Planet ISKCON

By BBT Global

Over the years, devotees have expressed interest in knowing more about The Bhaktivedanta Book Trust’s book editing policies and practices, especially in making corrections to Srila Prabhupada’s books after his physical departure. To address the devotees’ concerns and to ensure the fidelity of Srila Prabhupada’s published works, on October 17, 2019, the BBT and the GBC conjointly selected and assembled an independent panel of devotees qualified by their devotional standing and deep study of Srila Prabhupada’s books. A number of the panel members are also experienced in editing and editorial processes. This panel is called the Editorial Review Panel (ERP [previously known as the RRP]). Continue reading "The Editorial Review Panel Shares Its “Editorial Principles”
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Hare Krishna!

Please accept our humble obeisances!

All glories to Srila Prabhupada!

All glories to Sri Guru and Sri Gauranga!

Date: 18th July 2021

Day: Sunday

Time: 11 am to 12 noon

Speaker: HH Bhakti Rasayana Sagara Swami

Link to join the class:

https://us02web.zoom.us/j/9150790510?pwd=Wk5GYXVRMkJmdk84MzZJRXBKYUgwUT09

HH Bhakti Rasayana Sagara Swami

HH Bhakti Rasayana Sagar Swami is a Gaudiya Vaishnava sannyasi in the International Society for Krishna Consciousness. He is a disciple of His Holiness Indradyumna Swami, who is a disciple of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, the Founder-Acharya of ISKCON. Bhakti Rasayana Sagara Swami joined ISKCON in Moscow, Russia. Maharaj speaks English and Russian.

https://brsswami.com/en

ISKCON Scarborough

3500 McNicoll Avenue, Unit #3,

Scarborough, Ontario,

Canada, M1V4C7

Website: www.iskconscarborough.org

Email:

iskconscarborough@hotmail.com

scarboroughiskcon@gmail.com

This is a slightly revised version of an article ‘A Trip To Bali’ that appeared in 2004 in Atlantis Rising magazine, as part of my regular column The Forbidden Archeologist.

A Trip to Bali

Your forbidden archeologist sometimes has to endure being invited to out of the way places such as Bali, the original tropical island paradise. This can mean some very tiring flights, like the one from LA to Tokyo, and then on to Singapore, where I spent a restless night at one of the city-state’s monotonous glass and steel hotels. The next evening, I caught the Garuda Airlines flight to Denpasar, Bali’s main city and site of its international airport. When I arrived, my hosts put me up in a boutique tropical village style hotel in Sanur, on the southeast coast of Bali. The name of the place is the Tamu Kami Hotel, and I highly recommend it. Those who follow the lives of the rich and famous may recall that Mick Jagger and Jerry Hall were married in a Hindu wedding ceremony at Sanur back in the 1990s. In the mornings, I would take walks along the Sanur beach (some nice breaks out beyond the reef, if you are into surfing), chanting Hare Krishna on my beads. In the distance, up the coast to the north, I could see the Gunung Agung volcano rising from the golden tropical mists of dawn. Back in 1963 it blew its top, but it’s quiet now. I found the beachfront always a little deserted, an effect of some terrorist bombings a couple of years back in the main Balinese resort town of Kuta. Still, I did notice a smattering of mostly elderly tourists from Germany, Holland, and Japan.

Bali is part of Indonesia, the fifth largest nation in the world, by population. Centuries ago, it was dominated by Hindu culture. Then the Muslims came, and now Indonesia is mostly Islamic. In fact, it is the largest Islamic country. But somehow Bali remained untouched, and is today still 95 percent Hindu. Because the traditional art, music, and culture throughout Indonesia is based on Hindu themes, from the Ramayana and Mahabharata, even the Islamic majority retains some of that influence.

The centerpiece of my visit to Bali was a seminar, with me as chief guest, at the island’s main university, the Udayana University in Denpasar. The seminar was dedicated to a discussion of my latest book, Human Devolution: A Vedic Alternative to Darwin’s Theory, and was attended by several hundred students and professors from the university, including heads of several departments, and the vice chancellor. The vice governor of Bali also attended.

During my stay in Bali, I also took a side trip to Surabaya on the nearby island of Java, where university students and representatives of a Hindu cultural society invited me to speak on Human Devolution at the city’s ornate main Hindu temple.

In all of my lectures in Bali and Java, I discussed an interesting case of evidence for extreme human antiquity from that part of the world. In the 1990s, archeologist from Australia and Indonesia found human artifacts on Flores Island, located a few islands to the east of Bali in the Indonesian island chain (Nature,1998, vol. 392, pp. 173-176). The artifacts were found in a stratum given an age of 800,000 years by the zircon fission track dating method. The archeologists had to attribute the tools to someone. They decided the makers could not have been human beings like us because according to their current way of thinking human beings like us did not exist 800,000 years ago in Indonesia. They believe anatomically modern humans came into existence between one and two hundred thousand years ago. What kind of hominid was existing 800,000 years ago? Homo erectus. So, the archeologists dutifully attributed the stone tools to Homo erectus. But there was a problem with this. How did Homo erectus get to Flores Island, which 800,000 years ago (as now) was separated from the nearest land by wide ocean straits? The archeologists proposed that Homo erectus must have made some kind of boat or raft and deliberately crossed the seas, from Java (then still attached to the Southeast Asia landmass).

But there was a problem with that. Up to that time, archeologists had thought that only anatomically modern humans made deliberate sea crossings. In fact, the oldest recognized evidence for deliberate sea crossings was the arrival of anatomically modern humans in Australia from Southeast Asia at around 50,000 years ago. So, to have the apeman Homo erectus sailing across the seas at 800,000 years ago was quite extraordinary. In order to explain the evidence on Flores Island, the archeologists had to elevate the cultural level of Homo erectus to the anatomically modern human level.

I proposed that there was another solution to the problem. And the solution lies on Java (it was really nice to say that in Java). It was in Java, late in the nineteenth century, at a place called Trinil, that the Dutch researcher Eugene Dubois found the first fossils of Homo erectus. One year he found a primitive skullcap with a prominent brow ridge. A year later, he found a femur (thigh bone) about 15 yards away. He put the two together, and proclaimed the Java apeman to the world of science. Dubois called the creature Pithecanthropus erectus, but scientists now classify it as a variety of Homo erectus.

The story of Dubois’s discovery is recorded in every archeology textbook. What we do not see in most textbooks is that in the 1970s two prominent British physical anthropologists carefully studied the femur found by Java (Michael Day and T. I. Molleson, Symposia of the Society for the Study of Human Biology,vol. 2, pp. 127–154). They concluded it was identical to modern human femurs and that it differed in significant ways from every Homo erectus femur that had been found afterwards. That’s interesting, because Dubois drawings of the site show that he found both the skullcap and the femur in the same stratum. And modern geologists have used the potassium-argon method to give a date of 800,000 years to that stratum at Trinil.

The evidence shows that 800,000 years ago two kinds of hominids were living in Java. First, a population of Homo erectus, as represented by the primitive skullcap. And second, a population of anatomically modern humans, as represented by the anatomically modern human femur. And I propose it was members of that anatomically modern human population, existing on Java 800,000 years ago, who made the sea crossing to Flores Island, and left the stone tools there.

So, in order to explain the stone tools on Flores Island it is not necessary to raise the cultural level of Homo erectus to the anatomically modern human level. (At this point in the talk, I showed an image of a Homo erectus man wearing a dress shirt and bow tie, to which the audience mercifully responded with the hoped-for laughter – sparing me the embarrassment of a visual joke gone flat.)

Between lectures, my hosts arranged to take me to some interesting places in Bali. One of them was Pura Penataran Sasih, the Temple of the Fallen Moon, at Pejeng. As in most Balinese temples, you enter a first gate into an outer courtyard. Then you go through a second more elaborately carved stone gate into an inner courtyard, where you find the actual sacred temple structures, which look like small pagodas. On the top of one of the pagodas, partially hidden from view, is a large bronze kettle gong. The hour-glass shaped kettle, about 6 feet long, rests on its side. It was cast as a single piece of bronze, and is the largest single-piece bronze object in the world. According to local legends, it is not of human manufacture, however. In his book The Art and Culture of Bali, Urs Ramseyer, says, “The gong known as the ‘moon’ (sasih) of Pejeng is one of the category of objects considered to be charged with unfathomable power; many Balinese believe that at some time these objects fell from heaven (piturun), and thus were not made by man. In the course of time numerous stories have grown up around this gong, all of which start out with an event connected with the moon. For some it is the wheel of the moon’s ‘carriage’. . . . Others see it as an ear peg of the moon goddess Ratih, or as a symbol of the moon itself.”

In Bali, you do get the feeling that spirits are everywhere, not all of them of the friendly type. I happened to be in Bali for the traditional New Year’s celebration. On the day before the New Year begins, the Balinese hold elaborate exorcisms at the main crossroads of towns and villages (evil spirits congregate at crossroads). The evil spirits depart into the sky. The ceremonies cease at dawn, and for the next twenty four hours, everyone must remain inside their dwellings, making no noise and showing no lights. If the evil spirits who have been driven into the sky see no people below, they will think no one is there and will go to some other place. The prohibition on going out is rigidly followed, and even tourists are asked to observe it (although I was advised I could keep a small light on in my hotel suite if I kept my curtains tightly drawn). And stay inside I did.  I certainly did not want to be the guy who caused the evil spirits to come back down.

Go to Vedic Science Essays page to read more articles.

(Kadamba Kanana Swami, 2 July 2021, Ljubljana, Slovenia, Zoom Meeting)

One day, I was in New York City and as I was walking, I saw a chapati machine. It was a first-class machine. The dough went into the top, made some balls and rollers, and made a nice round chapati. Then, it went into a hot plate, where an arm came and pushed the chapati into a hole with a slide and then the slide turned the chapati around and it fell on another hot disc below. And then the chapati was cooked on the other side. That’s the nature of chapati. They get cooked on both sides.

