New Vrindaban Amid “Transformation of a Spiritual Community”
→ New Vrindaban Brijabasi Spirit

by Madhava Smullen

New Vrindaban, ISKCON’s first rural community, is in the midst of a major transformation.

When the community was first established under the guidance of ISKCON Founder Srila Prabhupada in 1968, it became, for many years, a shining example of the best that ISKCON had to offer.

Srila Prabhupada in early '70's at New Vrindaban's "Old Vrindaban" farm.

Srila Prabhupada, 1969 at New Vrindaban’s “Old Vrindaban” farm.

Prabhupada would often direct devotees from other newly emerging communities to study what the devotees at New Vrindaban were doing and to follow their lead in areas such as cow-protection and Deity worship. Meanwhile the cooks, jewelry makers, craftsmen and seamstresses were among the best in ISKCON.

After a series of well-documented legal transgressions and spiritual deviations in the 1980s, however, many devotees left. In 1988, New Vrindaban was excommunicated from ISKCON, and remained so for the next decade. But a dedicated core crew stayed on, navigating difficulties year after year, until in 1998 they brought New Vrindaban to the point where it was once again accepted as part of the broader International Society for Krishna Consciousness.

Although various struggles continued, the community gradually began to be known for its efforts to inspire both ISKCON devotees and the general public, with thousands gathering for its Festival of Inspiration, 24-Hour-Kirtan, and Festival of Colors.

In 2011, nearly twenty-five years since they first started, ISKCON New Vrindaban’s legal and financial crises were finally settled. At last, residents and well-wishers could focus on rebuilding their tarnished and tattered community.

Their Beautiful Lordships, Sri Sri Radha Vrindaban Chandra

Their Beautiful Lordships, Sri Sri Radha Vrindaban Chandra

To help, the Board Members and GBC brought in Jaya Krsna Das, who took on the role of community president in March 2011. With twenty-five years of experience in the world of business and seven overseeing major growth at Bhaktivedanta College, Belgium, he used his know-how and a bit of inspiration to develop a strong and effective system for New Vrindaban’s transformation.

The idea for the system took birth when, soon after his arrival, a senior devotee gave him a book entitled ‘One Foot Planted in the Center, The Other Dangling off the Edge: How Intentional Leadership Can Transform Your Church,’ by Gordon R. Dragt. The book tells the story of how one Reverend with a vision turned a New York City church with a history of difficulty into a vibrant and successful community.

“The author explained that it takes seven years to make a change like this,” says Jaya Krsna. “Initially I thought the process would go much quicker. But it has become clear to me that a longer effort is required.”

With this in mind, Jaya Krsna developed a system entitled “Transformation of a Spiritual Community.” It comprises six phases stretching out over a seven-year-period, with each phase lasting approximately one year.

The phases are: Analysis, Change, Transition, Stabilization, Deepening Relationships, and Strong Community Spirit and Unity.

During the first phase, Analysis, Jaya Krsna simply tried to serve the devotees of ISKCON New Vrindaban as best he could, incorporating a principle that Gordon R. Dragt calls “paying the rent,” or recognizing and appreciating the positive achievements of the past before breaking new ground.

“There are many senior devotees here who have given decades of their lives to create a national Tirtha, or holy place—to build the temple, the lodge, the Palace of Gold, the cabins by the water, and the cow protection facilities,” he told ISKCON News in 2011, expressing that he saw himself as simply a small instrument in New Vrindaban’s revival. “They’ve lived very simple lives, and have given everything to Srila Prabhupada.”

He added in 2013, “They have created such an infrastructure and such big potential.”

In the Analysis phase, Jaya Krsna also spent time observing the residents of the New Vrindaban community, seeing how the devotees interacted with each other and where there was room for improvement.

“The analysis phase actually continues throughout all the other phases,” he says. “Because nothing is ever perfect in this material world. So we have to constantly try to adjust and to improve. Not that it’s a one time thing, and then everything is fine. It’s a long process, that you have to constantly work on.”

Jaya Krsna prabhu leading a seminar in New Vrindaban.

