Planet ISKCON

Harinama in Fiji (Album with photos)
Lord Krishna’s Holy Name extends a hand to deliver the conditioned souls fallen into the ocean of birth and death. No one is as able as the Holy Name about saving lives.
Srila Prabhupada: “In this age of quarrel and hypocrisy the only means of deliverance is the chanting of the holy name of the Lord. There is no other way. There is no other way. There is no other way.” (Brhan-naradiya Purana)
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16 01 18 SB 07.07.28 By Srivas Rasbihari Prabhu at ISKCON Juhu

January 27. ISKCON 50 – S.Prabhupada Daily Meditations.
Satsvarupa dasa Goswami: Prabhupada Gave At All Levels.
The mixture of basic and advanced Krishna consciousness appears constantly in Prabhupada’s purports. In his Bhagavatam purports, he does not always stick to a storyline. In his explanation of the verses, he feels free to lecture in each particular purport, expanding on the themes in different directions. There may be an occasion when one wants to read only the verses as translated by Prabhupada or his followers, in order to get more involved in the story flow. However, we should never think that a careful study of the Bhaktivedanta purports may be avoided or skipped over in our reading of the Bhagavatam. Rather, the more we study the purports, the more we will appreciate Prabhupada’s relationship with Krishna. As Prabhupadanugas, we want to understand Prabhupada’s Krishna consciousness as much as we can. This will help us to understand our own relationship with Krishna.
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Prabhupada Gave At All Levels

Giriraj Swami and Guru Prasada Swami read and spoke from Srimad-Bhagavatam 2.1.11 during the Sunday program in Houston.

“It’s a natural response: If someone is hurting you, you will withdraw from that person. You won’t want to be close to that person. So, if we offend Krishna’s devotees, that causes pain to Krishna, to the Holy Name, so He will withdraw, or His mercy will recede, from the person. But there is a way to rectify the offense—to use the same tongue that vilified the devotee to glorify the devotee. If you have spoken in a bad way to a devotee, you can go to the devotee and apologize and beg for forgiveness and mercy. If you have spoken badly about a devotee to other people, you should go to them and apologize and use that same tongue to glorify that devotee. Every devotee by virtue of being a devotee has good qualities. So we should focus on their good qualities and not their faults, which are like spots on the moon.”

—Giriraj Swami

01.24.16, Kirtan, Houston
01.24.16, SB 2.1.11, Houston

Here is a breakdown of how it all works, based on Kapila’s sankhya, explained in the final chapters of Śrīmad Bhagavatam’s Third Canto.

The senses feed their data into the intellect.

The intellect has three sub-organs within it. Each performs its own function:

1) Pattern recognition
2) Pattern matching
3) Memory (storage of patterns)

So, intellect can take the raw data from the senses, recognize the patterns, and figure out what the patterns are – by matching those patterns with the information stored in memory. “Education” is the process of putting recognized patterns into the memory.

The mind observes the intellect. Mind reflects consciousness. With this reflected consciousness it observes the intellect, so it observes the processed data from the senses, and the order and meaning that the intellect has digested from that data. Then the mind reacts to it. It also has three sub-organs, each performing its own function:

1) Preference
2) Desire
3) Emotion

Observing a recognized pattern presented by the intellect as an object, the mind develops a preference towards that object, or away from it. For example, the nose smells something. The intellect comprehends the pattern of olfactory data to be the scent of roasting spices. The mind, which always observes the intellect, reacts to this by a perference: “I love this!” or “I hate this!” Or something somewhere in between these two extremes.

Next, the mind establishes desire based on that preference. If the preference is “I love it” the desire is “I want more of it.” If the preference is “I hate it” the desire is “I want less of it”

Next the mind produces emotions based on that desire. If the desire is fulfilled, the emotion is happiness. If the desire is unfulfilled, the emotion is sadness. Other emotions represent various versions of or precursors to happiness or sadness.

Tagged: intellect, mind, Sankhya

(Kadamba Kanana Swami, October 2010, Melbourne, Australia, Lecture)

Compassion only really begins if we appreciate that we have something better. If we have something better then we can be compassionate. Otherwise, if you are out on book distribution and you can see all your old friends sitting on a terrace somewhere, enjoying the sunshine, then you may feel compassion for yourself – that you have to stand out there in the street with those books and everyone else is having a good time!

But if we are convinced that we have something better, then we can develop compassion for others. Then we can experience real compassion. The more we relish Krsna consciousness, the more compassionate we can be, the more easily we can preach! When we are fully relishing this Krsna consciousness, then naturally we will want to give it to everyone and then people start appreciating it also.

It is like when I bought a yellow jacket and someone said, “Why do you have a yellow jacket?” I said, “Because it reminds me of the sun. It is something bright. A positive effulgence in a world where everyone dresses in black and darkness!”

Krsna is like the sun. He brings light into the darkness of this world. That is a fact. That is Krsna consciousness! It brings light into the darkness of this world, Krsna surya-sama maya haya andhakara (Caitanya Caritamrta Madhya 22.31). Maya brings us so much darkness in all directions – suffering, burden, difficulties, stress and anxiety; but Krsna consciousness just lights it all up! So if we get absorbed in Krsna consciousness then compassion will follow.

By Praghosa Dasa

A common denominator for practically each of the unlimited varieties of material bodies is that the spirit soul dwelling within is to one degree or another attached to the particular body they reside in. In turn most resided in bodies have others who are also attached to them, generally family members, or what Srila Prabhupada often referred to as ‘skin disease’. He specifically used this term to describe excessive attachment to family members which leads to increased illusion and the bizarre hope that one thinks they are able to save other family members from death - an impossible dream: “One is often attached to family life, namely to wife, children and other members, on the basis of "skin disease." The krpana thinks that he is able to protect his family members from death; or the krpanaa thinks that his family or society can save him from the verge of death. Such family attachment can be found even in the lower animals, who take care of children also.” Continue reading "Samsara
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By Mahatma das

If you are like me – or for that matter everyone I’ve ever met - you resist negative things. When others tell you what they don’t like about you, point out a mistake you made, criticize you, etc., you probably get defensive. Give Me Some Respect. Dale Carnegie said the desire to be appreciated is one of our greatest needs. It seems to me like it’s right up there with eating, sleeping mating and defending. Tell someone how great they are and even if they know you are exaggerating, they’ll still eat it up. We are hungry for appreciation and respect. Lord Caitanya says, amanina, mana-dena, one should offer ALL respect to others and should not demand or seek respect for oneself. When your peers do better than you, are you happy? Do you appreciate what they’ve done or do you feel concerned or upset that you are not getting as much attention as they are? Do you sometimes not even acknowledge they have in fact been successful (“Anyone could have done that. It’s no big deal”)? Do you seek more to be appreciated than to appreciate? Continue reading "Humility Means No Resistance
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If it is better to be a sahajiya than an atheist, mayavadi, or impersonalist, then it is well again to be a sentimentalist than not a devotee at all. However, sentimental behaviour can present problems if left abandoned by a mind unrestrained by capable intelligence.

By Kesava Krsna Dasa

The spiritual master is the central object of vision for every disciple. Quite often, the imposition of external conditions can deflect the natural bias from something, which is essentially internal, or hidden from unqualified worshipers. ‘The solid truth of religious principles is hidden in the heart of an unadulterated self-realized person.’ (Mahabharata, Vana Parva 313-117)

If a disciple fails to discern the difference between external and internal worship of the guru, it can mean a divergence from understanding the inner or outer words of the spiritual master. This also applies to understanding Srila Prabhupada’s universal siksa instructions pervading his writings. ‘Please wake up and try to understand the boon that you now have in this human form of life. The path of spiritual realization is very difficult; it is like a razors edge. That is the opinion of learned transcendental scholars.’ (Katha Upanishad 1.3.14)

The disparity can be as stark as that between arcana ‘ which means worship; and bhajana ‘ which also means worship, for want of a better word, and point towards normal or higher worship. The process of worship does not guarantee receiving the Lord’s grace. Lord Krishna says ca cejyaya ‘ ‘nor by worship’ can He be understood. (BG 11.53)

Immediately one will have detected the linkage of the word ‘normal’ with arcana, one of the nine processes of pure devotional service. On the outer level or for those who are not exceptionally obedient, arcana is a necessary way to focus our attention. Srila Prabhupada writes, ‘In the devotional service of the Lord, therefore, these prescribed activities are called arcana, or engaging all the senses in the service of the Lord.’ (BG 16.18 purport)

Later in the same purport it is stated that arcana is meant for people who are not very renounced; ‘Therefore, for people in general especially those who are not in the renounced order of life ‘ transcendental engagement of the senses and mind’. is the perfect process of transcendental achievement, which is called yukta in the Bhagavad-Gita.’