So, if we do not like the situation we are in, we might change the situation but we will get cooked on the other side. That is all. We are chapatis, we will get cooked nevertheless. That is the nature of the material world. You are a chapati. When we are really cooked, we become a little bit more serious about spiritual life. We become materially exhausted and then we say, I now want spiritual life. Until then, the chapati is cooked on this side and then cooked on the other side, cook it again and again. So I have been cooked, pretty well and this chapati philosophy came after many years. There is no perfect situation in the material world. We are not here to condemn material life. We simply say that this material life is something we have to do. But let us make spiritual life strong and not let material life interfere with spiritual life. Let spiritual life be the priority because that is eternal!

The article " Chapati Philosophy " was published on KKSBlog.

Sayana Ekadasi (Shayani Ekadasi) (lit. “sleeping eleventh”) or Maha-ekadasi (lit. “The great eleventh”) or Prathama-ekadasi (lit. “The first eleventh”) or Padma Ekadasi, Devshayani Ekadasi or Devpodhi Ekadasi is the eleventh lunar day (Ekadasi) of the bright fortnight (Shukla paksha) of the Vedic month of Ashadha (June – July). Thus, it is also known as Ashadhi Ekadasi or Ashadhi.

On this day Ksirodakasayi Vishnu falls asleep in Ksheersagar – the cosmic ocean of milk – on Shesha naga, the cosmic serpent. This day is also called Dev-Shayani Ekadashi (lit. “god-sleeping eleventh”) or Hari-shayani Ekadasi (lit. “Vishnu-sleeping eleventh”) or Shayana Ekadasi. Vishnu finally awakens from his slumber four months later on Prabodhini Ekadasi – the eleventh day of bright fortnight in the Vedic month Kartik (October–November). This period is known as Chaturmasya and coincides with the rainy season. Thus, Shayani Ekadasi is the beginning of Chaturmasya. Devotees start observing the Chaturmasya vrata (vow) to please Vishnu on this day.

As Gaudiya Vaishnavas, our main aim during ekadasi is to decrease bodily demands so we can spend more time in seva, especially hearing and chanting about the Lord. It’s recommended to chant extra rounds and stay up all night chanting and hearing the Lord’s glories.
It is also auspicious to donate to Vaishnavas and Lord Krishna’s service on ekadasi and we invite our readers to consider this ekadasi to donate towards either the new Pankajanghri Das Seva Campaign to complete Lord Nrsimha’s Wing in the TOVP, or sponsor an abhisheka for the Welcome Ceremony of Srila Prabhupada’s new murti to the TOVP in October, or the installation of the murti in 2022. You can also make a pledge payment.

Below are links to both campaign pages and to make a pledge payment on the TOVP website:

Prabhupada Murti Abhisheka and Welcome Ceremony
Pankajanghri Das Seva
Pledge Payments (Pledge Payments for Indian residents)

Sayana (Padma) Ekadasi

from Bhavishya-uttara Purana

The saintly king Yudhishthira Maharaj said, “Oh Keshava, what is the name of that Ekadasii that occurs during the light fortnight of the month of Ashadha (June – July)?Who is the worshipable Deity for the auspicious day, and what is the process for observing this event?

Lord Sri Krishna replied, “Oh caretaker of this earthly planet, I shall gladly tell you a wonderful historical event that the deva lord Brahma once narrated to his son Narad Muni.

“One day Narada Muni asked his father, ‘What is the name of the Ekadasii that comes during the light part of the month of Ahadha. Kindly tell me how I should observe this Ekadasi and thus please the Supreme Lord, Sri Vishnu.’

“Lord Brahma replied, ‘Oh great saintly orator, Oh best of all sages, Oh purest devotee of Lord Vishnu, your question is as usual excellent for all mankind. There is nothing better than Ekadasi, the day of Lord Sri Hari, in this or any other world. It nullifies even the worst sins if observed properly.
For this reason I shall tell you about this Ashadha-shukla Ekadasi.

‘Fasting on this Ekadasi purifies one of all sins and fulfills all one’s desires. Therefore, whoever neglects to observe this sacred fast day is a good candidate for entering into hell. Ashadha-shukla Ekadasi is also famous as Padma Ekadasi. Just to please the Supreme Lord Hrishikesha, the master of the senses, one should fast on this day. Listen carefully, Oh Narada, as I relate to you a wonderful historical event that was recorded in the scriptures regarding this Ekadasi. Just hearing this account destroys all kinds of sins, along with all obstacles on the path to spiritual perfection.

‘Oh son, there was once a saintly king in the Surya Vamsha (Sun dynasty) whose name was Mandhata. Because he always stood up for the truth, he was appointed emperor. He took care of his subjects as though they were his very own family members and children. On account of his piety and great religiosity, there was no pestilence, drought, or disease of any kind in his entire kingdom.
All his subjects were not only free of all kinds of disturbances but also were very wealthy. The king’s own treasury was free of any ill-gotten moneys, and thus he ruled happily for many years.

‘Once, however, because of some sin in his kingdom, there was a drought for three years. The subjects found themselves beset by famine also. The lack of food grains made it impossible for them to perform the prescribed Vedic sacrifices, offer oblations of grita (ghee) to their forefathers and to the devas, engage in any ritualistic worship, or even study the Vedic literatures. Finally, they all came before their beloved king in a great assembly and addressed him thus.

‘Oh king, you always see to our welfare, so we humbly beg your assistance now. Everyone and everything in this world needs water. Without water, almost everything is rendered useless or dead. The Vedas call water nara, and because the Supreme Personality of Godhead sleeps upon water, His another name is Narayana. God makes His own abode on water and takes His rest there. It is said that three things cannot exist without water; pearls, human beings, and flour. The essential quality of a pearl is its luster, and that is due to water. The essence of a man is his semen, whose main constituent is water. And without water, flour cannot be made into dough and then be cooked into various forms of bread, offered and eaten. Sometimes water is called jala-narayana, the Supreme Lord in the form of this life sustaining substance – water. In His form as the clouds, the Supreme Lord is present throughout the sky and pours forth rains, from which grow the grains that maintain every living entity.

‘Oh king, the severe drought has caused a great lack of valuable grains; thus, we are all miserable, and the population is decreasing as people die off or leave your kingdom. Oh best ruler on Earth, please find some solutions to this problem and bring us to peace and prosperity once again.’

‘The king replied, ‘You speak the truth, for grains are like Brahman, the Absolute Truth, who lives within grains and thereby sustains all beings. Indeed, it is because of grains that the entire world lives. Now, why is there a terrible drought in our kingdom? The Holy Scriptures discuss this subject very thoroughly. If a king (or head of the country) is irreligious, both he and his subjects suffer. I have meditated upon the cause of our problem for a long time, but after searching my past and present character I can honestly say that I find no sin. Still, for the good of all you subjects, I shall try to remedy the situation.’

‘Thinking in this way, King Mandhata assembled his army and entourage, paid his obeisances to me (Brahma), and then entered the forest. He wandered here and there, seeking great sages in their Ashrams and inquiring about how to resolve the crisis in his kingdom. At last, he came upon the ashram of one of my other sons, Angira Muni, whose effulgence lit up all directions. Seated in his hermitage, Angira looked like a second Brahma. King Mandhata was very pleased to see that exalted sage, whose senses were completely under control. The king immediately dismounted his horse and offered his respectful obeisances at the lotus feet of Angira Muni. Then the king joined his palms and prayed for the Muni’s blessings. That saintly person reciprocated by blessing the king with sacred mantras; then he asked him about the welfare of the seven limbs of his kingdom.

The seven limbs of a king’s domain are:

1. the king himself
2. the ministers
3. his treasury
4. his military forces
5. his allies
6. the brahmins
7. the sacrifices performed in the kingdom and the needs of the subjects under his care

‘After telling the sage how the seven limbs of his kingdom were situated, King Mandhata asked the sage about his own situation, and if he was happy. Then Angira Muni asked the king why he had undertaken such a difficult journey into the forest, and the king told him of the affliction his kingdom.
The king said, ‘Oh great sage, I am ruling and maintaining my kingdom while following the Vedic injunctions, and thus I do not know the reason for the drought. To solve this mystery, I have approached you for help. Please help me relieve the suffering of my subjects.

‘Angira Rishi said to the king, ‘The present age, Satya yuga, is the best of all ages, for in this age Dharma stands on all four legs (Truthfulness, Austerity, Mercy, and Cleanliness). In this age everyone respects Brahmins as the topmost members of society. Also, everyone fulfills his occupational duties, and only twice-born Brahmins are allowed to perform Vedic austerities and penances. Although this is a standard, Oh lion among kings, there is one shudra (uninitiated, untrained person) who is unlawfully performing the rites of austerity and penance in your kingdom.
This is why there is no rain in your land. You should therefore punish this laborer with death, for by so doing you will remove the contamination inflicted by his actions and restore peace to your subjects.

‘The king then replied, ‘How can I kill an offense-less performer of austerity and sacrifice? Please give me some spiritual solution. “The great sage Angira Muni then said, ‘Oh king, you should observe a fast on the Ekadasi that occurs during the light fortnight of the month of Ashadha. This auspicious day is named Padma Ekadasi, and by its influence plentiful rains and thus grains and other foodstuffs will surely return to your kingdom. This Ekadasi bestows perfection upon its faithful observers, removes all kinds of bad elements, and destroys all obstacles on the path to perfection.
Oh king, you, your relatives, and your subjects should all observe this sacred Ekadasi fast. Then everything in your kingdom will undoubtedly return to normal.’

‘Upon hearing these words, the king offered his obeisances and then returned to his palace.
When the Padma Ekadasi arrived, King Mandhata assembled all the Brahmins, Kshatriyas, Vaishyas and Shudras in his kingdom and instructed them to strictly observe this important fast day.
After they had observed it, the rains fell, just as the sage had predicted, and in due course of time there were abundant crops and a rich harvest of grain. By the mercy of the Supreme Lord Hrishikesha, the master of the senses, all the subjects of King Mandhata became extremely happy and prosperous.

