GBC Leader Hosts Prestigious Wilbur Awards
→ ISKCON News

Most people have heard of the Oscar, the Tony and the Emmy Awards. But, who has ever heard of a Wilbur? The Wilbur Award is a highly sought after annual prize awarded to members of the secular media in North America. This year for the first time ever the event was hosted by an RCC member from outside the Christian or Jewish faiths, ISKCON’s own Governing Body Commission Chairman, Anuttama Dasa.

Don’t just become a strict vegetarian but also become a devotee of the Lord
→ The Spiritual Scientist

In the Bhagavad-gita (9.26) the Lord directly states that He accepts vegetarian food from the hands of a pure devotee. Therefore a human being should not only become a strict vegetarian but should also become a devotee of the Lord, offer the Lord all his food and then partake of such prasadam, or the mercy of God. Only those who act in this way can properly discharge the duties of human life. Those who do not offer their food to the Lord eat nothing but sin and subject themselves to various types of distress, which are the results of sin (Bg. 3.13).

- Srila Prabhupada, Sri Isopanishad Mantra 1

Why Is the Bhagavad-gita So Pessimistic? (Expanded with four-point analysis)
→ The Spiritual Scientist

(As many readers liked the earlier article by the same title and wanted more analysis along similar lines, in this article I expand on the theme)

People with cursory knowledge of the Gita’s philosophy sometimes ask: “When the world offers both pleasures and pains, why does the Bhagavad-gita call the world a place of misery?”

Here's a short four-point answer:

• The Bhagavad-gita is not pessimistic, but realistic; the reality is that the pleasure-pain balance of the world is tilted heavily toward the pain side.

• Even if we still consider the Gita philosophy pessimistic, that pessimism is only initial, not final. In its conclusion, the Gita offers a supremely optimistic message.

• Even the best worldly optimism pales and fails in front of the longing of our heart, a longing fulfilled only by the vision of reality offered by the Gita.

• The Gita doesn’t teach us to reject this world for the spiritual world, but to harmonize this world with the spiritual world.

Let’s look at these points systematically.

DIVE into Misery

We can get insight into the pleasure-pain balance of the world by examining the pleasure-pain balance of our body, through which we primarily experience the world. For this discussion, I'll use the acronym DIVE.

Duration: The pleasures the body can give us, such as in eating or mating, last only for a few minutes. However, the pains the body can give us, such as chronic back problems or arthritis or cancer, can last for years.

Intensity: The body is far more pain-sensitive than pleasure-sensitive. If we are lying comfortably on a bed, being massaged by soothing, soft hands, one pinprick in one part of the body will bring an intensity of pain that exceeds the intensity of the pleasure experienced in all other parts of the body.

Variety: The ways in which the body can give us pleasure are few, whereas the ways in which it can give us pain are many, even innumerable. The eyes can give us pleasure primarily by seeing attractive objects, but they can give us pain by being hit, pierced, or gouged, or by becoming inflamed, infected, or blinded by a myriad variety of diseases.

Extent: A few bodily parts can give us pleasure, primarily the sensory organs like the eyes, ears, and skin, whereas many – nay, all – the bodily parts can give us pain. Except in a general way by contributing to a healthy body, none of the internal organs like the kidney or liver or spine can give us pleasure, yet all of them can give us excruciating pain by becoming diseased in numerous ways.

This analysis shows that the body’s pleasure-pain balance, and by extension the world’s pleasure-pain balance, is tilted heavily toward the pain side. That’s why, with unsentimental candor, the Srimad-Bhagavatam (7.9.25) declares the material body to be asesa-rujam virohah, the breeding place for unlimited diseases and miseries, and the Bhagavad-gita (8.15) declares the material world to be duhkhalayam asasvatam, a place of misery where the little happiness we may achieve by our most optimistic attitudes and actions is stripped away due to its inescapably temporary nature.

When the Worst Takes Us to the Best

The Bhagavad-gita’s essential message, though, is not pessimistic, but optimistic. It points us to the eternal spiritual world, where we as indestructible souls can reclaim our destiny of everlasting happiness. To ensure that we don’t miss out on that glorious destiny due to the futile hope for happiness in this world, it candidly proclaims the true nature of this world as a place of misery. Here’s an analogy to understand this strategy.

