Planet ISKCON

DOUBLE PARTIALLY GOOD NEWS AND THE CHINESE FARMER: First, after examining the PET full body scan, the only cancer that was revealed as the source of the secondary tumor in my neck was in the area of my nasal passage, called the nasopharynx. This is rare in the Western countries, but is mainly seen in Asia.. So it is a localized cancer that appears to not have metastasized to other places in the body. This is very good. However, even from Western treatment protocols it difficult to treat since it is a slow growing cancer. A 60% success rate isn't very inspiring or is anything to do with Chemo or radiation.

The second piece of good news, is that the tumor in my neck has shrunk to less that half its size, and is noticeably smaller after my lying on a type of mat that the gives of far-infrared and negative ions. However, for the last 2 weeks it has now stopped any noticeable change. I will continue everything else I am doing, and schedule at least one session lying on this mat for some time, in addition to other practices I do. I will keep you posted, and also monitor my progress and consult with my Ayurvedic doctor after I visit a cancer clinic in Mexico... I am not planning on celebrating with ice cream and cake any time soon--if ever--and remain diligent in doing everything I can for prevention and care.

If I continue to improve, the main credit is to all those devotees who have been praying for me. Prayer is powerful and everyone is benefited by it. Thank you all! Thanks you all! Thank you all so much! Now I have to endeavor to give back to all of you.

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Bhakti Vidyapurna Swami at ISKCON Mayapur on 2015-12-06, Srimad Bhagavatam Canto 06.17.28

Giver of Krishna lila

Sarvabhauma and his wife come from Slovenia and are now living at New Gokula farm community.

They are both helping with various services and he is assisting in building the new guest accommodation that is now almost complete.

Although I have been travelling around England recently, I’ve been following the ongoing dispute about the Church of England’s attempt to promote prayer by commissioning a 54-second film – a cinema advertisement, so to speak, for The Lord’s Prayer. The  was designed to be shown before the new Star Wars film. At the last minute the cinema chain stopped the film from being shown – even though it had been approved by the relevant advertising body. It gave as a reason that it ‘might be offensive to some people.’

I despair at the state my country has got itself into. Just coming up to Christmas, who on earth would find a short piece about Christian prayer ‘offensive?’ It might be better to show the ad and then let those who are so offended reveal themselves.

Yesterday I was in Leicester, and right opposite the back door of our temple is the Town Hall. The imposing brick building has the very largest, flashing, green neon **Merry Christmas** sign I have ever seen. Leicester has, as many will know, the largest population of Hindus in the country, outside London. As far as I know, not one Hindu has ever begrudged this overt celebration of Christmas. Hinduism is a broad and diverse collection of religious strands, and is inclusive, appreciating all attempts to serve and know God.

Those who recognise that the same God is being worshipped, despite the differences in names used by the worshippers, will acknowledge  and appreciate the paths of everyone, giving them freedom to express their deepest feelings of faith. And those who recognise the importance of religion, generally, in preserving morality and order in society, will welcome the range of human emotions that comes along with worship, particular the celebration of festivals. It is very sad that we seem to have taken the wrong turn in our understanding of freedom of religion and expression.

To make these cinematic religious matters slightly more complex, the short film Sanjay’s Superteam, by Toy Story makers Pixar, is now being shown in some cinemas just before their new film The Good Dinosaur. The short film features, in cartoon forms, Lord Vishnu, Hanuman and Durga. While I’m delighted that the names and forms of the deities are being broadcast, I am troubled that we seem to be relentlessly diminishing the religion that has been the foundation of much good in this country. The problem is that intolerance toward Christianity in the name of preserving the peace will be followed by more intolerant behaviour in the future.

It is understandable that people look for new forms of religious expression as they tire of old forms. The path of Bhakti seems to be attracting the attention of seekers everywhere. Krishna is mentioned by the bad character in the trailer for another superhero movie: X-Men Apocalypse. The anti-hero introduces himself by saying: “I have been called many things over many lifetimes, Rama, Krishna, Yahweh…”

There may be many more occasions where Bhakti makes an appearance in popular culture. Certainly, there is a great variety of rich culture to be mined in the search for new forms of spiritual expression. I do feel, however, that religion itself must be protected, so that even the concepts preserved by those faiths do not disappear from our conversations. That would be a sad world. Merry Christmas.

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Usually I worry about achieving things in the future. That is rajoguna. At other times I regret that I haven’t yet managed to achieve many things. This is tamoguna. Sometimes rajoguna and tamoguna temporarily subside and I can feel the fact that I actually exist. This is sattvaguna. In these moments life becomes naturally joyful and carefree.

Then rajas and tamas return and I wonder why it is impossible to exist in sattva forever. I realize it is because I NEED things to survive and have to work at getting them.

Then I wonder why I need things to survive. I realize that it is not so much that I exist in a body. After all the world naturally produces most of the things my body needs. Rather I realize it is because I am selfish and exist in a world full of other selfish people. Therefore we compete over resources and we each have to work hard to take what the other people want.

I then ask why… Why do I exist in a selfish state, in a world full other other selfish beings? This is a big question.

Does it have no reason, is it just chance? It doesn’t seem so. When I am in sattvaguna I can experience that reality has nothing to do with chance. It exists effortlessly on its own nature – consciousness.

