Websites from the ISKCON Universe
Bhavnagar Rathayatra 2016 (Album with photos)
Taken by Vaman Das at Bhavnagar on Sunday, January 10, 2016. Bhavnagar is a city in the Bhavnagar district of the Saurashtra region of the Gujarat state of India.
Find them here: https://goo.gl/nJ8CII
45th village bead of Gavinivaripalem strung in the offering garland.
Gavinivaripalem is a panoramic village amidst lush green farms, huge pond, simple dwellings, two temples and caressed by a gentle breeze coming from the ocean. It’s relatively a new village formed with just a few families choosing to settle there just a few decades ago. Now it’s flourishing with about four thousand population, huge arable land, lovely cows and many buffaloes. The main crops grown here are paddy, peanuts, corn, ragi, pulses and many varieties of vegetables.
To read the entire article click here: http://goo.gl/oESudQ
January 12. ISKCON 50 – S.Prabhupada Daily Meditations.
By Satsvarupa dasa Goswami.
A Letter to the Landlord On January 14, 1966, Prabhupada decided to write the owner of the building, Mr. A.B. Hartman. He explained how his plans had been upset, and he proposed a new plan: Now the Prime Minister Mr. Lal Bahadur Shastri is suddenly dead, and I am greatly perplexed … As there is now great difficulty for getting money from India, I am requesting you to allow me to use the place for the Institution For God consciousness, at least for some time. The house is lying vacant for so many days without any use, and I learn it that you are paying the taxes, insurance and other charges for the house although you have no income from there. If, however, you, allow this place for this public institution, you shall at least save the taxes and other charges which you are paying now for nothing. If I can start the institution immediately, certainly I shall be able to get sympathy locally, and in that case I may not be required to get money from India. I am also requesting that your honor become one of the Directors of this public institution because you will give a place to start the institution. A.B. Hartman wasn’t interested.
Read the entire article here: http://www.dandavats.com/?p=20490&page=4
Question: I heard that the highest topmost form of pleasure or bliss for the jiva is to see Sri Radha and Kṛṣṇa enjoying. But in the rasa dance, the mood is different. There the jiva is enjoying with the Lord. So which is higher or more pure?
It is not different. The mood of rāsa-līlā is not different from the mood of enhancing the enjoyment of Śrī Rādhā and Krishna.
The highest pleasure in the rāsa-līlā is to see Krishna dancing with Rādhā.
Now think about it practically and with your whole intelligence. What is more delightful, to see a lone flower on a shelf, or to see the flower surrounded by leaves and arranged so nicely with other flowers? Is a jewel more beautiful by itself, or when set in gold and surrounded by similar gems? Usually the beauty is enhanced when it is surrounded by similar beauty that pays homage to it by putting it in a central position. This is the service done by the devotees during rāsa-līlā.
Mañjarī is a word that many people use very often these days when discussing these things. But this is the meaning of the word “mañjarī.” It means “many flowers clustered together.” Many flowers clustering together is even more fragrant and beautiful than a lone flower.
The devotees cluster together to provide more beauty and pleasure to surround Rādhā and Krishna and thus enhance their own beauty and pleasure.
The highest pleasure is to see Krishna dancing with Rādhā. Yes, but not passively in some type of śānta-rati. We will do something in that scene.
Most beautiful is to see them surrounded by so many dancing gopīs, surrounded by music played by so many beautiful girls, and so many flower arrangements and so many fruits and drinks, and so much beautiful clothing and decoration and cosmetics, and such a beautiful forest, with such beautiful flora and fauna and moonlight and breezes. The mood in rāsa-līlā is to augment the beauty of Rādhā and Krishna’s dance. To be a part of what facilitates that atmosphere in which Rādhā and Krishna dance is the greatest thrill, the highest bliss. It might mean being a butterfly or a deer. It might mean playing vīṇā or karatāla. It might mean actually getting up to dance, and batting eyelashes with Krishna. It is all the same in essence. It is all about enhancing the thrilling romantic atmosphere that Rādhā and Krishna enjoy.
No one is trying to “enjoy.” Everyone is trying to augment Krishna’s enjoyment, which is done by augmenting Rādhā’s beauty and desirability.
No one tries to take what is Rādhā’s. Nobody in Vṛndāvana wants such things. The people who want such things may be here and there, but at least they are not in Vṛndāvana. Even Candrāvalī does not truly wish to compete with Rādhā. She only wants to make Rādhā’s dance with Krishna more precious and passionate. She only wants to inspire Rādhā to strive to be the very best that she can be for Krishna.
The jīva never interacts with Krishna without the medium of Krishna’s śakti. Jīva itself is Krishna’s śakti, but is a small and dependent śakti – “taṭastha.” It requires a more powerful śakti to assist it’s interaction with reality. In the external world this śakti is Māyā-devī. In the internal realm, it is Yogamāyā-devī. The jīva always aspires to augment Krishna’s enjoyment of his primary śakti’s, not by trying to replace them but by adding its individual beauty and ingenuity and passion to theirs.
Nowhere is this seen more vividly and beautifully than in the attempts of the various gopīs, nitya and sādhana siddhas alike, to create an incalculably gorgeous and delightful atmosphere and arena for Rādhā and Krishna to dance and play in.
Vraja Kishor dās
vrajakishor.com
Question: You’ve said, “in love, the pleasure comes from humility.” Can you explain this more thoroughly?
My Answer: Non-humility means to feel that the self is of central importance. The self, however, is a very dependent entity, so to put it in a central position is unnatural and stressful because it is like putting a weak beam as the support of a house. It is very stressful, and subject to frequent collapse.
Humility is natural and therefore not stressful but joyful. Humility means taking the self out of central importance. This removes the distress. Removal of distress brings a sublime pleasure, because it removes obstacles to experiencing the ānanda inherent in existence itself.
