daily choice. Failure to do this – to try to establish a moral and spiritual equivalence amongst all instructions and all people – simply leads to the ultimate loss of regard for the guru and an inability to honour ones vows.

5. Culture friendly rather than ‘anachronistic’ – Post-modern religion, if a person chooses any religion at all, is religion a la carte. People select the ingredients with which they feel most comfortable. That will, inevitably, include elements of contemporary political or philosophical thought, speech, dress and culture being added to traditional time-honoured practises. They tend to view history as progressive and incrementally revelatory, a procession of human enlightenment leading to some ultimate revelation of peace and truth for all humanity. Ideas expressed in the past – simply because they were in the past – are less relevant than those expressed today. What this linear view of history does is to relegate the Vedas to a less enlightened period of human development, a period that produced some good ideas and noble thoughts, but cannot claim to have all the answers.

While intellectually a post-modern thinker may be drawn irresistibly to the logic of Vedanta he will almost unconsciously place a limitation on his beliefs since he anticipates another set of ‘Vedic’ revelations coming along soon. The guru-disciple relationship itself is also subjected to this view of history. The submission required to understand the Vedas may be regarded as an anachronism, as is the guru himself. The spiritual aspirant or disciple regards the guru as a helpful notion – for the people of another country, in another era – but can’t see the relevance of such an antiquated relationship in ‘today’s world.’ After initiation, the ‘post-modern disciple’ may begin to regard the vows he made as historical and therefore less relevant than those he might make today. By constantly reinventing himself in the light of his new experiences and understandings, such a disciple must be extremely careful not to reinvent himself out of his commitment to his guru’s instructions.

The added difficulty for anyone approaching the Vedas and the guru today is that none of us are accustomed to serving anyone in order to gain knowledge. If we need to learn something we simply pay a class or course fee, sit in front of the teacher, listen carefully and make notes. We don’t have to ‘surrender’ to the teacher or ‘make submissive enquiries,’ or make any extra effort to please the teacher by ‘rendering him service,’ all of which are recommended in the Vedas. There is no relationship we are obliged to enter into, and there is no question of ‘obedience.’ Logic also commands us to answer the question: “If the Vedas are written down and are now published in the form of a book, why can I not just pick up the book and read it?”

In the modern world, since 1450 at least, we Europeans have learned about the Divine through the medium of the printed word on paper. Great Protestant Christian martyrs have been publicly burned to death in England for daring to declare that God can be revealed through English language print. They suffered a painful end for insisting that no priest was required as an intermediary. If any lands are totally unsuitable for the guru-disciple method of teaching it must surely be the Protestant countries. These are the countries which rebelled against the notion that a priest was required to pass down messages from God or to take our prayers to Him. The Vedas would agree – to an extent. They explain that God does indeed reveal himself in the form of the written word – but that we can learn even more if we have a genuine guru.

In the early 21^st century the internet search engine promises to provide us all the information we can possibly take in. Never before in human history have we been able to access so much information, store it and share it with whomever we like. The invention of information technology has revolutionised human communication in a way never thought possible some decades ago. Surely this has changed the way we can learn and understand the Vedas?

But there is a difference between information and knowledge, and a difference again between knowledge of something and a true understanding of it. The development of a true apprehension of higher reality comes as a result of incremental mystical revelation. And that, say the Vedas, can only be obtained by serving the guru – the one who is speaking the words of God – and serving him as a representative of God.

In 1977 when His Holiness Bhakti Charu Swami Maharaj was serving Srila Prabhupada as his personal servant, Srila Prabhupada would lovingly call  Maharaj as the famous cook. Here on 2nd April 2016, the fortunate devotees of ISKCON Seattle learn to cook bottomless pizza, simply spinach, vegetable stir fry personally from Maharaj.

The post Cooking classes by Srila Prabhupada’s “the famous cook” appeared first on Bhakti Charu Swami.

By Cintamani Dhama Devi Dasi

I know that if I really want to help my children, I have to help them become conscious of Krishna. To do that, I too have to become Krishna conscious. After all, you can't give what you don't have. Children are sensitive to hypocrisy. You can't tell them "Chant Hare Krishna, offer your food to Krishna, don't take drugs or have illicit sex" unless you practice what you preach. If we want our children to be devotees, we have to teach by our own example. To me this is a powerful reason to set the best example I can and to pray constantly to Krishna to help me do better. I don't want these children to suffer in ignorance and be forced to be born again. Since I love them, I want to help them get out of the material world. Continue reading "Increasing Our Dependence On Krishna – Raising kids and realizing Krishna do they go together?
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Iskcon Nepal: Brief Emergency Relief Report (Album with photos)
Food for Life Nepal was quick to respond to this massive earthquake that devastated the region.
• Volunteers started serving hot meals from the very first day.
• Over 200,000 meals served for 2 months.
• 2600 blankets distributed.
• Rescue Health Camp Organized in dozens of affected places.
• 47 Temporary shelters built with collaboration with Lumanti.
• Food Materials Distributed to More than 10,000 victims.
• Clothes or tents were distributed to more than1000 victims.
• We reached out to Nuwakot, Kathmandu, Lalitpur, Bhaktapur, Sakhu, Dharmasthali, Dhading, Gorkha etc.
Find them here: https://goo.gl/SaM3cf

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