Then maybe it is meaningless? Maybe there is no meaning to my existence in this imperfect state? Also that doesn’t seem correct. In sattvaguna I can experience that reality/consciousness is inherently meaningful.

Then maybe this is all there is – there is no other existence except this imperfect, difficult, selfish one? No, that too seems wrong based on what I experience in sattvaguna. I experience directly that there is a potential to live without needs, without selfishness, without effort. So there must be a way to attain that more fully and, eventually, permanently.

But why am I not already in that state? Clearly my consciousness has the potential for an effortless, peaceful existence, so why and how did I wind up in my current condition: either in anxiety from rajoguna trying to figure out how to achieve what I need, or else in depression from tamoguna lamenting about how I haven’t yet achieved the things I need? My consciousness seems inherently perfect, so why does it exist in this imperfect state?

Is it God’s joke, his sadism? I don’t think so. God must be at least like I am when I am in sattvaguna: effortlessly perfect and without needs. So he must have no impulse to sadism, anger, etc.

Is it meaningless? Chance? Again, no, for the same reasons as above.

Then I suppose it must be some flaw in me? I guess the perfection in me that I can experience in sattvaguna is not something that I have yet fully realized, for there is no flaw in perfection, by definition. So this current state I am in must be the state I started in and have always been in.

Why? And will it ever end?

That I can experience the potential for perfection within my very consciousness gives me hope that the potential can be realized. The great sādhus also encourage me to this conclusion. The śāstra also encourages the idea too and some few living beings seem to display the attainment of this state. So I think it is possible.

And why do I have an inherent flaw?

And what is that flaw? I think the flaw is self-centeredness, selfishness. The result of this flaw is that consciousness generates/accepts an alternate reality (maya) which can accommodate the imperfect notion of me being the center of reality, at the same time that countless other motes of consciousness think exactly the same thing about themselves.

Why do I have this flaw? This may be the most difficult of all the questions I’ve asked so far.

In a sense, the flaw is not a flaw because it’s a byproduct of something perfect, and it can be accommodated (via maya) or corrected (via moksha).

Regarding the flaw being a “byproduct” of perfections: My current state of existence is simply an inescapable byproduct of the fact that individual motes of consciousness exist in the first place. Whenever you have individuals you have the potential for discord. But if you don’t have individuals you have almost nothing at all – no relationships, no love, thus no bliss (ānanda). So individuals are required for existence to have meaning (ānanda), but this also means that there will be some individuals who are discordant with the primary reality. They are accommodated by an alternate reality and gradually corrected by having to cooperate with other individuals in that alternate reality.

Regarding the “accommodation” of the flaw: Reality handles our flaw so nicely that we hardly notice it. It keeps us almost fully distracted from the limitations and problems imposed by our flaw. It is only when we refuse to cooperate with the system, and instead try to take more than we warrant, that karma tries to reform us by allowing us to experience pain.

Regarding the “correction” of the flaw: If the flaw is selfishness, how can I correct it? By anti-selfishness. Aka love. Aka Bhakti.

And finally, why bother correcting it? Because my experience of consciousness in sattvaguna brings a sense of joy and peace and happiness so much superior to the same things available by accommodating selfishness via maya. So I believe that correcting the selfishness of my consciousness would grant me the ability to experience happiness on a far, far deeper and broader scale than the happiness I could get by trying to accommodate my selfishness in an orderly, superficially cooperative way (dharma) or by trying to indulge the selfishness fully (adharma).

Vraja Kishor Das

Www.vrajakishor.com

Ps. This was a stream of consciousness thing typed into my phone during a train ride home after teaching English. I hope you won’t mind whatever typos or lack of editing is in it.

https://youtu.be/cEqHptarhWc

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“Happy Days”

I am watching a very good television show with my wife and son – it’s called The Walking Dead. It’s set in a zombie apocalypse scenario and shows how human beings try to survive. It’s much more about human psychology than about zombies.

One of the most disturbing and terrifying things the show reveals is that humans wind up being much more dangerous to one another than zombies. You would think that the survivors would think, “we are all humans, we have a common enemy and a common goal, let’s unite and fight together.” But what actually happens is that a lot of people think “I need to survive. My needs, and the needs of those related to me, come first – before everyone else.” In The Walking Dead, humans rarely ever unite or cooperate with one another – they mostly fight and try to conquer one another’s dwindling resources.

The realism of this depiction is disturbing.

It is, to me, vividly analogue to the way Gauḍīya’s recently split themselves into minute factions and war amongst one another.

“We are Gauḍīya Maṭh, you are not. We hate you.”

“We are are the bābājīs. We represent the real tradition. You don’t, so we hate you or pity you at best. Anyway, you are certainly not one of us.”

“We live in a temple, and you don’t – so you are a blooped fringie and we are the real deal.”

“We are ISKCON, and you are not. You are completely bogus and we are completely bonafide.”

“We are the ritviks. You are the Prabhupāda-usurpers. We will focus all our attention on defaming you, and none on faming Krishna.”

“We are the book distributors, you are the  gopī-bhāva club. We never want to be as useless as you. Prabhupāda hates you.”

“We are mañjarī’s, we are pure. You are impure, you just want to enjoy Krishna in the guise of Sakhi-anugata. Therefore we don’t want to be touched by your shadow.”

