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The post Gita 08.18 – Matter becomes unmanifest, but material form is destroyed appeared first on The Spiritual Scientist.

The Higher Taste restaurant in Wellington has been operating for many years with various cooks and management.

Last year four devotee chefs came from India to raise the standard of the menu, especially in the matter of “a la carte.”

This has proven very successful and popular with the customers.

We are 11 days into the New Year. Let us all take shelter of a great saint’s advice: “O New Year, all glories to you! Pay special attention to the development of Sri Mayapur. Publish devotional literature. Satisfy the people of the world by distributing the Lord’s holy names. Guide the living entities in such [...]

Recordings of the Siksastakam Seminar given by HH Kadamba Kanana Swami in Mayapur, at the Kirtan Academy, are available below.

You may listen online by clicking the “play” button or to download, right-click on a title and save-target-as.

 

Lectures

KKS_Mayapur_11Dec2015_Siksastakam_Part1

KKS_Mayapur_12Dec2015_Siksastakam_Part2

KKS_Mayapur_14Dec2015_Siksastakam_Part3

KKS_Mayapur_15Dec2015_Siksastakam_Part4

 

Kirtan

KKS_Mayapur_11Dec2015_Kirtan

KKS_Mayapur_12Dec2015_Kirtan

KKS_Mayapur_14Dec2015_Kirtan

KKS_Mayapur_15Dec2015_Kirtan

 

Last week, I was asked to present to a big group of about forty people on the importance of data quality. I was planning to use a spreadsheet I created a month earlier for this meeting. So I was confident about the presentation since I already knew what was in the spreadsheet and all I needed to do was do a last minute inspection before the actual meeting. About 20 minutes before the meeting, I opened the spreadsheet and reviewed what I had done earlier. To my utter dismay and shock, I could not understand the spreadsheet fully. I could understand parts of it but the idea I wanted to convey using the spreadsheet seemed elusive. I had written down definition of variables and I tried to decipher what I had originally done, given few more minutes I probably could have figured it out. But unfortunately I was woefully short of time and as the clock was winding down to the start of the meeting, my heart rate was increasing because I could not remember what I had done earlier and irony was my own data quality of the spreadsheet was in question. Anyways, I tried everything I could but still I was little stressful since I wasn't sure what I will be speaking.

I looked at the screen, looked at the clock, and with a confused mind I simply took shelter of Krishna asking me to give me the intelligence to speak properly. My prayer was perhaps 2 seconds. Anyways, I did the best I could in cleaning my spreadsheet and headed to the meeting room five minutes late. There were about forty members waiting for me to speak. I turn the computer on and it wouldn't work. It was my responsibility to have checked everything ahead of time. Anyways, after fiddling with the gadgets and after ten minutes of delay, I started the meeting.

Despite all the confusion in my mind, I breezed through the presentation in thirty minutes with everyone satisfied. Unlike myself, my opening (which is the weakest) was the strongest and I did not falter from there. With everyone satisfied, my manager and other staff members happy, I returned to my desk. I instantly recognized the mercy of Krishna. Even though this is an apparently mundane event, Krishna so kindly reciprocated to my short prayer. He gave me the intelligence and the words to speak just enough to complete the presentation. Of course this event is a matter of faith for others. But knowing my skills in public presentation, and my ability in tense situations from past, I can safely say whatever happened was the intervention of Krishna's kindness.

I simply depended on Him and did not so much worry about the outcome. If Krishna wanted to embarrass me, I cannot control it but at the same time if He wanted me to do well, also I have no control. For my part, I took shelter of Him in a mood of dependency and prayer. Krishna says in the Bhagavad Gita that He is the ability in man and simply by acknowledging that fact by taking shelter of HIm can take us closer to Him. I pray to the Lord that I always take shelter of His Lotus Feet at all times and let Him be my master and I His instrument of His servants.

Hare Krishna

Lately I’ve had occasion to recall Bridge on the River Kwai, a classic film from the 1950s. The film concerns a fictional Colonel Nicholson, a British officer in World War II, a man of determination and courage, who is confined with his officers and men in Burma in a Japanese prisoner-of-war camp. Nicholson rallies the spirit of his men by leading them in building a bridge critical for the Japanese supply line, but he becomes so obsessed with the project that he loses sight of the interests of his country.

The film has nothing to do with Krishna consciousness, but sometimes when we ask ourselves why people do the things they do, the complex figure of Colonel Nicholson may provide a helpful psychological model.

 

Theme from “Bridge on the River Kwai”

 

The post Remembering Colonel Nicholson appeared first on Jayadvaita Swami.

Interview with Jahnavi Harrison (video)
Jahnavi was born and raised in a family of English bhakti yoga practitioners at Bhaktivedanta Manor in Hertfordshire. Her mother, who is a schoolteacher, and her father, who is a priest and writer, instilled a love of communication, education and strong spiritual values. She is a multi- disciplinary artist, trained in both Indian and Western classical dance and music, as well as writing and visual arts. After graduating with a BA in Linguistics and Creative Writing, she travelled internationally with the sacred music band, ‘Gaura Vani and As Kindred Spirits’, for five years, presenting the dynamic stories and spiritual culture of India for a fresh, contemporary audience. She has been a member of sacred music collective ’Sita and the Hanumen’, and regularly collaborates with kirtan artists like Krishna Das, Shyam Das, Wah!, Shantala and Jai Uttal.