Humility is not just stress-relief, it is also positively delightful in its own right because it fulfills the fundamental need of consciousness: to experience something worth being conscious of. The beloved provides that experience.
Love and humility are not two different things. Love is intensified humility. Love is hyper-magnified humility.
Love takes the self out of focus and brings the beloved sharply into focus. It inspires us to act without consideration for our own happiness, to act for the happiness of the beloved. It grants us the mokṣa / liberation of losing the “self,” but without losing our individuality and motivation. So our expressions and endeavors do not lose any intensity or passion, but they lose all their limitations and smallness. So love is the most thrilling thing – the most concentrated form of bliss, sandrānanda.
Question: The soul is searching after the real, eternal lover. It wants to love Kṛṣṇa, to attain real love without separation. What about this desire ? Isn’t it a selfish desire? If so, is it not on the level of pure, Uttam Bhakti, which is unmotivated?
My Answer: Pure love is not “without desire” or “unmotivated.” That is a misunderstanding, or an unclear expression. Pure love is without extraneous desire, without ulterior motive.
Śrī Rūpa Goswāmī defines love as being anyābhilāṣitā-śūnyam, not abhilāṣa-śunyaṁ (without desire or motivation). How could anyone say that love is without desire!? Love is full of desire. Śrī Rūpa describes the primary quality of love as being a desire (anukūla), specifically it is the expression (anuśilana) of a desire for pleasing Krishna. “anukūlyena kṛṣṇānuśilanam bhaktiḥ.”
Śrī Rūpa says pure love is desire, but is anya-abhilāṣa-śunyam – completely free from any other desires. The prefix anya- is important. Added to abhilāṣa it means ulterior motive, other desire. Love is the desire to please the beloved, and it has no other desire or motive.
Actually Śrī Rūpa doesn’t say anyābhilāṣa, he says anyābhilāṣitā. This -tā means that the basic quality of the love is that it has no ulterior desires, but occasionally, desires that are self-oriented can appear when they are not central. For example, if one’s life is threatened, one might desire survival. For example in such a situation, one could feel the need to survive so that the beloved will not be inconvenienced or saddened. Śrī Rūpa used this suffix to indicate that such self-oriented desires are also not antithetical to pure love.
The example you specifically brought up was the desire to attain love. How could this be considered an ulterior motive? It cannot. It is integral to the love itself to desire it. Such desires to love Krishna, meet Krishna, please Krishna are in no way anyābhilāṣa. Saying so is equivalent to describing a girl who loves her lover but has no interest in meeting him, seeing him, etc. What sort of love is that!? If she has no desire of coming into a position that could please and delight her beloved, does she really have love for him?
Love is desire – desire to please the beloved. The desire to attain the beloved and attain deeper love for the beloved is integral to love itself, not antithetical to it.
Even if there is some self-interest in it, “I want to be happy by gaining the supreme love,” still this is not antithetical to uttama-bhakti. Every individual has self-interest as a intrinsic result of being a distinct self. We cannot be rid of self-interest without being rid entirely of our individual existence as a distinct self, ātmā. But if we rid ourselves of individuality, who will be the lover and who will be the beloved? Prahlād Mahārāja clarifies that we cannot kill our inherent motive for self-interest, but we can realize that the true root of ourselves is Viṣṇu and therefore our ultimate self-interest is in pleasing him. “na te vidhu svārtha-gatim hi viṣṇum.” So, wanting to be happy by loving Krishna is not outside the realm of pure devotional service, it is an important part of the realization of what inspires a person to fully dedicate themselves to loving Krishna.
In summary, love is desire, and therefore desires that motivate one to please the beloved are positive, helpful, important parts of devotion. They are not at all antithetical to pure devotion, uttama-bhakti.
Vraja Kishor dās
www.vrajakishor.com
12 Mahajan Series- Lord Brahma Nand Dulal Prabhu 2016 01 10 Sunday Feast ISKCON Chowpatty
A Letter to the Landlord
WHAT IS ONE ACTION YOU COULD TAKE THAT WOULD IMPROVE YOUR LIFE? As I contemplate my upcoming talks with the title, "Facing Death to Live More Fully Today?", I have realized that this is more of a workshop than a lecture. My talk can't just be words, but has to be an extension of my heart and how I live my life. That, and the empowerment from above/within, will give my words the power to connect to the audience. I have to speak to each person in the assembly.
What I have done in preparation is to make a list of the most important practices and actions that I have found to be essential for living a life worth living and being able to not only remain on the path of bhakti, but also continue to make advancement our whole lives--or to not be simply coasting on our past service and enthusiasm (which is so easy to do!). I also can't possibly cover all the points I have listed, so it is turning into at least two talks which I see as only a preparation for a series of workshops where the participants actually do exercises to put these points into practical action.
Podcast:
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The post Gita 08.18 – Matter becomes unmanifest, but material form is destroyed appeared first on The Spiritual Scientist.
The Higher Taste restaurant in Wellington has been operating for many years with various cooks and management.
Last year four devotee chefs came from India to raise the standard of the menu, especially in the matter of “a la carte.”
This has proven very successful and popular with the customers.
Recordings of the Siksastakam Seminar given by HH Kadamba Kanana Swami in Mayapur, at the Kirtan Academy, are available below.
You may listen online by clicking the “play” button or to download, right-click on a title and save-target-as.
