Planet ISKCON

Our nursery is now three years old.

Over 2,000 different items were planted on this plot of land three years ago. All these trees and plants will be used in the gardens surrounding the Temple of the Vedic Planetarium.

[See image gallery at tovp.org]

The post Nursery Update (November 2015) appeared first on Temple of the Vedic Planetarium.

Get a Front Row Seat for Live Vrindavan Kartik Nectar! Vrindavan.tv’s broadcast schedule for 2015 is it’s biggest yet! This year we bring you live coverage of Indradyumna Maharaja’s Kartik parikrama that includes visits to Jaipur and Kurukshetra. On November 10thwe will be live streaming the samadhi installation of H. G. Brahmananda Prabhu from the Samadhi garden at the Goshala. In attendance will be H.H. Radhanath Maharaja and H.H. Gopal Krishna Maharaja amongst other dignitaries. On November 12th, Govardhan Puja, watch the circumnavigation of the hill of sweets in the courtyard of Krishna Balaram Mandir and a special Go Puja ceremony at the Goshala as this is also Go Puja day. November 15th, the sacred disappearance day of Srila Prabhupada, tune into vrindavan.tv for all the ceremonies and remembrances of his disciples, including the special evening observance in his rooms. We are also streaming every night at 5:30 (Vrindavan time) Prabhupada memories given by disciples such as Gargamuni Prabhu, Gurukripa Prabhu and others for the whole month of Kartik live from Prabhupada’s house. Vrindavan.tv live streams darshan of Krishna Balaram, Radha Shyama Sundara and Gaura Nitai all day, every day. During the month of Kartik, don’t forget to watch the evening offering of ghee lamps by the many pilgrims during damodarastakam prayers. H.G.Madhava Prabhu Is singing in the Night Shift of 24 Hours Kirtan from 9:00 pm to 1:00 am everyday till 25th November. Check out http://vrindavan.tv for our broadcast schedule and all the details!

November 3. ISKCON 50 – S.Prabhupada Daily Meditations.
What Were Srila Prabhupada’s Private Thoughts in 1965 vaisnavera kriya mudra Devotees sometimes try to guess what was on Prabhupada’s mind. Whenever this question comes up, someone inevitably quotes the familiar saying vaisnavera kriya mudra vijse na bhujhaya, “one cannot understand the mind of the Vaisnava.” Prabhupada sometimes added, “Nor should one try to inquire into his previous life.” The meaning of this verse may also be extended to mean that people should not criticize an acarya or try to give him advice. Prabhupada makes this point in Nectar of Instruction: “The spiritual master must not be subjected to the advice of a disciple, nor should a spiritual master be advised to take instructions from those who are not his disciples.” (Nectar of Instruction, Text 6 Purport) We can get a general impression of Prabhupada’s thoughts in 1965 from what he wrote in his letters, or what he later reiterated in conversations, but it is not possible to totally understand the mind of the pure devotee. Only Krishna knows.
Read the entire article here: http://www.dandavats.com/?p=20490

The post Daily Darshan – November 3rd, 2015 appeared first on Mayapur.com.

The First Temple in Vrindavan

What Were Srila Prabhupada’s Private Thoughts in 1965?

Devotees in Peru go on the local television channel (Album with photos)
Mahavishnu Swami: This morning harinama ruci, myself and a few local Devotees addressed tens of thousands of people, specifically the general population of Puno, Peru on the local television channel…. We discussed about the soul, Krishna, and similarities with Inca and ancient Peruvian cultures. Then we did a rocking Kirtan
Find them here: https://goo.gl/7OQCB4

Hare Krishna! ISKCON UK – November newsletter
Planning permission granted for Haveli, ISKCON Newcastle lead harinam at the Great North Run, ISKCON 50 at the ELS in Italy , Preparing for ISKCON 50 at Bhaktivendanta Manor, Diwali at Bhaktivedanta Manor, Go Puja and Gorvadhan Puja, Srila Prabhupada’s Disappearance Day, TOVP Fundraiser, Lessons from the Mahabharata, National Communications Day, Sri Sri Radha-Londonisvara’s 46th Anniversary Event and more.
Read the entire article here: http://www.dandavats.com/?p=21113

(An Excerpt from Advancements of Ancient India’s Vedic Culture)

We should first take into account that ancient India, which was centered around the Indus Valley years ago, and was already well developed before 3200 BCE, stretched from Afghanistan to the Indian Ocean and points farther east and north, the largest empire in the world at the time. But its influence spread much farther than that. During its peak developments, it had organized cities, multistory brick buildings, vast irrigation networks, sewer systems, the most advanced metalwork in the world, and a maritime trade network that incorporated the use of compasses, planked ships, and trained navigators that reached parts of western Asia, Mesopotamia, Africa, and other ports far beyond their borders. ¹ So they were certainly capable of ocean-going trips that could have reached even to the Americas.

Prakash Charan Prasad explains in his book, Foreign Trade and Commerce in Ancient India (p. 131): “Big ships were built. They could carry anywhere upwards from 500 men on the high seas. The Yuktialpataru classifies ships according to their sizes and shapes. The Rajavalliya says that the ship in which King Sinhaba of Bengal (ca. sixth century BCE] sent Prince Vijaya, accommodated full 700 passengers, and the ship in which Vijaya’s Pandyan bride was brought over to Lanka carried 800 passengers on board. The ship in which the Buddha in the Supparaka Bodhisat incarnation made his voyages from Bharukachha (Broach) to the ‘sea of the seven gems’ [Sri Lanka], carried 700 merchants besides himself. The Samuddha Vanija Jakarta mentions a ship that accommodated one thousand carpenters.”

Marco Polo also related how, “An Indian ship could carry crews between 100 and 300. Out of regard for passenger convenience and comfort, the ships were well furnished and decorated in gold, silver, copper, and compounds of all these substances were generally used for ornamentation and decoration.” ²

Because of the Vedic civilization’s great reach, Aurel Stein (1862-1943), a Hungarian researcher also related: “The vast extent of Indian cultural influences, from Central Asia in the North to tropical Indonesia in the South, and from the borderlands of Persia to China and Japan, has shown that ancient India was a radiating center of a civilization, which by its religious thought, its art and literature, was destined to leave its deep mark on the races wholly diverse and scattered over the greater part of Asia.” ³

In this regard, Philip Rawson, in The Art of Southeast Asia (1993, p. 7), further praises India’s gift of its civilizing affect on all other cultures. “The culture of India has been one of the world’s most powerful civilizing forces. Countries of the Far East, including China, Korea, Japan, Tibet, and Mongolia owe much of what is best in their own cultures to the inspiration of ideas imported from India. The West, too, has its own debts… No conquest or invasion, nor forced conversion [was ever] imposed.” And this is the basis for the mystery of the widespread nature of the ancient Vedic empire, which in many ways still exists today. It was this subtle spiritual dimension that spread all over the world.

