
What do people think about New Vrindaban!
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Video of Kishori dasi leading New Vrindaban’s 24 Hour Kirtan – June 15th, 2013.
madhava prabhu with bb govinda swami kirtan
It’s such an interesting Sanskrit word, ātmā, used in so many fascinating ways and worked into so many amazing compound phrases. Here’s one in particular that inspired this post as a part of the process of unraveling it.
ātmātmany ātmanātmānam
- SB 2.6.39
This compound phrase uses the word ātmā four times, with four different endings.
(1) ātmā (2) ātmani (3) ātmanā (4) ātmānam
The basic word, ātmā (or ātman), means “the individually distinct entity,” aka, the self.
Ātmani means, to/into the self.
Ātmanā means by the self.
Ātmānam is possessive, it means one’s own.
Therefore, this phrase, “ātmātmany ātmanātmānam” – spoken by Brahmā when describing the transcendental position of the Incarnations of the Supreme Being – means:
“His self is within himself, created by and composed of only himself”
This statement is raised in reference to the doubt that an incarnation of the Supreme might be a conditioned projection of the true identity of the supreme being. This establishes that the Supreme is never conditioned – wherever and whenever he manifests himself, he does so fully, purely, and without finitude or dichotomy to his original nature.
(Kadamba Kanana Swami, 25 June 2013, Czech Summer Camp, Srimad Bhagavatam 8.3.1)
Srila Bhaktivinode Thakur describes that in a situation of war, one is facing the army of the enemy and that we are not only facing the army of the enemy opposite us but the enemy has also sent spies into our own ranks. Srila Bhaktivinode Thakur explains that in the same way, in the war with maya, we are not just standing opposite of maya - it is not only that maya is outside of us presenting different temptations – but maya is also within, indriyāṇi mano buddhir asyādhiṣṭhānam ucyate (BG 3.40). It is said that lust is situated within in the senses, the mind and the intelligence. So in this way, there is weakness from within.
Therefore we have to protect ourselves very carefully - both within and without. Internally, always cleansing our consciousness, ceto-darpana-mārjanam (CC Antya 20.12), by the process of hearing and chanting and externally by placing ourselves in a safe position.
(Kadamba Kanana Swami, 25 June 2013, Czech Summer Camp, Srimad Bhagavatam 8.3.1)
Srila Bhaktivinode Thakur describes that in a situation of war, one is facing the army of the enemy and that we are not only facing the army of the enemy opposite us but the enemy has also sent spies into our own ranks. Srila Bhaktivinode Thakur explains that in the same way, in the war with maya, we are not just standing opposite of maya - it is not only that maya is outside of us presenting different temptations – but maya is also within, indriyāṇi mano buddhir asyādhiṣṭhānam ucyate (BG 3.40). It is said that lust is situated within in the senses, the mind and the intelligence. So in this way, there is weakness from within.
Therefore we have to protect ourselves very carefully - both within and without. Internally, always cleansing our consciousness, ceto-darpana-mārjanam (CC Antya 20.12), by the process of hearing and chanting and externally by placing ourselves in a safe position.
(Kadamba Kanana Swami, 25 June 2013, Czech Summer Camp, Srimad Bhagavatam 8.3.1)
Srila Bhaktivinode Thakur describes that in a situation of war, one is facing the army of the enemy and that we are not only facing the army of the enemy opposite us but the enemy has also sent spies into our own ranks. Srila Bhaktivinode Thakur explains that in the same way, in the war with maya, we are not just standing opposite of maya - it is not only that maya is outside of us presenting different temptations – but maya is also within, indriyāṇi mano buddhir asyādhiṣṭhānam ucyate (BG 3.40). It is said that lust is situated within in the senses, the mind and the intelligence. So in this way, there is weakness from within.
Therefore we have to protect ourselves very carefully - both within and without. Internally, always cleansing our consciousness, ceto-darpana-mārjanam (CC Antya 20.12), by the process of hearing and chanting and externally by placing ourselves in a safe position.
During a war, a wily enemy often induces in a well-equipped opponent a false sense of victory – and then fells the unprepared opponent with a fast and furious blow. That’s why, in a war forgetting the danger can be the greatest danger.