KKS_Mayapur_11Dec2015_Siksastakam_Part1
KKS_Mayapur_12Dec2015_Siksastakam_Part2
KKS_Mayapur_14Dec2015_Siksastakam_Part3
KKS_Mayapur_15Dec2015_Siksastakam_Part4
Colonel Nicholson, as played by Alec Guinness
Lately I’ve had occasion to recall Bridge on the River Kwai, a classic film from the 1950s. The film concerns a fictional Colonel Nicholson, a British officer in World War II, a man of determination and courage, who is confined with his officers and men in Burma in a Japanese prisoner-of-war camp. Nicholson rallies the spirit of his men by leading them in building a bridge critical for the Japanese supply line, but he becomes so obsessed with the project that he loses sight of the interests of his country.
The film has nothing to do with Krishna consciousness, but sometimes when we ask ourselves why people do the things they do, the complex figure of Colonel Nicholson may provide a helpful psychological model.
Theme from “Bridge on the River Kwai”
The post Remembering Colonel Nicholson appeared first on Jayadvaita Swami.
Interview with Jahnavi Harrison (video)
Jahnavi was born and raised in a family of English bhakti yoga practitioners at Bhaktivedanta Manor in Hertfordshire. Her mother, who is a schoolteacher, and her father, who is a priest and writer, instilled a love of communication, education and strong spiritual values. She is a multi- disciplinary artist, trained in both Indian and Western classical dance and music, as well as writing and visual arts. After graduating with a BA in Linguistics and Creative Writing, she travelled internationally with the sacred music band, ‘Gaura Vani and As Kindred Spirits’, for five years, presenting the dynamic stories and spiritual culture of India for a fresh, contemporary audience. She has been a member of sacred music collective ’Sita and the Hanumen’, and regularly collaborates with kirtan artists like Krishna Das, Shyam Das, Wah!, Shantala and Jai Uttal.
Is Maya the same as Durga?
Yes and no. The engineer of the universe, Brahma, mentions Durga as Krishna’s illusory energy—Maya—in his collection of prayers to Krishna known as the Brahma-samhita. The commentary to Srimad-Bhagavatam, 11.2.48 discusses this:
“…the Brahma-samhita (5.44) says, sristhi-sthiti-pralaya-sadhana-shaktir eka chayeva yasya bhuvanani bibharti durga. Maya is like a shadow of the Supreme Personality of Godhead who serves Him in the creation, maintenance and annihilation of this world. Just as a shadow has no independent power of movement but follows the substance that casts the shadow, the illusory energy of the Lord has no independent power, but bewilders the living entities according to the Lord’s desire. One of Krishna’s opulences is that He is supremely detached; when a living entity wants to forget Him, Krishna immediately employs His illusory energy to facilitate the foolishness of the conditioned soul.”
To read the entire article click here: http://goo.gl/JMvCts
Agrarian Revolution Paving Way for Spiritual Revolution?
Prabhupäda: We have experimented in Bengal, and here also, he is also going, sankirtana party. But he could not do it in a large scale for want of facilities. And in foreign countries these boys are so sacrificing spirit, as soon as we give him some program, immediately they make arrangement. Immediately. We are going village to village with books in buses. Hundreds of buses are working.
Meeting with MP, Mr. Krishna Modi — August 31, 1976, Delhi
On December 22, 2015, the Yatra bus reached the village by the name of Mustiyala at 2 in the evening. This village had played a key role in the history of peasant revolution against the oppressive landlords in 1946. This movement had spread to other neighbouring districts covering 4,000 villages, which ultimately led to reformation in land acquisition law and distribution of 10,000 acres of agricultural land to landless peasants. Mustiyala village still depends a lot on agriculture and traditional technologies.
To read the entire article click here: http://goo.gl/PqRnBZ
By Jayram Das
The Supreme Lord is sat-cit-ananda, the embodiment of eternity, bliss and knowledge and the devotees also derive the same bliss by dint of their constantly remaining engaged in the service of the Lord. His Holiness Subhag Maharaj visited Bishor Pasa, a village in Netrakona district accessible mostly by riverways or by motorcycles via country roads, four years back where he had inspired family to take practice Krishna Consciousness seriously so that others may also follow their footsteps. The same family, having taken initiation from Maharaj in 2013, now constructed a temple for Gaura Nitai in their courtyard…without expecting the least that Maharaj would come to install the deities. Actually there were no deities at all in the first place and no prior arrangements to receive the devotees. Somehow everything got arranged at the last moment. Jayram Prabhu, the leader at ISKCON Netrakona, had a set of Gaura Nitai Deities meant for somebody else and the same were hijacked to Bishor Pasa.
“Only a handful of you are there who are convinced beyond any doubt about this Krishna Consciousness movement, but is sufficient to change the course of history.” (SP letter to Gunagrahi, Brooklyn, 3 June, 1972)
Subhag Maharaj arrived via a boat on the 6th of January. The picturesque surroundings, cowherds herding their cows back home and simple lifestyle would remind anybody of Srila Prabhupada’s words on how important it is to institute Varnasrama Dharma, simple living and Krishna Conscious thinking. Arriving at Bishor Pasa, the devotees were received with enthusiastic kirtan. Devotees saw a beautiful house, not be expected in an obscure corner of a far flung village, which later turned out to be the temple of Gaura Nitai. Balaram Das, himself a brahmacari, with his family made the temple but their own dwelling place was a run-down old tin shed house and Subhag Maharaj, along with the devotees stayed with them. This is something we don’t see often that a devotee live with the most meagre means while giving the best within his means for the Lord. It was an inspiring experience for all. Adhivas or preparation for the next day’s installation was overseen by Subhag Maharaj himself and made complete by kirtan by Gora Gunamani das, Dinabondhu das, Madhusudan Krishna das and team. The day next, 7 January, was to be a big day: fire sacrifice, deity installation, mahaprasad and lots of kirtan.