Is Maya the same as Durga?
Yes and no. The engineer of the universe, Brahma, mentions Durga as Krishna’s illusory energy—Maya—in his collection of prayers to Krishna known as the Brahma-samhita. The commentary to Srimad-Bhagavatam, 11.2.48 discusses this:
“…the Brahma-samhita (5.44) says, sristhi-sthiti-pralaya-sadhana-shaktir eka chayeva yasya bhuvanani bibharti durga. Maya is like a shadow of the Supreme Personality of Godhead who serves Him in the creation, maintenance and annihilation of this world. Just as a shadow has no independent power of movement but follows the substance that casts the shadow, the illusory energy of the Lord has no independent power, but bewilders the living entities according to the Lord’s desire. One of Krishna’s opulences is that He is supremely detached; when a living entity wants to forget Him, Krishna immediately employs His illusory energy to facilitate the foolishness of the conditioned soul.”
To read the entire article click here: http://goo.gl/JMvCts

Agrarian Revolution Paving Way for Spiritual Revolution?
Prabhupäda: We have experimented in Bengal, and here also, he is also going, sankirtana party. But he could not do it in a large scale for want of facilities. And in foreign countries these boys are so sacrificing spirit, as soon as we give him some program, immediately they make arrangement. Immediately. We are going village to village with books in buses. Hundreds of buses are working.
Meeting with MP, Mr. Krishna Modi — August 31, 1976, Delhi
On December 22, 2015, the Yatra bus reached the village by the name of Mustiyala at 2 in the evening. This village had played a key role in the history of peasant revolution against the oppressive landlords in 1946. This movement had spread to other neighbouring districts covering 4,000 villages, which ultimately led to reformation in land acquisition law and distribution of 10,000 acres of agricultural land to landless peasants. Mustiyala village still depends a lot on agriculture and traditional technologies.
To read the entire article click here: http://goo.gl/PqRnBZ

By Jayram Das

The Supreme Lord is sat-cit-ananda, the embodiment of eternity, bliss and knowledge and the devotees also derive the same bliss by dint of their constantly remaining engaged in the service of the Lord. His Holiness Subhag Maharaj visited Bishor Pasa, a village in Netrakona district accessible mostly by riverways or by motorcycles via country roads, four years back where he had inspired family to take practice Krishna Consciousness seriously so that others may also follow their footsteps. The same family, having taken initiation from Maharaj in 2013, now constructed a temple for Gaura Nitai in their courtyard…without expecting the least that Maharaj would come to install the deities. Actually there were no deities at all in the first place and no prior arrangements to receive the devotees. Somehow everything got arranged at the last moment. Jayram Prabhu, the leader at ISKCON Netrakona, had a set of Gaura Nitai Deities meant for somebody else and the same were hijacked to Bishor Pasa.

“Only a handful of you are there who are convinced beyond any doubt about this Krishna Consciousness movement, but is sufficient to change the course of history.” (SP letter to Gunagrahi, Brooklyn, 3 June, 1972)

Subhag Maharaj arrived via a boat on the 6th of January. The picturesque surroundings, cowherds herding their cows back home and simple lifestyle would remind anybody of Srila Prabhupada’s words on how important it is to institute Varnasrama Dharma, simple living and Krishna Conscious thinking. Arriving at Bishor Pasa, the devotees were received with enthusiastic kirtan. Devotees saw a beautiful house, not be expected in an obscure corner of a far flung village, which later turned out to be the temple of Gaura Nitai. Balaram Das, himself a brahmacari, with his family made the temple but their own dwelling place was a run-down old tin shed house and Subhag Maharaj, along with the devotees stayed with them. This is something we don’t see often that a devotee live with the most meagre means while giving the best within his means for the Lord. It was an inspiring experience for all. Adhivas or preparation for the next day’s installation was overseen by Subhag Maharaj himself and made complete by kirtan by Gora Gunamani das, Dinabondhu das, Madhusudan Krishna das and team. The day next, 7 January, was to be a big day: fire sacrifice, deity installation, mahaprasad and lots of kirtan.

After mangal arti and chanting their rounds devotees went ahead with the preparation for the fire sacrifice, prasadam preparation from early morning, nagar kirtan covering the whole village, all were engaged in one service or the other. The fire sacrifice was led by Jayaram das and Ramanuja das, all devotees assembled became so joyful to see the flames leaping high in the air with each ‘svaha’. This was followed abhiseka of the deities by Subhag Maharaj himself after which Maharaj gave a lecture to the assembled guests. The Lords were then carefully dressed in simple yet beautiful dresses by Prahladananda das and after offering a sumptuous bhoga a full arati was offered. Everybody expressed that the deities were looking exceptionally attractive. Around 1500 visitors and devotees took prasadam. Ultimately all devotees agreed that the mission to hijack the deities was approved by Lord Gaura Nitai Themselves. The program closed with a fired up Sandhya arti kirtan.

After a blissful morning walk in the open fields and strolling with the calves the devotees along with Maharaj prepared to leave for Kalmakanda town via the riverways by the same boat. Noon prasadam was served on the boat itself. After a while maharaja’s boat met with with an accident, it almost got crushed between two boats parked on the river blocking the way, devotees were safe and sound.

Arrived at Sri Sri Jagannath Mandir ,Kalmakanda market by sunset to be welcomed by around a thousand and a half visitors and well-wishers, the pandal itself was packed up and many were standing on the street outside the pandal area. The event was presided by Md. Basir Ahmed, Police Officer-in-Charge, who provided all necessary security, President of Jagannath mandir Gouranga Chandra das and the secretary Sujon Saha. It was certainly amazing to see so many people turn up for the program. Prior to Maharaj’s arrival a major harinam nagar sankirtan was arranged by the brahmacharis from ISKCON Netrakona throughout the town area which attracted a huge number of crowd. At the pandal Subhag Maharaj addressed the assembled visitors and guests telling them about the rarity and importance of human life as a junction to get out of the cycle of repeated birth and death and how easily one can also lose this most rare opportunity at any moment. Maharaj encouraged them to practice Krishna Consciousness as a daily practice starting from the chanting of the Hare Krishna maha mantra by means of easily understandable stories and anecdotes. After the lecture devotees continued with the kirtan and the program concluded with the distribution of mahaparasad. As is usual for a cold winter night, devotees especially relished the hot cauliflower pakoras and the steaming fried rice or puspanna.

“This touring and preaching, along with sankirtan party, this is our actual mission. And if you go to Bangla Desh and do the same work there, it will be a great achievement for you and all of the world if you are successful.” (SP letter to Tamal Krishna, Los Angeles 28 June, 1972)

Maharaj and the devotees spent the night there itself at a local well-wisher’s residence which was a simple tin shed house. External facilities appeared meagre but the bliss experienced by the devotees was so overwhelming that they accepted whatever was provided to them by the arrangement of the Lord. Early next morning the team came back to ISKCON Netrakona, one and a half hour drive from Kalmakanda.