‘Therefore, Oh Narada, everyone should observe this Ekadasi fast very strictly, for it bestows all kinds of happiness, as well as ultimate liberation, upon the faithful devotee.’

Lord Sri Krishna concluded, “My dear Yudhishthira, Padma Ekadasi is so powerful that one who simply reads or hears its glories becomes completely sinless. Oh Pandava, one who wishes to please Me should strictly observe this Ekadasi, which is also known as Deva-sayani Ekadasi.
Deva-sayani, or Vishnu-sayani, indicates the day when Lord Vishnu goes to sleep with all the devas (demigods). It is said that after this day one should not perform any new auspicious ceremonies until Devotthani Ekadasi (Haribodhini (Probodhini) Devotthaani (Utthana) Ekadasi), which occurs during the month of Kartika (October – November), because the devas (demigods), being asleep, cannot be invited to the sacrificial arena and because the Sun is traveling along its Southern course, (Dakshinayanam).

Lord Sri Krishna continued, “Oh lion among kings, Yudhishthira Maharaj, whoever wants liberation should regularly observe a fast on this Ekadasi which is also the day when the Chaturmasya fast begins.

Thus ends the narration of the glories of the Ashadha-shukla Ekadasi – also known as Padma Ekadasi or Deva-sayani Ekadasi – from the Bhavishya-uttara Purana.

This article has been used courtesy of ISKCON Desire Tree).

 

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Mystic Universe: An Introduction to Vedic Cosmology

By Ashish Dalela (Rishiraja Dasa)

Unlike previous works on Vedic cosmology, which discuss the model of the universe without describing its connection to a theory of nature, this book discusses the theory before it describes the model.

The book discusses the reasons in science for adopting a different theory of space and time, and how the problems of meaning, mind, and consciousness entail a different view. That this view changes the structure of the cosmos means that the worlds with and without mind are radically different.

 
Author: By Ashish Dalela (Rishiraja Dasa)
Published: April 20, 2016
Book/File size: 9578 KB / 544 pages
Formats: Kindle, Paperback

 
BUY ON AMAZON  

  Residents of India will have to search for this book on www.amazon.in

 

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On the fourth day of the Lord’s stay, Hera Panchami is celebrated On this day, Laksmi Devi along with Her guards and servants comes to Gundica to demand that Jagannatha return home. Goddess Lakshmi decides to visit Lord Jagannath in Gundicha temple where He is with His brother & sister. In the evening, Goddess Lakshmi […]

The post Hera Panchami – Goddess Laxmi Visits Lord Jagannatha appeared first on Mayapur.com.

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Hera Panchami is a unique festival associated with famous Rathayatra of Puri. ‘Hera’ means to ‘see’ and ‘Panchami’ means the ‘fifth day’. It is celebrated at Gundicha temple on the fifth day from the start date of the cart festival.

This festival is dedicated to Goddess Mahalaxmi. The temple of Lord Jagannatha is known as Sri Mandira. “Sri” means Laxmi, so the name of the temple as “Srimandira” signifies the fact that Mahalaxmi is the principal Goddess of the Grand Temple. This ritual highlights the separation of Mahalaxmi from Lord Jagannatha.

Lord Jagannatha leaves the Jagannatha temple and goes to Gundica temple for 9 days with his siblings and His consort Mahalaxmi is left behind in the main temple. Lord Jagannatha promised his wife Mahalaxmi that He would return the next day. But Lord Jagannatha does not return the next day. Mahalaxmi waits and 5 days have been passed but Lord Jagannatha did not return to the temple. 

Mahalaxmi after waiting for 5 days becomes impatient and worried. At last, She makes up Her mind to meet Lord Jagannatha at Gundica Temple where He has currently based with His brother & sister. At night Mahalaxmi went to Gundica temple in a beautifully decorated palanquin via Bada Danda (the Grand Road) in a colourful procession with pomp and splendour, accompanied by her servitors, to meet Lord Jagannatha and ask Him why he had not returned yet.

The people & servitors who are part of the procession of Mahalaxmi sing the Hera Panchami song. The Hera Panchami song expresses Mahalaxmi’s anger towards Her husband. After knowing that Mahalaxmi is coming to meet him with anger, Lord Jagannatha asks his servitors to quickly lock the door of Gundica Temple.

Mahalaxmi became very angry due to this activity and passed some satirical remarks to Lord Jagannatha by saying, “My husband! You have become more attracted to your brother Balabhadra & sister Subhadra than me? Is this the reason you locked me out of the Gundica temple?”

Mahalaxmi felt insulted and to teach Her husband a lesson She asked her servitors to break a part of Ratha, the chariot of Lord Jagannath. On her return She avoided the direct route via Grand Road, and secretly returned to the Jagannath temple via Hera Gohiri Sahi of Puri.

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Shanty Bay, Ontario

 

Water and Me

 

I really wish I could do this every day. I’m talking about taking a dip in the natural freshwater that the Creator has provided; an actual swim. It is so good for me as a refresher, and the bodily joints really go for it.

 

Yesterday I had the pleasure to do those swimming strokes at Kirby Beach, off of Lake Muskoka, and then today my driver, Ananda, was good enough to stop at a bay off Lake Simcoe. I was a new man.

 

If someone even so much as criticizes or has doubt about a monk indulging in sense gratification, as some fanatics would do, I would say that it’s a sin not to take advantage of all this wealth of water for wellness. My devotion is enhanced when I’m feeling physically good and water is one of those items that does it for me. It also improves my walking.

 

For me all things are done to perform my service to humanity better. This morning I felt the benefit of a walk and a swim so that I could be effective in my devotional endeavors. In Bracebridge, at Annie Williams Memorial Park, Ananda conducted a fire havan ceremony for new initiates. I gave names to Pintesh, who now bears the name Partha; Purvi has the name Pragna; Trupti is now Tilak and Ashvini is now Avatari.

 

Congratulations to these really special souls who participated in a follow up mini Ratha Yatra in the calendar collaboration of the massive event that takes place in Puri, India, this very day.

 

May the Source be with you!

0 km

 

Bracebridge, Ontario

 

Moving About

 

The soccer game between Italy and England occupied many earthlings today, which doesn’t exclude our own devotees in the community. That may account for the lower-than-expected attendance at our temple and even Govinda’s restaurant. It’s quite amazing how absorbed a person can get in a game. Give that same amount of attention to your spirituality and a good result will come. To be fair, let’s follow the game, any game, but don’t forget a daily sadhana or spiritual work out.

 

By the way, Italy won.

 

As a priest of sorts, I have my other-worldly obligations such as attending to funeral observances. Ravinder Kulkarni, from our community, passed away two days ago prior; a good man who led a full life. That observance was followed by time taken with Cameron of Hamilton. I combed through the entire Gita with him. The discussions we had, over the period of a year were invaluable and our meeting at the park and temple was endearing.

 

Then our weekend monk adherents sat with me for a look at 8.15 from the Gita. Madhava, Gabriel, Alec and I sat in the same room while we connected with a Zoom call from our Cleveland branch — always a blessed, mixed, lively group of black, brown and white huge folks. (I hope I didn’t say anything politically incorrect).

 

Off I went with Ananda, two hours north to Bracebridge, for a swim, a meal and, of course, a walk. Tomorrow is special — initiations and a modified version of a Chariot Festival.

 

May the Source be with you!

4 km

 

Hyde Park and Trinity bells, Toronto

 

Parks, the Sun and People

 

This was the first non-rainy day in some time and the weather forecast indicated that clouds and showers will rain for the coming days. What’s happening?

 

Regardless, we took full advantage of the sunshine by making our presence in several parks. First of all, I had a picnic, with a family from Brampton, at Ramsden Park. Meeting a swami is a first for them. Rajasuya, who is very committed to bhakti yoga and assists me substantially, introduced me to this family who were curious. Our time together was brief. My day was almost ridiculously hectic but oh well; it’s another day for God.

 

In the early afternoon a group of us monks and weekend visitors were off to High Park, which is such a splendid place for a bhaktipow-wow. The park is overrun by caterpillars — at least it was. They have vanished and transitioned into moths. My God! They were flirting about in abundance. We were not sure whether to rejoice or cry. Alec had the misfortune to have one dart right into his mouth while chanting. It didn’t go in far enough to get swallowed. He spat it out. Had he not he would have gained a little bit of extra protein. Attendance and response to our chanting was just divine, and so too were the sections at Trinity Bellwoods Park. The place was packed.

 

Josh joined us by playing the cojon and we got to talking after the chant; all about spirituality of course. There is an attractiveness to our circle of sound and wonder. Park browsers came to capitalize off our effort.

 

May the Source be with you!

1 km

 

Alexander Muir Park, Toronto

 

The World We Want

 

I’ve walked by the above-mentioned park (actually it’s more like a sunken garden) several times off Yonge St. I never ventured inside. There are flowerbeds, trees of all kinds (northern breeds), perfect sod-lain sections for lawn bowling, tennis courts and then there is a grassy area perfect for kirtan. This very special place is tucked away from the world and is ideal for groups singing and dancing. That’s just what we did — a bunch of us — Russians, Indians, Canadians — whatever that means.

 

Unfortunately, I double booked myself. I committed to two engagements — this chanting session and delivering a Zoom class from The Gita 18.1-2. How to do two things at one time? Solution? Split the time in half. I decided to conduct the Gita discussion for 50 minutes and then 50 minutes reserved for chanting. It was a compromise that worked. I was bent on satisfying two groups of people.

 

My big regret about today was that I didn’t get any walking in, which is always an adventure and opportunity to meet others. For instance, I met Jack yesterday and the day before I met a woman sitting with a friend at a café/bar just up the street on Yonge. As soon as she saw me she broke out singing in front of her friends, “Jaya Ganesh. Jaya Ganesh,” for quite some time.