Consider a person diagnosed with a serious cancer that is curable, but only through rigorous chemotherapy. The patient may initially flinch when told about the severe treatment, but may become ready for the treatment when clearly told about the two choices: an excruciating, gradual, inevitable death, or a demanding treatment that leads to recovery. When faced with a grave problem, the way to the best-case result often begins by having a hard look at the worst-case scenario.

The Vedic texts apply this same principle to our current material existence. They explain that presently all of us are diseased; we are eternal souls afflicted with amnesia. Though we are entitled to a blissful, everlasting life in devotional service to God, due to misidentifying with our temporary material bodies we have to suffer unnecessarily the miseries of old age, disease, death, and rebirth – again and again. The “bright” side of life – the enjoyment of worldly pleasures – blinds us to these harsh facts of life and fills us with the hopeless hope that some temporary adjustments within our material existence will free us from suffering. Thus, the “bright” side of life perpetuates our dark, diseased existence.

Most of us get so caught up with pursuing the “bright” side of life that we forget or neglect its miseries and so lose the opportunity to cure ourselves. Curing ourselves requires a spiritual therapy wherein we expose ourselves to spiritual God-centered stimuli like the holy names, the saintly devotees, the sacred scriptures, the beautiful deities, and the sanctified remnants of food offered to God (prasada). Unlike chemotherapy, which is painful from beginning to end, this spiritual therapy seems to be painful in the beginning, but turns out to be joyful after a little practice (Gita 18.37). In fact, the therapy if practiced in the association of caring and competent devotee guides can be joyful right from the beginning. However, experiencing that joy requires committed and sustained practice, a price that most of us are highly reluctant to pay. Therefore, the Vedic texts offer us an unsentimental, uncompromising look at the two options before us: miseries throughout life that are repeated for many future lives, or a devotional therapy that requires commitment now but restores us to our eternal, blissful, natural life. When we're faced with these facts, our reluctance to take up the spiritual therapy evaporates, and thus the door to eternal life opens.

This profoundly wise Vedic strategy is evident in the progressive flow of the Bhagavad-gita: It initially declares this world to be an unchangeably miserable place and eventually reveals the potential within each one of us to attain divine happiness. Thus, the initial pessimism of Vedic philosophy is the essential beginning that leads to its ultimate optimism.

Don't Underestimate Reality

Talk of the spiritual world may invite the question “Isn’t this longing for another world filled with happiness an attempt to escape from reality?”

Yes, spiritual life is an attempt to escape – not from reality, but to reality.

Let us objectively examine what people consider real life. It is the life of perpetual struggle from the womb to the tomb. It is a struggle against backbreaking pressure – sometimes literally, such as under the weight of schoolbags, and always figuratively. We struggle against the pressure of others’ expectations, against cutthroat competition for employment, against family disharmony and hot and cold domestic wars, against the aging body, and ultimately against the death sentence inherent in our mortal bodies. Amidst all these struggles, we busy ourselves in complicated versions of the animalistic pursuits of eating, sleeping, mating, and defending. The uncertainty of success in these pursuits stresses us constantly, and the hope for getting some success is what we call optimism. But we can’t wish away the illnesses, aging, and death of our body. Even when distresses don’t overwhelm us, our life gets so boring that more patients visit psychiatrists because of boredom than because of distress. Even the most optimistic attitude can do little to change this unpalatable but undeniable ground reality: the miserable nature of material existence.

How have we defined as real life a life so inane, so pointless, so disappointing, so deadening? How have we been deceived into accepting as real such a pathetically low estimation of our human potential? Let’s understand with an analogy.

When people desire to play a virtual-reality video game, that desire divorces them from the reality of their identity and propels them into an illusory cyber-world where they experience artificial emotions by misidentifying with a video-game character. Similarly, the Bhagavad-gita (13.22) describes that when we desire to enjoy material things, that desire divorces us from the reality of our spiritual identity and propels us into the illusory material world, where we experience artificial emotions due to misidentifying with our material bodies. However, unlike a video game, our material misidentification is neither casual nor pleasant; it gives us insignificant pleasure and significant pain.

When, by good fortune, we somehow realize this flawed and doomed nature of our illusory pursuit, that realization awakens within us the desire to end our divorce from reality. And the more we give up illusory pleasure and the hyper-illusory optimism that keeps us glued to the pursuit of that illusory pleasure, the more we regain our rightful real happiness in spiritual love for God.

