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Iskcon: Back to Godhead Anonymous! (45 min video)
2015-01-13 Srimad Bhagavatam Canto 06 03 06 by HG Laxmimoni Mataji ISKCON Mayapur
Watch it here: http://goo.gl/Hqr15A
(Kadamba Kanana Swami, March 2014, Sydney, Australia, Bhagavad-gita 4.39)
When things get diluted, it is second best – compromised. From a compromised position, we still can enter spiritual life because we can enter from any position in life. We can be compromised with the mode of ignorance and have that habit of drinking the wrong things, [imitating] “I’m trying to stop it but it is not easy.”
Yes… alright, but do service! So we may start from a compromised position but do service because by that service, we will become free. From that compromised position with the lower modes of nature, that is compromised with unhappiness and compromised with foolish habits; it is so difficult to change now, just because we have done it for so long.
Srila Prabhupada speaks about a bird that had been kept in a cage for a very long time. Then one day, they took the cage, put it in the field and opened the door. So the bird was looking… sitting all alone in the cage… and the door is opened and then whhhooop… the bird was out! Flyyyyyying! Freeeeee in the sky!
But then, after about ten to fifteen minutes, it came back into the cage, on its own. Are we that bird? Are we going back into our cage? Just because we are so accustomed to it, are we going back to a compromised state?
Well, it is difficult to surrender, you know. It is very difficult. It is difficult to be a servant. Of course, I know I should be, but… and I know I should give up sense enjoyment but it is SO GOOD. The senses will drive you because the senses are not grateful. They will never be satisfied with whatever you bring. Therefore why serve the senses!? Serve Krsna! Krsna is the opposite. Krsna is very grateful for the smallest service rendered. Krsna is immensely grateful and it says that Krsna will immensely reward you very generously.
Bhakti Rasāmṛta Sindhu 1.2.270
virājantīm abhivyaktāṁ vraja-vāsī janādiṣu
rāgātmikām anusṛtā yā sā rāgānugocyate
Rāgānugā means to cultivate the unique affections (rāga-atmikā) that manifest most powerfully among the devotees, especially those who are residents of Vraja.
271
rāgānugā-vivekārtham ādau rāgātmikocyate
To define rāgānugā, first I will define Rāgātmika (the unique affections).
272
iṣṭe svārasikī rāgaḥ paramāviṣṭatā bhavet
tan-mayī yā bhaved bhaktiḥ sātra rāgātmikoditā
“Rāga” is natural and all-engrossing desire for a desirable object. Those whose bhakti is composed of that natural, all-engrossing emotion are denoted here with the term, “Rāgātmika.”
273
sā kāmarūpā sambandha-rūpā ceti bhaved dvidhā
She manifests in two ways: in the form of romance (kāma-rūpā), or in the form of some other type of relationship (sambandha-rūpā).
274-275 quote Bhāgavatam 7.1.30-31
276-279 explain the above quote.
280 calls a reference from Bhramāṇda Purāṇa as part of the explanation.
281 explains its relevance.
282 quotes Bhāgavatam 10.87.23
These quotes show the power of intense emotional absorption in Krishna (Rāga),
Either by romantic or other relationships,
even showing some benefit from inimical, non-devotional relationships.
283
tatra kāmarūpā -
sā kāmarūpā sambhoga-tṛṣṇāṁ yā nayati svatām
yad asyāṁ kṛṣṇa-saukhyārtham eva kevalam udyamaḥ
Romantic Absorption (Kāmarūpā) ~
This Kāmarūpa has an inherent thirst for sensuality, but Krishna’s pleasure is its sole concern.
284
iyaṁ tu vraja-devīṣu suprasiddhā virājate
It shines most brilliantly and perfectly in the Goddesses of Vraja.
āsāṁ prema-viśeṣo ‘yaṁ prāptaḥ kām api mādhurīṁ
tat-tat-krīḍā-nidānatvāt kāma ity ucyate budhaiḥ
This most remarkable type of prema allows them to obtain indescribable sweetness. It is the sole cause of many, many sports which the wise call “pleasure” (kāma).
285
tathā ca tantre ~
premaiva gopa-rāmāṇāṁ kāma ity agamat prathām
It is well known that what is called the “Lust” (Kāma) of the cowherd lovers is certainly the most wondrous “love” (prema).
286
ity uddhavādyo ‘py etaṁ vañchati bhagavat-priyāḥ
Therefore even great devotees like Uddhava desire it.
287
kāma-prāyā ratiḥ kintu kubjāyām eva sammatā
However, the affection of Kubjā can be determined to not quite be on the level of true romance (“kāma”).
288
tatra sambandha-rūpā ~
sambandha-rūpā govinde pitṛtvādy-ābhimānitā
Natural Relationship:
Natural Relationship (sambandha-rūpā) consists of the sense of being Govinda’s father, and so on.
atropalakṣaṇatayā vṛṣṇīnāṁ vallavā matāḥ
yadaiśya-jñāna-śūnyatvād eṣāṁ rāge pradhānatā
This quality is found in Krishna’s family, but is is especially significant in the cowherders [Vraja-vāsī], because their emotional attachment to him is uniquely devoid of conscientiousness regarding Krishna’s majesty.
289
kāma-sambandha-rūpe te prema-mātra-svarūpake
nitya-siddhāśrayatayā nātra samyag vicārite
But romance (kāma-rūpā) and relationship (sambandha-rūpā) are intrinsic parts of prema, experienced by the eternally perfect devotees. Therefore to describe them at more length is not called for here [in this section on sādhana]
290
rāgātmikāyā dvaividhyād dvidhā rāgānugā ca sā
kāmānugā ca sambandhānugā ceti nigadyate
Because Rāgātmikā has two varieties, Rāgānugā also has two varieties. They are known as Aspiration for Romance (kāma-ānugā) and aspiration for relationship (sambandha-ānugā).