ADVANCED EAST INDIAN SAILING IN THE EARLY VEDIC TEXTS

As Gunnar Thompson also explains, regarding the capability of Indian ships: “Extensive maritime trade between India and the islands of Indonesia is well documented and illustrated. A 1^st century Hindu manuscript, the Periplus, mentions two-mates ships with dual rudders mounted on the sides in the fashion of ancient Mediterranean vessels. The ships are portrayed in 2^nd century Indian murals. Chinese chronicles of the same era describe seven-masted Hindu vessels 160 feet in length carrying 700 passengers and 1000 metric tons of merchandise. Buddhist records of a 5^th century pilgrimage from Ceylon to Java report vessels large enough to carry 200 passengers.” ⁴

India’s ancient maritime history is referenced as far back as the early Vedic texts. This is taken from my book, Advancements of Ancient India’s Vedic Culture (pp. 143-45). As we look at other cultures, what is often left out is the advanced nature of the ancient Indian civilization. As we look over this information, it becomes clear that ancient India had the means for sailing over great expanses of water, and also had a thriving trade industry based on shipping.

The fact is that the ancient Vedic texts, such as the Rig Veda, Shatapatha Brahmana, and others refer to the undertaking of naval expeditions and travel to distant places by sea-routes that were well-known at the time. For example, the Rig Veda (1.25.7) talks of how Varuna has full knowledge of all the sea routes that were followed by ships. Then (2.48.3) we find wherein merchants would also send out ships for foreign trade. ⁵

Another verse (1.56.2) speaks of merchants going everywhere and frequently to every part of the sea. Another verse (7.88.3-4) relates that there was a voyage by Vasistha and Varuna in a ship skillfully fitted for the trip. Then there is a verse (1.116.3) that tells of an expedition on which Tugra, the Rishi king, sent his son Bhujya against some of his enemies in the distant islands. However, Bhujya becomes ship wrecked by a storm, with all of his followers on the ocean, “Where there is no support, or rest for the foot or hand.” From this he is rescued by the twin Ashvins in their hundred oared galley. Similarly, the Atharva Veda mentions boats which are spacious, well constructed and comfortable.

We should keep in mind that the Rig Veda is said to go back to around 3000 BCE, which means the sailing capacity for the Vedic civilization of ancient India was well under way by that time.

An assortment of other books also referred to sea voyages of the ancient mariners. Of course, we know that the epics, such as the Ramayana and Mahabharata referred to ships and sea travel, but the Puranas also had stories of sea voyages, such as in the Matsya, Varaha, and Markandeya Puranas. Other works of Classical Sanskrit included them as well, such as Raghuvamsha, Ratnavali, Dashakumaracharita, Kathasaritsagara, Panchatantra, Rajatarangini, etc.

Actually, ships have been mentioned in numerous verses through the Vedic literature, such as in the Vedas, Brahmanas, Ramayana, Mahabharata, Puranas, and so on. For example, in the Ayodhya Kand of Valmiki’s Ramayana, you can find the description of such big ships that could hold hundreds of warriors: “Hundreds of oarsmen inspire five hundred ships carrying hundreds of ready warriors.” The conclusion is that ships have been in use since the Vedic age.

In the Ramayana, in the Kishkindha Kand, Sugriva gives directions to the Vanar leaders for going to the cities and mountains in the islands of the sea, mainly Yavadvipa (Java) and Suvarna Dvipa (Sumatra) in the quest to find Sita. The Ramayana also talks of how merchants traveled beyond the sea and would bring presents to the kings.

In the Mahabharata (Sabha Parva), Sahadeva is mentioned as going to several islands in the sea to defeat the kings. In the Karna Parva, the soldiers of the Kauravas are described as merchants, “whose ships have come to grief in the midst of the unfathomable deep.” And in the same Parva, a verse describes how the sons of Draupadi rescued their maternal uncles by supplying them with chariots, “As ship wrecked merchants are rescued by means of boats.” However, another verse therein relates how the Pandavas escaped from the destruction planned for them with the help of a ship that was secretly and especially constructed for the purpose under the orders of the kind hearted Vidura. The ship was large, and provided machinery and all kinds of weapons of war, and able to defy storms and waves.

Also, in Kautilya’s Arthashastra we find information of the complete arrangements of boats maintained by the navy and the state. It also contains information on the duties of the various personnel on a ship. For example, the Navadhyaksha is the superintendent of the ship, Niyamaka is the steerman, and Datragrahaka is the holder of the needle, or the compass. Differences in ships are also described regarding the location of the cabins and the purpose of the ship itself. ⁶

In the Brihat Samhita by Varahamihir of the 5^th century, and in the Sanskrit text Yukti Kalpataru by Narapati Raja Bhoj of the 11^th century, you can find information about an assortment of ships, sizes, and materials with which they were built, and the process of manufacturing them. For example, one quote explains, “Ships made of timbers of different classes possess different properties. Ships built of inferior wood do not last long and rot quickly. Such ships are liable to split with a slight shock.” ⁷ It also gives further details on how to furnish a ship for accommodating the comfort of passengers, or for transporting goods, animals, or royal artifacts. The ships of three different sizes were the Sarvamandira, Madhyamarmandira, and the Agramandira.

The Shangam works of the South Indian Tamils have numerous references to the shipping activities that went on in that region, along with the ports, articles of trade, etc. Such texts included Shilappadikaram Manimekalai, Pattinappalai, Maduraikhanji, Ahananuru, Purananuru, etc. ⁸

Ancient Indians traveled to various parts of the world not only for purposes of trade, but to also propagate their culture. This is how the Vedic influence spread around the world. For example, Kaundinya crossed the ocean and reached south-east Asia. From there, evidence shows that rock inscriptions in the Sun Temple at Jawayuko in the Yukatan province of Mexico mentions the arrival of the great sailor Vusulin in Shaka Samvat 854, or the year 932. In the excavations in Lothal in Gujarat, it seems that trade with countries like Egypt was carried out from that port around 2540 BCE. Then from 2350 BCE, small boats docked here, which necessitated the construction of the harbor for big ships, which was followed by the city that was built around it. ⁹

In the period of 984-1042 CE, the Chola kings dispatched great naval expeditions which occupied parts of Burma, Malaya and Sumatra, while suppressing the piratical activities of the Sumatra warlords.

In 1292 CE, when Marco Polo came to India, he described Indian ships as “built of fir timber, having a sheath of boards laid over the planking in every part, caulked with iron nails. The bottoms were smeared with a preparation of quicklime and hemp, pounded together and mixed with oil from a certain tree which is a better material than pitch.” He further writes: “Ships had double boards which were joined together. They were made strong with iron nails and the crevices were filled with a special kind of gum. These ships were so huge that about 300 boatmen were needed to row them. About 3000-4000 gunny bags could be loaded in each ship. They had many small rooms for people to live in. These rooms had arrangements for all kinds of comfort. Then when the bottom or the base started to get spoiled, a new layer would be added on. Sometimes, a boat would have even six layers, one on top of another.”

