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In this video, you will hear about how Raghunath das celebrated the Panihati festival by the order of Lord Nityananda. Did you know that a very special guest appeared on this festive occasion? Watch the video to find out! We would also like to share with you a delicious recipe to prepare for this […]
The post Celebrate Panihati with Bhakti Kids appeared first on ISKCON News.
By Kamala Priya Devi DasiISKCON Relief would like to express deep gratitude to the devotees of ISKCON Kanhaiyadesh for their generous donation towards the Europe Ukraine Crisis. These donations were and will be used towards providing shelter, prasadam (sanctified vegetarian food), basic necessities and transport from the borders. We pray that Lord Krishna blesses all our donors and their families with health, peace and bhakti. Continue reading "ISKCON RELIEF FOR UKRAINE — Week 14 Report
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By Patita Pavana dasaIn the early days of ISKCON back at 26 2nd Avenue, Brahmananda Prabhu was all-pervasive. Whenever I would stop in at the Matchless Gifts, he was always parked Buddha-like on the rug chanting on his big red beads. He spoke rarely: he controlled the atmosphere simply by his glance which could be intimidating. Once when a guest inquired, he happily explained his name, “One who only likes only transcendental bliss.” I never forgot his presence and later when I wrote to Shrila Prabhupada from New Mexico that I wanted to re-join the NY devotees, His Divine Grace wrote back, “Yes, go to New York. Brahmananda will take care of you.” Continue reading "Brahmananda Katha
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By Shyamasundara DasaThough I was not in constant contact with Brahmananda Prabhu I always had great affection for him and Gargamuni Prabhu, the “love brothers” because of their unflinching faith in and pure unalloyed love for Srila Prabhupada. Brahmananda Prabhu was archetypal of what it meant to be a “Prabhupada man.” He would take a bullet for Srila Prabhupada and be happy to have had the opportunity. Continue reading "Brahmananda Prabhu “The Mountain of our mission”
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By Atmavana dasiMuch can be said about our dear godbrother Bramhananda, but you know some devotees are just special. Just seeing him could make one smile and as one of Prabhupada's original "white elephants" his efforts to serve him "in the day" are legendary. As one of the heavy pullers of our "mule team" for Prabhupada, those early devotees did so much for him. They cleared and paved the way for later devotees and enlivened many. Days were glorious but rigorous, filled with exhaustion and sweet surrender. Time moves on but it just won't be the same without him around...yet we are happy for him. Continue reading "Memories of Brahmananda Dasa
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By Mukunda Datta dasaBrahmananda prabhu was virtually the first ISKCON devotee—senior to everyone. Actually, we are all here because of his invaluable service to Srila Prabhupada—especially in the early days when he so selflessly assisted Srila Prabhupada in starting ISKCON. For one example, anyone who has ever read Bhagavad-gita As It Is, owes an eternal debt to Brahmananda prabhu, who first arranged to publish it. He was able and willing to do anything Prabhupada wanted, and his personal dedication both sustained and expanded this movement over many years, and across many continents. Continue reading "Homage to Brahmananda prabhu
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By Madhusudan das, and Kanchanbala dasiHis grace Brahmananda Prabhu was my 1st temple president on 26 2nd Ave. I am eternally grateful to him as he gave me such spiritual, Krishna conscious protection. I was always moved by his unwavering devotion to Srila Prabhupada. AT the time, a new, young devotee that I was, was not familiar with the term “siksa guru” but in retrospect, can see that he was this to me. At the same time, I felt him to be my older brother, godbrother as I was 16-17 years old and he was in his mid 20’s, which I considered “old.” I couldn’t make it to the temple every day as I lived far away, going to high school and there was opposition in my family regarding me participating at the temple. So Brahmananda Prabhu didn’t know about my devotional activities at home. Continue reading "Brahmananda prabhu eulogies
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By Giriraj Swami Then I heard a prayer, offered to Lord Caitanya, that seemed to reflect Brahmananda Prabhu’s mood in relation to Srila Prabhupada—and the mood for which I aspire. “Birth after birth, You are our father, mother, son, and master. May we never forget Your lotus feet. O Lord, it does not matter where we take birth, but may we always have loving devotion for Your lotus feet.” Brahmananda Prabhu, please think kindly upon us and keep us close to your lotus feet, that we may engage in everlasting service to our eternal lord and master in the association of all his beloved servants. Continue reading "Awaking to Thoughts of Brahmananda Prabhu