Our real life – our eternal life in the spiritual world – is far more dignified than the indignities our bodies subject us to, far more graceful than the disgraces the world buffets us with. Our real life is the life of spirit, the life of freedom, the life of joy, the life of eternity. The Bhagavad-gita proclaims that our real life is beyond the life of this miserable, material world. Our real life fulfills our innate longing for immortality. Therein, our intrinsic longing for love is eternally and completely fulfilled by reposing it in the all-attractive all-loving eternal Supreme Person, God, Krsna. That life of love is our real life, not our present ugly and unfortunate caricature of life we mistakenly label as real life.

The Harmony of the Here and the Hereafter

That’s why the Gita (8.15) urges us to return from the material world where we presently live to the spiritual world where we belong. Despite this apparent rejection of the here in favor of the hereafter, the Gita (18.78) concludes by an assurance of success in the here. This demonstrates the Gita’s message of connection, not rejection: the connection of the here with the hereafter, not the rejection of the here for the hereafter. Indeed, the Gita declares that the here is also the kingdom of God (5.29), which Krsna cares about so much that He descends here repeatedly (4.7) to reestablish the virtuous order (4.8) that will help people reach the spiritual world (4.9). The Gita (11.32–33) further indicates that by acting responsibly in service to God in the here, we can assist Him in preserving and promoting the order here.

If we care only for the here, we will become attached to the here and blinded to the hereafter, thus depriving ourselves of our right to eternal happiness. If we care only for the hereafter, we will become apathetic and irresponsible about the here, thus failing to play our part in Krsna’s plan to preserve order in the here.

By keeping in mind the beauty, the glory, and the eternality of the spiritual world, we can immunize ourselves against being enamored by the fleeting pleasures and the deluding promises of this world. By keeping in mind the role of the material world as the arena that shapes us for attaining the spiritual world, we can face the challenges of this world with determination and wisdom. That’s why the Gita (8.7) exhorts us to a dynamic balance between the here and the hereafter: Aspire wholeheartedly for the spiritual world and act responsibly in this one.

 

Listen Closely
- TOVP.org

Stories of preaching the glories of the TOVP usually conjure images of sannyasis speaking to crowds of devotees, or Ambarisha prabhu addressing rooms full of eager donors. How often does the audience think of Bengali laborers?

Interestingly, it is this section of the Mayapur community who are often overlooked. Beyond the glories of artistic creations, architectural marvels and engineering feats beat the hearts of a population of Indian workers who put together the pieces of this amazing puzzle.

To honor their contribution and to motivate continued success, Premavatar Gauranga Das organized a lecture for them. Brahma Samhita das gave a wonderful talk on the importance of this project. The meaning of fulfilling Srila Prabhupada’s vision was underscored by the impact this temple will have.

All participants relished in the kathaa….and the April heat went unnoticed!

Hash Bash Harinam with 100.000 people! – Distributing The Higher Taste (Album 156 photos)
→ Dandavats.com

The devotees had always done walking harinama's at the Bash, which attracts 100,000 people, but beginning last year we started reserving a pavilion on campus which happens to be the epicenter of all foot traffic for the event. Last years event our attention was misdirected. We'd made plans for all sorts of activities like t-shirt painting, sidewalk chalking, henna etc. to be going on in the pavillion. This over endeavor for mundane things (money) was a memorable failure. Thankfully the Holy Name prevailed that day and we had lots of chanting and dancing, but it was clear so much could have and should be done differently. This year, we focused on beautifully broadcasting the Holy Name, while providing plenty of opportunity for people to take a book, and prasadam. Whats more, we had a huge team of helpers with congregation families, lots of devotees from the Chicago and Detroit temples, even our GBC Malati Mataji was able to come which gave a huge boost of confidence to all the devotees assembled... Of course this program, Prabhupada's program, was a huge success. Read more ›