A fourteenth century description of an Indian ship credits it with a carrying capacity of over 700 people giving a fair idea of both ship building skills and maritime ability of seamen who could successfully man such large vessels.

Another account of the early fifteenth century describes Indian ships as being built in compartments so that even if one part was shattered, the next remained intact, thus enabling the ship to complete her voyage. This was perhaps a forerunner of the modern day subdivision of ships into watertight compartments, a concept then totally alien to the Europeans.

Another traveler named Nicolo Conti came to India in the 15^th century. He wrote: “The Indian ships are much bigger than our ships. Their bases are made of three boards in such a way that they can face formidable storms. Some ships are made in such a way that if one part becomes useless, the rest of the parts can do the work.”

Another visitor to India named Bertham writes: “The wooden boards are joined in such a way that not even a drop of water can go through it. Sometimes, the masts of cotton are placed in such a way that a lot of air can be filled in. The anchors were sometimes made of heavy stones. It would take a ship eight days to come from Iran to Cape Comorin (Kanyakumari).” ¹⁰

The famous archeologist Padmashri Dr. Vishnu Shridhar Wakankar says, “I had gone to England for studies, I was told about Vasco da Gama’s diary available in a museum in which he has described how he came to India.” He writes that when his ship came near Zanzibar in Africa, he saw a ship three times bigger than the size of his ship. He took an African interpreter to meet the owner of that ship who was a Gujarati trader named Chandan who used to bring pine wood and teak from India along with spices and take back diamonds to the port of Cochin. When Vasco da Gama went to meet him, Chandan was sitting in ordinary attire, on a cot. When the trader asked Vasco where he was going, the latter said that he was going to visit India. At this, the trader said that he was going back to India the very next day and if he wanted, he could follow him. So, Vasco da Gama came to India following him. ¹¹

Sir William Jones, in The Journal of the Royal Asiatic Society–1901, relates how the Hindus, “must have been navigators in the age of Manu, because bottomry is mentioned in it. In the Ramayana, practice of bottomry is distinctly noticed.” Bottomry is the lending of insurance money for marine activities. ¹²

In this way, Indians excelled in the art of ship-building, and even the English found Indian models of ships far superior of their own and worth copying. The Indian vessels united elegance and utility and fine workmanship. Sir John Malcom observed: “Indian vessels are so admirably adapted to the purpose for which they are required that, notwithstanding their superior stance, Europeans were unable during an intercourse with India for two centuries, to suggest or to bring into successful practice one improvement.” ¹³

Mexican archeologist Rama Mena points out in his book, Mexican Archeology, that Mayan physical features are like those of India. He also mentions how Nahuatl, Zapotecan, and Mayan languages had Hindu-European affinities.

In this line of thinking, some American tribes have traditions of having ancestral homelands across the Pacific. A legend of Guatemala speaks of an ancient migration from across the Pacific to the city of Tulan. A tribe from Peru and Tucano of Columbia also relate in their traditions how ancestors sailed across the Pacific to South America. Tales of trade over the Pacific were also related to the earliest of Spanish explorers in Central America. ¹⁴

Georgia anthropologist Joseph Mahan, author of The Secret (1983), has identified intriguing similarities between the Yueh-chic tribes of India-Pakistan and the Yuchi tribe of North America’s Eastern Woodlands. The Yuchi tradition also tells of a foreign homeland from across the sea–presumably in India. ¹⁵

This information makes it clear that ancient India had the means to reach and in fact did sail to many parts of the world, including the ancient Americas, long before most countries. This is further corroborated by information in the chapter of Vedic culture in America in Proof of Vedic Culture’s Global Existence, for those of you who would like more information on this.

ANCIENT INDIA’S MARITIME TRADE

Further evidence shows that shipping from Bharatvarsha was a national enterprise and the country was a leader in world trade relations amongst such people as the Phoenicians, Jews, Assyrians, Greeks, and Romans in ancient times, and more recently with Egyptians, Romans, Turks, Portuguese, Dutch, and English.

The simple fact is that India’s maritime history predates the birth of Western civilization. The world’s first tidal dock is believed to have been built at Lothal around 2300 BCE during the Harappan civilization, near the present day Mangrol harbor on the Gujarat coast.

The earliest portrayal of an Indian ship is found on an Indus Valley seal from about 3000 BCE. The ship is shown being elevated at both bow and stern, with a cabin in the center. It is likely to have been a simple river boat since it is lacking a mast. Another drawing found at Mohendjodaro on a potsherd shows a boat with a single mast and two men sitting at the far end away from the mast. Another painting of the landing of Vijaya Simha in Ceylon (543 BCE) with many ships is found amongst the Ajanta caves.

That India had a vast maritime trade, even with Greece, is shown by the coins of the Trojans (98-117 CE) and Hadrians (117-138 CE) found on the eastern coast of India, near Pondicherry. This is evidence that Greek traders had to have visited and traded in the port cities of that area.

Kamlesh Kapur explains more about this in Portraits of a Nation: History of India: “Recent archeological excavations at Pattanam in Ernakulum district of Kerala by the Kerala council for Historical Research (KCHR) indicate that there was thriving naval trade around 500 B.C. According to the Director of KCHR, ‘The artifacts recovered from the excavation site suggest that Pattanam, with a hinterland port and a multicultural settlement, may have had links with the Mediterranean, the Red Sea, the Arabian Sea, and the South China Sea rims since the Early Historic Period of South India.’ KCHR has been getting charcoal samples examined through C-14 and other modern methods to determine the age of these relics. These artifacts were from the Iron Age layer. The archeologists also recovered some parts of a wooden canoe and bollards (stakes used to secure canoes and boats) from a waterlogged area at the site.

“The radiocarbon dating from Pattanam will aid in understanding the Iron Age chronology of Kerala. So far, testing done by C-14 method to determine the ages of the charcoal samples from the lowermost sand deposits in the trenches at Pattanam suggests that their calibrated dates range from 1300 B.C. to 200 B.C. and 2500 B.C. to 100 A.D. Thus there is strong evidence that Kerala had sea trade with several countries in Western Asia and Eastern Europe from the second millennia B.C. onwards.” ¹⁶

The influence of the sea on Indian Kingdoms continued to grow with the passage of time. North-west India came under the influence of Alexander the great, who built a harbor at Patala where the Indus branches into two, just before entering the Arabian sea. His army returned to Mesopotamia in ships built in Sindh. Records show that in the period after his conquest, Chandragupta Maurya established an admiralty division under a Superintendent of ships as part of his war office, with a charter including responsibility for navigation on the seas, oceans, lakes and rivers. History records that Indian ships traded with countries as far as Java and Sumatra, and available evidence indicates that they were also trading with other countries in the Pacific, and Indian Ocean. Even before Alexander, there were references to India in Greek works and India had a flourishing trade with Rome. Roman writer Pliny speaks of Indian traders carrying away large quantity of gold from Rome, in payment for much sought exports such as precious stones, skins, clothes, spices, sandalwood, perfumes, herbs, and indigo.

