Planet ISKCON

View of a Hare Krishna wedding Ananga Manjari and Hyrdayananda dasa, in the Brighton neighborhood, Boston, Massachusetts, 1971. (Photo by Spencer Grant)

Bhakti Vedanta National School students tops at CBSE 10th std Board exams. Congratulations to the students and staff!

Shri Raghunandana Thakura made his appearance within this world in Shri Khanda. In his home he became acquainted with the worship of Shri Gopinatha from an early age. One day his father, Mukunda Dasa, who was a doctor, had to go away on medical business.

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Krishna is available so cheaply for the people, especially, in this Age of Kali. Still, we are reluctant to chant the holy name. Therefore Chaitanya Mahaprabhu regrets, etadrsi tava krpa bhagavan mamapi: “Although You are so liberal and kind upon this fallen soul, still, unfortunate as I am, I am not inclined to chant this holy name.” This is our position—dog’s obstinacy. But if we do it, then we become purified.

Answer Podcast

The post QA on humility 1 How are the various points of Lord Chaitanya’s verse on humility inter-related? appeared first on The Spiritual Scientist.

The more we hear about Krishna, the more we become purified. We cannot understand Krishna because we are not purified. But if you hear the Krishna name, Hare Krishna—Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare—if you chant and hear, you become purified. So why should we not take this simple method, as it is recommended in the shastra, harer nama harer nama harer namaiva kevalam [“In this Age of Kali there is no other means, no other means, no other means for self-realization than chanting the holy name, chanting the holy name, chanting the holy name of Lord Hari.”] (Brhan-naradiya Purana 3.8.126, Cc Adi 17.21)? Simply chant Hare Krishna, Hare Krishna, twenty-four hours? Kirtaniyah sada harih. [“One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honor yet is always prepared to give all respect to others can very easily always chant the holy name of the Lord.”] (Siksastaka 3, Cc Adi 17.31) You become perfect. . . .

Namnam akari bahudha nija-sarva-saktis tatrarpita niyamitah smarane na kalah. [“O my Lord, Your holy name alone can render all benediction to living beings, and thus You have hundreds and millions of transcendental names, such as Krishna and Govinda, in which You have invested all Your transcendental energies. There are no hard and fast rules for chanting these names. O My Lord, out of kindness You enable us to easily approach You by Your holy names, but I am so unfortunate that I have no attraction for them.”] (Siksastaka 2, Cc Antya 20.16) There are all potencies. And there are many names, not only one name. If you don’t like to chant Krishna’s name, then there are other names also—any name. Must be name of harer nama, nama, the name of Hari, not others. Harer nama. Then you get all the potencies. Namnam akari bahudha nija-sarva-saktis tatrarpita. And niyamitah smarane na kalah. And there is no consideration whether you shall chant in the morning or in the evening or while you are purified or not purified. Any circumstances, you can chant. Niyamitah smarane na kalah. There is no such consideration.

Krishna is available so cheaply for the people, especially, in this Age of Kali. Still, we are reluctant to chant the holy name. Therefore Chaitanya Mahaprabhu regrets, etadrsi tava krpa bhagavan mamapi: “Although You are so liberal and kind upon this fallen soul, still, unfortunate as I am, I am not inclined to chant this holy name.” This is our position—dog’s obstinacy. But if we do it, then we become purified.

—Srila Prabhupada, talk on Srimad-Bhagavatam 1.8.30, October 10, 1974, Mayapur

Shri Mukunda Dasa, Shri Madhava Dasa and Shri Narahari Sarakara Thakura were three brothers who lived in Shri Khanda. Shri Mukunda Dasa Thakura’s son was Shri Raghunandan Thakura. 

Shri Raghunandana Thakura made his appearance within this world in Shri Khanda.  In his home he became acquainted with the worship of Shri Gopinatha from an early age. One day his father, Mukunda Dasa, who was a doctor, had to go away on medical business.  

He called Raghunandana to his side.  He told Raghunandana to see to it that their deity was served with great care and attention. He told him to be sure and feed the deity.  