After mangal arti and chanting their rounds devotees went ahead with the preparation for the fire sacrifice, prasadam preparation from early morning, nagar kirtan covering the whole village, all were engaged in one service or the other. The fire sacrifice was led by Jayaram das and Ramanuja das, all devotees assembled became so joyful to see the flames leaping high in the air with each ‘svaha’. This was followed abhiseka of the deities by Subhag Maharaj himself after which Maharaj gave a lecture to the assembled guests. The Lords were then carefully dressed in simple yet beautiful dresses by Prahladananda das and after offering a sumptuous bhoga a full arati was offered. Everybody expressed that the deities were looking exceptionally attractive. Around 1500 visitors and devotees took prasadam. Ultimately all devotees agreed that the mission to hijack the deities was approved by Lord Gaura Nitai Themselves. The program closed with a fired up Sandhya arti kirtan.
After a blissful morning walk in the open fields and strolling with the calves the devotees along with Maharaj prepared to leave for Kalmakanda town via the riverways by the same boat. Noon prasadam was served on the boat itself. After a while maharaja’s boat met with with an accident, it almost got crushed between two boats parked on the river blocking the way, devotees were safe and sound.
Arrived at Sri Sri Jagannath Mandir ,Kalmakanda market by sunset to be welcomed by around a thousand and a half visitors and well-wishers, the pandal itself was packed up and many were standing on the street outside the pandal area. The event was presided by Md. Basir Ahmed, Police Officer-in-Charge, who provided all necessary security, President of Jagannath mandir Gouranga Chandra das and the secretary Sujon Saha. It was certainly amazing to see so many people turn up for the program. Prior to Maharaj’s arrival a major harinam nagar sankirtan was arranged by the brahmacharis from ISKCON Netrakona throughout the town area which attracted a huge number of crowd. At the pandal Subhag Maharaj addressed the assembled visitors and guests telling them about the rarity and importance of human life as a junction to get out of the cycle of repeated birth and death and how easily one can also lose this most rare opportunity at any moment. Maharaj encouraged them to practice Krishna Consciousness as a daily practice starting from the chanting of the Hare Krishna maha mantra by means of easily understandable stories and anecdotes. After the lecture devotees continued with the kirtan and the program concluded with the distribution of mahaparasad. As is usual for a cold winter night, devotees especially relished the hot cauliflower pakoras and the steaming fried rice or puspanna.
“This touring and preaching, along with sankirtan party, this is our actual mission. And if you go to Bangla Desh and do the same work there, it will be a great achievement for you and all of the world if you are successful.” (SP letter to Tamal Krishna, Los Angeles 28 June, 1972)
Maharaj and the devotees spent the night there itself at a local well-wisher’s residence which was a simple tin shed house. External facilities appeared meagre but the bliss experienced by the devotees was so overwhelming that they accepted whatever was provided to them by the arrangement of the Lord. Early next morning the team came back to ISKCON Netrakona, one and a half hour drive from Kalmakanda.
All glories to Srila Prabhupada Bliss Yatra!
jāḍyaṁ hrīmati gaṇyate vrata-rucau dambhaḥ śucau kaitavaṁ
śūre nirghṛṇatā munau vimatitā dainyaṁ priyālāpini
tejasviny avaliptatā mukharatā vaktary aśaktiḥ sthire
tat ko nāma guṇo bhavet sa guṇināṁ yo durjanair nāṅkitaḥ
jāḍyam — dullness; hrīmati — in a gentle person; gaṇyate — is perceived; vrata-rucau — in a strict follower of vows; dambhaḥ — pride; śucau — in an honest person; kaitavam — pretense; śūre — in a brave person; nirghṛṇatā — cruelty; munau — in a reticentt person; vimatitā — foolishness; dainyam — bootlicking; priyālāpini — in a softspoken person; tejasvini — in an influential person; avaliptatā — haughtiness; mukharatā — talkativeness; vaktari — in an expert speaker; aśaktiḥ — inambition; sthire — in a steady person; tat — now; ko nāma — is there any; guṇo — virtue; bhavet — existing; sa — that; guṇinām — of the virtuous; yaḥ — which; durjanaiḥ — by the miscreants; na-aṅkitaḥ — has not been maligned;
“Some people perceive the gentle as dull; the strict as pretentious; the honest as hypocritical; the brave as cruel; the reticent as foolish; the soft-spoken as bootlickers; the influential as haughty; the eloquent as talkative; and the steady as unambitious. Is there even one virtue of the virtuous that these faultfinders have not maligned?”
— (Nīti-śataka of Bhartṛhari, Verse 54)
(This verse and translation were provided by Hari Parshad Prabhu. My thanks to him.)
Criticism is among the most powerful influencers in our life. It can guide us to become better, but it can also wound our will to become better. When we receive criticism delivered insensitively or immoderately, it can damage our foundational sense of self-worth. If that sense is destroyed, we lose the confidence and the will to improve, just as a building collapses when its foundation is destroyed.
Even when people criticize us for faults we actually have, still it can demoralize us. What then to speak when people criticize us for faults we don’t have. And critics sometimes indulge in such unjustified criticism by giving a negative spin to our good qualities. The Bhagavad-gita (18.28) states that expertise in insulting others characterizes those working in the lowest mode of ignorance. Illustrating such perverse expertise, this verse from Bhartruhari, one of the greatest Sanskrit grammarians in Indian history, gives several examples of how critics perceive good qualities negatively.
jāḍyaṁ hrīmati (The gentle are called dull): Gentleness is a virtue, but habitual critics deride it as lethargy that prevents people from being assertive. Srimad-Bhagavatam, canto one, describes how the gentle sage Shukadeva Gosvami wandered about through towns and villages in a spiritual trance, indifferent to his surroundings. Not understanding his transcendental absorption, common people pursued him till he entered an assembly of sages. When that illustrious assembly offered him a seat of honor, they shrank back in surprise.
