Websites from the ISKCON Universe
Initiation Ceremony - ISKCON Brisbane (Album with photos)
Initiation Ceremony with HH Bir Krishna Goswami & HH Janananda Goswami
See them here: http://goo.gl/pVGghd
Hare Krishna! Second Generation Devotee Conferred With A National Legal Award In Kuala Lumpur
Hema says: The concept of ‘I, me, and myself’ is non-existing in my team as we vouch for each other and ensure that we swim and steadily keep each other afloat together, as a team. I learnt this concept through my wonderful up-bringing in ISKCON. My gurumaharaj and our stalwart ISKCON leaders have always demonstrated wonderful leadership qualities that we can all emulate alongside a great showcase of teamwork. I did nothing but only followed in their footsteps and it worked tremendously well for me.
Read the entire article here: http://www.dandavats.com/?p=16667
On the morning of Saturday, April 4th after a short stop to the home of Devakinandana prabhu and his family for breakfast prasadam, we made our way to attend a celebration of Jayapataka Maharaja’s Vyas Puja at the home of Sukhada das and his family in Feastieville, Pennsylvania.
Many devotees came including Sikhi Mahiti and Visnu Gada prabhus from the Philadelphia temple. Srila Prabhupada’s disciples spoke in glorification of Maharaja and his achievements in Srila Prabhupada’s service, and Maharaja also personally spoke to the devotees via a live phone call. Kirtan and guru puja took place and finally a wonderful feast was served.
In the evening we returned to Plainfield, New Jersey for our main TOVP presentation at the temple, a recently acquired large church complex. After kirtan and abhisheka of the Padukas, a few local leaders, including Madhupati prabhu, Temple President of both New Jersey temples, and Devakinandana prabhu, spoke and began the program. Radha Jivan then introduced Ambarisa prabhu who had come for both the New Jersey programs, and together with Jananivas prabhu they urged the 150+ devotees to make a sacrifice for the TOVP despite the large financial burden of the new facilities. Devotees responded enthusiastically and the pledges amounted to over $325,000 by the end of the program. Prasadam was served to all the Vaishnavas.
The post TOVP Tour Diary Day 24 – Jayapataka Maharaja Vyasa Puja Celebration and Plainfield, New Jersey TOVP Presentation appeared first on Temple of the Vedic Planetarium.
On Monday, March 30th, we drove to Towaco New Jersey for an entire week of evening programs with Jananivas prabhu at both the Towaco and Plainfield, New Jersey temples (March 30 – April 3). Every evening he spoke on subjects such as Deity worship, Mayapur Dhama, the TOVP, etc. We also visited the homes of Samik Rsi and Nilamani prabhus and their families during this time.
The post TOVP Tour Diary Day 19-23 – A Week in Towaco and Plainfield New Jersey appeared first on Temple of the Vedic Planetarium.
On Sunday, March 29th, we made our way by car to the newly purchased temple building in Harrisburg, Pennsylvania. A crowd of almost 100 Indian devotees had gathered, including some devotees from Gita Nagari, for the evening celebration of Rama-navami.
The Padukas received an abhisheka to lively kirtan as Jananivas prabhu placed the Sitari on everyone’s head. Then Vrindaban Vijay, the temple president, introduced the TOVP Team and turned the program over to Radha Jivan. Jananivas spoke and again, Radha Jivan intertwined many stories from the Ramayana, finally making his appeal to the devotees to pledge for the TOVP. Almost $50,000 in pledges was raised and prasadam was then served to the assembled Vaishnavas.
The post TOVP Tour Diary Day 18 – Visiting the New Harrisburg, Pennsylvania Temple appeared first on Temple of the Vedic Planetarium.
On Saturday, March 28th, we celebrated Rama-navami at the Philadelphia temple in great bliss with over 125 devotees attending. The festival included an elaborate abhisheka of Sita Rama organized by Jananivas prabhu, kirtans by Visnu Gada prabhu and others and a lecture by Jananivas.
Sikhi Mahiti then introduced the TOVP Team and handed the program over to Radha Jivan. Radha Jivan then spoke, intertwining various stories from the Ramayana and made his appeal to the devotees to pledge for the TOVP construction. Understanding that the devotees there are also fundraising for a new temple on the property, he encouraged devotees to make a sacrifice for the TOVP also and, in a spirit of cooperation and love, himself pledged $51,000 for the Philadelphia project. He told the devotees they could wait until the Philadelphia project was complete before starting their TOVP payments. Devotees were so touched and moved by his sincereity and mood that $300,000 was pledged that evening which, including the Thursday night pledges, totaled almost $350,000. A wonderful prasadam feast was then served to all the Vaishnavas.