291
tara adhikārī ~
rāgātmikaika-niṣṭhā ye vraja-vāsī-janādayaḥ
teṣāṁ bhāvāptaye lubdho bhaved atrādhikāravān
Qualification:
Intense emotional attachment to Krishna is firmly established in devotees headed by the Vraja-vāsīs. Someone who is eager to acquire their devotional mood becomes a qualified person for this Rāgānugā.
292
tat-tad-bhāvādi-mādhurye śrute dhīr yad apekṣate
nātra śāstraṁ na yuktiṁ ca tal-lobhotpatti-lakṣaṇaṁ
The sign of this eagerness is that one becomes very alert and eager to hear all about the sweet mood, etc. of those devotees, naturally, not as a result of any intellectual or moral force.
293
vaidha-bhakty-adhikārī tu bhāvāvirbhavanāvadhi
atra śāstraṁ tathā tarkam anukūlam apekṣate
Those who are qualified for Vaidhi-bhakti, however, do not develop such natural inclinations. They remain dependent on intellectual and moral motivation until they come to the stage of Bhāva-bhakti.
294
kṛṣṇaṁ smaran janaṁ cāsya preṣṭhaṁ nija-samīhitam
tat-tat-kathā-rataś cāsau kuryād vāsaṁ vraje sadā
Always immerse yourself in Vraja by constantly relishing discussions all about Krishna’s relationship with the devotee whose affections you specifically aspire to attain.
295
sevā sādhaka-rūpeṇa siddha-rūpeṇa cātra hi
tad-bhāva-lipsunā kāryā vraja-lokānusārataḥ
Perform your devotional service (sevā) in your current, external form, but certainly also follow the essence (anusāra) of the desired mood of that Vraja devotee by investing those services (atra) with that perfect internal significance (siddha-rūpeṇa).
Note: Devotional service in Rāgānugā must be performed externally, but with internal contemplation of the significant similarity the external action bears in regard to the perfect devotion one aspires for. To offer an example, one performs kīrtan with internal awareness of the mood of the gopīs performing Kīrtan, perhaps during rāsa-līla, or during a boat-ride or in some other situation.
296
śravaṇotkīrtanādīni vaidha-bhakty-uditāni tu
yāny aṅgāni ca tāny atra vijñeyāni manīṣibhiḥ
And the wise sādhaka should certainly carefully perform the practices of Vaidhi bhakti – hearing, chanting, and so on -in a conducive manner.
297
tatra kāmānugā ~
kāmānugā bhavet tṛṣṇā kāma-rūpānugāminī.
Aspiration for Romance (Kāmānugā):
Aspiration for Romance (Kāmānugā) is that which has a thirst to follow those with Romantic Absorption (Kāma-Rūpa Rāgātmikā).
298
sambhogecchā-mayī tat-tad-bhāvecchātmeti sā dvidhā
She manifests in two aspects: The desire for romantic pleasures (sambhoga-icchā), the desire for the romantic mood within all of them (tat-tad-bhāva-icchā).
299
keli-tātparyavaty eva sambhogecchā mayī bhavet
tad-bhāvecchātmikā tāsām bhāva-mādhurya-kāmitā
The desire for romantic pleasures (sambhoga-icchā) is the purport of all romantic pastimes. The desire for the romantic mood (tad-bhāva-icchā) is what manifests the sweet romantic mood in those pastimes.
Note: If the desire for romantic pleasures is more prominent in a sādhaka, they will wind up becoming a gopī who interacts with Krishna but competes with Rādhārāṇī, like Candrāvalī. If the desire for the sweet romantic mood is more prominent, the sādhaka winds up becoming a gopī who assists Rādhārāṇī’s interactions with Krishna. The later is a superior ecstasy.
300
śrī-mūrter mādhurīṁ prekṣya tat-tal-līlām niśamya vā
tad-bhāvākāṇkṣiṇo ye syus teṣu sādhanatānayoḥ
purāṇe śruyate pādme puṁsam api bhaved iyam
Those who develop eagerness to attain this Romance – perhaps after seeing the beautiful deity of Krishna with his Beloved, or after hearing all about their pastimes – can practice this sādhana. Padma Purāṇa documents that this aspiration can arise even in males.
301-302 quote Padma Purāṇa, the story of the Sages of Daṇḍakāraṇya
303
riraṁsām suṣṭhu kurvan yo vidhi-mārgeṇa sevate
kevalenaiva sa tadā mahiṣītvam iyāt pure
Those who have Romantic aspirations but perform their service according to Vidhi-mārga only, they eventually become his Queens in the City [Dvārakā].
304 quotes Mahā-kurma Purāṇa to give an example of the above.
305-308 define sambandhānugā-sādhana.
309
kṛṣṇa-tad-bhakta-kāruṇya-mātra-lābhaika-hetukā
puṣṭi-mārgatayā kaiścid iyaṁ rāgānugocyate
This [sambandhānugā] is sometimes called the Nourished Path (Puṣṭi-Mārga). The mercy of Krishna and his devotee are the essence of attaining its cause.
Leading Marriage Life Knowing Well Its Purpose – Jayadvaita Maharaj
This is the 4th and last in a series of entries from Gopisa das on his recent trip to India.
DAY 7
Dearest family,
Today was a very special day. We went to Srimati Radharani’s temple for mangal aroti. I was pushed to the middle quite close and had a wonderful view of Sriji. Sacinandana Swami was also there and after the services he offered me some rock candy maha prasad with the following words, “When you eat this you will never take birth again”. I also cleaned Sriji’s floor with a new chadar for Abinanda Prabhu and collected some flower petals as well. Hope customs doesn’t go crazy on our way home.