Jaya Krsna prabhu leading a seminar in New Vrindaban.

In the second phase, Change, Jaya Krsna’s aim was to create a dynamic and effective structure for ISKCON New Vrindaban that better reflects the current needs of the community members, tourists and pilgrims.

Part of this involved improving the physical infrastructure of the community. After several decades of minimal to no maintenance, full renovations were carried out on the residential ashrams, restaurant, and the guest lodge. Jaya Krsna also created several new departments, including a facilities department that would handle renovations and construction; a festival department to handle New Vrindaban’s many signature festivals; and a department for devotee care and relations.

The next phase in the transformation was Transition, which ISKCON New Vrindaban is currently still in. Over the past few decades, there had never been enough devotees for the community’s vast infrastructure. So Jaya Krsna brought in several new department heads from countries all over the world, including Mauritius, Switzerland, and of course the USA. As well as overseeing the newly added departments, these devotees take care of the Pujari, Palace Lodge, Restaurant, Land Management, Accounting, Palace of Gold, Ladies’ Ashram, and Congregational Development departments.

Having all these different divisions and their heads is important in the effective running of a large community, Jaya Krsna explains, as it frees up the president to care for devotees, build relationships, provide spiritual support, and plan the future course the community will take.

While it will bring on these positive effects, Transition is also the most difficult phase, with some devotees moving on because they did not feel comfortable or find a place within the new vision.

“The transitional phase has been far from perfect,” Jaya Krishna says, admitting that there was sometimes a lack of communication from his side. “As could be expected, it has been painful for everybody.”

ISKCON New Vrindaban’s 2013 Board Meeting from November 8th to 10th went some way towards soothing this pain. The meeting included an open dialogue during which Board members introduced the new department heads and shared the new “Transformation of a Spiritual Community” system with community members. They also pledged to make devotee care and improvement of community spirit top priorities in 2014.

“Since then, I would say that there has been a strong understanding of all the different  phases, and a growing support for them, too,” Jaya Krsna says.

By sometime in 2014, he hopes to have successfully completed the Transitional phase, and to move into Stabilization.

“During the transition, everything is new and fragile,” he explains. “You need a phase to solidify the new structure, so that you know it’s grounded, will not fall apart, and will continue into the future. Stabilization is an important phase during which you go deeper and create a proper team spirit and develop a nice service mood amongst devotees.”

In the fifth phase of the transformation, “Deepening Relationships,” Jaya Krsna hopes that the community members of New Vrindaban will see, based on what was achieved in Stabilization, that the change is not a flash in the pan but is here to stay.

He also hopes that by this point newcomers like himself will have soaked up some of the mood of the holy dhama and be able to exchange with its residents in their “Brijbasi Spirit,” best summed up by Srila Prabhupada in a 1973 letter: “Agriculture and protecting cows, this is the main business of the residents of Vrindaban, and above all simply loving Krishna.”

“Once you have deep relationships, the ultimate goal is Strong Community Spirit and Unity,” Jaya Krsna says. “That’s what everyone is looking for. We are all human beings, we need community and relationships. We want to execute Srila Prabhupada’s instructions for New Vrindaban together, as a strong, unified community.”

Srila Prabhupada, of course, famously gave specific instructions for New Vrindaban, and Jaya Krsna feels that upon reaching the end of the seven phases the community will make significant progress in implementing these instructions and will begin to reveal its seemingly unlimited potential.

“I truly believe that New Vrindaban has incredible potential — I see it every day,” he says. “Based upon Srila Prabhupada’s Pushpa Samadhi the Palace of Gold, and upon the infrastructure that we have, I think it can once again be one of North America’s leading ISKCON communities.”

Large Gaura Nitai Statues Glance over the lake at New Vrindaban.

Large Gaura Nitai Statues Glance over the pond at New Vrindaban.

"Nama-Ruci" Month: Developing a Taste for the Holy Name
→ The Toronto Hare Krishna Temple!