Harinama in Budapest, Hungary (Album 107 photos)
→ Dandavats.com

My advice to you under the circumstances is that at least for one hour you must all go to have Sankirtana outside on the streets or in the park. That is your life and soul, first business. The next business is completing the chanting of 16 rounds every day. The next business is your editing, and if you find extra time, then you can attend the temple ceremonies. Otherwise you can stop these activities, but outdoor kirtana, your editing work and chanting of 16 rounds must be done. Outdoor kirtana must be done, even at the cost of suspending all editorial work. That is your first and foremost business. Temple worship is not so important. If need be, the whole temple can be locked, but the outdoor kirtana cannot be stopped. (Letter to Rayarama dasa / May 17, 1969) Read more ›

New Vrindaban Festivals Inspire and Build Relationships
→ New Vrindaban Brijabasi Spirit

FOI Poster

by Madhava Smullen

The Vaishnava tradition is famous for its festivals. And within ISKCON, the New Vrindaban community in West Virginia has become one of the most renowned places to celebrate — both because of its rustic beauty, and because of its unique Krishna-centered events.

As New Vrindaban finds a fresh start and rebuilds itself, festivals have been found to be one of the best ways to inspire and bring together devotees, as well as to develop a mutually appreciative relationship with the local public.

The longest running of these festivals, and the most important to Krishna devotees, is, of course, Janmastami, Lord Krishna’s appearance day. First observed in New Vrindaban in 1970, it’s now celebrated on four different days—August 16th, 17th, 23rd, and 30th this year. And it draws 400 devotees and congregation members on each, with 1,000 flooding in for the main event.

People pack into the large temple room, decorated to the rafters with festoons and balloons, to chant and dance before the three shining golden altars and to hear Krishna’s pastimes all day long. They even go on pilgrimage to an area of the community representing the sacred Govardhana Hill, just as they would in the original Vrindaban.

In the evening, Sri Sri Radha-Vrindaban Chandra are bedecked in outfits made entirely from flowers. And as darkness falls, They are seated on a 15-foot swan boat draped in festive lights, and glide out over the water of New Vrindaban’s “Swan Lake” in graceful figure eights.

From the banks, devotees belt out a tumultuous kirtan, as fireworks burst in the night sky. It’s the kind of atmospheric touch that New Vrindaban brings to all its events.

Many of New Vrindaban’s festivals have unique features. The community’s celebration of Lord Nrsimhadeva’s appearance, for instance, brings with it an increased spiritual depth, because New Vrindaban is home to the only full-size Nrsimha Deity in North America.

Sculpted by resident artist Soma Das and installed in 1986, the ferocious Lord with His deep black skin, sharp teeth and nails and golden mane is seven feet tall in height.

Every year (on May 13th in 2014), local devotees and some from across North America come to worship Him with ecstatic kirtans and abhishekas. For them, there’s something undeniably intimate and sweet about bathing the fearsome Deity, Whom they look to for protection.

Lord Nrsimha Janmastami 2013

Lord Nrsimha Janmastami 2013

On a larger scale, meanwhile, is Festival of Inspiration. “It was started by Anuttama and Rukmini Prabhus in 2000,” says New Vrindaban festival organizer Vrindavan Das. “Then Malati Prabhu ran it for 12 years, before training me up and handing it over to me last year.”

The 14th annual FOI will run from May 9th to 11th over Mother’s Day Weekend this year, and is expected to draw 500 to 600 devotees. Twenty-two seminars and workshops on all aspects of Krishna conscious philosophy, arts and culture will be given by Bhakti Marg Swami, Bhakti Vasudeva Swami, Malati Dasi, Vaisesika Das, Srutakirti Das, Hari Sauri Das, Dravida Das and many more.

Presentations at FOI are diverse, offering a Krishna-ized take on such topics as music, marriage, art and photography, travel, yoga, and holistic health. With several seminars on offer at any given time, attendees hop from classroom to classroom, trying to catch their favorite speakers.

Mornings feature themed classes by senior devotees on Srila Prabhupada’s pastimes or other inspirational topics. And evenings are full of the best spiritual entertainment for every taste – there’s bhajans, rock music, Bharat Natyam dancing, dramas, stand-up comedy and much more.

Lawn Bhajans. FOI 2013

Lawn Bhajans. FOI 2013

“Festival of Inspiration is perfect for devotees — they get wonderful association with peers and senior devotees, high quality presentations, and of course quality prasadam!” says Vrindavan.

Just as beloved by devotees are the appearance and disappearance days of ISKCON’s founder Srila Prabhupada, to be held on August 18th and October 27th this year. On both days, there are two programs – one in the temple, and one at Prabhupada’s Palace of Gold.