We arrived in Vrindavan today. I’ve seen pictures of the deities here but photos don’t do Them justice. Also Srila Prabhupada’s Samadhi was very emotional and quite spectacular!
This was quite a day…
I’m headed to an internet cafe to send these emails out. Jaya Krsna’s phone has only now started to work…….very strange indeed!
Love and Krsna to you all! g
Srila Prabhupada’s Samadhi Vrindavan
DAY 8
Dearest family,
Today we somehow missed the alarm and didn’t get up till 4:30. Caught the end of mangal aroti, Tulasi puja and japa, then greeting the Deities. They are spectacularly beautiful! Saw Veda Vyasa Swami, he didn’t recognize me at first then gave me a long twirling hug.
Saw Srila Prabhupada’s room in the Krsna-Balarama temple, another emotional experience. Went to Loi Bazaar. Got clothes and deity plate set…it’s very nice! Will get incense next trip. Had my watch stolen. Jaya Krsna lost his glasses to the monkeys, cost 100 rupees to get them back. I was hit three times but all failed. No one’s laughing at my strap and hat now! Of course pride in this cost me my watch!
We visited a couple temples including Radha Damodara where Srila Prabhupada’s room is. Chanted japa there. Saw Kesi ghat…very sad to see all the pollution in the Jamuna River.
The president of India is coming tomorrow for a new temple opening so lots of cops and the streets will be closed for a while. We will plan our day around them. Till tomorrow my precious ones.
Love and Krsna to you all! g
Radhanatha Swami, Bhakti Rasamrita Swami and Giriraj Swami spoke at the hospital.
“Spiritual care became the basis of everything — genuine compassion for the souls of everyone who came. When a doctor has that compassion for a persons soul, without discriminating their external features, then that doctor will be most empowered to heal the body the mind and also — by Krishna’s grace — the soul.”
—Radhanatha Swami
Bhakti Lounge will be open this Monday 19 January on Wellington Anniversary Day for Yoga or Think Out Loud workshop discussion both at 6pm
Bhagavatam-daily Podcast:
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Holy Name Meditation Podcast:
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Harinama and theatrical presentations at Iskcon Kiev, Ukraine (Album 96 photos)
Srila Prabhupada: Constant chanting of the holy name of the Lord after the ways of the great authorities is the doubtless and fearless way of success for all, including those who are free from all material desires, those who are desirous of all material enjoyment, and also those who are self-satisfied by dint of transcendental knowledge. (Srimad-Bhagavatam, 2.1.11)
See them here: http://goo.gl/13vzuV
I learned today that France has deployed some 10,000 extra security personnel, both police and army, and that half of that number are for the country’s 700 Jewish schools. I also learned that the police now think that a Jewish school was the real target on the second day of the attacks in Paris, when one gunman shot a policewoman. Extra security may give some slight reassurance to the Jewish population of the country, some 478,000, but many of them are already talking about leaving.
The Jewish community is one of the ‘canaries in the mine’ for religious tolerance. Their ongoing persecution in Europe, notably France, has been increasing steadily over the past three years. When it reached an unprecedented height, with little or no alarm and no extra protection from the authorities despite their repeated appeals, the terrorists struck again.
The loss of 17 lives is tragic, and the manner of their death appalling, but it is entirely in keeping with the way the new breed of Islamists have been acting around the world for some time. The attack on Charlie Hebdo was not directly about attacking the principle of ‘free speech’ or ‘striking a blow at democracy’ but quite simply about attacking the enemies of Islam. The very next target was a Jewish school, and that being frustrated, a Jewish supermarket.
It is the first time that France has experienced atrocities on such a scale, but Islamist terror groups have been slaughtering defenceless people in large numbers, in creatively barbaric ways, for many years. Although they have no hesitancy to kill even Muslims, the main target is always those who stand in the way of Islamic domination.
The situation in Kashmir, India has been one of ongoing and brutal cross-border killings, such that many thousands of people have fled their homes. These regular atrocities go largely unnoticed by the world’s media. On the other side of India, Hindus in Bangladesh are all but disappearing because of years of social ostracising, brutality, and killings. And while we’ve all been watching the events in Paris, another Islamist group, Boko Haram, have slaughtered ‘several hundred’ in Nigeria.
Religion – any religion – can help people become more tolerant, peaceful, generous and forgiving, but when it becomes ‘bad religion’ it can do much damage.
Speaking today at the Vatican, Pope Francis denounced the religious fundamentalism that inspired the Paris massacres and ongoing Middle east conflicts, saying the attackers were enslaved by “deviant forms of religion” that used God as a mere ideological pretext to perpetuate mass killings.
I second his opinion. If Islam is a ‘religion of peace’ and is ultimately about ‘submission’ to the one God who is God of all, then something has become seriously deviated in these latest forms of an old faith. And if ‘deviant religion’ is the problem, the solution is not only more security, but more philosophers. The twisted theological calculations in the heads of which ever preachers are inspiring these young men and women to give up their lives and to take others with them must be dealt with by even stronger argument. The new, deviant form of Islam must be exposed for what it is.
We need to respect all followers of every religion, but we must reserve the right to debate the core beliefs they hold. Some religious beliefs are good, wisely-held, and life-enhancing; some are logically inconsistent, vague and weak; and some are deviant, misleading, and extremely harmful. Where religion has descended into mere totalitarian political ideology – what one writer terms ‘religiofascism’ -then it no longer deserves the full protection and respect accorded to other groups of believers.
What is artistic license and how can it be used in devotional dramas?