The post TOVP Tour Diary Day 17 – Rama-navami at New Nilacala Dhama appeared first on Temple of the Vedic Planetarium.
Hare Krishna! 2nd Tribal convention held in Mayapur
26th of March 2015, saw the inauguration of ISKCON Mayapur’s second annual tribal convention called, ‘The festival of Gau, Ganga, Gita’. This three day convention hosted 600 members from 10 different tribal groups belonging to six Indian states. Some of the tribes that participated were Chakma (Tripura), Chenchus( Orissa), Khasis (Assam), Kuki (Manipur), Mikirs (Assam), Mundas( Bihar, Orissa, West Bengal). His Excellency Mr. Padmanabha Balakrishna Acharya (the Governor of Assam, Nagaland, Tripura) was the chief guest of the convention.
Read the entire article here: http://www.dandavats.com/?p=16664
On Friday, March 27th we took a day off. In the evening devotees came to the temple for sanga of Mayapur katha with Jananivas prabhu.
The post TOVP Tour Diary Day 16 – An Evening With Jananivas Prabhu appeared first on Temple of the Vedic Planetarium.
On Thursday, March 26th, we went to South Philadelphia to visit the temple/restaurant run by Haryasva prabhu for the last 20+ years.
He has been worshiping Gaur Nitai Deities made in Ekachakra made by the same devotee who made Aindra prabhu’s Deities. After enjoying his special veggie wraps we went on Harinama and then returned to the temple. In the evening Jananivas and Radha Jivan prabhus made a short TOVP presentation to the devotees that had come and received over $30,000 in pledges.
The post TOVP Tour Diary Day 15 – Visiting Govinda’s To Go, Gaur Nitai, and Harinama appeared first on Temple of the Vedic Planetarium.
On Wednesday, March 25th, we brought the Padukas, Sitari and Jananivas prabhu to visit the historic Gita Nagari farm established by Srila Prabhupada and home of Sri Sri Radha Damodar, the beloved Deities of Visnujana Swami during the Radha Damodar Traveling Sankirtan Party days.
After being greeted by the devotees with kirtan, the Padukas and Sitari were placed on Srila Prabhupada’s head. We were taken on a tour and shown the Gita Nagari Creamery, the only commercial ahimsa dairy farm in the U.S., supplying dairy products to temples and many food outlets in this part of the country. We were shown the herd of more than 50 cows, plus the many peacocks and deer on the property. Finally, we were taken to offer respect to His Holiness Bhakti Tirth Swami at his Samadhi. An opulent feast of 15 preparations teaming with home-made dairy products and vegetables was served to all the devotees.
The post TOVP Tour Diary Day 14 – A Visit to Gita Nagari appeared first on Temple of the Vedic Planetarium.
Hare Krishna! The Gita Condensed
Srila Prabhupada’s purports (commentaries) illuminate for us the verses spoken by Krishna and Arjuna. The following condensed version of their historic conversation combines key points from the verses and purports in the same sequence as the original. These are not direct quotes and thus cannot replace the complete Bhagavad-gita As It Is. Instead, this version provides an overview of the philosophical thread of the Gita. It is consistent with Srila Prabhupada’s comprehensive edition and can be used for introduction or review.
Read the entire article here: http://www.dandavats.com/?p=16661
(English/Russian)
The post Get up and win the race appeared first on SivaramaSwami.com.
Part 1: Can Anyone Be Free from Bias?
There is a bias against bias. At one time we expected good leaders to be free from it. Though partisan politics have always been around, they seem worse these days in our polarized society. We hope judges are free from it, or at least can put it aside for the case, and great care is taken to eliminate jurors who would be biased against one view, or type of person or another. Political candidates may say they are not biased to get elected, but we are skeptical, and look to their past to determine their record on issues. People have their natural or learned biases, though some have less than others. Here is the dictionary (.com) definition of bias: “a particular tendency, trend, inclination, feeling, or opinion, especially one that is preconceived or unreasoned; unreasonably hostile feelings or opinions about a social group; prejudice.” Is it possible to be completely free from it? My opinion is: No. To be human is to be biased in certain ways.