Devotees congregate for over three hours in each location to hear about Srila Prabhupada from senior devotees like Malati Dasi, and many who helped build the palace for their beloved guru with their own hands, like Varshana Swami, Gaura Shakti Das, Nityodita Das, and Soma Das.

“Prabhupada spent quite some time here at New Vrindaban,” says Vrindavan Das. “So as they recount their memories you can hear how each devotee has a personal relationship with him and how he touched each of them in an exceptional way. It’s very, very moving to hear them speak.”

New Vrindaban also uses some of its festivals to develop healthy relationships with the local community and to attract young American university students to Krishna consciousness. Chief of these is the relatively new Festival of Colors, introduced in 2012.

Vrindavan, who has a B.A. in Marketing, does a blitz of advertising for the event. He sends press releases to eleven newspapers, appears on local TV and radio stations, and speaks at Religion classes at eight different universities in the tri-state area.

It works. From 1,100 in its first year, 6,000 people are expected to attend Festival of Colors on September 13th this year.

Based on the traditional festival Holi, Festival of Colors connects powerfully with the general public because it introduces Krishna consciousness in such a fun, subtle way.

“The Festival of Colors is basically chanting the Hare Krishna maha-mantra for seven hours, but in contemporary music styles such as rock, reggae, and hip-hop,” Vrindavan says. “This year Namrock, the Mayapuris, the Gosh Brothers, Srikalogy and Ananda Groove will be playing.”

Every year, thousands of students dance energetically to the music, calling out Krishna’s names in response to the bands. Every hour, there’s an uproarious countdown, and multicolored dyes are hurled into the air, creating a joyous rainbow cloud against the bright blue sky. When they’re hungry, attendees tuck into delicious prasadam or check out Srila Prabhupada’s books.

This year New Vrindaban devotees will also put on a Festival of Colors in Pittsburgh on April 19th, which is expected to draw a further 5,000 students. There are also plans to expand the event to Athens, Columbus, and other cities.

Since its launch, Festival of Colors has vastly improved devotees’ relationship with Moundsville locals. New Vrindaban residents out shopping often get big smiles and comments like, “Oh you’re from the Hare Krishna temple? I’m coming to Festival of Colors this year!”

The festival is so popular that it inspires many to attend another of New Vrindaban’s biggest events. “Students like chanting at Festival of Colors so much that they come back for more,” says Vrindavan. “Last year, forty-four students joined the devotees at the 24-Hour Kirtan.”

All who do are in for a truly out-of-this-world experience. Up to 800 people gather for the kirtan, which runs non-stop from 8am on Saturday until 8am on Sunday. With prasadam provided so that only small breaks are needed, many chanters go for twenty hours and take a four-hour nap when they’re exhausted. A few very dedicated souls stay up all the way through.

The result is a powerful spiritual energy that fills the room and is felt by all. Devotees close their eyes, rock back and forth, and call out to the Lord like babies to their mothers, sometimes mesmerized by gentle melodies, sometimes pounding drums and jumping high into the air. Afterwards, they return home with what Sri Chaitanya Mahaprabhu called “the looking glass of the heart” cleansed, and an increased clarity and enthusiasm for their path of devotion.

This year will see two 24 Hour Kirtans – one on the summer solstice from June 21st to 22nd, and one kicking off the month of Kartik from October 11th to 12th. A number of kirtan singers known for their heartfelt devotion will lead the chanting, including Bhakti Charu Swami, Gaura Vani, and the Mayapuris.

24 Hour Kirtan 2013

24 Hour Kirtan 2013

This year, October’s 24 Hour Kirtan will be followed for the first time by a brand new festival, “Kartik at New Vrindaban,” a weekend event during which devotees will offer hundreds of candles and absorb themselves in the pastimes of Lord Damodar. For those unable to make it to the original Vrindavan in India for Kartik, the festival at New Vrindaban will be a Godsend.

Another planned new event is the Srila Prabhupada Festival. This will see many senior Prabhupada disciples from around the world visiting New Vrindaban to share their memories of the ISKCON founder in the peaceful, rural atmosphere of one of his favorite communities.

“Every festival at New Vrindaban attracts hundreds of pilgrims to the community,” says Vrindavan Das. “And all participants get an opportunity to experience New Vrindaban’s unique atmosphere, thus cultivating appreciation for the holy dhama.”