Starting next Sunday, February 9, 2014, we invite you to join us in celebrating a month dedicated to chanting japa and relishing the nectar of the Holy Names. Nama-Ruci is all about developing a taste for the Holy Name. The following lines express this theme beautifully:


"I do not know how much nectar the two syllables 'Krish-na' have produced. When the holy name of Krishna is chanted, it appears to dance within the mouth. We then desire many, many mouths. When that name enters the holes of the ears, we desire many millions of ears. And when the holy name dances in the courtyard of the heart, it conquers the activities of the mind, and therefore all the senses become inert." - (Caitanya Caritamrta, Antya-Lila, 1.99)

 

Click to zoom in





Every Sunday, between 4:30 and 5:45 pm, we invite you to come and experience "Journey into Japa", a sanctuary for everyone to enliven their chanting. The sanctuary will have 108 lotus flowers to guide your walk through one round of japa, accompanied with Srila Prabhupada's sublime chanting in the background.



This month will host a series of Sunday Feasts that are specially themed around chanting:
  • February 9 - Chant and be happy:  Mantra meditation has now become extremely popular as more and more people have taken this age-old practice. Let's find out why and how mantra meditation can help you become a happier person. 
  • February 16 - There is no other way: The vedic scriptures prescribe many different ways to achieve the perfection of life. Let's explore why in this present age of Kali, there is no other way except the chanting of the Holy Names.
  • February 23 - Avoiding offences in chanting: Chanting is most effective when done offencelessly. Let's learn how we can improve our chanting by avoiding offences.
  • March 2 - Please engage me in Your service: What are we really saying when we chant the Hare Krishna mahamantra? Let's dive deeper into the meaning of this great mantra.
  • March 9 - Sankirtana: The incarnation in the Age of Kali is Lord Chaitanya Mahaprabhu, who spread the worship of Krishna by the sankirtana movement (congregational chanting of the holy names. Let's understand why Lord Chaitanya declares Sankirtana as the life of all transcendental knowledge.



    If you are new to mantra meditation, we welcome you to join Uttamananda Krishna Das as he leads a warm and friendly session of chanting on beads at 7:40 pm every Sunday. We will also have japa kits available to facilitate your nascent chanting experience.





    For the month of February, the Toronto Sankirtan Book Club will be reading the book "Sri Namamrta - The Nectar of the Holy Name." If you would like to read along and don't have a copy, you can get a copy of the book of the month during the Sunday Feast. To register for the book club, email toronto.sankirtan@gmail.com.



    Please don't forget to mark Wednesday, February 12 and Sunday, March 16 in your calendar as the appearance days of Lord Nityananda (Nityananda Trayodashi) and Lord Chaitanya (Gaura Purnima). More details will be posted shortly on our blog about the festival program.

    We wish you all a blissful month of chanting! May the taste get sweeter! 




    Rasa – The Ultimate Experience of Love
    → The Enquirer

    Our specific love for Krishna is just the beginning of the ecstatic spiritual experience called prema-bhakti-rasa. Love is the ocean in which the ecstasy of rasa flows in endless waves.

    The word rasa literally means “flavor” or “juice.” The idea is that everything has a certain taste in it – everything has some quality and quantity of unique, enjoyable flavor. Sports, music, movies, dancing, and eating – for example – each contain some enjoyable, essential flavor: rasa. But the greatest quantity and quality of rasa exists within affectionate relationships: making friendships, caring for children, falling in love, and so on. The rasa apparently present in things like sports, music, and so on merely reflects rasa of affection (and other emotions) expressed by the participants.

    In our current reality, everything is inspired by a hunger for rasa. Our deeds always search for some experience that can fill a persistent emptiness within us. This is why deeds in this world are called karma – “work” which eventually becomes tiresome. In this sense our current reality is diametrically opposite to the reality we can enter through divine love. Emptiness and hunger never exist to motivate anything there. Instead every deed is a celebration, a festival expressing the surplus of rasa that endlessly overflows from the infinite fullness within us. That is why the activities within the realm of divine love are not known as karma, they are known as līlā, “festivity.”