vrata-rucau dambhaḥ (The strict are called pretentious): Strictness in honoring one’s vows is laudable, but critics deride it as pretentiousness, wherein one wants to attract adulation and praise. Srimad-Bhagavatam, canto eleven, narrates the story of a brahmana from a place called Avanti referred eponymously as the Avanti brahmana. He had led a distressingly miserly life, but had lost everything in a chain of adversities. That misfortune had inspired within him realization and renunciation. Resolving to focus on spiritual reality, he had taken a vow of silence (mauna-vrata). But common people, being obsessed with his past stinginess, refused to acknowledge his spiritually evolved state and its concomitant firm determination. They derided his avowed silence to be like that of a crane. According to a traditional parable, a crane that couldn’t catch fish pretended to be a renouncer and stood motionless on the banks of a body of water. When some fish, laying down their guard, came near it, the crane immediately devoured them.
śucau kaitavaṁ (The honest are called hypocritical): Leading a pure principle-centered life is laudable, but critics label it as hypocrisy, insinuating that the virtuous person is concealing a deficiency beneath an apparent adherence to principles. In the Mahabharata, Sabha Parva, when the Rajasuya sacrifice was being performed, the demoniac Shishupala was incensed that Krishna was accorded the position of the most exalted person in the assembly. In his fury, he lashed out at all those who had advocated Krishna’s candidacy. The most influential among those advocates was the venerable grandsire of the Kuru dynasty, Bhishma. Shishupla accused Bhishma, a lifelong celibate, of having adopted renunciation just to conceal his impotency. The accusation was malicious and outrageous – Bhishma despite having grand-nephews who were in their manhood was still an embodiment of virility, being able to best the best of warriors.
śūre nirghṛṇatā (The brave are called cruel): Valor in overcoming despots is glorious, but critics, acting as blinkered peaceniks, condemn such valor as cruelty. When Krishna, despite being a teenage boy, killed the tyrannical demon Kamsa after overpowering an array of murderous wrestlers, his achievement was stupendously heroic. But the demon Jarasandha, a relative of Kamsa, saw his action as cruel. He labeled Krishna as the killer of his own maternal uncle. Jarasandha conveniently neglected the reality that Kamsa had not once acted affectionately towards Krishna, as behooved a maternal uncle. He had killed Krishna’s six brothers, arrested his parents and had sent several demons to murder him. Surviving all these attacks, Krishna had heroically turned the tables on Kamsa. Labeling such heroism as barbarism was an insult to the truth.
munau vimatitā (The reticent are called foolish): Choosing one’s words carefully and speaking sparingly is a good quality, but such reticence is often criticized as foolishness. Srimad-Bhagavatam, canto five, describes the story of the great sage Jada Bharata, who habitually remained silent to avoid getting entangled with materialistic people. When he was conscripted into carrying the palanquin of the king Rahugana, he still maintained his silence. The king seeing his unresponsiveness thought him an ignorant fool. When the sage, not wanting to step on ants, walked haltingly and the palanquin was jolted by his jerky movements, the king castigated him. Only when Jada Bharata opened his mouth and spoke profound philosophy did the king realize that he had been hugely mistaken in his assessment of that sage.
dainyaṁ priyālāpini (The soft-spoken are called fawners): When considerate people, desiring to avoid confrontation, speak conciliatorily, critics see such overtures as expressions of powerlessness. The Mahabharata, Udyoga Parva, describes how Krishna acted as a peace envoy on behalf of the Pandavas. He went to the Kauravas to offer them peace on the most accommodating terms. But the Kaurava prince Duryodhana saw Krishna’s sweet words of conciliation as signs of weakness and became increasingly adamant and arrogant till finally he tried to arrest Krishna. Of course, Krishna was more than equal to such tricks – he foiled Duryodhana’s plan by exhibiting his insuperable universal form.
tejasviny avaliptatā (The influential are called haughty): Some people are celebrated because they are talented and dedicated – they have earned their laurels. But instead of giving credit where it is due, critics condemn such luminaries as showoffs. The Ramayana, Yuddha Kanda, describes how Rama accepted as his ally Ravana’s brother, Vibhishana. To seal their alliance, Rama, using seawater, coronated Vibhishana as the king of Lanka, which was then ruled by Ravana. Instead of seeing the coronation as a warning of things to come, the proud Ravana mocked it as a haughty show by Rama, dismissing it as one pauper installing another pauper as a king. He conveniently neglected the facts: This so-called pauper had single-handedly annihilated his fourteen-thousand-strong demon army led by some of his most formidable commanders; and this pauper’s one monkey-messenger had single-handedly burnt half of Lanka.
mukharatā vaktary (The eloquent are called talkative): Some people can speak fluently and brilliantly, but critics deride them as egotists. Srimad-Bhagavatam, canto ten, describes how Indra, the head of the gods, labeled Krishna as talkative when he eruditely instructed the residents of Vrindavana to stop worshiping Indra and instead worship Govardhan hill.
aśaktiḥ sthire (The steady are called unambitious): People who are steady and content are deemed powerless and ambition-less by critics. Srimad-Bhagavatam, canto five, describes the narrative of king Rishabhadeva who in the later stages of his life renounced his kingdom and lived in utter penury, not even attending to basic bodily needs. Some people mistook him to be good-for-nothing, not knowing that just a short while ago he had competently ruled a huge kingdom.
No escape from critics
How critics spare no one is conveyed in this verse by stating that people at both ends of the spectrum are criticized. Those who talk less are criticized, as are those who talk more. Those who are conciliatory are criticized, as are those who are assertive. Those who are content are criticized, as are those who are enterprising. The verse therefore concludes with the rhetorical question: What quality hasn’t been panned by critics?