 

That’s the kind of world we want; people singing devotional songs at cafés, on the street and in the gardens.

 

May the Source be with you!

0 km

 

Ramsden Park, Toronto

 

Essence is Love & Kindness

 

We are receiving much rain, but as long as it ceases for a time for me to stroll, then it’s okay. Stroll I did, through the park and up Yonge St. I realized one thing about myself and walking; I always get a thrill from crossing rivers via a bridge but dislike crossing streets where there’s crazy traffic, either in motion or halted. A pet peeve of mine — the wider the road, the more the lanes, the higher the risk.

 

Tonight, I took to a bench when a couple approached me. The fellow introduced himself as Jack but first he had a question about my vocation. “A monk?”

 

“Indeed,” I said, “a Krishna monk.”

 

Jack and his partner, Alexandra, are regular Torontonians — born, raised, and bred. Jack opened up about himself, saying he was dancing with the devil in the form of booze. He’s in rehab and also into Jesus, which is all about love. “In essence,” he said, “all the groups say the same.”

 

“In truth, it is about love and kindness. Unfortunately, institutional walls bar this flow of fellowship,” I expressed.

 

Jack couldn’t agree more. I invited Jack and Alexandra to tomorrow night’s chanting in the park, in North York. “It’s just up Yonge, the longest street in the world.”

 

I do hope they come because there’s nothing like mantraon the green. If they do not make it, I hope to bump into them again. I also must mention that it is the birthday of Satvatanu. She and her husband, Brahma, head up the deity department. She is 62 today.

 

May the Source be with you!

2 km

 

Ramsden Park, Toronto

 

I Shall Act

 

I want to thank Paramahamsa, from Guelph, who came to do some physio work on me today. I’m also grateful to Jhorom, who came as a special guest when I hosted him in the sitting quarters of our guru, Prabhupada, who spent a few days there in June of 1976.

 

Jhorom is loving the Bhagavad-Gita, As It Is, and since reading this exceptional text he’s been asking me questions. He is just intrigued with the conversation based on a fratricidal misunderstanding.

 

“Most misunderstandings, if not all, have their basis in ignorance; on the belief of the body as the self,” I explained to Jhorom, who is happily married and is a father of three kids.

 

In my reading this morning, from The Gita’sintroduction, I would like to share: “Arjuna decided that he should not fight in the battle of Kuruksetra. This was his own decision… This decision was based on the body because he was thinking that the body was himself and that his bodily relations or expansions were his brothers, nephews, brothers-in-law, grandfathers and so on. Therefore, he wanted to satisfy his bodily demands. Bhagavad-Gita was spoken by Krishna just to change this view, and at the end Arjuna decides to fight under the direction of the Lord when he says, karisye vacanam tava ‘I shall act according to Your word.’”

 

May the Source be with you!

2 km

 

Ramsden Park, Toronto

 

Busy in Bhakti

 

We have gone back, steadily, to our older program of stairway kirtan. Neighbours who pass by love it. As long as we don’t perform with symbols, drum, harmonium “in-their-face,” so to speak. Gentle, sweet and melodious is the way to go. Actually, the weather is conducive for outdoor kirtan and our group’s intent is to gain as much mileage with this presentation as possible.

 

In addition to the kirtan, which is now regular at night, 7 pm punctual, the morning and noon chants are also steady. I can count on my good fortune. Today I also delivered five classes. I’m blessed. I don’t know if everyone can say this, but I can.

 

Plans for this week are underway for chanting at one of the beaches in Toronto, as well as in North York on Friday, High Park on Saturday and Bracebridge on Sunday. We are cooking.

 

The sixth volume of “Memories” has come out. These are testimonies of devotee’s experiences with our guru, Prabhupada. There is nothing sweeter than these pastimes; they are the ripest. I highly recommend this book by Siddhanta. There’s even some Canadian content in this volume. I am reading those memories to a handful of devotees every day. We are rocking.

 

May the Source be with you!

2 km

 

Дорогие ученики, друзья и доброжелатели! На прошлой неделе в Пуне (Индия) врач удалил небольшую опухоль с моего лица, которая, хотя и опасна сама по себе, оказалась доброкачественной. По его совету и в качестве меры предосторожности вчера я приехал в Нью-Дели, где один из ведущих пластических хирургов Индии удалил ряд других подозрительных повреждений в той же области лица. Я ушел с 44 швами! Результаты анализов будут на следующей неделе. Но я уверен, что они также будут благоприятными. Пожалуйста, не беспокойтесь обо мне. Буду держать вас в курсе. А пока уезжаю во Вриндаван на выходные. Шри Радхе!

 

Dear disciples, friends and well-wishers: Last week in Pune, India a doctor removed a small tumor from my face that athough dangerous by nature turned out to be benign. On his advice, and as a precaution, yesterday I came to New Delhi where one of India’s top plastic surgeons removed a number of other suspicious lesions from the same area on my face. I walked away with 44 stitches! The lab results will be back next week. But I’m pretty confident the results will also be benign. Please don’t worry about me. I’ll keep you posted. In the meantime, I’m off to Vrindavan for the weekend. Sri Radhe!

https://www.facebook.com/photo/?fbid=10220027847509455&set=a.3707173840886

By Giriraj Swami

Almost every morning in Bombay Srila Prabhupada used to walk on Juhu Beach. One morning I was feeling especially wretched and miserable. Although so many other devotees were present, Srila Prabhupada began to speak as if he were addressing me personally. He quoted a Sanskrit verse and said there are two words—a-natha and sa-natha. Natha means “master,” so a-natha means “without master” and sa-natha means “with master.” The whole goal of life is to become sa-natha, “with master.” Continue reading "Always Remain Srila Prabhupada’s Dog
→ Dandavats"

By Bhakti Charu Swami Samadhi Committee

As we would be observing His Holiness Bhakti Charu Swami Maharaja's Tirobhava Tithi in the coming weeks - which marks a year of His Holiness' physical disappearance please find this brochure (attached herewith). It will be a source of great solace and inspiration to be participating in honoring a vaisnava acharya and our beloved spiritual Master, in the wider association of devotees - our ISKCON family. Continue reading "His Holiness Bhakti Charu Swami Maharaja’s Tirobhava Tithi
→ Dandavats"

By Kasisvar Das

The Covid-19 pandemic delayed everything in the world and many festivals and events were placed on hold for months. Millions of people have been pulled out of their comfort zone to realize what Bhagavad-Gita calls the reality of this temporary miserable world, dukhalayam ashashvatam (Bhagavad-Gita, 8.15). Many even regret that life will not be the same. And though some people look at the global spread of Covid-19 with pessimistic eyes, true devotees always seek the shelter of Lord Krishna while trying to preach His message to others in turbulent times. Continue reading "Lord Jagannatha on the Beach in Florida!
→ Dandavats"

As of July 13th evening, the senior devotees, ladies, and other Temple residents have taken shelter at the house of various devotees in safer areas. The Deities also have been moved to a safer place, on the advice of local law enforcement groups said ISKCON Communications Director of South Africa, Nanda Kishore Das. 

SRILA PRABHUPADA VAIBHAVA DARSHAN UTSAVA (Prabhupada Welcome Ceremony) – The time is soon approaching to welcome Srila Prabhupada’s new ‘worship-pose’ murti to the TOVP. October 14 & 15 (the auspicious days of Rama Vijayotsava and the appearance of Sri Madhvacharya) are now the scheduled dates for this historic, landmark occasion.

Crafted by ISKCON’s most well-known Prabhupada murti maker, Locana das, this life-sized, one-of-a-kind resin deity is designed with folded palms, and internally reinforced with a steel frame to prevent sagging due to heat over the course of many years. He will remain in a special room in the TOVP receiving daily worship until the time of the official installation and his Vyasasana is ready.

Srila Prabhupada’s presence in the TOVP prior to its opening is a positive and auspicious plan that will allow his personal oversight and inspiration to bring to fruition the completion of the project as soon as possible. It is also a sign to all ISKCON devotees that our Founder-Acharya is now in the temple and waiting for us to fulfil his order and desire. And it is especially part of our celebration of Srila Prabhupada’s 125th Appearance Anniversary year.

Originally, this ceremony was planned to be the formal installation of the new murti. However, due to the continued influence of the pandemic in India and the resultant lack of ISKCON leaders and devotees present, we have had to once again postpone the installation to 2022. The date will be announced when certain factors are clear.

The welcome ceremony will be a two-day festival full of kirtan, Prabhupada katha, a procession of the Prabhupada utsav murti from the Chandrodaya Mandir, a fire yajna and finally, a Sacred Water Abhisheka of the new murti from the waters of 125 sacred rivers commemorating Srila Prabhupada’s 125th Appearance Anniversary this year. A detailed schedule will be provided later and the entire event will be broadcast live on Mayapur TV and the TOVP YouTube channel and Facebook Page.

This Vaibhava Darshan Utsav presents another opportunity for devotees to welcome Srila Prabhupada to the TOVP by sponsoring a Sacred Water Abhisheka. This water will be collected from 125 sacred rivers and your name will be read to Srila Prabhupada during the bathing for his eternal recognition and your benefit. Devotees can also sponsor one of five kinds of abhishekas for the grand installation of the murti in 2022.

CLICK HERE for more information and to sponsor an abhisheka today!