The port cities included such places as Nagapattinam, Arikamedu (near Pondicherry), Udipi, Kollam, Tuticorin, Mamallapuram, Mangalore, Kannur, Thane, and others, which facilitated trade with many foreign areas, such as Indonesia, China, Arabia, Rome, and countries in Africa. Many other inland towns and cities contributed to this trade, such as Madurai, Thanjavur, Tiruchirapalli, Ellora, Melkote, Nasik, and so on, which became large centers of trade. Silk, cotton, sandalwood, woodwork, and various types of produce were the main items of trade.

Trades of this volume could not have been conducted over the countries without appropriate navigational skills. Two Indian astronomers of repute, Aryabhatta and Varahamihira, having accurately mapped the positions of celestial bodies, developed a method of computing a ship’s position from the stars. A crude forerunner of the modern magnetic compass called Matsyayantra was being used around the fourth or fifth century CE. Between the fifth and tenth centuries CE, the Vijayanagara and Kalinga kingdoms of southern and eastern India had established their rules over Malaya, Sumatra and Western Java. The Andaman and Nicobar Islands then served as an important midway for trade between the Indian peninsula and these kingdoms, as also with China. The daily revenue from the western regions in the period 844-848 CE was estimated to be 200 maunds (eight tons) of gold.

Not only was there trade from ancient times, going to many areas of the globe, but other countries may have also been going to India. It is reported that marine archaeologists have found a stone anchor in the Gulf of Khambhat with a design similar to the ones used by Chinese and Japanese ships in the 12th-14th century CE, giving the first offshore evidence indicating India’s trade relations with the two Asian countries. The stone anchor was found during an exploration headed by two marine archaeologists, A. S. Gaur and B. K. Bhatt, from the National Institute of Oceanography (NIO). “Though there are a lot of references and Chinese pottery (found from coastal sites) indicating trade relations between the two Asian nations (China and Japan) in the past, but this anchor from the offshore region is the first evidence from Indian waters. Similar type of anchors have been found from Chinese and Japanese waters,” stated Mr. Gaur. ¹⁷

Furthermore, another recent finding that shows the ancient advancement of Indian maritime capabilities is the evidence that Indian traders may have gone to South America long before Columbus discovered America. Investigation of botanical remains from an ancient site, Tokwa at the confluence of Belan and Adwa rivers, Mirzapur District, Uttar Pradesh (UP), has brought to light the agriculture-based subsistence economy during the Neolithic culture (3^rd-2^nd millennium BCE). They subsisted on various cereals, supplemented by leguminous seeds. Evidence of oil-yielding crops has been documented by recovery of seeds of Linum usitatissimum and Brassica juncea. Fortuitously, an important find among the botanical remains is the seeds of South American custard apple, regarded to have been introduced by the Portuguese in the 16^th century. The remains of custard apple as fruit coat and seeds have also been recorded from other sites in the Indian archaeological context, during the Kushana Period (CE 100-300) in Punjab and Early Iron Age (1300-700 BCE) in UP. The factual remains of custard apple, along with other stray finds, favor a group of specialists to support with diverse arguments the reasoning of Asian-American contacts way before the discovery of America by Columbus in 1498. ¹⁸

THE INDIAN NAVY AND SEA POWER

In the south especially there was an established navy in many coastal areas. The long coastline with many ports for trade for sending out ships and receiving traders from foreign countries necessitated a navy to protect the ships and ports from enemies. According to records, the Pallavas, Cholas, Pandyas, and the Cheras had large naval fleets of ocean bound ships because these rulers also led expeditions against other places, such as Malayasia, Bali, and Ceylon.

The decline of Indian maritime power commenced in the thirteenth century, and Indian sea power had almost disappeared when the Portuguese arrived in India. They later imposed a system of license for trade, and set upon all Asian vessels not holding permits from them.

The piratical activities of the Portuguese were challenged by the Zamorins of Calicut when Vasco da Gama, after obtaining permission to trade, refused to pay the customs levy. Two major engagements were fought during this period. First, the battle of Cochin in 1503, clearly revealed the weakness of Indian navies and indicated to the Europeans an opportunity for building a naval empire. The second engagement off Diu in 1509 gave the Portuguese mastery over Indian seas and laid the foundation of European control over Indian waters for the next 400 years.

Indian maritime interests witnessed a remarkable resurgence in the late seventeenth century, when the Siddhis of Janjira allied with the Moghuls to become a major power on the West Coast. This led the Maratha King Shivaji to create his own fleet, which was commanded by able admirals like Sidhoji Gujar and Kanhoji Angre. The Maratha Fleet along with the legendary Kanhoji Angre held sway over the entire Konkan Coast keeping the English, Dutch and Portuguese at bay. The death of Angre in 1729 left a vacuum and resulted in the decline of Maratha sea power. Despite the eclipse of Indian kingdoms with the advent of western domination, Indian shipbuilders continued to hold their own well into the nineteenth century. The Bombay Dock completed in July 1735 is in use even today. Ships displacing 800 to 1000 tons were built of teak at Daman and were superior to their British counterparts both in design and durability. This so agitated British shipbuilders on the River Thames that they protested against the use of Indian built ships to carry trade from England. Consequently, active measures were adopted to cripple the Indian shipbuilding industries. Nevertheless, many Indian ships were inducted into the Royal Navy, such as HMS Hindostan in 1795, the frigate Cornwallis in 1800, HMS Camel in 1801, and HMS Ceylon in 1808. HMS Asia carried the flag of Admiral Codrington at the battle of Navarino in 1827, the last major sea battle to be fought entirely under sail.

Two Indian built ships witnessed history in the making. The Treaty of Nanking, ceding Hong Kong to the British, was signed onboard HMS Cornwallis in 1842. The “Star Spangled Banner” national anthem of the USA was composed by Francis Scott Key onboard HMS Minden when the ship was on a visit to Baltimore. Numerous other ships were also constructed, the most famous being HMS Trincomalee, which was launched on 19 October, 1817, carrying 86 guns and displacing 1065 tons. This ship was latter renamed Foudroyant.

The period of 4000 years between Lothal and Bombay Dock, therefore, offers tangible evidence of seafaring skills the nation possessed in the days of sail. In the early seventeenth century, when British naval ships came to India, they discovered the existence of considerable shipbuilding and repair skills, as well as seafaring people. An ideal combination was thus available for supporting a fighting force in India. ¹⁹

HOW THE BRITISH KILLED THE MARINE INDUSTRY OF INDIA

When the westerners made contact with India, they were amazed to see their ships. Until the 17^th century, European ships were a maximum of 600 tonnes. But in India, they saw such big ships as the Gogha, which was more than 1500 tonnes. The European companies started using these ships and opened many new factories to make Indian artisans manufacture ships. In 1811, Lt. Walker writes, “The ships in the British fleet had to be repaired every 12^th year. But the Indian ships made of teak would function for more than 50 years without any repair.” The East India Company had a ship called Dariya Daulat which worked for 87 years without any repairs. Durable woods like rosewood, sal and teak were used for this purpose.