To be clearer, purified arcana eventually becomes bhajana. ‘Any civilized man has to perform some religious ritualistic ceremonies; therefore, Krishna recommends, ‘Do it for Me’, and this is called arcana.’ (BG 9.27 purport)

In the same purport Srila Prabhupada refers to bhajana, but not by name; ‘Nowadays people are very much inclined to the meditational process, which is not practical in this age, but if anyone practices meditating on Krishna twenty four hours a day by chanting the Hare Krishna mantra round his beads, he is surely the greatest meditator and the greatest yogi, as substantiated by the sixth chapter of Bhagavad-Gita.’

In the final verse of the sixth chapter, we will find the words yukta and bhajate. Bhajate means to render transcendental loving service, and yukta-tamah means the greatest yogi.

When the mind has not befriended the intelligence, it can devise seemingly befitting ways to please the guru, which may be actually offensive, and will divert us from proper guru worship. Some acaryas used the heavy word bahirmukha to describe an external disciple. Srila Prabhupada also describes this, ‘Bahirmukha. Bahirmukha means those who are trying to be happy by adjustment of this material energy.’
(Lecture on CC Madhya 154-155, Gorakhpur, Feb 19, 1971)

There are many examples of sentimental guru worship, which are not readily detected, but cause a disturbance to others, even unwittingly.

Wanting to get noticed.

It is a natural desire of every disciple to receive a blessing from the guru, and perhaps to hear such magical words like, ‘Now your life is perfect. Thank you very much’, along with a loving embrace.

To reach that end, one may always try to seize the guru’s attention and remain in his purview, continuously remaining in the limelight as it were. The association of an advanced devotee is naturally attractive, but an over-dependence on this feature for the wrong reasons indicates a lack of philosophical conviction that the instructions of the guru are more important than close physical proximity.

If one is possessed of shallow fervour, when the guru is out of sight or leaves for a considerable time, it may translate into a slackened service attitude allowing complacency to creep in, only to be excitedly rejuvenated again when the guru comes back. Srila Prabhupada writes,”. The regulative principles will be easier for one who has served the spiritual master without reservation.’ (BG 8-12 purport)

This same sort of mentality may compose a wonderful Vyasa-puja offering on the chosen day, belying real intentions, where in fact the real Vyasa-puja offering is conducted on all 365 days of the year, again without reservation. On occasions like these, an official mindset develops. ‘Nor is He (Krishna) to be understood by persons who officially go to the temple to offer worship They make their visit, but they cannot understand Krishna as He is.’ (BG 11.53 purport)

My guru is the best.

As children, we always thought our mothers and fathers to be the best in the world, naturally. To have a father figure in the form of the guru requires more enlightened sentiments directed towards him.

Any posturing or advertising that one’s guru is better than another is fraught with material calculations. If Krishna empowers each spiritual master, it is His prerogative to decide whether the guru accomplishes greater or lesser preaching successes. For a disciple to judge or compare in terms of small or big, empowered or enfeebled, popular or unpopular and so forth, is to be a dualistic eye in Krishna’s absolute vision. ‘Lord Krishna is the supreme controller, and all others are His servants. They dance as He makes them do so.’ (Krsnadasa Kaviraja, CC, Adi 5.142)

Another slice of material gain to derive from advertising the guru could be a polite way of saying, ‘If my guru is the best, so I am also the best for following the best.’ Such extended pride neatly fits in with the adjustments of a well-intentioned, but ultimately selfish bahirmukha mentality.

Imitating the guru.

A vaisnava develops sublime characteristics, which are attractive to behold. Such fine ornaments can tempt a follower to emulate the way the guru speaks, dances, dresses or behaves. The wearing of identical spectacles, or copying certain authoritative behavioural traits may appear quite flattering, but this deludes no one but himself or like-minded adjusters.

Some orders of prakrta-sahajiyas like to dress up as Radha and Krishna to engage in what they think is licensed debauchery. Though the comparison with them seems rather harsh, the simulation of the external image is relegated to the neophyte level resulting in a theatrical distortion of the truth, which is internal.

Over-glorifying the guru.

Is there such a thing as glorifying the guru in excess? In excess of what? If a devotee likes to glorify others, then the guru should certainly not be the exception. However, the way we glorify should tell the difference.

What if one eulogizes the guru, or another devotee, and exclaims an uttama-adhikari status, when it might not be true in some cases? It can be a paradoxical mind jolting experience if a disciple learns that an infallible guru is discovered having spiritual difficulty, or worse, falls away from Krishna consciousness.

A disciple will naturally block out any slight hint or notion that the one he or she worships could possibly be any less than infallible. What if a disciple thinks, ‘I know it is highly, highly unlikely my guru will fall, but the remote possibility is there? If that dreaded moment comes, I can be prepared emotionally.’

Will such a thought as this cushion the blow of any eventuality? Alternatively, will this thought ruin the disciple’s spiritual life? Would it hurt the image of the guru if he were to say to his disciples, ‘My dear disciples, let us be clear about something. I am not quite the uttama-adhikari you say I am, but I am nevertheless fully engaged in Krishna’s service, and will do my utmost to take you back to Godhead. So please tone down your glorification of me.’

Since glorification is poison for a vaisnava, if some followers persist in excess simply to be noticed, and if the guru looks approvingly on this behaviour, the combination is a rather toxic cocktail. ‘Sometimes penances and austerity are executed to attract people and receive honour, respect, and worship from others. Persons in the mode of passion arrange to be worshipped by subordinates and let them wash their feet and other riches.’ (BG 17.18 purport)

Essentially, the guru is to be engaged in serious bhajana. It is a healthy sign for a disciple to see. The pursuit of sraddhavan bhajate yo mam should help the renounced order rise above normal arcana. If not, one famous woman gives a stinging rebuke, ”. and anyone situated in renunciation that does not lead him to devotional service to the Supreme Personality of Godhead, must be considered dead, although breathing.’ (SB 3.23.56)

Ys, Kesava Krsna dasa.

Burlavaripalem, India, Offers its Green Turf for Preaching.
Burlavaripalem village happened to be the 47th one in the Sri Govind Gau Gram Prachar Yatra series. It is a sleepy village situated at a distance of about six kilometers from the ocean. It’s a small village with around 2000 population. The village has a mix of modern and old mud-and-straw houses. Agriculture is the main occupation of the villagers here. One very special feature of the village people is their self-sufficiency in the growth of vegetables. Here almost everybody grows their own vegetables and the extra is sold in other villages and towns. It seems even a millionaire in the village grows his own food and goes to sell them as a custom. This village is known for growing many varieties of leafy vegetables.
To read the entire article click here: http://goo.gl/yutYdn

The post Daily Darshan : January 26th, 2016 appeared first on Mayapur.com.

Is sincerity based on our past karma?
Question: Is sincerity based on our past karma, our circumstances as the living entities traveling through different bodies and certain situations?
Answer by Radhanath Swami: Certainly our present condition is deeply influenced by our past karma and whatever sincerity we have is due to how we have cultivated in the past but most important is that we have free choice now. And what we do with that free choice determines how this seed of the devotion and the sincerity required to nourish that seed of devotion develops. Someone may come to Krishna Consciousness and even the slightest rules and regulations are extremely difficult to follow. Someone may come and has no taste for chanting the Holy Name and someone else may come in the first day following the rules, following the regulations, chanting sixteen rounds is just easy and natural. This is obviously due to our previous spiritual development in previous life but if a person wants it you have the free choice to want however difficult it is. And if you choose to put your self in association with those who are sincere and to follow the instructions and serve those who are sincere then you can become the most sincere.
So we are not so concerned with the condition that has been created by our past. We are concerned with receiving the mercy of the Lord now. Jagai and Madhai they were totally insincere souls. They were thieves, murders, drunker but just by coming into the association of Lord Nityananda Prabhu and Lord Caitanya and understanding the necessity of surrendering to them they receive the mercy of the Lord and with that mercy they became the supreme most sincere devotees of the Lord. So we should not compare our selves to others because every two devotees are different. Every devotee has previous sinful activities that are influencing your mind and previous devotional activities that are influencing your mind. We should not be envious that this person Krishna Consciousness is so easy and natural and for me it such a hard struggle. I have been a devotee for fifteen years and I am struggling this devotee has been for six months and he is just so Krishna Consciousness, so naturally advanced why should we compare our selves. You are thinking you have been for fifteen years and she is been for six months but actually she may have been a devotee for six life times and you may have been for fifteen years. So we shouldn’t even try to calculate or compare our selves with other because we don’t know what’s in the background but what we should know with complete faith that whatever our level of sincerity is if we associate with people who are sincere. We submissively hear from them and we try to serve them then Krsna will give us all the sincerity i.e. required to perfect our lives.
So yes, the particular condition that you are in now is due your past. But the particular condition that would be before you in the future is according to what you do now. If you associate with sincere devotees you become sincere. If you associate with insincere devotees whatever sincerity you have will be lost. And Krsna sees how you make that choice who to associate with. And how you associate with them by hearing submissively, by serving, by following their example Krsna can give us everything i.e. required to perfect our lives in Krishna Consciousness. And at the present movement our sincerity is simply based on how we are willing to associate with devotees. If we want to become Krishna Conscious, however difficult it may be, if we just follow this principle Krsna will help us. But if we are critical or if we are envious then we are lost Krsna will not recognize our endeavor.