 

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It is a great honor, privilege, and pleasure to be here on the auspicious occasion of Snana-yatra. The first deities of Jagannatha, Baladeva, and Subhadra in ISKCON were discovered in San Francisco in 1967. One of Srila Prabhupada’s early disciples, Malati dasi, saw a small figure in an import store, Cost Plus, and brought it to him. When Prabhupada saw the figure, his eyes opened wide. He folded his palms and bowed his head in respect. Then he said, “You have brought Lord Jagannatha, the Lord of the universe. He is Krishna.” He said that Lord Jagannatha was worshipped with two other deities: His brother, Balarama, and His sister, Subhadra. Malati confirmed that there were other, similar figures at the store, and Prabhupada asked her to go and buy them. So she and her husband, Shyamasundar, immediately went and brought the other two figures. Srila Prabhupada placed them with Lord Jagannatha on his desk and told the devotees about Jagannatha’s appearance in India thousands of years ago, and how He was still worshipped in a great temple in Puri and taken in an annual procession with His brother and sister, each in a huge chariot, in the Ratha-yatra festival. Prabhupada chanted, jagannatha-svami nayana-patha-gami bhavatu me: “O Lord of the universe, kindly be visible unto me.” And he said that henceforth San Francisco should be called New Jagannatha Puri.

Srila Prabhupada asked if any of the devotees knew how to carve, and Shyamasundar said that he did. So Prabhupada requested him to carve three-foot-high replicas of the small Jagannatha, Balarama, and Subhadra. Shyamasundar got three large blocks of wood, and, following sketches and directions that Prabhupada gave him, carved the first large deities of Jagannatha, Baladeva, and Subhadra in the West.

Then Prabhupada said that the devotees should hold a Ratha-yatra festival. So, following Prabhupada’s instructions, Shyamasundar and the others arranged a flatbed truck on which they erected five tall columns and covered them with cloth to serve as a canopy over the deities. And then they decorated the “chariot” with flowers. The devotees didn’t have many vehicles then, and those they did have were pretty old and dilapidated—and unpredictable in their performance.

At the time, Srila Prabhupada was unwell, and the devotees had rented a place for him to recuperate at nearby Stinson Beach. Although he was unable to attend the festival, the devotees—along with the Ratha-yatra truck, the deities, and some hippies—came to visit him the next day. They were excited and eager to report. Shyamasundar explained that while he had been driving the truck up a steep hill, the truck had stalled and that although he had tried to start the engine, he hadn’t been able to. Then the brakes had failed, and the truck had begun to roll backwards down the hill. Finally he had been able to stop it, but when he had tried to move forward, again the engine had stalled and the truck had rolled backwards. Again and again he would get it started, the truck would go forward, the engine would stall, and the truck would roll backwards. The situation had seemed hopeless, and the devotees had wondered if they would be able to finish the parade.

But somehow they had, and they had come to give the report. Srila Prabhupada told them the story of how Chaitanya Mahaprabhu had celebrated the Ratha-yatra in Puri. He said that in Puri too the chariot would stop, even with thousands of people pulling the ropes. The king would order powerful wrestlers and elephants to push the chariot, but still it wouldn’t move. Finally, Chaitanya Mahaprabhu would put His head on the back of the chariot and push, and only then would the chariot move. “Now that Ratha-yatra has come to the West,” Srila Prabhupada said, “this pastime has come too.”

Ratha-yatra is an ancient festival in Puri, and in ISKCON’s history it began here, in San Francisco in 1967, on a flatbed truck. From that first Ratha-yatra, the festival has been celebrated yearly, not only in San Francisco but also in many other major cities throughout the world.

According to the Skanda Purana, the history of the installation of the Jagannatha deities in Puri goes back about a hundred and fifty-three million years. Although there is a history of how the deities came to be carved in the shapes in which they now appear, actually Lord Jagannatha and His associates are eternal. His being carved is just a pastime to facilitate His manifestation on earth. As Srila Prabhupada explains, “Fire is already present in wood, but by a certain process, fire is kindled. Similarly, God is all-pervading. He is everywhere, and since He may come out from everything, He appeared . . . Lord Nrsimha appeared from the pillar of Hiranyakasipu’s palace, Lord Varaha appeared from the nostril of Brahma, and Lord Kapila appeared from the semen of Kardama, but this does not mean that the nostril of Brahma or the pillar of Hiranyakasipu’s palace or the semen of Kardama Muni is the source of the appearance of the Lord. The Lord is always the Lord.” (SB 3.24.6 purport)

So, Lord Jagannatha is eternal, just as Krishna is eternal. Although Krishna had His appearance pastime in the prison house of Kamsa, He resides eternally on His spiritual planet, Goloka Vrindavan, and He eternally manifests His pastimes within the material world. Lord Jagannatha also has an eternal planet in the spiritual sky. He is the source of all incarnations, and He appears in whatever form His devotee wants to see Him. Sometimes in Puri the pujaris dress Him as a demigod—such as Ganesh, with an elephant’s trunk. That is also to confirm the philosophical principle that by worshipping Lord Jagannatha—Krishna—one worships all the demigods automatically. All the demigods are included in Jagannatha, and all the expansions of Godhead are included. But Chaitanya Mahaprabhu and His followers, Gaudiya Vaishnavas, see Lord Jagannatha as Krishna. When Chaitanya Mahaprabhu saw Jagannatha in Puri, He would see Krishna, Syamasundara.

The appearance of Lord Jagannatha also is mentioned in the Skanda Purana. As recounted there, Lord Jagannatha tells King Indradyumna, who had the first Jagannatha deities carved and who built the first, great temple for Lord Jagannatha in Puri, that He appeared on the full-moon day of the month of Jyestha, being pleased with the king’s devotion and sacrifices. It is on this date every year that Snana-yatra, the public bathing of Lord Jagannatha, is held.

For the Snana-yatra in Puri, Lord Jagannatha is brought into public view on a rooftop, or terrace, of the great temple and bathed. Then, as it is said, the Lord catches a cold and is removed to His private quarters—the quarters of Lakshmi, the goddess of fortune, who for two weeks serves Him hand and foot.

Of course, that is another question, about His hands and feet. A disciple once asked Srila Prabhupada, “We are told to meditate on the Deity beginning with the lotus feet, but how do we begin our meditation on Lord Jagannatha? He doesn’t have feet.” And Srila Prabhupada replied, “You can meditate on whatever you can see.” (Advanced devotees can see Lord Jagannatha’s lotus feet.) There are philosophical principles and specific pastimes that account for why He has no feet or hands—or why they are not visible. The Upanishads say that the Lord has no legs but that He can overcome all others running. “No hands or feet” really means that He has no material hands or feet. He has spiritual hands and feet. Still, in ecstasy, He sometimes withdraws His limbs and widens His eyes.

Krishna had so much love for the residents of Vrindavan that even in Dvaraka, in the middle of the night, He would sometimes call the names of the cowherd boys and cows, or of Srimati Radharani and the gopis, or of His mother and father, Nanda and Yasoda. Sometimes He would be so overwhelmed with ecstatic love for the residents of Vrindavan that He would not eat or sleep. It was a mystery to the residents of Dvaraka: “Who are these special people? And what is this special place, Vrindavan? What happened when Krishna was there in His childhood that makes Him so attached to them and Vrindavan?”

One person in Dvaraka had been present in Vrindavan for Krishna’s childhood pastimes—Rohini-devi, the mother of Balarama. Like Devaki, she was a wife of Vasudeva’s, but with all the atrocities being committed by King Kamsa, Vasudeva had arranged for her to stay in Vraja with Nanda and Yasoda, who were relatives and family friends. By the arrangement of Yogamaya, Balarama had been transferred from the womb of Devaki in Mathura to the womb of Rohini in Vrindavan, and Rohini had been present for all of Balarama and Krishna’s childhood pastimes there. Wanting to hear about Krishna’s pastimes in Vrindavan, the residents of Dvaraka asked, “Who are these special people? What is this special place?” She said, “I will tell you, but no one should disturb me while I am speaking.”

So, they all assembled in a large hall in Dvaraka, and Subhadra was posted at the door to make sure that no one entered. But she too wanted to hear about Krishna’s pastimes in Vrindavan, so she put her ear to the door. Hearing the pastimes, she became ecstatic, and in her ecstasy her eyes opened wide, her mouth smiled broadly, and her limbs withdrew into her body. She assumed the features that we see today in the deity of Subhadra.

Then Krishna and Balarama came and saw Subhadra with her ear to the door and with those ecstatic features. And They thought, “Let Us also hear what is being said inside.” So They put Their ears to the door, and when They heard the pastimes, They too became ecstatic and assumed Their own particular features, with Their limbs withdrawn and Their eyes open wide and Their mouths in broad smiles. So that is how Their Lordships came to assume these special forms.

After the Snana-yatra, Lord Jagannatha retires for fifteen days, during which time Lakshmi serves Him day and night. In particular, she prepares various medicinal beverages, represented by fruit juices, to help Him recover from His illness. After two weeks, Lord Jagannatha feels better, and He feels separation from His other devotees. And so, taking permission from the goddess of fortune, He embarks on a journey (yatra) in a chariot (ratha) to see them. When He doesn’t come back after three or four days—especially since He had indicated that He would be gone for only one—she becomes restless and impatient. Just imagine: Lakshmi serves Him hand and foot for two weeks, He says that He wants to go out for the afternoon to see His other devotees, and days pass and He doesn’t come home. So she exhibits an extraordinary type of transcendental jealous pride and anger (mana), and with all opulence she proceeds with her maidservants in a procession to Sundaracala to bring back Lord Jagannatha.

The Ratha-yatra begins at the Jagannatha temple in Nilacala and proceeds to the Gundica temple in Sundaracala. Nilacala represents Dvaraka, where Krishna lives as a king and is worshipped in opulence, and Sundaracala represents Vrindavan, where Krishna is loved simply as a cowherd boy, the son of Nanda and Yasoda.

During the year, the Gundica temple (named after the wife of King Indradyumna) is empty, and naturally dust and dirt accumulate. (In India most temples have an open style of architecture.) The day before Ratha-yatra is Gundica-marjana, and on that day Sri Chaitanya Mahaprabhu and His associates would thoroughly clean the Gundica temple. As described in Sri Caitanya-caritamrta, Mahaprabhu would gather thousands of men, and together they would clean the temple. First, with thousands of brooms, they would sweep it—twice—and then they would wash it with thousands of pots of water. They didn’t have hoses then—only pots. They would fill thousands of pots with water and wash the temple inside and out, just to make the temple fit for the Lord.