All glories to Srila Prabhupada Bliss Yatra!

jāḍyaṁ hrīmati gaṇyate vrata-rucau dambhaḥ śucau kaitavaṁ

śūre nirghṛṇatā munau vimatitā dainyaṁ priyālāpini

tejasviny avaliptatā mukharatā vaktary aśaktiḥ sthire

tat ko nāma guṇo bhavet sa guṇināṁ yo durjanair nāṅkitaḥ

jāḍyam — dullness; hrīmati — in a gentle person; gaṇyate — is perceived; vrata-rucau — in a strict follower of vows; dambhaḥ — pride; śucau — in an honest person; kaitavam — pretense; śūre — in a brave person; nirghṛṇatā — cruelty; munau — in a reticentt person; vimatitā — foolishness; dainyam — bootlicking; priyālāpini — in a softspoken person; tejasvini — in an influential person; avaliptatā — haughtiness; mukharatā — talkativeness; vaktari — in an expert speaker; aśaktiḥ — inambition; sthire — in a steady person; tat — now; ko nāma — is there any; guṇo — virtue; bhavet — existing; sa — that; guṇinām — of the virtuous; yaḥ — which; durjanaiḥ — by the miscreants; na-aṅkitaḥ — has not been maligned;

“Some people perceive the gentle as dull; the strict as pretentious; the honest as hypocritical; the brave as cruel; the reticent as foolish; the soft-spoken as bootlickers; the influential as haughty; the eloquent as talkative; and the steady as unambitious. Is there even one virtue of the virtuous that these faultfinders have not maligned?”

— (Nīti-śataka of Bhartṛhari, Verse 54)

(This verse and translation were provided by Hari Parshad Prabhu. My thanks to him.)

Criticism is among the most powerful influencers in our life. It can guide us to become better, but it can also wound our will to become better. When we receive criticism delivered insensitively or immoderately, it can damage our foundational sense of self-worth. If that sense is destroyed, we lose the confidence and the will to improve, just as a building collapses when its foundation is destroyed.

Even when people criticize us for faults we actually have, still it can demoralize us. What then to speak when people criticize us for faults we don’t have. And critics sometimes indulge in such unjustified criticism by giving a negative spin to our good qualities. The Bhagavad-gita (18.28) states that expertise in insulting others characterizes those working in the lowest mode of ignorance. Illustrating such perverse expertise, this verse from Bhartruhari, one of the greatest Sanskrit grammarians in Indian history, gives several examples of how critics perceive good qualities negatively.

jāḍyaṁ hrīmati (The gentle are called dull): Gentleness is a virtue, but habitual critics deride it as lethargy that prevents people from being assertive. Srimad-Bhagavatam, canto one, describes how the gentle sage Shukadeva Gosvami wandered about through towns and villages in a spiritual trance, indifferent to his surroundings. Not understanding his transcendental absorption, common people pursued him till he entered an assembly of sages. When that illustrious assembly offered him a seat of honor, they shrank back in surprise.

vrata-rucau dambhaḥ (The strict are called pretentious): Strictness in honoring one’s vows is laudable, but critics deride it as pretentiousness, wherein one wants to attract adulation and praise. Srimad-Bhagavatam, canto eleven, narrates the story of a brahmana from a place called Avanti referred eponymously as the Avanti brahmana. He had led a distressingly miserly life, but had lost everything in a chain of adversities. That misfortune had inspired within him realization and renunciation. Resolving to focus on spiritual reality, he had taken a vow of silence (mauna-vrata). But common people, being obsessed with his past stinginess, refused to acknowledge his spiritually evolved state and its concomitant firm determination. They derided his avowed silence to be like that of a crane. According to a traditional parable, a crane that couldn’t catch fish pretended to be a renouncer and stood motionless on the banks of a body of water. When some fish, laying down their guard, came near it, the crane immediately devoured them.

śucau kaitavaṁ (The honest are called hypocritical): Leading a pure principle-centered life is laudable, but critics label it as hypocrisy, insinuating that the virtuous person is concealing a deficiency beneath an apparent adherence to principles. In the Mahabharata, Sabha Parva, when the Rajasuya sacrifice was being performed, the demoniac Shishupala was incensed that Krishna was accorded the position of the most exalted person in the assembly. In his fury, he lashed out at all those who had advocated Krishna’s candidacy. The most influential among those advocates was the venerable grandsire of the Kuru dynasty, Bhishma. Shishupla accused Bhishma, a lifelong celibate, of having adopted renunciation just to conceal his impotency. The accusation was malicious and outrageous – Bhishma despite having grand-nephews who were in their manhood was still an embodiment of virility, being able to best the best of warriors.

śūre nirghṛṇatā (The brave are called cruel): Valor in overcoming despots is glorious, but critics, acting as blinkered peaceniks, condemn such valor as cruelty. When Krishna, despite being a teenage boy, killed the tyrannical demon Kamsa after overpowering an array of murderous wrestlers, his achievement was stupendously heroic. But the demon Jarasandha, a relative of Kamsa, saw his action as cruel. He labeled Krishna as the killer of his own maternal uncle. Jarasandha conveniently neglected the reality that Kamsa had not once acted affectionately towards Krishna, as behooved a maternal uncle. He had killed Krishna’s six brothers, arrested his parents and had sent several demons to murder him. Surviving all these attacks, Krishna had heroically turned the tables on Kamsa. Labeling such heroism as barbarism was an insult to the truth.

munau vimatitā (The reticent are called foolish): Choosing one’s words carefully and speaking sparingly is a good quality, but such reticence is often criticized as foolishness. Srimad-Bhagavatam, canto five, describes the story of the great sage Jada Bharata, who habitually remained silent to avoid getting entangled with materialistic people. When he was conscripted into carrying the palanquin of the king Rahugana, he still maintained his silence. The king seeing his unresponsiveness thought him an ignorant fool. When the sage, not wanting to step on ants, walked haltingly and the palanquin was jolted by his jerky movements, the king castigated him. Only when Jada Bharata opened his mouth and spoke profound philosophy did the king realize that he had been hugely mistaken in his assessment of that sage.