    By practicing divine love (bhakti-yoga / sādhana-bhakti) we will immediately improve our lives right now. If we practice with great dedication and sincerity, we can begin to experience the spiritual reality of rāsa-līlā, and eventually enter into it completely.


    The Son of the Sun – Part 1
    → The Spiritual Scientist

    The Mahabharata is a fascinating book with many of its characters not clearly black or clearly white, but multiple shades of grey.

    Karna is an intriguing character – virtuous, yet choosing the side of the vicious Kauravas; born as a warrior, but treated lifelong as charioteer’s son; great archer, but defeated and killed in a fight with another great archer.

    Let’s see where he falls on the spectrum of black to white through a series of question-answers.

    Was Arjuna’s killing Karna when he was chariot-less not unfair, being against the kshatriya codes?

    The unfairness had begun from the Kaurava side decades earlier when they tried to poison Bhima and burn the Pandavas alive.

    In the Kurukshetra war, at its start the commanders of the two sides had agreed upon the codes to be followed in the war. Dhrishtadyumna, the Pandava commander, had declared that their side would not break the war codes first, but if the Kauravas broke those codes first, then the Pandavas would not let themselves be held back by the war codes.

    In the ensuing battles, the kshatriya code that a chariot-less warrior should not be attacked was violated first by the Kauravas’ side. On the thirteenth day, six of their maha-rathas including Karna ganged together to kill the chariot-less Abhimanyu. So, Karna simply reaped what he had sown – he violated the code first by attacking the chariot-less Abhimanyu and was paid back in kind, as had been agreed at the start of the war.

    And the unfair attack on Abhimanyu was not a one-off incident on the part of the Kauravas. On the fourteenth day when Arjuna was striving to fulfill his vow to kill Jayadratha by sunset, his horses got exhausted, and needed rest and water. While Krishna decided to lead the horses away, Arjuna had to get off the chariot. Even on seeing him chariot-less, the Kaurava forces did not stop attacking him. To the contrary, they attacked him with greater ferocity, hoping to fell him in his dangerously disadvantaged condition. Still Arjuna held them back with his expert archery while simultaneously using mystical weapons to arrange for shade and water for his horses. In an all-out war, quarters are rarely given and Arjuna didn’t ask for them – neither should Karna have asked.

    Karna himself violated that specific code on the seventeenth day during his confrontation with Arjuna. When Karna sent an unstoppable mystical weapon at Arjuna’s head, Krishna forcefully pushed the chariot into the ground so that the arrow hit Arjuna’s crown instead of his head. Arjuna’s life was saved, but his chariot got stuck in the ground. While Krishna jumped off the chariot to get it out of the ground, Arjuna was disadvantaged with an immobile chariot. Karna still attacked him and Arjuna didn’t ask to be spared, but fought back and defended himself.

    So in the final confrontation, Karna’s reminding Arjuna of the kshatriya code was hypocritical. When Karna tried to take the high moral ground, Krishna exposed him thoroughly by listing all the times when Karna had paid scant regard to morality. Krishna’s fitting riposte silenced Karna whose head fell in an admission of his guilt.

    Krishna deciding to illustrate the principle of shatho shathyam: with the cunning, one can be cunning, asked Arjuna to shoot Karna. By countering Karna’s arguments, Krishna had signaled to Karna that Arjuna would not desist from attacking. Karna could have taken that as a warning, re-mounted his stationary chariot and resumed fighting – or he could have fought from the ground itself, as had Arjuna on the fourteenth day. His neglecting Krishna’s warning was a monumental blunder that cost him his life.

    Was Karna a better archer than Arjuna?

    Let’s look at the relevant incidents in the Mahabharata.

    1. The first Karna-Arjuna encounter was in the martial exhibition organized by Drona to showcase the skills of his students, the Pandavas and the Kauravas, for the pleasure of Hastinapura’s leaders and citizens. In that exhibition, Arjuna excelled all till Karna gatecrashed and demanded a chance to exhibit his skills. When granted that chance, Karna equaled the performance of Arjuna, though he had initially claimed that he would surpass Arjuna. Then, Karna asked for a chance to duel with Arjuna, but while the logistics were being worked out, the sun set and the duel couldn’t take place.