So much ever-more-minute fractioning of what is essentially a single family of Śrī Caitanya Mahāprabhu’s followers! We all have such similar goals and hopes, and we all face such similar obstacles and pitfalls. The way we are unable to band together in unity just seems so exactly similar to the way humans tear each other apart in The Walking Dead.

So much “diti” – division. Diti is the mother of the Daityas, demons – selfish beings absorbed in the consequent anger and hatred. Aditi (unity) on the other hand, is the mother of the divine forces, Adityas – self-sacrificing beings who help the world, and therefore experience peace of mind and come closer to understanding love.

Division is not an inviting path to tread, but it seems that the Gauḍīyas are swimming in it. We need to focus more on hearing Bhāgavatam and chanting Hare Krishna, and less on our cross-examination. This bhajan-kriya will effect anartha-nivṛtti, which will cure this ugly situation.

Vraja Kishor das

books, classes & more: www.vrajakishor.com

Tagged: sectarianism

In ISKCON and in many of the saṅgas that have developed from ISKCON, there is a widespread idea that Śrīla Bhaktisiddhānta Sarasvatī Prabhupāda did not support rāgānugā-bhakti. This is not an accurate statement. The accurate fact is that Bhaktisiddhānta did not support Rāgānugā in the same way that Śrī Bhaktivinoda and his predecessors did.

Specifically, Bhaktisiddhānta did not support the contemporary implementation of Dhyānacandra Goswāmī’s system of Rāgānugā-sādhan – especially giving  ekādaśa-bhāva immediately on dīkṣa via a “siddha-pranālī.”

Ekādaśa-bhāva – a list of eleven characteristics of a person the practitioner is supposed to identify with – is simply a template given from the guru to the disciple as a starting point for the disciple’s meditation on participating in service in Vraja-līlā. This meditation is an essential, indispensable component of Rāgānugā, but the use of ekādaśa-bhāva, while certainly very helpful when judiciously applied, is not the only way to approach the meditation.

Bhaktisiddhānta Sarasvati was not opposed to the system, but to the casual manner in which it was given to those hardly qualified to utilize the system or practice the meditations.

Bhaktisiddhānta’s opinion here has to be clearly understood and expressed, otherwise we will accept the the very widespread misconception that Śrīla Bhaktisiddhānta Sārasvatī was against Rāgānugā – thereby drawing into serious question whether he is actually a representative of Śrī Caitanya or not, for Śrī Caitanya’s express mission (as described by his immediate followers and biographers) was to propagate Rāgānugā Sādhana.

To learn more on this subject, I highly recommend an excellent essay written by my Gurudeva, Śrī Dhanurdhara Swāmī: Śrīla Bhaktisiddānta and Rāgānugā Sādhana.

Vraja Kishor

www.vrajakishor.com

Written by Nandan

After a full day of classes and meetings, in the evening Kadamba Kanana Swami attended the Appearance Day celebrations of his spiritual master HH Jayadvaita Swami (24 November). The celebrations were held at Sacidevi’s (a senior Mauritian disciple known for her loyalty and resourcefulness) apartment. The apartment was beautiful with gorgeous Krsna pictures all over the place. Behind the building was a green field where jackals would howl at night. There was also a quiver of impressive looking wooden arrows which I learned belonged to Samba Prabhu (husband of Sacidevi) who is really into archery.

An august assembly of around 40 devotees were present in Sacidevi’s home. They seemed to be from all over the world. There was a nice kirtan to welcome Maharaj from some gurukulis and then Maharaj started a slow light ambient kirtan to set the mood. Initially, Maharaj started off with the mangalacharan prayers and then was going to go into the Guruvastakam prayers but for some reason, the chords on the harmonium were too high so instead he decided to go straight into a Hare Krsna kirtan. It was fantastic!

Maharaj then spoke on HH Jayadvaita Swami, starting off by mentioning how Jayadvaita Swami could not come because he is a revolutionary who was busy promoting a book he had recently written on a most awkward part of the Bible called Ecclesiastes. This scripture tells of a King called Quohelen who enjoyed all the worldly pleasures but found it all empty. But why in the world did Jayadvaita Swami write a book on that!?

He was part of a Jewish background and went to Sunday school which was really boring but on one occasion, the normal boring Rabbi was not there and instead a young dynamic Rabbi came there and spoke on the Ecclesiastes. It resonated with Jayadvaita Swami so much and he realised that most of what is out there is meaningless. Eventually, he checked out the Hare Krsna movement because University was also meaningless and the rest is history…

Even though he joined the Hare Krsnas at a very young age, Jayadvaita Swami still conceded that it was too late! It was already a burgeoning movement by then and the days of Brahmananda Prabhu’s leadership were gone. Anyhow, he was a ten fingered typist and soon began his career as an editor of books and quickly became part of the core editing team. Then Maharaj read out his own offering which was based on the Srimad Bhagavatam 6.3.19.

Maharaj reminisced about his various experiences with his Guru such as the time when they went to the Taj Mahal with Jayadvaita Swami’s mother and how his mother marvelled at the romanticism of the monument to which Jayadvaita Swami simply replied, “YUCK!” Then there ensued an argument between mother and son in which Jayadvaita Swami’s mother had to accept defeat after admitting the transitory nature of the Taj Mahal’s beauty! This recollection raised immense laughter from everyone present in the room.