While human beings are touted as the “rational animal,” we are actually quite irrational (read, biased) in many ways. We often act on our feelings despite our thoughts about the right or wrongness of a certain perspective. Think about your attitudes toward race, gender, age, ethnicity, religion, nationality, fatness or thinness—or a host of material dualities—food, color, or sports teams. You likely have at least a few biases in some of these areas. Thoughtful people, who desire to do the right thing, don’t want to have unfair bias, and while they may have fewer than those less aware persons, they can’t completely give them up. So what about in the field of spirituality? To realize oneself as a soul should mean free from material bias—right?
Lord of the Universe at the Tallahassee Springtime Grande Parade (5 min video)
Festival of Chariots Tallahassee
Watch it here: http://goo.gl/xkFq5A
Hare Krishna! Tallahassee Ratha Yatra 2015 article and photos
The parade is about an hour and a half and spaned about 2 mile heading down Monroe St from Brevard and ending at Madison St. A group of about 35-40 devotee youth from the Alachua, FL temple were the highlight of the procession. It began with a color coordinated, beautifully dress group of dancing ladies (trained in the art of Bharatnatyam) in 2 or 3 rows with each of their steps synchronized and choreographed to create a professional appearance of cultural grace and beauty.
Read the entire article here: http://www.dandavats.com/?p=16657
Nadavwipa mandala (Album with photos)
Srila Prabhupada: O my Lord! Persons who chant the holy names of your Lordship are far, far advanced in spiritual life, even if born in families of dog-eaters. Such chanters have undoubtedly performed all kinds of austerities and sacrifices, bathed in all sacred places, and finished all scriptural studies. (Srimad-Bhagavatam, 3.33.7)
See them here: http://goo.gl/MZfD13
The post April 6th, 2015 – Darshan appeared first on Mayapur.com.
Mangla Arati Of Sri Sri Radha Gopinath;31st Mar 2015
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Thursday’s afternoon art class with mother Adi-shakti included a review of primary and secondary colors. Next a discussion about the difference between bold and pastel. Then the funnest part of all, PAINT!
Using what they learned the students mixed colors to match color samples.
Meet Padi, aka Padayatra.
He’s a humble, shy, 9 year old boy from Hungary, the son of Citravasini devi dasi and Devadeva dasa, studying in 4th Grade at TKG Academy.
This morning, we began our Shurley English lesson of “Writing a Friendly Letter”. Students need to identify the Heading, Salutation, Body, Closing and Signature of writing a friendly letter. They learn the proper punctuation and indentation for each part.
Their task today? Think of a friend. Write a friendly letter. No parts missing.
Padi has decided he will write to his friend Shyamasundar. He says, “I really miss him. I used to see him all the time in the temple in Hungary.” I picture another European, blond-haired, blue-eyed boy, like Padi and wonder if I can find an address to actually mail the letter.
Padi comes up to my desk 15 minutes later. His letter is finished. His eyes are brimming with tears. As I am reading quietly, my little Padi starts completely bawling, tears pouring. A worried hush hits the class. What has happened to make Padi cry?
“I just really really miss him,” Padi whimpers. Now, I want to cry too.
Who is this Shyamasundar? Read the letter! You will be just as amazed as I was.
Dear Shamasundhara,
I miss you so much Shamasundhara.
I wish I was in Hungary so I can meet you in the temple. You are my favorite deity.
Your friend,
Padi
Sri Sri Radha Shyamasundar are the presiding Deities of ISKCON Hungary, New Vraja Dham. Their worship is one of the most opulent in the entire international ISKCON community. Under His Holiness Sivarama Swami’s direction, devotees have constructed a beautiful Vrindavan village and community.
Padi continues to tell the class all about his Dearmost Friend, Shyamasundar. “His altar is soooo beautiful! Every single day we would walk and find roses to brings for the Deities. He wore a Santa hat on Christmas! And the Chota Deities were on a sleigh. I really want to go back and see Him. I really miss Him.” As Padi begins to choke back his words, I change the subject as to not make him cry again.
His love for Krishna amazes me. When will I learn to see Krishna as my friend, and when will I want to write friendly letters to Him? Today I have become the student, and Padi is my teacher.
I’m working on clearly understanding and translating Śrī Jīva’s Tattva Sandarbha 58 ~ 61, which explain the main subject of Śrīmad Bhāgavatam: “āśraya” — the Ultimate Origin of Reality. Here are my edited notes so far:
The verses immediately following those quoted above define the Ultimate Origin of Reality by explaining the various aspects of a “person.”