    Result: Draw. Score: Arjuna – 0, Karna - 0

    2. When Drona asked that as his guru-dakshina, his students defeat and arrest Drupada, the Kauravas sped off accompanied by Karna. But Drupada at the head of his forces defeated them. Then the Pandavas led by Arjuna attacked Drupada’s forces, and Arjuna defeated and arrested Drupada, doing what Karna couldn’t do.

    Result: Arjuna demonstrated his superiority. Score: Arjuna – 1, Karna – 0

    3. During Draupadi’s svayamvara, when Arjuna, dressed as a brahmana, won the princess’ hand, the kings felt that Drupada had insulted them by giving his daughter to a brahmana instead of a kshatriya. So they attacked Drupada. To defend their father-in-law, Arjuna and Bhima intervened and held the kings back till it became a face-off: Karna vs. Arjuna and Shalya vs. Bhima. While Bhima bested Shalya, Arjuna more than matched Karna, who thereafter decided to desist from the fight, saying that he would not fight with a brahmana.

    Result: Draw. Score: Arjuna – 1, Karna – 0

    4. When the Pandavas were living in exile, Duryodhana, at the instigation of Karna, decided to rub salt into their wounds by flaunting his wealth in front of them. But some Gandharvas who were sporting in that area blocked Duryodhana. In the resulting confrontation, the Gandharvas defeated the Kaurava forces, wounding Karna and causing him to flee, and then arresting Duryodhana. Later, when some Kaurava soldiers appealed to the Pandavas for help, Arjuna routed the same Gandharvas who had routed Karna, and released Duryodhana.

    Result: Arjuna again demonstrated his superiority. Score: Arjuna – 2, Karna – 0

    5. During the Virata battle, Arjuna fought single-handedly against the entire Kaurava army and defeated all the Kaurava generals including Karna. This was the greatest solo performance in the entire epic.

    Some people argue that this contest did not accurately reflect their skills because Karna had not carried his Shakti weapon. But who is responsible for Karna’s not carrying the weapon? Isn’t a warrior expected to carry his best weapons when going for war? (Imagine a batsman after getting clean bowled for a duck in a World Cup final rationalizing his cheap dismissal: “I got out because I forgot to carry my best bat to the crease.”) And Arjuna did not get his formidable array of weapons for free – he performed severe austerities in the Himalayas to appease the gods and painstakingly add each powerful weapon to his formidable arsenal.

    Result: Arjuna won fair and square. Score: Arjuna – 3, Karna – 0

    So, even before their final decisive confrontation on the seventeenth day of the Kurukshetra war, Arjuna had unambiguously established his superiority.

    (To be continued)

    Bhaimi Ekadasi Harinam @ New Vrindaban, February 10, 2014
    → New Vrindaban Brijabasi Spirit

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    “…this sankirtana or street chanting must go on, it is our most important program. Lord Caitanya’s movement means the sankirtana movement. You may simply take two hours for chanting sixteen rounds daily, two hours for reading congregationally, and balance of time go out for sankirtana. We must do both, reading books and distributing books, but distributing books is the main propaganda.”

    Srila Prabhupada Letter, 09-18-72 ·

    Please see the link for all photos

    New Vrindavan Daily darsan @ February 10, 2014.
    → New Vrindaban Brijabasi Spirit

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    Always hearing and chanting Sri Sri Radha-Madhava’s glories, describing them to others, reflecting on them with your equals, again and again decorating the forest groves, and great love making you ignore the material body. O friend, please reside in Vrndavana.

    [Source : Nectarean Glories of Sri Vrindavana-dhama by Srila Prabodhananda Sarasvati Thakura, 1-59 Translation.]

     

    Chant Because We Want To
    → Japa Group

    If we are getting some result from Japa then we want to continue that feeling during the day. Automatically we chant in our mind or out loud because we are feeling the effects of our good Japa and attraction has started to develop.
    If we chant Japa with feeling and devotion rather than just as a ritual....then we will chant because we want to, not because we have to.