dainyaṁ priyālāpini (The soft-spoken are called fawners): When considerate people, desiring to avoid confrontation, speak conciliatorily, critics see such overtures as expressions of powerlessness. The Mahabharata, Udyoga Parva, describes how Krishna acted as a peace envoy on behalf of the Pandavas. He went to the Kauravas to offer them peace on the most accommodating terms. But the Kaurava prince Duryodhana saw Krishna’s sweet words of conciliation as signs of weakness and became increasingly adamant and arrogant till finally he tried to arrest Krishna. Of course, Krishna was more than equal to such tricks – he foiled Duryodhana’s plan by exhibiting his insuperable universal form.

tejasviny avaliptatā (The influential are called haughty): Some people are celebrated because they are talented and dedicated – they have earned their laurels. But instead of giving credit where it is due, critics condemn such luminaries as showoffs. The Ramayana, Yuddha Kanda, describes how Rama accepted as his ally Ravana’s brother, Vibhishana. To seal their alliance, Rama, using seawater, coronated Vibhishana as the king of Lanka, which was then ruled by Ravana. Instead of seeing the coronation as a warning of things to come, the proud Ravana mocked it as a haughty show by Rama, dismissing it as one pauper installing another pauper as a king. He conveniently neglected the facts: This so-called pauper had single-handedly annihilated his fourteen-thousand-strong demon army led by some of his most formidable commanders; and this pauper’s one monkey-messenger had single-handedly burnt half of Lanka.

mukharatā vaktary (The eloquent are called talkative): Some people can speak fluently and brilliantly, but critics deride them as egotists. Srimad-Bhagavatam, canto ten, describes how Indra, the head of the gods, labeled Krishna as talkative when he eruditely instructed the residents of Vrindavana to stop worshiping Indra and instead worship Govardhan hill.

aśaktiḥ sthire (The steady are called unambitious): People who are steady and content are deemed powerless and ambition-less by critics. Srimad-Bhagavatam, canto five, describes the narrative of king Rishabhadeva who in the later stages of his life renounced his kingdom and lived in utter penury, not even attending to basic bodily needs. Some people mistook him to be good-for-nothing, not knowing that just a short while ago he had competently ruled a huge kingdom.

 

No escape from critics

How critics spare no one is conveyed in this verse by stating that people at both ends of the spectrum are criticized. Those who talk less are criticized, as are those who talk more. Those who are conciliatory are criticized, as are those who are assertive. Those who are content are criticized, as are those who are enterprising. The verse therefore concludes with the rhetorical question: What quality hasn’t been panned by critics?

While dealing with such unsparing, unreasonable critics, we need to know that people don’t see the world as it is; they see it as they are. Based on their natures, some people get along with others and some don’t – that’s just the way people are. Accordingly, some people may not like us, no matter what we do. Such people will see negatively even the good we do. The only way to deal with them, as implied in the verse’s rhetorical conclusion, is to neglect them.

And while we are discussing how to deal with cynics, we need to be aware that one such cynic resides inside us too. That is, we ourselves may, based on our nature, find certain behaviors among others intolerable and criticize them unwarrantedly. The Gita (16.02) cautions us against pandering to this inner cynic by reminding us that the godly are characterized by an aversion to faultfinding.

Returning to our discussion about outer cynics, neglecting them entirely is difficult because we are social beings. We need a supportive circle that encourages and appreciates us. Our social need remains even when we start practicing spiritual life. Materialists are usually critical of spiritualists. So, if we are to persevere on the devotional path, we need the association of devotees. When we get a sense of belonging in devotee circle, we can develop the necessary thick skin to endure the inevitable criticisms of materialists.

 

Different definitions of success in devotion

Soberingly however, not all devotee association will thicken our skin – some may tear it. Srila Rupa Goswami in the Bhakti-Rasamrita-Sindhuh (1.2.228) states that we need to associate with like-minded devotees, or more specifically with devotees who have the same purpose as us (sa-jatiyashaya-snighda-sri bhagavad-bhakta-sangah). Put in contemporary idiom, we need the association of devotees who share our definitions of success.

If we feel inspired to study scripture deeply but are surrounded by devotees who are inspired to build a temple for Krishna, we will find ourselves covertly and overtly criticized for not having a service attitude, for being over-intellectual jnanis who don’t do anything practical for Krishna. Conversely, if we feel inspired to build a temple for Krishna but are surrounded by devotees inspired to study scripture, we may find ourselves criticized for having no appreciation for scripture, for thinking more of the structure of the temple than the one who resides at its heart. These examples are probably extremes, but they illustrate what can happen when neophyte devotees see bhakti only in terms of their particular definitions of success. Srimad-Bhagavatam (11.2.47: na tad bhakteshu canyeshu) indicates that neophyte devotees consider only devotees belonging to their group as successful.

Bhakti is so inclusive that it allows us to serve Krishna in various ways, thus accommodating multiple definitions of success. In fact, it doesn’t just accommodate multiple definitions; it endorses them. The Gita (18.46) urges us to worship Krishna through our own work, and then (18.47) insists that serving according to our own nature is far better than serving according to another’s nature. Despite bhakti’s inclusiveness, neophyte devotees sometimes hold that their definition of success in devotion is the only definition of success. Claiming that one’s way is the only way is the doorway to fanaticism. To steer clear of such fanaticism, we need to recognize that amidst differences in the practice of devotion, the pertinent question is not what is right or wrong, but what is right for me.

To understand what definition of devotional success is right for us, we need guidance and introspection: guidance of our venerable spiritual mentors, and introspection for understanding our nature. And once we have dedicated ourselves to pursuing a particular form of devotional service, to sustain our commitment, we absolutely need the association of like-minded devotees. In such association, both encouragement and criticism spur us to improve. Encouragement inspires us to move ahead faster, and criticism inspires us to do the necessary course correction. When we feel accepted, valued and loved by our spiritual friends and guides, then criticism coming from them, far from disheartening us, inspires us to improve.