The French traveler Waltzer Salvins writes in his book Le Hindu, in 1811, “Hindus were in the forefront of ship-building and even today they can teach a lesson or two to the Europeans. The British, who were very apt at learning the arts, learnt a lot of things about ship building from the Hindus. There is a very good blend of beauty and utility in Indian ships and they are examples of Indian handicrafts and their patience.” Between 1736 and 1863, 300 ships were built at factories in Mumbai. Many of them were included in the Royal Fleet. Of these, the ship called Asia was 2289 tonnes and had 84 cannons. Ship building factories were set up in Hoogly, Sihat, Chittagong, Dacca, etc. In the period between 1781 to 1821, in Hoogly alone 272 ships were manufactured which together weighed 122,693 tonnes.

In this connection, Suresh Soni, in his book India’s Glorious Scientific Tradition, explains how India was deprived of its marine industry, but also from any notation in its ancient history of its ship-building ability. He writes:

“The shipping magnates of Britain could not tolerate the Indian art of ship manufacturing and they started compelling the East India Company not to use Indian ships. Investigations were frequently carried out in this regard. In 1811, Col. Walker gave statistics to prove that it was much cheaper to make Indian ships and that they were very sturdy. If only Indian ships were included in the British fleet, it would lead to great savings. This pinched the British shipbuilders and the traders. Dr. Taylor writes, ‘When the Indian ships laden with Indian goods reached the port of London, it created such a panic amongst the British traders as would not have been created, had they seen the enemy fleet of ships on the River Thames, ready for attack.’

“The workers at the London Port were among the first to make hue and cry and said that ‘all our work will be ruined and families will starve to death.’ The Board of Directors of East India Company wrote that ‘all the fear and respect that the Indian seamen had towards European behavior was lost when they saw our social life once they came here. When they return to their country, they will propagate bad things about us amongst the Asians and we will lose our superiority and the effect will be harmful.’ At this, the British Parliament set up a committee under the chairmanship of Sir Robert Peel.

“Despite disagreement amongst the members of the committee on the basis of this report, a law was passed in 1814 according to which the Indians lost the right to become British sailors and it became compulsory to employ at least three-fourth British sailors on British ships. No ship which did not have a British master was allowed to enter London Port and a rule was made that only ships made by the British in England could bring goods to England. For many reasons, there was laxity in enforcing these rules, but from 1863 they were observed strictly. Such rules which would end the ancient art of ship-building, were formulated in India also. Tax on goods brought in Indian ships was raised and efforts were made to isolate them from trade. Sir William Digby has rightly written, ‘This way, the Queen of the western world killed the Queen of the eastern oceans.’ In short, this is the story about the destruction of the Indian art of ship-building.” ²⁰

Of course, let us not forget that not only was commerce between ancient India and other countries made through maritime capabilities, but also through land routes that extended to China, Turkistan, Persia, Babylon, and also to Egypt, Greece, and Rome, which continued to prosper.

These days, India is still very much in the ship building business, mostly in small and medium size ships. As of 2009 there were 27 major shipyards, primarily in Mumbai, Goa, Vishakhapatnam, and Cochin.

CONCLUSION

In conclusion, the fact is that the ancient Vedic civilization had a strong connection with the sea, and maritime abilities. Even in their language of Vedic Sanskrit, words such as samudra, salil, sagar, and sindhu indicated the sea or large rivers. The word sindhuka also meant sailor, which became the name Sindbad for the sailor in Arabian Nights. Also, the English word navigation actually originates from the Sanskrit word Navagati.

Further evidence has been shown, such as that presented at a 1994 conference on seafaring in Delhi where papers had been presented that shows how Indian cotton was exported to South and Central America back in 2500 BCE. Another report suggested Indian cotton reached Mexico as far back as 4000 BCE, back to the Rig Vedic period. According to Sean McGrail, a marine archeologist at Oxford University, seagoing ships called ‘clinkers’ that were thought to be of Viking origin, were known in India a good deal earlier. Thus, India’s maritime trade actually flourished many years ago, along with many other of its advancements that are hardly recognized or accounted for today. ²¹

This helps reveal that India’s maritime trade actually flourished more and far earlier than most people realize. This was one of the ways Vedic culture had spread to so many areas around the world. Though the talents and capabilities that came out of ancient India’s Vedic civilization have often remained unrecognized or even demeaned when discussed, nonetheless, the Vedic people were far more advanced in culture and developments then many people seem to care to admit, and it is time to recognize it for what it was.

CHAPTER NOTES

1. Lehrburger, Carl, Secrets of Ancient America: Archaeoastronomy and the Legacy of the Phoenicians, Celts, and Other Forgotten Explorers, Bear & Company, Rochester, Vermont, 2015, p.209.

2. Kuppuram, G., India Through the Ages, pp 65..527-31.

3. Ibid., pp.527-31.

4. Thompson, Gunnar, American Discovery: Our Multicultural Heritage, Hayriver Press, Colfax, Wisconsin, 2012, p.216.

5. Rao, S. R., Shipping in Ancient India, in India’s Contribution to World Thought and Culture, Published by Vivekananda Kendra Prakashan, Chennai, 1970, p. 83.

6. Science and Technology in Ancient India, by Editorial Board of Vijnan Bharati, Mumbai, August, 2002, p. 105.

7. Ibid., pp. 108-09.

8. Ramachandran, K. S., Ancient Indian Maritime Adventures, in India’s Contribution to World Thought and Culture, Published by Vivekananda Kendra Prakashan, Chennai, 1970, p. 74.

9. Soni, Suresh, India’s Glorious Scientific Tradition, Ocean Books Pvt. Ltd., New Delhi, 2010, p. 68.

10. Ibid., p. 72.

11. Ibid., p. 73.

12. Shah, Niranjan, Little Known Facts About Shipping Activity in Ancient India, in India Tribune, January 8, 2006.

13. Journal of the Royal Asiatic Society, Vol. 1) (Singhal, D. P., Red Indians or Asiomericans–Indian Settlers in Middle and South America, India’s Contribution to World Thought and Culture, Vivekananda Kendra Prakashan Trust, Chennai, India 1970, p.644.

14. Thompson, Gunnar, American Discovery: Our Multicultural Heritage, Hayriver Press, Colfax, Wisconsin, 2012, p.223.

15. Thompson, Gunnar, American Discovery: Our Multicultural Heritage, Hayriver Press, Colfax, Wisconsin, 2012, p.235.

16. Kapur, Kamlesh, Portraits of a Nation: History of India, Sterling Publishers, Private Limited, 2010, pp. 414-15.

17. http://www.hindu.com/thehindu/holnus/000200903151560.htm.