The post Controlling the mind and senses appeared first on SivaramaSwami.com.

Indian Gov’t taking steps to help Vrindavan widows.
Scale Industries Kalraj Mishra, while expressing great concern for the condition of Widows of Varanasi and Vrindavan, said that BJP government was all set to initiate several measures to ensure their dignity and welfare in the near future. The Minister was addressing a large number of widows, who came here from Vrindavan and Lucknow to take part in a programme on the occasion of the birth anniversary of Netaji Subhas Chandra Bose here, today. Pointing out the mindset of society towards the widows in general and Vrindavan in particular, he said they have been ignored, so far. Mr Mishra said Prime Minister Narendra Modi is committed for the welfare of Widows and he promised to take steps soon. Mr Modi, during his yesterday’s visit to Varanasi, referred about the condition of Widows and promised to make provisions for their welfare. On the occasion, Mr Mishra lauded the efforts taken by s Sulabh International for the welfare of widows in Vrindavan and Varanasi. He said other organisations should come forward to extend a helping hand to the old-aged widows.
To read the entire article click here: http://goo.gl/TBhXw2

Jake Emlyn - Sleepy Souls (3 min new musical video)
Srila Prabhupada: Krishna is everywhere. Simply you have to catch Him. And He’s also ready for being caught. Yes, if somebody wants to catch Him. Suppose you are a devotee. If you want to catch Him, He comes forward ten times than your desire. He’s so kind. Therefore, we have to simply receive Him. London, August 21, 1973.
Watch it here: https://goo.gl/8HHG0h

Iskcon Escondido, California: Transforming a bus into a preaching lounge! (Album with photos)
Mahat Tattva Dasa: Bus re-conversion was done and we already had two first gatherings on the bus in Ocean Beach.
Find them here: https://goo.gl/xshGW6

New Malden Bhakti Vriska, 7 girls distributed 3000 books during the book marathon in UK (7 min video)
We are a small group under the name of New Malden Bhakti Vriska. It is our aim with Krishna’s mercy to spread the glories of the holy name by motivating people to get involved and possibly join us.
Watch it here: https://goo.gl/pSbPQz

January 26. ISKCON 50 – S.Prabhupada Daily Meditations.
Satsvarupa dasa Goswami: Prabhupada’s Heart. The gift of an artist is his ability to feel something with love and then convey it in an interesting way. The art should infect others with the exact same sentiment that the artist felt. A God-conscious teacher is able to do that, too. He has love of God, and he has the gift of conveying it. It was Lord Caitanya’s desire to convey Krishna-prema by chanting Hare Krishna. Prabhupada was empowered to do that – to chant Hare Krishna and to explain Hare Krishna. He was generous in interspersing his basic Krishna conscious talks with direct introductions into the topmost sphere of Goloka Vrindavana. Furthermore, he did it in plain language. Goloka Vrindavana is itself down-to-earth. The earth is cintamani, but nevertheless, it is earthy. It is not like Vaikuntha, with emphasis on the celestial. Vrindavana’s emphasis is on the humanlike. When Prabhupada talked about Krishna-loka, he did it like that, speaking as a resident and telling us what it was really like.
To read the entire article click here: http://www.dandavats.com/?p=20490&page=4

Famous Failures before Success – Motivational Video
Ghanashyam Priya Prabhu

Prabhupada’s Heart

Question: I want to give up lust, but I always have lusty thoughts. How can I renounce lust?

My Answer: You ask how it might be possible to renounce lust. It is impossible. I am sorry.

Even the gods cannot get free from lust. Even Brahmā became confused by it and began to pressure the goddess Vāk for intercourse. Even the greatest yogī (Śiva) has to contend with it – he had to burn the god of lust with his third eye, thus disturbing his meditation.

Nara-nārāyaṇa Ṛṣi, however, is noteworthy, for conquering lust is effortless for him. Nara-Nārāyana is Viṣṇu with his devotee. This is the key. I will try to explain it.

Lust is a permutation of love. When love is directed mainly upon one’s own gratification, it is “lust.”

Lust is a permutation of love.

Although sex is a very powerful way to explore lust, Sex is not inherently identical to lust. Krishna, for example, is extremely sexually active – but there is not even an atomic iota of lust in any of that sexual activity. Why? Because lust is the thirst to please oneself. There is no “thirst” in Krishna’s sexual activity, no sense of “need” or “emptiness to fill.” Krishna’s playful activities are not a search for happiness, they an expression of happiness. They are not attempts to fill a void of happiness, but are endeavors to share a surplus of it. His sexual activity is not an attempt to gratify himself, it is an endeavor to share his surplus bliss with other entities and thus please them.

Lust is undefeatable, but in the face of love, it disappears. This happens because love is the natural state of existence, and lust is a permutation that occurs only when existence is projected into some unnatural condition.

Lust only exists when a person feels emptiness and dissatisfaction inside; for lust is the endeavor to fill up that emptiness and remove that dissatisfaction. If we were completely satisfied, happy and effortlessly blissful – there would be no seed of lust.

So, never concentrate on “renouncing lust” – it will be a hopeless battle. Don’t try to take this enemy head-on. You can’t fight it head on, you have to cause it to surrender. Surrender to it is another option, but it never manages to fill the emptiness inside, so surrender to it is not a wise option. Better to make it surrender to you!

You can’t fight it head on, you have to inspire it to surrender!

But how?

The true self has svānanda (inherent bliss) in abundance. And the true self has an eternal, effortless relationship with the Supreme Self. This relationship facilitates Supreme Love, which causes an exremely abundant, overflowing happiness and joy, prema-ānanda. Try to realize this. It will cause lust to surrender to you.

Lust will begin to slacken as you begin to grasp the first hints of the first hints of the first hints of prema (Supreme Love). Eventually it will simply stop fighting, because it too becomes delighted by the Supreme Love, and wants to become involved in it, as a servant of that love.

Renunciation is hopeless.

So, don’t try to renounce lust, or anything else for that matter. Renunciation is hopeless. The ātmā is so small and dependent. Trying to renounce things and be independent from them is extremely difficult, painful, and almost surely doomed to failure since it is ultimately impossible for an ātmā to be absolutely self-sufficient. Instead of breaking yourself in this impossible battle, try to gain more and more cognizance of your true self, your eternal nature as a conscious being, your relationship to the Supreme Consciousness, and the divine love that is possible in that relationship.

Then lust will go away without effort, and merely as a side-effect.

Thus we see that people with a lot of prema, a lot of divine love, are very often very, very simple, minimalist, “renounced” people – because they have no wants or desires, because the prema satisfies them so completely. But it is a mistake to take this by-product of prema as if it were the main goal.

Try for renunciation: be prepared to fall on your face forever.

Try for prema: renunciation happens as a matter of fact, without effort, and very naturally and wholesomely.

– Vraja Kishor dās
www.vrajakishor.com

Tagged: Krishna, Lust, renunciation, sex

(Kadamba Kanana Swami, 20 October 2015, Chowpatty, India, Srimad Bhagavatam 10.69.41)

We are currently serving in the material world and using the paraphernalia of the material world in the service of Krsna. We read about the gopis in Vrndavana, who with their long hair, sweep the marble floor in the kunjas, the meeting places. We sweep with brooms and mop the temple floor, so what is the difference!? It is the same. The benefit is the same. It is Krsna’s floor. So we are greatly blessed that at every moment there is so much mercy and so much benefit. Everything related to Krsna is transforming us; it is sparsamani or cintāmaṇi, transcendental touch stone.