At the appointed hour, taking the order of his father on his head, Raghunandan went to perform the service.  He took the offering of food into the deity.  Raghunandan was just a little boy. He told the deity: “Eat! Eat!”  When he saw that the offering appeared untouched, he began to cry.  Not being able to resist the child’s intense devotion, Krishna ate everything on the plate, leaving no remnants.

When Mukunda Dasa returned, he asked the boy, “Bring me the prasada remnants of the offering you made earlier.” The boy said, “Father, listen. I made the deity eat as you told me to. He left no remnants.  He ate everything on his plate.”  

Mukunda was amazed at what the child was saying.  Ordering the boy to offer food as before, Mukunda hid himself outside the house and watched through the window.  Raghunandana, then, with great delight, offered Gopinatha a laddu. “Eat! Eat!” he said.  The Lord ate half the laddu. 

Meanwhile, Mukunda, who was watching from outside, beheld all this in great amazement. He could understand that since the deity had already eaten once, and had not left any remnants, his hunger was satisfied. As a result, he could only finish half the laddu.

According to certain authorities, Shri Raghunandana Thakura was Kandarpa Manjari. According to others, he was one of Krishna’s sons in Dvaraka whose name was Kandarpa. This is on the basis of Kavi Karnapura’s Gaura-Ganodesa-dipika.

Cabbagetown, Toronto

Past and Present

Zoom calls to different global locations and kirtan sessions going abroad are occupying some of my recent days. The endeavours towards publications are also engaging. There are four works in progress—“Saffron Road,” about my walking experiences, a book of poems I’ve compiled, a collection of scripts I’ve written over the years, detailing Vedic tales, and the most recent is an e-book, which is very much in the embryonic stage, “Krishna in the Maple Leaf.” It is exciting for me and it has required juggling my hours to fit it all in.

Heat is consistently a reality here and it continuously pushes me to evening walks. This night I sauntered along to Cabbagetown and sat at Allen Garden’s edge, recalling the older golden days of early Krishna Consciousness. It was never the greatest neighborhood—a wino district—when we secured the 187 Gerrard Street house for a temple. The area is, however, changing and taking on a new face.

Anyway, I imagine most people in their 60s really flashback to an interesting past. It becomes rather personal. Also very sweet on today’s list was the unofficial opening of a switchback ramp at our Ramsden Park across the street. This rustic iron structure will now accommodate the handicapped and elderly from what were formerly agonizing steep-like climbs.

A genuine walker will admire something like this.

May the Source be with you!

7 km

The Annex, Toronto

The Night of the Skunk

A generous rain came down upon us tonight. It canceled out our daily ten minute kirtan at the steps of our temple ashram. It subsided at 10:30 p.m. and, after a snooze, I took to a faithful trek when all was more calm.

During nights like these—silent, with barely a breeze—the skunks come out. The first one I spotted was full-grown and scrounging around for its meal. A second was just a young one and perhaps naïve. I ended up rather close to that one. I became motionless but equipped myself with the camera on my phone. You may show either bravado or stupidity when encountering these fellows. It was necessary for me to freeze as the skunk was curious to the point of sniffing my shoes. Instinctively he backed off and, luckily for me, did not raise his tail for the infamous spray technique.

Skunks are omnivores. They go after grubs, insects, worms, moles, roots, leaves, grass and fungi. It’s a big menu they have. Fortunately ‘monk’s toes’ aren’t on that list. Their dinner time is usually quite late. This guy was munching at midnight, just as I was completing my walk.

I had a chat with an officer, one of those young, clean-cut kind of rarities. Also I met a civilian, Michael, who gave a “Hare Krishna” salutation. He was more inquisitive than the skunk. With so many questions I began to feel it was tough to stand anymore. I concluded the conversation with tact.

May the Source be with you!