Three entities combine to form a “person”: (1) Individuality, (2) Divinity, and (3) Tangibility. Divine powers [to interact with and influence the world] always accompany the individual, but it is the tangible body which allows them to distinctly exercise their potencies. If any one of these three is absent, the other two cannot fully manifest. Beyond these three is the witnessing self, sheltered by an entity which is its own origin, dependent on nothing else. [2.10.8 ~ 9]
The tangible body is included as a type of person, because it is connected to the true person, the conscious seer, who uses it to see. Śruti confirms that the tangible body can also be called a person: “There is a person made from food and water.”
“Individuality” refers to the conscious seer, who utilizes the senses like eyes and ears. He is also the “Divinity” — the divine perceptive powers which reside in the senses, like illumination and so on.
Before a tangible body is produced, the perceptive powers have no senses in which to reside, and the conscious seer has no way to illuminate the world with consciousness. In that state, the seer and the power of seeing exist together as one indistinguishable quantum of consciousness. When the tangible body exists, its physical senses (like eyeballs) allow the individual seer and its divine power of sight to operate distinctly as the possessor of senses and as the divinities which empower the senses to function.
Perhaps one or more of the three aspects of personhood are the Ultimate Origin of Reality? These entities are origins of realities, but the phrase,“if any one of these is absent, the other two cannot manifest,” indicates that they are mutually dependent on one another. Therefore none of them can be the Ultimate Origin of all reality.
To illustrate the mutual dependence of the three aspects of personhood: If there is nothing tangible to be seen, we cannot tell if the individual seer or the divine power of sight exists. Also, if there is no seer, we cannot tell if anything exists to be seen, or if there is any ability for sight. And if there is no sense of sight, we cannot tell if there is a seer or anything to be seen. Thus the three aspects of personhood are mutually dependent, indicating that none of them can be the Ultimate Origin.
Perhaps the three aspects of personhood as a unit are the Ultimate Origin? Bhāgavatam does not hold this opinion. It embraces the logic that the Ultimate Origin must be the self-originating origin of everything, without dependency. It therefore identifies a “Supreme Self” (paramātmā) as the independent basis and overseer of the three aspects of personhood. This paramātmā is “its own origin, dependent on nothing else” and is therefore the Ultimate Origin of Reality.
Perhaps the completely pure jīva-ātmā (individual self) is the “Supreme Self” (paramātmā) and therefore the Ultimate Origin? It is true that the pure jīva is a non-different ray of paramātmā and the witness of all metal and physical states:
“He who has become an insignificant consciousness is actually transcendent.” [1.7.5]
“Alertness, dreaminess, and unconsciousness are states the intellect falls into due to the qualities of the external world. The actual self is different from this intellect. It is the transcendent witness.” [11.13.27]
“The pure one is the witness. The impure one is the doer.” [5.11.12]
These statements establish that the pure jīva is the transcendental witness, but not that it is the Ultimate Origin of all reality.
“Beyond these three is the witnessing self, sheltered by an entity which is its own origin, dependent on nothing else.” The ātmā is the witness, and its origin is an entity who has no origin besides itself: the paramātmā. The difference between ātmā and paramātmā is that ātmā originates from paramātmā, but paramātmā is its own origin. Therefore ātmā can witness and control the three aspects of personhood within the external world, but it does not posses the ability to witness or control the paramātmā.
“The soul can be aware of anything happening within the external world, but cannot be aware of the all-aware, endless soul.” [6.4.25]
In conclusion, the Ultimate Origin of Reality — responsible for manifesting, sustaining, and unmanifesting all of existence — is the paramātmā.
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Śiva became silent, realizing that his wife would destroy her body regardless of whether she did or did not go. She herself could not make up her mind. Wanting to see her dear ones, she moved out the door, but then, trusting the advice of Bhava, she went back inside. She moved back and forth and seemed about to split into two. Blocked from seeing her dear ones, Bhavānī’s affection for them troubled her with sorrow, and she began to weep and tremble, staring at Bhava with so much anger that it seemed her glance would destroy him.
Her heart heavy with grief and anger, and her clarity of thought overpowered by feminine emotions, she breathed heavily and left him to go to her father’s house. Thus she already gave up half of her most beloved self.