While dealing with such unsparing, unreasonable critics, we need to know that people don’t see the world as it is; they see it as they are. Based on their natures, some people get along with others and some don’t – that’s just the way people are. Accordingly, some people may not like us, no matter what we do. Such people will see negatively even the good we do. The only way to deal with them, as implied in the verse’s rhetorical conclusion, is to neglect them.
And while we are discussing how to deal with cynics, we need to be aware that one such cynic resides inside us too. That is, we ourselves may, based on our nature, find certain behaviors among others intolerable and criticize them unwarrantedly. The Gita (16.02) cautions us against pandering to this inner cynic by reminding us that the godly are characterized by an aversion to faultfinding.
Returning to our discussion about outer cynics, neglecting them entirely is difficult because we are social beings. We need a supportive circle that encourages and appreciates us. Our social need remains even when we start practicing spiritual life. Materialists are usually critical of spiritualists. So, if we are to persevere on the devotional path, we need the association of devotees. When we get a sense of belonging in devotee circle, we can develop the necessary thick skin to endure the inevitable criticisms of materialists.
Different definitions of success in devotion
Soberingly however, not all devotee association will thicken our skin – some may tear it. Srila Rupa Goswami in the Bhakti-Rasamrita-Sindhuh (1.2.228) states that we need to associate with like-minded devotees, or more specifically with devotees who have the same purpose as us (sa-jatiyashaya-snighda-sri bhagavad-bhakta-sangah). Put in contemporary idiom, we need the association of devotees who share our definitions of success.
If we feel inspired to study scripture deeply but are surrounded by devotees who are inspired to build a temple for Krishna, we will find ourselves covertly and overtly criticized for not having a service attitude, for being over-intellectual jnanis who don’t do anything practical for Krishna. Conversely, if we feel inspired to build a temple for Krishna but are surrounded by devotees inspired to study scripture, we may find ourselves criticized for having no appreciation for scripture, for thinking more of the structure of the temple than the one who resides at its heart. These examples are probably extremes, but they illustrate what can happen when neophyte devotees see bhakti only in terms of their particular definitions of success. Srimad-Bhagavatam (11.2.47: na tad bhakteshu canyeshu) indicates that neophyte devotees consider only devotees belonging to their group as successful.
Bhakti is so inclusive that it allows us to serve Krishna in various ways, thus accommodating multiple definitions of success. In fact, it doesn’t just accommodate multiple definitions; it endorses them. The Gita (18.46) urges us to worship Krishna through our own work, and then (18.47) insists that serving according to our own nature is far better than serving according to another’s nature. Despite bhakti’s inclusiveness, neophyte devotees sometimes hold that their definition of success in devotion is the only definition of success. Claiming that one’s way is the only way is the doorway to fanaticism. To steer clear of such fanaticism, we need to recognize that amidst differences in the practice of devotion, the pertinent question is not what is right or wrong, but what is right for me.
To understand what definition of devotional success is right for us, we need guidance and introspection: guidance of our venerable spiritual mentors, and introspection for understanding our nature. And once we have dedicated ourselves to pursuing a particular form of devotional service, to sustain our commitment, we absolutely need the association of like-minded devotees. In such association, both encouragement and criticism spur us to improve. Encouragement inspires us to move ahead faster, and criticism inspires us to do the necessary course correction. When we feel accepted, valued and loved by our spiritual friends and guides, then criticism coming from them, far from disheartening us, inspires us to improve.
Constructive criticism from caring guides
And criticism is sometimes necessary. Even Bhatruhari’s examples of criticism can be true. That is, some aggressive people may be cruel, for example. But he refers here to unjustified critics or cynics. Far different from such cynicism is constructive criticism.
The bhakti tradition compares the cutting words of sages to a surgeon’s scalpel. Just as the scalpel cuts off unhealthy tissue, so too do the corrective words of our trustworthy spiritual guides destroy our misconceptions. Just as avoiding surgery can worsen the disease, so too fleeing from corrections can aggravate our illusions. Therefore, when we get constructive criticism from our well-wishing mentors, we need to humbly and honestly introspect and improve.
At the same time, the mentors too have the responsibility to offer criticism judiciously. For the scalpel to heal, it needs to be operated by an expert – and be expertly operated. Just because one is a surgeon doesn’t mean that any cut one does in any way will be therapeutic. Similarly, for criticism to do good, it needs to be offered by spiritual experts who accurately perceive the problem and the solution. And they need to deliver it sensitively so that those corrected feel valued and encouraged, not devalued and disheartened.
The biggest danger from criticism is that it may extinguish our inner fire, our drive to do something worthwhile in Krishna’s service. When criticism starts extinguishing our devotional desire, we need to step away from its source physically and turn away from it emotionally.
Ultimately, to sustain our devotion amidst criticism, we need to connect spiritually with the one who has given us our gifts and for whom we are striving to develop them. Our relationship with Krishna established through prayer, meditation and worship provides us an inner sanctuary beyond the reach of critics. By finding affirmation and inspiration in his loving remembrance, we access inexhaustible inner empowerment for persevering despite the world’s criticism.
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By Tamohara das
There will soon be a vacancy for the position of Director of the ISKCON Child Protection Office. Our current Director, Champakalata devi dasi, is retiring from this service after many years of dedicated service to our children, temples, and communities.
This is a very important service that oversees our International efforts to protect children. The Director oversees development and implementation of training and educational programs for our temples and devotees throughout the world. Additional responsibilities include oversight and case management of adjudications within our Society of child abuse allegations. A complete list of service responsibilities is given at the end.
The ideal candidate would have some experience in education, counseling, or law relevant to child protection. One must also be effective in managing the office, and have excellent communication skills.