This is the nature of devotional service; it awakens attachment to Krsna. That is the unique thing. Thus, with great faith and enthusiasm, we can engage in devotional service. It will surely transform us and anyone who gets touched by this movement will be transformed by it.

Nāmno hi yāvatī śaktiḥpāpa-nirharaṇe hareḥtāvat kartuṁ na śaknotipātakaṁ pātakī naraḥ (Brhad-visnu Purana). It is said by chanting the holy name once, one becomes purified from more sinful activities than one can commit in a lifetime. So, this is a very potent movement that will have tremendous effect on us.

Still, one may think that their attachment to Krsna is still not so deep. But there are two things that develop by chanting and devotional service. One is that attachment to Krsna develops and the other thing is that we are accumulating Krsna’s mercy by everything we do. Even if we do not feel some transformation right away, with all the service, mercy is accumulates and when Krsna so desires, then suddenly a great transformation may come.

Therefore, although attachment to Krsna is our aim, even if that is apparently not manifesting so much in us right now, we must carry on with great faith because Krsna will surely manifest that attachment. Nothing is forgotten; not the smallest service. Everything accrues in our eternal balance, our eternal credit. Therefore reminding ourselves of the great benefit of devotional service, we must be very eager to take shelter of such devotional service regardless of our position of ashram, regardless of whatever our position is in the material world. Anyone, in any place, can chant the holy name of Krsna and in that way anyone can take advantage of this movement!

Lord Caitanya taking sanyasa from Keshava Bharati“So, this is formal accepting of sannyasa, but real sannyasa will be fulfilled when you’ll be able to induce the people of the world to dance like you. That is real sannyasa. This formal dress is not sannyasa. Real sannyasa is when you can induce other people to become [...]

Are all religions equal?
Question. I have been pondering the unity of religions or the universality of religions, specifically how the essence is the same although the external aspects may differ. Can you shed some light on this?
Answer by Romapada Swami: The principles of any bona fide religion would be based on certain universal regulative principles primary of which are austerity, cleanliness, mercy and truthfulness and not on any man made dogmas. By adopting such principles under the expert guidance of a fully realized soul, the conditioned Jiva-soul reawakens to his original identity as a loving servant of God. Any authorized process which brings the soul to this end is a bona fide religion. The details, traditions, costume or practices may differ but the essential principles must be the same.
Further, these principles can be adopted at various levels of realization just as mathematics can be understood at various levels from primary school to Ph.D. depending on the capability and previous training of the student in the subject. Similarly, the principles of religion are presented to various people in progressive stages according to their ability to accept and comprehend them by the prophets who are compassionate representatives of God, who fully understand the mentalities and spiritual needs of the people whom they address.

One of the results of the Sankirtan movement: 16 Million People in the US are Now Vegan or Vegetarian!
In 2009, a tiny one percent of the US population reported eating vegetarian or vegan. Now, 5% of the United States population is vegetarian and half of those people are vegan. The rates have skyrocketed over the last five years and studies show the rates are climbing. So why are people continuing to go veg? The reason seems to involve a mix of various factors, with the largest impact coming from how much we have learned about commercial farming and animal treatment over the last five years.
To read the entire article click here: http://goo.gl/9KfJJJ

Gita Nagari Farm latest Newsletter.
Gita Nagari: The Gita-nagari will be therefore the main preaching center of the Supreme Authority of Sri Krsna the Personality of Godhead. It shall be proclaimed from that place that Sri Krsna, the Supreme Personality of Godhead, is the Absolute Enjoyer of all benefits derived from all kinds of works, sacrifice, cultivation of knowledge, that He is the Absolute Proprietor of all the material and spiritual worlds, that He is unalloyed friend and philosopher of all living entities namely the gods or the rulers, the general people, the beast and the birds, the reptiles, plants and trees and all other animals residing in every nook and corner of the great universes. When such knowledge will be fostered from the vantage of the Gita-nagari, at that time only real peace and prosperity will usher in the world so anxiously awaited by the people of the world. - Srila Prabhupada - Conception of Gita Nagari, 1956
To read the entire article click here: http://goo.gl/O9jUBI

By Madhava Smullen

The Service Appreciation Ceremony – a semi-annual custom introduced in 2014 that honors those who have contributed years of service to the New Vrindaban village – was held for the third time at ISKCON New Vrindaban’s Community Hall on Sunday December 6^th, 2016.

Previous ceremonies honored the late Madhava Gosh and his wife Vidya, Kripamaya and his wife Krsna Bhava, Malati Devi, Navin-Shyam, Jamuna, and Kacey Orr for diverse services from GBC to board member to cow and garden care.

This time, around fifty people gathered to honor ECO-Vrindaban veteran farmhand Ray Kuderski, cook and mother Dharmakala Dasi, performer and author Sankirtan Das, and his wife Ruci, a longtime teacher at New Vrindaban.

Joint board member Chaitanya Mangala Das acted as MC for the event, which for the first time included slideshow presentations on each honoree’s life and achievements.

Each person was also presented with a cherrywood plaque thanking them for their decades of service in the development of the New Vrindaban community, on behalf of Srila Prabhupada, Sri Sri Radha Vrindabana Chandra, and the Board of Directors of ISKCON New Vrindaban and ECO-Vrindaban.

Ray Kuderski – whose wife Kelli, son Michael, and sister-in-law Carol were all present – received his plaque from Ranaka Das, his boss and friend during his more than three decades of exceptional work with the cows and farming activities in New Vrindaban.

Born and raised in the Moundsville area, Ray didn’t have prior farm work experience, but learned on the job. He first began working with Ranaka in the Plough Department in 1983, which later merged with the Cow Care Department and eventually evolved into ECO-Vrindaban.

“For decades, it was mostly Ray and Ranaka doing everything,” says Chaitanya Mangala. “During the tougher times at New Vrindaban, when they had to look after 400 cows on a shoestring budget, they often had to put aside their own concerns and comfort to make sure the cows were cared for.”

The crowd laughed with fond familiarity when Chaitanya showed them a photo of Ray on his trusty John Deere tractor, commenting, “This is probably how you all recognize him.”

“Ray is known as a no-nonsense guy who does his work steadily without complaint year in and year out,” explains Chaitanya. “He’s been an amazing part of the fabric of New Vrindaban for so long. The place clearly wouldn’t be the same without him.”

True to form, when Ray was offered the chance to say a few words after his slideshow presentation, he declined with a self-effacing grin. But the crowd wouldn’t stay silent. One after the other, dozens got to their feet, praising Ray for his incredibly dedicated participation.

Next came Dharmakala Dasi, who has served New Vrindaban for more than four decades. After joining ISKCON in Maryland in 1972, Dharmakala was initiated by Srila Prabhupada in 1973 in New York, and began cooking for Krishna at the Henry Street temple there.

She moved to New Vrindaban in 1974, where she received 2^nd initiation in 1975 and began cooking for the Deities and devotees, a service she would continue for the next fifteen years.

Her opulent 4pm offering of elaborate cookies and cheese cake became legendary, as did the breadsticks, date nut bars, apple crisp and more she made for the devotees. Often spending eleven-hour days in the kitchen, Dharmakala still found time to raise her five children.

After stopping her work in the temple kitchen, she continued to bake cakes for weddings, birthdays, and anniversaries in New Vrindaban, a service she offers to this day. In 1995, she started her company “World’s Best Cookie,” which has sold over 500,000 handmade cookies.

Speaking about their mother, Dharmakala’s eldest son Suddha-Sattva and daughter Dinataruni appreciated how she had opened her home to their friends. “Our house was always packed with kids, and you’d feed them every day,” Suddha said. “That’s one of the ways you showed your love for devotees in the community.” Dharmakala’s son Vincent and daughter Sarasvati were also present.

In turn, the crowd then showered their love and appreciation on Dharmakala, mostly by enthusiastically yelling out the names of her different legendary preparations. Some reminisced about fighting over her offerings; others thanked her for the cakes she had made for them. ECO-V Board Chair Bhima Walker then presented her with her plaque.

“My friends are the reason I’m still living in New Vrindaban after all these years,” Dharmakala was quoted in an article that was read out. “We all built this place together. We’re like family.”

Finally, Sankirtan and Ruci were honored. The two met in college in 1968, joined the Chicago temple soon after, and were initiated in 1973. They arrived in New Vrindaban on the eve of Gaura Purnima 1976 in the dead of winter, showing them just how austere the place could get. But nothing could deter them from serving there for the next four decades.