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By Jayapataka SwamiI noticed that in the foreword of the book, professor Thomas J Hopkins who started visiting different ISKCON events since its early days makes a very important observation: “There were many young people at these events and it took me a while to get to know them as individuals. It didn’t take long, however to recognize Brahmananda as the most knowledgable among them. Bhaktivedanta must have felt the same way because he increasingly relied on him. Bhaktivedanta soon chose him to be secretary and he was also appointed president of the temple and thus Bhaktivedanta’s chief assistant. When Bhaktivedanta held a public event Brahmanada stood literally and figuratively at his side ready to do whatever he was asked to do. Continue reading "My dear Godbrother Brahmananda Prabhu
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By Kadamba Kanana SwamiThe dreaded day has come, you have left the planet! In 2002, I was together with you in Sridhama Mayapur outside the main gate on the Bhaktisiddhanta road, we stood there for hours waiting for Tamal Krsna Maharaja, who had left his body in a car accident. You told me then that this is not just the end of Tamal Krsna Maharaja, this is the end of an era. It is like that today, there was only one Brahamanda, a giant among the followers of Srila Prabhupapada, who has no equal, because of the greatness of his love for Srila Prabhupada. Continue reading "Farewell Brahmananda Prabhu
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By Satsvarupa Das GoswamiBruce Scharf had just graduated from New York University and was applying for a job. One day an exroommate told him about the Swami he had visited down on Second Avenue. "They sing there," his friend said, "and they have this far-out thing where they have some dancing. And Allen Ginsberg was there." The Swami was difficult to understand, his friend explained, and besides that, his followers recorded his talks on a tape recorder. "Why should he have a big tape recorder? That's not very spiritual." But Bruce became interested. Continue reading "Excerpts About Brahmananda Prabhu From Srila Prabhupada Lilamrita Ch. 19 Planting The Seed
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Letter by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada Regarding the MacMillan Company's printing Srimad-Bhagavatam, we may note herewith that the MacMillan's publication of the Bhagavad-gita As It Is and our publication of Teachings of Lord Caitanya is the difference between heaven and hell. In the Bhagavad-gita As It Is, we have cut short the pages under the instruction of the MacMillan Company, without explaining many important verses. Continue reading "Letter to Brahmananda
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Answer Podcast
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Transcribed by: Anupama Kulkarni (Pune)
Question: What is the difference between Arjuna fighting under Krishna and jehadis fighting under Allah?
Answer: Firstly, even when one is fighting under God’s guidance, there are certain codes of war prescribed by dharma that need to be followed. The war code generally is that you fight against a warrior who is your equal, who is equipped and alert. For example, an elephant warrior will fight with an elephant warrior; a chariot warrior will fight with a chariot warrior. It is not that you fight with a person who is looking somewhere else and you shoot at him.
When the jihadis launch terror attacks, it is completely the opposite. They are trained, well-equipped soldiers whereas their victims are civilians who are not their equal, neither alert nor armed with any weapons.
The jehadis attack civilians in their usual places of living. It is not a situation of war at all. This is against the war codes. Kshatriyas, when they fought, would always fight with war codes. There is no example in the Mahabharata or the Ramayana of Kshatriyas killing civilians. All the wars were fought in designated areas. The Pandavas and Kauravas designated Kurukshetra as the area for war. Even earlier in the Mahabharata, when the Kauravas attacked the Pandavas when they were staying in the kingdom of Virat, Kauravas did not go and disrupt the cities to injure civilians. To indicate that they had come to fight, they took possession of the grazing cows, not wounding them but simply possessing. When Virat got the news, he came out to fight and the war took place.
Another major difference between the two is from the Islamic perspective itself. Islam talks of a holy war which is primarily fought for protecting oneself. A war fought for attacking others is not considered a holy war. When the jihadis attack the civilians, they are not really following the Islamic codes of warfare. Theirs is not a sacred war even as per Islam.