How do we reconcile different Puranic versions of the origin of Lord Shiva?
Why did Yaksha ask so many questions to the Pandavas?
How do we know whether we desire to preach for fame or for pleasing Krishna?
What does vikalpa mean in the mind’s sanklpa-vikalpa?
How do we decide when to forgive and when to fight back?
Is the Gita’s teaching that women are sinful resposible for female infanticide?
Devotee’s children Summer Trip 2014 (57 min video)
Srila Prabhupada: In this age, hearing is more important than thinking, because one’s thinking may be disturbed by mental agitation, but if one concentrates on hearing, he will be forced to associate with the sound vibration of Krishna. (Srimad-Bhagavatam, 3.24.35)
Watch it here: http://goo.gl/jT37nE
Gita Verse-by-verse Study Podcast:
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Kirtan Mantra Concert in Murwillumbah, NSW, Australia. Friday 16th, Jan, 2015. With Jayadevs Mantra Choir from UK, Nirantara Dasa direct from USA, Australia’s own Carmella Gitanjali Baynie, Canadian/Australian Soul Legend Mohini Cox and The Bhajan Babas.
Braking News: Lord Brahma tries to mystifie Lord Krishna! (50 min video)
What happened next? Watch this video by Mahatma prabhu to learn all about it and also about how to appreciate everyone!
Watch it here: http://goo.gl/Msrnwg
ISKCON Detroit Youth Kirtan at Homeless Shelter (2 min video)
ISKCON Detroit Youth Group led an amazing kirtan for homeless guests as they enjoyed wonderful Sri Sri Radha Kunjabihari prasadam prepared with love by the youth. The kirtan had the guests clapping, bobbing their heads and even some dancing. When they stopped for a break, the guests began pounding on the tables chanting “‘more more more.” It was amazing. Of course the youth were thrilled to oblige and drowned the place in a thunderous kirtan. What a scene. About a 100 dear souls enjoying wonderful prasadam and kirtan by the hard work of the Youth Group and mercy from Srila Prabhupada. Hare Krishna is all attractive!!
Watch it here: http://goo.gl/EkW5oL
The post Introduction to the Sunday kirtan mela at the Manor, January 11th appeared first on SivaramaSwami.com.
Dear Kirtan Londoners,
Happy New Year! We hope that 2015 has opened with a hop, skip and a jump for you so far…
Though the days are grey and the nights still long and cold, we are excited to be bringing you more opportunities than ever to come together and sing. This year we start a new ‘residency’ at the Special Yoga Centre in North London. It’s a beautiful space and we will be hosting a kirtan there once a month on a Saturday evening. Light vegetarian treats and wonderful company go without mentioning of course…
Read the entire article here: http://goo.gl/RkkPpb
Holy Name Bliss In Brisbane (Album 47 photos)
Srila Prabhupada: In this age of Kali, intelligent persons perform congregational chanting in order to worship the incarnation of Godhead who constantly sings the name of Krishna. Although his complexion is not blackish, He is Krishna Himself. He is accompanied by His associates, servants, weapons and His confidential companions. (Srimad-Bhagavatam, 11.5.32)
See them here: http://goo.gl/G1oogV
Ambarisha prabhu: On the attached images you can see that Guru Parampara and Panchatattva fiber glass figures are almost completed. They will be put on the Temple of Vedic Planetarium altars and will be dressed just in a few days. When I went to take pictures I felt so special and excited as it was truly amazing experience for me as they are so real!
See them here: http://goo.gl/3xYWt3
(Kadamba Kanana Swami, 09 November 2014, Mayapur, India, Srimad Bhagavatam 6.1.19)
To be free from sin, is the secondary result of bhakti. It is a secondary benefit of bhakti. Of course, we want to become free from sin, but what is the point of being sinless if one has no love for Krsna?
yasyāsti bhaktir bhagavaty akiñcanā
sarvair guṇais tatra samāsate surāḥ
harāv abhaktasya kuto mahad-guṇā
mano-rathenāsati dhāvato bahiḥ (CC Adi-lila 8.58)
It is said that one can develop all good qualities… one can become more and more purified from sin and become situated in goodness… one can attain a position high in the universe and so on; but if you are not becoming a devotee of Krsna then you are still driving in the manorathe, in the chariot of the mind; and the chariot of the mind will take you again to degradation. So therefore, it is said ei rūpe brahmāṇḍa bhramite (CC Madhya-lila 19.151), sometimes we go upwards in the universe while other times we go downwards in the universe, and this can go on life-after-life.
Ultimately, without developing bhakti, becoming sinless is not a permanent benefit. The purification of getting free from sinful reactions is not complete without developing an attachment to serving Krsna and his devotees. By serving Krsna and his devotees, one automatically becomes sinless because it is said that a devotee will never engage in any sinful activity. An advanced devotee will never act in a sinful way because he will not act in anyway that is not pleasing to Krsna, so automatically he becomes sinless.
So, we have four regulative principles and that means no sinful activities, as well as chanting sixteen rounds and glorifying Krsna; these two go hand-in-hand. But if it was only the four regulative principles then our movement would not go very far! Without the glorification of Krsna and without the sankirtan, our movement would not go very far. But if there were no regulative principles then it would also be difficult, with just the result of chanting Hare Krsna.
Even if someone is totally engrossed in all kinds of illicit activities, if that person chants Hare Krsna then we are very happy because we know that person will be purified for sure. Even if someone is addicted to all the sinful activities and chants Hare Krsna, we know that person is getting ajnata-sukrti, unknown spiritual benefit, and will perform devotional service again. Our preaching is based on that!
In August 2014, the construction of Lord Narasimhadev’s altar began and the casting of the altar in reinforced cement is now completed.