As well as her service to Tulasi Devi, Ruci is most known for her nearly forty years of teaching preschool and elementary students at different New Vrindaban schools since 1978.

Today, she continues to teach at the Gopal’s Garden Homeschool Co-Op, established in 2007. There, she provides a balanced blend of standard academic subjects and Krishna conscious ones, including japa, kirtana, and Bhagavad-gita slokas. At the end of each school year, she produces an anthology of the students’ writings and illustrations.

Over the years, Ruci developed bonds with her students that have remained to this day. She often receives mail from early students – now with successful careers and their own families – who tell her what an impact her teaching had on their personal and professional lives.

At the service appreciation ceremony, three generations stood to thank Ruci for everything she had done. Pioneer New Vrindaban residents told her, “You were a shining light throughout New Vrindaban’s history. You never let us down.” Their children, now in their thirties and forties, appreciated all the benefits they had gotten from her classroom. And their children, still currently studying with Ruci, piped up and said, “I love being in Ruci’s class!”

Meanwhile her husband Sankirtan is known for braving austere conditions out at the Bahulaban “Pits” to cook breakfast every day for nearly fifteen years, including the famed “oatwater.”

He’s perhaps most praised, however, for developing the Brijabasi Players and for his hundreds of plays and skits from the late 1970s to this day.

One of his most fondly remembered productions was the sweet Nandulal, in which he played the blind saint Bilvamangala Thakur, who unknowingly encounters Krishna, played by the then 12-year-old Sesa Walker. Sankirtan recalled the play as one of his favorite experiences from over the years, praising the professionalism and commitment of his youthful co-star.

Sankirtan also collaborated for many years with Lokamangala Das, performing transcendental dramas around the U.S. These included the two-man magnum opus Mahabharat, which they toured for four years to colleges, temples and even Off Broadway in New York City.

Sankirtan is also an award-winning storyteller and author, winning the West Virginia Artist Fellowship Award in 2005 for his storytelling at schools and colleges, and a Next Generation Indie Book finalist award in 2014 for his book Mahabharat: The Eternal Quest.

Recently, Sankirtan has been taking his PowerPoint about the 50th Anniversary of Prabhupada’s arrival in the West to colleges. And his project “Holding Srila Prabhupada,” in which he takes photos of pilgrims holding a picture of the ISKCON Founder outside his home – where Prabhupada stayed in June 1976 – has given hundreds a deeper New Vrindaban pilgrimage experience.

After the presentation on Sankirtan’s life, many devotees stood to say how moved they were by his service. Advaitacarya Das recounted how Sankirtan had spent eight hours a day for two weeks helping his son Halavah Sofksy rehearse to try and get an acting scholarship. As a result, Halavah won the scholarship. Present himself, Halavah added, “It shows the level of generosity that you have. And so many others have similar stories to tell about you.”

Sankirtan and Ruci also have two adult children of their own. Their son Josh (Sanjaya) – who was present at the ceremony — is an attorney and helps edit Sankirtan’s writings. Their daughter Visnupriya is a senior product and graphic designer for a consulting firm, and has designed and illustrated Sankirtan’s books.

At the end of the ceremony, Ruci and Sankirtan were presented with their plaque by INV board member Keval Patel.

In his concluding statement, Chaitanya Mangala recited Verse 4 from Rupa Goswami’s Nectar of Instruction, which discusses the six “symptoms of love shared by one devotee and another.”

He also quoted the purport, where Srila Prabhupada writes: “Even in ordinary social activities, these six types of dealings between two loving friends are absolutely necessary,” and further clarifies, “The International Society for Krishna Consciousness has been established to facilitate these six kinds of loving exchanges between devotees.”

“We don’t often just walk up to people we know and tell them our open-hearted thoughts and appreciations,” says Chaitanya. “So it’s important that we create spaces to facilitate this kind of sharing. When people do things to support and appreciate each other, it’s catching. The recipient feels good and then does something nice for someone else, and it causes a ripple effect.”

To finish off the evening, everyone had the chance to mill about and socialize with each other as they tucked into a delectable Ekadasi cake baked by Lakshman Das.

Plans are in place to continue the Service Appreciation Ceremony at New Vrindaban twice a year, well into the future.

Unless we address the ecology of our hearts, it is not possible to change world ecology. Greed of corporations and hedonistic lifestyle of humans lead to exploitation of fauna and flora to the point of natural imbalance which we see manifest as global warming. Along with environmental moratoriums, a spiritual awakening is necessary among the masses to control and prevent global imbalance of nature.

Hare Krishna

Srila Prabhupada Book Marathon Appreciation Award: 24-01-2016 in ISKCON-Delhi (Album with photos)
Srila Prabhupada: In the material world we want to minimize our activities and take rest more, but in the spiritual world, there is no rest and there is no limit of activities. Krishna is unlimited, and the energy of His servants is unlimited. Although we are in the midst of ignorance, still if we keep ourselves alert, there is no place for ignorance. Letter to Tamal Krishna, March 18, 1969.
Find them here: https://goo.gl/5m2IBF

“We have one general poster about the 50^th, and seven other posters – one for each of the seven purposes of ISKCON,” said Anuttama Dasa, GBC Minister for Communications who is part of the International Executive Committee for the 50^th Anniversary. “One of the aims of the 50^thAnniversary is to educate the general public about ISKCON. The posters depicting the seven purposes will attempt to do that with attractive imagery and relevant information.” 

September 15th, 2015.

The post Discussion with a member of Turkish congregation on the three modes of nature (Part 2) appeared first on SivaramaSwami.com.

All temples requested to display new posters prominently to publicise the 50th

By ISKCON 50 Global Office

The Global Office for the 50th Anniversary of ISKCON has released 8 new posters and banners as part of their ‘Poster-up’ campaign, and requested all temples and centres around the world to display these posters in prominent locations in their premises. The posters and banners can be downloaded from the ISKCON 50 website by clicking here.

“We have one general poster about the 50th, and seven other posters – one for each of the seven purposes of ISKCON,” said Anuttama Das, GBC Minister for Communications who is part of the International Executive Committee for the 50th Anniversary. “One of the aims of the 50th Anniversary is to educate the general public about ISKCON. The posters depicting the seven purposes will attempt to do that with attractive imagery and relevant information.”

The posters were designed by Paramsiddhi Devi Dasi from ISKCON Ahmedabad with storyboards and visualisation provided by the ISKCON 50 Global Office.

“It is important that all temples around the world start to publicise the 50th anniversary in a structured manner,” said Romapada Das, International Coordinator for the 50th Anniversary. “As part of our public profiling, every temple should start displaying these posters in their premises so that every visitor knows that it is our 50th anniversary year, and understands what ISKCON stands for.”

“The entire experience of designing these posters was an incredible journey,” described Paramsiddhi Devi Dasi. “We had to capture the mood of Prabhupada in each poster, and include images that were relevant to each of the seven purposes of ISKCON. We request all of you to please use these posters to inform your congregation, visitors and other public about ISKCON and its 50th anniversary.”

Temples can simply download the posters from the downloads section of the ISKCON 50 website and print them locally. The Global Office will also be making printed copies available at the special 50th anniversary booth at the ISKCON Leadership Sangha in Mayapur from 24th February to 2nd March 2016. Those who wish to get hard copies can pick them up from the booth.

“Through these posters, I hope that people around the world will understand what Prabhupada envisioned for ISKCON, and start inquiring more to learn about our society’s spectacular achievements in the last fifty years,” concluded Romapada Das. “The 50th is a unique opportunity for us to glorify Prabhupada and to spread the sankirtana movement. Put up these posters so that everyone who comes to your temple starts to ‘think 50 and act 50’!”

ISKCON centres are requested to write to Romapada Das, International Coordinator, 50th anniversary at romapada@iskcon50.org if they need any further information or support about the 50th anniversary.

THINK 50! Act 50!

Vaishnava Winter Festival Baltic’s 2016 - All the videos.
Sri Navadvipacandra-stavaraja (by Srila Raghunandana Thakura) May Lord Caitanya, the moon of Navadvipa, who is the king of dancers, appear splendidly in my heart. His charming, graceful form is as effulgent as gold, and He has enchanted the minds of all. He is the abode of perfect beauty, and He is greatly agitated the mind of the monarch Cupid.
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By Hare Krishna Devi Dasi

To see the true value of the Vedic social system, we need to understand it in its original form.
Thinkers throughout history—from Plato to Locke to modern political theorists—have always discussed the ideal form of social organization. Vedic literature also addresses this question and presents as the ideal the social system known as varnashrama, which divides society into four varnas, or occupational groups, and four ashramas, or stages of life. The four varnas are brahmanas (priests and teachers), kshatriyas (rulers and warriors), vaishyas (farmers and merchants), and shudras (laborers and artisans). The four ashramas are brahmacharya (student), grihastha (householder), vanaprastha (retired), and sannyasa (renounced).