 

Constructive criticism from caring guides

And criticism is sometimes necessary. Even Bhatruhari’s examples of criticism can be true. That is, some aggressive people may be cruel, for example. But he refers here to unjustified critics or cynics. Far different from such cynicism is constructive criticism.

The bhakti tradition compares the cutting words of sages to a surgeon’s scalpel. Just as the scalpel cuts off unhealthy tissue, so too do the corrective words of our trustworthy spiritual guides destroy our misconceptions. Just as avoiding surgery can worsen the disease, so too fleeing from corrections can aggravate our illusions. Therefore, when we get constructive criticism from our well-wishing mentors, we need to humbly and honestly introspect and improve.

At the same time, the mentors too have the responsibility to offer criticism judiciously. For the scalpel to heal, it needs to be operated by an expert – and be expertly operated. Just because one is a surgeon doesn’t mean that any cut one does in any way will be therapeutic. Similarly, for criticism to do good, it needs to be offered by spiritual experts who accurately perceive the problem and the solution. And they need to deliver it sensitively so that those corrected feel valued and encouraged, not devalued and disheartened.

The biggest danger from criticism is that it may extinguish our inner fire, our drive to do something worthwhile in Krishna’s service. When criticism starts extinguishing our devotional desire, we need to step away from its source physically and turn away from it emotionally.

Ultimately, to sustain our devotion amidst criticism, we need to connect spiritually with the one who has given us our gifts and for whom we are striving to develop them. Our relationship with Krishna established through prayer, meditation and worship provides us an inner sanctuary beyond the reach of critics. By finding affirmation and inspiration in his loving remembrance, we access inexhaustible inner empowerment for persevering despite the world’s criticism.

 

The post See criticism with a critical eye appeared first on The Spiritual Scientist.

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By Tamohara das

There will soon be a vacancy for the position of Director of the ISKCON Child Protection Office. Our current Director, Champakalata devi dasi, is retiring from this service after many years of dedicated service to our children, temples, and communities.

This is a very important service that oversees our International efforts to protect children. The Director oversees development and implementation of training and educational programs for our temples and devotees throughout the world. Additional responsibilities include oversight and case management of adjudications within our Society of child abuse allegations. A complete list of service responsibilities is given at the end.

The ideal candidate would have some experience in education, counseling, or law relevant to child protection. One must also be effective in managing the office, and have excellent communication skills.

The service can begin as soon as possible. There is some compensation possible.

If you are interested in this position, please send a resume and statement of interest to:

Tamohara das – Tamohara@yahoo.com

CPO Director Service Description

1. To raise awareness and disseminate information about child protection by
preparing resource material and organizing training on child protection and
abuse prevention for different audiences viz. children, parents, teachers,
ISKCON leaders, personnel and Child Protection Team (CPT) members, including
how to respond to disclosures of abuse;
2. To coordinate review of abuse allegations by guiding Child Protection
Teams (CPTs) and investigators and where necessary conduct interviews with
complainants and alleged offenders;
3. To coordinate and oversee review system for cases of alleged abuse,
including staffing of and training for that Review System, selection of
Review Panel Members and the distribution of case decisions to the
appropriate parties and ISKCON authorities;
4. To keep all records and files of complaints and known offenders, for use
in screening etc., and share with appropriate ISKCON leaders, according to
policies outlined in the CPO Guidelines;
5. To conduct inquiries to ascertain whether screening procedures are in
place, and report the result of such to the appropriate ISKCON authorities
and the GBC;
6. To assist the GBC members to establish, train, maintain and monitor
local temple child protections teams (CPT);
7. To establish, train, coordinate and monitor regional/ satellite child
protection offices;
8. To help coordinate service opportunities, support, and special programs
for abuse victims/survivors where possible;
9. To supervise and direct other CPO staff members;
10. To interface with ISKCON leadership by attending and presenting an
annual report to the GBC body;
11. To secure donations and funding for the activities and financial upkeep
of the CPO.

By Satsvarupa Dasa Goswami

As we read the scripture and hear from the spiritual master, we will hear both easy and difficult instructions. We’ll naturally be attracted to those that seem easier to follow, but the two types of instruction have a unity of purpose.

One of the most encouraging verses I have found in Bhagavad-gita is 2.40: “In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.” A similar verse can be found in the ninth chapter, where Krishna describes devotional service as su- sukham kartum: “joyfully performed.” Bhakti is easier to perform than other processes. Srila Prabhupada repeatedly emphasizes the ease of chanting the holy name as the sacrifice for the age. Formerly, people had to practice yoga for a hundred thousand years to become self-realized. In the present age, Lord Caitanya brought the chanting of Hare Krishna. Because He freely distributed love for Krishna, He is maha-vadanyaya, the most magnanimous avatara of Krishna.

To accept the encouragement given by Bg. 2.40, we have to understand the context in which it is given. Some difficult instructions precede this liberal statement. Krishna has just told Arjuna to fight for the sake of fighting, without considering happiness or distress, loss or gain, victory or defeat, “and by so doing, you shall never incur sin.” Srila Prabhupada explains that Krishna is instructing Arjuna to fight simply because He desires the battle. This is difficult for Arjuna to hear.

Earlier Krishna presented a variety of reasons and philosophies to convince Arjuna to fight, including the Sankhya analysis of body and soul. But now Krishna is presenting buddhi-yoga, or the yoga of intelligence. Intelligence is not limited to the ability to intellectualize knowledge, although knowledge is important. Intelligence includes action based on understanding. We are meant to understand that whatever we do should be done not for our sense gratification but for Krishna’s pleasure, and this is a difficult thing to hear.

In the conditioned state, to always want to do things according to our own desires is natural. No one wants to serve another’s wishes all of the time. Or, if we are willing to serve, it is only to fulfill some subtle or gross desire of our own. But Krishna wants us to renounce that selfish motivation. He doesn’t want us to act for our sense gratification but for His sense gratification. Of course, we want to enjoy eating, sleeping, and work. Offering the results to someone else seems equivalent to slavery. Materially, we find such a state obnoxious.