Metaphorically, the cleansing of the Gundica temple is the cleansing of the heart to make it a fit place for the Lord. Such cleansing is effected by hearing and chanting about Krishna (srnvatam sva-kathah krsnah).

srnvatam sva-kathah krsnah
  punya-sravana-kirtanah
hrdy antah stho hy abhadrani
  vidhunoti suhrt satam
       (SB 1.2.17)

When a sincere devotee (satam) hears the messages of Krishna, all the dirty, inauspicious things (abhadrani) in the heart (hrdyantah) are cleansed (vidhunoti). Similarly, by attentive chanting and hearing of the holy names of the Lord—sankirtana—one’s consciousness is also purified (ceto-darpana-marjanam). Thus Sri Chaitanya Mahaprabhu and His followers cleaned the Gundica temple to make it a fit place for the Lord to reside. And, as Srila Prabhupada often said, “When you clean the temple, you clean your heart.”

So, five days after the Ratha-yatra, when Lord Jagannatha does not return, the goddess of fortune comes out in full force and, with her maidservants, marches on the Gundica temple. Her maidservants arrest the servants of Lord Jagannatha and bring them before her. They beat the Ratha car with sticks and treat the servants like thieves, ridiculing and abusing them. They say, “What is wrong with your master? He abandoned the opulence of the goddess of fortune for the sake of a flower garden—a few leaves and fruits and flowers. What is wrong with Him? Now bring Him before the goddess of fortune.” “Okay, okay,” they reply. “Whatever you say. Tomorrow we shall bring Him.”

Thus pacified, Lakshmi returns to her abode. And Lord Jagannatha eventually comes—not the next day but four days later, in the return Ratha-yatra. All this is very nice, but for Sri Chaitanya Mahaprabhu, who was in the mood of Srimati Radharani in separation from Krishna—the highest level of ecstatic love in separation—to not see Lord Jagannatha for two weeks was unbearable, and He almost went mad. When He had first arrived in Puri and entered the temple and seen the Deity of Jagannatha, He had thought, “Here is My Lord, for whom I’ve been searching.” He had run to embrace Jagannatha—Krishna—and fainted in the ecstasy of pure love. So for Him to have achieved the Lord of His life and then lost Him (when Jagannatha went into seclusion) was intolerable. He could not remain in Puri. And so He walked fourteen miles west by foot to Alalanatha (Alarnath), in an area called Brahmagiri, which is named after Lord Brahma because Brahma is said to have come to earth and installed the Deity of Lord Narayana worshipped there.

But how could Chaitanya Mahaprabhu, who was in the mood of Radharani—who knows no one other than Krishna—find solace by going to Alarnath to see a four-handed Deity of Lord Narayana? Further, when Chaitanya Mahaprabhu first saw the Deity and offered prostrated obeisances, the stone slab on the temple floor beneath Him melted. In the Jagannatha temple there is a pillar called the Garuda-stambha, where Chaitanya Mahaprabhu used to stand to have darshan of Jagannatha. There are imprints of His fingers on the pillar and of His lotus feet on the floor where, in great ecstasy, He would behold Lord Jagannatha. But in Alarnath we find the unique impression of His entire body, which melted the stone when He prostrated Himself in extreme ecstasy. This is all very mysterious.

Once, during His springtime rasa-lila at Govardhana Hill, Sri Krishna disappeared from the scene, suggesting that He wanted to be alone with Sri Radha. He hid in a secluded bush, waiting for Her to pass by, but in the meantime the other gopis came looking for Him. They all were in the mood of separation—mad in separation from Krishna, mad in love for Krishna—having been attracted by His transcendental beauty, His charming gestures, and His loving words. They were searching all over Govardhana for Him, and finally they sighted Him in the bush. When He saw them, Krishna became struck with emotion. He could not hide Himself, and so He assumed His four-armed Narayana form. When the gopis saw Lord Narayana, they said, “Oh, He is not Krishna; He is Lord Narayana, the Supreme Personality of Godhead.” They had no interest in Lord Narayana; they were interested only in Krishna. So they offered Him respects and prayed, “Please bless us with Krishna’s association.” Otherwise, they had no use for Him. They went on searching for Krishna. Then, when Srimati Radharani came, Krishna wanted to maintain His four-armed form to joke with Her, but although He tried His best, He was unable to do so. The influence of Her ecstatic love forced Him to return to His original two-armed form. He couldn’t maintain His feature as Lord Narayana. He was conquered by Srimati Radharani’s love and so revealed His original form as Krishna.

rasarambha-vidhau niliya vasata kunje mrgaksi-ganair
  drstam gopayitum svam uddhura-dhiya ya susthu sandarsita
radhayah pranayasya hanta mahima yasya sriya raksitum
  sa sakya prabhavisnunapi harina nasic catur-bahuta

“Prior to the rasa dance, Lord Krsna hid Himself in a grove just to have fun. When the gopis came, their eyes resembling those of deer, by His sharp intelligence He exhibited His beautiful four-armed form to hide Himself. But when Srimati Radharani came there, Krsna could not maintain His four arms in Her presence. This is the wonderful glory of Her love.” (Ujjvala-nilamani, Nayika-bheda 7)

Transcendentally, Alarnath in Lord Chaitanya’s lila in Puri is compared to Paitha at Govardhana. It is a place of intense separation. The gopis, in separation from Krishna, roamed the forest there, looking for Him. And Paitha is the place where Lord Narayana wasn’t really Lord Narayana. He was actually Krishna assuming the form of Narayana to play a joke on the gopis—and to bring out their exclusive love for Him. Thus, although the external form of the Deity of Lord Alarnath is that of four-armed Narayana, internally He is Krishna. And the pujaris of Alarnath admit that in their worship they recite very confidential mantras to Krishna, the lover of Srimati Radharani.

During those fourteen days, called anavasara, when Lord Jagannatha retires to His private quarters and receives service from Lakshmi, Sri Chaitanya Mahaprabhu, in separation, stays in Alarnath.

So, there are many deep feelings connected to Ratha-yatra. This whole pastime—like all the pastimes of Jagannatha in Puri—is very deep and full of separation. Jagannatha Puri is vipralambha-dhama. Vipralambha means “separation.” Lord Jagannatha, in His opulent temple, feels separation from Srimati Radharani and His other pure devotees in Vrindavan. And Sri Chaitanya Mahaprabhu, in the mood of Srimati Radharani after Krishna left Vrindavan for Mathura and Dvaraka, also feels separation. So Jagannatha Puri is a place of crying. But that crying is ecstasy. That separation is ecstasy. It is not what we experience in the material world.

After this period of separation, when Lord Jagannatha finally leaves His private quarters, He emerges from the temple and mounts His chariot; and for the first time in two weeks Chaitanya Mahaprabhu and the other devotees are able to see Him. So they become ecstatic. And in the Ratha-yatra, Sri Chaitanya Mahaprabhu is in the mood of Radharani bringing Krishna back to Vrindavan.

As described in Srimad-Bhagavatam, after Krishna had been living as a king in Dvaraka for many years, He was informed that there was going to be a solar eclipse. To observe the eclipse, Krishna announced that He would go to Kurukshetra, a holy place (dharma-ksetra kuru-ksetra) in North India. The Vedas recommend that one go to Kurukshetra to perform the various rituals associated with eclipses—to bathe in the sacred waters, perform sacrifices, give charity, and so on. When the news reached the residents of Vrindavan that Krishna was going to Kurukshetra, they thought, “Let us go, too.” They weren’t interested in the ritual baths or ceremonies. They were interested in Krishna. Since He had left Vrindavan, they had been feeling intense separation. Their only business had been crying for Krishna. They decided, “We shall also go.” And so they went.

It was a very touching scene when Krishna met the residents of Vrindavan—heart rending. Although He first met the elders, beginning with Nanda and Yasoda and their associates, within His heart He was thinking of Radharani and the gopis. So He took an opportunity to steal away from the others to meet them. Yet although Radha was seeing Krishna, it wasn’t the same. She said, “You’re the same Krishna, and I am the same Radha, but it’s not the same here. Please come back to Vrindavan. Here there are crowds of people, elephants, and horses, and the rattling of chariots. In Vrindavan there are flower gardens and the chirping of birds and the humming of bees. Here You are dressed like a royal prince with all sorts of opulent paraphernalia, accompanied by great warriors. In Vrindavan You appeared just like a cowherd boy, dressed in Your yellow dhoti (pitambara) and decorated with a peacock feather, accompanied only by Your flute. Here in Kurukshetra there is not even a drop of the ocean of transcendental happiness that I enjoyed with You in Vrindavan. So please come back to Vrindavan and let Us relish pastimes as We did in Our youth.”