In the following stages high quality black granite from South India and white marble from Vietnam (the best marble available), along with gold color ceramic tiles will form the rest of the altar within the specially designed black and white marble wing of the temple. The completed altar will be 12 meters (39 feet) wide, 7 meters (26 feet) deep and 10 meters (33 feet) high, topped by a beautiful gold inlaid dome.
Help and be part of the construction by sponsoring a Nrisimha Tile. Go to Seva Opportunities page for more information.
The post Lord Nrisimhadev’s Altar Work Continues appeared first on Temple of the Vedic Planetarium.
Gita Verse-by-verse Study Podcast:
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Yudhisthira and Sutapa prabhu’s will again coordinate the production and publishing of the VP book.
Deadline: 22. februára 2015
Offeringy posielajte na: vyasapujabook@kksblog.com
Viac informácií: www.kksblog.com/vyasapuja/
Nový rok s novou príležitosťou pre službu! Tohtoročná udalosť oslavy Vyasa Puje Guru Maharaja sa blíži. Kniha Vyasa Puja, ktorá obsahuje offeringy žiakov Maharaja, je úžasný spôsob, ktorým sa my ako duchovná rodina môže zísť spoločne pri oslavovaní duchovného učiteľa. Týmto chceme požiadať každého, aby na nejaký čas odložil svoje plány a v písomnej podobe napísal aspoň niečo o milosti, ktorú nazbieral v priebehu minulého roka. Teraz máte šancu sa o ňu podeliť s ostatnými v našej každoročnej knihe offeringov.
Neváhajte!
Yudhisthira a Sutapa Prabhu bude opäť koordinovať výrobu a publikovanie VP knihy.
HG Parividha dasa Caitanya Caritamrita Madhya 19 151 20150104074416
The “Aghasura Road” entrance to New Vrindaban’s original farmhouse.
A Swami’s Dream Comes to Life: Prabhupada’s First Visit to New Vrindaban
Written by Madhava Smullen. Archival Research by Chaitanya Mangala.
New Vrindaban, May 20th, 1969 – A small cluster of devotees waited at the entrance to the rural West Virginia property, hearts beating with anticipation. As the Lincoln town car turned the corner, they hit the gravel driveway in obeisance.
Srila Prabhupada stepped out of the car. “Oh, there are many waiting here,” he said, looking around with a smile that lit up his entire face. “Jai Sri Krishna!”
The devotees smiled back. They had been waiting for this moment since they first told Prabhupada in March of the previous year that they were negotiating with landowner Richard Rose.
From then on, Srila Prabhupada had been writing streams of enthusiastic letters to them, outlining his ambitious plans: that the land be called New Vrindaban; that “cow protection should be [its] main business;” that it be “a new place of pilgrimage for you Western devotees” and “an ideal village where the residents will practice plain living and high thinking.”
Even before Hayagriva told Prabhupada that the 99-year-lease had been signed on August 8th, 1968, he went as far as to say, “I may permanently stay there and try to serve you in constructing a New Vrindaban city in West Virginia,” expressing that it would be the ideal place for him to spend the rest of his life translating spiritual literature. And now he was here.
Excitedly, the devotees loaded Prabhupada’s luggage into the old powerwagon they planned to drive him up the dirt road to the farm in. As Srila Prabhupada took his seat, they started it up. The vehicle lurched, coughed out smoke, and promptly died. They tried it again. And again. Each time, it cut out. The devotees, mortified, looked at their guru. This wasn’t how they had hoped his first visit would go.
“Why not walk?” he said, matter-of-factly. It was a subtle way of pointing out, right from the get-go, that the simple life was superior to that of so-called modern “convenience.” And despite the devotees’ protests that it would be too hard on him, he set off at a smart pace up the ominously named “Aghasura Road,” a twisting, turning two-mile trail riddled with potholes and ruts.
As usual, Prabhupada’s much younger disciples were left huffing and puffing as they struggled to keep up with him. Head held high, he casually discussed the trees, flowers and vines along the way, interested in everything and finding ways to relate it all to Krishna consciousness. In just his first few minutes at New Vrindaban, he was already teaching his disciples his key instruction for the project, the glue that held it all together: loving Krishna.
At last, Prabhupada and the devotees rounded a curve in the road, and could see a clearing on the ridge ahead. There, amidst the lush green of the West Virginia countryside, was a small farmhouse, a barn, and the hand-built one room cabins that devotees resided in.
After washing and appreciating the devotee’s simple lodgings, Prabhupada sat down on a dais set up for him beneath a willow tree’s leafy cascade. Devotees brought him fruit, local tulip honey and fresh milk from New Vrindaban’s first cow, Kaliya. Then they sat before him in a semi-circle on the grass, looking up at him expectantly as he sipped it.
“I haven’t tasted milk like this in fifty years,” he said in wonder.
As Ranadhir Das paraded the milk’s maker, Kaliya, before him, he admired her, commenting that the Vedas calculate a man’s wealth in cows and grains.
Encouraged, the devotees told him that they hoped to get their own hive next year. “Then you will have the land of milk and honey complete,” Prabhupada said. “That is nature’s design, that everything is given complete for a happy life. We don’t require artificial amenities. All we need to realize Krishna is here.”
Prabhupada again made the same point when Lavanga-latika Dasi brought him a silver cup of water, freshly drawn from the well. “Oh, it is very sweet water,” he said. “That is Krishna. That is the way of remembering Krishna. It is so easy here at New Vrindaban.”
He then told the devotees how the morning sun at New Vrindaban could remind them of Krishna’s bodily effulgence; the cow of Krishna’s name Govinda, one who gives pleasure to the cows; and the countryside of His statement in the Gita that He is the sweet fragrance of the earth.