18. http://www.ias. ac.in/currsci/ jan252008/ 248.pdf.

19. http://indiannavy.nic.in/maritime_history.htm.

20. Soni, Suresh, India’s Glorious Scientific Tradition, Ocean Books Pvt. Ltd., New Delhi, 2010, p. 74-75.

21. Frawley, Dr. David, and Dr. Navaratna S. Rajaram, Hidden Horizons, Unearthing 10,000 Years of Indian Culture, Swaminarayan Aksharpith, Ahmedabad, India, 2006, p. 79.

New book: “Chasing Rhinos With The Swami”
Shyamasundar das: “After many years of writing, “Chasing Rhinos With The Swami” is finally complete. This two-volume memoir describes in exciting, intimate detail the many years I [Shyamasundar das] spent at the side of our amazing Srila Prabhupad–in San Francisco, London, and as Prabhupada’s personal secretary, in India, Russia, and all over the globe. It is an adventure book, fast-moving, filled with the philosophy, fun, spontaneity and magic that distinguished Prabhupada’s special journey among us.
Read the entire article here: http://www.dandavats.com/?p=21105

Radha Kunda Parikrama in Karttika (Album with photos)
Deena Bandhu Das: Yesterday we visited many of the holy places around Radha Kunda and Shyama Kunda! Then we visited Kusum Sarovara. Come along with the pics of Vittalrukmini Das!
Find them here: https://goo.gl/H3AHVa

A yoga of love? (4 min video)
What is bhakti yoga? What even IS yoga? Lavanya-keli attempts (emphasis on the attempts) to explain what yoga, specifically bhakti yoga, actually is.
Watch it here: https://goo.gl/88S8IP

A Krishna conscious rendition of the known West Side Story theme by Parividha das and the gurukulis. (3 min video)
Performing a song from the musical West Side Story at the 40th anniversary festival of the Krishna Balarama Mandir in Vrindavan.
Watch it here: https://goo.gl/GiC01W

Kartik Mas Ki Jai! (Album with photos)
The air is abuzz in Sri Vrindavan Dham, and this year’s Kartik
festival has started off bigger than ever.During the singing of Damodarastakam, normally the front section of the temple is crowded with devotees offering ghee lamps, but on this night the entire temple room all the way to the rear doors becomes an ocean of circling flames.The following morning program is always extremely crowded. During this mangal artik, the temple’s sunken courtyard is flooded not with water, but with devotees all swaying in time.
Find them here: https://goo.gl/ueD2mg

Hare Krishna! Identity: Real, Imagined and somewhere In-Between (audio-class)
Vraja Vihari das: Who we think we are—our ego—affects every single aspect of our lives. In Sanskrit, our present ego is called ahankara, and that ahankara is described as the basis of our existence in this world. Spiritual practices focus on adjusting our sense of self, transforming the ahankara. Let’s discuss that ego: Who we think we are, how we got to our present sense of self, who Krishna says we should think we are, and how to get there—a place of true satisfaction and freedom.
Listen to it here: http://www.dandavats.com/?p=21086

Dear Gail,

Thank you for bringing up an important discussion about the five factors of action in yesterday’s class. We usually learn about these five factors from Gītā, 18.14 – but here Krishna is summarizing the Saṁkhya given by Kapila, which is in a verse that is in the section I covered during yesterday’s class – Bhāgavatam 3.26.8.

The two places use slightly different wording. Here is the wording attributed to Kapila in Bhāgavatam:

kārya-kāraṇa-kartṛtve
 kāraṇaṁ prakṛtiṁ viduḥ
bhoktṛtve sukha-duḥkhānāṁ
 puruṣaṁ prakṛteḥ param

He, Kapila lists the five as:

kārya – the body that performs an action

kāraṇa – the senses used as tools for the action

kartṛtve – the nervous system that controls the senses
kāraṇaṁ –  the immediate motivation for the action

bhoktṛtve – consciousness, the willer and enjoyer of action

Here he gives four factors beginning with “k” (kārya-kāraṇa-kartṛtve, and kāraṇaṁ) and says that these four are features of matter (prakṛti). Then he gives the fifth factor (bhoktṛtve) and says this is the puruṣa (soul), which is superior to matter.

This is what I was talking about in yesterday’s class. You asked, “what about the Supersoul? Since the Supersoul is also a factor aren’t there two spiritual principles among the five, not one?”

I answered you incorrectly, I apologize. I’d like to clarify here and correct my answer.

My mistake was in thinking daiva to mean “destiny” when all the ācāryas explain that it means “the divine quality” – which is consciousness. The Supersoul is mentioned by all the ācāryas because consciousness is rooted in the Supersoul. The two are counted together as immediate and remote daiva. The Supersoul is not a separate factor in action – it impartially enables the soul to initiate whatever actions it wants and plays no other role.

Gītā 18.14 gives the following slightly different terms for the same thing:

kartā – the doer (ahamkara)

adhiṣṭhāna – the field (body and world)

kāraṇa – the instruments (senses)

cesta – the effort (electrochemical nervous system)

daiva – the divine element (soul / consciousness)

Of these, the first four are material, the fifth is spiritual. The soul is rooted in the supersoul, and the supersoul gives it the power to have will and initiate action. So if we include the supersoul it is within daiva, not a separate, sixth item.

Here are the major previous ācārya’s opinions on Gītā 18.14…

Viśvanātha Cakravarti Ṭhākur’s comment on this verse identifies kartā as ahamkara and daiva as antaryami – the soul, rooted on the supersoul

Ramānuja Ācārya supports this too. He also explains that the soul is initiating the activities with its free will, and the supersoul is merely empowering the soul to have free will – so the supersoul is not the cause of the actions, the individual soul is.

Śrī Sridhara Swāmī gives the same comment.

Śrī Madhvācārya… he takes the same angle.

Keshav Kashmiri (Kumara Sampradaya)… same angle…

Śrīla Prabhupāda has a different angle, taking kartā (“the doer”) as the soul, not the ahankara, and daiva as the Supersoul, not the soul. So, in his angle, there would indeed be two spiritual factors among the five factors of action.

I have learned a lot because you brought this up. Thank you so much for doing that. I am “upgrading” my memory banks now, so that I will keep the above commentaries in mind whenever I discuss the five factors in the future.

It was wonderful to be able to share some time with you in Hari Kathā! I hope we will be blessed to do it again soon!

Your friend,

Vraja

Bhagavatam class 6.16.39

The post Even if a devotee is obsessed with material desires by being obsessed in serving Krsna he or she will go back to Godhead appeared first on SivaramaSwami.com.