In the absolute sense, however, we are constitutionally eternal servants. We are not masters, no matter how much we try to enjoy the material world. Therefore, we feel no happiness when we try to pretend that we are masters. Still, it’s hard to accept this fact and surrender.

Krishna’s Sympathy

What makes Bg. 2.40 so encouraging is that Krishna recognizes our difficulty. He both prescribes a gradual path and presents us with information about the tremendous benefit that can accrue to us if we simply endeavor to practice devotion. Srila Prabhupada has stated that if someone would just read one page from his books or taste even a morsel of prasadam, he could be liberated. Similarly, even a little devotion can protect you from falling down into a lower species of life. Such devotion never suffers loss or diminution. Srila Prabhupada writes:

Any work begun on the material plane has to be completed; otherwise the whole attempt becomes a failure. But any work begun in Krishna consciousness has a permanent effect, even though not finished… . One percent done in Krishna consciousness bears permanent results, so that the next beginning is from the point of two percent… . Ajamila performed his duty in some percentage of Krishna consciousness, but the result he enjoyed at the end was a hundred percent, by the grace of the Lord.

I remember how in an early Boston temple, a man used to help us with carpentry work. He wasn’t at all interested in the philosophy of Krishna consciousness, but he was friendly with the devotees and liked to help them with their projects. I wrote to Prabhupada and asked whether, since the man wasn’t interested in the philosophy, we should spend much time with him. Prabhupada said yes, we should encourage him. If he turns one screw in the temple, he can be liberated. Prabhupada had faith in this principle. And Prabhupada understood the teaching, which he gave us, that Krishna is more eager for the living entity to return to Him than the living entity is himself. Krishna will work for our deliverance.

Later in the Bhagavad-gita (3.31), Krishna states that those who execute their duties according to His injunctions and follow His teachings faithfully, without envy, can become free from the bondage of fruitive actions. That means that even if we can’t surrender completely to doing only what Krishna desires, if we don’t resent His expectations of us but instead feel humbled by our inabilities, we will be properly situated in the beginning stages of devotional life.

Srila Prabhupada writes in his purport to this verse that big philosophers who write commentaries on the Bhagavad- gita but don’t have faith will never achieve liberation, while “an ordinary man with firm faith in the eternal injunctions of the Lord, even though unable to execute such orders, becomes liberated from the bondage of the law of karma.”

Then this: “In the beginning of Krishna consciousness, one may not fully discharge the injunctions of the Lord, but because one is not resentful of this principle and works sincerely without consideration of defeat and hopelessness, he will surely be promoted to the stage of pure Krishna consciousness.”

Therefore, we should not feel resentful when we see the gap between our present position and final surrender. We should not mind that Krishna is asking of us more than we seem able to give. Neither should we feel hopeless or defeated. Our own endeavor weighs very little in our success, actually. We will be successful simply by Krishna’s mercy. So when Krishna says, “In this endeavor,” we should be clear what that endeavor is. Our endeavor is simply to put ourselves in line for mercy and accept it when it comes. We are wayward children, and Krishna is a loving father. His actions are always to rectify us to our original loving relationship with Him. Since Krishna will reciprocate with our desire, we have to learn to desire Him. We cannot lose in this, because if we want Krishna, He will give Himself to us.

A Favorable Birth

But it may take time. Prabhupada writes that even if we fail to go back to Godhead at the end of this life, we can be born in a family that will awaken our Krishna consciousness early. Krishna speaks about this elaborately at the end of the sixth chapter when Arjuna asks Krishna what happens to a man who achieves success in neither the material nor the spiritual sphere. Again Krishna assures Arjuna that one who does good is never overcome by evil. Our devotion will always be protected.

While our devotion will be protected, our mundane activities will not. Therefore, we find in the material world that more money, more enjoyment, more anything is always lost at death, and at death we will face the greatest loss—that we wasted our time on matter and did not develop our spiritual lives. We will never be able to make up that time. It will be a total loss, just as a beautiful car becomes worthless in seconds during a bad accident.

If we don’t achieve full success at the end of this life, then we have to face the fear of death and the afterlife. Where will we go? Prabhupada has explained that while death is a great fear, falling into the lower species, where there is no chance to act for self-realization, is a greater fear.

Death is never fearful for those who practice Krishna consciousness. Krishna personally carries the soul forward either to the spiritual world or to the next life where the soul can again continue his activities in spiritual life. A devotee who takes shelter of this merciful Krishna has nothing to fear.

Prabhupada gave as an example of this principle the method of licensing doctors in India. Those who went to medical school had to attend for a certain number of years before they were eligible for the final exams. All those who managed to arrive at the exams were eligible to become doctors, but only those who passed the exams received full government recognition. The others could also practice, but not with the same licensing by the government. Prabhupada said, “Even a failure succeeds.”

Because a devotee is humble, he never really imagines that he will ever achieve the final success. A devotee maintains an attitude of willingness to be reborn in the material world, but he prays to be allowed to remember the Lord from birth to birth. If we can only remember Krishna, and if, with the help of the encouragement Krishna gives in Bg. 2.40, we work to complete our Krishna consciousness, we at least know that we will have that much surrender to build on in the next life.

In many prayers in the Bhagavatam pure devotees contemplate their return to the material world and speak of the way they would like to live in their next life. Maharaja Parikshit prays, “Again, offering obeisances unto all you brahmanas, I pray that if I should again take my birth in the material world I will have complete attachment to the unlimited Lord Krishna, association with His devotees, and friendly relations with all living beings.”Similarly, Narottama Dasa Thakura prays to always be able to associate with and serve the Vaishnavas.

Whatever liberal verses we draw on for our encouragement, we should not use them as an excuse for laziness in our practices. Rather, such verses should fill us with gratitude because despite our mistakes, Krishna is willing to allow us to continue in this powerful devotional process. If such a little bit of devotional service is powerful enough to carry us forward into our next life, then we should try to develop as much devotion as possible. And of course, we shouldn’t dilute devotional service with other practices or desires. This process is easy, and it can save us. We should take as much as we can. Doing so will be our real solace when we find ourselves not as advanced in surrender as we would like to be.