Moreover, jihadis have no inclusive philosophical understanding. Their idea is that we are right because we are devoted to Allah and everyone else is a kafir (infidel) and they deserve to be killed. Their conception of religion is very sectarian. Krishna was on the battlefield and still he was saying – suhrdam sarva-bhutanam (BG 5.29) – I am the well-wisher of all living beings. He meant he is the well-wisher of the Kauravas also. He demonstrated this by himself going as a peace messenger. Krishna was the greatest warrior of his times and for him to go as a peace messenger was an extraordinary act. It is like say Pakistan is attacking India and the Indian prime minister himself goes as a peace messenger. Krishna tried everything for a peaceful resolution. Here, there is an inclusive understanding of spirituality where Krishna says that I am the well-wisher of even these people whom we are fighting against. Krishna does not differentiate that these are people who are hell bound and we have to send them to hell. Krishna says – na tv evaham jatu nasam, na tvam neme janadhipah (BG 2.12) – all these kings, they are all souls. This is an inclusive philosophical understanding.
There is the God of the transcendentalists that is revealed in the Gita. That is a God who loves everyone. In the extreme case, when some people are so corrupted by selfishness, ego or greed that they are incorrigible, then as the last resort, a war is declared.
For many of these jihadis, their God is not even the God who is described in the holy Quran. Their conception of God is simply a projection of their ego. Their God is a God who hates who the jihadis hate. Both the terrorists and the transcendentalists use the word God, but it is different in conception. This does not mean Allah and Krishna are different. It is just that Allah is conceived by the terrorists in a particular way and they are not actually worshipping God. They have simply created a conception of a God who licenses what they want to do.
In summary, there is a complete difference between the kshatriyas’ and jehadis’ conceptions of war, the conception of God, and the philosophical understanding of spirituality.
End of transcription.
Hindi translation:
प्रश्न: श्रीकृष्ण के लिए लड़ने वाले अर्जुन और अल्लाह के नाम पर लड़ने वाले जेहादियों में क्या अंतर है?
उत्तर: क्षत्रियों और जेहादियों में बहुत बड़ा अंतर है। इसे तीन स्तर पर समझा जा सकता है – इन दोनों की (क) यद्ध की अवधारणा में अंतर (ख) ईश्वर की अवधारणा में अंतर तथा (ग) आध्यात्मिकता की दार्शनिक समझ में अंतर। आइए इन तीनों बिंदुओं पर एक-एक करके विचार करते हैं।
युद्ध की अवधारणा में अंतर
वैदिक काल में युद्ध लड़ने के नियम होते थे। ये नियम तब भी लागू होते हैं जब युद्ध स्वयं भगवान के मार्गदर्शन में लड़ा जा रहा हो। युद्ध संहिता के नियमों के अनुसार युद्ध बराबरी के योद्धा से किया जाता था, वह भी तब जब वह लड़ने के लिए अस्त्र-शस्त्र के साथ पूरी तरह तैयार हो, सतर्क हो। उदाहरण के लिए, हाथी पर सवार योद्धा हाथी पर सवार योद्धा से, एक रथ पर सवार योद्धा एक रथ पर सवार योद्धा से, एक पैदल सैनिक दूसरे पैदल सैनिक से लड़ सकता था। ऐसे व्यक्ति से युद्ध नहीं किया जाता था जो सतर्क न हो या फिर निहत्था हो।
जेहादियों की युद्ध शैली इसके बिल्कुल विपरीत है। जेहादी युद्ध कला में प्रशिक्षित होते हैं, अस्त्र-शस्त्र से लैस होते हैं, पूरी योजना करके आक्रमण करते हैं। किन्तु जिन साधारण नागरिकों को ये लोग मारते हैं वे न तो युद्ध कला में प्रशिक्षित होते हैं, न ही वे युद्ध के लिए सतर्क होते हैं और न ही किसी हथियार से लैस होते हैं।