6 km

Music by Mahatma dasa. Words by Suresvara dasa

Memorial Event for H.H.Bhakticaru Swami, Jul 11, 2020

HH Bhaktimarga Swami and Mother Krsnannandini share their thoughts and memories of Bhakti Charu Swami

Being born in this world is not easy and being born as a woman is definitely not easy and being a chaste woman and trying to live a principle-centered life is definitely, definitely not easy. The struggles a woman goes through being a wife, raising children and running a family is many times beyond comprehension and very often, overlooked. Running an empire is easier than running a family. But probably the biggest challenge of womanhood is in being understood. Every woman looks for some man to empathize with her struggles and see her side of the picture. But instead of being understood, she is more often than not, misunderstood and exploited by the stronger sex.

SB class by HH Bhanu Swami - Bhakti produces bhakti and without smaranam all processes in bhakti become mechanical!

From: Muralidhara dasa

Is Maya one of the characteristics of the three modes of nature – the capacity to cover one’s ability to perceive the truth (avarna sakthi) and the capacity to projects other than the truth (viksepa sakti)? Is the mind the manifestation of this maya energy?

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Transcription :

Transcriber: Keshavgopal Das

Question: What is the relationship between Maya and the three modes of nature?

Answer: In scriptures, the word Maya is used differently depending upon the context. I will try to answer in principle from a broader perspective.

From linguistic point of view, Maya means “that (ya) which is not (ma)”. That means our ascribing to a property to an object which is not there in it. Maya does not mean that nothing exists. What Maya means is that we think of an object as something which the object is not. For example, when there is a mirage, a person may see water in a desert. It is not that the water or desert is not a reality, but seeing the water in a desert when the water is not present there is due to illusion. Similarly, thinking of material (temporary) to be spiritual (eternal) is an illusion (or Maya). Both material and spiritual are real, but to ascribe the property of one to the other is an illusion.

From the perspective of implementation mechanism, i.e. how this illusion is brought about, there is a complete process involve in it. In that process, Maya, three modes of material nature, mind form a hierarchy in the chain of command. You may have seen a picture in Bhagavad-gita, where three females are holding ropes and moving people around. So, these female personalities holding ropes are the modes. Maya Devi acts through these three females on our mind. From functional point of view, Maya and mind are non-different.

When we say somebody is falling in Maya, it means that the person’s mind is deluding the person. It is not that there is some place called Maya and the person is falling into a ditch. From ontological point of view, (ontology means what really exists), mind and Maya are different. Mind is subtle material energy of Krishna, which exists as part of our subtle body. Whereas Maya is another energy of Krishna, a very powerful demigoddess who is a person. She is not subtle matter, but a conscious living being. She is the consort of Lord Shiva. She is also the devotee of Supreme Lord. Her service to Krishna is to purify us by tempting us in the wrong direction to make us realize the futility of succumbing to the wrong temptations.

Maya acts upon us through three modes of material nature. Mode of goodness covers us in a certain way and make us think of as someone and makes us desirable of certain things. In mode of goodness, I can think myself as an intellectual, as a scholar, and start thinking that when I go around the world, I can impress people, and when people praise me then I feel so wonderful. If I am in passion, then I may start thinking that I am young, I need this to enjoy. When I am in ignorance, I just think that my body is so tired, and I just need to sleep. The modes shape our perception of who we are and what we think is desirable in this world.

How does this work out? From Vedic philosophical context, there are different classifications used for different purposes. One way of classification is sattva, rajas, tamas. Another classification is avaranatmika and prakshepatmika (or vikshepa) shakti. Each mode brings about a different kind of covering (avarana) and a different kind of throwing (prakshepa) into material existence. When a person is covered by goodness, there is a particular kind of self-conception, which is not necessarily enlightenment or spiritual. If a person is properly in goodness and guided by scripture, the person can think that he is a soul, servant of Krishna. Goodness, which is not necessarily God loving, that can still have a material conception that I am an intellectual. Getting awards, recognition is the prakshepatmika shakti. Avaranatmika makes us forget and prakshepatmika makes us think what is desirable for me. Both avaranatmika and prakshepatmika are intrinsic within each mode. Each mode creates an avarana and prakshepa.