The Measure of Success

If we want to take as much as we can, then we have to intensify our hearing and chanting. The real measure of our success in service is whether Krishna (or Krishna’s pure devotee) is pleased. To say that we should act to satisfy Krishna’s senses means Krishna should derive pleasure from our activities. Therefore, we have to invest the qualities of heart and attentiveness in our service, and the motivation for offering the service has to be pure and focused solely on Krishna’s pleasure.

Bhagavad-gita explains this point in later chapters where Krishna describes how things can be done according to the different modes of nature. Performing our service with neglect is not the same as performing it with love. To help us, the acaryas have prescribed the path of regulated devotion (vaidhi-bhakti) until we find our own heartfelt Krishna conscious expression. If we follow their instructions, we will be able to please Krishna by our enthusiasm and faithfulness and thus make advancement toward Him. If we are whimsical or lazy, we may find ourselves outside the realm of devotion.

The Gaudiya Vaishnava path, the line of Lord Chaitanya, teaches its followers to perform the best quality of service. Prabhupada explains how in most religious movements God is seen as the father. This usually translates as order-supplier. After all, God has everything and we have nothing. Therefore, religionists often harass God to receive the things they want for their sense pleasure. Sometimes, there is an exchange of service for the goods.

Better than that, however, is the Gaudiya Vaishnava conception that God is the dependent son. Krishna likes to be known as Nanda-suta (the son of Nanda) or Yashoda-nandana (the son of Yashoda). He likes His intimate devotees to treat Him as if His Godhood were inconsequential. He considers this more loving than the reverential approach.

This understanding gives the inner meaning to the quality of service. We are interested simply in Krishna’s pleasure. If we cannot yet love fully, if we cannot yet give up all our interests for Krishna’s interests, then we should be humble enough to cry over our failure. We should cry to receive prema, pure love for Krishna. We are so fallen that all we can do is beg to be engaged in Krishna’s service. If with so many disqualifications we remain proud, however, then how can we hope to achieve Krishna’s mercy? Proud religionists don’t please Krishna.

Srila Prabhupada writes, “Activity in Krishna consciousness, or acting for the benefit of Krishna without expectation of sense gratification, is the highest transcendental quality of work. Even a small beginning of such activity finds no impediment, nor can that small beginning be lost at any stage.” Krishna asks for the most difficult thing we have to give: He wants us to surrender in love. He promises to protect our attempt. We should not hold back.

Meet …Durga! (1 min video)
From a theatrical presentation.
Srila Prabhupada: “Actually, the illusory, material energy is cheating everyone. People do not know what they are doing when they worship the material energy in the form of goddess Kali or Durga for material boons. They ask, "Mother, give me great riches, give me a good wife, give me fame, give me victory.” But such devotees of the goddess Maya, or Durga, do not know that they are being cheated by that goddess. Material achievement is actually no achievement because as soon as one is illusioned by the material gifts, he becomes more and more entangled, and there is no question of liberation.“
Watch it here: https://goo.gl/7zqZmI

The new animation movie: “Krishna Book Busters!” (7 min video)
From the creator of the “Manic Mataji” and “japatrap” :-)
A book distribution adventure shown as a video game.

By His Divine Grace Srila A.C.B. Swami Prabhupada

The first thing is that bhagavan uvaca. These things required for purification. Sattva-samsuddhih. The human life is meant for sattva. Sattva. Sattva means existence. We are existing. I am existing; you are existing. But we are sometimes appear to be not existing. That is called death. We, every living entity, we are eternal. That is stated in the Second Chapter, that ajo nityah sasvatah, na hanyate hanyamane sarire [Bg. 2.20]. These things required to understand, that "I am a living being, not only I am, everyone. We are eternal, nityah sasvatah." There are so many universities all over the world and so-called scientists and philosophers, but they do not know that we are eternal. Just see their knowledge, advancement of knowledge. Eternal, aja. There is no birth. Na hanyate hanyamane sarire [Bg. 2.20]. After this destruction of this body, I am not finished. I still exist. What is the destruction of this body? Death means it is a machine. It is called machine. Yantrarudhani mayaya. It is a machine given to me. Continue reading "The Cure For Fear
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Devaprastha dasa: What is fear? Where does it come from? How can we learn to live a life without it? Srila Prabhupada taught that the essential cause of fear and anxiety is a lack of understanding of the nature of reality − our attachments and perceived loss which occur in the mind are actually illusory. A person who learns this begins to be free from unnecessary mental anguish. So fearless was Srila Prabhupada that, at age 69, he begged a passage on a steamship to the United States of America. Despite suffering two heart attacks during the journey, he arrived in Boston harbour full of optimism that he would be successful.

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Rasikananda Das: The controversy created regarding female gurus is artificial due to insufficient knowledge of Srila Prabhupada’s instructions. It is not a question of GENDER, but of QUALIFICATION as will be demonstrated herein.

In 1969, two letters sent to Hamsadutta and Kirtanananda indicated that by 1975 any disciple, male or female, passing the Bhaktivedanta examination would be empowered to initiate their own disciples in his presence in order to rapidly expand the movement. In those letters he stated that by 1975, he wanted to have four examinations in place: Bhakti-Shastri, Bhakti-Vaibhava, Bhakti-Vedanta, and Bhakti-Sarvabhauma in that order. (In 1969 he had local temples administer the Bhakti-Shastri exam he wrote himself. The results were sent to India and lost somehow or other.)

http://vanisource.org/wiki/Letter_to_Hamsaduta_–_Los_Angeles_3_January,_1969
http://vanisource.org/wiki/Letter_to_Kirtanananda_–_Los_Angeles_12_January,_1969

Exams were not yet in place by 1975, but in January of 1976 Srila Prabhupada sent a directive to all GBC to “Institute examinations to be given to all prospective candidates for sannyasa and brahmana initiation,” namely the examinations mentioned above. He wrote, “Any sannyasis or brahmanas already initiated who fail to pass the examinations will be considered low class or less qualified.” Srila Prabhupada wanted the GBC to have “everything prepared in time for the Mayapur festival.” Bhakti-Shastri exams were subsequently held in Mayapura. (See the attached directive to the GBC, a MUST READ:

http://vanisource.org/wiki/760106_-_Letter_to_All_Governing_Body_Commissioners_written_from_Nellore).