When we practice spiritual life, we declare war against the immoral and anti-devotional desires that have held us hostage for many lifetimes. These desires have kept us deprived of the everlasting devotional joy that is our spiritual birthright as the beloved parts of the all-blissful Supreme Being, Krishna. Only by combating and conquering such hostile desires can we reclaim our right to real happiness.
In this inner war, the process of devotional service to Krishna provides us the firepower necessary for victory – it bestows a higher happiness that makes lower pleasures unappealing.
To counter our devotional advantage, the wily forces of illusion often deceive us into believing that we have already conquered our lower desires – and so we don’t need to remember Krishna carefully. And when we are off guard, those forces allure and ensnare us.
To protect us from this deception, the Bhagavad-gita (05.24) urges us to tolerate the urges of desire and anger till the moment we become liberated from the body (prak sharira vimokshanat), that is, lifelong for as many lifetimes as need to attain liberation. Lest this seem too demanding and discouraging a prospect, the Gita assures two verses later (05.26) that conscientious practitioners (vidita-atmanam) will attain final liberation in the very near future (abhito brahma-nirvanam).
The best way to be vigilant is not by focusing on the desires to be avoided but on the devotion to be cultivated. As devotional remembrance of Krishna brings the ultimate fulfillment, the mandate for vigilance makes us not paranoid, but satisfied – supremely satisfied.
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05.24 - Those who are free from anger and all material desires, who are self-realized, self-disciplined and constantly endeavoring for perfection, are assured of liberation in the Supreme in the very near future.
Results of the WVU “Branding” Survey for New Vrindaban Aug. 2013
or What exactly is New Vrindaban’s image?
In many conversations and letters, Srila Prabhupada lovingly explained the different aspects of his dream for New Vrindaban. He told us that his vision was, of course, based first and foremost on developing our love for Krsna. Fixed on this solid foundation, he spoke of four other categories, one of which is New Vrindaban as a holy place of pilgrimage.
Following Prabhupada’s lead, we wanted to find the most efficient ways to present the community as a holy place of pilgrimage. New Vrindaban engaged some students and professors on the West Virgina University (Morgantown, WV) community design team for different projects during the master planning in 2012, one of which was this branding survey. Some pleasantly surprising results came out of their project.
The survey covered two main topics in detail, namely how the members of New Vrindaban see themselves, and how pilgrims and visitors see New Vrindaban.
The goal of the survey was to identify the main elements of the community brand and then to verify if the brand was consistent with both the community’s internal identity and the image from outsiders. It turned out that the three main structures in New Vrindaban found to be most important to both residents and guests are: Palace of Gold, the Temple, and the Deities (statues) in the temple.
The things that people valued most about New Vrindaban was that it was a very spiritual place, with a peaceful atmosphere amidst scenic beauty. Curiosity was another thing that makes people visit.
It was happily noted overall that the survey-takers found the devotees to be hospitable and that the devotion and the spiritual atmosphere are priorities in people’s eyes.
A vast majority of people heard about the community through word of mouth. It was very favorable to note that more than 80% of the pilgrims want to visit again, plus they want to recommend New Vrindaban to their friends.
There are certain challenges that the community could improve on, such as the sanitation of the facilities, road signage and directions.
Some words that people used to describe New Vrindaban are “spiritual”,” simple living”, “hospitable”, “peaceful”, and “beautiful”.
The survey was headed by Professor Kudzayi Maumbe, Ph.D., of the dept. of Recreation, Parks & Tourism Resources , WVU.
We learned from this branding survey that a popular opinion is that New Vrindaban is a peaceful and spiritual place of pilgrimage where plain living and high thinking are emphasized. The community will strive to strengthen the areas that need improvement.
Please view the following galleries: Abhishek Samskaras Darshan Night Darshan Our temple room was packed with devotees that were anxious to see the abhishek of the Lord, and perform abhishek of there own. The day was filled with programs to engage the devotees in keeping their minds fixed upon the activities of Sri Sri Radha-Madhava. [...]
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The difference between an uttama-bhagavata and an uttama-adhikari and the sign of success in preaching.
HH Radhanath Swami Dancing at Maha Kirtan Mela at Gita Nagari Retreat Aug 2013