There was also the time when Jayadvaita Swami took out the plug from the amplifier in one of the Mayapur establishments as they were playing disproportionately loud music. So getting back to why Jayadvaita Swami wrote the book was because never was there a book that questioned life so much as the Ecclesiastes and never was there a book that answered those questions like the Bhagavad-gita.

Maharaj then said that he does not know who Jayadvaita Swami was in his previous life but it is obvious that he was someone special. Maharaj made the interesting point that different people have different types of intelligence. Like Ravindra Swarup Prabhu whose intelligence is like bubbles, popping up with new elucidations, whilst Devamrta Swami’s is like a razor – sharp and to the point. Trivikrama Maharaj’s is like a grinding stone, slow but gets through everything. But Jayadvaita Swami’s is like lightning, illuminating from one point to another and deeply penetrating. Ravindra Swarup Prabhu once said that Jayadvaita Swami is an intellectual giant.

Maharaj went on to say how his book is very scholarly and it may leave you cross eyed. But the book has been written primarily for outsiders. His editorials for ‘Back to Godhead’ were so exciting. One day, he may just decide to go and peach on the moon and Maharaj guessed that he would have to get involved too. More laughter!

Maharaj spoke of the special walk that Jayadvaita Swami has where he just floats right through. It is like he is not affected by things, whereas when Maharaj was asked to do difficult things, he admitted that he would be on the ground getting scratched and battered and eventually getting through it!

When Maharaj got initiated by Jayadvaita Swami, he knew he would not just be a manager.
Soon he was asked to be GBC for France but then Jayadvaita Swami just laid it down raw for Maharaj and told him, “No, you be a Guru… on my behalf!” Like a Ritvik!! And this was slap-bang in the aftermath of the whole Ritkvik debate in which Jayadvaita Swami was a key player. Then with a grin on his face, Maharaj told us he then realised this was a game and he was the ball. Anyhow, Maharaj eventually became a guru in his own right so it is true that Jayadvaita Swami didn’t make him a manager but he made him something else.

After Maharaj got shot, Jayadvaita Swami told him to go to a famous astrologer called Ashok Ray. Incidentally, this was the same astrologer who made the famous comment about Srila Prabupada, saying he has the ability to build a house in which the whole world can live. Anyhow when this astrologer met Maharaj and Jayadvaita Swami, he said of Jayadvaita Swami that he is the most broadminded person he knew and he would do anything to push the movement forward. Maharaj found this amusing, afterall you would think Jayadvaita Swami would be a conservative as he is so strict.

It is very hard following in the footsteps of a celestial but that is what it feels like with Jayadvaita Swami but Maharaj expressed his determination to do just that and eventually become a saintly person just like Jayadvaita Swami.

After a few more stories, Maharaj asked his various disciples to talk about their recollections on Jayadvaita Swami. Various stories, anecdotes and realisations came from a variety of devotees such as Samba Prabhu, Ter Kadamba Prabhu, Sadbhuja Prabhu and Gurudas Prabhu.

After hearing the other offerings, Maharaj gave a final thought on Jayadvaita Swami and that is that he is very grave and grave people fix their minds and never change their minds. This summed up Jayadvaita Swami perfectly. Afterwards, kirtan and sumptuous prasadam followed and right at the very end, Maharaj performed a first grain giving ceremony for the baby of Yamunarcharya.

When the program finished, Maharaj strolled back to the senior brahmachari ashram with a host of disciples under the Mayapur night sky.

HH Kadamba Kanana Maharaj ki Jai

Yesterday Rohini-nandana dasa wrote: “Life’s Final Exam in Hebrew is now available in all major book stores in Israel. Bhaktin Sharon Karni has sent the accompanying photos.”

Life’s Final Exam: Death and Dying from the Vedic Perspective is presented in pursuance of the Vedic aphorism:

tamaso ma jyotir gamaya
asato ma sad gamaya
mrtyor ma amrtam gamaya

“Do not stay in darkness; go to the light. Do not stay in illusion; go to the eternal reality. Do not keep taking material bodies; become immortal!” (Brihad-Aranyaka Upanishad 1.3.28)

Hare Krishna.

Humbly in service,
Giriraj Swami

(English/Russian) https://youtu.be/Rb6_krk8Dds

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46th Anniversary of the Installation of Sri Sri Radha-Londonisvara

Prabhupada’s Stature

Answer by HH Romapada Swami

Question: I have a question regarding a statement I heard in the past and remembered recently:
Seeming paradoxes are found in various places in scripture. For instance, in one scripture it may be said “all the forms of the Lord are equal,” while in another it may be said, “no other form of the Lord is as complete as Krishna.” While he didn’t use this particular example, I have heard from an advanced Vaishnava that such “contradictions” force us as readers to stop and contemplate instead of speeding along thinking that we understand things. I’m wondering if this understanding is correct and if you can elaborate to provide clearer understanding?

Answer: As you have hinted within your question, what ‘appears’ to be paradoxes or contradictions within scripture are only seemingly so; factually, there is no real contradiction.