When Satī ran out alone, the followers of her three-eyed husband became worried. They ran out by the thousands to accompany her, accompanied by their own retinues of divine Yakṣas and led by the king of bulls. They decorated her with garlands and jewelry, and brought a parrot & ball – to represent her mastery of recreation, a mirror & lotus – to represent her mastery of beauty, and a white umbrella & fan – to represent her dignity. They began to sing along with the music of drums, horns, and flutes – to represent her mastery of the arts. With her mounted atop the bull, they proceeded regally.
They entered the arena of sacrifice, which was uproarious with the noise of mantra and sacrificial animals, attended by all the gods, sages, and scholars, and surrounded with pots made of clay, wood, iron, gold, sacred grass, and hide. No one offered any respect or paid her any attention, because they were afraid of angering the master of ceremonies. Only her sisters, aunts and mother showed her respect and embraced her with delighted faces and words choked with tears of love.
Shocked by complete lack of affection from her father, Satī could not reply to their inquiries, notice their respect, or accept the gifts and seat they offered. When she saw that no portion of the sacrifice had been dedicated to Śiva, she understood that the lack of respect she experienced was due to the assembly’s contempt for her divine husband. That powerful goddess became so enraged that it seemed her anger would devour the world. Under her breath, she murmured furious curses upon her father, a hater of Śiva intoxicated with pride over his own smoke-stained accomplishments. Hearing this, the retinue of fierce creatures who accompanied her became eager to destroy Dakṣa, but the goddess ordered them to desist, and began to speak loudly to the entire arena.
— Bhāgavata Purāṇa 4.4.1 ~ 10
Vraja Kishor dās
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(Kadamba Kanana Swami, 02 January 2015, Germany, Caitanya Caritamrta Antya 7.16)
Question: What can I do to stop my mind from criticizing others?
On the surface, we can try to start by glorifying others. We can get out of the habit of criticizing others by creating the habit of glorifying others, but that is external, on the surface only.
On a deeper level, we have to change our whole mood. We have to start thinking, ‘Who am I to criticize?’ When we criticize others, it means that we have a puffed up concept of ourself – we think that we are important and know better than others, ‘Gosh, are they helpless creatures! Can’t they do anything right? If I was not here, oh gosh! Thank God that I am here! Otherwise, everything would go wrong. I saved the day again! Hopeless cases!’ Pride sneaks in when we think that we are something we are actually not.
Instead, we should think that we are simply mercy cases and that we even do not belong here, ‘What is someone like me doing in the association of vaisnavas?! It is not because of my credit, it is because of the credit of the devotees who just picked me up and then Prabhupada forced me with his expert preaching tactics and defeated all my arguments. Otherwise, l would have never done this, never!’ That is what we have to remember.
We have committed so many sinful activities in this life time because we had so many sinful inclinations from previous lifetimes. Therefore, how sinful we are by nature… Therefore is it surprising that we are critical of everyone, bearing in mind that we are so fallen and lowly. This is what we have to practice, to actually see ourselves like that, in order to really get over that criticizing tendency otherwise it will get back again in some other form.
But overall, this is Lord Caitanya’s movement and although this criticism is going to block us a little bit, Lord Caitanya understands that we are neophyte vaisnavas therefore he does not take it so serious. It is not that everything is maha-aparadha! You know, you have these devotees who go like, ‘Oh, I have criticized this devotee and this is maha-aparadha, and now I am doomed for the rest of my spiritual life, as I can never make up for this!’ All they can do then is to go into some kind of depression. Or people who come every day to beg forgiveness for their offences and then at one point you say have to say to them, ‘Ok, I will forgive you for your offences, if you stop asking me to forgive you for your offenses!’
We see that Lord Caitanya is very merciful and generous and he accepts us. Yes, we are a rough bunch – a little uncultured, somewhat in a lower consciousness and that is how we deal with each other. We call each other names; we tend to disrespect each other and so on. And it is because of Lord Caitanya’s protection that we do not immediately fall down. We are still here, as gradually we are getting more purified and over the years, we get more knowledge and more responsibility to be up to the standards of purity. Therefore, it is said that in the beginning, the path is very wide but eventually it narrows down. So in the beginning of our spiritual lives, we are not held as responsible as we are later on.
We have to understand that, but still, if too often we are falling prey to criticism, it will make our spiritual life a bit dry as it will take away the taste and then it gets hard! Then how can one stay focused on Krsna, and not again go down to desiring happiness in this world? Criticism is very dangerous and especially is so for those who wear saffron robes.