In that mood of Srimati Radharani, Sri Chaitanya Mahaprabhu, dancing in front of Lord Jagannatha in the Ratha-yatra, would recite a verse from a romantic poem:

yah kaumara-harah sa eva hi varas ta eva caitra-ksapas
  te conmilita-malati-surabhayah praudhah kadambanilah
sa caivasmi tathapi tatra surata-vyapara-lila-vidhau
  reva-rodhasi vetasi-taru-tale cetah samutkanthate

“That very personality who stole away my heart during my youth is now again my master. These are the same moonlit nights of the month of Caitra. The same fragrance of malati flowers is there, and the same sweet breezes are blowing from the kadamba forest. In our intimate relationship, I am also the same lover, yet still my mind is not happy here. I am eager to go back to that place on the bank of the Reva under the Vetasi tree. That is my desire.” (Padyavali 386; Cc Madhya 1.58, 13.121)

That emotional pulling of Krishna from Kurukshetra to Vrindavan is the mood of Sri Chaitanya Mahaprabhu in the Ratha-yatra. There is so much reciprocation between Lord Chaitanya and Lord Jagannatha based on Srimati Radharani and the gopis pulling Krishna back to Vrindavan. Sometimes Chaitanya Mahaprabhu would go ahead and Lord Jagannatha, astonished by the dancing of Sri Chaitanya Mahaprabhu, would stop His chariot to watch. Sometimes Chaitanya Mahaprabhu would stay behind the chariot and eventually Lord Jagannatha would stop. Then Chaitanya Mahaprabhu would come forward, and then Lord Jagannatha would move forward, too.

ei-mata gaura-syame, donhe thelatheli
svarathe syamere rakhe gaura maha-bali

“Thus there was a sort of competition between Caitanya Mahaprabhu and Lord Jagannatha in seeing who would lead, but Caitanya Mahaprabhu was so strong that He made Lord Jagannatha wait in His car.” (Cc Madhya 13.119)

Srila Prabhupada, citing Srila Bhaktisiddhanta’s commentary, explains that Sri Chaitanya Mahaprabhu’s leading Lord Jagannatha toward the Gundica temple corresponded to Srimati Radharani’s leading Krishna toward Vrindavan. Sri Chaitanya Mahaprabhu’s following at the rear of the chariot indicated that Lord Jagannatha, Krishna, was forgetting the inhabitants of Vrindavan. In the role of Srimati Radharani, Sri Chaitanya Mahaprabhu was examining whether the Lord still remembered the inhabitants of Vrindavan. “When Caitanya Mahaprabhu fell behind the Ratha car, Jagannatha-deva, Krsna Himself, understood the mind of Srimati Radharani. Therefore, Jagannatha sometimes fell behind the dancing Sri Caitanya Mahaprabhu to indicate to Srimati Radharani that He had not forgotten. Thus Lord Jagannatha would stop the forward march of the ratha and wait at a standstill. . . . While Jagannatha was thus waiting, Gaurasundara, Caitanya Mahaprabhu, in His ecstasy of Srimati Radharani, immediately came forward to Krsna. At such times, Lord Jagannatha would proceed ahead very slowly. These competitive exchanges were all part of the love affair between Krsna and Srimati Radharani.” (Cc Madhya 13.119 purport)

Ultimately Jagannatha reaches Vrindavan, the Gundica temple. There is so much feeling in these festivals.

Now we shall read about Snana-yatra from Sri Caitanya-caritamrta, not only to hear directly from Srila Prabhupada about Snana-yatra, but also to realize what an unlimited wealth of knowledge—of nectar—exists in Prabhupada’s books. I am going to read four or five verses—out of hundreds and thousands—and yet in just these few verses there is so much nectar.

jaya jaya sri-caitanya jaya nityananda
jayadvaita-candra jaya gaura-bhakta-vrnda

We shall read from Sri Caitanya-caritamrta, Madhya-lila, Chapter One: “The Later Pastimes of Lord Caitanya.” In verse 121, the author, Srila Krishnadasa Kaviraja Gosvami, mentions that Lord Chaitanya witnessed the Snana-yatra festival. He then continues:

TEXT 122

anavasare jagannathera na pana darasana
virahe alalanatha karila gamana

TRANSLATION

When Jagannatha was absent from the temple, Caitanya Mahaprabhu, who could not see Him, felt separation and left Jagannatha Puri to go to a place known as Alalanatha.

PURPORT by Srila Prabhupada

Alalanatha is also known as Brahmagiri. This place is about fourteen miles from Jagannatha Puri and is also on the beach. There is a temple of Jagannatha there. At the present moment a police station and post office are situated there because so many people come to see the temple.

The word anavasara is used when Sri Jagannathaji cannot be seen in the temple. After the bathing ceremony (snana-yatra), Lord Jagannatha apparently becomes sick. He is therefore removed to His private apartment, where no one can see Him. Actually, during this period renovations are made on the body of the Jagannatha Deity. This is called nava-yauvana.

COMMENT

Nava-yauvana means “ever-fresh,” or “always youthful.” At this time the Jagannatha Deity is fully restored to youth.

PURPORT (concluded)

During the Ratha-yatra ceremony, Lord Jagannatha once again comes before the public. Thus for fifteen days after the bathing ceremony, Lord Jagannatha is not visible to any visitors.

TEXT 123

bhakta-sane dina kata tahani rahila
gaudera bhakta aise, samacara paila

TRANSLATION

Sri Caitanya Mahaprabhu remained for some days at Alalanatha. In the meantime, He received news that all the devotees from Bengal were coming to Jagannatha Puri.

COMMENT

Every year, the devotees from Bengal would travel by foot to Jagannatha Puri for the Ratha-yatra and the four months of the rainy season called Caturmasya.

TEXTS 124–125

When the devotees from Bengal arrived at Jagannatha Puri, both Nityananda Prabhu and Sarvabhauma Bhattacarya greatly endeavored to take Sri Caitanya Mahaprabhu back to Jagannatha Puri.

When Lord Caitanya Mahaprabhu finally left Alalanatha to return to Jagannatha Puri, He was overwhelmed both day and night due to separation from Jagannatha. His lamentation knew no bounds. During this time, all the devotees from different parts of Bengal, and especially from Navadvipa, arrived in Jagannatha Puri.

TEXT 126

sabe mili’yukti kari’ kirtana arambhila
kirtana-avese prabhura mana sthira haila

TRANSLATION

After due consideration, all the devotees began chanting the holy name congregationally. Lord Caitanya’s mind was thus pacified by the ecstasy of the chanting.

PURPORT

Being absolute in all circumstances, Lord Jagannatha’s person, form, picture, and kirtana are all identical. Therefore when Caitanya Mahaprabhu heard the chanting of the holy name of the Lord, He was pacified. Previously, He had been feeling very morose due to separation from Jagannatha. The conclusion is that whenever a kirtana of pure devotees takes place, the Lord is immediately present. By chanting the holy names of the Lord, we associate with the Lord personally.

COMMENT

This is a very important lesson. Chaitanya Mahaprabhu was in such deep separation from Lord Jagannatha that He could not do anything or think of anything else. Finally, the devotees decided to perform kirtan. By chanting the holy names of Krishna, who is Lord Jagannatha, Chaitanya Mahaprabhu felt pacified, because He was experiencing the association of Jagannatha through the holy name.

As Prabhupada mentions here in the purport, the holy name of Krishna—the holy name of Jagannatha—is the same as Krishna. Seeing the form of Lord Jagannatha and hearing the name of Lord Krishna—the name of Lord Jagannatha—are the same. In one sense, all service is absolute; there is no difference between worshipping the form of the Lord and chanting the name of the Lord. But to engage in Deity worship, there are so many requirements. You need deities, you must be clean, you must be initiated, you must know the mantras, you must have the paraphernalia, there are sixteen different types of items to offer—you require so many things. But with chanting you don’t require anything. As Srila Prabhupada said, all you require is your tongue and your ears. You don’t even need your mind. In fact, it is better to leave your mind out of it. Once, a disciple asked Srila Prabhupada, “What do I do with my mind when I chant?” And Prabhupada said, “Your mind? What is the question of mind? With your tongue you chant and with your ears you hear.” With our tongue we chant, with our ears we hear, and with our intelligence we remain fixed.

By kirtan, by chanting and hearing, we associate with Krishna. And all of our feelings of separation can be mitigated. The holy names of Krishna include everything. His names, His forms, His qualities, His pastimes, His paraphernalia, His entourage—all are included. Srila Prabhupada and his parampara are also included. The whole spiritual world is included. Everything is revealed when we chant and hear with attention, chant and hear with love.

Now the devotees here will be suffering in separation from Lord Jagannatha for fifteen days. But we can take shelter of the holy names of Lord Jagannatha and read the pastimes of Lord Jagannatha and Sri Chaitanya Mahaprabhu in Sri Caitanya-caritamrta. And we can read about Srila Prabhupada and Ratha-yatra in Srila Prabhupada-lilamrta. We should read these books; they are important. Prabhupada stayed up all night to write his books. He would take rest at ten o’clock and get up at twelve to write these books, not just for us to sell—of course, it is good that we sell them—but for us to read; we should also read them. As Prabhupada said, “Distributing my books will keep them [devotees] happy, and reading my books will keep them.” Reading will keep us fixed. So we need to do all these things. We can’t afford to waste a moment. As Prabhupada said, “Don’t talk nonsense. Don’t waste time. If you’ve got time, chant Hare Krishna.”

[A talk by Giriraj Swami, July 13, 2008, Berkeley, California]

• 

• 

Srila Svarupa Damodara Goswami was Chaitanya Mahaprabhu’s personal secretary and always stayed with Sri Chaitanya Mahaprabhu. He is the eternal associate and friend of Sri Chaitanya Mahaprabhu.

He fully understood the Lord’s conclusions on Krishna-tattva and Krishna-bhakti, and could fully represent them.  As such, whoever wanted to bring before the Lord a book, poem, or song would first bring it to Svarupa Damodara, who would examine it before the Lord would hear it. 

The Lord did not delight in hearing literature and song which was opposed to the conclusions of bhakti (bhaktisiddhanta-viruddha), or which contained rasabhasa, conflicting devotional mellows. Therefore, Svarupa Damodara would examine these things, and if he decided that they were pure, then he would arrange for the Lord to hear them.

Svarupa Damodara was an expert in music and Vedic scriptures – he was called Damodara because of his expert singing and musical skills. He has also compiled a book of music called sangita-damodara. Svarupa Damodara would sing for Sri Chaitanya the songs of Vidyapati, Chandidasa, and Gita-Govinda, and this gave the Lord much pleasure. Svarupa Damodara could sing like a Gandharva, and he knew the scriptures like Brihaspati, the guru of the demigods.