The point is that Srila Prabhupada had firm faith that absorption in the knowledge of Sastra would purify conditioned souls. That was the purpose and power of Sastra as presented by Srila Prabhupada in his writings and lectures, filled as they were with the missionary spirit of Lord Caitanya Mahaprabhu.

Srila Prabhupada was not considering gender, but qualification. When he said “not many” women might become gurus, he was clear that he did not expect many of them to meet the qualifications. It was never a question of gender, as can be seen by his plans expressed in his 1969 letters, and in his later interviews. It is disingenuous to refer to his approval of women disciples becoming gurus without clearly referring to his process of examinations for qualifying all gurus. It was always a question of qualification by examination (and of course character). During an interview, he gave Jahnava Devi, wife of Nityananda Prabhu, Lord Balarama Himself, as an example of a woman spiritual master. Such a lofty example indicates that the matter not be taken cheaply. This is of course a high historical example, but may be considered an indirect indication to men also, that such a position must be taken seriously. In any case, Srila Prabhupada designed the examinations as an indicator of the basic qualifications to become an initiating guru. Interestingly, there was still another exam to be taken later by such spiritual masters, the Bhakti-Sarvabhauma.

At this point it seems a fair question to ask just how many of the brahmanas, sannyasis, and 80 initiating gurus have taken and passed the required exams? Notwithstanding the adjustments Srila Prabhupada made on May 1977 (a subject soon to be elucidated in another essay), the standards Srila Prabhupada set for the society in 1976 were for the future.

If female spiritual masters are indirectly certified by a “no objection” certificate or other means, the same embarrassing problems involving spiritual masters so far will again emerge as an historical and hysterical re-run.

If newcomers are presented, in effect, a list of already bona-fide gurus to choose from, such a procedure nullifies the responsibility or onus on the part of such a newcomer to examine any potential guru carefully. Srila Prabhupada has said that the potential disciple should do so for at least one year before making such a life time decision.

This requires an opportunity to examine Srila Prabhupada’s instructions on the qualifications of a spiritual master and one’s obligation to such a bona-fide spiritual master. Prospective members have the right to the information about the results of the qualifying examinations of the person that he or she is considering as a guru.

The choices, as institutionally presented by ISKCON, should include only anyone who has passed the examinations required by Srila Prabhupada, the Founder-Acarya of the institution. In other words, any prospective disciple must be clearly informed enough to make a proper decision.

Likewise, if a spiritual master initiates one who is unfaithful, not having chanted 16 rounds daily and followed 4 regulative principles for at least six months, that spiritual master is committing an offense at the lotus feet of the Holy Name. (Lecture on the Ten Offenses, in February 1970 in Los Angeles:

http://vanisource.org/wiki/700220_-_Lecture_-_Los_Angeles )

Therefore it is imperative that all members of the society become educated in Srila Prabhupada’s standards for the qualification of a spiritual master and insist that all candidates, existing or potential, be validated through his system of examination.

Candidates for initiation into the society should be able to make a fully informed decision. As written on a certificate of initiation signed by Srila Prabhupada in November 1966: Such-and-such “is a duly initiated student of the society.” In other words, that devotee was inducted into a society, a collective effort to spread the missionary spirit of Lord Caitanya Mahaprabhu as directed by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada.

– from Rupanuga Dasa (ACBSP) January 7, 2016

GM Seeds Ruin Sambandha with the two Mothers (Gomata and Bhudevi)
Bachannapeta, the Mandal headquarter, was established on 25th May 1985. The mandal is very dry with ground level water at more than 200 ft deep. Cultivation is mainly rainfed. A seed company opened its trial fields in this area with its GMO Bt Cotton. This has not only resulted in easy handing over of farmer’s life line (in the form of seeds) to the company but also destroyed the complete face of farming. Earlier there was a lot of crop rotation (multi-cropping) and millets, but now it has been taken over by mono-cropping of cash crop, that too of GMO. Those seeds were available at subsidized rates and were patronised by the organizations at every level. All their rich crops were replaced by Bt cotton. This belt where water has already been sparse, the area was falling in an arid zone with very low rainfall. This had made the situation very grim and more complicated than ever. The Bt cotton crop had destroyed the soil making it barren, decreased crop variety, zipped biodiversity, replaced food production with cash crops of cotton, thus cutting off the food supply, and introduced dependence on seed companies for seeds unlike the earlier situation of saving from the output itself. Increased vulnerability of monoculture has created a context for debt, suicides and agrarian distress. No wonder, there have been innumerable cases of suicides. This belt has witnessed the highest number of farmer suicides in the country.The people are generally given to wine and meat consumption besides other debilitating habits.
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January 11. ISKCON 50 – S.Prabhupada Daily Meditations.
By Satsvarupa dasa Goswami.
January 11, 1966: Prime Minister Shastri Dies Prime Minister Lal Bahadur Shastri died of a heart attack while visiting Russia. The Prime Minister had been a personal acquaintance of Srila Prabhupada’s in India and an admirer of his Srimad-Bhagavatam translation. He had been scheduled to visit America, and Prabhupada had expected to obtain a personal sanction from him for the release of funds from India. His untimely death was a great upset in Srila Prabhupada’s plans to purchase the building at 143 West 72nd Street. The realtors had shown him the building, and he had already mentally designed the interior for Deity worship and distribution of prasadam. The money was to come from India, and Prime Minister Shastri was to give personal sanction for release of the funds. But suddenly that was all changed.
Read the entire article here: http://www.dandavats.com/?p=20490&page=4

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Test 1

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15 034 Panca Tattva Broke Open Storehouse Of Krishna Prema CC Adi 07 20 21 FL GP dt 15 03 05 2

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January 11, 1966: Prime Minister Shastri Dies

In 1969, two letters sent to Hamsadutta and Kirtanananda indicated that by 1975 any disciple, male or female, passing the Bhaktivedanta examination would be empowered to initiate their own disciples in his presence in order to rapidly expand the movement.

Friday, January 8^th, 2016
St. John's, Newfoundland