For Prabhupada, seeing New Vrindaban come to life was like seeing a dream come true. He had been planning a community like this since long before he had even travelled to the United States from India. While alone in Delhi back in 1956, he had written a series of articles in his Back to Godhead magazine, detailing his vision for a community where people would live a simple life based on the teachings of the Bhagavad-gita. And right from the beginning of ISKCON, he often told his disciples he wanted them to start a farm project. And they had done it! Prabhupada looked around at them with a broad grin that was almost childlike in its enthusiasm.
Srila Prabhupada’s ecstatic smile.
Sometime later, as he continued to chat with the devotees and look around the property, Paramananda Das finally succeeded in getting the powerwagon up the hill. Devananda and Prabhupada’s servant Purushottam carried Prabhupada’s luggage, including a big trunk packed with manuscripts, into his room. They then set the room up to his specifications, with a mattress on the floor and his Radha-Krishna Deities in a small cherrywood room attached to the bedroom.
Prabhupada liked his new room, with its two windows that opened out onto a view of the big willow tree. Quickly, he made himself at home, and settled right into his usual routine.
Always revolving around Krishna, Prabhupada’s day would begin in the wee hours as he rose to dictate his books. In his memoir, The Hare Krishna Explosion, Hayagriva Das recalls waking up at 2:00am and seeing the light on in his room.
At 4:00am, Prabhupada would attend mangal-arati, watching the Deities intently and striking his trademark steel gong as twenty devotees crammed into the small temple room on the first floor of the farmhouse. He would then perform arati to his own Radha Krishna Deities, and chant his rounds in his room while the devotees did the same downstairs.
After breakfast, Devananda would massage him with mustard seed oil outside in the morning sun. Throughout the day, he would dictate letters, take walks, and hold meetings at his favorite spot beneath a persimmon tree with the devotees gathered around him on the grass.
Prabhupada seated outdoors reading a book.
In the evening, he would lead kirtan in the temple room, encouraging the devotees to dance. Then he’d give a lecture, darshans in his room, and finally rest, before beginning it all again.
The days passed, lengthening gradually, bees buzzing lazily against blue skies and brilliant green trees, brief showers falling in the afternoons. Meanwhile, Srila Prabhupada built his fledgeling community, guiding the devotees as they sat with him beneath the persimmon tree.
Sometimes his instructions were practical. He told his disciples that he would show them how to build simple mud houses at practically no cost; that they should buy the adjoining property and build a bridge “so that gentlemen will come;” and that they should call their waterfall Keshi Ghat, their hills Govardhana, and their lakes Radha-Kunda and Shyama-Kunda.
He sketched his own design of a two-wheel cart for workhorses. He talked about protecting cows and bulls as father and mother, and how they could provide all transportation, fuel, and dairy needs. And he laid out plans for establishing the varnashram system and building temples, a guesthouse, and living quarters. He even discussed a gurukula for spiritual education, although there were only three boys in the community so far.
Prabhupada’s drawing of a horse driven cart.
His ambition amazed the devotees, and his strength and vision kept them positive. “Someday you may see that it’s a great asset,” he told them when they complained about the pothole-ridden Aghasura Road. “Someday there may be many cottages by the road, and people will be driving up to see. Don’t be discouraged.”
At other times, Srila Prabhupada’s instructions were more philosophical. He stressed the importance of chanting and reading, citing the six Goswamis of Vrindavana as role models. And he pointed out how the hard work of simple country life was perfect for developing Krishna consciousness.
“They are hypnotized by Krishna,” he commented once, as he watched the young men work in the fields. “That is samadhi. Samadhi doesn’t mean inactivity. It means being completely absorbed in Krishna. Anyone chanting Hare Krishna is in samadhi. Anyone cooking for Krishna or writing for Krishna or working in the field for Krishna is in samadhi because the consciousness is: ‘I am doing this for the satisfaction of Krishna.”
Most of all, however, Prabhupada stressed how important it was for New Vrindaban residents to communicate and cooperate with each other, always with “Loving Krishna” as the connecting thread.
“You must jointly work,” he said during a conversation with Kirtanananda, Hayagriva, Shyama Dasi and other managers on June 9th. “There may be sometimes disagreement, but you should settle up. Otherwise how you can make progress?”
“Everyone will cooperate,” he added. “Why not? It is Krishna’s. Nobody is actually the in-charge. Krishna is in charge. We are simply assisting Krishna. In that spirit we shall work…. Everyone should think that ‘I am acting to satisfy Krishna.’”
By June 14th, now in his fourth week at New Vrindaban, Prabhupada was looking robust and seemed to be greatly enjoying the rest, fresh air, spring water, cow’s milk and of course the devotees’ association. They, too, were full of bliss in his.
But on June 18th, upon receiving a letter from Mukunda about the progress his disciples were making in London, Prabhupada decided he must fly to England immediately. The New Vrindaban devotees, who had been hoping he would spend the entire summer with them, were crestfallen.
On June 22nd, Prabhupada’s last night in New Vrindaban, all the devotees crowded into his room, eager to catch his last words. Amidst some light talk of his upcoming travels, he confided in them that personally, he would like to stay in New Vrindaban and finish translating Srimad-Bhagavatam.
As the evening wore on, six-year-old Dwarkadish began to nod off, as did his friend, five-year-old Ekendra. Prabhupada, who had developed a playful rapport with the two during his stay, smiled.
“So, you are feeling samadhi, Mr. D. D. D. ?” he asked. “All right. Let him take rest. And you are also feeling samadhi, Mr. Ekendra? You are very good boys. You can also take rest.“
At this, the devotees sensed that it was time to let Prabhupada himself take rest. But they remained in his room for some time more, hoping to soak up every precious moment they could. At last, they all offered obeisances and left his room.