    Nitai-pada-kamala
    → KKSBlog

    (Kadamba Kanana Swami, 3 February 2013, Prague, Czech Republic, Caitanya-Caritamrta Adi-Lila 1.2)

    It is said that the lotus feet of Lord Nityananda are more cooling than millions of moons and the shadow of those lotus feet can cool down the entire universe. So, this idea that the universe needs to be cooled down, we also find in the Srimad Bhagavatam when Prahlad Maharaja says in the fifth canto:

    svasty astu viśvasya khalaḥ prasīdatāṁ, (Srimad Bhagavatam 5.18.9).

    Nityananda-PrabhuHe was praying that there may be auspiciousness in the entire universe and that all the envious personalities in the entire universe may cool down – all those who are overcome by lust and see others simply as utensils to satisfy that lust. Those who look upon the bodies of others without thinking of the well being of them, not caring for the soul that is inside but just care to satisfy their own lust through those bodies of others.

    So, we are looking at auspiciousness. This sankirtan yajna is sometimes described as ‘jagan mangalam amhasam’ (Srimad Bhagavtam. 6.3.2) – it makes the entire universe auspicious. So, this cooling effect of taking shelter of the lotus feet of Lord Nityananda is indeed exciting! Srila Visvanatha Cakravarti Thakura speaks about the blazing forest fire of material existence and how all the living beings are afflicted by the blazing forest fire, ‘saṁsāra dāvānala-līḍha-loka,’ (Sri Sri Gurv-astaka). People are afflicted by this dāvānala, this blazing forest fire! Narottama Dasa Thakura says, ‘dibā-niśi hiyā jvale,’ day and night, it is burning. So in this way, we see that the metaphor of the burning condition comes up many times, of how this whole world is burning in this fire of lust, greed and anger, and also how it is burning within our heart!

    What can be said, it is very powerful! Sometimes even sincere people, who basically want to be devotees, they also feel affected by the heat of the blazing forest fire. It is said in the Bhagavad-gita that sometimes a boat is swept away by the wind. Arjuna raises the question that sometimes a man acts against his will just like a boat being swept away by the wind. So here, we are looking at the key to strength; the key towards cooling down, towards not being affected by this material agitation is by taking shelter at the lotus feet of Lord Nityananda.

    nitāi-pada-kamala, koṭi-candra-suśītala’
    je chāyāy jagata juray,’(Narottama Dasa Thakura)
     
    How does one take shelter of the lotus feet? That is an interesting question. It is said that one should pray to those who have taken shelter of the lotus feet of Lord Nityananda then one will also get the shelter of the lotus feet. So, one can pray to the dust at the lotus feet of Nityananda because that has always taken shelter at the feet of Lord Nityananda.

    lotus feet nitya nandaBut how to get the dust of the lotus feet of Lord Nityananda? For an ordinary soul it is not so simple; it is not so easy. There are two places where this dust can be found, one place is the feet itself but how to get to the feet of Lord Nityananda? The other place where the dust can be found is in the footsteps of Lord Nityananda. After all one’s dust is in one’s footsteps. So, we take shelter of the footsteps of Lord Nityananda. Lord Nityananda is the first servant of Lord Caitanya.

    ‘I surrender unto the lotus feet of Sri Nityananda Rama, who is known as Sankarsana in the midst of the catur-vyuha, consisting of Vasudeva, Sankarsana, Aniruddha and Pradyumna. He possess full opulences and resides in the Vaikunthaloka which is far beyond the material creation.’ (Caitanya-caritamrta Adi-Lila 1.8)

    So first of all, Lord Nityananda is assisting the Supreme Personality of Godhead in his mission.

    advaitam acyutam anadim ananta-rupam, (Śrī Brahma-saṁhitā, Verse 33).

    Krsna expands himself into unlimited forms. He expands himself in unlimited forms out of his causeless mercy and to experience pleasure. So Krsna is taking that form of Lord Nityananda to give pleasure to his original form, Lord Caitanya!