When His Divine Grace A.C. Bhaktivedanta Swami Prabhupada carried the wisdom of Vedic literature to the West, he was hoping for nothing short of a spiritual revolution. He knew that without Krishna consciousness, people cannot be happy. An important part of his strategy to spread Krishna consciousness around the world was the revival of varnashrama. For many years, his followers have pondered his instructions about varnashrama, but so far have made little progress in fulfilling his vision for it.

Part of the problem may be confusion caused by apparently contradictory things Srila Prabhupada said about varnashrama.For example, in the Bhagavad-gita (2.31), Prabhupada refers to varnashrama as “man’s steppingstone for spiritual understanding.” But in other places he implies that varnashrama can become simply a materialistic arrangement for one social group to dominate another, and by reinforcing identity based on bodily categories, it creates a stumbling block on the path to spiritual advancement. In some instances Srila Prabhupada says that because Lord Krishna created varnashrama, it exists in all societies at all times. But Prabhupada also sets forth the establishment of varnashrama as a central goal of the Krishna consciousness movement. So is varnashrama an aid for spiritual elevation, or an instrument for social oppression? Does it exist throughout human society, and has it existed throughout history, or is it yet to be established?

To clarify these issues, we must recognize that the word varnashrama conveys similar but significantly different meanings in different contexts. Here are three basic types of varnashrama:

The original varnashrama is the division of society into four varnas and four ashramas that cooperate to satisfy the Supreme Lord. One’s varna is determined by one’s character, qualities, training, and work. The focus is spiritual advancement and spiritual satisfaction for each member of society.
This kind of varnashrama is a spiritual institution, just as a temple or a church becomes spiritual when used to glorify the Supreme Lord. The original varnashrama is sometimes referred to as daiva, or “divine,” varnashrama.
Materialistic varnashrama is the formal division of society into four varnas and four ashramas primarily to control society and increase the material well- being of certain groups. Typically, parentage and adherence to certain rituals determine varna, rather character and training. The hereditary caste system, a perversion of the original varnashrama, is in the category of materialistic varnashrama.
Spontaneous varnashrama is a “default” society that results because by nature people tend to divide into classes (the four varnas). Spontaneous varnashrama is devoid of a connection with the Supreme Lord and does nothing to promote spiritual progress.
To help us understand the kind of varnashrama Srila Prabhupada promoted, let’s look at these types of varnashramas more closely, beginning with the least spiritual type.

Spontaneous Varnashrama

In a June 1971 conversation with Professor Grigoriy Kotovsky in Moscow, Srila Prabhupada explained that because varnashrama is created by God, it exists in every society in every age:

In Bhagavad-gita [4.13] there is the statement catur-varnyam maya srishtam: this system was created by Vishnu [God]. So since varnashrama is a creation of the Supreme, it cannot be changed. It is prevalent everywhere. It is like the sun. The sun is a creation of the Supreme. The sunshine is there in America, in Russia, and in India—everywhere. Similarly, this varnashrama system is prevalent everywhere in some form or another. Take, for example, the brah-manas, the most intelligent class of men. They are the brains of the society. The kshatriyas are the administrative class; then the vaishyas are the productive class, and the shudras are the worker class. These four classes of men are prevalent everywhere under different names. Because it is created by the original creator, so it is prevalent everywhere, varnashrama-dharma. (Moscow, June 22, 1971)

Prabhupada is describing spontaneous varnashrama. People naturally tend to divide into the classes Prabhupada mentions, but there is no goal of using that social structure to serve the Lord.

Materialistic Varnashrama

In the Srimad-Bhagavatam (1.2.8) Suta Gosvami criticizes what we would call materialistic varnashrama: “The occupational activities a man performs according to his own position are only so much useless labor if they do not provoke attraction for the message of the Personality of Godhead.” This verse applies to the caste system of modern India. Although the caste system has some basis in religious tradition, for most of its practitioners the primary motivation is respectable social standing and material enjoyment, either in this life or the next, rather than service to the Supreme Lord.

Original Varnashrama

The great sage Parashara tells us how human society can satisfy the Supreme Lord, even though He is already full in all opulences:

varnashramacaravata
purushena parah puman
vishnur aradhyate pantha
nanyat tat-tosha-karanam

“The Supreme Personality of Godhead, Lord Vishnu, is worshiped by the proper execution of prescribed duties in the system of varna and ashrama. There is no other way to satisfy the Lord.” (Vishnu Purana 3.8.9)

Parashara Muni is referring to the original varnashrama system. Its essential feature is the deliberate organization of society so that the members of each class perform activities that help members of other classes in their spiritual advancement.

It is interesting to note that in the Vishnu Purana verse, Srila Prabhupada translates the word tosha as “satisfy” rather than “please.” I take this to mean that even though Krishna is pleased by the service of individual devotees, He is satisfied when everyone serves Him, because He knows that by serving Him all living entities will gain the greatest benefit. In daiva varnashrama everyone can serve the Lord, whatever his level of spiritual advancement, by following the principles Krishna sets forth in the Bhagavad-gita. In the third chapter, Krishna offers a description of work according to the principles of karma- yoga for those at the beginning level of spiritual advancement. As Krishna further explains in the twelfth chapter, those most captivated by material enjoyment and least able to follow regulations can make spiritual advancement by working for Him, offering Him the fruits of their labor, or at least renouncing the fruits of their labor for some charitable cause. Krishna emphasizes dutiful working according to one’s nature, with detachment from the fruits of labor. Workers in daiva varnashrama can gain further advancement because they work in the association of devotees and serve them.

Furthermore, everyone—brah-mana, kshatriya, vaishya, or shudra—is eligible to advance to the topmost spiritual platform by offering not just the fruits of activity but the very activity itself to the Lord in full Krishna consciousness. In the eighteenth chapter (verses 45-46), Krishna tells Arjuna, “By following his qualities of work, every man can become perfect. Now please hear from Me how this can be done. By worship of the Lord, who is the source of all beings and who is allpervading, a man can attain perfection through performing his own work.”

At this level, work is no longer counted as karma-yoga. Instead, it is considered bhakti-yoga, the highest stage of devotional service. Krishna informs Arjuna that if he acts on the platform of bhakti-yoga, he can “abandon all varieties of religion.” He has simply to perform his occupational duty as an offering of love to Krishna. He need not worry about all the injunctions contained in the “flowery words of the Vedas,” which concerned him in the opening pages of the Gita.

So only daiva varnashrama—the original system created by the Lord—can satisfy the Lord, because everyone can make spiritual progress. The more materially attached can learn to renounce the fruits of their labor. The more spiritually advanced can gain the highest spiritual ecstasy by offering their labor to the Lord in a spirit of loving devotion. The Lord is satisfied because He sees all His children advancing towards Him, each according to his highest capacity at the moment.

Those who have reached the top platform of pure devotional service, such as Arjuna [see sidebar: “Varnashrama and Karma”], are in fact transcendental to varnashrama, even though they still appear to be carrying out their varnashrama duties like anyone else. When engaged in pure devotional service by doing their work as bhakti-yoga, they are no longer on the material platform; they are in spiritual ecstasy.

Now that we have examined the three main types of varnashrama, let’s look at what we might call “Prabhupada’s varnashrama.”

Prabhupada’s Varnashrama

In the Ninth Canto of the Srimad-Bhagavatam (9.10.51), commenting on the varnashrama structure in Lord Ramacandra’s ideal kingdom, Srila Prabhupada writes: “Among the four yugas [ages]—Satya, Treta, Dvapara and Kali—Kali-yuga is the worst, but if the process of varnashrama-dharma is introduced, even in this age of Kali, the situation of Satya- yuga can be invoked. The Hare Krishna movement, or Krishna consciousness movement, is meant for this purpose.”

When Srila Prabhupada indicates that it is a mission of the Hare Krishna movement to establish varnashrama, he clearly does not mean the spontaneous varnashrama he told Professor Kotovsky was already existing all over the world. Nor does he mean the materialistic varnashrama of social prestige. Rather, Srila Prabhupada means the original varnashrama, the social organization that can satisfy the Supreme Personality of Godhead, Sri Krishna, because it provides for the spiritual advancement of all types of people. Nevertheless, the varnashrama Srila Prabhupada presents for his followers has certain prominent features especially meant to make it an effective tool for spreading Krishna consciousness in the present age.