Svarupa Damodara always stayed near Sri Chaitanya Mahaprabhu. Svarupa Damodara, the Lord’s secretary, could instantly read the feelings of Sri Caitanya, and he began to sing a suitable verse or perform kirtan to improve Lord’s internal sentiments.

Svarupa Damodara has been identified as Lalita-devi, the second expansion of Radharani. However, text 160 of Kavi-karnapura’s authoritative Gaura-ganoddesa-dipika describes Svarupa Damodara as the same Visakha-devi who serves the Lord in Goloka Vrndavana. Therefore it is to be understood that Sri Svarupa Damodara is a direct expansion of Radharani who helps the Lord experience the attitude of Radharani.

On the second day of the bright fortnight in the month of Ashadha, he passed away from this earth and entered into the Lord’s unmanifest pastimes.

• 

• 

• 

• 

Every year one month before caturmasya (four month period of the rainy season) Sivananda Sena would lead a party of two hundred devotees from Bengal to Jagannatha Puri to attend the annual Ratha-Yatra festival. He would pay for everyone’s food, tolls, ferries, and lodging. He personally arranged for their com­fort.

Sivananda Sena showed Vaisnava compassion for all living entities, be they man or beast. When a stray dog joined the party Sivananda Sena fed the dog and even paid his boat fare. When the dog disappeared one day Sivananda sent 200 men to search for him.

Upon arriving in Puri, they saw Lord Caitanya throwing coconut pulp to the dog. The dog became purified of all material contamination by eating the maha-prasadam remnants of Sri Caitanya Mahaprabhu. Not seeing the dog the next day, Sivananda Sena understood that the dog had attained liberation by the mercy of Lord Caitanya.

Observing caturmasya in Puri, Sivananda and the devotees would regularly bathe in Sri Caitanya Mahaprabhu’s blissful as­sociation. Sivananda used all his possessions in the service of Krishna and the Vaisnavas. His entire family and servants were ardent followers of Lord Gauranga.

Kavi Karnapura, the son of Sivananda Sena, says in Gaura-gan-nodesh-dipika:“Sivananda Sena is the embodiment of love of Sri Caitanya Deva. And in Krishnalila he is Vira gopi, Srimati Radharani’s messenger.”

In one bhajana Devakinandana Dasa glorifies him, “I bow down to Sivananda Sena, who is full of divine love. His caste, life, and wealth are the two lotus feet of Sri Gaura Raya.” His samadhi is in the 64 Samadhis Area.

• 

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Transcribed by: Raji Nachiappan (Melbourne)

Question: How can a student practice bhakti?

Answer: It is fortunate that an opportunity to connect with Krishna comes in youth itself. Youth is a time when we have energy, intellectual sharpness and a lot of drive-in our lives. If at this time, we can get Krishna into our lives, then all our youthful energy, intelligence, and drive, they can all be constructively utilized.

One of the biggest temptations in youth is to postpone spiritual life for later. The idea of wanting to postpone spiritual life for later comes because we think that spiritual life only has other-worldly benefits. However, spiritual life also offers us these-worldly benefits. When we practice spiritual life seriously, it enables us to become more focused, calm, and self-controlled by which whatever we do, we will be able to do it better.

The vision of life that bhakti offers us is – What we are is God’s gift to us and what we become is our gift to God. Whatever talents, abilities, and resources we have are God’s gift to us and when we use them in a mood of service to develop those abilities and to become better, that is our gift to God.
The studies that we do as a student, we do not just do to get a degree or to get a job, but we do it as a service to Krishna. Earlier, we may have studied to get good marks, however, if we study well as a devotee and do well, then when our friends enquire about it, then we get an opportunity to tell them about the spiritual life. We should see our studies also as a means to serve to Krishna.

That way if we focus primarily on direct devotional activities as much as our studies allow, then we can move onwards to Lord Krishna even through our other activities, including our studies. If possible, finding other devotees in the same age group will enable like-minded associations,s and that way we can progress.

End of transcription.

Hindi translation:

प्रश्न: एक छात्र भक्ति का अभ्यास कैसे कर सकता है?

उत्तर – इसे सौभाग्य ही कहा जाएगा यदि किसी को श्रीकृष्ण से जुड़ने का अवसर युवावस्था में ही प्राप्त हो जाए। युवावस्था वह समय होता है जब हमारे भीतर ऊर्जा, बौद्धिक कुशाग्रता और कठोर परिश्रम करने की क्षमता भरपूर होती है। यदि इस समय हम कृष्णभक्ति को अपने जीवन में अपनाते हैं, तब हम अपनी युवा ऊर्जा, बुद्धि और परिश्रम करने की क्षमता, सभी का, रचनात्मक उपयोग कर सकते है।

वर्तमान समय में युवाओं में यह सोच बहुत गहरी बैठी हुई है कि “आध्यात्मिकता तो वृद्धावस्था के लिए होती है”। इस प्रकार का विचार उनमें इसलिए है क्योंकि वे सोचते हैं कि आध्यात्मिकता का लाभ मात्र परलोक में मिलता है। हालाँकि, आध्यात्मिकता का लाभ वर्तमान जीवन में भी, अर्थात् इस लोक में भी, प्राप्त किया जा सकता है। जब हम आध्यात्मिकता के अभ्यास को गम्भीरता से अपनाते हैं, तो यह अभ्यास हमें और अधिक एकाग्र, शान्त और आत्म-संयमित बनने में सहायता करता है। परिणामस्वरूप, हम जो भी कार्य करते हैं, उन्हें और भी अच्छे ढंग से कर पाते हैं।

आध्यात्मिकता अर्थात् भक्ति हमें जीवन जीने का सही दृष्टिकोण सिखाती है। हमारे गुण हमारे लिए भगवान का एक उपहार हैं। इन गुणों के कारण हम जो जीवन में सफलता प्राप्त करते हैं वह भगवान के लिए हमारा एक उपहार है। अर्थात्, हमारी प्रतिभा, योग्यता और संसाधन ये सब भगवान ने हमें उपहार स्वरूप दिए हैं। जब इन संसाधनों का उपयोग निष्काम सेवा की भावना से किया जाता है तो ये गुण और विकसित होते हैं, हम पहले से और अधिक श्रेष्ठ बनते हैं, और यही भगवान के लिए हमारा उपहार होता है।

एक छात्र के रूप में हमें अध्ययन केवल डिग्री या नौकरी पाने के लिए नहीं करना चाहिए, बल्कि श्रीकृष्ण की सेवा के लिए करना चाहिए। भक्ति अपनाने से पूर्व, हम अच्छे अंक प्राप्त करने के लिए अध्ययन करते थे, किन्तु एक भक्ति अपनाने के बाद यदि हम अच्छी तरह से अपना अध्ययन करते हैं और अच्छा परिणाम प्राप्त करते हैं, तो जब हमारे मित्रगण हमारी सफलता के बारे में जानने की उत्सुकता दिखाऐं तब हमारे पास अवसर होगा कि हम उन्हें बताऐं कि कैसे आध्यात्मिकता अपनाने के बाद हमारे अध्ययन की गुणवत्ता में सुधार हुआ। इस प्रकार हमारे मित्रगण भी आध्यात्मिकता को अपनाने के लिए प्रेरित होंगे। अतः, हमें अपने अध्ययन को भी श्रीकृष्ण की सेवा के अवसर के रूप में देखना चाहिए।

यदि सम्भव हो तो अपने ही आयु वर्ग के ऐसे छात्रों को खोजें जो समान रुचि वाले हों ताकि एक संग बन जाए जिससे भक्ति करने में सुविधा भी हो और प्रगति भी।

इस प्रकार अध्ययन के साथ-साथ भी प्रत्यक्ष भक्ति करके हम श्रीकृष्ण के निकट पहुँच सकते हैं।

End of transcription.

Podcast:

Excerpt from the video: Is Bhagvad Gita Hindu ? Ft. Chaitanya Charan Prabhu | DigiKarma https://www.youtube.com/watch?v=n5K-UZZwXAg&t=0s
Video:

Hare Krishna!

Please accept our humble obeisances!

All glories to Srila Prabhupada!

All glories to Sri Guru and Sri Gauranga!

Date: 11th July 2021

Day: Sunday

Time: 11 am to 12 noon

Topic: Remembrance of Lord Krsna & Lord Balarama through their Sporting activities(Multimedia presentation)

Link to join the classes:

https://us02web.zoom.us/j/9150790510?pwd=Wk5GYXVRMkJmdk84MzZJRXBKYUgwUT09

ISKCON Scarborough

3500 McNicoll Avenue, Unit #3,

Scarborough, Ontario,

Canada, M1V4C7

Website: www.iskconscarborough.org

Email:

iskconscarborough@hotmail.com

scarboroughiskcon@gmail.com

Source: ISKCON Gurugram

Credits; Neither this initiative nor this film could ever have materialized without the vision of HG Rambhadra Prabhu, Temple President - ISKCON Gurugram and our respected mentor. He inspired and guided us in this cause and the film, in every aspect from conception to creation. Also, we are grateful to our hero and mentor HG Sundar Gopal Prabhu, Director - ISKCON Youth Forum Delhi, for his constant love, guidance, and inspiration. This transformed and inspired us to take up a life of monkhood and serve God and humanity.

Monks: Aradhya Gaur Das , Sri Nitai Pada Das, Sevaya Giridhari Das, Parmatama Hari Das, Rahul Jhanghu, Rakesh Roshan Script and Dialogues: Padsevan Bhakta Das and Pankaj Shyam Das Camera, Editing and Sound: Pankaj Shyam Das and Padsevan Bhakta Das Voiceovers: Shivani Bansal, Ambar Kshitij, Shivani Chhoker, Vaibhav, Anjali, and Krishnika Singh.

 

One day I will no longer fear the dark, Because I will find You there. I will take in those deep breaths not out of shock, but out of need. Out of a deep yearning for You. Deprived of my “sight” the fragrance of You will be all that I will have. I will breathe […]

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