     

     

    Indradyumna Swami discovers never-before seen black and white photos of Srila Prabhupada’s visit to Surat! (Album 202 photos)
    → Dandavats.com

    Indradyumna Swami: The other day we visited the house where Srila Prabhupada stayed with his Western disciples during a visit to Surat in 1970. Many of the local people vividly remembered His Divine Grace. To celebrate our visit we chanted in the same streets that Srila Prabhupada sent his disciples out to do harinam in 44 years ago. In this album I also include never-before seen black and white photos of Srila Prabhupada's visit to Surat. [ Majority of Photos by Ananta Vrindavan das ] Read more ›

    Living with Deer
    → View From a New Vrindaban Ridge

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    Deer highway leading past garden shed to my house

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    They don’t sleep here every night but it is in an L formed by my house and my detached garage that is sheltered from the wind. At least four of them there at a time.

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    Here is where they are stomping down the snow to get at plant material to eat.  A lot of work for a few calories.

    In the winter their digestive systems convert to being able to eat this past year’s twig growth and buds. That is why they are so destructive to new tree plantings and why I have to shroud my azaleas so I can get blooms next spring.

    If this winter keeps up like this for another month the stress on the deer population could  cause a large drop in numbers.


    Filed under: Cows and Environment

    A man without aim is ship without rudder
    → The Spiritual Scientist

    One who is not properly initiated may present himself as a great devotee, but in fact he is sure to encounter many stumbling blocks on his path of progress toward spiritual realization, with the result that he must continue his term of material existence without relief. Such a helpless person is compared to a ship without a rudder, for such a ship can never reach its destination.

    - Srila Prabhupada, Chaitanya Charitamrita Adi 1.35 purport

    (Image courtesy : back2godhead.com)

    Fatal Attraction Part 4: The Awakening—Learning from the Natural World and the Redwood Forest
    → Karnamrita.das's blog

    Author: 
    Karnamrita Das

    this blog is recorded on the full page: quick time player is needed; works best with Firefox or Explorer; if you are using Google Chrome it will automatically play, so to not listen, mute your speakers.)
    The Seeker photo MysticUniverse_zps17341ead.jpg
    [I am continuing the reposting of this 5 part series as a way to commemorate this month which marks my 45th year of coming to Krishna.] Growing up in San Francisco, Chris didn’t think it unusual or sad if the sky was overcast or foggy—it was just a different color sky, though he liked the sun too. In fact, in a general sense, even at the young age of four he began a lifelong pattern of not look forward to things, or thinking of too much about the past. Though he was learning to shut his emotions down as much as possible, in a strange way he lived in the present, at least his version of it, safe in his castle of neutrality, yet ever on guard so he could remain at peace, and not angry (like his father). He learned that if someone is angry that will mean pain, so he treaded life very gently. When his family moved from L.A. to San Francisco in 1954, he didn’t feel much different in his new neighborhood in the Sunset district than he had in his previous house in Van Nuys, especially after making friends—but at first he didn’t like the hills. When a neighbor began making skate coasters for the kids, the hills became an asset for fun.

    In their flat on 9th Avenue, these were carefree years for Chris, at least on the surface. He had a best friend, Michael Rivers who lived next door, and they played all day, coming home for lunch, and sometimes playing Monopoly. They were loosely under the watch of Michael’s mom, since Chris’s parents were at work, and sometimes there was a baby sitter, but in those times kids were just let out to their own devices without supervision. As they grew older they enjoyed roaming the neighborhood, finding homes under construction to play in, climbing the tree on the corner, or exploring the hill that steeply dropped down from 8th Avenue to the fast and busy street far below. Sometimes on the weekends they would walk over to Sutro forest and climb to the top with Chris’s dad.