Not by birth. First of all, Prabhupada emphasizes that varna designations should be determined by character, training, and work, not by birth. He cites the injunctions of such sages as Narada Muni to back up his position. Srila Prabhupada indicates that rather than society’s using birth as the criteria, a devotee’s teachers and guru can help determine the varna best suited for his specific nature and guide him to appropriate training for that varna.

Living off the land. In previous ages there was no need to specify this, but for our age Srila Prabhupada constantly urged devotees to “get all your necessities from the land” and to “grow your own food, produce your own cloth.” A society based on simple living and high thinking would favor spiritual advancement.

The Varnashrama college. Srila Prabhupada writes in The Srimad-Bhagavatam (9.10.50), “As there are schools and colleges to train students to become chemical engineers, lawyers, or specialists in many other departments of knowledge, there must be schools and colleges to train students to become brahmanas, kshatriyas, vaishyas, shudras, brahmacharis, grihasthas, vanaprasthas, and sannyasis.”

In March 1974 in Vrindavana, Prabhupada first outlined his ideas for a varnashrama college. Unlike traditional Vedic schools in which vaishyas, for example, were taught only scriptural studies (getting their vocational training at home), the varnashrama college would be for them somewhat like an agricultural university, in that there would be plenty of hands-on instruction, including practical subjects such as cow protection and food-crop cultivation. Also unlike traditional Vedic schools, even shudras would be included, although, again, their subjects would be centered on hands-on learning rather than formal classroom instruction. By training students in all the subjects necessary for the smooth functioning of a self- sufficient village, such a college would provide the foundation for setting up varnashrama.

Small-scale subsistence farming. Economic historians say that large-scale market-oriented farm production was unknown up to a couple hundred years ago. Today modern agribusinesses maintain large farms by capital- intensive techniques that rely heavily on tractors and petroleum, large pools of migrant workers, debt-intensive financing practices such as mortgages, government loans, and futures speculation in the commodity markets. In the model of varnashrama Srila Prabhupada presents, farmers don’t go into debt, because their local government gives them small plots to farm. Because these plots cannot be resold, farmers do not risk the unemployment that results when all the land ends up in the hands of the slickest businessman.

Economy based on agriculture and cow protection. Again, there was no need to emphasize this approach in traditional Vedic times, but for our modern times, when factory production and the service industry drive the economy, Srila Prabhupada often stressed the importance of resting our self-sufficient economy on agriculture and cow protection, or “living as Krishna lived.”

In the ideal varnashrama community, applying the principles of cow protection would mean that plowing should be done with oxen rather than tractors. The farmer effectively owns his means of production in a non-competitive system, and production is focused on home use and charitable giving, with only the excess being sold. Economic development would be highly localized, and short-distance shipping by ox-cart would re-place long-distance shipping by trucks and trains.

Mutual respect between varnas. In a 1975 conversation with an Indian governor in Vrindavana, Srila Prabhupada emphasized the deadly hazard of promoting contempt and hatred between the classes: “The shudras were hated like anything, so they became Mohammedans… . Now the result is that you and Pakistan go on fighting forever.” In contrast, Prabhupada stresses that in varnashrama everyone’s position is to be respected and appreciated because everyone is serving the Lord.

Protection for laborers. Prabhupada’s varnashrama does not sanction harsh treatment of workers and the hope of placating them with the promise of rewards in the next life. The other classes should treat their dependent workers kindly and fairly. To provide the needs for any society takes hard work, but Prabhupada condemned the hellish working conditions and social exploitation of modern industry: “The productive energy of the laborer is misused when he is occupied by industrial enterprises. Industry of various types cannot produce the essential needs of man, namely rice, wheat, grains, milk, fruits, and vegetables. The production of machines and machine tools increases the artificial living of a class of vested interests and keeps thousands of men in starvation and unrest. This should not be the standard of civilization.” (Srimad-Bhagavatam 1.9.26, Purport)

On one hand, industrial development subjects the laborer to ghastly working conditions; on the other hand, its machines threaten him with unemployment and misery. Prabhupada considered laboring-class unrest a clear symptom of poorly trained government leaders. The test of good government is whether it can make everyone happy (sarve sukhino bhavantu). In return for their labor, workers should be treated amicably and assured of food, shelter, the necessities of life, and protection for their families.

Using varnashrama as a preaching tool. Srila Prabhupada envisioned varnashrama as the only effective means of spreading Krishna consciousness to the world.

In big scale you cannot make all of them brahmanas or sannyasis. No. That is not possible. This is small scale. What percentage of people of the world are we attracting? Very insignificant. But if you want to make the whole human society perfect, then this Krishna consciousness movement should be introduced according to Krishna’s instructions—if you want to do it in a large scale for the benefit of the whole human society. Now we are picking up some of them, the best. That is one thing. But Caitanya Mahaprabhu said para-upakara. Why only a certain section should be picked up? Let the whole mass of people get the benefit of it. But then it is required to be systematic. Therefore, we have to introduce this varnashrama- dharma. It must be done perfectly. It is possible, and people will become happy.” (Mayapur, February 14, 1977)

The varnashrama model that Srila Prabhupada presents is specifically adapted to the present age and focused on attaining the highest level of love of Godhead for all. Even if we can’t come to Srila Prabhupada’s ideal standards at once, we can take steps toward varnashrama that will provide the momentum to reach the goal. Faced with the inevitable difficulties of the present age, many people will then have the chance to be attracted to self-sufficient varnashrama villages, centered on the worship of Lord Krishna.

Lord Chaitanya and the Caste System

Materialistic varnashrama was practiced at least as far back as five hundred years ago, when Lord Krishna appeared on earth as Sri Chaitanya Mahaprabhu. The hereditary brahmanas of the day were anxious to protect their social standing and expected others to observe their social customs. Lord Chaitanya, however, saw that such customs promoted social prestige and not spiritual advancement, so He defied them again and again.

The caste brahmanas believed that a person working in a shudra’s occupation could not become a spiritual master. Since Ramananda Raya was a government employee, they considered him a shudra. The Lord discounted Ramananda Raya’s nominal social position and took spiritual instruction from him because Ramananda Raya was a devotee on the highest level of Krishna consciousness. The caste brahmanas also considered anyone from a Muslim family unfit to enter the temple at Puri and see the Deity form of Krishna as Lord Jagannatha. But Lord Chaitanya, who is actually the same as Jagannatha, visited the great devotee Haridasa Thakura every day, even though Haridasa came from a Muslim family.

The hereditary brahmanas of Lord Chaitanya’s day were obsessed with dozens of rules and strictures drawn from the idea that a brahmana would jeopardize his position by eating with or even touching anyone from outside the brahmana caste. Lord Chaitanya dismissed such materialistic conceptions, however, accepting invitations to eat with devotees in the lowest social position. He freely touched and embraced sincere worshipers of the Lord, challenging the degraded, materialistic system of varnashrama.

The Natural System for Civilized Life

Human society all over the world is divided into four castes and four orders of life. The four castes are the intelligent caste, the martial caste, the productive caste, and the laborer caste. These castes are classified in terms of one’s work and qualification and not by birth. Then again there are four orders of life, namely the student life, the householder’s life, the retired life, and the devotional life. In the best interest of human society there must be such divisions of life; otherwise no social institution can grow in a healthy state. And in each and every one of the above-mentioned divisions of life, the aim must be to please the supreme authority of the Personality of Godhead. This institutional function of human society is known as the system of varnashrama-dharma, which is quite natural for the civilized life.

The varnashrama institution is constructed to enable one to realize the Absolute Truth. It is not for artificial domination of one division over another. When the aim of life, a i.e., realization of the Absolute Truth, is missed by too much attachment for indriya-priti, or sense gratification, as already discussed hereinbefore, the institution of the varnashrama is utilized by selfish men to pose an artificial predominance over the weaker section. In the Kali-yuga, or in the age of quarrel, this artificial predominance is already current, but the saner section of the people know it well that the divisions of castes and orders of life are meant for smooth social intercourse and high-thinking self-realization and not for any other purpose.