In some instances, scriptures are deliberately filled with apparent double-talk. A typical example is the language of the Upanishads: e.g., “The Supreme Lord walks and does not walk. He is far away, but He is very near as well. He is within everything, and yet He is outside of everything.” (Isopanishad Mantra 5) Such contradictory statements are provided to indicate His inconceivable, transcendental nature. He walks, but His walking is nothing like the walking within this mundane realm. So, thanks to these paradoxes, we are induced to reconsider and reform the deep-rooted material conceptions in our mind when contemplating the Supreme Absolute Truth.

It is not necessarily that all such contradictions are purposefully presented by the scriptures in order to get us to contemplate. It is just the nature of Absolute Truth, which appears to us to be contradictory when we try to capture it within the limited vocabulary of language or within the limited framework of our material mind and intelligence. But by patient and repeated aural reception of the whole message, and by receiving clarification from a realized soul, such contradictions become resolved. The Bhaktivedanta Purports explicitly serve this purpose!

Some of these apparent contradictions, which often become topics of debate among inter-faith discussions, are resolved by understanding the example of higher and lower level mathematics. One may learn in a simple way in elementary math that it is not possible to subtract a bigger number from a smaller one, but as one progressively learns the concepts of negative numbers, rational and irrational numbers, imaginary numbers and so on, instead of seeing contradictions, one’s understanding becomes wider and deeper.

Often, what appears as contradiction is due to our own lack of understanding or preconceptions about what God or spiritual life must look like. Sometimes it is seen that even when Reality is presented in a very simple and straightforward manner, people find it hard to reconcile. A common example is in understanding how Krishna favors His devotees like the Pandavas. God is supposed to be impartial and yet He gives different rewards to different living entities and He particularly seems to favor and take the side of His devotees. This is not a contradiction, but appears to be so because of not understanding that He EQUALLY reciprocates with everyone as they approach Him. As one’s spiritual understanding and realization matures, such things cease to be contradictions but rather become another impetus for deeply appreciating the qualities of Krishna.

Another way to understand the same thing is that all contradictions are reconciled in the Supreme Personality of Godhead, Krishna. That is to say, He is simultaneously equal and yet different from all of His other expansions, He is simultaneously impartial and yet partial to His devotees, He is simultaneously present everywhere and yet never leaves His abode in Vrindavan and so on.

Another fundamental reason for seeing contradictions is often due to not understanding Krishna’s Personal nature; Krishna is a Person and He has desires, likes and dislikes, and freedom. Behind all the variegated arrangements one can experience within the material creation, and behind all His dealings with different living entities — is Krishna’s very personal, loving, compassionate nature and inimitable capacity in reciprocating with His different parts and parcels. How He acts and why He does certain things may not always follow a set pattern or formula. Thus, His will is said to be “inscrutable”.

The common tendency amongst those educated in the modern school of rationalism is to try to subject everything, including spiritual topics, to analysis and rationalization and reductionism — but these tools fail us miserably in trying to understand Spirit. You are likely to be familiar with the famous example of the five blind men — each of them came up with completely contradictory pictures of the elephant, while in fact none of them were close to whole truth. Our approach to scripture is often like those blind men, and thus we run into many “contradictions”. Therefore, in order to learn the truth, it is indispensable to approach a seeing man, i.e. a self-realized soul. Under the guidance of such a spiritual master, one can systematically learn to reconcile all contradictions and see the Whole Truth.

This brings us to your next question.

Question: Also, in light of the above it seems necessary at some point for those engaged in hearing and reading to make references between guru, sadhu and shastra in order to develop correct understanding. However, I’ve also heard that one should hear from a single source in order to avoid confusion. This is a seeming contradiction in itself, which leads to the question: when is the right time to implement this system of understanding?

Answer: Once again, there is no contradiction in this principle, although there seems to be! The bona fide sadhu, shastra and guru are always in line with each other – the three-point check involves observing how each of them reinforces each other, which solidifies our faith in each of these.

Being familiar with shastra and previous saintly persons is essential to ascertain a bona fide guru in the first place, and yet factually one can have no access to the first two without the help of the latter. For instance, how would we know what is the bona fide version or meaning of Bhagavad-gita, without the help of a faithful representative of Bhagavad-gita in disciplic succession, such as Srila Prabhupada? But as we hear or study Prabhupada’s books and observe his life, we see that he had no personal opinion to offer; both his prachar as well as achar were perfectly in line with and bringing to life the messages of Bhagavad-gita and the teachings of the previous mahajanas which he presented. Thus, we can affirm that “Here is a bona fide guru”, based on the authority of sadhu and shastra, not just by personal or popular opinion. Simultaneously, the personal purity, empowerment and example of Prabhupada’s life reinforces our faith and understanding in the validity and practicability of shastra and the teachings of previous acharyas. Thus, reference to sadhu-shastra-and-guru help reinforce each other, and yet simultaneously it is through one’s personal spiritual master that one can gain access to sadhu and shastra, as well as properly understand how to practically and systematically apply their teachings in our personal life.

The three-point check is rendered futile if one doesn’t develop absolute faith in any one of them. Once having ascertained a bona fide spiritual master – in the light of sadhu and shastra — and having developed firm confidence that here is a transparent representative of Krishna and the disciplic succession, one should then set aside all of one’s personal conceptions and hear from the spiritual master in order to learn the proper conclusions of scriptures. This firm faith is the fulcrum or basis from which one is able to overcome all contradictions. Please note that the disciple still appreciates the spiritual master in the light of sadhu and shastra, not independently; but his reference to sadhu and shastra is not exactly for the purpose of perpetual cross-checking. Such an attempt to try to validate and substantiate every action or statement of guru or sadhu or shastra is not helpful when done without proper guidance – it could lead one into the realm of “apparent contradictions” discussed above, and weaken one’s faith, especially for the neophyte student who does not have deep grasp of scripture and spiritual principles.