In general, it is not a sound policy to superimpose different taxonomical schemes over each other (taxonomy means “a system of classification”). In Srimad Bhagavatam, 11th canto, Uddhava-gita, Krishna talks about sankhya. He says that different rishis analyse the world in a different way. This way they exhibit intelligence which is ultimately given by me. I am pleased by this. Some sankhya philosophers may say that there are twenty-four elements, some may say sixteen, some may say eight. If all these ultimately help people to become detached, and they help people to transcend the world and come back to Krishna, then Krishna is happy with that intelligence. Hence, these are two taxonomical schemata, and superimposing them creates confusion.

If we want to superimpose, then in general, every mode creates its own avarana and prakshepa. The mode is not a harmonious thing. Within the same mode, different people may have different type of avarana and prakshepa. One person in mode of passion may conceive of primarily as a male and may want to chase a female. Another person in mode of passion may have an avarana thinking that I am a millionaire and want to become a billionaire. It may vary according to person to person. Its better to classify them as two different classification schemata. One is talking about the way modes shape our perception and response and the other is talking about how the soul come under illusion.

If we want to take it entirely separately, avaranatmika simply means that we forget that we are souls or servant of Krishna, and prakshepatmika means we get another identity (e.g. I am Indian, male etc.). Whatever is the system, there is a hierarchy. Soul is covered by the mind, mind deludes the soul through the temptations, mind is influenced by the modes, and the modes are under the control of Maya Devi, and she is under the control of Krishna. If we surrender to Krishna, then we become free from the troubles of our mind. Krishna instructs Maya and she stops tempting and alluring us and the mind stop pestering us. That is why Krishna instructs us to surrender to Him and go beyond the influence of Maya.

End of transcription.

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  I offer you some heartfelt thoughts and reflections here on Vaishnava loss, grief, and the departure of beloved Vaishnavas: This is a time of grieving such a great loss for you. If the passing away of a loved one were not already challenging enough, factors such as the departed one’s age or the unexpectedness […]

The post On Grieving a Beloved Vaishnava appeared first on ISKCON News.

HG Raghav Pandit Prabhuji from Mauritius (ISKCON Delhi) is now HH Bhakti Rakshak Radha Golokananda Swami Maharaja

A MOST beautiful, nourishing talk happening on Rath Yatra. Unlike most talks you may have heard on this topic.

I was always cherishing his association because it filled me with warmth, with a feeling of a close family member that was always there for me when something would go wrong. A hug from Maharaja was a booster in my Bhakti.

Ocean of Mercy (feat. Nadiya Mani) · Bada Haridas · Nadiya Mani

When the world around him seemed to be falling apart, yoga helped George Harrison overcome depression and dependency. If being a Beatle had taught him anything, it was to always go with the best, and going with yoga to overcome a dark time in his life was no exception.

The Bhagavad Gita has something to say about anger—two “somethings” that seem to contradict one another. One is shockingly violent. In a startlingly passage (2.32) Sri Krishna tells Arjuna that when there is a chance for righteous battle, “happy are the warriors to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets”—essentially advising Arjuna to prepare to die. Krishna proceeds to say that He Himself takes up the call to fight (4.8) when there is a decline of religious principles and a rise of irreligion. At such time, He comes "to deliver the pious and to annihilate the miscreants." He follows this (4.42) by making it painfully clear to Arjuna that, however long they may discuss the matter, He expects Arjuna to “stand and fight.” As if to underscore the seriousness of His expectations, He goes so far as to warn Arjuna that if he fails to show the righteous anger needed to enter into battle, he will “incur sin for neglecting [his] duties and thus lose [his] reputation as a fighter.” (2.33) Continue reading "Anger in the Gita
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Featuring special guest Martin Fleming (Akhandadhi das). Joshua Greene and Martin Fleming (Akhandadhi) discuss the recent findings in consciousness studies, the nature of consciousness, and the challenges in studying subjective experiences.