Herein the statement of Bhagavatam is that the highest aim of life or the highest perfection of the institution of the varnashrama-dharma is to cooperate jointly for the satisfaction of the Supreme Lord. This is also confirmed in the Bhagavad-gita (4.13).—Srimad- Bhagavatam 1.2.13, Purport

Karma and VarnashramaVarnashrama Curriculum: A Sampler of Courses

Students of Krishna consciousness know that the ideal life is a fully spiritual one—a life of devotional service to Krishna. They know that activities such as hearing about Krishna, chanting Hare Krishna, and so on, are purely spiritual and therefore yield no material reaction, or karma. But what about the activities of varnashrama or, specifically, our varnas, or occupations? Aren’t they material and therefore karmic?

Lord Krishna teaches in the Bhagavad-gita that whether a person’s work is spiritual or material depends mainly on his consciousness. Krishna also describes three kinds of action: karma, vikarma, and akarma. (Bhagavad-gita 4.17) Let’s examine these and related terms in light of the different kinds of varnashrama.

Karma can mean any activity—prescribed, sinful, or transcendental. But a more specific definition is work prescribed by scripture for one’s varna. Such work brings material rewards. The work of persons who follow the materialistic system of varnashrama is karma.

Vikarma means work against the laws of God, and it brings punishment. Much work under a spontaneous system of varnashrama falls into the category of vikarma.

Akarma means work as an offering to Krishna. Such work produces no material reward or punishment but leads to spiritual liberation. Akarma activities are the goal of the original, or daiva, varnashrama system.

Krishna recommends akarma (Bg. 3.9): “Work done as a sacrifice for Vishnu has to be performed; otherwise work causes bondage in this material world. Therefore, O son of Kunti, perform your prescribed duties for His satisfaction, and in that way you will always remain free from bondage.”

Karma-kanda refers to acts performed under Vedic injunctions for promotion to higher material planets. Such acts are part of materialistic varnashrama.

Yoga is a cognate of the English word yoke. A yoke links two oxen, and yoga links the individual living being and the Supreme Personality of Godhead. Within the framework of daivavarnashrama, different forms of yoga help people on the spiritual path.

Karma-yoga means offering the fruits of one’s activities to the Lord. Common in daiva varnashrama, karma-yoga marks the beginning of spiritual life.

Jnana-yoga means to offer the results of one’s intellectual activities to the Lord by trying to understand Him. It is a step in spiritual development and is part of daiva varnashrama.

Bhakti-yoga means to offer one’s activities to the Lord in complete love and devotion, free of desire for material benefit. Bhakti-yoga is the summit of all yogas because it is completely akarma, or without material results. The goal of daiva varnashrama is to gradually elevate all citizens to bhakti-yoga.

To understand the relationship between karma and varnashrama, we must understand that similar activities may be spiritually dissimilar. In Raja Vidya Srila Prabhupada writes, “On the Battlefield of Kurukshetra, Arjuna engaged in fighting, and those on the side of Duryodhana engaged in fighting. We must understand how it is that Arjuna is free from reaction whereas Duryodhana is not. Externally we can see that both parties are engaged in fighting, but we should understand that Arjuna is not bound by reactions because he is fighting under the order of Krishna.”

Finally, we must understand that within daiva varnashrama our consciousness—not our varna or ashrama—determines our spiritual standing. Srila Prabhupada wrote to a disciple, “Krishna says in the Bhagavad-gita that anyone who surrenders unto Me, whether a woman, shudra, vaishya, etc., they all attain the highest perfection of bhakti-yoga—not that now I am grihastha, I am doing karma-yoga, or now I am vanaprastha, I am doing sankhya-yoga. This is all nonsense.”

In considering courses for each varna, I asked myself, What kind of knowledge is needed to build a self- sufficient spiritual community that can encourage and protect its citizens? I also looked at the qualities and duties of the different varnas as described in scripture and thought about what kind of training would best help each varna develop. Finally, I looked at Prabhupada’s descriptions of training for the different varnas.

Brahmanas

Scriptural studies
Prabhupada’s instructions on varnashrama
Teacher training
Mental health and learning disabilities
Ayurvedic medicine
Herbal healing
Deity worship in the rural community
Kings in the Bhagavatam

Kshatriyas

Religion
Politics
Social order (Sociology)
Economics
Military arts
Ethics and morality
The sciences
Management
Devotional service

Some subjects require further consideration. For example, Prabhupada suggests training in the sciences for kshatriyas, but science is a broad field. Should kshatriyas learn nuclear physics and synthetic chemistry? Or would agronomy, ecology, sanitation, and dairy science be more valuable to the leader of a self-sufficient community?

Srila Prabhupada said that a varnashrama community would consist of just a few brahmanas and kshatriyas. Most citizens would work as vaishyas or shudras.

Vaishyas

Fundamentals of ecology and permaculture
Agronomy
Developing a resource inventory
Basic farming practice
Fundamentals of animal health and reproduction
Krishna’s example of cow protection
Basic cow care
Working with oxen
The herd sire
Pasture management
Food grain production and processing
Fiber plant production and processing
Economics
Orchard skills
Forestry

Since those working in the shudravarna support the other members of society, their curriculum would need to be accordingly broad. Many courses would emphasize hands-on instruction to build expertise in practical skills.

Sudras

Technical drawing
Implement design and construction
Woodworking and carpentry
Blacksmithing
Cart and wagon design and construction
Road building and excavating
Energy-efficient house construction
Papermaking
Shorthand
Water supply and sanitation
Energy forms: Potentials and pitfalls
Performance arts for preaching
Visual arts for preaching
Small-scale textile production
Vegetable dyes

As in any small college, students majoring in different varnas would have ample opportunity to interact with each other, and those interactions would foster a spirit of appreciation, cooperation, and community. Students in different varnas might study some of the same courses. For example, for a successful self-sufficient community both vaishyas and kshatriyas should have a basic understanding of soil science and soil conservation, taught in an agronomy course. As the teachers of the community, brahmanas would specialize in different areas of knowledge. So besides brahminical courses, brahmanas would study subjects primarily meant for kshatriyas, vaishyas, or shudras.

All students would take some core subjects, such as an elementary course in cow protection and a course on community development. Most important, to create a common goal and vision for a varnashrama community, all students would come together to study Srila Prabhupada’s instructions on varnashrama and farm community development.

Steps We Can Take Now: Study and Discuss Srila Prabhupada’s InstructionsDevelop Training In Self-Sufficiency Skills

The more we can get together to study and discuss Prabhupada’s instructions on the pitfalls of the materialistic varnashrama systems and the benefits of the original system, the better our chances of avoiding mistakes so we can build a system that will help people in their spiritual lives. ISKCON centers can set up weekly classes to study Prabhupada’s instructions on varnashrama.

Even though ISKCON may not have a full-fledged varnashrama college, it can still offer training in some of the subjects needed to help self-sufficient communities develop. Prabhupada told devotees in Mauritius that others would be attracted by their “training power.” Classes in gardening, carpentry, and community relations, for example, can teach valuable skills while providing opportunities to tell others about Krishna conscious philosophy.

Support Cow Protection
Cow protection is an important duty of the vaishya class, of which businessmen are a part. Although properly caring for cows in a modern industrial city is impossible, men and women in business can fulfill their responsibility by supporting cow protection in ISKCON farm communities. They can also visit the farms to see how the needs of the cows are being met and the cowherds trained and maintained.

Support Krishna Conscious FarmersShow Appreciation For the Service of Others
“Anything grown in the garden is a hundred times more valuable than if it is purchased from the market,” Srila Prabhupada told disciples in France. What could be a more opulent offering to the Lord than fruits, vegetables, and grains grown by devotee farmers with love and devotion for Him—without the use of poisonous sprays or slaughterhouse by-products such as bloodmeal and bonemeal, popular with most other organic farmers? Devotee farmers who use a rototiller to grow tomatoes, beans, and squash for the market may not be quite up to the ideal of Prabhupada’s ox-powered subsistence grain farmer, but certainly to be working on the land for Krishna is a big step in the right direction. If such farmers are supported, their children might become inspired to take care of the cows and become Krishna conscious ox-power farmers.

One of the most dangerous aspects of any class system is the fostering of feelings of contempt between classes. This threatens social harmony and reinforces materialistic class identity, stunting spiritual growth. To move toward Prabhupada’s varnashrama system, we must practice showing our appreciation when others serve the Lord by their occupational duty, whether by dressing the Deity, managing the temple accounts, raising Krishna conscious children, acting as temple president, growing vegetables for the Lord, or putting in a new electrical system. If we look for the connection with Krishna, we lose our materialistic vision of others and reinforce their identity as devotees. Also, we can encourage them in their service by providing opportunities for additional training in their specialty.