By hearing from one spiritual authority, especially in the beginning stages or when one is riddled with contradictions, one develops the ability to see in synthesis. Isopanishad uses the word ‘anupasyatah’, or seeing through authority, by which one can become undisturbed by dualities. (Iso Mantra 7) The spiritual master knows the mentality of the disciple – what his doubts and possible areas of confusions could be – and thus he helps to address them and trains the disciple to see the world through the eyes of scriptures. Having gained the maturity and ability to see everything in synthesis, then one is able to hear from multiple sources and not become disturbed, because of having been troroughly trained FIRST to see the underlying essential unity.

UK devotees reach almost half the number of books set as the goal for this December marathon of book distribution. The goal is to distribute 100.000 books, which is is the double they distributed during last year’s marathon! Of course, it would be a miracle if it happens, it is a very high expectation, but the devotees are investing all their energies and forces hoping for the Lord’s reciprocation.
You can see the daily scores and photos of the fortunate recipients of these books here: https://goo.gl/fhlxhP

Lips and Laughter.
Many religions describe God as powerful, angry, even jealous. The Vedic literature describes God as Kṛṣṇa, called Viṣṇu in his majestic feature. Certainly Kṛṣṇa has emotions beyond ordinary human range. What is particularly spiritually potent, however, is to meditate on Him in His mood of smiling and laughing. He laughs, lovingly, at the foolishness of materialists who challenge and try to kill Him, much like parents laugh with affection at a rebellious toddler. He laughs when His cowherd boy friends try to fool him by putting a flower into his mouth when He would expect a sweet. He laughs when a devotee, too poor to externally offer opulent food, meditates on such offerings instead and then burns his physical finger while meditating on testing the temperature of an imagined preparation. He laughs at the clever word-plays of His sweethearts.

Harinama sankirtana under the snow, Moscow, Russia (Album with photos)
When loud chanting of the Hare Krishna mantra is performed all over the world by those who follow in Your footsteps, all living entities, moving and nonmoving, dance in ecstatic devotional love. (Sri Caitanya-caritamrta, Antya-lila, 3.72)
Find them here: https://goo.gl/fqjSgx

Chant Hare Krishna for peace! (4 min video)
Public in London sharing their feelings about Hare Krishna!
Key quotes from this video:
‘If people will be connected to the life like the Hare Krishna devotees are, the world would be a better place’
‘To invest in peace and reflect peace is a very powerful thing’
‘The only life on Oxford street today is… the Hare Krishnas’
Watch it here: https://goo.gl/Vsw0A1

Gift ideas for your Sadhu friends :-)

ISKCON Auckland NZ: We have just finished our eleventh Rathayatra! (Album with photos)
Srila Prabhupada explains the potency of Rathayatra!
Taking part in these festival means a step forward for our self-realization. Simply by seeing the Lord on the chariot one makes advancement for stopping the repetition of birth and death.
There for to take part in the Rathayatra festival means to associate with Krsna directly.
Find them here: https://goo.gl/M9cPLI

By Parvati devi dasi

Dear Maharajas and Prabhus, Please accept my humble obeisances. All glories to Srila Prabhupada. Once again, I wish to extend my thanks to so many of you who were inspired to come forward this year to help build up the Samadhi Maintenance Fund Fixed Deposit as well as the working account. We are halfway to the $200,000 goal. It is certainly Krishna’s blessing to have so much international participation in this wonderful service in Vrndavana Dhama. How can we ever pay our debt to Srila Prabhupada?

**So far:

1- We were finally able to install the “Changing Bodies” Diorama upstairs in the Museum complete with timed lights in the heart regions of the figures. Videos we took may be available with ITV Vrndavan, which will be up-graded soon. We were the first super event on the list of celebrations for Vrndavan Temple’s 40th Anniversary Festival. At the Diorama inauguration, on Vasant Panchami, Janardana Swami spoke very enthusiastically and laughed, “Now we have a Museum!” Bhima das spoke of the brilliant preaching to be done by these displays, citing the example of Bhaktisiddhanta Sarasvati Thakur’s Theosophical Diorama Display in Calcutta. Dioramas are so impactive; you don’t even have to know how to read the explicit descriptions to grasp the philosophy. Narahari das revealed that as soon as he saw a similar diorama in Juhu, he immediately headed for the book table for as many books as he could carry and became a full time devotee. Bhaktisiddhanta das, the original inventor of this diorama, noted that Srila Prabhupada wanted Diorama Museums in every temple because of the preaching potential. He is presently helping to organize the dioramas for the Mayapur planetarium. 4 are exactly the same dioramas previously approved (out of a total of 6) by the VEB for our Museum downstairs, before
(I’m sad to say) it was decided to continue with the mall. The diorama figures were donated by Jitarati das and the basic photo digitals were provided by Bangalore and modified to expand the message. Then we added a few perfect verses in steel signage on the platform. The very real looking artificial grass they all stand on was probably from Malaysia. Anyone who wants a copy of the digitals to make their own presentation for their temple is welcome to contact me. Really, every temple should have one of these.