Ratha Yatra in the ancient capital of the Incas: Cusco, Peru (Album with photos)
For the first time in history Lord Jagannatha, Baladeva and Subhadra showered Their unlimited mercy upon the residents of the ancient capital of the Incas: Cusco
Find them here: https://goo.gl/xUYlE4

Kartik Parikrama in Vrindavana (6 min video)
Indradyumna Swami: Yesterday our parikrama party visited the temple of Madan Mohan. The beautiful and ornate structure was he first temple to be constructed in Vrindavan. The temple is situated on a small hill overlooking the Yamuna river and surrounding plains. It was the perfect atmosphere for Krsna katha and the sweet singing of the Lord’s holy names. We also visited the sacred samadhi of Srila Sanatan Goswami, where we dove deeper into the mysteries of this transcendental land of Sri Vrindavan dhama.
Watch it here: https://goo.gl/rp3IuU

November 2015 Issue of the Youth Journal ‘Arunodaya’ released
We are happy to share the news regarding the newly designed second issue (November 2015) of ‘Arunodaya’ released today and made available to the readers at the following URL: http://goo.gl/szoIHq

Hare Krishna! Sri Govinda Gau Gram Prachar Yatra Reaches Dondapadu Village
The first day of the Yatra to Ramapuram village had been very smooth with the support of so many devotees and it being native village of Sripati prabhu. The next day was not expected to be smooth; the battle was now on foreign turf. Most of the city devotees had returned the previous night to resume their regular city lifestyles- working for corporate companies or businesses. However, their hearts and prayers were for the devotees left behind trying to fulfill the desire of their acarya. With the desire to join them on weekends they left.
Read the entire article here: http://www.dandavats.com/?p=21070

London Saturday Night Halloween Harinama (Album with HR photos)
This Halloween, devotees gave the public something to really lift their spirits! And, while every Saturday Night Harinama is always a scream, please come along if you can in TWO WEEKS’ TIME on Saturday 14th November, and join in on a huge Maha Harinama to celebrate Srila Prabhupada’s Disappearance Day, which falls the following day.
Find them here: http://goo.gl/BASRGP

Hare Krishna! Pledge of 100,000 ghee lamp offerings to Lord Damodara in Kuala Lumpur , Malaysia
The Karthik month is a very busy month for most Malaysian devotees. While getting the family together daily to offer ghee lamps to our sweet Lord Krishna, devotees in Malaysia has, over the years, introduced various preaching methods to extend the opportunity of offering ghee lamps to the general masses. Like every year, the month-long festival was launched in Sri Jagannath Mandir Kuala Lumpur on Sunday, 25 October 2015. Under the leadership of Sri Jagannath Mandir , Kuala Lumpur Temple President, HG Kripa Sindhu Krishna Prabhu, this launch event was held to reiterate to the devotees the glories of Karttika month and to get everyone in the right mood of servitude. Devotees were also presented with different preaching techniques that can be used to ensure the opportunity of offering ghee lamps to Krishna reaches more people.
Read the entire article here: http://www.dandavats.com/?p=21073

A focus area. Kadamba Kanana Swami: In recent years, a lot of focus is there on individuality, on engaging according to one’s nature, in finding one’s natural place in Krsna consciousness. In the earlier years of this movement, a lot of emphasis was placed on sacrifice – sacrifice for the mission and one’s nature. Both elements are there where people are looking more for individual expression. We can also see more creative ways of engaging in devotional service, which opens up more avenues for more people to connect. So in that way, we established our movement in so many ways to society! That is fine and nice but the sacrificing spirit still remains very valuable. The spirit of simply putting one’s own idea aside for the higher interest! Read the entire article here: https://goo.gl/C3pAS8

November 2. ISKCON 50 – S.Prabhupada Daily Meditations.
How to Meditate on Srila Prabhupada All the Time.
One psychologist was talking about the importance of noticing things: If you notice when you get angry, or you notice when you are acting, you can curb these tendencies. He recommended a simple technique of just paying attention to your own breathing and noting how your skin or eyes feel. In order to work deeply, the noticing should be kept very simple. It is not a matter of thinking of concepts, but the primitive act of noticing. When I read of this technique, I thought of applying it to my Prabhupada meditations. I think it’s something anyone can do.
For example, someone pronounces the word “Prabhupada.” You become alert. You don’t have to think about it. You can feel “Prabhupada’s name was just spoken.” On another occasion, say you are taking prasadam in the association of devotees, suddenly you notice that you are among devotees and the prasadam you are eating has been cooked in a particular way; that the child of the couple to your left has a Sanskrit name – everything has been taught to us by Prabhupada. You may feel this in an overall way, or you may notice particular details. It doesn’t require a verbal acknowledgement, but you want to feel the awareness of Prabhupada in everything you do.
This act of noticing is not intended as a substitute to the more discursive methods of glorifying Prabhupada with our intelligence and words, but it can supplement our present meditation. Sometimes we are tired of talking, or we realize that words will not be able to capture our experience. Perhaps we are with people who have no interest in Prabhupada, or we ourselves don’t feel inspired enough to speak. At times like this, this “awareness” technique can be fully utilized. We stop in the midst of outward activities, perhaps starting by becoming aware of our own breath, and then turn up the “awareness” volume until we perceive Prabhupada’s blessing and presence.
If we are fortunate to live in a society of devotees, then whether we “notice” or not, we are regularly being exposed to Prabhupada’s lectures, books, kirtanas and way of life. Even when we don’t actively remember him, we can be assured that our inner self is benefiting by exposure to Prabhupada. If an iron rod is placed in fire gradually it will become hotter and hotter, even if only by imperceptible degrees. Prabhupada used to give that example that a preoccupied airplane passenger may not notice when the plane takes off, but after awhile he will be surprised to see that he is thousands of feet above the Earth. Similarly, even if we sometimes fail to notice the benefit of living in Prabhupada’s shelter, eventually Prabhupada will bless us to become more aware.
The Scriptures inform us that the association of devotees gives the greatest benefit and is the only solace in this material world. More important than techniques meant to bring us into greater awareness of Prabhupada is to first situate ourselves solidly in the association of devotees. In this way our hearts and minds will automatically fill up with Krishna consciousness. But when we do become situated, we will want to develop our abilities to remember and love Prabhupada. We will want to fill our minds only with positive impressions of Prabhupada’s presence in our lives. This will not only help us come closer to Krishna, but will give us greater appreciation for Prabhupada’s other followers. It will help to eradicate envy from our hearts, which in turn will give us a stronger desire to absorb ourselves in Prabhupada consciousness.
Read the entire article here: http://www.dandavats.com/?p=20490

The post Daily Darshan – November 2nd, 2015 appeared first on Mayapur.com.

How to Meditate on Srila Prabhupada All the Time

(Kadamba Kanana Swami, May 2011, Radhadesh, Belgium, Lecture)

Our movement is growing and it is not only growing in numbers but it is also growing in complexity! In the earlier days of Srila Prabhupada establishing the preaching mission, this movement was more simple. The membership was more homogenous – people of a similar age group and all engaged in the same activity.

Now, there is much more diversity! Diversity in different members of this movement and also diversity in different kinds programs so we need a very broad movement! We need a movement which provides various ways for all kinds of people to engage in Krsna consciousness because Krsna consciousness is possible in any condition of life therefore it is meant for all kinds of people.There is not just a particular stereotyped way of practicing Krsna consciousness. So in one way, engaging ones nature is valuable!