The service can begin as soon as possible. There is some compensation possible.
If you are interested in this position, please send a resume and statement of interest to:
Tamohara das – Tamohara@yahoo.com
CPO Director Service Description
1. To raise awareness and disseminate information about child protection by
preparing resource material and organizing training on child protection and
abuse prevention for different audiences viz. children, parents, teachers,
ISKCON leaders, personnel and Child Protection Team (CPT) members, including
how to respond to disclosures of abuse;
2. To coordinate review of abuse allegations by guiding Child Protection
Teams (CPTs) and investigators and where necessary conduct interviews with
complainants and alleged offenders;
3. To coordinate and oversee review system for cases of alleged abuse,
including staffing of and training for that Review System, selection of
Review Panel Members and the distribution of case decisions to the
appropriate parties and ISKCON authorities;
4. To keep all records and files of complaints and known offenders, for use
in screening etc., and share with appropriate ISKCON leaders, according to
policies outlined in the CPO Guidelines;
5. To conduct inquiries to ascertain whether screening procedures are in
place, and report the result of such to the appropriate ISKCON authorities
and the GBC;
6. To assist the GBC members to establish, train, maintain and monitor
local temple child protections teams (CPT);
7. To establish, train, coordinate and monitor regional/ satellite child
protection offices;
8. To help coordinate service opportunities, support, and special programs
for abuse victims/survivors where possible;
9. To supervise and direct other CPO staff members;
10. To interface with ISKCON leadership by attending and presenting an
annual report to the GBC body;
11. To secure donations and funding for the activities and financial upkeep
of the CPO.
By Satsvarupa Dasa Goswami What makes Bg. 2.40 so encouraging is that Krishna recognizes our difficulty. He both prescribes a gradual path and presents us with information about the tremendous benefit that can accrue to us if we simply endeavor to practice devotion. Srila Prabhupada has stated that if someone would just read one page from his books or taste even a morsel of prasadam, he could be liberated. Similarly, even a little devotion can protect you from falling down into a lower species of life. Such devotion never suffers loss or diminution. Srila Prabhupada writes: Any work begun on the material plane has to be completed; otherwise the whole attempt becomes a failure. But any work begun in Krishna consciousness has a permanent effect, even though not finished… . One percent done in Krishna consciousness bears permanent results, so that the next beginning is from the point of two percent… . Continue reading "Krishna’s Sympathy
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Meet …Durga! (1 min video)
From a theatrical presentation.
Srila Prabhupada: “Actually, the illusory, material energy is cheating everyone. People do not know what they are doing when they worship the material energy in the form of goddess Kali or Durga for material boons. They ask, "Mother, give me great riches, give me a good wife, give me fame, give me victory.” But such devotees of the goddess Maya, or Durga, do not know that they are being cheated by that goddess. Material achievement is actually no achievement because as soon as one is illusioned by the material gifts, he becomes more and more entangled, and there is no question of liberation.“
Watch it here: https://goo.gl/7zqZmI
The new animation movie: “Krishna Book Busters!” (7 min video)
From the creator of the “Manic Mataji” and “japatrap” :-)
A book distribution adventure shown as a video game.
By His Divine Grace Srila A.C.B. Swami Prabhupada The first thing is that bhagavan uvaca. These things required for purification. Sattva-samsuddhih. The human life is meant for sattva. Sattva. Sattva means existence. We are existing. I am existing; you are existing. But we are sometimes appear to be not existing. That is called death. We, every living entity, we are eternal. That is stated in the Second Chapter, that ajo nityah sasvatah, na hanyate hanyamane sarire [Bg. 2.20]. These things required to understand, that "I am a living being, not only I am, everyone. We are eternal, nityah sasvatah." There are so many universities all over the world and so-called scientists and philosophers, but they do not know that we are eternal. Just see their knowledge, advancement of knowledge. Eternal, aja. There is no birth. Na hanyate hanyamane sarire [Bg. 2.20]. After this destruction of this body, I am not finished. I still exist. What is the destruction of this body? Death means it is a machine. It is called machine. Yantrarudhani mayaya. It is a machine given to me. Continue reading "The Cure For Fear
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Devaprastha dasa: What is fear? Where does it come from? How can we learn to live a life without it? Srila Prabhupada taught that the essential cause of fear and anxiety is a lack of understanding of the nature of reality − our attachments and perceived loss which occur in the mind are actually illusory. A person who learns this begins to be free from unnecessary mental anguish. So fearless was Srila Prabhupada that, at age 69, he begged a passage on a steamship to the United States of America. Despite suffering two heart attacks during the journey, he arrived in Boston harbour full of optimism that he would be successful.
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Rasikananda Das: The controversy created regarding female gurus is artificial due to insufficient knowledge of Srila Prabhupada’s instructions. It is not a question of GENDER, but of QUALIFICATION as will be demonstrated herein.
In 1969, two letters sent to Hamsadutta and Kirtanananda indicated that by 1975 any disciple, male or female, passing the Bhaktivedanta examination would be empowered to initiate their own disciples in his presence in order to rapidly expand the movement. In those letters he stated that by 1975, he wanted to have four examinations in place: Bhakti-Shastri, Bhakti-Vaibhava, Bhakti-Vedanta, and Bhakti-Sarvabhauma in that order. (In 1969 he had local temples administer the Bhakti-Shastri exam he wrote himself. The results were sent to India and lost somehow or other.)
http://vanisource.org/wiki/
http://vanisource.org/wiki/
Exams were not yet in place by 1975, but in January of 1976 Srila Prabhupada sent a directive to all GBC to “Institute examinations to be given to all prospective candidates for sannyasa and brahmana initiation,” namely the examinations mentioned above. He wrote, “Any sannyasis or brahmanas already initiated who fail to pass the examinations will be considered low class or less qualified.” Srila Prabhupada wanted the GBC to have “everything prepared in time for the Mayapur festival.” Bhakti-Shastri exams were subsequently held in Mayapura. (See the attached directive to the GBC, a MUST READ:
http://vanisource.org/wiki/
The point is that Srila Prabhupada had firm faith that absorption in the knowledge of Sastra would purify conditioned souls. That was the purpose and power of Sastra as presented by Srila Prabhupada in his writings and lectures, filled as they were with the missionary spirit of Lord Caitanya Mahaprabhu.