The next morning, Srila Prabhupada left as he had come, striding down Aghasura Road at a brisk pace, his suitcases following him on a horse-drawn cart. As he got into his car and pulled away, the devotees saw him off with chants of “Hare Krishna!” and “Jaya Srila Prabhupada!”
Watching until long after his car had faded into the distance, they thought about how they could make this New Vrindaban community work, if only they followed Prabhupada’s instructions to love Krishna, live simply and work cooperatively together.
“I will also come again,” he had said just two nights before. “I like it so much here, but first I must finish the little work still remaining. I want to go once to London and Germany. Then I’ll entrust the whole preaching work to you. So do not become too anxious. With cooperation, everything will be possible. Krishna will help you.”
Remembering these words, the devotees turned back to continue their service of developing their transcendental farm community, and to begin their eager wait for Srila Prabhupada’s next visit.
Prabhupada with his disciples outside the original New Vrindaban farmhouse, Spring 1969.
The New Govardhana Summer Festival was held between Jan 9th to 11th. Many devotees came even though on the last day the weather was a little wild with wind and rain.
Where is the term “mañjarī-bhāva” defined or mentioned in the works of the Goswāmīs or their important disciples and contemporaries? Is it anywhere in Bhakti-rasāmṛta-sindhu? No. Is it anywhere in Bhakti-sandarbha? Not as far as I know. This lack of mention in the two most important books defining the practice of Gauḍīya Vaiṣṇava sādhana should not be taken lightly, and thus the prominence and importance given to the idea of “mañjarī-bhāva” should be subject to doubt and scrutiny.
Some say that 1.2.298 of Bhaktirasāmṛta Sindhu refers to mañjarī-bhāva. If this is the case, why don’t the two most important commentators (Śrī Jīva and Śrī Viśvanātha) mention anything about it in their comment on that text? Instead they both explain the text to mean that kāmānugā-sādhana has two aspects: the desire to please Krishna’s senses (sombhoga-icchā), and the desire to experience the sweet mood of the gopī’s love for Krishna (tat-tad-bhāva-icchā). They say that the second aspect is primary and the first is secondary. They distinguish the first as being useless if not having some mixture with the second, as was the case with Kubja of Mathurā.
If it doesn’t come from Śrī Rūpa or Śrī Jīva, the concept of “mañjarī-bhāva” must come from somewhere else. Where? I don’t know. Great contemporary scholars and practitioners of Gauḍiya Vaiṣṇavism such as Śrīla Bhaktisiddhānta Sarasvatī and Paṇḍit Śrīla Haridās Śāstrī indicate that it developed under some influence from the sahaja tradition born from a mating of Buddhism and Tantra. All I personally know for sure is that even Śrī Viśvanātha did not mention it as far as I know, which indicates to me that even several generations after Śrī Jīva, Śrī Viśvanātha either did not approve of the idea or it did not yet exist.
The word mañjarī is certainly used often by the Goswāmī’s of Vṛndāvana (but not as the compound “mañjarī-bhāva,” and not a denotation of a specific ideological package). The word mañjarī simply means “new flower.” The specific connotation is a girl who has newly become a woman. Any beautiful young lady may be referred to by the term mañjarī.
In Rādhā Krishna Gaṇodeśa Dīpika, Śrī Rūpa uses the term mañjarī several times. It is a suffix for the names of several gopīs. In texts 179-181 of the laghu section, he names several people defining a group he calls Rādhā’s Mañjarī. This is in a section where he defines Śrī Rādhā’s main friends. In 175 he names the [primary] parama-preṣṭha-sakhīs, in 176 he names the priya-sakhīs, in 177 he names the jīvita-sakhīs, in 178 he names the nitya-sakhīs. Then we come to to 179-181 where he names “rādhā-mañjarī” (“Rādhārāṇī’s new flowers”).
The names all end with “-mañjarī”. The list begins with anaṅga, and proceeds to rūpa, rati, lavaṅga, rāga, rasa, vilāsa, prema, maṇi, suvarṇa, kāma, ratna, kastūrī, gandha, netra, śrīpadma, līlā, hema. The name bhānumati is a synonym for Prema and Rati Mañjarī. We should also note that: (a) the suffix mañjarī is used for several gopīs who are not named here. And (b) anaṅga-mañjarī is listed here, even before Śrī Rūpa Mañjarī. (Some proponents of “mañjari-bhāva” claim that she is not truly among the group of “Rādhā’s Mañjarī,” because she obviously has direct relations with Krishna).
In 183, Śrī Rūpa says that all the categories of Rādhā’s friends listed above possess forms and qualities very, very similar to her own. He makes no further stipulation about what a “mañjarī” is, so far as I know.
Śrī Raghunātha dās Goswāmī’s Vilāp Kuśmañjalī also doesn’t explicitly define mañjarī-bhāva, although most of the current concept of it is based on this book, which shows Śrī Raghunātha to be more dedicated to Śrī Rādhā than directly to Śrī Krishna. But all of Rādhārāṇī’s friends, not just the mañjarī, are primarily dedicated to her, and serve Krishna through her. She is their divine conduit, much as a telescope or microscope is the conduit for the human eye to observe the universe.
The mañjari-bhāva theory, as it exists today, is not entirely disagreeable to me, but some of the portions I disagree with (not all of which are held by all proponents) are: (a) The idea that jīva can become a mañjarī, but not any other type of gopī. (b) The idea that mañjarī do not interact with Krishna directly. (c) The idea that mañjarī are very young (below puberty). And (d) The idea that mañjarī-bhāva is essential to the Rūpānuga conception of Bhakti-yoga. Some of the principles held by the mañjarī-bhāva theory are indeed important to Śrī Rūpa’s conception, but the idea that mañjarī-bhāva is a discrete philosophical entity of central importance is, in my estimation, untrue.