जेहादी आम नागरिकों के रहने के ठिकानों पर हमला करते हैं। यह युद्ध की स्थिति से कोसों दूर है। क्षत्रिय, जब भी लड़ते थे तो युद्ध संहिता का पालन करते थे। महाभारत या रामायण में ऐसा कोई उदाहरण नहीं मिलता जहाँ क्षत्रियों ने सामान्य नागरिकों की हत्या की हो। सभी युद्ध निर्दिष्ट क्षेत्रों में लड़े जाते थे। पाण्डवों और कौरवों का युद्ध कुरुक्षेत्र की युद्धभूमि पर हुआ। महाभारत में कुरुक्षेत्र के युद्ध से पहले भी, जब कौरवों ने पाण्डवों पर आक्रमण किया था, तब वे विराट के राज्य में रह रहे थे। कौरवों ने नगर में प्रवेश कर नागरिकों को घायल नहीं किया था। यह जताने के लिए कि वे युद्ध करने आए हैं, उन्होंने चरती हुई गायों को पकड़ लिया। उन गायों को भी घायल नहीं किया, केवल अपने पास रखा। जब विराट को समाचार मिला तो वे युद्ध के लिए निकले और इस प्रकार युद्ध हुआ।
इस्लामी दृष्टिकोण के अनुसार भी इन दोनों परिस्थितियों में एक और बड़ा अंतर है। इस्लाम में एक पवित्र युद्ध की बात कही गई है जो मुख्य रूप से अपनी रक्षा के लिए लड़ा जाता है। दूसरों पर आक्रमण करने के लिए लड़ा गया युद्ध पवित्र नहीं माना जाता। जब जेहादी नागरिकों पर हमला करते हैं, तो वे वास्तव में युद्ध के इस्लामी नियमों का भी पालन नहीं करते। स्वयं उनके इस्लाम के अनुसार भी इस प्रकार का युद्ध पवित्र नहीं है।
ईश्वर की अवधारणा में अंतर
इसके अलावा, जेहादियों के पास कोई समावेशी दार्शनिक समझ नहीं होती है। उनकी विचारधारा होती है कि ईश्वर प्राप्ति के लिए केवल हमारा ही मार्ग सही है और बाकी अन्य सभी काफिर (पथभ्रष्ट) हैं जिन्हें मार दिया जाना चाहिए। उनकी धर्म की अवधारणा बहुत ही संकीर्ण एवं सांप्रदायिक होती है। इसके विपरीत गीता में श्रीकृष्ण की शिक्षाओं पर ध्यान दें। युद्धक्षेत्र में उपस्थित श्रीकृष्ण अर्जुन से कहते हैं – सुहृदं सर्वभूतानाम् (गीता 5.29) अर्थात् – मैं सभी जीवों का शुभचिंतक हूँ, उन कौरवों का भी जो वहाँ युद्ध करने के लिए आए हैं। उन्होंने केवल यह कहा ही नहीं किन्तु स्वयं शांति दूत के रूप में जाकर इस बात को सिद्ध भी किया। श्रीकृष्ण अपने समय के सबसे महान योद्धा थे और उनके लिए शांति दूत के रूप में जाना एक असाधारण कार्य था। यह बिल्कुल ऐसा था कि मानो पाकिस्तान भारत पर हमला करने वाला हो और भारत के प्रधान मंत्री स्वयं एक शांति दूत के रूप में जाने का निश्चय करें। श्रीकृष्ण ने शांतिपूर्ण समाधान के लिए हर सम्भव प्रयास किया।
गीता में जिस ईश्वर की व्याख्या हुई है वह सबके लिए चिंता करता है। उनके लिए भी जो उससे प्रेम करते हैं और उनके लिए भी जो उससे प्रेम नहीं करते, यहाँ तक कि नास्तिकों से भी जो ईश्वर के अस्तित्व को ही नकारते हैं। वही ईश्वर युद्ध का निर्देश भी ऐसी विषम परिस्थितियों में देता है, जब कुछ लोग स्वार्थ, अहंकार या लोभ से इतने भ्रष्ट हो जाते हैं कि उनके सुधरने की कोई आशा नहीं बचती। ऐसे में समाज में व्यवस्था स्थापित करने के लिए, अंतिम उपाय के रूप में, युद्ध घोषित किया जाता है।
इन जेहादियों में से कईयों के लिए, उनकी ईश्वर की अवधारणा स्वयं उनके अपने ग्रन्थ कुरान में वर्णित ईश्वर की अवधारणा के अनुसार नहीं है। उनकी ईश्वर की अवधारणा उनके अहंकार का एक विस्तार मात्र है। उनका ईश्वर एक ऐसा ईश्वर है जो उन सबसे घृणा करता है जिनसे जेहादी घृणा करते हैं। जेहादी और आध्यात्मवादी दोनों ही “ईश्वर” शब्द का प्रयोग करते हैं, किन्तु दोनों की अवधारणा बिल्कुल भिन्न है। जेहादियों की अल्लाह को लेकर बिल्कुल अलग अवधारणा है। उन्होंने एक ऐसे ईश्वर की अवधारणा बना रखी है जो उन सभी कार्यों को करने की अनुमति देता है जिन्हें वे करना चाहते हैं। इसके विपरीत आध्यात्मवादियों के अनुसार अल्लाह और श्रीकृष्ण एक ही भगवान के दो अलग-अलग नाम हैं।
आध्यात्मिकता की दार्शनिक समझ में अंतर