“We are very happy to invite you to our upcoming festival, the most ecstatic of all, The Festival of Inspiration,” he beams. “It will be held on May 9th-11th. We look forward to serving you!”

NV_ISKCON_Logo_black_small

Harinama in Cape Town, South Africa (Album 32 photos)
→ Dandavats.com

Regarding your questions about Sankirtana Party, I think you should try to always have Sankirtana going on. All other things are subsidiary. This chanting is our life and soul, so we must arrange our program now so that there will be as much chanting on the streets and at college engagements as possible. On May 12th, we had a very successful engagement at Ohio State University, and over one thousand boys and girls were chanting and dancing along with us. So this policy should be continued as far as possible. (Letter to Satsvarupa dasa / May 14, 1969) Read more ›

Murals of the Krishna Balarama Mandir, Vrindavana, India (Album 35 photos)
→ Dandavats.com

Sri Krishna-Balaram Mandir is a Gaudiya Vaishnava temple in the holy city of Vrindavan. It is one of the main ISKCON temples in India and internationally. Sri Krishna-Balaram Mandir was built in 1975 on the orders of Bhaktivedanta Swami Prabhupada, the founder-acharya of the International Society for Krishna Consciousness (ISKCON). Even today, it is regarded as one of the most popular temples in Vrindavan. Klaus Klostermaier in his book Hinduism: A Short History described it as, "a big and beautiful temple" and "one of the main sights of Vrindavan". Read more ›

Harinama at Coolangatta, Queensland, Australia, 13 April 2014 (Album 37 photos)
→ Dandavats.com

“We are saying that this Hare Krishna maha-mantra can save everyone, and we are therefore distributing it publicly, free of charge… The devotees are preaching without charge, declaring in the streets, parks, and everywhere. “Here! Here is the Hare Krishna maha-mantra. Come on, take it!” (POP p. 72). Coolangatta is the southernmost suburb of Gold Coast City, Queensland, Australia. Read more ›

Saturday, April 12th, 2014
→ The Walking Monk

La Vallee de Ferney, Mauritius


Sea, Mountains and Folks

Well, what a day!  It began with a few young men going for a power walk with me by the ocean shore, past Bleu Bay, then a loop back to Mahebourg, and then by car and bus down a rickety road in La Vallee de Ferney.  At one point we pulled out of the bus to experience this gorgeous conservation area of endemic, indigenous and exotic trees.  The names will strike a funny bone of curiosity.  Our guide pointed out some of the official names of trees – the cinnamon of course, but there were also the black and white ebony trees.  Never heard of a rat tree?  Neither have I.  Its leaves, when gathered and put in a draw after three days, start reeking like a decomposing rat.  There, a cyclone tree gives a resemblance of the swirling dynamic that mother nature sends around now and then.  Finally our group of 23 also viewed the nail tree from the strong hard wood variety, pieces of the trunk were crafted in the shape of nails and used for construction.

We saw little wildlife but for the kestrel bird, a tiny hawk-like bird that almost went extinct.  Not but four decades ago only four existed.  They were native to Mauritius, but conservationists did their work and bread the few alive.  Now they are making a return.

To their merit, activist nature lovers fought to keep a proposed highway from penetrating through the fragile eco system.  What a delight it was to be here!  And as one Swiss devotee said, “We (meaning Krishna devotees) need to do more of these type of outings.”  I couldn’t agree more.  When you see those creeks and waterfalls you know that there is a kinder, softer world upstairs and this is a mere reflection of it.

The Dutch have been blamed for poaching the last of the dodo birds, but more recent research indicates that a famine the country experienced destroyed this huge feathered guy forever.  Anyways!  Whatever! We must endeavour to preserve all that is precious.

A dive in the blue ocean and picnic marked the middle of the afternoon.  Then the evening was topped with a turnout of 300 folks eager for kirtan, philosophy and a feast to not forget.

That’s why I say, “What a day!”

May the Source be with you!

14 KM

Friday, April 11th, 2014
→ The Walking Monk

Mahebourg, Mauritius

By the Sea 

In 1802 the French and English had a fierce naval battle at the bay here near Lion’s Mountain.  Kala, Tamohara and I ventured along the town’s sea wall catching the salt infused currents.  We stumbled upon an impressive arts and culture outdoor amphitheatre, a prospective place for a bhakti show in the future.  The occasional Banyan tree graced the coast line dwarfing us.  Young men at soccer filled a playing field.