2. WE REARRANGED PART OF THE TIMELINE displaced by the diorama up there. Later, we’ll catalogue what the maha photos are if anyone wants to give a token donation for them. We put Hindi translations of the framed English descriptions of the timeline photo display, steel plate nameplates for the Deities’ case, and also steel plate descriptions of the parampara on the pillars in front of them. Very handsome. We also replaced the kitchri of pictures ahead of you as you enter, with a huge 7′ x 7′ colorful picture of the ecstatic sankirtan party of the Panca Tattva, above the Six Goswamis and framed flex descriptions of the Yuga Dharma, Panca Tattva and the Sad Goswamis. The sun shines brilliantly onto this display most of the afternoon. Very effulgent.

3. We fixed a bunch of damaged carved marble and construction errors and replaced the curtains with beautiful maroon velvet.

4. A NEW SLIDING DOOR mechanism was installed for the Samadhi altar. Works a lot easier than the other one.

5. Vrndavan das (president of the Surat Temple) did a beautiful service by gold-plating various frames on the doors of the altar and baseboard under the inside all around the altar under the doors on the inside too.

6. Gardens: We had a wonderful monsoon and growing-season this year. So we were able to plant a lot of Night Queen (very fragrant at night and early morning) and Mehendi, which also has very fragrant flowers. They are growing prolifically, aren’t attractive to the monkeys, and will cover the boundary area on the roadside. Soon as they become available we will plant some more seasonal flowers that should last through Kartik and add a little color. We got a donation of 500 Freesia bulbs, which should bloom by Gaura Purnima.

7. Original entrance pillars to the Samadhi front gate on the boundary were re-clad with the carved marble we salvaged when the municipality had us move the boundary back. It’s simply beautiful.

8. The ladies kirtan group seems to be growing more and more popular. Visitors love sitting and chanting with them for Srila Prabhupada’s pleasure. Now they have started an afternoon session.

9. The Museum was meant for preaching. Although there were so many obstacles, we have steadily broadened our Free Temple Tour Program. It has diversified in amazing directions.

There are many arms on this body of campus preaching. We have an expanding Japa programme upstairs in the Samadhi, headed by MADHUSHRESTHA DAS, daily engaging hundreds of visitors in chanting a round of Hare Krishna Maha Mantra, the mantra of deliverance for the Age of Kali. You may remember BHAKTISIDDHANTA prabhu’s classic diorama reliefs upstairs in the Samadhi, which exhibit the pastimes of Srila Prabhupada with reference to the Samsara Prayers. Now there is a new exhibit of 39 Parampara Acaryas in the arches above Prabhupada’s altar, with appropriate descriptions of our Brahma Madhava Gaudiya Sampradaya on the upstairs parikrama walls. So there is a lot preaching the first floor and book distribution going on. There is limited space, but freedom of movement.

The results speak for themselves-ever-increasing. They need more volunteers to cover the time after 7 pm. So many people; so few preachers to meet them. Some individual devotees make their own hours and take groups on tours of the Samadhi, the diorama, Prabhupada’s House and the temple, or just pick a spot and preach to people coming in, like DEVANANDA PANDIT DAS, who continually takes out tours around Vrndavan/Braj, and Char Dham, among other places. That man has a variety of other preaching projects including Vedic special cooking classes using clay pots and cow dung as fuel. One of our Free Temple Tours ladies, VRNDAVANI DASI, meets people in the evenings coming for Samadhi darshan and gets them all to chant Hare Krishna-and they are so happy someone took the trouble to welcome them personally, beaming with smiles. Free brochures in Hindi and English are handed out to all.

Recently, a man from Punjab requested the Bhishma Dept. for the honor of sponsoring the printing of 25,000 of those. They finished, and we reprinted 30,000 more. CAITANYA CHAKRAVARTI DAS from the pujari department also organizes wonderful home programs in his spare time PERSONAL CONTACT PREACHING is very effective and very rewarding spiritually. It is the essence. It is a nice first impression for the pilgrims, as Peter Burwash would say-more interactive than standing behind shop table waiting for people to take out their wallets. Since the inauguration of the Changing Bodies Diorama upstairs in the Museum side, the NAMA HATTA preachers have organized 4-6 devotees to draw visitors upstairs, preach to them with the fabulous preaching tools of a diorama and the Movement’s time-line, sell more books and get them down to their office to become active participants in our process with lectures. It’s very exciting preaching. This is organized by RADHA SHYAMSUNDAR DAS (longtime prolific preacher) AND GOURANGA DAS (one of our stars from the humble beginnings of the Free Temple Tours). We hope the rest of the brahmacari ashram and community members catch this infection.

If everyone in the brahmacari ashram volunteered at least one hour of their time daily to this rewarding type of preaching, the ecstasy is unimaginable. When YOU visit Vrndavana, jump into this ocean of mercy yourself! The traveling kirtan program, headed by SARANGA DAS is invited to places all over the country, travels and distributes Hare Nama and so many books. They need to have a little more communication with the temple management, though, to refine the process and let us all share the enthusiasm of their preaching. The Rural Development Team has diversified into village self-sufficiency preaching, bus book distribution, medical and nutritional programs, khadi type products and more. INDRANEELAMANI DAS heads up this admirable program, in his spare time, in addition to his other services growing the Temples flowers and running the Bakery/Sweet shops which support a substantial portion of our Temple’s Finances, despite the inadequate facility it has. Who can estimate what he could do with the proper facility?