    Interestingly, from today’s perspective, in his youth Chris didn’t learn to make any distinction between the city composed of concrete, asphalt, cars, and houses, with the natural environment he encountered in his back yard, in vacant lots, or at Sutro forest. He hadn’t yet spent time in country settings which were at least partially undisturbed and full of trees, bushes and wildlife. Although later he and his friends spent time in Golden Gate Park, and had family vacations in scenic resort areas, he still didn’t understand that where a city now stood was once a scenic, natural habitat, free from human intervention and “progress.” To Chris, human beings seemed to be the center around which everything else revolved, while Nature and its laws were but an afterthought, or only of secondary importance to cities and their inhabitants. It was only when he was in his existential crisis at 18 that Chris really appreciated the natural world. He discovered a Nature that wasn’t secondary to human beings. Instead, humans were only a part of Nature. The natural world, the planet, and the Universe, were the basis of all life, having to be properly respected and cooperated with.

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    ECO-Vrindaban Board Meeting Minutes 02-02-2014
    → New Vrindaban Brijabasi Spirit

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    ECO-Vrindaban Board Meeting Minutes 02-02-2014.

    Mission Statement: ECO-Vrindaban promotes a simple, sustainable lifestyle centered on the care and protection of cows, local food production and the loving service of Lord Krishna, as envisioned by Srila Prabhupada, the Founder-Acharya of ISKCON New Vrindaban.

    Participating Members of the ECOV Board of Directors: Anuttama (partial attendance), Bhima, Chaitanya Mangala, Krpamaya, Madhava Gosh (partial attendance), Navin Shyam, and Ranaka.

    Advisors present: Jaya Krsna

    1. Utica Shale gas lease

    A discussion was held regarding signing the proposed Utica Shale gas lease (without the participation of Gosh).

    After having conducted a significant review of the lease, five additional considerations were raised:

    a. In line with issues raised by members of the New Vrindaban Advocacy Sanga (NVCAS), the lease should require additional measures to reduce potential air pollution from wells and pipelines.

    b. In line with the recommendations of the environmental lawyer engaged by INV & ECOV, several paragraphs of the lease should be revised to strengthen/clarify the lessor’s rights.

    c. In line with issues raised by members of the the NVCAS, the “broken hill” site should not be used as a location for a well pad.

    d. If signed, several Board Members would like to see a significant amount of the funds be dedicated to renovations at Srila Prabhupada’s Palace.

    e. That the Board of Directors of ISKCON New Vrindaban first decide about whether or not to sign their lease.

    As the resolution of these issues has the potential to change how directors vote, the Board has decided to wait for the results of any further developments before making a final decision.

    2. 2013 Operations budget review

    WHEREAS: It is the responsibility of the ECOV Board to review and approve the final calculation of expenditures made in any given year.

    RESOLVED: The Board approves and adopts the final 2013 Operating Budget report and related documents submitted by Ranaka.

    3. 2014 Operations budget approval

    WHEREAS: It is the responsibility of the ECOV Board to approve all budgets and a Board subcommittee developed the 2014 operating budget based on actual budgets from prior years as well as projected income and expenses for the current year.

    RESOLVED: The Board approves, adopts and authorizes the Operating Budget for the 2014 fiscal year in the amount of $275K, with the following stipulation:

    For the “Manager’s Discretionary Expense Account,” any single expenditure that is $2,500 or less shall be authorized as long as Madhava Gosh, Ranaka and Jaya Krsna have all approved.  Any single expenditure over $2,500 shall require approval by the Board.

    4. ECOV Mission Statement

    WHEREAS: The Board wishes to describe ECOV’s mission in a clear and concise manner.

    RESOLVED: The Board adopts the following revised Mission Statement, to be used uniformly across various media.

    “ECO-Vrindaban promotes a simple, sustainable lifestyle centered on the care and protection of cows, local food production and the loving service of Lord Krishna, as envisioned by Srila Prabhupada, the Founder-Acharya of ISKCON New Vrindaban.”

    5. Grant requests: Fence at the Temple Teaching Garden

    WHEREAS: The Board wishes to improve the appearance and functionality of the garden most visible to visitors.

    RESOLVED: The Board approves up to $5,224 for the installation of a new fence for the Teaching Garden, constructed from local lumber by members of the New Vrindaban Village Co-Operative.