The opening verse of Vilāpa-Kuśmāñjali is exquisite. It is a part of 6 poems that form a maṅgalācarana by glorifying the author’s benefactors, inspirations, and exemplars. The first 2 glorify Śrī Rūpa Mañjarī. The 3rd glorifies Śrī Rati Mañjarī. These are the author’s gurus in the siddha-deha. The next three glorify the author’s gurus in the sādhaka-deha. The 4th glorifies his mantra-guru Śrī Yadunandana. The 5th glorifies his śikṣā-guru, Śrī Svarūpa Dāmodara, who instructed him on behalf of Śrī Krishna Caitanya. The 6th glorifies his śikṣa-guru especially in the path of renunciation, Śrī Sanātana. At the 7th verse, the introduction ends and the main subject begins.
The opening verse is
tvaṁ rūpa-mañjari sakhi prathitā pure’smin
puṁsaḥ parasya vadanaṁ na hi paśyasīti
bimbādhare kṣatam anāgate-bhartṛkāyā
yat te vyadhāyi kim u tac chuka-puṅgavena?
You, Rūpa Mañjari, are the most famous Sakhī in this city (Vraja-maṇḍala). [You say] you certainly have not even seen the mouth of the Supreme Male, yet the Bimba-fruits of your lips have bite marks, and your husband is nowhere to be found. So what really happened? Did some great parrot try to eat your lips?
Ananta dās Bābājī suggests in his commentary that the answer is that Krishna has bitten Śrī Rādhā’s lips, and that Śrī Rūpa Mañjarī’s unity with Śrī Rādhā is so extensive that the bite mark shows on her own lips. As beautiful as that explanation is, the verse itself clearly shows that Śrī Rūpa Mañjarī does not lack anything to be had from direct interaction with Krishna. Whether Krishna directly kissed her, or whether she experienced Krishna’s kiss by him kissing Śrī Rādhā, in either case, she experiences Krishna’s kiss, as the evidence (the bite mark on her lips) clearly demonstrates. This certainly calls into doubt the mañjarī-bhāva theory that aspiration of a kāmānugā-sādhaka should exclude any direct interaction with Krishna.
The second verse also clarifies that Śrī Rūpa and Śrī Krishna have one-to-one interaction (against the idea held by the modern mañjari-bhāva theory). Here it is. It is extremely beautiful.
sthala-kamalini yuktaṁ garvitā kānane’smin
praṇayasi vara-hāsyaṁ puṣpa-guccha-cchalena
api nikhila-latās tāḥ saurabhāktaḥ sa muñcan
mṛgayati tava mārgaṁ kṛṣṇa-bhṛṅgo yad adya
[Śrī Rūpa Mañjarī] is as proud as a magnolia tree in full bloom amidst the trees of this [Vṛndāvana] forest. She hides her beautiful smile of pride by causing [that Magnolia tree] to erupt in blossoms. [Why is she so joyfully proud?] The Krishna bee ignores all the other fragrant vines just to constantly search for her.
This doesn’t uphold the idea that the only reason she has bite marks on her lip is because Krishna has kissed Śrī Rādhā. Instead it clearly shows that Krishna personally comes to kiss her.
I do not mean to pretend that I realize or fully understand such things. But I would like my approach to understanding and realizing them to be free from obstacles and directly in the footsteps of Śrī Caitanya Mahāprabhu’s most important followers, particularly Śrī Rūpa, Śrī Raghunātha, and Śrī Jīva.
I am warmly open to discussion with learned persons on this subject.
Giriraj Swami read and spoke from Srimad-Bhagavatam 3.18.5 during the Sunday program.
“Demons are very much disturbed when devotees worship the Lord in the prescribed ways recommended in the scriptures. In the Vedic scriptures, the neophyte devotees are advised to engage in nine kinds of devotional service, such as to hear and chant the holy name of God, to remember Him always, to chant on beads Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare, to worship the Lord in the form of His Deity incarnation in the temples, and to engage in various activities of Krishna consciousness to increase the number of godly persons for perfect peace in the world. Demons do not like such activity. They are always envious of God and His devotees. Their propaganda not to worship in the temple or church but simply to make material advancement for satisfaction of the senses is always current. The demon Hiranyaksha, upon seeing the Lord face to face, wanted to make a permanent solution by killing the Personality of Godhead with his powerful mace. — SB 3.18.5 purport
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ISKCON TURNS 50!
Preparing for the 50th anniversary of ISKCON!
The preparatins for the celebratin of ISKCON’s 50th year of incorporatin in 2016 are well underway all over the world. Various events are being planned in major citis of the world, such as New Delhi, Kolkata, New York, London, etc. This will include a seven day mega padayatra in 2015 from Mayapur to Kolkata dock where Srila Prabhupada boarded the ship, Jaladuta, and began his journey to the west.
Read the entire article here: http://goo.gl/642zQh
Dining with Prime Ministers
Bhakta dasa, ISKCON Australia’s Communicatins Director, was invited to a luncheon event attnded by Australian Prime Minister, Tony Abbott and the Indian Prime Minister, Narendra Modi. Below is an account of the event as told by Bhakta dasa. “I was invited to the luncheon by Prime Minister Tony Abbot to commemorate the visit of the Indian Prime Minister Narendra Modi, at the Melbourne Cricket Ground. I was able to garland Mr. Modi with Srimat Radharani’s garland organised by Acintyarupa Prabhu.
Read the entire article here: http://goo.gl/f3QwIe