Clouds above threatened a downpour.  We found shelter from a giant Banyan.  Then a more serious onslaught of rain compelled us to head for a roof by a rehab drug clinic.  Oh, yes, even here on this tiny Indian Ocean island of Mauritius, social ills challenge the human race.

Our trio continued our exploration of the town.  If we could, we would want to boast having touched each street, but time was pressing, calling for an engagement at the auditorium of the local Durga mandir.  Eventually the place filled up.  I realized that translation from English to Creole was necessary for my message to be understood, so a person by the name of Kaunteya did so.

And this message was that while we venture our way through myriad species of life, the soul’s obligation is to reach the human’s actual potential.  “I am not this body,” I stressed.  And we let everyone there go home with reciting and hopefully retaining these precious words in Sanskrit,  “Aham brahmasmi!”  More definitively we are saying, "I AM SPIRIT".

May the source be with you!

4 KM

Transforming Lust Back Into Love, April 9, Dallas
Giriraj Swami

1613948_10152122339734615_2682282199734336055_nGiriraj Swami read and spoke from Bhagavad-gita 3.37.

“Somehow we have come from Krishna into material contact, and our pure love has become lust. But if we go back to Krishna, that lust can be returned to its original state of pure love. We can go back to Krishna by coming in touch with Him even here, by coming in contact with His holy names, forms, qualities, and service—service to Krishna is also Krishna. If we immerse ourselves in these activities, that lust, which is not our real nature, can be purified and returned to its original state of pure love for Krishna.”

Bg 3.37 Dallas

Stunning nature of Krsna and his devotees
→ KKSBlog

(Kadamba Kanana Swami, 15 March 2014, Melbourne, Australia, Srimad Bhagavatam 2.7.47)

radha krsnaHow can we understand Krsna, how can we understand that he is so unlimitedly beautiful that he beautifies even the jewels that he wears? We start imagining – imagine how beautiful!  Ha, doctor Frog at work! How can we imagine Krsna, how can we understand Krsna? Therefore we find that when devotees actually see Krsna, they are stunned. They just see Krsna and that is already enough, they don’t even need to be introduced (in a formal tone), “Here is Krsna, the Supreme Personality of Godhead!”

“Oh, pleased to meet you, I always wanted to see you face to face, I have heard SO much about you, oh boy, this is the day I have been waiting for!” No, it does not even get that far, because when you see Krsna you are already stunned.

We find that description in the Krsna Book about brahmana Srutadev and king Bahulasva. The king was thinking, “When Krsna will come, I will give him a royal reception, I will offer him a wonderful seat, a beautiful garland and so many things!” But when the Lord finally came, Srutadev was just standing there. The brahmana was thinking, “I will offer so many prayers,” but all he could do is pay his obeisances and he never get further than that.

sarva maha-guna-gana vaisnava-sarire (Caitanya Caritamrita Madhya 22.75)

Srila_Prabhupada_prayingIt is interesting that all the great qualities of Krsna are manifest in the body of a vaisnava; we see the same qualities. Like when Srila Prabhupada was scheduled to arrive in England, Tribhuvanath was chosen to give Prabhupada a garland. When Prabhupada came, he was standing next to the door, ready, holding a garland. Prabhupada came out of car and Tribhuvanath was holding a garland, ready to go. Then Prabhupada came in and Tribhuvanath was just overwhelmed with Prabhupada’s presence. Many of the devotees had never met Prabhupada before, they just had joined his movement, so this was the first time to meet him, and when they saw him, they were shocked – it was beyond their expectations!

Tribhuvanath also stood there with the garland and he did not move and Prabhupada just walked passed. Then Tribhuvanath tried to jump over all the devotees that were paying obeisances who just stayed down on the ground, nobody got up! Then Tribhuvanath hung the garland around Prabhupada.

So, we see that sarva maha-guna-gana vaisnava-sarire, krsna bhakte krsnera guna sakala sancare that actually all the good qualities of Krsna are manifesting in the devotee, and therefore when Prabhupada was present on the planet, wherever he was, that was the most important place!