Srila Prabhupada was not considering gender, but qualification. When he said “not many” women might become gurus, he was clear that he did not expect many of them to meet the qualifications. It was never a question of gender, as can be seen by his plans expressed in his 1969 letters, and in his later interviews. It is disingenuous to refer to his approval of women disciples becoming gurus without clearly referring to his process of examinations for qualifying all gurus. It was always a question of qualification by examination (and of course character). During an interview, he gave Jahnava Devi, wife of Nityananda Prabhu, Lord Balarama Himself, as an example of a woman spiritual master. Such a lofty example indicates that the matter not be taken cheaply. This is of course a high historical example, but may be considered an indirect indication to men also, that such a position must be taken seriously. In any case, Srila Prabhupada designed the examinations as an indicator of the basic qualifications to become an initiating guru. Interestingly, there was still another exam to be taken later by such spiritual masters, the Bhakti-Sarvabhauma.
At this point it seems a fair question to ask just how many of the brahmanas, sannyasis, and 80 initiating gurus have taken and passed the required exams? Notwithstanding the adjustments Srila Prabhupada made on May 1977 (a subject soon to be elucidated in another essay), the standards Srila Prabhupada set for the society in 1976 were for the future.
If female spiritual masters are indirectly certified by a “no objection” certificate or other means, the same embarrassing problems involving spiritual masters so far will again emerge as an historical and hysterical re-run.
If newcomers are presented, in effect, a list of already bona-fide gurus to choose from, such a procedure nullifies the responsibility or onus on the part of such a newcomer to examine any potential guru carefully. Srila Prabhupada has said that the potential disciple should do so for at least one year before making such a life time decision.
This requires an opportunity to examine Srila Prabhupada’s instructions on the qualifications of a spiritual master and one’s obligation to such a bona-fide spiritual master. Prospective members have the right to the information about the results of the qualifying examinations of the person that he or she is considering as a guru.
The choices, as institutionally presented by ISKCON, should include only anyone who has passed the examinations required by Srila Prabhupada, the Founder-Acarya of the institution. In other words, any prospective disciple must be clearly informed enough to make a proper decision.
Likewise, if a spiritual master initiates one who is unfaithful, not having chanted 16 rounds daily and followed 4 regulative principles for at least six months, that spiritual master is committing an offense at the lotus feet of the Holy Name. (Lecture on the Ten Offenses, in February 1970 in Los Angeles:
http://vanisource.org/wiki/
Therefore it is imperative that all members of the society become educated in Srila Prabhupada’s standards for the qualification of a spiritual master and insist that all candidates, existing or potential, be validated through his system of examination.
Candidates for initiation into the society should be able to make a fully informed decision. As written on a certificate of initiation signed by Srila Prabhupada in November 1966: Such-and-such “is a duly initiated student of the society.” In other words, that devotee was inducted into a society, a collective effort to spread the missionary spirit of Lord Caitanya Mahaprabhu as directed by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada.
– from Rupanuga Dasa (ACBSP) January 7, 2016
GM Seeds Ruin Sambandha with the two Mothers (Gomata and Bhudevi)
Bachannapeta, the Mandal headquarter, was established on 25th May 1985. The mandal is very dry with ground level water at more than 200 ft deep. Cultivation is mainly rainfed. A seed company opened its trial fields in this area with its GMO Bt Cotton. This has not only resulted in easy handing over of farmer’s life line (in the form of seeds) to the company but also destroyed the complete face of farming. Earlier there was a lot of crop rotation (multi-cropping) and millets, but now it has been taken over by mono-cropping of cash crop, that too of GMO. Those seeds were available at subsidized rates and were patronised by the organizations at every level. All their rich crops were replaced by Bt cotton. This belt where water has already been sparse, the area was falling in an arid zone with very low rainfall. This had made the situation very grim and more complicated than ever. The Bt cotton crop had destroyed the soil making it barren, decreased crop variety, zipped biodiversity, replaced food production with cash crops of cotton, thus cutting off the food supply, and introduced dependence on seed companies for seeds unlike the earlier situation of saving from the output itself. Increased vulnerability of monoculture has created a context for debt, suicides and agrarian distress. No wonder, there have been innumerable cases of suicides. This belt has witnessed the highest number of farmer suicides in the country.The people are generally given to wine and meat consumption besides other debilitating habits.
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January 11. ISKCON 50 – S.Prabhupada Daily Meditations.
By Satsvarupa dasa Goswami.
January 11, 1966: Prime Minister Shastri Dies Prime Minister Lal Bahadur Shastri died of a heart attack while visiting Russia. The Prime Minister had been a personal acquaintance of Srila Prabhupada’s in India and an admirer of his Srimad-Bhagavatam translation. He had been scheduled to visit America, and Prabhupada had expected to obtain a personal sanction from him for the release of funds from India. His untimely death was a great upset in Srila Prabhupada’s plans to purchase the building at 143 West 72nd Street. The realtors had shown him the building, and he had already mentally designed the interior for Deity worship and distribution of prasadam. The money was to come from India, and Prime Minister Shastri was to give personal sanction for release of the funds. But suddenly that was all changed.
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