वैदिक दर्शन में आध्यात्मिक दर्शन समावेशी है जहाँ भगवान स्वयं कहते हैं कि मैं उन लोगों का भी शुभचिंतक हूँ जिनके विरुद्ध हम युद्ध कर रहे हैं। श्रीकृष्ण ऐसा कोई भेद नहीं करते कि ये तो वे लोग हैं जो नरक जाने वाले हैं और हम ही उन्हें नरक भेजेंगे। गीता में श्रीकृष्ण कहते हैं – न त्वेवाहं जातु नासं, न त्वं नेमे जनाधिपाः (गीता 2.12) अर्थात् – ये सभी उपस्थित राजागण, ये सभी आध्यात्मिक हैं, ये सभी आत्माऐं हैं, जो ईश्वर का अंश हैं। यह एक बड़ा समावेशी दर्शन है जिसमें सबके प्रति आध्यात्मिक समानता का भाव स्पष्ट दिखता है।
इस प्रकार, यदि गंभीरता से इन तीनों बिंदुओं पर विचार किया जाए तो क्षत्रियों तथा जेहादियों में अंतर स्पष्ट हो जाता है।
End of transcription.
Shrimad Baladev Vidyabhusan Prabhu was a pure devotee of the highest order, who cared for nothing but the service of the Lord. He didn’t have a spot of desire for name and fame. He was the composer of many scriptures which are as priceless as precious gems, for the ultimate benefit of all those who have taken human birth.
The exact location of his birth, the names of his mother and father, and their family tree is not known. The exact circumstances of his birth and childhood are, therefore, unknown. Still, some are of the opinion that that he took birth in a place called Baleshvara, a village neighboring Remuna, in the early part of the 18th century A.D, as the son of a vaisya, an agriculturist.
At an early age he became learned in Sanskirt grammar, poetry, rhetoric, and logic. After becoming expert in all these subjects, he began wandering to different places of pilgrimage. After wandering about in this way for some time, and after visiting many holy places, he happened to stay at a temple of the Tattvavadi followers of Shri Madhvacharya.
There, he became fluent in his understanding of the tattvavada-siddhanta, that is, the philosophical and theological conclusions of the followers of Madhva. After this, he took sannyasa, and preached the tattvavada-siddhanta very vigorously throughout the length and breadth of India.
As he wandered from one place to the next, he gradually came to Jagannatha Puri. There he remained and preached for a few days. At that time, he chanced to meet one of the foremost disciples of Shri Rasikananda Deva, Pandit Shri Radha-Damodara, with whom he discussed devotional principles. At that time, Shrimad Radha-Damodara dev Goswami instructed Baladev on the subject of Shri Gourasundara’s pastimes of mercy and His teachings on Gaudiya Vaishanva siddhanta to Sarvabhauma Bhattacharya.
After hearing the divine wisdom spoken by Shri Radha-Damodara Goswami, Baladeva’s heart was deeply moved. After a few days of hearing from him, he accepted initiation into the Radha-Krishna mantra, and began studying the Sat-Sandarbhas of Jiva Goswami at the holy feet of his gurudeva, Radha-Damodara Goswami.
After a short time, Baladeva became expert in the Gaudiya Vaishanva siddhanta. After staying with Radha-Damodara Goswami for some time, he was ordered to further his studies in Gaudiya Vaishnavism by going to Vrindavan and taking shelter at the holy feet of Vishvanatha Cakravarti Thakura. After first visiting Nabadwipa, he soon arrived in Vrindavan.
Shri Visvanatha Chakravarti Thakur (Shri Harivallabha dasa), was very happy to see Baladeva’s submission, modesty, learning, and renunciation. From that day forward, for some time, he kept Baladeva by his side and taught him the acintya-bheda-abheda philosophy of Shri Chaitanya and many other important siddhantas related to the Gaudiya Vaishnava conception of Krishna-bhakti.
Shri Baladeva Vidyabhusana had two superexcellent disciples who were perfected souls. Their names were Shri Uddhava Dasa and Shri Nandana Mishra.