**Next few months we would be happy to accept inspired donations to cover the costs of the following projects: 1- Cover the costs of the Diorama ($6,000) . 2- The upstairs Museum photos of the Panchatattva and other signage ($200) 3- New fans ($300). 4- $3000 for the paramapara Deities glass house and signage 5- First floor Samadhi arch framed parampara acarya photos and description signage ($1000) 6- Garden development ($500)

**We always need (prices keep increasing): o $2,000 per month for cleaning, painting, general maintenance, gardening, etc. o $1,000 per year for continual stone polishing of the marble exterior and interior o $1,500 per year for up-grading exhibits o $1,500 per year for up-grading Prabhupada’s altar o $2,000 per year repairing damages caused by traffic, weather, pollution, age, etc.

**ANNUAL INCOME** from Sept.2014-Sept. 2015 1. The Vrndavana Samadhi Maintenance Fund now has about Rs.92,00,000 on Fixed Deposit, which gives 9% interest. These donations perpetually serve Srila Prabhupada with the interest. We now have the annual minimum costs, which don’t cover most special projects or repair costs. 2. Many devotees donated for special projects anonymously this year. We had one anonymous donor who donated Rs.90,000, and another over a lakh. 3. Hundi donations were Rs.5,200,029, double of last year. 4. Our larger donations mainly came from our Jagat Priya and Mandapa prabhus (ACBSP) from Australia, Vishnu Murti das’s wife Rohini devi dasi (donated in honor of her husband, former chairman of Mombasa Temple), Srivallabha das and the Dubai community; Prassannatma das, Tyaga Caitanya das from Malayasia, HH Kesava Bharati Swami HH Subhag Swami, and HH Dhanudhara Swami. Many others gave various amounts for which we thank you all for your generosity and commitment to our Founder-acarya’s working account and Fixed Deposits as well as specified projects. 5. Total donations: General Donation Rs. 6 lakhs Hundi Collection Rs. 5.3 laks Interest on FD Rs. 8 laks

**INCOME NEEDED** **WHAT YOU CAN DO**

We aim to build up a Fixed Deposit of $200,000 to use the interest for expenses in addition to the donations for new projects. This will cover inevitable costs and give an increased cushion for future surprises in the aging structure. Srila Prabhupada’s Vrndavana Samadhi Maintenance Fund needs you now! All participation is welcome. No donation is too large or too small. Please choose a convenient method for your personal service to Prabhupada’s Samadhi Mandir: 1. Annual commitments to the Fixed Deposit presently vary from $108, $501 to $1,001. 2. One-time donations as above. 3. Substantial donations to any of the above on-going projects for the working account. 4. We have a lot of leftover marble now situated in a pile near the Goshala entrance. If you know someone with a project, tell them to take a look. Or if you just want a piece for a souvenir, take something and give from the heart to the Samadhi Hundi, unless you want a receipt. 5. We also have pewter German Silver) medallions for a donation of Rs.1,000, varieties of Maha velvet curtains and bolsters and carved teak originally meant for the arch behind the Deity; retired photo blowups. They will be available at the different Deity Maha-tables during festivals, or just contact me. 6. We also have stone tiles, originally from the front of Srila Prabhupada’s house, and also some from the veranda and steps between Prabhupada’s room and kitchen at the Radha Damodar Temple. His Divine Grace would have walked on them thousands of times. For that, you have to meet me personally and name your price.

**HOW TO HELP** Whether you wish to give to the Vrndavana Samadhi Fixed Deposit, or to some specific project of the Samadhi, contact me please
(parvati.acbsp@pamho.net) here in Vrndavana. I will let you know the easiest and least complicated way to send your donation, and will be very happy to answer any other questions you may have. There is probably one of our reliable representatives near you who can carry your generous donations directly to Vrndavana. Recently, the temple changed some accounts to Axis Bank Ltd. So some of the old information listed on previous Newsletters and all our 5,000 brochures is now updated as follows: o Samadhi rupee donations for sending money locally or abroad: o To ISKCON Vrndavana, SBI ac#10684301765, IFC code: DSBIN0016533 o Foreign donations to AXIS Bank A/c #910000100-145-5239 Swft code: AXISINBB086 I FSC code: UTIB0000794

o On-line donation iskconvrindavan..com click option of online donation

o US Tax exemption: www.vedic-cf.org

Try not to send foreign checks. They take forever to process. However you do it, communicate it to me so I know to look for it in case of technical delays. Easiest is to wire to our bank, send cash directly, or even an international money order with some reliable person. To insure appropriate handling, address your envelope to Samadhi Maintenance Fund, attention Parvati devi dasi WITH A COVERING LETTER. You can also e-mail me. Please state your name, address and the purpose of the donation, so proper documentation can be made and receipts can be sent along with special gifts. Kindly specify that your donation is for the Samadhi, either a special Samadhi project, for the Samadhi Fixed Deposit or in general for the Samadhi working expenses. I thank all of you for helping me to serve the Samadhi better and beg to remain

Your servant, Parvati devi dasi, Samadhi Office.