In recent years, a lot of focus is there on individuality, on engaging according to ones nature, in finding ones natural place in Krsna consciousness. In the earlier years of this movement, a lot of emphasis was placed on sacrifice – sacrifice for the mission and ones nature. Both elements are there where people are looking more for individual expression. We can also see more creative ways of engaging in devotional service, which opens up more avenues for more people to connect. So in that way, we established our movement in so many ways to society! That is fine and nice but the sacrificing spirit still remains very valuable. The spirit of simply putting ones own idea aside for the higher interest!

Just like Srila Prabhupada emphasized book distribution and that emphasis will not go away no matter what we do. There was a time when book distribution was the emphasis of the Hare Krsna movement as a whole and there was only a small percentage who were not part of the book distribution focus but times have changed and book distribution had at one point become a peripheral program – a side program and it lessened as a mainstream focus.

Now in recent years, we see worldwide a resurgence of book distribution. There is an increase and the focus is also increasing, as statistics shows. So as they say, the pendulum swings – it swings from one side to the other but Srila Prabhupada’s desires remain valid. Whether our community takes different forms at different historical points in time, Prabhupada’s desires still remain as an exceptional source of blessings! We can get such blessings by simply trying to fulfill Srila Prabhupada’s desires!

Therefore, again and again, that will come to the fore front, even if at times the focus shifts a little but remains within the boundaries of authorized vaisnava behaviour. If we miss the emphasizes which Srila Prabhupada gave or the points that he stressed, then we will dry up a little bit. So therefore our connection with Srila Prabhupada is extremely important and it must remain in the focus of our movement, then our movement will flourish!

Recently I gave a brief class for the residents of an ISKCON center, during their daily morning spiritual programme. The topic of my class was the nine stages of development in Bhakti-Yoga and how to make sure and steady progress towards the goal: Krishna Prema. When I received feedback about this class, I came to realize the significance of “generation gaps” between people who enter ISKCON at different eras.

As I see it, ISKCON has a few key eras:

1. The Newborn Era – Prabhupāda is directly accessible to the few dozen devotees who were newly forming around him. Chanting with him and learning from him is the main focus.
2. The Childhood Era (c.1970 ~ 73) – Prabhupāda establishes people to lead on his behalf, under his oversight. Kīrtan in the streets is the main focus.
3. The Era of Adolescence (’73 ~ ’77) – Society becomes huge. Aggressive book distribution becomes the focus.
4. Adult(eration) Era (’78 ~ ’86) – Prabhupāda departs, others take over the position of guru, primarily with disastrous outcomes. Making money becomes the focus.
5. Midlife Crisis (’87 ~ ’90) – Attempts at reform and self-improvement, amidst the aftermath of the previous era. Reconstruction is the focus.
6. The Era of Higher Education (’91 ~ ’98) – Emphasis begins to fall on thorough study of śāstra and deeper commitment to and understanding of sādhana. Spiritual and philosophical education becomes the focus.
7. The Era of Diversification (’99 ~ present) – Broader definitions of what it means to be a “devotee.” ISKCON itself starts to develop capacity for fostering diverse viewpoints, and splinters of ISKCON become plentiful and begin offering diverse attitudes and approaches to Gauḍīya Vaiṣṇavism.

The first four have one strong, unifying characteristic that make them almost seem like four phases within a single era. That characteristic is the very firm and fervent belief that Krishna consciousness is primarily all about “surrendering to guru” and “pleasing guru” by doing “whatever guru asks of you.”

When almost all the gurus proved unreliable, it made us search for the flaw in our attitude towards them. Thus the later eras started to see śāstra as the ultimate authority, and came to view guru as the key figure whose merciful guidance and instruction helps us deeply and clearly understand śāstra, and the practices and precepts revealed therein.

When I gave my class on the 9 stages of progress in Bhakti Yoga, one person in attendance was a devotee from the older generation, who had been absent from ISKCON during the 5th, 6th, and 7th eras and had returned to an important role in the society in recent years – making him a particularly extreme example of “generation gap” since he is someone from the older generation who did not participate in the gradual evolution that lead to many of the contemporary outlooks.

I will take the opportunity to clarify a few doubts he expressed in my class.

I – “Just Surrender”

He felt that concentrating on one’s progress in Bhakti Yoga, and on ones spiritual practices, was antithetical to the mood of surrendering to guru. This is a false dichotomy because the bonafide guru primarily directs one to concentrate on your spiritual practices and make careful progress in Bhakti Yoga.

II – Kṛpa-Siddhi or “Self-Discovery”?

He felt that the results of bhakti come by the blessings of the guru, not by efforts to understand Gauḍīya philosophy and apply oneself carefully to Gauḍīya practices. This is also a false dichotomy because the “blessings of guru” literally are the philosophy they communicate to us, and the practices they reveal and direct us in. If this were not the case, why did all our Gauḍīya gurus, including Śrīla Prabhupāda, write so many books and put so much emphasis on kīrtan and fundamental spiritual practices like chanting a significant set number of “rounds” of mantra every day?

Bhakti Rasamrita Sindhu (Nectar of Devotion) reveals that kṛpā is always the key to success in Bhakti, but that we obtain kṛpā as a result of our efforts to appreciate and value it. In other words, we obtain mercy as a result of our practice (sādhana). To obtain perfection by mercy alone, neglecting philosophy and practice is, they say, exceedingly, exceedingly, exceedingly rare.

III – Sādhana is Rāgānugā. Book Distribution is Vaidhi.

This is completely wrong. Bhakti Rasamrita Sindhu very clearly defines that there are two types of sādhana. Both of them follow the rules and regulations of the spiritual practices, but one of them (rāgānugā) does so out of a specific desire to attain a specific type of love for Krishna. “Services” (like managing a temple, or selling a book, etc) are mostly karma-miśra-bhakti-yoga, or, for advanced practitioners could be either vaidhi or rāgānugā sādhana, depending on their motivation and realization of the individual.

IV – “Many Gurus” is a Bogus Idea

Previously ISKCON defined the “guru” as the person who runs every aspect of your life. Now, ISKCON is beginning to understand that the guru is a person who reveals Krishna to you and gives you the opportunity to attain Him through Krishna prema. As such a guru may or may not be involved in many or a few details of your personal life.

With the previous idea of guru it would be very hard to understand how there could be many gurus. How could you follow many “ultimate masters” at the same time!?!? How could you have many husbands, so to speak!?!? But with the correct understanding of guru, it is easy to understand why śāstra describes that there are many gurus, some who are inspirations, some who start us off in the right direction, some who teach us different aspects of philosophy and practice, and one who grants us a mantra and tilak and official acceptance into a specific branch of the family of spiritual practitioners.

• Vraja Kishor
• http://www.vrajakishor.com